The True Convert, Exposition · Verse 12
VERSE 12.
And the younger of them ſaid to his Father, Father, giuegive me the portion of goods that falleth to mee. And hee diuided to them his liuing.
13. And not many dayes after, the younger Son gathered all together, and tooke his iourney into a farre countrey, and there waſted his ſubſtance with riotous liuing.
HEre beginneth the Narration, wherein we hauehave laid downe the Prodigall his Egreſſe to the 17. verſe, and his Regreſſe from thence vntounto the end. In his Egreſſe, we are to conſider firſt his ſinne, verſe 12.13. Secondly, the puniſhment of his ſinne, verſe 14.15.16. His ſinne, which was either before hee had receiued his portion, verſe 12. or after he had receiued it, verſe 13. Before he had it, his fault was double, he is greedy of it, and he is as impudent in calling for it: After he had it, he alſo commits a double ſinne, firſt, hee leaues his Fathers houſe; and ſecondly, he waſts and conſumes his goods with riotous liuing.
And the younger. Queſt.] But why is the Prodigall figured by the younger, rather then by the elder brother?
I anſwer, Surely becauſe of his folly and indiſcretion,Anſw. which is moſt incident to youth that is headdy, raſh,Solent iuniores minus eſſe prudentes. Maldon. in loc. Stella in loc. and ſooneſt ſeduced. Hence is it vſuall amongſt vsus to terme ſuch as want foreſight, and hauehave been outreached, younger brothers, oh, you were made a younger brother, &c. Thus this prodigall was the younger, not in yeares, but in manners, not in age, but in want of wiſedome. So then, by this tearme and Epithite, the folly and indiſcretion of the prodigall ſeemeth to be ſet forth, which if it be (as I ſuppoſe it is) then this will be the point.
EueryEvery ſinner is a younger brother, fooliſh and indiſcreet. Doctr. Sinners are younger brothers.Sinners are childiſh and fooliſh, they want wiſedome and diſcretion, whatſoeuer reckoning the world makes of them, or they make of themſelues, yet indeede they are no other.
The holy Ghoſt in Scripture doth eueryevery where befoole them,Ierem 4.22. My people is fooliſh, they hauehave not knowne mee: they are ſottiſh children they hauehave no vnderſtanding: Yea, but it ſeemes the Prophet in that place hath to deale with idiots and naturals: and againſt ſuch to direct his ſpeech; nay: for marke what he ſaith further, They are wiſe to doe euill, Ierem. 5.4.but to doe well they hauehave no knowledge. So in another place, Surely theſe are poore, they are fooliſh. And in another place,Pſal. 5.5. The fooliſh ſhall not ſtand in thy ſight. And in another place,Deut. 32.6. Verſe 28.29. Doe yee ſo requite the Lord, oh fooliſh people and vnwiſe! And againe, They are a nation voide of councell, neither is there any vnderſtanding in them. O that they were wiſe. Prou. 1.7.22. Mat. 25.1. Math. 7.26. Luke 12.20. Rom. 3.18. Pſal. 111.10.Salomon affirmes this in his Prouerbes, almoſt, alwaies, ſtyling the wicked man the foole. And Chriſt Ieſus (a greater then Salomon) doth plentifully confirme it in his Goſpell, comparing them to fooliſh Virgins, to fooliſh builders, and the like.
If you would know the reaſon, this is it: they are ſtrangers to the feare of God, that is not before their eyes. Now the feare of God is the beginning of wiſedome, Prou. 1.7. Ierem. 8.9.Initium ſapientiae; the very beginning of it, as if it were the A. B. C. to it, how then can they be wiſe when that is wanting?
Obiect. Luke 16.8.But Chriſt himſelfe ſaith, that the Children of this world are wiſe, yea, wiſer then the children of light. How then can this be true?
Anſw. They are not in genere, wiſe; but in genere ſuo, wiſe to doe euill. Ier. 4.2.Moſt true it is, they are wiſe, and indeede wiſer then the children of God, according to Chriſts ſpeech: but yet marke the reſtraint, he accounts them not wiſer abſolutely, but onelyonly ſecundum quid, they bee wiſer in their generation, that is, in the things of this world; wiſer in their generation then the children of ligh… in theirs, for by reaſon of corruption that cleaueth ſo faſt to; and of ſinne that hangeth ſo faſt on;Hebr. 12.2. we reach not to that meaſure of wiſedome which wee ought to doe. This therefore maketh nothing againſt our former point: we may then hold it as a ſound Maxime in Diuintie, that ſinners are fooles. The vſes may be theſe.
Firſt, to reprooue ſuch as iudge contrary iudgement Ʋſe 1 and gaine-ſay, and contradict the teſtimonie of Gods own mouth; if men are deepe Politicians, hauehave profound reaches, and hauehave a deepe inſight into the world, though they be prophane ſwearers, drunkards, Sabboth-breakers, or the like, yet theſe are the onelyonly wiſe men counted. But were this ſo, then would Pharaoh hauehave had been wiſe, and Achitophel that grand Politician, and ſo Gebezi, and Achan, and Hammon; yet who plaied the foole more egregiouſly then theſe? hauehave they not their folly written in their foreheads, ſo that who ſo runnes may reade it? hauehave they not a Nouerint vniuerſi ſet ouer their heads, that all may know them for fooles to the worlds end? I confeſſe this Affection in worldly mens iudgements is a ſtrange paradoxe, and it is no woonder, for the naturall man perceiueth not the things that are of God, neither can he perceiue them becauſe they are ſpiritually diſcerned. Yet that their mouths may be ſtopped,Six remarkable properties of fooles, naturall to eueryevery wicked man. and (if it be poſſible) that they may in ſome meaſure diſcerne it, let vsus conſider ſome of the properties of fooles, and then ſee whether they are not naturall to eueryevery wicked man.
One propertie of a foole is this, he is ignorant and indocible, Property. 1 he knoweth not the end why God made him, nor yet whether there be a God, or what this God is; and which is worſt, hee will not know; hee is indocible, and will not be taught. And doth not this fitly agree vntounto the wicked? are not they as ignorant, can they tell why the Lord made them, or about what buſineſſe they came into this world? doe they not drudge and droile, moile and toyle, and ſpend their whole time for the getting of a little vanitie? doe not their liues ſay (though their tongues are ſilent) that their chiefeſt errand hither was to get riches, to procure honour, to follow pleaſures, to hunt after faſhions, and to fill themſelues with a few vaniſhing contentments of this preſent life; and can they tell whether there be a God, or what this God is, or how he will be worſhipped and ſerued: alas they cannot, and which is worſt of all, they will not learne, they are ignorant, & will be ignorant, they are careleſly ſottiſh of thoſe things they daily heare and ſee;Suidas. like that foole Amphiſtides, who would neuer learne to tell aboue fiue, or to know whether his Father or Mother brought him forth.
Property. 2 Secondly, Fooles and idiots are ſelfe-conceited, no perſwaſion can alter or change their mindes, their own waies they like beſt, and their owne courſes they thinke ſafeſt. Thus is it with the wicked, their owne waies they will follow, their owne courſes they will take, though deſtruction be the end, no perſwaſion that can be vſed, no argument that can be brought, can recall or reclaime them. Like that Noblemans foole,Gilbert lib. 1. N…ro. who being ſent for wood, would alwaies draw out from vnderneath the pyle, thinking it the beſt way to doe the hardeſt worke firſt, and the eaſieſt afterwards, when indeed hee ſpent more time in pulling out a ſticke, then bee ſhould hauehave done in carrying in an armefull, if hee had taken off the vppermoſt which had beene moſt readie; yet by no meanes could he be diſwaded from this courſe till the pyle fell vponupon his head, and ſlew him. Thus obſtinate are the wicked in their euill waies, they driue in ſinne as if they were mad, (as it was ſaid of Iehu in another caſe) and will not be reclaimed till death and damnation ſeaze vponupon them.2 Kings 9.10.
Property. 3 Thirdly, Fooles preferre trifles before treaſure, a Counter before a Pearle, they will not leaue their bable for a wedge of gold. This alſo fitly agreeth vntounto the wicked, who with the Gaderens eſteeme their Hogs more then Chriſt,Mark 5.17. the things of this life before thoſe ſo farre ſurmounting ioyes of a better. Such a prophane foole was Eſau, Heb. 12.16.who preferd a meſſe of a pottage before his birth-right; a large broode of prophane ones hee hath left behinde him (though he himſelfe be dead and gone) who will not ſticke to part with Heauen for a little pelfe, for a meſſe of meate they will bee content to looſe, their ſoules, their Heauen, their God.
Fourthly, Idiots and fooles are all for the preſent, hauing Property. 4 little or no care for hereafter, preferring a penny in hand before a pound in reuerſion. And doe not the wicked thus? all they deſire is but for this preſent life, as for the day of death, and day of iudgement, they think not of: their Quaeres are, What ſhall I eate, Math. 5.or what ſhall I drinke, or what ſhall I put on. But as for Heauen, and eternall ſaluation, they neuer open their lips to make any enquirie.
Fiftly, Fooles are very deſperate, they are ſtill a medling Property. 5 with edge tooles, and playing with kniues and fire-brands, and neuer reſt vntill they hauehave miſchieft themſelues. Euen thus doe the wicked, they play with ſinne and ſport with their damnation;Ludit cum ſpin…. Pro. 10.23. & 14.9. It is a paſtime to a foole to doe miſchife, (ſaith Salomon.) Sinne is as it were his bable wherewith he makes himſelfe ſport, hee makes a mocke at it; drunkenneſſe, whoredome, theft, murder, and the like, make him merry at the heart; but know thou foole, in the end theſe will ſting like a Serpent, and bite like a Cockatrice, they owe thee a ſhame, and aſſure thy ſelfe they will pay thee.
Sixtly, Fooles are very miſchieuous and harmefull, Property. 6 and ſo are wicked ones, their ſleepe departs from them, except they cauſe ſome to fall. See how the Apoſtle ſets them forth in the third to the Romanes, at the 13. verſe,Rom. 3 13. Their throat (ſaith hee) is an open ſepulchre, with their tongues they hauehave vſed deceit, the poyſon of aſpes is vnderunder their lips. Whoſe mouth is full of curſing and bitterneſſe. Verſe 14. Verſe 15.16. Verſe 17.Their feet are ſwift to ſhed bloud. Deſtruction and miſery are in all their wayes: and the way of peace they hauehave not knowne. What foole is or can bee more miſcheiuous then a wicked man is.
Thus you ſee how fitly theſe properties of folly agree to all wicked ones: and now what thinke you? ſhall theſe be wiſe in thy eſteeme? canſt thou iudge theſe to be diſcreete, that behaue themſelues as wee hauehave ſeene? it cannot bee, no not poſſible: thou muſt needs ſet to thy ſeale,Wicked men not naturall fooles, but artificiall fooles. and ſay that they are fooles. True it is they are not naturall fooles, wanting naturall wit (for then they were the leſſe to be pittied) but they are artificiall fooles, fooles of the deuils making, and therefore the more to be deteſted. But carnall men in this life cannot ſee this, and therefore will not ſay this; but one day (to wit, at the laſt day) they ſhall acknowledge it.
Ʋſe. 2 Secondly, This may ſerue for a terrour to the wicked; for it is ſo indeed,The beſt work of a wicked man is but a fooles ſacrifice. Eccleſ. 5.1. that they are fooles, let them eſteeme themſelues to be neuer ſo wiſe? then aſſuredly their beſt workes are but folly in Gods eſteeme, their hearing, reading, praying, preaching, what are theſe but the ſacrifice of fooles, and ſo doth Salomon terme them? What a miſerable thing is this that a man ſhould liue 20. 30. 40. 50. or it may be more (according to the terme of time, he liues in his natural eſtate) and offer vp in al that ſpace no other ſacrifice then a fooles ſacrifice vntounto the Lord? Oh wofull! Oh lamentable! can God be pleaſed with this? ſhall God accept of this? No, hee cannot, nor hee will not conſider of it, therefore. (Oh man) ſpend one houre in ſerious conſideration; the time will not bee loſt but redeemed.Math. 5 22. Reuel. 3.14. And further conſider, if hee be in danger of hell fire, that ſaith, thou foole, as Chriſt Ieſus that faithful and true witneſſe doth affirme. Then how much more likely is he to go to hell, that is a foole indeed? Is the very calling of one foole, (who is not) ſo great a ſinne, as that the ſlanderer is in danger of hell torments? Then how much more greater torment doth abide him? that makes himſelfe a very foole by committing of ſin, which is termed folly in Scripture language.
Ʋſe. 3 A third vſe, is for exhortation; let all ſinners breake from the bands of their owne folly, and ſeeke after the true wiſedome; eueryevery one would bee counted wiſe, and deſires ſo to bee eſteemed? But why then doe you delight in folly, why doe you take pleaſure in ſinne? Oh then breake off thy ſinnes by repentance,Dan. 4. and entertaine the true feare of God into thy heart and ſoule, ſo ſhalt thou be aged whileſt thou art but young,Num. 11.16. and bee an Elder, when thou art a childe; but if thou continueſt to goe on in ſinne, thou ſhalt be ſtill a childe,Eſay 65.20. though thy head bee hoary, and though thou liueſt the yeares of Methuſelah, thou ſhalt neuer attaine to yeares of diſcretion.
The fourth vſe is for Admonition: Are the wicked Ʋſe. 4 fooles? then beware of their company and councels, and paſſe not for their iudgements. For what wiſedome is it for a man to make a child or idiot his guide or councellor? what wiſedome is it to follow a wicked mans aduice? beware of it, and euermore ſuſpect it: and as their councels ſo their companies, let them be auoided, it is not ſafe to be ſotiable with them. For howſoeuer ideotiſme and want of capacity is not contagious, yet this kind of wicked folly is very dangerous, and full of infection. Hoc that walketh with the wiſe ſhall bee wiſer (ſaith Salomon) but a companion of fooles ſhal be made worſe. And as for their iudgements we neede not paſſe: alas they are without wit, let them mocke on, bee not thou diſcouraged; ſhould one of the Kings Guarde caſt off his liuery becauſe a foole laughs at it, hee might iuſtly be thought to be a worſe foole then the other, a yellow coate would better become him then his red. Doe not thou then caſt off thy liuery, forſake not thy profeſſion becauſe the fooles of the world deride thee, they are fooles and ſo eſteeme them.
Father.] He calls him Father, yet giues him not a ſon-like reſpect; his carriage doth not ſhew what his tongue profeſſeth.
A man may profeſſe God to bee his Father,Doctr. All thoſe that call God Father are not dutifull children. Mal. 1.6. yet for all that be a diſobedient Childe. All are not obedient that call God Father, ſome prooue but diſobedient Sonnes. A Sonne honoureth his Father, (ſaith the Lord to the rebellious Iſraelites) & a ſeruant his Maſter; if I be a Father, where is my honour; and if I be a Maſter where is my feare.
Ʋſe.Truſt not then in lying words, which will not profit, it is not the bare naming of Father,Ier. 7.4. Exod. 20.12. that can proue thee a dutifull childe, proue what thou ſayeſt by thy dutifull carriage: a ſonne honoureth his Father. Is God thy father, then ſee thou honour him; hee that gaue that law for honouring of your parent, doth looke to be honoured of all his children:Mat. 26 49. good words coſt nothing, who cannot giuegive them? Iudas himſelfe can ſay, Hayle Maſter. Words are but Court-holy-water, they will pay no debts: call not God then onelyonly Father (as many doe) but giuegive him all dutifull and ſonne-like reſpect (as few doe.Verba rebus proba, ſayth the Philoſopher.) Words are but vocall Interpreters of the minde; actions reall; what a man doth we may be ſure he thinkes, not euermore what he ſaith; ſee then that thou carry towardes him the affection of a childe, louelove him, reuerence him, feare him, obey him: otherwiſe ſo often as thou openeſt thy mouth, to call him Father, ſo often out of thy owne mouth ſhall the Lord condemne thee.1. Pet. 1.17. I ſhut vp this in a word, with the ſaying of the Apoſtle. If you call him Father, who without reſpect of perſons, iudgeth according to eueryevery mans worke; paſſe the time of your dwelling here in feare.
GiueGive mee the portion of goods] A very impudent and ſawcie ſuit, ſo imperiouſly to claime it, and that as debt due vntounto him, was it not ſafe in his Fathers hands? Or he well vnderunder his Fathers gouernment? that now hee muſt hauehave it in all haſt, and be at his owne diſpoſe: ſurely, this Father might hauehave pleaded iudicially with his ſonne, as ſometimes God did with his people of Iſraell: Oh my people, Mic. 6.3.what hauehave I done vntounto thee, or wherein hauehave I grieued thee, teſtifie againſt mee. Could he alledge againſt him his vnnaturall clemencie, or vnkinde intreatie, or want of things neceſſarie? Could he plead for his departure,Gen. 31.4. as Iacob for his, when he went from his vnkle Laban, his countenance is not towards mee as formerly it hath beene. Rom. 3.4. Pſal. 51.4.Surely he could not. Let God be true and eueryevery man a lyer, that he may be iuſtified in his ſayings, and cleare when he doth iudge.
But now to ſome inſtructions, and firſt we infer,Doctr. Nothing is more grieuous to the wicked, then to be vnderunder Gods gouernment. Pſal. 2.3. that nothing is more grieuous to the wicked, then to be vnderunder Gods gouernment, and in ſubiection to his lawes. Come (ſay the wicked) let vsus breake theſe bands and caſt away theſe cords from vsus. They counted themſelues to be in bondage, while they were in ſubiection to Gods moſt holy lawes, and therefore they call vponupon one another to caſt off the yoke. So Pſal. 12. Who is Lord ouer vsus, Pſal. 12 4. Ier. 6.10.16. and 7.23. And 23.35.39. Iſay 48.4. Zach. 7.11.our tongues are our owne, Who ſhall controule vsus? It is lawleſſe libertie they affect. They will hauehave no hand ouer them to keepe them in, or reſtraine them. There are many places which I could heape vp, to confirme this point, but I will be ſparing. Now, ſome may demaund the reaſon. What are not his lawes iuſt and equall? Surely yes.Deut. 4.8. For what nation is ſo great, that hath ordinances and lawes ſo righteous? What then. Are they not hard and difficult to be kept. No neither; for my yoke is eaſie, and my burthen is light. Mat. 11.30.What then ſhould be the reaſon, it may be, there is ſmall profit in keeping of them. Yes, that there is, for in keeping of them there is great reward: Pſal. 19.11.But if you would know the reaſons, then theſe they are.
Firſt, they are contrary to their natures, and therfore Reaſon 1 they cannot away with them,Rom. 8.7. the wiſedome of the fleſh is enmitie againſt God; for it is not ſubiect to the law of God, neither in deed can be.
Secondly, they are as a light that diſcouereth their Reaſon 2 faults, and as a ſtraight rule that manifeſteth their wickedneſſe; now a crooked life, like crooked legs, deſires to be hid, thus they hate them,Iohn 3.20. becauſe their deeds are euill.
Thirdly, Gods lawes doth croſſe them in their ſinnes, Reaſon 3 which they cannot endure, they would goe to hell with out any diſquiet or diſturbance; hence is it alſo,1. King 21. that Gods lawes to them are as Eliah to Ahab, alwaies troubleſome, let them heare them or read them, they neuer prophecie good vntounto them, how then can they louelove them? theſe are the reaſons.
Now for the vſes.
Vſe. 1 And firſt behold a difference (whereby you may try your ſelues) betweene the wicked, and the godly, the one deſires to drawe in Gods yoke, and the other deſires nothing more then to caſt it off. As the one counteth it a bondage to be reſtrained, ſo the other, counteth it a miſerie, not that the fleſh is bridled, but that it hath ſo much libertie, to rebell againſt the law of the minde: examine then how thy heart is affected:Rom. 7.23. doſt thou find this inward diſcontentment in obeying? Are Gods lawes as bands and cords in thy eſteeme? And as a ſtomackfull Horſe, doſt thou foame at the bit, which is put into thy mouth? An euident ſigne of a rebellious heart; but on the other ſide, art thou content to ſubmit thy necke to Gods yoke? Art thou deſirous, that thy nature would be more conformable to Gods law? Art thou content to be reſtrained, and if it were poſſible to hauehave the wicked inclinations of thy heart vtterly aboliſhed? Surely, then thou needeſt not to want comfort, thy eſtate will afford it: Goe on therefore, and the Lord be with thee.
But in the ſecond place. This ſerueth for the diſcouerie of many to be ſonnes of Beliall; lawleſſe, lewd, and diſſolute perſons, to whom nothing is more grieuous, then Gods gouernment; and nothing more diſtaſtfull then the commaundement of the Lord! Gods word is like hard meate, lying heauie vponupon the ſtomacke, that cannot eaſily be digeſted. Thoſe precepts giuen, for the ordering of our wayes; ſweare not at all: ſanctifie my Sabboth: Mat. 5.they are hard ſayings, who can endure them? Nay, they could wiſh, they were razed out of the booke, and there were no ſuch iniunctions: debar them from ſwearing, you were as good ſow vp their lips; keepe them from their ſports on the Sabboth day, why then take away their liues; nay, they cannot, nor will not bee ſo ſtraight laced. Their ſports they muſt follow; their pleaſures they muſt take, and no day fitter then that. Thus Sampſon like, they breake Gods lawes, like twind threds, and ſay, depart from vsus, we will none of thy wayes: Iob 21.14.oh but theſe ſpeeches are blaſphemous, they come not out of our mouths, ſuch ſpeeches as theſe we abhor and deteſt.
Anſw. Yet, your workes ſpeake as much,Tace linqua, lequere vita. though your tongues are ſilent. Sinnes whereof you are guiltie, and of which you hauehave beene often conuinced, are not yet left, nor forſaken, but held; and your tongues like ſo many peices of ſugar, though your ſinfull wayes are condemned, yet you obſtinately perſiſt in them; and what is this, but with thoſe ſeruants to ſend word after the King, they will not hauehave him to raigne ouer them. Luk. 19.14.Is not this to renounce the Lords gouernment? To caſt away his yoke, and breake his bands? See what hee himſelfe doth teſtifie of ſuch courſes. Pſal. 81.11.Pſal. 81.11. My people would not hearken to my voice, and Iſraell would none of me: in not hearkening to his word, they refuſe and reiect the Lord himſelfe: let all ſuch then know, that, (pretend what they will) they are but lawleſſe perſons, children of Beliall, who deſire nothing more then to be from vnderunder Gods gouernment, and to caſt his yoke from off their neckes.
In the third place. Let it teach vsus to ſubmit our ſelues Vſe. 3 to be gouerned by the Lord, and not ſeeke to be at our owne diſpoſe: there are none would be counted for children of Beliall, wicked, lawleſſe, and diſſolute perſons. Oh then beware of wilfull breach of Gods lawes:1 Sam 1.16. for by them he gouernes and rules his people; in caſting them behind our backes, what doe we elſe but caſt off GOD himſelfe, as Samuell telleth Saul. 1. Sam. 15.23.Rebellion (ſayth hee) is as the ſinne of witchcraft, and ſtubbornneſſe is as iniquitie, and idolatrie: becauſe thou haſt reiected the word of the Lord, he hath alſo reiected thee from being King: thinke well of the ſpeech, and make good vſe of it.
GiueGive me the portion, &c. Text.] Here ſee how boldly he calleth for it, and that not as a gift, but as a debt, giuegive me that which belongs vntounto me.
This teacheth vsus thus much:Doctr. That Gods bleſſings are counted but as due debts, Go…s bleſſings are eſteemed but as due debts by ſinfull men.by naturall, ſinfull, and vnregenerated men. They lay claime to them as to a debt owing. Thus was it with thoſe diſſembling Iſraelites. Eſay. 58.3. So with thoſe Mat. 7.22. And me thinkes the Apoſtle doth intimate ſo much. Rom. 10.3.
Reaſon.And ſurely, it is no wonder: for ignorance breeds pride & contempt; now this is the iſſue of pride, not to thinke it ſelfe to be beholding to God, for any thing receiued.
Ʋſe 1 This then firſt may ſerue for information of our iudgements, concerning the doctrine of merit; a doctrine taught in the Schoole of nature. And therefore no wonder it is ſo ſoone learned; hence it is, that Romes religion ſeemeth to be ſo ſweete, and ſo many drinke of the cup of her fornications: while doctrine of merits is agreeable to the fleſh, no wonder ſo many runne mad with conceit, what vnregenerated man cannot make an excellent Papiſt, with a little helpe. Surely, there is no man in his meere naturals, but is a fit peice of timber for the Popes building:Rom. 7.8. this doctrine being ſo pleaſing to the fleſh, we may well feare it is curſed of the Lord.
Ʋſe 2 In the next place. It ſerueth to reproue ſuch as iumpe with the Prodigall, in this his practiſe, challenging God as a debter vntounto them. And of this ſort are 1. Papiſts. 2. ignorant Proteſtants. For the Papiſt, according to their doctrine is their practiſe, challenging God as a debter, claiming heauen as a penniworth for a penny: their doctrine and practiſe is well knowne to all the world, and therfore I will be ſparing: ſo much hauing bin both ſaid & written by ſo many learned men againſt it, onelyonly this I will tell you, there is none of them but vponupon their death beds call for mercy, though in their life they plead their merit. Faine would I ſee any of the learned of them, when they are a going the way of all fleſh, thus to exalt and lift vp themſelues, as to ſay, Lord I am worthy of thy merciemercy, I hauehave deſerued thy kingdome, pay mee what thou oweſt me, I deſire no hing gratis, but to hauehave accord…ng to my deſert: ſurely howſoeuer in their doctrine they in effect teach this, yet I am perſwaded at ſuch time as the ſnares of death ſhall compaſſe them about, none of them will be then ſo preſumptuous: but will (as many of them hauehave) at that time conferre our doctrine, which in their life time, they doe ſo much oppoſe.
A ſecond ſort to be reproued, are many ignorant, and proud Proteſtants (and in this point very Papiſts) who, eſteeme of, and lay claime to Gods gifts, whether temporall or eternall, as to a debt owing to them: alas, how common is this with the ſonnes of men? As for Gods good gifts, which are of a temporall nature, how few, do otherwiſe eſteeme of them? Health of bodie, peace and libertie, food▪ and rayment, ſeaſonable weather, how lightly are theſe bleſſings eſteemed of? Surely, if God were bound vntounto vsus, we could not poſſibly bee leſſe thankfull: let theſe things be for a time withheld, our murmuring, repining, doe euidently declare, we thinke God doth vsus great iniurie, in not paying what (as wee thinke) is owing.
And as theſe ſtand thus affected concerning things temporall, ſo is it alſo with them concerning things of a better nature. They doubt not of their ſaluation, as for forgiuenes of their ſinnes, and eternall life, they are out of feare: but vponupon what ground doe they build this their aſſurance? Why, they louelove God aboue al, iniury no man, pay well their tithes, tend their Church, and liue peaceablie with their neighbours, and ſpeake well of all: and thus they hope to hauehave heauen for their wel deſeruings: but ſuch build their hopes vponupon a weake foundation; their building will at length fall vponupon their heads, for ſhould God giuegive to man according to his beſt deſert, he ſhould raigne fire and brimſtome vponupon his head, thi… would be the portion of their cup.
A third vſe of this doctrine, may be to admoniſh eueryevery Ʋſe 3 of vsus, to beware of this corruption, which is by nature in the very beſt, for weare all (in this point) borne Papiſts, and there is no man that hath not, as one ſaid,Luther. a Pope in his belly, a high conceit & opinion of his owne workes, (whereby we thinke we tye God vntounto vsus) albeit there be in vsus no reall vertue, no true ſubſtance. We can of right challenge nothing at his hands, be our workes neuer ſo good nor excellent: before thy conuerſion what canſt thou deſerue, when eueryevery worke and action,Tit. 1.15. Heb. 11.6. are as ſo many ſins: for to the impure are all things impure; and without faith it is impoſſible to pleaſe him. Secondly, after thy conuerſion, all thy workes are tainted with ſinne, whereas if they could meri… or deſerue, they muſt be abſolutely righteous. Challen… then nothing for thy workes ſake, thou knoweſt thei… … perfections: or in begging any bleſſing, vſe no othe… plea, but the freedome of his grace, let Papiſts lay claime to them, as they are ſeruants, we will lay claime to them as wee are ſonnes.
As this poynt ought well to be conſidered of vsus all: ſo in a ſpeciall manner, of ſuch as are mourners of Sion, who are much caſt downe, becauſe they cannot mourne ſufficiently for their ſinnes, perſwading themſelues, if they could ſo doe, that then God would bee gracious: let ſuch know, that this is a ſpice of that corruptiō which cleaueth ſo faſt vntounto vsus, as fleſh vntounto our bones; for how euer we may thinke it proceedeth from humilitie, yet in deed it is otherwiſe: it commeth from naturall pride, for ſhall God bee gracious, becauſe of thy teares? Can this procure pardon at his hands? Learne thou, to renounce thy ſelfe, and thy beſt workes, and flie to his merciemercy: and becauſe thou canſt not mourne, nor grieue as thou ſhouldſt, or wouldſt; let Gods merciemercy be thy onelyonly merit, and make it ſo.
Text.And he diuided vntounto them, &c.] Here is the Fathers condiſcending to his ſonnes requeſt: hee gaue him his portion according to his deſire. He lets him hauehave what he ſought, and ſuffers him to goe.
Doctr.From hence in generall, in the firſt place, wee may learne; God is kind and gracious, euen to the wicked and rebellious; he giues gifts vntounto them, as well as to the godly. God is kinde and gracious, euen to the wicked and rebellious. Mat. 5.45. Pſal. 17.11. Pſal. 37. Pſal 73.2. Reaſon.He ſuffereth his raine to fall, and his Sunne to ſhine vponupon the iuſt and vniuſt: he filles their bellies with his hid treaſure. Yea, ſo plenteouſly, that the Prophet Dauid complaineth of their proſperitie; my feete (ſaith he) were almoſt gone, &c. becauſe the wicked proſper in the land, hauing riches in poſſeſſion, and doing what they lift.
The reaſons of Gods liberalitie towards the wicked, may be theſe;
1. That his bountifulneſſe might lead them to Repentance, if they belong vntounto him, as the Apoſtle ſheweth. Rom. 2.4.Rom. 2.4.
2. That they might be the more inexcuſable, at that great day, when they muſt appeare, to giuegive account of their wayes; if they belong not vntounto him.
3. That God might reward that little ſeeming good,1. King. 21.29. 2. King. 10.30. which is in any of them: So Ahabs temporary humiliation obtained the remoouing of a temporall iudgement; and Iehu his obedience, in deſtroying Ahab… houſe, was recompenced with Gods bleſſing vponupon his houſe, to the fourth generation. Theſe may be ſome reaſons amongſt many, why the Lord dealeth ſo liberally with the wicked, in beſtowing vponupon them many good bleſſings, as well as vponupon the godly; Now wee will come to make ſome vſe of the poynt.
Seing this is ſo that God is ſo good to ſuch as are very Ʋſe 1 bad, let this be for our imitation,Luk. 6.36. learne to be mercifull as your Father is mercifull. And though wee cannot equall God in merciemercy, (for alas all our mercy is faint and finite) yet let vsus imitate his example ſo far as we may;Ephe. 5.1. and be followers of God as deare children. True it is, a little childe cannot treade in the ſteps of his Father, yet he may walke in the path after his father: So let vsus follow God, though we cannot ouertake him in goodneſſe. God is kinde to the good, bee thou ſo too; God is kinde to the bad, bee thou ſo too; God is bountifull both to good and bad, ſee thou be ſo alſo.
Ʋſe 2 The ſecond vſe may be to admoniſh vsus all not to truſt in lying vanities, or to perſwade our ſelues of Gods ſpecial louelove, becauſe of any temporall bleſſing, for aſmuch as theſe things are common both to good and bad; nay, the raine and ſunne of worldly proſperity more often falleth vponupon the habitation of the vniuſt, then of the iuſt; it is not Eſaues riches, nor Ieſabels birth, nor Goliahs ſtrength, nor Achitophels wit, nor Abſolons beauty, nor Sauls ſtature, nor Diues cloathes, nor the Fooles great Barnes that can certifie the ſoule, of the fauour of God; all theſe a man may hauehave yet be of olde ordained to condemnation.
Ʋſe 3 In the third place, let this teach the wicked to make good vſe of Gods mercy towards them. Now merciemercy is ſhewed, a day will come that none of theſe mercies ſhall be obtained, no not a drop of water to coole their tongs. If now they ſet light by theſe fauours and bleſſings, take heede then of turning Gods grace into wantonneſſe; let theſe many mercies leade thee to repentance; Ioſeph made a good vſe of his Maſters bounty,Gene. 39.8.9. oh that we could make the like. God hath dealt more kindly with thee in beſtowing many fauours vponupon thee, health, ſtrength, wit, wealth, foode, raiment, and the like. How then canſt thou commit ſuch great wickedneſſe and ſinne againſt God, let his kindneſſe ouercome thee, and make thy heart to melt for thy former diſobedience.
Ʋſe 4 Laſtly, This may affoord comfort to the Children of God: for is God ſo kinde to ſlaues? then ſurely hee will not be wanting to his ſonnes, but whatſoeuer is good for vsus ſhall be beſtowed vponupon vsus: and if hee ſpared not his owne ſonne,R m. 8.32. but deliuered him vp for vsus all; How ſhall he not with him alſo freely giuegive vsus all things?
Now in the ſecond place, in that the Father yeeldeth to his ſonnes deſire,Doctr. God oftentimes ſuffereth man to take his owne courſe. and giueth him what hee ſeeketh: Hence we may note,
God of…entimes ſuffereth man to take his owne courſe, and leaueth him to the ſatisfying of his owne deſire, ſee for proofe Pſalme 81.12. Rom. 1.26. pregnant places to confirme this.
Now for the more profitable handling of this point▪ Two kindes of Deſertion et… n…ll, or temporary.let vsus know that Gods deſertion and forſaking of man, is of two ſorts. It is either Eternall, or Temporary: The one in part onelyonly, and for a time: The other wholly. And for the temporary deſertion, which doth befall Gods deareſt children, it is alſo of two ſorts. Firſt,Temporary deſertion of two ſorts; in ſinne, of in puniſhment. deſertion in ſinne. Secondly, deſertion in puniſhment.
Deſertion in ſinne is, when God withdraweth the aſſiſtance of his ſpirit, and leaues a man to the committing of ſome grieuous crime; thus was Noah left to fall into drunkenneſſe, Dauid left to fall into adultery, and Peter left to the deniall of his Maſter.
Deſertion in puniſhment is, when God delayes to remooue his hand which hee hath layd vponupon his Children, or to mittigate their ſorrow; an example of this ſee in Iudges 6.13.
Now, theſe deſertions are but temporary for a time, and neuer beyond the compaſſe of this preſent life,Eſay 54.10. Gods children may be left for a time: and the reaſ…ns of it. For a moment in mine anger I hid my face from thee, for a little ſeaſon; but with euerlaſting merciemercy hauehave I had compaſſion on thee, faith the Lord thy Redeemer.
The reaſon of Gods thus leauing his children, may be Reaſon. 1 diuers. Firſt, that by the experience of the bitter fruit of ſinne, they may grow out of louelove with the ſame, and ſo be brought to repentance.
Secondly, That, that hidden and ſpirituall pride, which Reaſon. 2 the beſt of Gods Children are poſſeſſed with, may bee mortified and ſubdued, thus ſaith the Apoſtle,2 Cor. 12.7.8. There was giuen to mee a thorne in the fleſh, the meſſenger of Satan to buffet me, leſt I ſhould be exalted aboue meaſure.
Thirdly, That God may make triall of the eſtate of Reaſon. 3 his ſeruants, not that hee is ignorant of what is in vsus, but becauſe we are ignorant of our ſelues. And by this meanes he would hauehave vsus come to the knowledge of our ſelues, both of our corruption, that we may be humbled; as alſo of our graces, that we may be thankefull.
Thus doe wee ſee how the Lord leaueth his children, yet but for a time, for his kindneſſe towards them for euer ſhall remaine.
How the Lord leaueth the reprobate.The other kinde of deſertion which is eternall, whereby God (vponupon luſt cauſes beſt knowne to himſelfe) leaueth man to himſelfe wholly, and for euer, befalleth reprobates, and onelyonly them; as Caine, Eſau, Iudas, and others, who are of olde ordained to condemnation. The beginning of which deſertion is in this life, when God beſtowing vponupon them benefits either ſpirituall or temporall, as he doth vponupon his owne ſeruants, withdraweth that part of his benefit which hath the promiſe of eternall life annexed to it: the accompliſhment whereof ſhall bee in another world, when as they ſhall bee totally ſeperated from the preſence of the Lord, and be left vntounto the diuels, eternally to be tormented.
Ʋſe. 1 Thus much for the explication of this point; now for the application. And in the firſt place it may ſerue for a caueat to eueryevery of vsus, that we take heede, wee make not God the authour of ſinne,Eſt cauſa deficiens, non efficiens. though hee permit and ſuffer the ſame to be done, yet hee is not the authour nor worker of it.
Rhem. Annot. in Mat. 6. verſ. 13. & Iam. 1.13. & alibi.See then the wicked dealing of the Church of Rome, who amongſt many ſlanders caſt out againſt vsus, are not aſhamed to lay this to our charge, that we maintaine God to be authour of ſinne, which is vtterly vntrue; for wee teach priuately, and publikely, by word, and by writing, in Schooles and Churches, that God is not the authour of ſinne, but the diuell, and mans corrupt will. This is our doctrine, this we maintaine; the other wee abhorre and renounce as open blaſphemy. Moſt true it is, that we doe teach,Actor in male, but not author mali. Auguſt. lib. que. 83. qu. 3. that God is an actor in that which is euill, and that ſundry wayes; which may well be, and yet hee free from ſinne, and no way the authour of euill. The actions of God concerning ſinne may bee referred to theſe three heads.
Firſt, He is the vniuerſall cauſe of all things,How God is actor in euill. Acts 27.28. he ſuſtaineth mankinde, that in him hee liueth, mooueth, and hath his being; yea, he vpholdeth the being and moouing of all his actions, ſo that no man could mooue hand or foote to any action, were hee not ſuſtained and ſupported by God. The act then is of God, and God is a worker in eueryevery ſinne, ſo farre forth as it is an action; for eueryevery action as it is an action is good. One man kills another, the very moouing of the body in the doing of this villany is of God; but the wickedneſſe of the action is from man, and the diuell.Perkins on the Lords prayer. A man rides vponupon a lame horſe, the rider is the cauſe of the motion, but the horſe himſelfe of the halting in the motion. Thus is God the authour of eueryevery action, but not of the euill in any action.
Secondly, God is a worker in ſinne, by withdrawing his graces, as he did from Saul; neither can this be a ſin in him, becauſe he is not bound to any; hee is free to beſtowe where he will, & to reſtraine where he ſeeth good. And here is a difference betweene the action of God, and the action of Sathan; God holds backe grace, whereupon they fall into ſinne; the deuill ſuggeſts euill motions,Deus deficit gratiam detrahendo, diabolus afficit malitiam apponendi; homo ſeipſum inficit duritiam contrahendo. Licèt Deus non ſit author tamē, ordinator eſt peccatorum ne vniuerſitatis naturam turb…re, vel turpare permittantur. Aug. contra …auſtam. lib. 22. cap. 78. which cauſeth them to runne into all euill.
Thirdly and laſtly, God worketh in ſinne, in ordering and directing of it as it pleaſeth him; ſometimes hee reſtraineth it that it ſhall not paſſe, nor proceed further then he appointeth. Sometimes he turneth it to another end then the perſon intended that practiſed it; both theſe we ſee euidently in Iobs temptations. Sometimes he maketh way for ſinne to paſſe, that thereby hee may puniſh one ſinne with another. All this may God doe and bee free from ſinne.
Thus wee ſee the truth of this doctrine; and may it not be confirmed out of their owne popiſh writers? Who doe affirme as much in this as we doe. For the firſt, that God is immediately the firſt cauſe of all things, produced by the two cauſes: but of things euill he is the mediate cauſe,O…ha… qu: 5. … in that he produceth and preſerueth the creature. Theſe are the words of one of their owne ſide.
The ſame writer alſo doth confirme the third, in ſaying that God is a debter to no man,O…hani 3. qui 12 in …. and therefore hee is bound neither to cauſe that act, nor the contrary; nor yet not to cauſe it; but the will of the creature by Gods law is bound not to cauſe the act, and ſo conſequently ſinneth by doing of it.
Bellar. de amiſſi. grat. lib. 2. ca. 13.The third way of Gods working in ſinne, Bellarmine (their graund-champion) doth maintaine. Who ſaith; that God not onelyonly permitteth the wicked to doe many euills; but he alſo ouerſeeth their euill wills, and ruleth and gouerneth them, he boweth and bendeth them by working inuiſibly in them. Thus we ſee that our aduerſaries doe in plaine termes maintaine that which they exclaime and cry out againſt vsus for. But I woonder with what faces they dare challenge vsus, for that, whereof they themſelues are ſo guilty, hauehave they forgotten what is written in their Canon law, viz. that the Iewes had ſinned deadly if they had not crucified our Sauiour Chriſt: (oh horible blaſphemy) whereby they doe affirme that that immaculate Lambe in whom was no ſinne, and in whoſe mouth was no guile, was iuſtly and worthily condemned. Can they ſhew any thing of vsus touching the prouidence of God, which commeth neere to this impiety? Let theſe things ſtop the graue of their ſlanderous throats, if they hauehave not a whores forehead, being paſt ſhame. But I may leaue them as a people that hauehave caſt off all ſhame,2. Theſ. 2.9.10. ſpurned againſt the truth, and trodden vnderunder feet the blood of the new couenant, and therefore damned (if they conuert not) through the iuſt iudgment of God, of themſelues.
Ʋſe. 2 Now for our ſelues. Seeing this is ſo that God oftentimes leaueth men to themſelues, and giueth them ouer to their owne hearts luſt: Let it admoniſh vsus all to beware of this heauy iudgement, and pray to the Lord of all iudgements to keepe thee from this, that thou mayſt not bee giuen ouer to thy owne hearts luſts. It is the ſaying of a worthie man, if God ſhould giuegive him the option to chooſe the torments of hell, with hope to recouer his gracious fauour; or thus, vtterly to forſake him, of his grace, and leaue him to his owne wayes: he would wiſh rather hell torments, with expectation of deliuerance, then this giuing vp to the luſts of his owne heart: and ſurely except God ſhould preſently ſend vsus down to that place of torment, where is paine endleſſe, eaſeleſſe, and remedileſſe, I cannot ſee, what greater iudgement can befall.
But ſhall a childe of God, alwayes be thus left?Obiect. Hath not God promiſed to returne againe: how then can this be ſo heauie a iudgement?
As I hauehave formerly ſaid: ſo againe I ſay,Anſw. the deſertion that doth befall Gods children, it is but temporary for a time, and not for euer: were it for euer, it were hell it ſelfe. But albeit, it bee but for a time, yet for that time, their caſe is grieuous. Theſe temporall deſertions are more grieuous vntounto them, then temporall death, and if they might hauehave their choiſe, they would rather chooſe to die a thouſand deaths, then to be thus forſaken: and no wonder, for put caſe many ſo be, that they can diſcerne ſmall difference, if any, betwixt themſelues and a Reprobate: nay, they may hereby be ſo tormented, that they, euen Gods owne deare children, (they I ſay) may blaſpheme God, and cry out, they are damned; read theſe places. Iob 13.24.16.12.22.3.4. And ſee whether Iob was in any better eſtate. Read alſo Pſalme 6.1.-4. And iudge how miſerable was Dauids condition. It is the iudgement of a worthie Diuine, that the pangs which Dauid felt, after his fall, before he could recouer againe Gods former fauour, were more ſharpe & vexing, then thoſe that did accompany his firſt conuerſion vntounto grace. Oh beware! beware! ye that now ſtand, beware leſt you fall;1. Cor. 10.12. be more prouident for your owne good, then to giuegive God occaſion by reaſon of your ſins, to depriue you of his fauour, & leaue you to your ſelues. If euer you doe recouer your loſſe, many a ſigh and groane muſt be ſent from the heart, before it can be obtained. Many a ſalt teare, and longing looke vp towards God,Rom. 11.20. before the ſence and feeling of Gods ſpirit can bee regained: be not then high minded but feare, be fearful of this heauie iudgement; and in a ſpeciall manner take heede of the cauſes thereof: for as all ſinne in generall doth cauſe the Lord to leaue vsus to our ſelues: ſo there are ſome ſinnes,Special ſins that doe cauſe the Lord to leaue vsus for a time. Rom. 1.21.24. Ingratum ſi dixeris, omnia dixeris. Pſal. 116.12.13 which in a ſpeciall manner will lay vsus open to this danger. I will name them, that you may the better auoid them, they are theſe.
The firſt is, vnthankfulneſſe for graces receiued, as our Apoſtle Paul doth make manifeſt, thus ſpeaking: becauſe when they knew God, they glorified him not as God, neyther were thankefull &c. God gaue them vp to vncleanneſſe, through the luſts of their owne hearts, &c. O beware of this ſame ſinne, it is an excuſeleſſe ſinne: this is the onelyonly tribute God doth expect from vsus, for all his mercies that he hath done vntounto vsus. And ſurely, I am perſwaded, this is one cauſe, why Gods children are often thus left and forſaken of the Lord; and why his bleſſed ſpirit departs away, becauſe they take no more notice of thoſe graces which are wrought in their hearts; neither are they ſo thankful as they ſhould be: they are euer complaining, they hauehave nothing in them; no grace in their hearts, &c. This grieues Gods bleſſed ſpirit, that thou art no more thankefull for his good worke that is begun: and cauſeth him to leaue thee for a time, that thou maiſt at laſt bee more thankefu…l; take therefore ſuch notice of thy infirmities, for thy humiliation, as that thou forgetteſt not, Gods good gifts and graces, for thy conſolation.
The ſecond ſin that cauſeth deſertion. Luk. 19.12.A ſecond ſpeciall ſin which cauſeth the Lord to leaue and forſake vsus, is, the ill vſe, or no vſe of good gifts beſtowed. The ſlothfull ſeruant, that employed not his tallent, ſhall hauehave his tallent taken from him: ſuch gifts as are not employed, ſhall be blowed on, & ſoone come to nothing: let this be conſidered of eueryevery of vsus: art thou a publike perſon, whether Maieſtrate, or miniſter? hath God giuen thee gifts fit for thy function? employ them, and employ them well, for the aduancement of Gods glory: art thou a priuate Chriſtian;Mat. 25.25. and haſt thou a tallent giuen thee, oh take heede lappe it not vp in a Napkin, but imploy it to the behoofe of thy maſter. In a word; let all that hauehave receiued, ſpend their gifts, ſo as that their ſtocke may be encreaſed: Breaſts not often drawne, will ſoone dry vp: gifts not well vſed, will ſoone abate, and cauſe the Lord, and his bleſſed ſonne to depart.
A third ſinne to be taken heede of, is ſpirituall pride: A third ſinne.a high conceit of our ſelues, in reſpect of thoſe gifts wherwith God hath furniſhed vsus; this ſinne is a daungerous ſinne, and ſuch a ſinne, as the beſt of Gods children, are proane vntounto: a diſeaſe that the very elect are ſicke of: yet God is ſaid to reſiſt the proud,1. Pet. 5.5. and to giuegive grace to the humble: let eueryevery one therefore whom God hath gifted in any ſpeciall meaſure, take out that leſſon of the Apoſtle, be not high minded, but feare: feare thy heart, Rom. 11.20. Pro. 28.14.it is deceitfull; feare all thy wayes: Oh bleſſed is he that feareth alway.
Fourthly, the Lord doth leaue and forſake vsus, and giues vsus ouer to our owne luſts, when we doe not profit by the meanes which he doth vouchſafe, to giuegive vsus for our good. As doth euidently appeare. Eſay. 1.5. Heb. 6.8. and Ezech. 24.13. Oh beware how you neglect thoſe meanes of your good, which God doth offer and afford, if you will not be giuen ouer to his fearefull iudgement.
Theſe are the ſins,A fourth ſinne which muſt be auoided. eſpecially to be auoided of all ſuch as would not bee left vntounto themſelues, and forſaken of God, in whoſe preſence is fullneſſe of ioy, and at whoſe right hand, there are pleaſures for euermore: auoid them then, yea, carefully auoid them, leaſt thou giuegive the Lord occaſion to withdraw his ſpirit: it is quickly loſt, but not ſo ſoone regained. Thou maiſt looſe it in a minute, not recouer it in a yeare: remember that and bee watchfull.
Ʋſe. 3 A third vſe which we may make of this, is not to deſpaire of the conuerſion of any, ſeeing it is vſuall with the Lord to leaue man for a time, to follow the wayes that ſeeme good in his owne eyes: the Lord at length may turne this to good, as he did this Prodigals running in riot: he went out of his Fathers dores with a purpoſe neuer to hauehave returned; little thought he of being conuerted, yet God orders this his ſinne, that at length it makes for his glory, and the Prodigals good; ſo wonderfull wiſe and good is our God, that euen by ſinne he will deſtroy ſinne in his owne.