The True Convert, Exposition · Verse 13
Text. Ver. 13.VERSE 13.
And not many dayes after, the yo…ger Son gathered all together, and tooke his iourney into a farre countrey, and there, waſted his ſubſtance with riotous liuing.
THus we hauehave ſeene what was the prodigals ſinne before he had receiued his portion: now let vsus ſee what was his ſinne after hee had receiued it. It is here laid downe to be twofold. 1. the leauing of his fathers houſe in the former part of the verſe. 2. his ſpending his goods riotouſly, in the latter part of the verſe. In the firſt we are to conſider theſe two circumſtances. 1. the circumſtance of time, when he went, which is here ſaid to be after he had receiued his portion. 2. Not long after. 2. the circumſtance of place, whether he went, into a far countrey.
In the ſecond branch, we are to conſider. 1. What he ſpent, it was his ſubſtance. 2. The manner how: which was with riotous liuing. And of each of theſe in their order: And firſt of the firſt, which was his leauing and forſaking his fathers houſe: and therein firſt of the time, It was after; and not many dayes after.
In that this Prodigall doth leaue his Father, after his Father had beene, thus beneficiall vntounto him. Wee may hence learne; That the wicked are moſt vndutifull to God, Doctr. Wicked men are worſt to God, when God is beſt to them.when God is moſt beneficiall vntounto them: When God is beſt to them, then they are worſt to him, they are neuer more readie to rebell, then when God multiplieth his mercies vponupon them. See this further confirmed in Moſes his ſong. Deut. 32.15.Deut. 32.8.15. Where he reckoneth vp many great fauours, that God had ſhewed, and many bleſſings that he had beſtowed vponupon that people of Iſraell: Hee choſe them for his owne inheritance: he kept them in the wildernes, as the apple of his eye: he bore them on his wings, as the Eagle her young ones: he fed them with the beſt, and gaue them plentie of all things: hony out of the rocke, and oyle out of the flintie rocke: butter of kine, milke of ſheepe, fat of lambes, and rammes of the breed of Baſan, and goates, with the fat of kidneies, of wheat: yea, they did drinke the pure bloud of the grape. Theſe, and many more bleſſings did the Lord beſtow on them. But now behold Ieſurun waxed fatte, and kicked: hee waxed fat and was growne thicke, yea, hee was couered with fatneſſe: then hee forſooke God, which made him, and lightly eſteemed the rocke of his ſaluation. This cauſed Moſes, with admiration,Ver. 6. to crie out, Doe you thus requite the Lord? Oh fooliſh people, and vnkind! Thus, it is with ſinne and diſobedience, in ſtead of Gods leading you with his fauours, leading & preſſing him downe with your ſins;Hoſ. 4.7. another proofe of this point, we hauehave in the fourth of Hoſea, the 7. verſe, where the Lord ſpeaketh thus by his Prophet; As they were increaſed, ſo they ſinned againſt me. The more I multiplied my bleſſings vponupon them, the more they multiplied their ſinnes againſt me: So then we ſee, that whereas Gods liberall bountie towards them ſhould hauehave made them thankefull vntounto God: contrariwiſe his benefits made them wanton, proud, and forgetfull of God: and not only negligent of all good duties, but made them prone to all manner of impieties. Againe,Hoſ. 13.6. this is further confirmed in the 13. Chapter of the ſame Propheſie, verſe 6. the words are theſe, According to their paſture, ſo were they filled: they were filled, and their heart was exalted, therefore hauehave they forgotten me. Where we ſee their great abundance, which ſhould hauehave made them thankefull and dutifull to the Lord,Eſay 5.12. made them vnthankefull and forgetfull of him. The like place hauehave we in Eſay. 5.12. But I need not be prodigall, in bringing Scripture for proouing this, which daily experience doth make manifeſt: compare the Court, with the countrie, the Pallace, with the priſon, and it will plainely appeare, that where there is greateſt plentie of Gods bleſſings, there is greateſſ penury of grace; amongſt ſuch as feare not God.
The reaſon of this is, the corruption of mans nature, which being poyſoned with ſinne, ſpider-like turneth all into poyſon: a corrupt ſtomacke, maketh all meates hauehave an ill relliſh; and a naughtie temperature, the more it is fed with good nouriſhments, the worſe it becomes: ſo is it with an ill tempered ſoule, the more it is fed with God, good bleſſings, the worſe it is. Thus wee ſee the truth of this point, with the reaſon thereof: let vsus now ſee what vſe it will afford.
Ʋſe. 1 And firſt, ſeeing this is the curſed diſpoſition of the wicked, let it admoniſh vsus all, to take heed of it, returne not euill to the Lord for good, but let eueryevery bleſſing tye thee faſter in obedience: be not ſo earneſt in begging for any bleſſings, as earneſt in praying for a ſanctified vſe of them; for if the more we abound in them, the more wee abound in ſinne, they ceaſe to be bleſſings, and become curſes: and ſurely ſo much the more need hauehave we to be watchfull ouer our ſelues, by how much the more apt we are, to be forgetfull and vnthankfull: hence it is that Iſrael was ſo often warned, before they came into the land of Canaan, Deut. 6.10.11.12to take heede to themſelues, leaſt when they had it in poſſeſſion, they forget the Lord, and rebell againſt him; and why then rather then at another time? Surely, becauſe riches, and pleaſures, abundance, and eaſe, would be ſuch baites, that then they ſhould bee in greateſt danger, to bee drawne by them to forget Gods mercies: this is the corruption of our nature, and the poyſon of ſinne: oh then bee you carefull, whom the Lord hath annointed with this oyle of gladneſſe aboue your fellowes: and vponupon whoſe habitation this Sunne of outward proſperitie ſhineth bright: the path wherein you walke is ſlippery, like the fat, fertill ſoyle, whereon a man may ſooner catch a fall, then on the rugged grauelly way: ſtand therefore on your watch, let your bleſſings proportion out your obedience, and with eueryevery bleſſing, deſire a greater meaſure of grace, that you may not forget the Lord that gaue them.
In the ſecond place, I muſt fall from admoniſhing, to Ʋſe. 2 reprehending of too too manie, and that of the better ſort, who, forget the Lord, and are not thankfull for his fauours: in ſtead of being better, they become much worſe then they were before, they had ſuch abundance; in former times when they had not ſuch plentie, they were more humble, more pittiful, more forward in good things, in duties publike, in duties priuate, then now they are: their proſperitie hath now made them (through their owne corruption) to be more backward in the performance of good exerciſes: this is too apparent (I ſpeake it to your ſhame) good exerciſes are forgotten. As for prayer, reading, catechiſing in thy familie, thou haſt now no time; why? thou hadſt time before thou hadſt ſuch plentie. Take heede leſt penury which the Lord may ſend, may make thee finde time for the performance of theſe duties, which now thou careleſly omitteſt.
Neither is this the ſinne of one, or two, but it is Epidemicall, the ſinne of many; many are the fauours which God hath ſhewed to this land, he hath laden vsus with his bleſſings, both ſpirituall, and temporall, and wherein hath he beene wanting vntounto vsus? But alas: the more Gods bleſſings doe abound, the more pride, forgetfulneſſe of God, contempt of Religion, and the vtter neglect of all holy duties, abound alſo: our peace and plentie hath bred pride, and ſecuritie, curſed daughters of ſo good mothers: had Moſes cauſe to cry out againſt Iſraell: and hauehave not wee much more cauſe to cry out againſt England? Doe you ſo requite the Lord, oh fooliſh people and vnkind: For his many fauours heaped vponupon thee, doſt thou thus multiplie and heape vp ſinnes againſt him? To returne euill for euill, is a damnable ſinne: but to returne euill for good, how ſhall wee anſwere it? But thus it is, let fauour be ſhewed to the wicked, yet will he not learne righteouſneſſe, Eſay 26.10.in the land of vprightneſſe, will he deale vniuſtly, and will not behold the maieſtie of the Lord.
Ʋſe. 3 Thirdly, ſeeing this is the curſed diſpoſition of man, by nature, to be moſt vnthankefull when God is moſt bountifull: and the more Gods mercies doe abound towardes vsus, the more pride, forgetfulneſſe of God, and vnthankfulneſſe, doe abound in vsus. Then this may be a notable ground for patience. When wee doe not abound with temporall benefits. For the Lord herein reſpecteth thy good, he withholdeth theſe worldly bleſſings from thee, that thy heart may not be with-drawne from him, couldeſt thou vſe them as thou oughteſt, they ſhould not be wanting. Seeing then, this is the curſed diſpoſition of thy nature, learne to be content, and count it none of the leſt of Gods fauours, that thou wanteſt what happily thou couldſt deſire, and ſeeſt others to enioy. Oh how much better, to want the world, and enioy the Lord, then to gaine the world, and looſe the Lord.
Ʋſe. 4 In the laſt place, this may teach vsus not to be vexed out of meaſure, when as ſuch as of whom wee hauehave beſt deſerued, doe ſhew themſelues, moſt vnthankfull towards vsus: conſidering that thus, we deale with our God, to whom we are ſo many wayes bounden & indebted. Haſt thou children, with whom thou haſt taken great paines? of whom thou haſt taken great care? for whom thou haſt beene at great coſt and charges? and are they ſtubborne, vndutifull & diſobedient? Haſt thou any ſuch acquaintance, who, for many great fauours by thee to them ſhewed, returne great vnkindneſſe? Well, be not too too impatient, conſidering thou ſheweſt thy ſelfe much more vnthankefull againſt God, to whom thou art infinitely more indebted; in their glaſſe ſee thy owne face; in them behold thy owne fault.
Not long after.] As this prodigall forſooke his Father,Text. after he had receiued his portion: ſo it was ſoone after: for he being left to himſelfe, incontinently manifeſteth his owne weakeneſſe; hence then we may note
That man being left vntounto himſelfe, cannot long ſtand: Doctr. Man being left to himſelfe cannot long ſtand.the many falls and infirmities of Gods owne children doe euidently confirme this truth, Noah, Lot, Dauid, Peter, how fouly did theſe worthies fall, when God a little did withdrawe his hand? Nay, Adam himſelfe in the eſtate of innocencie, how long ſtood he? being at his owne diſpoſe: ſome are of the minde he fell the ſixt houre.Auguſt. Theoph. Tho… Aquin. Others are of the opinion, be fell the ninth houre. Others, that he fell the twelfth houre after his creation. Moſt agree, that he fell the ſame day wherein he was made.
And is it any wonder,Reaſon. if we conſider how weake wee are become by that hereditary diſeaſe, which we had from our firſt Parents. Man at the firſt was made of a mutable nature, in power of ſtanding, and poſſibilitie of falling. The power to perſeuere in goodneſſe he had, yet the act of perſeuerance was left to the choice and libertie of his owne will: he being aſſayled by Sathans temptation, abuſed this his free will, and receiued a down-fall, whereby he left all power to God, and brought on himſelfe a neceſſitie of ſinning: in which eſtate all his poſteritie now lie; ſo that man is not now able to ſuſtaine or beare vp himſelfe in any good courſe; he hath not now power left not to fall, but lieth vnderunder a neceſſitie of ſinning.
Secondly, as we are weake, ſo the Deuill he is ſtrong Reaſon. 2 and craftie in tempting: fitting his temptations to eueryevery mans humour, diligently obſeruing, whereto we are enclined, what we louelove, what we hate, what we feare, what we want; and when he hath found vsus, he fitts vsus: thus, dealing like a cunning fowler, hauing his nettes and his call, and eueryevery thing in a readineſſe, if once he becomes acquainted with the birds note, and dyet; he makes no queſtion of the game: thus his poyſon meeting our nature, is eaſily deuoured; conſidering then howe readie we are to runne hard, how forward the Deuill to driue, it is no wonder, that (except God keepe vsus) we make no more ſtay.
Ʋſe. 1 Vſe. This firſt reprooueth ſuch as truſt too much to their owne ſtrength,For reproofe. and relie too much on their owne power: theſe of all other are in greateſt danger, for pride goeth before deſtruction, Pro. 16.8.and a high mind before a fall: looke vponupon Peter, he was neuer more weake, then when hee thought himſelfe moſt ſtrong; how cowardly did he behaue himſelfe in denying of his maſter, euen then, when he made that couragious profeſſion: Alas! how ſecure doe men grow, thruſting themſelues wilfully into daungerous places, expoſing themſelues to dangerous temptations, yea, tempting the Deuill to tempt them, as if Sathan dorſt not ſet vponupon them; or if he did, as if they by their owne ſtrength were able to withſtand al his encounters: and hence it is, that through this their careleſneſſe, God doth leaue them to themſelues, and ſo they runne on headlong into all vngodlineſſe, committing ſuch ſinnes as the ſunne doth bluſh to ſee; and the verie earth doth groane to beare.
Ʋſe. 2 In the ſecond place let this admoniſh vsus to deſpaire of our owne power,Rom. 11.20. 1. Cor. 10.12. and of all ſtrength of the fleſh, Bee not high minded, but feare, and thou that now ſtandeſt, take heed, thou mayſt fall. Art thou as ſtronges Sampſo…, as righteous as Lot, as holy as Dauid? yet thou canſt not long ſtand without Gods grace.Mat. 14.30. Peter would needs walke on the ſea, he thought he could hauehave done as his Maſter did, but aſſoone as he ſets his foot on the waters hee is ready to ſinke, had not Chriſt caught him by the hand and held him vp, he had beene gone. So is it with thee and me, vnleſſe the Lord reach out the hand of his grace to ſupport vsus we cannot but fall. A ſtaffe ſtands while the hand ſtayes it, but when the hand is with-drawne it falls immediately to the ground. Wee are to the Lord as the ſicke man to his keeper, who cries, take me vp and I will riſe, hold mee and I will ſtand, helpe mee and I will goe, &c. Let vsus then learne to renounce our ſelues, and relye wholly vponupon the Lord and the power of his might, for by that ſhall wee bee ſtrengthened,Eſay 6 10. Eſ…y 1.11. without that our ſtrength is weakeneſſe. Doctor Pembletons ſtorie ſhewes this, of whom we reade in the Booke of Martirs. Phil. 2.12.Worke out therefore thy ſaluation with feare and trembling. True it is in reſpect of God, thou haſt no cauſe to feare.2 Tim. 2.19. for his foundation remaineth ſure; but in reſpect of thy ſelfe and owne frailty thou haſt great cauſe to feare, leaſt by falling into ſinne thou doeſt diſpleaſe the Lord, and cauſe him to hide away his face; and ſhould not the Lord ſtrengthen thee by his power thou wouldſt hazard thy ſaluation eueryevery day, & forfeit heauen. It is not with vsus as wi…h a childe, who after two or three yeares may be let goe alone, God muſt ſtill leade vsus; if hee hold vsus not by the hand we ſhall ſoone hauehave a knocke. Nay more,2 Sam. 44. as Mephiboſheth Ionathans ſonne, wee ſhall catch ſuch a fall, as that thereby we ſhall become lame vntill the day of our death. Conclude therefore with Dauid, Pſal. 73.28.It is good for mee to hold faſt vntounto the Lord. Truſt not to thy own ſtrength,2 Cor. 12.10. feare thy owne weaknes, then ſhalt thou be moſt ſtrong when thou art moſt weake. When thou art moſt weake in thy owne apprehenſion and acknowledgement, then ſhalt thou bee moſt ſtrengthened by a gratious ſupply from a higherhand.
In the Third place this doctrine may ſerue to humble Ʋſe. 3 vsus, yea the beſt of vsus. We are ſtill ready to ſtand in our owne light, and to be highly conceited of our owne ſtrength and power, as if we were able to goe through fire and water if need ſhould require: alas! thou art ignorant of thy owne weakeneſſe, thou canſt not patiently beare an ague, nor the touthach, nor the collicke, nor the gout, much leſſe greater torments: ſhould God withdraw his hand what Apoſtates ſhould we proue? what ſinnes would we not commit? we deceiue our ſelues if any of vsus thinke that it proceedes from vsus, or that it is out of our ſtrength, that we liue ſo blameleſſe a life, commit not ſuch nor ſuch groſſe euils as others do: bleſſe God for it, no thankes to nature, thine is as bad as others. Let this be well conſidered of, it will helpe thee to that iewell which is ſo much ſet by of the Lord. Namely a humbled and a thankfull ſoule.
He tooke his iourney into a farre country] we hauehave ſeene when he went, now let vsus ſee whether he went, the text ſaith,Regio longinqua ſuit obliuio ori. Aug. quaeſt. … euang. 33. into a farre country: where we muſt conſider what is meant by this farre country: Secondly how he went into this farre country, for the firſt, the farre country here ſpoken of is, the region of ſinne. As Auſtine doth expound it, the country is farre not in regard of the diſtance of place (for eueryevery part of the world is a like neere vntounto the Lord,Eſay 46.12. Pſal. 139.7. as Ionas found when he tooke his iourney from Ioppe to Tarſus) but in regard of diſtance of affection, then is a man fartheſt from God, when he is moſt vnlike vntounto God,Ier, 2, 5. ſo the Lord himſelfe expounds it. What iniquities hauehave your fathers found in mee, that they are gone away farre from me? ſo the Epheſians are ſaid to be farre of, Eph; 2.17.while they were in the eſtate of nature.
And thus we may ſee the Second point alſo cleared, which is,Non pedibus ſed affectibus. how he went into this farre country? he went not by the feet of the bodie, but by the affections of the ſoule, he withdrawed his hart from the Lord, and ſet it vponupon vanitie,Non interuallo locorum deu… relinquiter, ſed pranitate morum. Amb. in pſa. 119. he departed far from him, in regard of the oppoſit and differing diſpoſition. God his volo, being his nolo, and his nolo being Gods volo. Secondly he went far, in regard of the great and many ſinnes he did commit, for multiplication of ſins is like multiplication of ſteps, which at length carry a man farre away from the place where he was: Both these wayes may this prodigall be ſayd to take his iourney into this faire country.
Thus hauing ſeene the meaning of the words, let vsus now come to the inſtructions; the firſt ſhall be this.
It is the nature of ſinners, to fly from Gods preſence, Doctr. Sinners cannot endure Gods preſence. Iob, 21.14. Gen, 3.8.and get farre away out of his ſight. This is there deſire and indeuoure.
See this prooued in the 21. of Iob. 14. ſo Ionah. 1.3. alſo confirmed by examples. Adam who hid himſelfe in the buſhes. Theſe fled from God in their affections and by their ſinnes; & manifested it by a fooliſh deſire, to conuey their bodily preſence out of his ſight.
Reaſons. Firſt the remembrance of his preſence doth Reaſon. 1 croſſe them in there ſinns; and that they would not be. Therefore they (purpoſing to ſinne) get out of his ſight (as they fooliſhly imagine) that ſo they may hauehave the more libertie.
Secondly, there is as great contrariety betwixt God & Reaſon. 2 ſinners, as there is betweene light and darkneſſe: how then is it poſſible for them to agree; therefore doth the ſinner fly from his face: and by no meanes can abide his preſence.
Thirdly, ſinne maketh a man Gods debter, for the law Reaſon. 3 tyes him to obedience, if he faile in it, it binds him ouer to the curſe, and the more a man ſinneth, the further he runneth into arerages with God: Now experience teacheth, debtors care not for the ſight of their creditors, eſpecially if the bonds be forfet, and debt due: but ſo is it with eueryevery ſinner, and therefore no maruell if they fly from him.
Let vsus therefore examine our ſelues, whether we be Ʋſe 1 ſtill in our ſinnes, for hereby may we know it: doſt thou louelove Gods preſence, and delight in it? doſt thou ſet the Lord alwaies before thee, walking as in his ſight with that kingly Prophet? doſt thou louelove his houſe, and the place where his honour dwelleth?Pſal. 16.8. Pſa, 26.8. Ca…t. 3.1. doſt thou bewaile his abſence as the bittereſt croſſe: and neuer reſteſt ſeeking with the ſpouſe vntill thou haſt found him? and canſt thou long and looke for his appearing in glory,2 Cor. 5.8. deſtring to be abſent from the body, that thou maiſt be preſent with the Lord? are theſe things in thee in truth? doſt thou find thy heart and ſoule thus affected? is it thus with thee? art thou ſure of it? why then without queſtion, thy ſinns are pardoned debts diſcharged and thou at peace with God: But if it be otherwiſe, and if the contrary be in thee, if thou putteſt God out of thy remembrance, and canſt not endure to hauehave him in all thy thoughts;Pſal. 10.4. if thou reſpecteſt not his houſe, but eſteemeſt it as a iayle, being neuer well while thou art vnderunder his roofe, and neuer better then when he is loſt: and if thou deſireſt that he might neuer appeare, or thou neuer by death or iudgement might be brought vntounto him: Let me then tell thee to thy face thou art ſtill in thy ſinnes, thou art infinitely indebted to the eternall God, thou mayſt eueryevery day expect a capias corpus to be fetcht from hence and throwne into the iayle,Math, 5. from whence thou ſhalt not depart till the vttermoſt Ʋſe 2 farthing be paied, which will neuer be.
In the next place; let this ſerue to admoniſh ſuch, as would be able to endure Gods powerfull preſence, eſpecially at that great and terrible day: to breake of their ſinnes by vnfeined repentance, and labor to hauehave their debts diſcharged by Chriſt, for otherwiſe thou ſhalt call to the mountaines and hilles,Reuel. 6, to hide thee from his preſence that ſitteth on the throne.
Doct. 2. The following of ſinne is a forſaking of the Lord.In the Second place, wee may obſerue this doctrine, The following of ſinne is a forſaking of God, and the further in ſinne the further from God.
The Scripture is plentifull in proofes, as Deut. 32.15. Iud. 2.11.12. 1. King. 11.33. Iſa. 1.4. Ier. 2.5. & 5.7.
Obiect. Pſal. 1 39.2.3.4 5. &c. Anſwere.But doth not the Prophet affirme that it is impoſſible to fly from the preſence of God? Pſal. 139. wonderfull are the teſtimonies, the prophet there bringeth to amplifie Gods illimited preſence, how then can this be true?
In a word for anſwere, know that out of Gods reach no man can fly, but out of his fauour he may, and from his awe by his rebellious will. Thus doe ſinners fly from God and forſake him, as I formerly ſhewed euen now in the opening of theſe words. And therefore it is now needleſſe to ſtay your eares with a commemoration, of what I ſo lately ſaid, now for the vſes.
Firſt this ſetteth forth the miſerable eſtate of all impenitents: Ʋſe. 1 there whole life is nothing elſe, but a wandring from the eternall God, in whoſe preſence there is fullnes of ioy, and at whoſe right hand there is pleaſures for euermore, like loſt ſheepe they ſtray out of Gods paſtures into Satans incloſures, deſtruction and calamity muſt needes be in their waies,Rom, 3. horror and ſhame will ceaze on them in the end. For loe they that are farr from thee ſhall periſh, they ſhalbe deſtroied that goe a whoring from thee. He that leaues the light muſt needes walke in darkneſſe,Pſal. 73.27. and he that forſakes the God of life, whether is he poſting but to eternall death? when Cain went away from God, there was no more account made of him, then of a vagrant,Gen. 4.14. and vagabond, is their eſtate any better; who by commiting of ſinne depart from the Lord, what are they but Cains, Outlawes, Rebels, Runnagates? trauelling as it were without a paſſe, whoſe faireſt end, will be to be ſent to the houſe of correction: but greatly to be feared of moſt, to the place of execution.
Vſe. 2. Admonition to ſuch as are yet in their ſinnes, Ʋſe. 2 and keepe a conſtant courſe in commiting of them, ſpeedily to turne backe vntounto the Lord and looke vponupon him,Iſay. 45.22. (as Eſay exhorteth) as you hauehave gone from him by ſinning, turne to him againe by daily repenting, that it may be ſpoken of thee, as Paul ſpeaketh of the Epheſians. You who were once farre off are now made neere. Epheſ. 2. Pſal. 119.28.Conclude with Dauid Pſal. 119.28. It is good for me to draw neere vntounto the Lord.
Oh conſider, aduiſedly conſider, the eſtate thou now liueſt in, make a ſtop, and call to mind whether thou art going, thou haſt kept a courſe of ſinne from the firſt day of thy birth to this preſent houre, eueryevery thought that came from thy heart hath beene a ſtep; ſo eueryevery word, and much more eueryevery deed. Thus haſt thou multiplied ſteps, and beene walking on for this twenty or thirty yeare, and whither hath thy courſe tended, ſurely to perdition and deſtruction,Prou. 5.5. Thy feet goe downe to death, and thy ſteps take hold on hell. Pro. 4.15.26.27.Be wiſe now at the laſt, walke on no further in this way, Auoyde it, paſſe not by it, turne from it, and paſſe away; the further thou goeſt, the more ſighes, ſobs,Heb. 13.3. and teares it will coſt, if euer thou returneſt. Take heede then that thou depart not further from the liuing God; if thou wilt perſiſt and wilt not be reclaimed, why then, what remedy; if thou wilt needs periſh, periſh; but know that in the end it will prooue an euill thing,Ierem. 2.19. and a bitter, that thou haſt forſaken the Lord thy God.
Ʋſe. 3 Here wee ſee the reaſon why the wicked cry and are not heard, the reaſon is, they are too farre off; much complaining there is of Gods deafneſſe; hee will not heare when they cry;Prou. 15.29. he is farre off when they call. True it is, Salomon doth affirme it, but where lyeth the fault? in God, or in thee? ſurely in thy ſelfe, and none elſe, for God goeth not from man, but man from him. But wee play like ſome fooliſh Marriner, who ſailing nigh ſome rocke, thinkes the rocke runnes from the ſhip, when indeed the ſhip ſailes and the rocke ſtands ſtill: ſo we leaue the waies of God, and run our own courſes, & then complaine the Lord hath forſaken vsus,Iames 4.8. and is farre away. Draw neere to God by grace, he will be neere to thee in mercy.
And there waſted his ſubſtance with riotous liuing.] As it was not long after he had his ſubſtance that hee departed from his Father, ſo was it not long after hee had left his Father that he departed from his ſubſtance. This is the fruit of forſaking God. A man that will forſake the Lord and caſt away his gouernment, can neither keepe himſelfe, nor the good gifts which God hath giuen him. But I will not proſecute this point.
Obſer.Obſerue we here how this prodigall being ouer ſhoes, neuer reſts till hee hauehave plunged himſelfe ouer head and eares, he goeth on in ſinne & maketh no ſtay till he come vntounto the top; being once impudent to call for his portion, he groweth paſt grace, and cares not how lewdly he ſpends it. This may teach vsus this generall truth.
That it is the nature of the wicked not onelyonly to ſinne, Doctr. Wicked men proceed from euill to worſe, they make no ſtay but wilfully runne on.but to proceede and make a progreſſe therein, going on from euill to worſe, not ceaſing till they come to the extreamity of prophaneneſſe.
This truth may be further prooued, Ier. 9.3. 2 Tim. 3.13. Iſay 1.5.
The Scriptures are full of examples (for the further confirmation of this point) both of the wicked and godly. Thus was it with Eue, Gen. 3.6.firſt ſhe liſtened to the diuels temptation; ſecondly, ſhe made a light reſiſtance; thirdly, ſhee began to doubt of what God had affirmed; fourthly, ſhe grew in concupiſcence, the eye like the hart luſted, and both of them deſired the forbidden fruite; laſtly, ſhe fell to flat apoſtaſie and rebellion. Thus was it with Cain, firſt,Gen. 43.8. he was an hypocrite offering ſacrifice only for faſhion; ſecondly, when he perceiued God reſpected his brother better then himſelfe, hee waxed angry and wrath; thirdly, hee grew to hauehave a deadly hatred; laſtly, he became a moſt vnnaturall murtherer.
Thus alſo Iudas was firſt an hypocrite, then a thiefe, then a lyar, laſtly a traitour. What neede I ſpeake of Dauid, Noah, Peter, and many others, who like a cloude of witneſſes will prooue what hath beene deliuered.
The reaſons are many, one taken from the nature of Reaſon 1 ſin, which will fret like a canker, and like a gangrene, eate further and further:2. Tim. 2.16. 1 Cor. 5.6. Mat. 13.33. Paul compareth it to leauen which is of a ſpreading nature, as Chriſt ſheweth in the parable of the leauen, it ceaſeth not vntill the whole be leauened. So ſinne getting once the heart, diffuſeth it ſelfe ouer all the body, and neuer ceaſeth vntill all be infected, it leaueneth the hand, the eye, the eare, and cloſely creepeth from part to part, till the whole man be leauened.
Iam. 1.15. Ezek. 47.1.4.Many other compariſons there are in Scripture, that doth ſet out the nature of it.
Reaſon 2 A ſecond reaſon is, becauſe wilfulneſſe in ſinning ſilenceth conſcience, and by degrees extinguiſheth it; ſo it is no woonder they commit ſinne with greedines, when this ſame Monitor is dead, or ſpeechleſſe.
Reaſon 3 Thirdly, Becauſe God often giueth vp ſuch to the hardneſſe of their owne hearts, as make no conſcience of leſſer ſinnes, he forſaketh them who forſake him. This ſecret iudgement the Prophet declareth,Pſal. 81.11.12. which fell on the olde Iſraelites for not hearing the voice of the Lord. They would not be admoniſhed nor reclaimed,Rom. 1.28.29. Therefore he gaue them vp to the hardneſſe of their hearts, and ſuffered them to walke in their owne counſels. Thus God doth puniſh ſinne with ſinne: the ſinne that followeth is as a puniſhment of that which went before; he puniſheth the firſt ſinne with a ſecond, and the ſecond with a third; and for their not obeying in ſmaller matters, hee giueth them vp to the ſwindge of their affections.
Reaſon 4 A laſt reaſon may be, becauſe the diuell driueth them by his temptations and prouocations. Now then it is no woonder they runne ſo faſt, for they whom the diuell driues feele no Leade on their heeles.
Vſe 1 Seeing this is ſo, that it is the nature of the wicked to waxe worſe and worſe, adding ſinne to ſinne, not ſtaying till they come to the extreamity of prophaneneſſe, as hath beene prooued by Scripture, example, and reaſons. Then let wicked men take notice of their curſed condition and fearefull eſtate, for what ſinne ſo foule that a wicked man may not, nay is not likely to commit. There is none ſo chaſt but may proue an vncleane adulterer, none ſo loyall but may prooue a perfidious traitour, for what ſhould hinder? Surely, if any thing doth, it muſt bee Gods reſtraining grace. But what hope or promiſe haſt thou, that thou ſhalt bee kept from comming to this height of ſinne? Gods promiſe is onelyonly to ſuch as feare him, and not to thee. Bleſſe not then thy ſelfe from theſe groſſe euils, for thou mayeſt prooue as vile a Nero, a Iulian, a Iudas, as euer the Sunne ſawe, or earth bare, there wants but a temptation to driue thee to the groſſeſt euill; there is that leauen, that poyſon in thee which (without Gods woonderfull power in reſtreining) will at laſt diſcouer it ſelfe in the practiſing and following of the moſt flagitious courſes. Oh how happy were it for thee if by this that hath beene ſaid, the eyes of thy vnderſtanding might bee opened, that thou mightſt ſee thy ſelfe what thou art, and what thou art like to be.
A ſecond vſe may be for further terrour to the wicked: Vſe 2 for doth ſinne grow? ſo doth the wrath and vengeance of God grow; thou that committeſt ſinne, with eueryevery ſinne thou committeſt (and alas what word, action, thought, is not a ſinne vntounto thee) thou hordeſt vp a proportionable meaſure of wrath againſt the day of wrath, Rom. 2.4.6.as Paul doth witneſſe. Thus is eueryevery wicked man a woefull hoarder vp of treaſure. Thou that heareſt this, or readeſt this, who art in thy naturall eſtate, conſider aduiſedly what is ſaid, couldſt thou number exactly the multitude of thy actions, both ſpirituall, naturall, and ciuill, couldſt thou reckon vp the millions of words, and put in the beſt words into the number, thou haſt euer ſpoken, that euer paſſed betweene thy lips, &c. couldeſt thou ſumme vp the infinite number of thoughts that euer hath been in thy heart; if thou couldſt doe this, thou mighteſt put downe in thy Catalogue ſo many ſinnes; and with eueryevery of theſe make account for a meaſure of indignation and wrath proportionable to thy ſinne. Oh conſider this, the Lord Ieſus giuegive you hearts ſeriouſly to conſider it, and thinke of it; happy had it been for thee, thy mothers wombe had beene thy graue, or that thou hadſt periſhed many yeares agoe, except thou repenteſt of thy ſinnes, for long life in ſinne is no bleſſing but a curſe.Eſay 65.20. Accurſed ſhalt thou be though thou liueſt an hundred yeares.
Vſe 3 Thirdly, This may ſerue to informe our iudgements concerning the wicked man, and who he is: ſeeſt thou one to perſiſt in euill, adding drunkenneſſe to thirſt, going on from euill to worſe? thou maieſt then giuegive ſentence that he is a wicked wretch: True it is, thou canſt not ſay he is a Reprobate, for God may call him in his good time, but for the preſent, thou maieſt auouch (without crauing pardon) he is wicked.Pſal. 50, 16, 18, 19, &c. One Swallow maketh not a Summer, nor one Sinne a Sinner; but, as we may iudge a man to be of ſuch a Trade, if he follow it carely and late, earneſtly and conſtantly, and (in a manner) buſie himſelfe in nothing elſe, ſo if a man trade in wickedneſſe, and make it his occupation, wee may be perſwaded he is prophane.
Vſe 4 Fourthly, Is this ſo, that when a man hath once giuen himſelfe to ſinne, he makes no ſtay, but runneth on to further degrees; then let it admoniſh eueryevery one to take heed of the firſt beginnings of ſin; ſinne is deceitfull; nay,Heb. 3.13. it is deceitfulneſſe it ſelfe: HaueHave therefore no dealing with it. It playeth with vsus, as the Leuites father in Law, perſwading vsus to ſtay this dinner, this night, and ſo at laſt makes vsus ſtay two dayes longer then we would, or ſhould:Pro. 24.33. Sinne is a ſhameleſſe Begger. It ſaith as the ſluggard, Yet a little ſleepe, Yet a little ſlumber, A little folding of hands to ſleepe, Yet a little more ſinne, Yet a little more good fellowſhip, Yet a little more deceit; and ſo many of theſe littles make a great deale.Pro. 17.4. But what Solomon ſaith of the beginning of ſtrife, is true, alſo of any other ſinne; it is as the opening of the waters, thoſe that hauehave giuen the onſet to Sin, hauehave as it were opened the floud-gates of impietie, which are not againe ſo eaſily ſhut, for the violence of the ſtreame beareth all things before it: open not therefore thoſe floud-gates, though it be but a little, the waters wil guſh out, there is no eaſie ſtopping them: HaueHave nothing to doe therefore with ſinne, no not with the leaſt ſinne (for they doe but vſher great ones; and like little Rogues, being crept in at the window, open the doores for the biggar to come in) but keepe it off, euen as thou wouldeſt an enemie at the ſwords poynt, for if once it enter, it is like the vnwelcome gueſt, it will not away: Wickedneſſe is much eaſier to keepe out, then to caſt out: While thou art on the the top of the hill, it is at thy choyce whether thou wilt thence throw thy ſelfe downe or not, but, if once thou throweſt thy ſelfe down head-long, it is not at thy choyce to ſtay, before thou commeſt to the bottome. They vtterly therefore delude themſelues, and pittifully gull their owne ſoules, that running head-long into a courſe of ſinning, conceiue an opinion to leaue ſinne at their pleaſure, what need they Saint it in their youths, they hauehave time enough to repent in their age? Oh that this Doctrine were well conſidered, ſurely it would take away this conceit, and euidently ſhew them their madneſſe and folly, for doth not cuſtome proue another nature? doth it not bring ſuch a hardneſſe on the heart,Rom. 2.5. as that man cannot repent; it is no eaſie matter for a man to forget that hee hath beene long a learning: bee admoniſhed therefore to ſtay from entring into any vngodly courſes. Wouldeſt thou keepe thy ſelfe from Murder, then repreſſe raſh anger; from Sodomie, flye adultery; from Periury, beware of common ſwearing; for as no man on the ſodaine becommeth moſt excellent in virtue, ſo no man on the ſodaine becommeth deſperate in euill, but commeth to the height of ſinne as it were by degrees: and therefore none can be too warie or watchfull ouer himſelfe in the preuenting of the firſt beginnings, yea in killing and ſlaying of ſinne, while it is in the thought, as men doe Serpents in the ſhell, and Rauens in their neſt. This is a high poynt of heauenly wiſdome, and therefore let vsus all be learners of it.
A laſt vſe, is for our imitation, though not for the Vſe 5 matter that is abominable, but for the manner of growing, let vsus imitate them, for that is commendable: they grow worſe and worſe, and from one degree of ſin to another, why then, ſee that thou grow better and better,2. Pet. 1.5, 6. proceed from one degree of grace to another, to faith adde vertue, to vertue adde knowledge, &c. God in his Arithmetique loues addition in good, and ſubſtraction in euill; but the Deuil, contrarie: as then, hee that is vniuſt becommeth more vniuſt,Reuel. 22.11. ſo let him that is righteous become more righteous; conſtancie and growth, if in goodneſſe is a vertue, but if in vice, a ſinne, be good, and the Lord increaſe thy growth.
Text.Now wee will come nigher vntounto the words [And there, &c.] Wherein obſerue, firſt, what he did in this farre Countrey: The Text ſaith, he waſted his ſubſtance, that portion which his father gaue him, hee ſpent and conſumed: Secondly, how he ſpent it; it was with riotous liuing, he did not onelyonly ſpend but miſpend it, hee waſted it vponupon Harlots, and in other flagitious courſes. The inſtructions that I doe gather from theſe words, are theſe two,Doct. 1. Sinners are great waſters. firſt, that eueryevery ſinner is a great waſter, ſecondly, that Sinners ſpend and waſt Gods good gifts in ſins ſeruice: for the firſt of theſe, and the proofe of it, viz. that Sinners are waſters and ſpend-thrifts: See it proued, by two or three inſtances, Take notice of the waſt that Adam made, by ſin at the very beginning, What a waſt made he of his knowledge, wiſdome, libertie, glorie, peace, and other good gifts and graces, by forſaking of his God? Did he not looſe that in ſixe houres, which God was prouiding for him in ſixe dayes? Conſider Eſau, what a waſt made he? how many priuiledges loſt he at once:Gen. 17.7. for firſt, he was by Nature, heire to the Couenant that God had made with his grandfather Abraham, which was, That God would be his God, and the God of his ſeed after him. Secondly, he was heire to all his grandfathers and fathers lands. Thirdly, all his brethren and ſiſters muſt doe reuerence vntounto him: Now, all theſe he waſted and ſold away: but what had he? ſurely but one diſh of meat,Gen. 25.34. and that a meane one, A …eſſe of Pottage.
The reaſons may be theſe:
Firſt, they want wit, id eſt, ſpirituall wiſdome, and Reaſon. 1 vnderſtanding to husband Gods bleſſings well, viz. to his glorie, and their owne profit, and the good of others: what is not thus imployed, is but waſtfully ſpent.
Secondly, they are ſo greatly in league and louelove with their owne luſts,Iam. 4.3. (as ſo many Harlots which they maintained, and keepe) that they thinke nothing too good, or too deare for them: What is layed out on them is leudly waſted: They will at length waſt all in maintayning theſe.
This in the firſt place may reproue ſuch as iudge contrary iudgements, eſteeming wicked worldlings, couetous miſers, and others of the like ſtampe to be excellent husbands: True it is, they are ſtill in trading, buying and ſelling, and ſeeme to thriue, but if the matter bee well weighed, they make but a ſorrie gaine, they get earth, looſe heauen, get a little vanitie, and vexation, and looſe an eternall right of glorie, now is this any better then Eſay his pennyworth? What gaine is this? What profit brings this? Is it profit to winne the whole world, and looſe the ſoule, which a thouſand worlds cannot redeeme? this is but penny wiſe and pound fooliſh: theſe courſes are no thriuing courſes, let vsus therefore reforme our iudgements, and eſteeme of them as they are indeed, great waſters and ſpend-thrifts.
Secondly, let it admoniſh eueryevery one of vsus, and ſuch as are Maſters, in a ſpeciall manner to take heed of dealing with the wicked, for they are ſtroy-goods and ſpend-thrifts, they waſt their owne goods, and what hope is there they will husband thine better, nay doe they not bring Gods curſe at their heeles, which will conſume, and, like a Moth, fret what they goe about?Deut. 28. hath not God threatned to curſe whatſoeuer they put their hand vntounto? Take heed then how any of you open your doores to a graceleſſe perſon, without you want a waſter and a ſpend-thrift; if ſo, then ſet open your doo es, and entertaine the wicked, and bid them welcome. It may alſo admoniſh Parents, and put them in mind in matching of their children, to beware of ſuch: EueryEvery one deſires to hauehave good Husbands for their daughters, and prouident Wiues for their ſonnes; if ſo, then match with them that feare the Lord, for they will as well being in as lay out; their eare and eye gathers, as well as heart and hand ſpends. But, as for the wicked, they lay out of the whole ſtocke, and hauehave no care of increaſing of …heir goods, and what good husbandrie is in this? In a word, let all be warned, and of all let my councell be regarded, leſt thou mourne at the laſt, when thy fleſh and body are conſumed: and ſay, How hauehave I hated inſtruction, Pro. 5.11, 12.and my heart deſpiſed reproofe.
Now we come to the ſecond poynt which I obſerued, and that is this,Doctr. The wicked ſpend Gods gifts in ſinnes ſeruice. Hoſ. 2.8, 9. The wicked ſpend Gods gifts in ſins ſeruice. read Hoſ. 2.8, 9. Where we may ſee how liberall and bountifull the Lord was vntounto them; hee gaue them Corne, Wine, and Oyle multiplyed their Siluer and their Gold, but theſe they imployed in the ſeruice of Baal, which they ſhould hauehave imployed to the glorie of God.Amos. 6.4. Rom. 3.13. So Amos 6.4. they abuſe theſe outward bleſſings, to gluttonie and drunkenneſſe. So ſee Rom. 3.13. as they thus abuſe gifts of body, ſo alſo gifts of mind; their Knowledge, they abuſe to Gods diſhonor, imploying it in curious prying and ſearching into hidden Myſteries; their Wit and Learning alſo, they thus imploy, as doth euidently appeare in the Stories of Ieroboam, Saul, Achitophel, Hammon, Herod, and others. I ſhall not need to ſtand further vponupon the proofe, it beeing ſo euident, and therefore I will come to ſome vſe.
Ʋſe.And firſt, this ſerueth ſharpely to reprooue thouſands in the World, who thus abuſe thoſe gifts which they hauehave receyued from the Lord. How many are there to whom God hath giuen the fat of the earth? whoſe bellies he hath filled with his hid treaſure? whoſe barnes are full? whoſe cup doth ouerflow? whoſe corne and oyle he hath wonderfully increaſed? that truely ſeeke to glorifie God by theſe their riches? Is it not a rare matter to find one amongſt a thouſand? Let experience ſpeake, who more griping, more couetous, more proud, more forgetfull, more vnthankfull, then they who hauehave greateſt aboundance of theſe outward things? Againe, doe not many ſpend their riches on gorgious attyre, vnbeſeeming their places? vponupon gorgeous buildings, for the Screetch-owle and Batt to dwell in? vponupon exceſſiue cheere, and vaine pleaſure, ſpending more at one banquet, then would keepe twentie poore members of Chriſt Ieſus, in good ſort all their dayes? Are there not as many, nay more, that doe offend in abuſing the gifts of the body, imploying eueryevery mēber therof to the ſeruice of ſinne? their eyes making windowes of vanities, hauing their eares open to filthie talke, ſongs, and ribald ſpeeech; their tongues are not they vſed to curſing, and ſwearing, and blaſmeming of the moſt ſacred name of God, which they ſhould feare and reuerence? their hands, are they not curſed inſtruments of ſinne? wholly imployed in deceit, filching, or fighting, or the like: Their feet, are not they imployed in walking in the waies of ſinnes, to places of vncleanneſſe, Stage-playes, Bull-batings, Bawdy-houſes, and other ſuch like cages of vncleanneſſe? Doe not moſt of you thus vſe thoſe members, to his diſhonour who hath beſtowed them vponupon you. Alas, alas, it is too too apparant. And as for theſe inward gifts, the gifts of mind, which God hath beſtowed on men, as Wit, Knowledge, Learning, how are they abuſed? for the nouriſhing of contention, and the maintenance of iniurie, oppreſſion, and iniuſtice.
Thus then you ſee how many in the world come vnderunder this reproofe, let eueryevery one of vsus looke well vntounto it, for he is one of a thouſand that deſerues not to be taxed: See therefore, and confeſſe your faylings, and imploy Gods gifts to his owne glorie. Oh! conſider how you will anſwer it; ſhould a louing Husband giuegive vntounto his Wife rich iewels and fayre bracelets, and ſhee beſtow them on a Stranger, could this be well taken? or ſhould a King giuegive many Lordſhips, and much Reuenewes vntounto a Subiect, and he imploy them in the enemies ſeruice, would not all count him for a ranke Traytor? And what art thou better? God hath giuen thee many Iewels, and beſtowed on thee many Lordſhips, as thy tongue, thine eye, thy hands, thy bodie, thy ſoule; theſe thou wholly doſt imploy in the ſeruice of Gods enemie: thou giueſt them to the Deuill, by thy blaſphemie, drunkenneſſe, by thy pride, by thy vncleaneneſſe. Oh wretch! to receiue thus with the one hand from the Lord, and to giuegive with the other vntounto the Deuil. But in a word, to conclude, remember all you that any way thus miſpend theſe gifts of God: I ſay,Matth. 25.30. remember the ſeruant that was vnprofitable in not imploying his Maſters Talent to his aduantage, but returned to him his owne, wrapped vp in a napkin: he (I ſay) had his portion in that Lake which burneth with Fire and Brimſtone. Now, if he were thus puniſhed in not vſing of it, how ſhall you be plauged, who doe abuſe them wickedly and malitiouſly to his diſhonour: ſurely, if you perſeuere herein, the hotteſt fire in Hell ſhall be your reward. You that are in authoritie, (I ſpeake to you and warne yee) abuſe not your authoritie, peruert it not to iniuſtice, or oppreſſion: Rich men, I ſpeake to you, let not your wealth make you ſwell with pride, let it not cauſe you to be contentious: I ſpeake vntounto you all, and from the eternall God I warne you, not to abuſe any good bleſſing that God hath giuen you, for be you aſſured there will come a day of reckoning.