The True Convert, Exposition · Verse 25
VERSE 25. Now his elder Sonne was in the field, and as he came and drew nigh to the houſe, he heard muſicke and dancing.
26. And hee called one of the ſeruants, & asked what theſe things meant.
27. And he ſaid vntounto him, thy Brother is come, and thy Father hath killed the fatted Calfe, becauſe he hath receiued him ſafe & ſound.
28. And hee was angry, and would not goe in: therefore came his Father out, and intreated him.
IN theſe laſt eight Verſes the anger and diſcontent of the elder Brother is layd downe: wherein conſider, Firſt, from whence it ariſeth, or how it was occaſioned; and that was vponupon the vnderſtanding of his Fathers louelove and ioyfull entertainment of his younger Brother: For, he heard muſicke and dancing, verſe 25. And the ſeruants alſo makes report thereof, verſ. 26, 27. Hereupon (as the Text ſaith) He was angry, and would not goe in.
Secondly, How this his anger is expreſſed, The parts.viz. by his reaſoning with, and accuſing of his Father: which accuſation is amplified per foreign. He had beene obedient, Loe theſe many yeares doe I ſerue thee, neither at any time tranſgreſſed I thy commandement, verſe 29. But his Brother had beene diſobedient, Aſſoone as this thy Sonne was come, which hath deuoured thy liuing with harlots, thou haſt killed for him the fatted Calfe, verſe 30.
Thirdly, How this is anger is qualified, and that is done two waies. Firſt, by his Fathers kinde entreaty of him, verſe 28.
Secondly, by an Apollogie which his Father makes vntounto him, verſ. 31.32.
Wherein we hauehave a Propoſition, verſe 31. which hath in it a Conceſſion of the former particulars: For the Father would not now exaſperate him, but ſeemeth thus to reaſon, Graunt is bee ſo as thou doeſt ſay of thy ſelfe; yet thou doeſt not well to bee offended, for all that I hauehave is thine. And ſecondly, a Confirmation, verſe 32. where hee doth both iuſtifie his owne proceedings, ab aequo, (for what he did was equity and right.) And alſo ſecretly defend his younger Sonne, againſt his elder Brothers former accuſation; For though he were dead, yet he is now aliue, though he were loſt, he is new found: He is not what he hath been, the caſe is altered. And thus wee ſee the limbes of this latter part: My purpoſe is onelyonly to obſerue ſome generall poynt from each of theſe ſpecialls, and ſo draw to a concluſion.
And firſt, in that this elder Sonne vponupon the vnderſtanding of his Fathers louelove and gracious dealing with his younger Brother (who came home humbled and penitent) doth thus repine and grudge, waxe angry and d ſcontent. This giueth vsus to vnderſtand, that
Doctr. The wicked repine at the preferments of others in Gods fauours. Math 20.1. verſe 2. verſe. 3.4. verſe 5.6.The bleſſings of God vponupon others are great eye-ſores vntounto the wicked. They grudge and repine at the preferments of others in the fauours of God. This our Sauiour teacheth vsus by another parable, A certaine houſholder went our early in the morning to hyre labourers into his vineyard. And when hee had agreed with them for a pennie a day, bee ſent them into his vineyard to worke. And he went out about the third houre; and ſeeing others idle ſent them in alſo. Thus did he alſo about the ſixt, ninth, and eleauenth houre. Now when Euen was come, verſe 8.9.the Lord called the labourers to giuegive them their hyre, and gaue eueryevery man his penn…e; to them that came in laſt he gaue as much as to thē that came in firſt. verſ. 11.12.Therfore the labourers murmured againſt the Maſter of the vineyard, ſaying, theſe laſt hauehave wrought but one houre, & thou haſt made them equall vntounto vsus which hauehave borne the burden and heate of it. Thus did they enuie the ſeruants, and repine againſt the Maſters dealing. Many are the examples that might bee alleaged for confirmation of this truth. But take one for all, God hee hath reſpect to Abel, Gen 4.45.and to his offering; but vntounto Kain, and to his offering he had no regard: Wherefore Kain was exceeding wrath, and his countenance fell downe. And afterwards, hee ſlew his Brother: and why was this?1 Iohn 3 12. but becauſe his owne workes were euill, and his Brothers good. God regarded Abels ſacrifice, and had reſpect vntounto it; for this cauſe doth his brother enuie him, and at laſt doth murder him.
The reaſon is, becauſe they are of that ſame euill one,1 Iohn 3.12. as S. Iohn ſpeaketh: They are a helliſh brood, and are transformed into the image of the deuil, who enuied the happineſſe of our firſt Parents in the Garden;Gen. 3.5. of his nature doe they participate, his workes they doe, and cannot otherwiſe chuſe.
Secondly, as the tree is, ſuch muſt be the fruit, they Reaſon 2 are fleſh, and therefore muſt needs bring forth the fruits of the fleſh, whereof this is one, as the Apoſtle doth manifeſtly declare. Gal. 5.21.
This then ſerueth to reprooue many, who Caine-like, Ʋſe. 1 fret at the preferments of others in the fauours of the Lord: And inwardly repine at the good eſtate and happie condition of their brethren: the knowledge, zeale, and obedience of others, and the fruits of theſe and ſuch like graces, viz. a good name, and eſtimation, doe inwardly vexe and torment them, and are as daggers at their hearts; The hearing, ſeeing, or thinking of any other to hauehave more, or ſo much as they themſelues hauehave, is as a quotidian ague to their bones, it paines them day and night,Pſal. 112.10. it cauſeth them to gnaſh their teeth, and melt away. So that as Ioſephs brethren could not endure that their Father ſhould louelove him better then he loued them. And as the Princes of Babell could not abide that Daniell ſhould be fauoured of the King aboue themſelues; ſo cannot theſe men endure, that the God of heauen ſhould reſpect any before themſelues, though they continually blaſpheme his holy name, and no day will giuegive obedience vntounto him. Oh the curſed nature of this ſame monſter Enuie, which filleth men to the eyes, and there it ſitteth, and whereſoeuer through thoſe windowes it eſpies a bleſſing, it is ſickneſſe and death vntounto it. Honor, wealth, proſperitie, and whatſoeuer is good in any, it repineth at. Men are not well, if they ſee others better, and in a manner,Parum eſt, ſi ipſe ſit felix, niſi alter fuerit in faelix. 1. Cor. 15.42. they doe hate to be happie, with any company. Should God ſend theſe to heauen, how would they brooke it? for there one ſtarre excels another in glory (as the Apoſtle ſpeakes) ſurely hell is the fitteſt place for ſuch (without repentance) for there they ſhall ſee no matter of enuie, but all obiects of extreame miſery: And yet there alſo (ſo enuious are they) it may be they will deſire to ſit in the chayre, and hauehave ſuperiority, though they receiue the more torments.
Ʋſe. 2 Secondly, let this ſerue for our inſtruction: to fence and fortifie our ſelues againſt this diueiliſh enuie. Who is there that had not need be watchfull? are not the beſt and moſt ſanctified amongſt Gods children, apt to enuie and repine at others excelling in the graces of God? doth not this curſed weed ſprout forth of the beſt ground, oftentimes to our ſhame? Hath not this euill had a hand in thoſe many broyles and contentions, which hauehave bin amongſt the faithfull from time to time? This cannot be denyed, it is too too apparent; ſtriue therefore againſt this ſinne, let all carnall emulation be reſtrained by eueryevery one of vsus:Motiues to ſhun enuie. Firſt, it is the vnprofitableſt of all vices. we need not want for Reaſons to mooue vsus hereunto; for
Firſt, conſider, of all vices this is moſt vnprofitable, hauing in it neither profit, nor yet pleaſure: inſomuch, that one ſaith, (and that truly) an enuious man hath a great deale of leſſe wit in his malice, then a very bruite; for whereas neither foule, nor fiſh, is taken in a ſnare without a bait, the ſpitefull wretch is brought to the Deuils hooke without any pleaſant bit. The voluptuous man hath a little pleaſure: the couetous man a little profit; but the enuious neither of both.
Secondly, conſider, it is obnoxious and hurtfull:Secondly, it is not onelyonly vnprofitable, but very obnoxious & hurtfull Firſt, to others. It hurteth others, and our ſelues; Others are hereby wronged, for this vice is not onelyonly againſt charitie, which reioyceth in the good of others, as in our owne: but it alſo tends to crueltie, and cauſeth vsus to ſeeke the bloud of others: what cauſed Cain to murther Abel, but this ſinne of enuie? What cauſed Saul to ſeeke after Dauids death, but enuie? And what cauſed the Phariſies to crucifie the Lord of life, but this diuelliſh ſinne of enuie?Rom. 1.29. Gal. 5.21. No wonder then we ſo often in Scripture finde, enuie and murther combind together and ioyned, as if they were twinnes, growing in one bodie, and could not be ſeparated. Enuie is a Bloud-hound, and it ſeldome hunts, but hunts to death: ſometimes indeed it is cald off, but the will is euer good.
As it hurteth others, ſo eſpecially our ſelues:Secondly to our ſelues, and that eſpecially. In qua multa ſum mala vnum tantum vtile, quae authori incommoda. Baſil. Carpitque & carpitur vna: ſupplicium que ſuum eſt vt A…tna ſcipſū, ſic ſe non alios, inuidus igne c… quit. Met…m. Gen. 4.14. for this profitable quality, this vice aboue all other, is furniſhed with, that the owner thereof hath greateſt dammage: And therefore one ſaith, It is the iuſteſt of all vices, becauſe it bringeth with it, its owne vengeance; God hath in iuſtice appoynted this to be a plague vntounto it ſelfe. A ſound heart is the life of the fleſh, but enuy is the rottenneſſe of the bones, (ſaith Salomon.) That is it is hurtfull to the body, and painefull to the minde, and will quickly conſume a man, and bring him to his end, as the diſeaſes which lie in the bones and eate vp the marrow. Whoſoeuer findeth mee, ſhall ſtay mee, ſaith Caine: So may the enuious man ſay of himſelfe; for either hee ſeeth in a man that which is good, and then he repineth: or elſe that which is euill, & ſo reioyceth; and both theſe waies he ſlayeth his owne ſoule.Meanes for the preuenting of it. See then what cauſe eueryevery one of vsus hath, to vſe all ſanctified and holy meanes, for the preuenting and purging of this vice away, it it hauehave ſeized on vsus. And amongſt others theſe.
Firſt, purge away pride.Firſt, purge away all pride and ſelfe-louelove, from whence this vice fumeth. This remedy the Apoſtle S. Paul preſcribeth to the Galatians,Gal. 5.26. and in them to vsus. Let vsus not be deſirous of vaine-glory, prouoking one another, enuying one another. Sildome doe you ſee an humble man enuious. And therefore labour for this grace, ſtore your hearts with humility and Chriſtian charity, for theſe will make you thankefull for your owne portions, and glad to ſee your brethren bleſſed in theirs.
Secondly, be well perſwaded of, and contented with Gods holy adminiſtration in the diſtribution of his gifts. Matth. 20.13.Secondly, labour to bee well perſwaded of, and contented with Gods holy adminiſtration, in the diſtribubution of his gifts, whether temporall or eternall, concerning this life or a better. Remember God cannot be charged with folly, nor challenged of vnrighteouſnes; he is an abſolute diſpoſer of his gifts, in what kinde ſoeuer, and may doe with his owne what hee thinkes good. He is a ſawcy beggar that quarrels at his almes, becauſe another fares better: what euer our gifts are from God, they are meere almes;Rom. 11.35. For who hath giuen him firſt: Let not then thine eye bee euill, becauſe his is good: what euer God giueth to others, know that thou haſt more then thou doeſt deſerue; and they hauehave nothing, but what God will. Away then with this vice of Enuy.
Thirdly, remember others gifts are for our good. 1 Cor. 12.Thirdly, remember that the graces and good things, which other Chriſtians hauehave, are for our good and benefit. As the good of one member of the body, ſerueth for the vſe of another, in repining therfore againſt other mens gifts,Fourthly, look vponupon the troubles, as well as vponupon the bleſſings of your brethren. we repine for that which is ours, and maligne our owne wel fare.
Fourthly, doe not onelyonly eye the bleſſings, which our brethren doe enioy: but withall, caſt your eyes vponupon the troubles, ſorrowes, miſeries, and calamities, which they ſuſtaine. Did we thus, we ſhould be ſo farre from enuying of them, that many times wee ſhould hauehave cauſe to pitty them, and pray for them.
Fiftly, get a true louelove of grace into thy heart,Fiftly, get into thy heart a true louelove of grace. which if once thou getteſt (though thou hauehave a holy emulation, not enuying their fulneſſe, but thine owne want, which indeed thou oughtſt to hauehave) thou wilt not bee much troubled with a carnall emulation, enuying thoſe gifts which God hath giuen them, but thou wilt much reſpect them, where euer thou ſeeſt them.
Laſtly, be earneſt with the Lord by prayer,Laſtly, vſe earneſt prayer to God. earneſtly intreat him to giuegive thee ſtrength, for mortifying of this ſame ſinne. Pray once, and then againe, yea twenty times; and if that will not ſerue the turne, adde faſting to it. Vſe theſe meanes, and I dare promiſe thee the victory in the end; for they are approoued remedies, and very forcible, for the curbing in, and ſubduing of this ſame ſinne.
And the laſt vſe of this may be for admonition to all Ʋſe. 3 ſuch as hauehave any preferments in Gods fauours aboue other, to looke for Enuie: thou canſt not poſſibly eſcape the biting of it; haſt thou grace, then thou haſt matter enough within thee to cauſe the wicked to grate and gnaſh their teeth at thee. The eye of the enuious is ſharp lighted, like the Eagles, and can ſoone ſee what is worthy of commendations, and for that they will moſt maligne thee, and ſeeke eſpecially to defame thee. If thou haſt any goodneſſe in thee, they will quickly deſcry it, and be diſcontented with thee, and repine againſt thee for it.
A Queſtion was ſometimes put forth (as I hauehave heard) vntounto a companie of Phyſitians,Enuy, the beſt medicine for the quickning of the ſight. what was the beſt helpe to the perſpicuitie of the eyes, and for quickning of the ſight? Some made anſwer, Fennell; others, Salendine, &c. But one amongſt the reſt, ſaid Enuie was beſt of all. For Enuie is very buſie, and will ſpie quickly, and (like a proſpectiue glaſſe) with the moſt, rather than with the leaſt.Fertilior ſeges eſt a…ienis ſemper in agru; Vi…inum que pecu… grandius vber habet. Ouid. No auoyding enuie, if a man do well. Looke then to be deſcryed and to be enuied; thou canſt not ſhun it (without thou ſhouldſt follow the counſell, that ſometimes a Philoſopher gaue, to one that asked him how he might auoide it: neither to doe nor ſay any thing that is good.) Thou mayſt indeede ſaue thy ſelfe from the Lyar, by not ſpeaking with him; from the Proud, by not accompanying with him; and from the Glutton, by not eating with him; and from the Contentious, by not diſputing with him; but from the Enuious, it is not ſufficient, though thou flie or flatter him: he cannot be well, if thou beeſt well; thy riſing is litle leſſe grieuous to him, then his owne falling. This the Heathen themſelues hauehave obſerued,Diog. …ion. and therefore when they ſaw an Enuious man ſad, they would demand whether harme had hapned vntounto him, or good vntounto his neighbour. And indeed it may be queſtionable: for both theſe alike vex him. Haſt thou then any gift or grace, wherein thou excelleſt; or wherein thou doeſt equall others? then looke for ſome that will maligne thee: praemoniti, praemuniti, fore-warn'd, fore-arm'd; the ſtreame ran euer ſo, and euer will. And thus much be ſpoken of this firſt branch, which is the occaſion or ground, from whence this elder brothers diſcontent aroſe.
Now for the ſecond: and that is the manner how he expreſſeth it:Verſ. 29.30. laid downe in theſe words; And he anſwering ſaid to his Father: Loe theſe many yeares doe I ſerue thee; neither tranſgreſſed I at any time thy commandement, and yet thou neuer gaueſt me a Kid, that I might make merry with my freinds. But aſſoone at this thy ſon was come, which hath deuoured thy liuing with harlots, thou haſt killed for him the fatted Calfe. Here we may ſee, how he expreſſeth this his diſcontent, by his expoſtulating the matter with his Father; accuſing him for hard and vnthankfull dealing; but iuſtifying of himſelfe for his continuall and conſtant obedience. The point wee may hence learne is this.
It is a propertie of the wicked to expoſtulate the cauſe with God, Doctr. It is the propertie of the wicked to expoſtulate the cauſe with God.and to complaine againſt his dealings as too hard and vniuſt. How common a thing was this with the carnall Iſraelites? how ordinarily did they obiect againſt Gods proceedings? Inſomuch that the Lord was oftentimes faine to put his courſe vntounto ſcanning, and to call the people to a pleading, as by his prophet Eſay: Iſay 1.18.Come let vsus reaſon togither, ſaith the Lord. And ſo in another place: Wherefore I will plead with you, ſaith the Lord. Ier. 2.9. verſ. 35.And againe; Behold I will plead with thee, becauſe thou ſayest, I hauehave not ſinned. And in diuers other places, we hauehave the like ſpeeche. This was the cauſe, why he did ſo often inſtruct his Prophets, how to anſwer the people, when they began to reaſon with them about his wayes: as Ier, 5.19. And it ſhall come to paſſe, when yee ſhall ſay, Ier. 5.19.wherefore doth the Lord all theſe things vntounto vsus? then ſhalt thou anſwer them, like as yee hauehave forſaken me &c. So againe: And it ſhall come to paſſe, Ier. 16.10.when thou haſt ſhewed this people all theſe words, and they ſhall ſay vntounto thee; wherefore hath the Lord pronounced all this euill against vsus? or what is our iniquitie? or what is our ſinne that we hauehave committed againſt the Lord our God? verſ. 11.Then ſhalt than ſay vntounto them; becauſe your fathers hauehave forſaken me &c. In the 58. of Eſay, in the beginning of it, you may ſee their practiſe diſcouered: for there we may finde them challenging God for hard meaſure: Wherfore hauehave we faſted, Iſay 58.3.ſay they, and thou ſeeſt it not? wherefore hauehave we afflicted our ſoules, and thou takeſt no knowledge? As if God did them great wrong in nor harkning and attending on their ſuites. Thus did they in Ezechiels dayes, calumniate Gods proceedings of inequalitie:Ezech. 18.2. The fathers had eaten ſowre grapes and the childrens teeth were ſet on edge. The fathers had ſinned, and they muſt beare the puniſhment: what equalitie was in this? therefore they cry out: The way of the Lord is not equall. verſ. 25. & Ezech. 33.20.Thus alſo in the time of Malachie, when they were reproued for any fault, how would they turne againe, and in a manner challenge God to his face:Malac. 1.6. You hauehave deſpiſed my name, ſaith the Lord: Wherein hauehave we deſpiſed thy name, ſaith the people?Mal. 2.17. Yee hauehave wearied me with your words (ſaith the Lord) wherein hauehave we wearied thee, ſay the people?Mal. 3.7. Returne vntounto me, ſaith the Lord. But wherein ſhall we returne, verſ. 8.ſaid they? Yee hauehave robbed me, ſaith God: Wherein? ſay they. Your words hauehave bin ſtout againſt me, ſaith the Lord:verſ. 13. What hauehave we ſpoken ſo much againſt thee, ſay they? Thus you ſee how ready they are to conteſt with the Lord, in eueryevery particular, holding themſelues innocent, & thinking themſelues more harder vſed then they had deſerued. And as this euer hath bin the propertie of the wicked, to plead againſt Gods proceedings; ſo it euer will be. For at the laſt day, when the maſter of the houſe is riſen vp, Luk. 13.25, 26.and hath ſhut to the dore &c. then ſhall ſome begin to ſay, we hauehave eaten and drunke in thy preſence, and thou haſt taught in our ſtreets: and other ſome ſhall ſay, HaueHave we not propheſied in thy name? and in thy name hauehave cast out Deuils? Math. 7.12.and in thy name done many wonderfull workes? challenging Chriſt for vniuſt dealing in condemning them: Yea, and when they are, as it were going to execution, and at the laſt caſt, after that fearefull ſentence of Depart from me yee curſed into euerlaſting fire prepared for the Diuell and his Angels is denounced againſt them;Math. 25.41. yet then they will plead alſo for themſelues againſt the Lord:verſ 44. when ſaw we thee an hungred, or a thirſt, or a ſtranger, or naked, or ſick, or in priſon, and did not miniſter vntounto thee? Thus challenging God for vniuſt ſentence; holding themſelues to be innocent, and guiltles, and to hauehave committed no ſuch fault, as could deſerue ſo heauy a doome. And thus we hauehave ſeene this point (viz.) That it is the propertie of the wicked to expoſtulate the matter with God, and complaine againſt his proceedings, as vniuſt and vnequall, ſufficiently cleared and confirmed.
If any demand to know the reaſon, then take it in a word, and this it is.
They are ignorant and proud:Reaſon. They are ignorant of their owne eſtate and condition; they know not that they hauehave done euill, neither will they know it; and therefore they think they hauehave deſerued no ſuch things, as God inflicteth on them. Hence commeth that reaſoning, and expoſtulating, that cenſuring of, and pleading againſt Gods proceeding.
Heare now the Vſes.
And firſt behold a difference betwixt Gods children Vſe 1 and wicked ones: The wicked (as we hauehave ſeene) are euermore obiecting againſt God and his proceedings; and ſtill complaining againſt his dealings, as vnequall and vniuſt. But of how contrary a diſpoſition is the childe of God? who is euermore content to ſubmit himſelfe to Gods ſeuereſt courſes; alwaies acknowledging and confeſſing, that God is righteous in his proceedings, and pure in his actions.Neh. 9.33. Ezra 9.10. So much did Nehemiah confeſſe, when he thus ſaid, Surely thou art iuſt in all that is come vponupon vsus: for thou haſt dealt truly, but we hauehave done wickedly. And ſo did Daniel, Dan. 9.7.Righteouſnes belongeth vntounto thee, and vntounto vsus open ſhame &c. Thus doth the Church acquit the Lord from all iniuſtice in his dealings: I will beare the wrath of the Lord, Mic. 7.9.becauſe I hauehave ſinned againſt him. The like affection was in Dauid, as doth appeare by theſe, and the like ſayings,Pſal. 51.4. Iuſt art thou when thou ſpeakeſt, and pure when thou iudgeſt. And againe; I know, oh Lord, that thy iudgements are right, Pſal. 119.75.and that thou haſt afflicted me iuſtly. And elſe-where he thus ſpeaketh;verſ. 137. Righteous art thou (O Lord) and iust are thy iudgements. This might be further ſhewed by diuers other inſtances: as by that of Ely; who hearing of the iudgement intended by the Lord vponupon him and his houſe, ſaid thus, It is the Lord, 1. Sam. 3.18.let him doe what ſeemeth him good: as alſo by that of Hezekiah, who being reproued, and ſeuerely threatned, for his folly, in ſhewing his treaſure vntounto the Embaſſadors of the King of Babel, vſed theſe words: The word of the Lord is good, which thou haſt ſpoken. All theſe ſayings manifeſtly ſhew their their readineſſe to ſubmit themſelues to Gods good pleaſure, without repining. The like example wee hauehave in Iob, Job. 1.22.who charged not God with any vniuſt dealing (as the Text ſheweth) but in the midſt of his affliction bleſt and praiſed Gods name.
Ʋſe. 2 And as this ſhewes a difference betweene the one and the other; ſo may it alſo ſerue for triall of our ſelues. Hath God afflicted thee any way, in body or in goods? and hath his hand lyen heauie on thee, and that all the day long (as Dauid ſpeaketh.Pſal. 32.) Well how haſt thou bin now affected and diſpoſed? haſt thou yeelded thy ſelfe with all ſubmiſſion to Gods proceedings? haſt thou acknowledged the Lord to be iuſt and vpright in all his dealings? and haſt thou quietly and without repining, ſubmitted thy ſelfe to Gods ſeuereſt courſes? if ſo, it is a good ſigne of a ſanctified heart: But if (otherwiſe) thou haſt murmured and repined, and expoſtulated the cauſe with God, complaining of wrong and iniury, eſteeming thy ſelfe to bee hardly dealt withall to bee ſo vſed, and withall doeſt pleaſe thy ſelfe in this gaine-ſaying humor. Then let mee tell thee, it is an euident ſigne of a graceleſs ſoule & vnſanctified ſpirit. And if this be a true note of a wicked one to expoſtulate with God, and murmure againſt his proceedings, as we hauehave ſeene it is, then it will diſcouer many to be ſuch: For how ordinary a thing is it in the day of trouble to heare men murmure and repine (yea, it may be curſe and banne) againſt the Lord? what more vſuall then to diſpute how this can ſtand with iuſtice, thus and thus to puniſh? How are Gods dealings cenſured and called into queſtion by the ſonnes of men? And how doe men (as it were) challenge God to his face of vnequall and vniuſt proceedings? I doe indeed confeſſe, that through extreamity of anguiſh Gods deareſt children may forget themſelues ſomtimes: and ſo did Iob and Dauid, Pſal. 73.13.14.whoſe feet were almoſt gone, but in their cooler bloud they will recall their errour, and ſmite vponupon their thighes, and lay their hands vponupon their mouthes, & though they ſpeak once, yet they wil anſwer no more as Iob ſpeaketh: And as Dauid ſaith,Iob 39.38. Pſal. 62.1. his ſoule ſhall keepe ſilence vntounto the Lord. They will not pleaſe themſelues in that gaine-ſaying humor, but labour to repreſſe all ſuch repining thoughts, and diſtempered paſſions.
Thirdly, Seeing it is a property of the wicked thus to Ʋſe. 3 expoſtulate with God, and complaine of his proceedings as vniuſt and vnequall; then let this diſpoſition be farre from all ſuch as feare the Lord; let not the godly walke in the way of ſinners,Pſal. 11. Prou. 1.15. but refraine their feet from this path: Let vsus learne to iuſtirie God in all his waies, & to acknowledge him to be righteous in all his workes and actions. Hath the Lord layd on thee ſickneſſe, pouerty, impriſonment, or any other grieuous croſſe? ſee (then) thou vndergoe it wihout murmuring or repining: Charge not God with any hard or vniuſt dealing; for ſhall not the Iudge of all the world doe right, Gen. 18.25.ſaid Abraham? yea, our God cannot but doe right, for righteouſneſſe is eſſentiall vntounto him; it is himſelfe, and hee may aſſoone denie himſelfe as deale vniuſtly. His will is the rule of Iuſtice, and therefore it muſt bee iuſt becauſe hee willeth it. Let this then be enough for thee and me, the Lord will hauehave it ſo.Pſal. 39.9. Learne thou with Dauid to bee dumbe and ſilent, becauſe God hath done it. Doe not dare to entertaine ſuch a thought within thy heart, as that there ſhould be any iniuſtice with him; learne (effectually) that golden ſaying of that kingly Prophet Righteous art thou, O Lord, Pſal. 119.137.and iuſt are thy iudgements Which verſe Mauritius the Emperour vttered when he ſaw his wife and children put to death before his eyes: and when he was fitting himſelfe to lay his owne necke vponupon the blocke, becauſe when he might hauehave redeemed the life of his Souldiers taken by the enemy, for a ſmall ſumme of money would not, but ſuffered them all to be put vntounto the ſword. I confeſſe this is ſooner ſaid the… done, and ſooner taught then learned; for it is no eaſi… thing to curbe and keepe vnderunder our owne vnruly paſſions: yet let vsus ſtriue and labour by all good meanes to ſubdue them,Ier. 18.2. and repreſſe them. Ariſe, and goe downe to the potters houſe, and there I will cauſe thee to heare my words (ſaid God to Ieremiah:) So let vsus ariſe and goe downe to the potters houſe, and his clay and wheele ſhall teach vsus many good inſtructions. The clay in faſhioning vponupon the wheele is plyable, and readily receiueth any forme or faſhion. God is the Potter, and we as clay vntounto him, how comes it then we grow diſcontented with his proceedings? Some are poore, others baſe; and ſome are ſickly, and otherſome deformed; theſe looking vponupon others, who are more noble, rich, ſtrong, proportionable, &c. ſay vſually with diſcontentment, God might hauehave made me thus,Rom. 9.20. or thus, as theſe. But who art thou that diſputeſt with thy maker? ſhall the thing formed ſay to him that formed it, verſe 21.why haſt thou made me thus? Hath not the potter power ouer the clay of the ſame lumpe, to make one veſſell to honour, Ie…. 18.6. Jſay 45.9.and another vntounto diſhonour? Behold, as the clay is in the potters hand, ſo are you in mine, O houſe of Iſrael (ſaith the Lord.) Be thou content then with Gods dealing, for Woe be vntounto him that ſtriueth with his Maker. Let the potſheard ſtriue with the potſheards of the earth: ſhall the clay ſay to him that faſhioneth it, what makeſt thou? If thou wilt needes conteſt, conteſt with man, with a potſheard like thy ſelfe; but beware of contending with the Lord thy maker. Lay thou thy hand vponupon thy mouth, and be content, though thou were aſſured (which thou canſt not be) that God hath made thee a veſſell of diſhonour, and ordained thee to damnation. When then thou feeleſt corruption to ariſe, and beginne to plead againſt Gods proceedings, remember the Potters houſe, and check thy ſelfe. His dealings are alwaies iuſt and equall; and if thou canſt not ſee it, condemne thy owne blindneſſe, and not them, nor him for them.
Ʋſe. 4 And laſtly, this may ſerue for comfort, to all ſuch as finde themſelues to hauehave a yeelding ſpirit, quietly, without murmuring or repining, ſubmitting themſelues to Gods ſeuereſt courſes: And though the Lord lay on them many a ſore affliction, and heauy croſſe, yet they ſtill iuſtifie him, and condemne themſelues: confeſſing that God is righteous, but it is they who hauehave done wickedly. And withall, acknowledge it is his mercy, that he ſends no greater, and layes no ſorer iudgements on them. And if at ſometimes they feele (for indeede, who at ſometimes ſhall not) their owne rebellious paſſions to ariſe, and the fleſh begin to repine and murmur, they will ſtraight checke it and controll it, not daring to harbour a thought or conceit of Gods hard dealing. Let ſuch as theſe know, they hauehave a notable euidence of a ſanctified ſoule, and let them make much of it, for this may comfort them in the midſt of trouble: For aſſuredly, a great meaſure of grace haſt thou attained vntounto, who art come thus farre.
Now further, marke what a goodly colour this elder ſonne hath for this his doing.