The True Convert, Exposition · Verse 14

The True Convert · Exposition · Verse 14

p. 73VERSE. 14. And when he had ſpent all, there aroſe a mightie famine in that land,Ver. 14. and he began to be in want.

15. And he went and ioyned himſelfe to a Citizen of that countrey, and he ſent him into his fields to feede ſwine.

16. And he would faine hauehave filled his bellie with the husks that the ſwine did eat: and no man gaue them vntounto him.

IN theſe three verſes, we hauehave laid downe to be conſidered the puniſhment of his ſinne, which is common vponupon the whole countrey with him, ver. 14. or perſonall on him in ſpeciall, ver. 15.16. To come to ſome inſtructions briefly, which this 14. verſe will afford, and ſo to haſten to the next verſes,Doctr. which are principally to bee weighed of vsus. In generall we might obſerue, That where ſinne goeth before, puniſhment will follow after: as we hauehave heard of his ſinne, now here followes the wages: but I will onelyonly name this.

And when he had ſpent all. i. e.Text. All that portion the Father had beſtowed, thoſe common gifts which his father had giuen vntounto him, theſe were they, that were ſpent and waſted. This may teach vsus thus much.

Common gifts are of a waſting nature: Doctr. Common gifts are of a waſting nature. 1. Sam. 16.14.1 Sam 16:14they may be vtterly ſpent and conſumed, and finally be loſt. Thus did Saul looſe that portion of common gifts God had giuen him, for the text ſayth, the ſpirit of God departed from him: not the ſpirit of regeneration, which worketh in the elect; for that dwelleth where it once entreth. But by ſpirit, we are there to vnderſtand the common gifts of the ſpirit, as wiſedome, fortitude, and other morrall, ciuill, and ordinary gifts, wherewith Saul was endued, & which God had vouchſafed vntounto him, for the enabling him to the duties of his gouernment; as for the ſpirit of regeneration, and the ſanctifying and ſauing graces of that ſpirit, p. 74he neuer had.Heb: 6.4. So alſo Heb. 6.4. the Apoſtle doth confirme this truth, where he ſheweth, that ſome that are partakers of the holy Ghoſt, they may fall away: Any common gift or grace, as knowledge, learning, or the like, may be loſt: and ſo for the things of this world, which God giues in a plentifull meaſure, to the men of this world, they are but of a waſting nature; For the world paſſeth away, 1 Ioh. 2.17.1 John 2:17and the luſts thereof, as Iohn affirmeth.

Ʋſe 1 Vſe. Let this teach vsus to learne, to put a difference betwixt that portion, which God giueth to his children, and to the wicked, betweene the earthly and heauenly inheritance: the one may be waſted by the vſing; the other ſhall be increaſed; the one may vtterly be ſpent: the other neuer: moſt true it is, the ſanctifying graces of Gods children are ſubiect to a kinde of abatement, and decreaſe; for want of vſing, and renewing, but finally bee ſpent they cannot;Rom. 11.29.Rom 11:29 for theſe gifts and graces are without repentance.

Ʋſe 2 In the ſecond place, let this ſerue for direction, what portion eſpecially to chuſe & ſeeke after, not that which is ſo readie to decay,Caduca ſpern…e, coeleſtia ſpirare: but labour for a portion of a better nature, namely, for that inheritance which is reſerued in the heaners: what folly is it for thee to ſpend thy time, and beſtow thy paines, in getting that which is of no continuance, which will conſume and waſt like waxe before the Sunne: oh be more wiſe and chuſe the better part,Luke 10.42.Luke 10:42 that ſhall neuer be taken from thee. Weane thy hart more and more from theſe periſhing pleaſures, and make choyce of that portion that endures for euer: get true faith, and other ſauing graces, and be aſſured Hell gates ſhall neuer preuaile againſt thee.

Ʋſe 3 Laſt vſe, may be an vſe of comfort, to all ſuch as hauehave the ſauing graces of Gods bleſſed ſpirit beſtowed on them, for the beſt portion God hath giuen thee, the goods of the permanent inheritance is thine, bee thou content that God ſhal diſtribute his moueables to whom he pleaſeth. Take thou thy part which is the better, goe p. 75thy way, and be thankfull, for thy free-hold is farre better then their coppie-hold: thou haſt no cauſe to complaine.

There aroſe a mightie famine in the land. Text.] By this famine is prefigured the want of al heauenly comfort, which how euer it was before, in this land of ſinne, yet he felt it not before, and therefore it is ſaid, he began to be a hungrie. i. e. to feele it. The point that I will note is this;

The region of ſinne is a land of famine. Doctr. The region of ſinne is a land of famine.There is no food for the ſoule to be found in it: As no corne to be had but in Egypt, ſo no ſuccour but in the Church of GOD, in all the world elſe there is a great dearth. This Salomon doth confirme in his Eccleſiaſtes. Eccleſ. 1.Eccl 1All the world can afford, is but vanitie and wind vntounto the ſoule; nay, ſo farre is it from ſatisfying and refreſhing of the ſoule, that the beſt things it can afford, doth but oppreſſe and vexe it.

Sinne is meerly contrary to the ſoule of man, as poyſon Reaſon 1 to mans bodie; this then cannot ſaue but deſtroy.

It is a way of darkeneſſe, therefore comfortleſſe. Pro. Reaſon 2 Pro. 4.19.Prov 4:194.19. How vncomfortable was the darkneſſe of Egypt, to Pharaoh and his ſubiects.

Let vsus apply this to our ſelues. And firſt behold the Ʋſe. 1 miſerable, wretched, and deplored eſtate of all ſuch as remaine within the borders of their ſinnes; theſe are like for euer to periſh, and be affamiſhed: to periſh, and to periſh by famine, what more grieuous?Lamen. 4.9. Better is hee that periſheth by the ſword, then he that periſheth by this: they that be ſlaine by the ſword are better then they that are ſlaine with hunger. For thoſe pine away. No other puniſhment is ſo tedious; they are diſpatched in an inſtant; onelyonly famine is like hell, where eueryevery part is pained, a man being alreadie dying, yet neuer dead.Amos 8.11.Amos 8:11 And yet this is but the famine of the bodie, behold a greater famine then this, a famine of the word: a famine of the ſoule, which moſt ſuſtaine, yet feele not, know not: the one is felt and bewayled, the other not reſpected nor regarded. What God ſayd to the Church of Laodicea, may truly be ſayd p. 76to many thouſands in theſe dayes, thou ſayeſt thou art rich and increaſed with goods, Reuel. 3.17.Rev 3:17and haſt need of nothing, and knoweſt not that thou art poore, blind, miſerable, wretched, naked. May not this be ſpoken to many in this Cittie, who hauehave their corne and wine increaſe, their cups run ouer, their bodies fat, and in good liking, thou thinkeſt thou art rich, increaſed with goods, and art in good caſe, and haſt need of nothing, when alas, thou knoweſt not thou art poore, miſerable, and readie to be ſtarued. Oh that you did know it, you prophane ones, whoſe bones are well couered with flat and fleſh,Ezek. 34.18.Ezek 34:18 I would that you could feele it, then ſhould not Gods paſtures be contemned & trodden vnderunder foot,Eſay 55.1.Isa 55:1 nor Gods waters fouled; then ſhould not Gods ſeruants need to ſpend their ſtrength, & waſt their ſpirits, in calling vponupon you to come and drinke, nay you would cry with Siſera, giuegive me drinke, or elſe I periſh. But this famine is not felt nor diſcerned. Where ſhal one find that man that complaineth for want of meanes, theſe birds are rare ones; but to finde one, nay, many that ſay, they hauehave enough, is no hard matter, they heare once a weeke, once a monethmonth, once a quarter, and their ſoules are in as good a caſe to God-ward, as the beſt. But is this like, thy ſoule can be in ſo good plight, with ſo little food? Can that thriue well when it is, bereaued of her daily meales, and weekly feaſts, which ſhe ſhould hauehave? be more wiſe, and well conſider of the matter: what mans heart doth not ake, that hath in him any ſparke of remorſe, to paſſe by your Priſon grates in this your Citie, and there to ſee ſuch gaſtly countenances, & heare ſuch rufull complaints, for want of food. But had eueryevery ſoule a grate to looke through, and liberty to cry for her ſelfe, a thouſand times more lamentable would the cry be in all places and companies where you come.

Ʋſe. 2 This may ſerue for exhortation, to leaue this barren land, which affords nothing but famine and ſcarcity, and returne to thy Fathers houſe, for there is plentie: hauehave ſome pittie on thoſe poore ſoules of yours, which are p. 77committed to your truſt, for a ſmall time, and for which thou muſt aſſuredly ſtand, before Gods tribunall, and render an account: let vsus conſider how by it we liue and breath, ſhould that leaue vsus but a little, for a moment, we ſhould returne vntounto the duſt, and be but a dead corps; and ſhall we not feed it? oh be more wiſe, giuegive it the bread of life, as well as thy bodie the bread of wheat; let thy ſoule hauehave her meales daily and duely, as well as thy bodie hers: ſuffer her not to be ſtarued with theſe inferiour things: they are pauca, parua, praua, few in number, ſmall in meaſure, bad in abuſe; there is bread enough in your Fathers houſe, why doe you then ſicken your ſpirits in a voluntary want, and faſt from it, which is able to feaſt a world of faithfull gueſts?

And he began to be in neceſſitie.] Text.The countrey being puniſhed with a great famine, the Prodigall is here ſayd to hauehave his ſhare in it, as theſe words & the words following do make manifeſt. Wherin obſerue, firſt, his diſtreſſe, which is laid downe briefly in theſe words, but more largely, ver. 16. Secondly, his ſhift in this his diſtreſſe, with the effects of it. ver. 15.

For the firſt, he began to be in neceſſitie; he had made great waſt, and now he ſuſtaines great want: how iuſtly is he payd home in his owne kind: here in generall wee may learne this leſſon;

God doth often puniſh ſinne in it owne kinde: Doctr. God doth often puniſh ſin in it owne kinde. 2. Sam. 24.10.15.2 Sam 24:102 Sam 24:15of what kinde is the ſinne, of the ſame kinde ſhall the puniſhment bee, proper and proportionable to their offences. This may plentifully be prooued out of Gods booke: this was Gods dealing with Dauid, he ſinned in numbering of the people, and God doth puniſh him in diminiſhing of the number: ſo, for his ſinne of adulterie, as he defiled the bed of another, ſo ſhould others defile his;2. Sam. 12.11. 1. King. 21 29. 1. Sam. 15.33.2 Sam 12:111 Kgs 21:291 Sam 15:33 thus did God deale with Abab, who ſhed the bloud of innocent Naboth, in the place where dogs licked vp the bloud of Naboth, ſhould dogs licke vp his bloud alſo. Thus was Pharaoh payed alſo; he drowned the males of Iſraell, and he himſelfe p. 78ſhall be drowned in the red ſea.R…uel. 16.5.6. Dan. 6.24. …ſt…r 7.10. Iudg. 1.6.Dan 6:24Judg 1:6 Not to heape vp more places (which were a thing eaſie, if as needfull) take notice of that one in the firſt of Iudges, verſe 7. and ſo an end; threeſcore and tenne Kings had their thumbs and great toes cut off by Adoni bez…h, and were made to gather their meat vnderunder his Table: at laſt he himſelfe is taken, and his thumbs and toes are cut off alſo: now heare what he himſelfe profeſſeth,Ver. 7. As I hauehave done, ſo hath the Lord requited me. The Lord payd him home in his kind, his puniſhment was in the like, proper and proportionable to his offence.Mat. 7.1.2.Matt 7:1Matt 7:2 This is that ſame retaliation of ſinne, which God returnes into their owne boſomes that harbour it.

Reaſon 1 The reaſons of the Lords ſo dealing may be theſe;

Firſt, hereby his Iuſtice is cleared, and the mouth of iniquitie ſtopped,He hath the law, which is called Lex talionis. for what hath man to ſay for himſelfe, how can he complaine of iniuſtice, ſo long as he receiueth his owne, and is repayd with his owne coyne.

Reaſon 2 A ſecond reaſon may be in reſpect of others; hereby the ſinner is better put in remembrance of that ſinne for which they ſuffered: for this kind of puniſhment preſenteth the ſin, as it were viſible before our eyes; know the puniſhment, know the ſinne; remember the puniſhment, remember the offence.

Ʋſe. 1 Now let vsus apply this to our ſelues (for herein lyes the life of doctrine) firſt then ſeeing this is ſo, let eueryevery one looke to hauehave his ſinne brought vponupon his owne head: thou that art a ſwearer, looke that as thy tongue ſpettes abroad the flames of hell, ſo ſhall the flames of hell bee poured vponupon thy tongue: thou drunkard be thou aſſured, that as now thou wilt not keepe the cup of ſatierie from thy mouth;Pſal. 7.5.8.Ps 7:5Ps 7:8 ſo God will one day hold vntounto it the cup of vengeance; a cup of wine, of mixed wine ſhalt thou drinke, to the very bottome: thou adulterer looke to hauehave fire added to thy fire, the fire of hell to the fire of luſt:Iam. 2.13.Jas 2:13 art thou mercileſſe, hauing no regard of the afflictions of Ioſeph; iudgement merciles ſhall be ſhewed vntounto p. 79thee, thou Diues looke to it, who now waſteſt ſo many tunnes of wine,Defiderauit guttum qui non dedit micam. Aug. Hom. 7. Pſal. 109.11.Ps 109:11 the time wil come thou ſhalt not procure a pot of water, nay, not one droppe to coole thy tongue: art thou a couetous extortioner, or a griping vſurer, expect that thy poſteritie ſhall be deuoured by it, and thy houſe eaten vp by the extortioner.

Let me further apply this to you that are inferiours, art thou a diſobedient child vntounto thy parents? doſt thou contemne thy fathers and mothers wholeſome admonition,1. Sam. 2 25. Gen. 9.22;1 Sam 2:25Gen 9:22 as Hophny and Phineas did the counſell of their father Ely? or doſt thou mock and ſcoffe at them for their infirmities, as curſed Ham did?Iudg. 17.1.2.Judg 17:1Judg 17:2 or doſt thou beguile them, or cloſely conuay any of their goods from them, as Micah from his mother?Gen. 27.41.Gen 27:41 or art thou ſicke of the mother, or longeſt thou after the death of thy father as Eſau did? Be thou aſſured, who euer thou art, that there is a iuſt God in heauen, who (if euer he beſtow poſterity on thee) may withhold his grace from them, & ſuffer them to be as diſobedient, ſcornefull, theeuiſh, vndutifull to thee as now thou art to thine, and ſee thou expect it without repentance: ſo thou that art a ſeruant, doſt thou giuegive ſtubborne, or moyling anſweres to thy maſter or miſtreſſe, as Hagar to Sara; or ſleeueleſſe anſweres, as Gehezi to Eliſha? or doſt thou belye thy maſter,2 Sam. 16.3.2 Sam 16:3 or falſely accuſe him, as Ziba did Mephiboſheth? or runneſt thou from thy maſter, and wilt not abide with him, like the ſeruant of Shimei; or pickeſt and pilfereſt from him,1. King. 2.39. Phile.1 Kgs 2:39 as Oneſimus from Philemon? Looke then to reape, euen as thou ſoweſt; and to be payed home in thy owne kinde; for God is iuſt, and what hath beene may be, as God hath dealt with others, he may deale with thee.

A ſecond vſe we may make of this is, to teach vsus in Ʋſe. 2 time of any iudgement or affliction that lyeth on vsus, to labour for ſpirituall wiſedome, that by the puniſhment we may come to ſee what the ſinne is, that is the cauſe thereof; for by the kinde of the puniſhment we may very often come to find out the kinde of the offence. Art p. 80thou ſlandered and backe-bitten, are there reports raiſed of thee that are not true? why, it may be thy heart can tell thee that thou haſt ſlandered others.Eccleſ. 7.21.22.Eccl 7:21Eccl 7:22 Haſt thou diſobedient children, ſeruants, &c. call to mind thy former wayes, it is to be feared ſuch diſobedience was then in thee. And ſo in all other kinds of puniſhments, or manner of iudgements whatſoeuer, take them, and lay them on thy ſinne, as ſalue vponupon a ſore, ſo ſhall we make them profitable; yea, this benefit will come of it, we ſhall iuſtifie God, iudge our ſelues, and preuent further iudgements, that otherwiſe wee may looke to fall vponupon our heads.

Ʋſe. 3 In the third and laſt place, this doctrine will affoorde much comfort to the children of God, for as God doth thus puniſh according to the manner of our ſinning, ſo will he reward according to the manner and meaſure of our walking. Many notable examples are recorded in Scriptures, of Gods gracious dealing in this kinde alſo towards thoſe that hauehave beene obedient, for our comfort and encouragement. The widdow of Sarepta ſhee relieued the Prophet of the Lord, wherefore God relieued her and her whole family,1 Kings 17.16. Ierem. 39.18.1 Kgs 17:16Jer 39:18 for the meale waſted not, neither did the oyle faile. So Ebed-melech ſaued the life of Ieremiah, and therefore had his owne life giuen him as a prey. Many other examples might bee brought. Oh how ſhould this incourage vsus to all good workes! What a ſpurre would this be if it were well conſidered to well doing? Let it be conſidered of vsus, and let it ſtirre vsus vp to do good to gods Church, and people: Doe good to them, thou doſt good to thy ſelfe,Math. 7.1.2. Eccl. 11.1.Matt 7:1Matt 7:2Eccl 11:1 for thou ſhalt receiue meaſure for meaſure, good for good, bleſſing for bleſſing.

This is generall. Now we might here further take notice of the curſed diſpoſition of the wicked, who though they be miſerable in regard they are ſtrangers from the life of God, yet doe they not know their miſery, vntill by want of earthly comforts they be brought to neceſſity. This prodigall was miſerable before, yet hee felt not p. 81his miſery vntill now: and now hauing loſt all, and conſumed his portion, it is ſaid, he began to be in neceſſity; that is, he began to feele himſelfe to be in miſery.

Thus then it often falleth out,Obſer. that ſo long as Gods creatures are enioyed, the great want of God himſelfe is not felt. But of this I ſhall hauehave occaſion to ſpeake more, when I come to ſpeake of the occaſion or motiues of his conuerſion. Now then to the next verſe.

Then he went and claue, &c.] Though this prodigall beginnes to feele his miſery, yet he returneth not home vntounto his Father; but trieth further, and ſeeketh other meanes to ſupply his neede.

In him behold the corrupt diſpoſition of man by nature,Doctr. The wicked in miſery vſe other helpes before they flie to God. Hoſea 2.7.Hos 2:7 Who being in miſery aſſaieth all other meanes for deliuerance, before hee flyeth vntounto God for helpe. To his Father this prodigall will not goe, till a failing in other courſes doth enforce him: to God man will not ſeeke, vntill a kinde of abſolute neceſſity doth compell him. See this prooued in the example of the Iſraelites; who being afflicted for their ſinnes, and hedged in with troubles and grieuous afflictions, runne vntounto their Idols, and follow after their louers, hoping and expecting deliuerance from them. They betake not themſelues vntounto the Lord, vntill they ſee themſelues croſſed in their wicked courſes, and are out of hope by any other meanes to hauehave helpe or deliuerance out of their preſent miſery; and then ſhall ſhe ſay I will goe and returne vntounto my firſt husband; that is, they ſhall then reſolue and determine to forſake their Idols, and returne vntounto the Lord, and of him ſeeke helpe. Thus was it alſo with Ephraim and with Iudah. For when Ephraim ſaw his ſickneſſe, and Iudah his wound: Hoſea 5.13.Hos 5:13then went Ephraim to the Aſſyrian, and ſent to King Iareb. God was not ſought to, nor enquired after vntill hee was to Ephraim as a Lyon, Verſe 14.and as a young Lyon to the houſe of Iacob, vntill he did hide himſelfe and returne vntounto his place, Verſe 15.then did they acknowledge their offence, and ſeeke his face; yea, in their affliction they did ſeeke him early, ſaying, Come, Chap. 6.1.2.and let p. 82vsus returne vntounto the Lord, 1 Sam. 28.3.1 Sam 28:3for he hath torne, and he will heale vsus, hee hath ſmitten, and hee will binde vsus vp. What ſhall I need to ſpeake of Saul, of Aſa, and others, of whom Scripture maketh mention, who hauehave ſought to others, before they ſought vntounto the Lord.

Reaſon. 2 The reaſons may bee theſe. Firſt, Faith is wanting, they doubt either of Gods power, that he can; or of his mercy, that hee will helpe them; and therefore it is no woonder they ſeeke to other helpes, and flye not to the Lord.

Reaſon 2 Secondly, There is a quarrell betwixt God and them by reaſon of ſinne; now we know how hardly that man is brought to ſeeke helpe of his neighbour that is at ods with him, he will rather ſeeke farre then be beholding to him; and ſo is it with the ſinner towards God.

Ʋſe. 1 This may ſerue firſt for reproofe of ſuch as herein imitate this prodigall;Reproofe of 3. ſorts. Firſt ſort reprooued. if they beginne to bee an hungry to hauehave a ſight of their ſinnes, or if they be in any other diſtreſſe flye to vaine helpes. Thus doth the Papiſt, who hath his ſeuerall Saint for each ſeuerall ſickneſſe, to S. Anne they flye in pouerty, to S. Roch they flye in ſickneſſe, to S. Vrbane in time of hunger, to S. Margaret in the time of trauell. What ſhall I ſtand reckoning vp their rabble of vnknown Saints, to whom they ſeeke for themſelues and others, allotting to one the head aaAnaſtatius., to another the eyes bbOtilia., to another the teeth ccApallonia., to another the necke ddBlaz…., to another the belly eeEraſmus. Iob. 5.1.Job 5:1, and to each of them they flye according to their needs. Should now that queſtion be propounded to them which Eliphay did once to Iob, To which of the Saints wilt thou turne? They would quickly make anſwere, I to this, I to that, they want not for Saints to turne vntounto; for the number of their hee-Saints and ſhee-Saints is ſo great, as that they hauehave no more roome left in the Kalender to put others in.

2. Sort to be taxed.But to come to our ſelues: Many amongſt vsus come vnderunder this reproofe, who in time of their diſtreſſe withdraw their hearts from the Almighty, vſing ſorrie ſhifts, p. 83yea, ſinnefull courſes, for the relieuing and eaſing of themſelues: are they inwardly troubled with a ſight of their ſinnes, terrour of conſcience, or the like? then they ſeeke and hauehave a fooliſh hope to deceiue this their inward anguiſh by ſome by-imployments; thus, going to a ſtage-play, reading of ſome merry bookes; a game at Cards, or Tables are held to be excellent helpes againſt theſe ſpirituall qualmes and melancholy fits, as they pleaſe to terme them; or are they outwardly croſſed, themſelues or their Children ſtrangely viſited, or their Cattle loſt, or languiſhing with any extraordinary diſeaſe? then by and by they ſeeke to this cunning man or that cunning woman; then they run either to Baalzebub the God of Ekron, or to Beelzebub the Prince of diuells for helpe; they expect ſuccour either of the witch of Endor, as Saul did; or flye to the wizard of Pether, as Baalak did; or to the ſorcerer of Babel, as Nebuchadnezar did, one wizard or other muſt be found out. And thus they forſake the Lord that made them, flying to the diuell himſelfe for ſuccour and reliefe. This ſinne is rife and common, yea, ſo common as it is counted but a cipher. When Saul ſought vntounto the witch, we reade,1 Sam. 28.1 Sam 28 Hee changed his garment that he might not be knowne; but in theſe daies men are growne more bold, they change neither coate nor countenance.

Obſer. But oftentimes we hauehave helpe by ſeeking,Obſer. and were it not lawfull thus to ſeeke for helpe, why doth God giuegive them ſuch power of curing?

Firſt, the diuell (being indeed very skilfull in things Anſwere. 1 naturall) doth often, yea, for the moſt part,Vulnerat animā ſanando corpus. recompence this homage and ſeruice done vntounto him, with a cure of the diſeaſe or ſickneſſe; yet know, that it is but a pittifull cure where the diuell is phyſition; and better were it for thee to die of thy diſeaſe, then to be thus cured.

Secondly, I anſwere, God permitteth this to bee, not Anſwere. 2 that we ſhould truſt them, but to try vsus whether we will depart from him, yea, or no. What Moſes ſaith of the p. 84falſe Prophet,Deut. 13.1.2.3.Deut 13:1Deut 13:2Deut 13:3 may bee ſpoke of them in this caſe, If there ariſe among you a Prophet, or a dreamer of dreames, and giueth thee a ſigne or wonder; and the ſigne or wonder come to paſſe whereof hee ſpake vntounto thee: You ſhall not hearken to his words. For the Lord your Good prooueth you, to know whether you louelove the Lord your God with all your heart, and with all your ſoule. So then, we ſee though the things doe come to paſſe that they foretell, yet are they not to be belieued. Let all ſuch conſider this as either hauehave or doe ſeeke to theſe helpes for ſuccour; and remember Saul neuer went to the witch of Endor till God had left him,1 Sam. 28.15.1 Sam 28:15 as he himſelfe confeſſeth.

3. Sort to be taxed.Others there are that make Gods vntounto themſelues, for their deliuerance of riches, freinds, pollicie, and power, ſeeking not to God for helpe,2 Kings 18.21.2 Kgs 18:21 but wholly reſt vponupon theſe vaine things, which will at length prooue as the Reed of Aegypt, which will not onelyonly breake when it is leaned on, but (flying into ſplinters) doth pierce the hand of him that truſted on it.

Ʋſe. 2 But for a ſecond vſe: Let eueryevery of vsus be exhorted to relye onelyonly vponupon the Lord, and in time of diſtreſſe to runne to him who will relieue vsus both freely, and ſpeedily. Take heede, take heed of vſing any in direct courſe, be ſo much the more watchfull ouer your ſelues, by how much you are moſt proane vntounto it. The ſeede of this ſin is in the very beſt, and often ſprouteth forth to our great ſhame;Pſal. 73.28.Ps 73:28 ſay thou with Dauid in eueryevery diſtreſſe, It is good for mee to draw neere vntounto the Lord. For aſſuredly, this is the onelyonly way that will bring a man peace at the latter end.

Ambroſe.Ʋnto a Citizen.] The farre Countrey (as wee hauehave heard) is the region of ſinne. Now this Citizen may ſeeme to repreſent the prince of darkeneſſe, with his curſed confederates, the reprobate Angels, called Citizens in the kingdome of ſinne, becauſe they hauehave not onelyonly ſinned, but they abide and continue in ſinne, they dwell in it, and cannot leaue it. But let him be whom hee will, p. 85he was but a hard maſter towards this his ſeruant, he put him to baſe worke, and gaue him but ſmall wages, not foode for his belly.

Learne then, Thoſe that refuſe to giuegive ſeruice vntounto God, Doctr. Thoſe that wil not ſerue God ſhall ſerue a harder Maſter. Deut. 28.41.48.Deut 28:41Deut 28:48ſhall be enforced to ſerue a worſe maſter, Deut. 28.47.48. And what doth the ſcripture ſpeake of ſuch as are not conuerted nor returned to the Lord, doth it not ſay ſuch are ruled by the God of this world, id eſt. the Deuil: who works in the hearts of the children of diſobedience doth it not teſtifie,2 Tim. 2. vlt.2 Tim 2 that ſuch are in the ſnare of the Diuell being taken captiue of him at his will.

Reaſon there are but 2.Reaſon. Lords and commanders of the whole world. God and the Diuell: forſaking the ſeruice of the one, we muſt needs goe into the vineyard of the other, there is no remedy.

The vſe of this is, for admonition to vsus that we know Ʋſe. 1 how we leaue Gods houſe and ſeruice, that we caſt not of the yoke of the Lord our God, for if we refuſe to ſe…ue him let vsus be aſſured, we ſhall ſerue others whoſe ſeruice we ſhall find more hard, and wages moſt wofull at the laſt: there is no fiſhing like vntounto the ſea, no ſeruice like vntounto God, and to the Kings: keepe ſtill then in the houſe of God; neuer comes a better. Oh remember that you are Gods ſworne ſeruants, and hauehave taken the bleſſed ſacrament vponupon it, that you will be obedient vntounto him, and fight againſt the world, fleſh and deuill, and that valiantly and conſtantly vntounto your liues end: beware leſt you be found guilty of periurie and apoſtacie from the liuing God: make good what you hauehave promiſed and vowed to the Lord before his Saints and bleſſed Angels, who are witneſſes of thy couenant:Math. 7.22.Matt 7:22 Call him not only Lord Lord as many do: but let him indeed be thy Lord as few doe. Did ſeruice conſiſt in wearing of a liuery or taking of wages or giuing good words, then God ſhould hauehave ſeruants enough: but there muſt be more, obedience is required, in a cheerefull doing all that is enioyned: be not then ſtubborne, withdraw not the ſhoulder p. 86from yeilding obedience vntounto the Almighty; carry thy ſelfe in all things like a dutifull ſeruant, deſerue not to be caſt out, leſt thou ſing the ſong of this prodigall. How many hired ſeruants in my fathers houſe hauehave bread enough, 1 Iohn. 5.3.1 John 5:3and I periſh for hunger. This maſter is liberal, he giues the beſt wages and for the eaſieſt worke: eueryevery one of his ſeruants are aduanced to be ſonns: eueryevery ſonne is an heire, eueryevery heire a king: eueryevery king hath an eternal kingdome: thus God rewards with honour, but Satan with ſhame: do not then by ſwearing, by drunkenneſſe and ſuch like ſinnes, thruſt thy ſelfe out of Gods doores, and enter into the ſeruice of that beggerly maſter the Diuell, who hath nothing to giuegive his followers, but hell and euer laſting torments, keepe then in Gods ſeruice and thou art made for euer.

Text.And he ſent him to his feilds to feede ſwine] By farme or feilds wee may vnderſtand this world, by ſwine, ſinners, wicked, and vngodly men of the world; his feeding of them, is his keeping company & conuerſing with them. This ſeemes to be the morrall expoſition of theſe words. Now for ſome inſtruction, and firſt in that the wicked are compared to ſwine, wee may obſerue thu… much.

Doctr. Wicked men are no better then bruit beaſts.Men without grace are no better then beaſts without reaſon, they are ſwiniſh, brutiſh.

Hence it is that the holy Ghoſt (who can giuegive moſt congruous names to natures) doth ſo frequently in ſcripture, compare the wicked to bruit and ſauage creatures; ſometimes to Lyons, Pſal. 58 6. Pſal. 59.6. Pſal 80.13. Pſal 22.12. Pſal. 32.9. Math. 10 16. Luke. 13.32. Iſay. 1.3. Math. 7.6. 1 Pet. 2.22.Ps 58:6Ps 59:6Ps 80:13Ps 22:12Ps 32:9Matt 10:16Luke 13:32Isa 1:3Matt 7:61 Pet 2:22ſomtimes to Doggs, ſometimes to Bores, ſometimes to Bulls, ſometimes to Horſes, and Mules, ſometimes to Woulfes, ſometimes to Foxes: ſometimes to the Oxe and Aſſe, otherwhiles to Swine: doe not all theſe names ſerue to ſet forth their brutiſh diſpoſition.

Reaſons of this point may be theſe, firſt becauſe man by ſinne degenerateth into the nature of the beaſt, by it Reaſon 1 he loſeth the right vſe of his vnderſtanding, which is the very thing that maketh them men, and doth diſtinguiſh p. 87them from bruites. This the Prophet ſheweth plainely in the 49. Pſal. the 20. verſe. Where he ſaith that man being in honor and vnderſtandeth not, is like to the beaſts that periſh. Here the Prophet ſheweth that mans honour aboue the beaſts, is his vnderſtanding, which he looſing by ſinne, doth degenerate into the diſhonourable ranke of bruit creatures.

Secondly, becauſe wicked men giuegive vp themſelues to Reaſon. 2 be led by ſence and appetite, like the bruit beaſt who followeth his owne luſt and no other perſwaſion: they will not liue by rules of renewed reaſon; perſwaſions to leaue ſin, and take better courſes can no more preuaile with them then with a beaſt:2. Pet. 2.12.2 Pet 2:12 this reaſon Peter giues in his ſecond epiſtle the ſecond chapter and the 12. verſe, ſo the Prophet Ieremiah, Ier. 5.8.Jer 5:8expreſſeth this property in the wicked Iewes, where he ſaith, that like full fed horſes, euerie one neigheth after his Neighbours wife.

The vſe we are to make of this poynt is manifold; firſt, it may ſerue to ſhew vsus the curſed and malignant qualitie of ſinnes: which Circes like doth transforme men into beaſts, and maketh thoſe who at the beginning were made after Gods owne Image moſt glorious and beautifull, to be more vgly in the ſight of God then the moſt brutiſh creature that he hath made.

Secondly, it may teach vsus how to eſteeme of the wicked, ſurely as God himſelfe eſteemes of them, no better then of beaſts; nay, well were it for them, if they were no worſe, for when the beaſt dies, his miſery ends, but when theſe die, their vnhappineſſe begins: Theſe are the heard of vncleane Swine, whereinto to the Deuil is entred, and will at length fling them into that bottomleſſe Lake.

Thirdly, let wicked men take notice of their owne Ʋſe. 3 baſe eſtate and condition, who though they be neuer ſo great, rumbling it in Caroches, riding on their Palfreyes; yet if ſinfull and graceleſſe, they are no better then the beaſts that draw them, then the horſe that carries p. 88them; nay, worſer in Gods account. What man would indure to be called a beaſt, to be termed an Aſſe, an Owle, a Dogge, or the like? yet the brutiſh practiſes of many, ſhew they are no better. How many liue like Swine, rooting in the earth, trampling vnderunder their feet the holy things of God? contemning the Word and Sacraments, and wallow in the myre of vncleaneneſſe and drunkenneſſe? How many reſemble the Horſe and Mule, who will not indure bit or bridle, nothing can curbe them or keepe them in compaſſe? mercies, iudgements, promiſes, threatnings, all are too little, their Rider they will caſt, and giuegive him a farewell with their heeles, ſuch iadiſh trickes too many vſe. What a number of two-leg'd Dogges are abroad in the world of all ſorts and kinds? ſome reſemble the Maſtiffe, worrying Chriſts Lambes, by grinding the faces of the poore; ſome hauehave the qualitie of the Spaniell, fawning and flattering, good for nothing but to fetch and carrie; tale-bearers, buſie-bodies: Others, of the Greyhound, out-running all moderation, running in all exceſſe of riot, ſpending on backe and belly their whole patrimonie: There are many alſo reſemble your bawling Curres, Raylers, Reuilers of God and goodneſſe: And as many the Bloud-hound, perſecuters of the Saints and ſeruants of God, who are neuer well till they hauehave their bloud to drinke. Thus wee ſee how manie reſemble theſe bruites in their practiſes, who (notwithſtanding) would thinke foule ſcorne ſo to be eſteemed: but thou wicked graceleſſe perſon, whoſoeuer thou be, eſteeme as highly of thy ſelfe as thou wilt, yet thou art a very bruit, and no better, God doth ſo account thee, and who dares otherwiſe eſteeme of thee.

Ʋſe. 4 Fourthly and laſtly, let this teach vsus not to ſatisfie nor content our ſelues in this; that hauing ſpeech and reaſon, we goe beyond birds, beaſts, and other creeping things, vnleſſe by grace and goodneſſe wee excell, and goe beyond vnregenerated perſons; for elſe, though p. 89thou doſt retaine both the place and ſhape of a man, yet being in thy qualities and properties like a beaſt, thou art no better in the eyes of God.

To feed Swine] Here is the worke this new Maſter did imploy this Prodigall in; to keepe his Pigges:Text. Here was a ſorrie preferment, to forſake his ſonne-ſhip, and become a Swine-heard. The poynt we may from hence learne, is this:

The ſeruice of Satan is a most baſe ſeruice. Doctr. The ſeruice of Satan is a moſt baſe ſeruice.What more baſe then this, to keepe at the Hogges-trough, and ſerue ſinne? yet this is the worke whereabout he was imployed: ſo then, his ſeruice is but baſe drudgerie; neuer did the Taske-maſters of Aegypt impoſe on the Iſraelites ſo baſe a worke, as Satan on his ſlaues; for their making Bricke was not vnlawfull, but theſe muſt doe that onelyonly for the Deuill that is vnlawfull; euerie brutiſh luſt muſt be yeelded to; euerie lewd and ſinnefull companion conuerſed with; the bodie muſt be defiled; the ſoule and conſcience corrupted; yea,2. Sam. 13. 2. Sam. 17. Math. 27.3. 2. Pet. 22.2 Sam 132 Sam 17Matt 27:3 all their workes and waies polluted: What was the ſeruice whereabout Ammon, Iudas, Achitophel, were imployed? was it not moſt baſe, and vile? and why is it that the Holy Ghoſt compares ſinne to the myre, nay, to the dogges vomit, if it were not to ſet for the baſeneſſe of it.

Such as the Maſter is,Reaſon. ſuch muſt needes his ſeruice be: now Satan, is become the verie baſeſt of all Gods creatures, therefore his ſeruice muſt needes be baſe: he can imploy his, in no better ſeruice then he hath for them, viz. to rake continually in the ſtinking kennels of ſinne, whereby to ſtaine and poyſon themſelues, yea the whole World.

The Vſe that we are to make of this, may be firſt for reproofe of ſuch as glorie in their ſhame, bragging and boaſting of their baſe ſeruitude, of their wicked ſinnefull and flagitious courſes which they daily follow, and thinke it to be a credit, to ſweare, ſwagger, drinke, carouſe, and the like: ſurely, if it be a credit to be a drudge p. 90and ſlaue vntounto the Deuil, to be at the command of euerie baſe luſt, and to be imployed about the baſeſt ſcullerie, then they hauehave whereof to boaſt. Deceiue thy ſelfe no longer, thou prophane liuer, but ſee thy condition; bragge and boaſt of thy freedome, and priuiledges, wealth, and worſhip neuer ſo much, yet know thou art but a drudge, and a baſe drudge, being at the command of euerie luſt be it neuer ſo vile, and canſt thou be free? no, no, thou art not free till Chriſt doth make the free, and then,Ioh. 8.36.John 8:36 thou ſhalt be free indeed: So long as thou ſerueſt ſinne, thou art not freed by him, but art ſtill a bond ſlaue vntounto the Deuil,2. Tim. 2.26.2 Tim 2:26 being taken captiue by him at his will.

Ʋſe 2 In the ſecond place, this may ſerue to eſtrange our affections from Satans ſeruice: Who would ſerue ſuch a Maſter, as doth ſet him about nothing but the baſeſt drudgerie? Shall man, who was created after the glorious Image of God, ſuffer himſelfe to be ſo abaſed, as to become a Hog heard? If thou haſt any ſparke of true courage in thy boſome, returne to thy fathers houſe, and be no longer held in this baſe ſeruitude. Shall ſuch a man as I flye, ſaid Nehemiah? ſo ſay thou, Shall ſuch a one as I, who was made but a little inferiour to the Angels themſelues, created after the Image of God, nobly diſcended, borne to a Kingdome, ſuffer my ſelfe to be the Deuils Scullion? nay, I will not, I will hereafter carrie my ſelfe more loftie, and thinke ſcorne to inthrall my ſelfe to ſo baſe a bondage.

Text. Ver. 16.And he would faine hauehave filled his belly with the Huskes.] By Huskes, is generally vnderſtood the vanities of this preſent euill world, which can giuegive no true content to the ſoule of man, hauing nothing in them but emptineſſe, vanitie, vacuitie, and no ſollid nor ſubſtantiall nutriment. Yet there are ſome, who by them vnderſtand the Doctrine of the Scribes and Phariſes,Auguſt. which was frothie, and without ſubſtannce, being ſtuffed with tales and fables, and many traditions receyued from their p. 91elders; which Doctrine of theirs, (being thus of their owne deuiſing) could not ſatisfie nor nouriſh the hungrie ſoules of poore ſinners, but they went away ſtill as hungrie as they came: and this they take to be meant by the words following, And no man gaue vntounto him. If this expoſition be taken (which in my iudgement may well be) I cannot ſee any inconuenience wil follow. But foraſmuch as the whole current of expoſitors doe giuegive the other, it will not be amiſſe to ſpeake ſomewhat of both, though the briefer: Taking the former, this is the poynt, No earthly thing can ſatisfie the ſoule, Doctr. No earthly thing can content the Soule.nor conferre any true content vntounto the minde: They are but huskes, a frothy ſubſtance, they may puffe vp, but not nouriſh. All things are full of labour, ſaith Solomon, man cannot vtter it, the eye is not ſatisfied with ſeeing,Eccles. 1.8.Eccl 1:8 nor the eare filled with hearing: heare a wiſer then Salomon ſpeake, Chriſt Ieſus who is wiſedome it ſelfe,Iohn. 4.13.John 4:13 Who ſoeuer drinketh of this water ſhall thirſt againe. There is a defect in the water of Iacobs well, and ſo in eueryevery other earthly thing whatſoeuer, it cannot quench this inward thirſt, but cauſeth a greater thirſt then was before.

The reaſons of this point may be many.Reaſon. The Firſt is this, becauſe God is the proper obiect and center of the hart, now wee know if a man had all the muſicke and melody in the world before him, he could not heare it with his eyes, becauſe it is the proper obiect of the eare, if neuer ſo gorgious ſhewes he could not ſee them with his eares, becauſe it is the proper obiect of the eye: and againe take a ſtone and fling it out of a ſling, it neuer reſts vntill it comes vntounto his center, no more will our hearts vntill it reſt vponupon the Lord,Feciſli nos Domine propter te & ſemper inquietū eſt cor noſtrum donee requieſcat in te. Auguſt. 1. who is the proper obiect & center of the ſoule: excellently therefore ſayd a father. Thou madeſt vsus ô Lord for thy ſelfe and our hart is euer vnquiet till it reſt in thy ſelfe.

A Second Reaſon may be this, becauſe eueryevery thing in this world is tranſitory; now where there is no aſſurance Reaſon 2 of perpetuity there is no content;Prou. 23.5.Prov 23:5 therefore not in p. 92riches, honours, nor the like: theſe fly away like an Eagle as Sol: ſpeaketh, not like a tame bird that may againe be caught by running after, nor like a Hawke that may be called to the lure: but like an Eagle ſtrong of wing, ſwift in flight, whoſe wings thou canſt not clip nor pinion.

Reaſon. 3 Thirdly, this is vnnaturall food for the ſoule: which will not ſatisfie but increaſe the hunger of it, theſe things to the ſoule are as fleſh to the horſſe, graſſe to the Lyon, prepoſterous food: the food that it muſt hauehave muſt be of like ſubſtance vntounto it ſelfe, ſpirituall not earthly and corporall, it is as impoſſible to repleniſh a ſpirituall emptineſſe with a corporall ſubſtance, the mind of man with earthly treaſures, as it is to fil a corporall emptineſſe with a ſpirituall ſubſtance as a houſe with virtues or, the ſtomach with wiſedome.

Reaſon 4 Fourthly and laſtly our appetites are vnſatiable by reaſon of corruption, left in mans heart ſince his fall; ſo that now his carnall thirſt cannot be ſatisfied. All honours, riches, pleaſures, preferments, they are but as oyle caſt into the fire, which ſerueth but to encreaſe the flame: were it poſſible that one man ſhould hauehave in his owne poſſeſſion,Eccleſ. 5.9.Eccl 5:9 all the treaſures, riches, pleaſures, delights, that are in the world; yet he would ſtill be ſeekeing and thirſting after more.

Thus we ſee the reaſons of this truth now we will come to apply this doctrine to our ſelues.

Vſe 1 And firſt I muſt beginne to reprooue the folly of many with the words of Iſay. Wherefore do you lay out money and not for bread? why ſpend you your labour for that which ſatisfieth not? Why do you ſo earneſtly, ſo eagerly, purſue the vanityes of this world,Iſay. 55.2.Isa 55:2 fooliſhly imagining to fill and ſatisfie your harts with them: which cannot be; for what though by your eager purſuing of theſe earthly things; you get as much as poſſibly can be had, yet ſhall you be as farre from content; nay farther then euer you were before:Eſay. 29.8.Isa 29:8 much like vntounto the hungry man (of whom the Prophet ſpeaketh) who dreameth that he eateth, p. 93but when he awakes he hath ſtill an empty ſtomach. Or like thoſe vncleane ſpirits who ſeeke for reſt but finde none,Mat. 12.Matt 12 you will in the end be deceiued of your hope and not only ſo, but finde that you ſought not, namely vanity and vexation of ſoule.

Secondly let this admoniſh vsus, not to ſeeke for content, Vſe 2 in theſe outward things which affoord it not, but ſeeke for it wher it may be had; the doue that Noah ſent forth of the Arke went flying vp and downe, finding no reſt for the ſole of her foot,Gen. 8.9.Gen 8:9 till ſhe returned againe to Noah, ſo is it with thy ſoule no place of reſt will it or can it finde, nor any creature to content it, till it returne vntounto the Lord from whence it came. He only muſt content thy ſoule; all other things may vex the ſoule of man,Caeteris rebus occupari poteſt, repleri non poteſt. Bernard. but cannot fill it, but he will fully fill it and throughly ſatisfie it, and though it ſhould inlarge the deſires of it ſelfe beyond the heauens, yet ſhall no part thereof be empty or vnrepleniſhed. Set therefore thy hart vponupon the Lord and not on things below. Remember how in the creation God reſted not his worke vntill he had made man; he wrought the 1. 2. 3. 4. 5.Gen. 2.2.Gen 2:2 dayes and ſaw his workes in their ſeuerall kinds, that they were all good, yet no ſight of theſe creatures could content the Lord till man was made, all the thoughts of that diuine mind aymed at him: and when he was made then is it ſayd that God reſted and not before. Wherewith wilt thou oh man requite this kindneſſe of the Lord, ſurely in this do thou labor to ſhew this thankfulneſſe, that as the Lord would not reſt till he had made thee, ſo do not thou reſt till thou haſt found him, but chuſe him for thy portion, with the Prophet Dauid: Pſal. 73.25.Ps 73:25hauehave none in heauen but him, deſire none vponupon the earth beſides him.

Thus much for the former expoſition of theſe words, now for the latter; i. e. by huskes we vnderſtand the doctrine of the Scribes and Phariſies, which was ſtuffed and mingled with their own traditions, deliuering for doctrine (as Mathew ſheweth) mens precepts. Mat. 15.Matt 15Then this may be the point.

p. 94Doctr. Mans doctrine is but a frothie doctrine.Mans doctrine is but a frothie doctrine; ſuch doctrines as are of mans inuention, eyther contrary or beſides the written word of God, are but frothie, no better then huskes without kernels; that will not, cannot, nouriſh the ſoule to ſaluation.Ieremie 23. Verſe 16.Jer 23 This doctrine is notablie confirmed in the 23. of Ieremiah, in many places of that Chapter, in the 16. verſe he ſayth thus, Hearken not vntounto the words of the Prophets, that prophecie vntounto you; they make you vaine; they ſpeake a viſion of their owne heart, and not out of the mouth of the Lord. Where we ſee, that their doctrines are farre from feeding of the ſoule: they oppreſſe the ſoule, and make the people vaine, and not better. Againe,Verſe 21.22. verſe 21.22. the Lord ſayth thus. I hauehave not ſent theſe Prophets, yet they run; I hauehave not ſpoken vntounto them, yet they prophecied. But if they had ſtood in my counſell, and cauſed my people to heare my words, then they ſhould hauehave turned them from their euill way, and from their euill doings. In which words, the Lord doth imply thus much; that the reaſon why the people were not turned from their ſinnes,Verſe 28. was, they taught their owne councels, and ſpake their owne words. So againe, in the 28. verſe, it is thus ſayd. The Prophet that hath a dreame, let him tell a dreame; and he that hath my word, let him ſpeake my word faithfully. What is the chaffe to the wheat, ſayth the Lord? Where you ſee in plaine termes their doctrine is termed chaffe. A light thing, without any ſolid ſubſtance, or good nutriment:Verſe. 32. And in the 32. verſe, you may finde theſe words. Behold I am againſt them that prophecie falſe dreames, ſaith the Lord, and doe tell them, and cauſe my people to erre by their lies, and by their lightneſſe: yet I ſent them not, therfore they ſhall not profit this people at all. So that you ſee by theſe many places, this truth ſtrongly confirmed, that mans doctrine is but light, huskes, chaffe: vnprofitable for the ſoules nouriſhment.

Reaſon 1 The reaſons may be theſe. Firſt, becauſe this doctrine cannot bring to a true ſight of ſinne, before which no true comfort can ariſe: mans doctrine cannot wound p. 95the ſoule, let them ſtrike at ſinne, the blow is giuen, but with a leaden dagger; the ſword is not ſharpe enough to cut it downe.

Secondly, it wanteth Gods bleſſing; now man liueth Reaſon 2 not by bread onelyonly, but by Gods bleſſing on the bread:Mat. 4.Matt 4 is it ſo with the bodie, then much more is it ſo with the ſoule: it is Gods bleſſing that muſt make this food comfortable; but God hath promiſed to bleſſe onelyonly his own ordinance, and not mans inuentions.

Theſe may be the reaſons. Now let vsus ſee what good vſes it will afford vntounto vsus.

Firſt, this ſerueth to ſet forth vntounto vsus the miſerable eſtate Ʋſe. 1 of poore deluded Papiſts, who are fed altogether with the huskes of Popiſh doctrine, hauing for doctrine eyther Apocryphall additions, or their owne humane inuentions and traditions: their maſſes, trentals, dirges, halfe communions, inuocation of Saints, adoration of images, and the reſt, hauehave no footing in the word of God, no warrant from thence, but are of their owne deuiſing: now alas, how can the poore people ſucke any good nouriſhment from ſuch traſh, for their ſoules health? this food may load the ſtomacke, but neuer fill it, ſuch light, ſleight ſtuffe can neuer make them of a ruddie complexion with Dauid, nor of a freſh hue with Daniell: I meane the conſtitution of their ſoules can neuer thriue thereby: true it is, they hauehave ſeuerall diſhes for the feeding of their ſences; braue obiects for the eyes; melodious tunes for the eare; and the like: but by theſe they are not brought a ſtep neerer heauen. Let a man that begins to be in want, and begins to hauehave a ſight and ſence of his ſins, be brought to the ſeeing or hearing of this their melodie and muſick, ſhall his mind be euer the more ſatisfied? Surely he may as well feed his ſtomacke with painted plumes, as his ſoule with ſuch fooliſh guegays: let vsus therefore pittie them, and pray for them, that ſo many of them as belong vntounto the Lord, may hauehave their eyes opened, to ſee their miſery, and that they p. 96may hauehave better food, and more ſolid nouriſhment for their ſoules.

Ʋſe. 2 Secondly, ſeeing this is ſo that mans doctrine is but huskes: this may ſtirre vsus vp to thankfulnes, ſeeing God hath beene ſo good and gracious vntounto vsus as to giuegive vsus olid and ſubſtantiall nutriment: neuer was Gods word ſince the time of the Apoſtles more plentifully, or powerfully taught then now it is amongſt vsus; Oh what cauſe hauehave we to be thankfull; eſpecially we in this ſame cittie, who hauehave this Manna in ſuch a rich meaſure, falling about our camps: there are thouſands in the world, nay, in this land, that would be heart glad of thoſe Sermons that you regard not, but ſleepe out and deſpiſe, oh how happie were we if we knew our happineſſe I but we like pampered children, play with our meat; and like the carnall Iſraelites, ſtumble at the plentie of our Manna: the onions of Egypt hauehave a better reliſh in our mouths: well framd words, quirks and trickes are more affected then profitable matter; but ſhould the Lord once ſhow vsus the terrors of hell, and viſite our conſciences with the apprehenſion of his wrath: then the very crummes of the Goſpell would be wellcome, when now we loath the full diſhes of conſolation. Then to heare but one ſentence of the Goſpell plainely expounded, and to hauehave but one of the promiſes powerfully applyed, would be more acceptable, then all the fine deuices of the wit, deliuered in the perſwaſeable words of mans wiſdome: let not therefore theſe things be hid from your eyes, take notice of your priuiledge, your glory, your aduantage, wherin God hath bleſſed you aboue other citties, countries, and nations. Italy, Spaine, and other rich countries in Aſia and Africa, abound with wealth, but in ſtead of their rich mines of gold and ſiluer, we hauehave this ineſtimable treaſure of the word, the value wherof is far aboue all precious pearles: the outward bleſſings that God gaue vntounto his people are compared to the ornaments of the body,Ezech. 9.10.11.Ezek 9:10Ezek 9:11 as Bracelets, Abilements, Rings, p. 97Chaines, and the like; but his giuing of his word and ſtatutes vntounto them, is compared to his marriage with them, let vsus then take notice of this our happineſſe, and rouze vp our hearts to daily thankefulneſſe.

The third vſe, is that which the Apoſtle maketh; Beware Ʋſe. 3 leaſt any ſpoyle you through Philoſophie, and vaine deceit, Coloſ. 2.8.Col 2:8after the tradition of men, after the rudiments of the world, and not after Chriſt. Let vsus not be beguiled by falſe teachers, neither let vsus lend our eares to their frothie doctrine: pleaſe the care they may with the enticing words of mans wiſedome; ſaue the ſoule they cannot without preaching the words of Chriſt, that onelyonly is the word of life, and the power of God to ſaluation; all other food is but duſt and drauery, no better then huskes, fitter to feed ſwine, then to nouriſh the ſonnes and daughters of God, to eternall life.

In the laſt place, here is a leſſon for vsus miniſters, that Ʋſe. 4 we teach not the people, our owne fond deuiſes, nor feed them with our owne fancies, but build vponupon the foundation of the Prophets and Apoſtles, Chriſt Ieſus being the chiefe corner ſtone.Mat. 28.20. Ezek. 3.17.Matt 28:20Ezek 3:17 Let vsus teach therfore what he hath commaunded vsus to obſerue, and heare the word from the mouth of God, giuing warning from him: oh let me exhort and be exhorted to remember whereto we are called, and wherefore we are ſent: is it to pleaſe the eare, or ſaue the ſoule? Preach I mans doctrine or Gods (ſayth the Apoſtle) or goe I about to pleaſe men?Gal. 1.10.Gal 1:10 for if I ſhould yet pleaſe men, I were not the ſeruant of Chriſt: More I might ſay, but I will not; a word to the wiſe may be ſufficient.

Now, further in that it is here ſaid, No man gaue vntounto him, we might obſerue this point of doctrine;

The Lord doth vſually take from thoſe whom he meanes to ſaue, thoſe ſinnefull meanes and helpes whereon they reſt, Doctr.and maketh them vnſufficient for the ſatisfying their deſires.

Thus dealt he by his people Iſraell, as doth appeare in the ſecond of Hoſea. 7.

p. 98But I will not ſtand on this generall poynt, I will ſhew what vſe might be made of it,Ʋſe. and ſo I will leaue it. Art thou diſappointed of thy vaine hopes, and depriued or forſaken of theſe meanes wherein thou truſtedſt, whether goods, or friends, or ſtrength, and the like? Know and be perſwaded, the Lord hereby doth chaſtice thee for thy vaine confidence, and withall, doth beat thee from theſe worldly ſtayes, that thou maieſt flie to him for ſuccour, and for helpe: conſider of it, and make this vſe profitable as occaſion ſerues. And ſo I paſſe from his Egreſſe to his Regreſſe.

Hitherto of his Egreſſe. Now of his Regreſſe, and returne: wherein we hauehave his repentance, and the ſucceſſe of it: his repentance is laid downe from the 17. verſe, to the 22: the ſucceſſe in 20, 22, 23, and ſo to the end.

In his repentance are obſeruable theſe Specialls; firſt, the occaſion thereof, or motiues, inducing him thereto, laid downe in this 17. verſe: ſecondly, his reſolution, grounded vponupon the former motiues, verſ. 18, 19: thirdly, his practice, and reuolution, verſe 20, 21. To begin with motiues, or occaſion of his turning, laid downe firſt generally to be a ſerious conſideration of his waies and his courſes: then more particularly, firſt a ſence of his owne miſerie, I periſh, &c. Secondly, a hope of his Fathers merciemercy, which is nouriſhed in him by the conſideration of his Fathers liberall dealing, euen towards his hyred ſeruants, which maketh him confident to looke for goodneſſe towards himſelfe, being his ſonne. How many hyred ſeruants, &c?

Text.And when he came to himſelfe.] Something of the phraſe, before I ſpeake of the particulars; the Prodigals regentance is termed a comming to himſelfe, as if he had beene out of his wits, or beſides himſelfe before his amendment: and indeed ſo much the very phraſe doth import. So then we conclude.

Doctr. A wicked man is a mad man.A man in his ſinnes is out of his ſences, he is a mad man, and out of his wits, Sinners are Bedlems and Lunatickes, p. 99voyd of ſence or reaſon. Eſay …6.8. Caluin in loc. hertatur vt cer redeant hoc eſt reſipiſcant: Menizerus, Redite praeuaricatores ad cor. Diſſeſſerant ergo, à corde. Muſcul.Isa 6:8Me thinkes theſe words of the Prophet Eſay, may ſufficiently proue this in the 46. Chapter ver. 8. where he ſaith, Remember this, and ſhew your ſelues men, bring it againe to mind, O yee tranſgreſſors! the words may be thus read, Returne to your minds, O yee tranſgreſſors! or, Returne into your heart, as Caluin reades them: obſeruing this very poynt from thence, that they were not well in their wits before. So Miſculus, Mentzerus, with many other.

And indeed the words vſually vſed for repentance, both Greeke and Latine, doth ſhew as much;foreign. the Greeke word is deriued of another, which ſignifieth Folly and Madneſſe, and is as much as after-wit:Reſipiſcentia quaſi receptio mentis ad Se. Tertullian. Vol vt alij Reſipiſcere quaſi reſapere. Luk. 23.34. Acts 7.60.Luke 23:34Acts 7:60 and for the Latine word, the Prophet in the former place cited, ſeemeth to giuegive the ſignification of it. And it is no wonder, for their reaſon and iudgement are now corrupted through ſinne, ſo that, as our Sauiour Chriſt and bleſſed S^t Steuen ſaith, they know not what they doe. And is it not the verie definition of a mad-man to be without iudgement? to follow his fancie, and to be led by appearances without triall?

Let the vſes of the poynt be theſe,Ʋſe. firſt it may informe our iudgements concerning ſinne and ſinners: Sinne is madneſſe; Sinners are Lunatikes, being poſſeſſed with a ſpirituall frenzie and madneſſe: looke vponupon them but with a ſpirituaall eye, and their actions will declare it. Some runne to and fro ſtarke naked, and bluſh not,Wicked men ſhew that they are mad men diuers waies. Exod. 32.26.Exod 32:26 tearing off, and caſting away the garments of holineſſe and innocencie. Were they aſhamed (ſaith Ieremiah?) nay, nay, they were not aſhamed? Are men aſhamed of their flagitious courſes, which layeth them naked both to ſhame and iudgement? Alas no, they glorie in them, neuer bluſhing for the committing of them. Others, (though ſometimes they keepe within compaſſe…, and ſeeme to be well gouerned, as if they were no ſuch men) being a little diſpleaſed, or any thing croſſed, ſtreight fall a playing of their mad prankes, raging and rauing p. 100againſt heauen and earth, curſing and banning all that ſpeake to them, infecting the verie ayre with their vile ſpeeches and horrible oaths, as if they would pluck God out of his throne, and againe crucifie the Sonne of God afreſh.

Others, foame at the mouth, their talke is idle and beaſtly, ſauouring neither of wit nor honeſtie; ſparkles of hell come forth from their lips, whereat the Deuil kindles fire of diſſention.

And againe, how deepely are others poſſeſſed with this ſpirit of madneſſe? who are neuer well but when they are wounding, beating, and deſtroying of themſelues and others: waſting their eſtates, conſuming their bodies, and pittifully gaſhing of their conſciences and ſoules, yea killing and deſtroying whoeuer they companie with, drawing them into the ſame exceſſe of riot, that ſo they may all periſh together.

And in a word, what mad propertie is to be ſeene in any Bedlem, that is not to be found in a wicked man: Oh! happie were it, if the rodde of diſcipline were better vſed, then there would be hope of more ſobrietie.

Ʋſe 2 Secondly, is this ſo, that ſinners are Lunatiques? let it then admoniſh all ſuch as are well in their wits to keepe out of their companies: Men bodily mad, are kept bound and chayned, and narrowly watched ouer, that they cannot hurt; and yet we are loath to come within their reach. But we neuer feare theſe ſpirituall Bedlems, of whom we ought to be moſt warie, beeing they are at libertie in euerie place and houſe, in moſt companies, and many times hauehave power to hurt; many being in place of authoritie, and yet (the more is the pittie) how careleſſe are we? Oh bee more watchfulll you that louelove your ſelues, be more carefull, come not in their companies, receiue them not into your houſes, vnleſſe neceſſitie compell: What though they keepe within compaſſe for a time, yet firſt or laſt they wil hauehave their fits, and much indanger your ſoules and bodies.

p. 101The laſt Vſe, ſhall be an exhortation to ſuch as are yet Ʋſe 3 in the eſtate of Nature, to pittie themſelues, and pray for themſelues, that they may hauehave their ſences reſtored to them: when thou ſeeſt a Lunatique to rage and raue, to rend and teare his haire and fleſh, thou canſt not but pittie and ſend forth a prayer for him, that God would helpe him. Behold, oh man I thine owne eſtate, ſuch a one art thou, void of all ſence and ſpirituall vnderſtanding, who doeſt daily wound thine owne ſoule by ſinne; be as mercifull to thy ſelfe as thou art to others, bewaile thine owne fearefull eſtate, crie to God for helpe and redreſſe, neuer giuegive ouer till thou art brought to thy ſelfe, and being once cured, commiſerate the eſtate of others that are not: Turne not their madde pranke into a ieſt, (as moſt doe) but turne to God by prayer for their recouerie, as few doe.

And thus much ſhall ſerue for this point, which the phraſe hath afforded: now to the motiues or inducements cauſing his turning: He firſt takes himſelfe aſide, and begins to conſider of the eſtate wherein he ſtood: [He ſaid,] whence learne,Doctr. Examination of our hearts the firſt ſtep to Repentance. Ier. 8.6.Jer 8:6 That a taking our ſelues aſide, and diligent examination of our hearts and waies, is the first ſtep to Repentance. Thus much is implied in theſe words of Ieremiah. cap. 8. ver. 6. I hearkened, and heard, but they ſpake not aright, no man repented him of his wickedneſſe, ſaying, What ha…e I done? They repented not: why? ſurely, becauſe they examined not themſelues, they communed not with their owne hearts, ſaying, What hauehave I done? Thus much alſo is expreſſed by him in the 3. Chap. of his Lamentations, and the 40.Lament. 3.40.Lam 3:40 verſe. Let vsus ſearch and try our wayes, and turne againe vntounto the Lord: there muſt be a ſearching and trying, before there can be any turning.

The reaſon is plaine,Reaſon. becauſe we can neuer know our wayes, what they are, nor whither they lead, without a ſerious conſideration and ſtrict examination of them; a Phyſitian cannot know the eſtate of a mans bodie, p. 102without ſome good ſearch and inquiſition; how then can a man know the condition of his ſoule. Now the ignorance of a mans owne bad eſtate is neuer ſeuered from a falſe perſwaſion of a mans owne good eſtate;Reuel. 3.Rev 3 as wee hauehave example in the Church of Laodicea; hee that is ignorant of his owne waies, euer thinkes his waies to bee the beſt waies, and who in ſuch an errour will deſire any change or turning.

Ʋſe. 1 The vſes are, firſt, to conuince and condemne ſuch as walke on ſecurely in ignorance, and neuer take notice of their waies, neither call their courſes to account, yet thinke their eſtate to be very good, and no mans better, that they hauehave repented, and their ſinnes ſhall be pardoned. But how is this poſſible, can thy ſinnes be pardoned before they be repented of? and is it poſſible to repent of them before thou doeſt know them, and canſt thou euer know them without faithfull ſearching and acurate ſifting into them? deceiue thy ſelfe no longer with thy vaine dreames, (for alas thou dreameſt) thou art ſo farre from repentance, that as yet thou art not capable of it, ſeeing thou haſt not called thy ſelfe to a reckoning.

Ʋſe. 2 Secondly, Let this ſtirre vsus vp to a diligent ſearch and examination of our eſtates. Wouldſt thou repent of thy ſinnes, turne from them, and hauehave them pardoned? then labour to know them, ſtriue to find them out, conſider of thy wayes, make a ſtand for a while, and examine thy courſes; put the queſtion to thy ſoule, What hauehave I done; and againe propound it, wherein am I failing. Take the light of Gods law, that will ſhew thee thy filthineſſe, that will diſcouer vntounto thee thy great corruptions, and many failings: Be not backeward in this dutie, the more backeward thou art, the greater cauſe haſt thou to feare thy eſtate. It is a ſecret guiltineſſe of ſinne that cauſeth a backewardneſſe in our examination. Bankcrupts that are not worth a groat doe not, dare not looke into their eſtate, becauſe they know they be worſe then nought. Be p. 103then perſwaded to call thy courſes to account, conſider the eſtate wherein now thou art, thy caſe is fearefull becauſe thou art ignorant of it, but it is deſperate; if thou wilt not be perſwaded to looke into it; but on the other ſide, if thou wilt take thy ſelfe aſide, and commune with thy owne heart (as Dauid ſpeakes) ſurely then thou wilt be in a faire forwardneſſe to a ſound conuerſion.Pſalme 4.Ps 4

Laſtly, Let mee adde a word of exhortation vntounto all Ʋſe. 3 (in as much as all hauehave ſinned, and all doe ſinne, and therefore had need daily to repent) often to conſider of your waies and courſes, let no day paſſe ouer without examination. Call to minde what euils hauehave been committed, what good duties omitted, which God hath required, ſuffer not thy eyes to ſlumber, nor the temples of thy head to take any reſt, tell this taske bee performed; Would Chriſtians daily keepe this courſe, and well conſider of their carriages the day paſt, they would ſoone finde the excellent commodities of it, to their vnſpeakeable comfort. Oh how watchfull would it make them ouer their courſes, and how many a ſinne would be preuented, which now for want hereof they fall into;Pſal. 119.59.Ps 119:59 this was Dauids practiſe, I hauehave conſidered my wayes (and what followes) I hauehave turned my feet vntounto thy teſtimonies. As oft as hee conſidered his waies hee euer found ſome defect that needed redreſſe; ſo will it bee with thee, thou ſhalt neuer ſtrictly examine thy eſtate, but thou ſhalt euer finde ſomewhat that needeth amendment. Make conſcience then of the practiſe of this dutie, wee ſee how needefull conſideration is in the things of this life, for without it no eſtate of life can be well ordered. The Marriner muſt conſider his courſe by his Compaſſe, or elſe he is in danger to runne on rockes or ſands. The Merchant, if he conſider not his affaires by his Count booke, will quickely prooue bankcrupt. The Traueller, if hee conſiders not his way, will ſoone goe wrong; if hee ſeeth many waies before him, hee conſidereth with himſelfe which of them to chooſe, neither will hee goe on till hee p. 104be well aduiſed which is the beſt. How much more then ſhould we conſider of our actions, whoſe courſe is to the kingdome of Heauen, for eueryevery way leadeth not to it. Doth eueryevery one vſe conſideration in eueryevery eſtate of life? And ſhall a Chriſtian onelyonly bee careleſſe, farre bee this from vsus. There is no paſſing from earth to Heauen without conſideration.

How many hired ſeruants.] See here the two motiues of his turning. Firſt, he ſaw his owne miſerie, and that draue him from himſelfe, I periſh with hunger.

Secondly, Hee remembreth his Fathers mercy, and that brought him vntounto him. How many hired ſeruants of my Fathers hauehave bread enough.

Math. 6.Matt 6By hyred ſeruants, are meant principally the Scribes & Phariſces, and vnderunder them all others, who ſerue God mercenarily, onelyonly for the reward ſake, and not of louelove.

Pani… eſt doctrinalis, Sacramentalis, victualis, Ludolph. Iohn 6.51. Panem à foreign multitudinem ſalutum, magnitudinem ſol…minum plenitudinē omnium bonorū.John 6:51Theſe had Bread enough. Bread hath a large extent in Scripture, for vnderunder it is contained a ſufficiēcy of food and nouriſhment, both for ſoule and body; and therefore ſome would deriue the Latine word from a Greeke, which reacheth farre and wide, and ſo make it a comprehenſiue word, ſignifying all things needfull whether to corporall or animall ſuſtenance. It implies then (ſaith one) much health, great comforts, fulneſſe of all neceſſary good things: but (as I take it) in this place that expoſition is too large; for by bread, is eſpecially meant that bread which Chriſt brake amongſt them, I meane, his doctrine & miracles, of this bread they had enough, for they often heard the one, and ſaw the other. Now to the inſtructions.

The Prodigall was miſerable, and in great diſtreſſe, hunger had already conſumed his fleſh, and almoſt brought him to rottenneſſe and wormes. I periſh with hunger, this he had a ſence of, which driue him home to his Father.

Here then obſerue, what excellent meanes croſſes and afflictions p. 105are to chaſe men to the Lord, and make them looke home.

The Scriptures are full of proofes for the confirming of this truth: in the 26. of Iſay and the 16. verſe,Doctr. Croſſes and afflictions are excellent meanes to make men looke home. Eſay 26.16. Pſa. 107.10.13. Hoſea 5.15.Isa 26:16Ps 107:10Ps 107:13Hos 5:15 the Prophet ſaith thus, Lord in trouble hauehave they viſited thee, they poured forth a prayer when thy chaſtening was vponupon them. So in the 107. Pſalme, verſe 10-14. They being bound in affliction and yron, &c. cried vntounto the Lord in their trouble and diſtreſſe. This the Lord himſelfe doth further witneſſe in the 5. of Hoſea 14.15. I will bee to Ephraim as a Lyon, and as a young Lyon to the houſe of Iudah, I, euen I, will teare and goe away, I will take away, and none ſhall reſcue. I will goe and returne to my place, till they acknowledge their offence, and ſeeke my face; Chap. 6.1.for in their affliction they will ſeeke me earely. And ſo indeed they did, as doth appeare in words following, Come, and let vsus returne vntounto the Lord, Eſay 17.6.7.Isa 17:6Isa 17:7for he hath torne, and he will heale vsus, he hath ſmitten, and he will binde vsus vp. So alſo in the 17. of Eſay 6.7. the Lord telling the people of the common deſtruction that hee would bring vponupon thē for their ſins, ſaith, that then they ſhould looke vp to their Maker, and their eyes ſhould hauehave reſpect to the holy one of Iſrael. And hence it was (as it may ſeeme) that the Prophet Dauid (preferring the ſaluation of his enemies (out of a holy louelove and ſpirituall charity) before their outward eſtate) prayeth thus,Pſal. 83.16.Ps 83:16 Fill their faces with ſhame, that they may ſeeke thy name O Lord. Many examples I could bring for the proofe of this poynt, if it were as needfull as eaſie ſo to doe, as of Manaſſes, 2 Cron. 33.11.12.13. Ier. 31.18. Acts 16. Reaſon.Jer 31:18Acts 16Ephraim, the Iaylor, the danger of whoſe outward man, was a meanes to ſaue both the outward and inward man, beſides many others, but theſe are ſufficient. And it is no maruaile they ſhould be ſo auaileable, for hereby we are fitted and prepared for the hearing of Gods voyce; true it is, the ſpirit of God is the principall cauſe of our ſauing hearing, for he openeth the heart, and beareth the eare, that wee may attend to it, and receiue it, as hee did the heart of Lidia, Acts 16.14.Acts 16:14but yet affliction and tribulation is a ſpeciall p. 106meanes,Iob 33.16. & 36.15.Job 33:16Job 36:15 which he vſeth for the fitting and preparing of vsus hereunto, as Elihu declareth in the 33. of Iob, verſe 16.17. and alſo in the 36.15. he deliuereth the poore in affliction, and openeth their eares in oppreſſion: when therfore with Eliah we hauehave had our ſhare in this ſtormie tempeſt,1 K…n. 19.11.12. and hauehave beene well ſhaken with theſe earthquakes, then are wee well prepared to heare the ſtill and ſoft voyce of the Lord, ſpeaking vntounto vsus in the miniſtry of the Goſpell. Thus then you ſee they further our conuerſion, as they fit vsus and prepare vsus for the hearing of the word, which is the ordinary meanes of our ſaluation.

Reaſon 2 A ſecond reaſon may be this, becauſe afflictions are excellent meanes to worke in vsus contrition and humiliation, which are other meanes of true conuerſion, our hearts are melted and mollified in this fiery furnace; theſe humble vsus and caſt vsus lowe, and plucke downe our lofty hearts, which in our proſperity we did ſo exalt, theſe like a hammer breake our rockie hearts, and brings vsus to a ſence of our owne miſerie.

Obiect.But if this be ſo (may ſome ſay) how commeth it then to paſſe that ſo many hauehave beene afflicted, yet are not bettered,2 Cor. 28.22.23. as the Lord himſelfe hath ſhewed, Eſay 1.5. Amos 4. and as we ſee in the example of Ahaz, who in the time of his diſtreſſe did treſpaſſe yet more againſt the Lord. And alſo by the example of Pharaoh, Saul, Ieroboam, with others.

Anſw. Eſay 45.7. Amos 3 6. Sim: Poyſon of it ſelfe is hurtfull, but by the skilfull tempering of the Phyſitian becomes profitable…Isa 45:7Amos 3:6We muſt know that it is not affliction in it owne nature, that worketh this repentance (for in their owne nature they are euill, and teach rather auerſion from, then conuerſion vntounto the Lord) but by the ſecret operation of Gods ſpirit theſe fruits are brought forth. Now this working of the ſpirit is wanting in the wicked, neither are afflictions ſanctified vntounto them, but are ſtill curſes (bee they neuer ſo many) and not croſſes, and make for their further hardening, not mollifying. This therefore is to be vnderſtood onelyonly of the elect, and no other. True p. 107it is, they may make the reprobate for a time to be humbled; as was Pharoah and Ahab, with others. But this is worldly ſorrow, which bringeth death.

Now for the vſes.

And firſt, it may ſerue for the reprehenſion of ſuch, as Ʋſe. 1 iudge of Gods fauour and louelove towardes themſelues, or others, by outward afflictions, this is a falſe meaſure, and will ſoone deceiue vsus; and yet how are Gods children counted as curſed and plagued, becauſe they are afflicted and corrected, and the proud eſteemed bleſſed, becauſe they are not in trouble as others; but could ſuch a concluſion be drawne from theſe premiſes,Pſal. 73.15. Mat. 3. Eſay 53.3.4.Ps 73:15Matt 3Isa 53:3Isa 53:4 then muſt we needs condemne the generation of Gods children, yea, Chriſt himſelfe (that well-beloued of his Father) who was a man full of ſorrowes and acquainted with griefe, ſmitten of God and afflicted; ſuch a concluſion then cannot be drawne from hence, for whom God doth louelove them doth he correct, yea,Heb. 12.6.Heb 12:6 he chaſtiſeth eueryevery ſon that he receiueth. Be not then too raſh in iudging any whom the Lord exerciſeth with afflictions: the choyſeſt flower in the garden, lyeth open to a ſtorme, as well as the nettle in the wilderneſſe. Neither thinke the better of thy ſelfe, becauſe the rod is not on thy backe, for the wholeſome meanes of thy amendment is withheld from thee, & thou mayſt iuſtly feare, the reines is laid on thy neck, and thou art giuen vp to thy owne wayes. A tree that is fruitfull will be well cudgelled and beaten, when a tree that is good for nothing but the fire ſhall neuer bee diſturbed: the wheat endureth more then the chaffe: and yet the wheat is for the boord,Nihil inſaelicius faelicitate peccantium. Auguſt. & the chaffe for the dunghill. Bleſſe not then thy ſelfe in this eſtate: count not thy ſelfe bleſſed, becauſe thou art neuer afflicted, for thou art ſore plagued when thou art ſpared; neither is any thing more vnhappie, then this felicitie.

But for a ſecond vſe: is this ſo, that croſſes and afflictions Ʋſe. 2 are ſuch excellent meanes, to driue men home and bring them to repentance. Let this then ſerue for terror p. 108to ſuch as hauehave often beene afflicted, and yet are not bettered. The Lords hand hath beene often vponupon them and yet for all that they hauehave not turned to him: ſinne is not left; their wicked waies are not forſaken, ſurely ſuch may feare, their caſe is deſperate; ſeeing theſe are ſuch excellent meanes, and ordinarily the laſt meanes to bring a ſinner home, and yet with them can doe no good: what cauſe hauehave ſuch to feare, that they ſhall be giuen ouer of the Lord, as a hopeleſſe cure. Heare and tremble at that which the Lord ſpeaketh by his Prophet Ezechiel. EZech. 22.18.19.20.Ezek 22:18Ezek 22:19Ezek 22:20Thus ſaith the Lord God, becauſe you are become droſſe, beholde therefore I will gather you into the midſt of Ieruſalem, as they gather ſiluer, and braſſe, and yron, and lead, and tinn, into the midſt of the furnace, to blow the fire vponupon it, to melt it: ſo will I gather you in mine anger, and in my fury, and I will leaue you there, and melt you. Yea I will gather you and blow vponupon you in the fire of my wrath, Verſe 18.and you ſhalbe melted in the midſt thereof, &c. The Lord had in the verſe before theſe words, complained of the houſe of Iſraell, that it was become droſſe, they were all braſſe, and tinn, and yron, and lead in the midſt of the furnace; that is, in the furnace of affliction, they would not be bettered, nor purified, as they ought to hauehave bin, therefore doth the Lord threat, that fearefull iudgement, to fall vponupon them. Oh conſider of this, thou that haſt often beene afflicted, by ſickneſſe, loſſes either of goods, friends, or any ſuch like croſſe: I ſay ponder on it, conſider how fearefull a thing it is to be afflicted, and not purged by affliction, to bee ſtricken with the rods of God, and no conuerſion to follow: What is this but a ſigne of a fearefull induration. Conſider another place in the Prophecie of Ieremiah, and weigh it well. The words be theſe; The bellowes are burnt, Iere. 6.29.30.Jer 6:29Jer 6:30the lead is conſumed of the fire: the founder melteth in vaine: for the wicked are not plucked away. Reprobate ſiluer ſhall men call them, becauſe the Lord hath reiected them. Loe here, if thoſe afflictions that the Lord hath laid vponupon thee doth not better thee, nor plucke thee away from p. 109thy wickedneſſe, ſwearing, whoring, prophaning Gods Sabboth, and the like: Reprobate ſiluer ſhall men call thee, and thou maiſt feare the Lord hath reiected thee.

Let a third vſe of this doctrine therefore be admonition Ʋſe. 3 to eueryevery one of vsus, to make a good vſe of theſe means, when the Lord affordeth them; let it be our wiſedome to feare the rod, and who hath appointed it: Gods rods are ſpeaking rods, and hauehave a voice with them,Mic. 6.9.Mic 6:9 and commonly call for repentance, and turning, looke to it therfore, that thou beeſt not a non-proficieus in this Schoole; let eueryevery croſſe purge away ſome droſſe and filth, wherefore doth the Lord ſend them, but for this end; let not God looſe his end, but let thy croſſes become corrections: now how are they corrections, when they worke no amendment. Be not thou more fearefull of being afflicted, then thou art carefull of not being reformed, by that thy affliction, and ſo maiſt thou hauehave great comfort that thy affliction is ſanctified vntounto thee; that it is a part of Chriſts croſſe, and not of Adams curſe. Be carefull to come out better then thou wenteſt in, for if thou beeſt hardned, not melted, thou art clay, not gold.

The laſt vſe, may be comfort for Gods elect, for ſeeing Ʋſe. 4 that afflictions are ſo good and profitable, as the effectes thereof doe declare, prouing as wholeſome medicines, and fatherly chaſtiſements, to amend and reforme vsus, what cauſe hauehave Gods children to groane ſo much vnderunder the burthen: many are readie through the Deuils ſuggeſtions, to make hard concluſions againſt themſelues in time of trouble, as if God had forſaken them, or that they were caſt out of his fauour; but conſider why doth the Lord ſend them? what effectes doth he worke by them? ſurely, no other then to bring thee to himſelfe, theſe are but like the dogge of our good ſhepheard, to fetch vsus into his fold: he ſetteth them but as thornes and bryars, to keepe vsus from running on in that ſame ſmooth and pleaſant paſſage, which leadeth to deſtruction. Doth he take from vsus health, wealth, eaſe, peace, or the like; p. 110yet he dealeth no otherwiſe with vsus, then Dauid did with Saul, 1 Sam. 26.1 Sam 26who finding him ſleeping in his campe, would neither ſlay him himſelfe, nor ſuffer Abn… to ſlay him, onelyonly he tooke away his ſpeare, and his water-pot, which alſo after he had wakned him, he reſtored againe: no way intending his deſtruction. Thus dealeth God with vsus, who many times findeth vsus ſleeping in our ſinnes, when we ſhould be waking, yet he ſlayeth vsus not, neither intendeth our deſtruction, but happily taketh from vsus thoſe things wherein we place our ſtrength and truſt; which alſo after we are awaked, he reſtoreth againe vntounto vsus in a moſt gracious manner. What cauſe then haſt thou to murmure or complaine, when thou art afflicted? nay, how great cauſe haſt thou of thankeſgiuing, and reioycing? Be not then deceiued, it is needfull and profitable for thee, to drinke of this cup, it was good for Dauid that he was afflicted, and as good for thee and me, and the reſt of Gods children. Be not then caſt downe vnderunder the hand of God. Of al hearbs in the garden, eſteeme of Rue and patience.

And thus much be ſpoken of this motiue the ſence of his miſery: now for the next, which is the perſwaſion of his Fathers mercy. The point hence will be;

Doctr. Sence of Gods mercy cauſeth repentance. Zach. 12.10.Zech 12:10That the ſence and knowledge of Gods mercy and goodneſſe is, that which cauſeth vsus to turne vntounto him.

This is notably confirmed in the 12. of Zachary, ver. 12. The houſe of Dauid and inhabitants of Ieruſalem, are brought to Repentance, and godly ſorrow, vponupon a conſideration of Gods infinite louelove towards them in Chriſt Ieſus.Pſal. 130.4.Ps 130:4 So ſayth the Prophet Dauid Pſal. 130.4. There is mercy with thee, that thou mayſt be feared. So ſaith S. Iohn. 1 Iohn. 4 19. Heb. 11.6.1 John 4:19Heb 11:6We louelove him, becauſe he loued vsus firſt: and what doth the Author to the Hebrews elſe meane, in ſaying He that commeth to God, muſt beleeue that God is, and that he is a rewarder of them that ſeeke him.

Reaſon 1 The reaſons may be theſe, our hearts are of a ſturdie and flintie nature, and neuer will kindly relent, till louelove p. 111worke on them. True it is, the heart may be pricked by the Preaching of the Law, and humbled with ſence of a mans owne miſery, but it neuer commeth to breake forth into hartie confeſſion, and true griefe for ſinne, as it is ſinne, and a breach of Gods law, vntill the ſence of Gods merciemercy is in ſome meaſure taſted of. Could miſery alone turne one to God, then might the Deuils hauehave beene long agoe conuerted: and Iudas alſo might hauehave repented, for he felt anguiſh enough, and horror of conſcience, but that did rather driue him from God, becauſe he could not apprehend the kindnes and mercy of God towardes him.

The workes of Gods fauour and merciemercy toward vsus Reaſon. 2 imprint a ſtamp and image, of the like in vsus, therefore his chooſing of vsus, imprints this in our hearts, to chooſe him for our chiefe treaſure; his louelove of vsus, cauſeth vsus to louelove him; his turning to vsus, to turne to him.

Is this ſo, that the perſwaſion of merciemercy ſhould cauſe Vſe 1 vsus to turne: this then reprooueth ſuch as turne Gods grace into wantonneſſe, and make this mercy of God a bawde for ſin. Nothing is more called for, and nothing more abuſed:Rom. 2.4.Rom 2:4 Knoweſt thou not (ſaith the Apoſtle) that the merciemercy of God ſhould lead thee to Repentance: But thou deſpiſeſt the riches of his goodneſſe, and forbearance, and long ſuffering, and after thy hardneſſe, and impenitent heart, treaſureſt vp vntounto thy ſelfe wrath againſt the day of wrath: how often heare wee this apollogie returned, when all other defences fayle, oh God is mercifull: it is true, but to whom, it is to ſuch as turne from their ſin, not to ſuch as continue in ſinne:Eſay. 27.11.Isa 27:11 as for ſuch Eſay reads their doome; He that made them will not hauehave merciemercy on them, and he that formed them will ſhew them no fauour. And Moſes fearefully in the 29.Deut. 29.19.Deut 29:19 of Deut. He that heareth the words of this curſe, and bleſſeth himſelfe in his heart, ſaying, I ſhall hauehave peace, though I walke in the imaginations of my heart, to adde drunkenneſſe to thirſt. The Lord will not ſpare him, but then the anger of the Lord and his iealouſie ſhall p. 112ſmoake againſt him, and all the curſes that are written in this booke ſhall lye vponupon him, and the Lord ſhall blot out his name from vnderunder heauen. A fearefull thunder-bolt throwne on the head of all ſuch impious beaſts, as make Gods merciemercy a cloake for ſinne, take notice of it thou filthie prophane liuer, who being reproued for thy drunkenneſſe, and ſuch like vncleanneſſe, haſt this for thy defence, and holdſt vp this for a buckler; no, no, he hath no merciemercy for thee, ſo long as thou walkeſt on in thy impenitency, but wrath and ſeueritie, which he will one day manifeſt.

Vſe 2 Secondly, let this exhort you to take true notice of his mercy, thou that wouldſt repent; get a taſt of his louelove, were his mercies ſeriouſly thought vponupon, whom would they not moue? whom would not theſe coards of his louelove draw? call them to thy mind, muſter them together, they are indeede innumerable, but for your better meditation conſider of theſe foure rankes, firſt of his preuenting mercies, conſider from how many ſinnes he hath kept and preſerued thee, many ſinnes indeed thou haſt commited, but farre more wouldſt thou hauehave had committed, had not his mercy preuented thee, what hath kept the from murder, was it not his mercy? what from robbery was it not this mercy? and what from whoring, but this his mercy? the ſeedes of all theſe are in thy heart, yea and of worſe, the ſeedes of the ſinne againſt the holy Ghoſt not excepted, which thou mighteſt, nay wouldeſt hauehave committed had not God with held thee, had not God bine thus mercifull vntounto thee, thou wouldſt hauehave proued the vileſt Iulian; Nero, Iudas that euer the earth bare: this then is Gods mercy, Gods great mercy towards thee: oh let it leade thee to repentance. If mercies of this kind cannot moue, then in the Second place call to mind his ſparing mercies, for albeit thou haſt not committed ſuch groſſe ſinns as ſome others hauehave, yet thou haſt done enough, yea a thouſand times more then enough, to cauſe God, and that iuſtly to hauehave deſtroyed p. 113thee long before this houre**Lamen. 3. and to hauehave throwne thee into hell, and giuen thee thy portion amongſt the reprobate. Conſider Gods iuſtice on Zimry and Coſby you Adulterers, on Iezabell you proud ones, on Senacherib you blaſphemers, on Achan you worldlings, on Ananias and Saphira, you lyers. And then tell me if Gods mercy be not great towards thee; thou liueſt in the like ſins, thou knoweſt it, yea and happily thy conſcience condems thee for it; theſe were ſtricken ſuddenly in the very act of their ſins, thou haſt commited them ouer and ouer againe, & yet art ſpared. Oh the mercy of God towards thee! conſider of his goodneſſe. There are many thouſands in hell for thoſe ſinnes thou liueſt in, and yet hauehave not committed them ſo often as thou haſt done: and others that hauehave not committed ſo great groſſe ſinnes as thou, behold then Gods ſeuerity towards them, but his mercy towards thee. Let this leade thee to Repentance: If mercies of this kind preuaile not, then in the third place conſider, his Renewing mercies, whereby he doth renew his fauours to thee daily, and lodeth thee with his bleſſings, though thou ladeſt him with thy ſinnes, doth he not daily renew his fauours with the light, giuing thee life, health, food, rayment, and many other bleſſings which others more dutiful then thy ſelfe do want? There is neuer an howre in the day nor night, but thou forfeteſt all health, wealth, peace, liberty, yea heauen, and thy ſaluation. Yet for all that is God thus gratious? and openeth his hands liberally to beſtow good things vponupon thee; ſhall he be thus gratious in renewing his mercies, and wilt thou be ſo graceleſſe as not renew thy obedience? be not ſo wretchleſſe, let theſe cauſe thee to repent.

If yet theſe wil not do, then in the laſt place conſider, his pardoning mercies; he is ready to pardon all thy ſins, & willing to paſſe by all thy offences, vponupon thy repentance, be they neuer ſo many,Eſay. 1.18.Isa 1:18 Were they as red as ſcarlet yet they ſhalbe made as white as ſnow: how euer thou hauehave liued & thy ſinnes be many and great, and they all double dipped p. 114and died, wilt thou repent? the ſtrength of his mercy ſhall vndoe them, ſhall change them, and make them as if they had neuer bine done, thy ſinnes ſhallbe forgiuen in Chriſt, and neuer imputed nor laid to thy charge; if yet theſe will not preuaile, then put all together conſider his Preuenting, his Sparing his renewing, his pardoning mercies, & if there be any hope of thee, they wil moue thee to looke home, and with this Prodigall to returne to thy fathers houſe. Oh how inexcuſable art thou whom theſe mercies cannot allure? art thou not worthy of double condemnation? the ſinnes committed againſt the law, may be cured by the grace of the Goſpell, but when this grace is deſpiſed, and men who may receiue mercy for repenting, will not repent, wherewith ſhall this impiety be healed, doth there remaine any more ſacrifice for ſinne; ſhall any new Sauiour be ſent to ſaue ſuch men? Surely no, there remaines nothing for ſuch, but a fearefull looking for,Heb. 10.27.Heb 10:27 and expectation of iudgement, and fiery indignation, which ſhall deuoure them.

Vſe 3 In the laſt place, here we ſee, that ſence of miſery without ſence of mercy will not bring vsus to repentance, no nor yet ſence of merciemercy, without ſence of miſerie: the ſence of mercy without a feeling of our miſery, maketh vsus to preſume, and the ſence of miſery without hope of merciemercy, driueth vsus to deſpaire; ſo that miſery and mercy muſt be both ſeene, els it is impoſſible to be brought to repentance. So looke on thy miſery, as withall thou haſt an eye on Gods merciemercy, and ſo hauehave an eye on his merciemercy, as that firſt thou haſt an eye on thy owne miſerie: theſe are the two eyes of eueryevery penitent; of neyther of them muſt he be blind, that would find the way to Gods kingdome.

I cannot yet diſmiſſe this verſe, before I ſpeake ſomething of a point or two, which I cannot well baulke, they lying in the way, and offering themſelues to our conſideration. Firſt, in that theſe are termed hyred ſeruants, which were in his fathers houſe; let vsus note;

p. 115All in Gods houſe are not dutifull ſonnes, Doctr. In Gods houſe are hyrelings. Math. 6.2.Matt 6:2for ſome are hyrelings: Such were the Scribes and Phariſes, here they ſerued God onelyonly for reward, and did other duties mercinarily; as doth appeare by the words of our Sauiour Chriſt, Matt. 6. and ſo in the Parable of the Grounds,Math. 13.20.Matt 13:20 one of thoſe kinds receiue the Word with ioy, but it is onelyonly for by-reſpects, and temporary cauſes, and therefore fall away in time of perſecution.Ioh. 6.John 6 Such alſo were manie of Chriſts followers, who ſought onelyonly after the bread that periſheth, as appeares by Chriſts words. Iohn 6.

And therefore, ſeeing this is ſo,Vſe. it ſtandeth eueryevery one in hand, truely and throughly to examine himſelfe, whether he be a ſonne or hyreling; thou maieſt know it by the end thou aimeſt at in the ſeruice of God: Aymeſt thou at his glorie principally, or thy owne good? Is his glory the White thou leueleſt at? Or, art thou corrupted with ſome other conſideration? If Gods glorie bee the marke, then art thou a ſonne, but if thou profeſſeſt the Goſpell for other ends, and by-reſpect, thou art a mercinarie, and a hyreling.

But Moſes is ſaid to hauehave an eye to the recompence of reward: yea Chriſt himſelfe, (the Sonne of God,Ob. Heb. 11.26. Heb. 12.2.Heb 11:26Heb 12:2 in whom was no ſinne) for the ioy that was ſet before him, endured the Croſſe, deſpiſing the ſhame, and is ſet downe at the right hand of the Throne of God.

I anſwer, in performing of good duties,Sol. How we may hauehave reſpect to the recompence of reward in doing good workes. Annet. Feſt. Math. 3.10.Matt 3:10 an eye may be had to the recompence of reward, and the conſideration of it may be vſed as a helpe to our dulneſſe. But let vsus know, that we are not principally to reſpect it, for were there no reward, neither heauen for the good, nor hell for the bad: yet a child of God is bound, yea and would obey the Lord for conſcience ſake: Take notice then here by the way, of a ſhamefull vntruth, wherewith the Rhemiſts doe charge vsus, namely, that we condemne all doing of good, in hope of heauen; or leauing of euill, for feare of hell; and that ſuch kind of preaching, p. 116we vtterly diſlike. How true this is, our Congregations can teſtifie; we exhort men to doe good, in reſpect of the reward, and we vſe (as motiues) both heauens ioy, and hels horror: howſoeuer (indeed) wee exhort not men to doe good onelyonly and principally for the rewards ſake, but rather in duetie and thankfulneſſe to God, that he may thereby be glorified.

Now further ſee: theſe hyred ſeruants, hauehave bread enough, yea, and more then enough, for they hauehave to ſpare:Doctr. God prouideth a large dyet for his Houſhold. Pro. 9.1.2.Prov 9:1Prov 9:2 Hence wee gather, God prouideth a large and liberall diet for thoſe of his houſhold. The verie hyrelings hauehave ſuch plentie, that there is to ſpare, and then ſurely his ſonnes ſhall not be pinched. For the confirming of this poynt, ſee Prouerbes 9.1, 2. Wiſdome hath built her houſe: Shee hath hewne out her ſeuen Pillars: She hath killed her Beaſts: Shee hath mingled her Wine: Shee hath alſo furniſhed her Table. In which words, the bountie and magnificence of the Lord towards his Church,Pſal. 36.8.Ps 36:8 is reprepreſented by the plentifull prouiſion of a liberall Feaſtmaker: ſo alſo, in the 36. Pſal. ver. 8. They ſhall be all aboundantly ſatisfied with the fatneſſe of thy houſe: and thou ſhalt make them drinke of the riuer of thy pleaſures. And in the 25.Eſay 25.6.Isa 25:6 of Eſay moſt excellently: In this mountaine ſhall the Lord of Hoasts make vntounto all people a feaſt of fat things, a feaſt of Wines on the Lees, of fat things full of marrow, of Wines on the Lees well refined: The meaning is, that God will prouide for his Church and people (both Iewes and Gentiles) a ſumptuous and royall feaſt for the refreſhing of their ſoules: which bountifull prouiſion, our Sauiour Chriſt alſo ſetteth forth in the Goſpell by a parable; comparing the kingdome of Heauen (that is, the Doctrine of the Goſpel) to a marriage Feaſt,Math. 2….4.Matt 2:4 which a King prepared for his Sonne: Now marke, firſt it is compared to a Feaſt, therefore coſtly: ſecondly, made by a King, therefore not common, but plenty: thirdly, to a Wedding feaſt, therefore not ſparing, but liberall and large: fourthly, to a feaſt made at the mariage of his p. 117owne Sonne, and therefore ſo much the more ſumptuous, and magnificent. So then we ſee this truth ſtrongly confirmed by theſe Scriptures which hauehave beene brought. Now heare the Reaſons.

Firſt, God is of ſufficient abilitie that he can doe it: Reaſon 1 many indeed would prouide for their Family in a more liberall manner then they doe, if they were able, but meanes is wanting: It is not ſo with God, hee hath meanes ſufficient, to him is nothing wanting.

Secondly, as he is able, ſo he is willing, his louelove is Reaſon 2 great vntounto his houſhold, and therefore he will doe it. Some there are, that though they hauehave abilitie, yet they hauehave no will, and therefore doe it not: but in our God, is both, and therefore we may conclude with Dauid, Pſal. 23.Ps 23Nothing ſhall be wanting that is good.

The firſt Vſe, is for reprehenſion, and that two-fold; firſt, of ſuch as being in the place and roome of Stewards, doe ſcant the houſhold of that liberall prouiſion which the Maſter alloweth: thus doe the Papiſts, who bragge and boaſt that they are the faithfull Stewards in the houſe of God, yet (by their leaue) ſacriligiouſly rob the Family of Gods allowance, prouiding for the people ſuch a poore thinne dyet, as is not able to keepe life and ſoule together, for whereas God hath appoynted for his Church large fare, and a feaſt of fat things, both the Word and Sacraments, to be taught and adminiſtred; and charged, that as faithfull ſtewards, euerie one ſhould hauehave their portion: They depriue them of ſome, and corrupt the reſt; giuing them Gall for meat, and Vinegar to drinke, as the Pſalmiſt ſpeaketh.Pſal. 69.21.Ps 69:21 For the Word, (behold their dealing) they keepe it from the people, and locke it vp in an vnknowne Tongue,Harding. condemning it as, hereticall, for them to hauehave it in the vulgar Language charging, vponupon paine of damnation,Queſt. Why the Papiſts keepe the Scriptures from the people. that none read it without ſpeciall licence.

But what may be the reaſon of this, may ſome demand? Why do the Papiſts thus coffer vp the Scriptures, p. 118and keepe the people from reading of them?

The true cauſe.Surely, the true cauſe is this, that their workes of darkeneſſe may not be diſcouered: Should this light be ſet into his Candleſticke, their rotten wares would lye rotting vponupon their hands, they would want vent for for their filthie Merchandize of Pardons, Maſſes, Indulgences, and the like; therefore to hauehave the better ſale, like deceitfull Tradeſmen, they care not for the light; or, like vntounto theeues, they put out the candle, that they may rifle more ſafely in the darke.

Their pretended Reaſons. Pſal. 19 7.119.130. 2. Tim. 3.16.Ps 19:7Ps 19:119Ps 19:1302 Tim 3:16I confeſſe, they alledge other cauſes of this their dealing, they ſay it is darke and obſcure, hard, and kno…ie, yea, a breeder of hereſies, and maker of ſtrifes, and manie peruert it to their owne dectruction. But I am ſure, the Holy Ghoſt ſaith, it giueth wiſdome to the ſimple, and will guide them in the way, as alſo, that it is profitable to improue, and not to impayre the truth; it is as a hammer, to bruiſe errours, and not to breed them: and what if ſome doe peruert it, ſhall therefore all be depriued of it? then away with preaching, for to ſome it is the ſauor of death.2. Cor. 2.16. 2. Cor. 11. Luke 2.34. Rom. 9.33. 1. Pet. 2.7.2 Cor 2:162 Cor 11Luke 2:34Rom 9:331 Pet 2:7 Away with the Sacrament, for to manie it is a ſeale of damnation: yea, and with Chriſt himſelfe, for to many he is a Rocke of offence. Now then, becauſe ſome abuſe it, ſhall wee take away the right vſe of it? Is it a good reaſon to proue that no Vines muſt grow in Lacedemon, becauſe ſome drunkards did abuſe them to exceſſe? or, becauſe ſome abuſe a Sword, therefore let none weare any? Were it not crueltie in a Nurſe to refuſe to giuegive children milke, for feare of dropping vponupon their Clothes? and crueltie in a Mother, to take bread from her children, for feare the dogge may ſnatch it? Is it leſſe crueltie in theſe to keepe the Word from the people vnderunder theſe pretences?

Obiect.But (may ſome ſay) this ſeemeth to be a ſlander, for they permit the people to read the Word, and hauehave tranſlated the Teſtament into their vulgar Tongue, ſo that any may vnderſtand.

p. 119True it is (the curſes of the people hauehave beene ſo manie,Anſw. for their ingroſſing vp this graine into the muſtie garners of their Biſhops houſes) that now within theſe few yeares, to ſtop the peoples mouthes, they hauehave vented ſome of their corne; but it is ſuch muſtie, mildewed and blaſted graine, ſo corrupted with Apocriphall additions, and humane traditions, that their ſinne is no leſſe now in poyſoning, then it was before in ſtaruing.

But yet may ſome ſay, they take paines in preaching,Obiect. Anſw. D^r. Boys on the Feſtin. Pſ. 3. D^r. Baſſinet.Ps 3 and what is wanting one way, they ſupply another. Let the words of a learned man, be an anſwer to this. In former times, it was as great a wonder to heare a Biſhop preach, as to ſee an Aſſe to flye (as one of their owne ſide in a publique Oration before the Biſhops aſſembled in Aninion did teſtifie:What doctrine Papiſts teach.) Now indeed they preach more then heretofore, but their Doctrine ſauours of policie more then of pietie, tending rather to King killing, then ſoule ſauing. Their Diuinitie tracts are worſe then their humane learning; and their Sermons are the worſt of all Diuinity; being ſtuffed with lying legends, and not according to the wiſdome of Gods Law.

The Ieſuites (ſaith my former Author) (alluding to the words of Seneca) in their preaching are male Agentes, as making merchandize of Gods holy Word.Magna vitae pars, elabitur malè agentibus, maxima nihil agentibus, rota aliud agentibus. Senec. Epiſt. lib. 1. Epiſt. 1. Legant, qui volunt, & inueniunt, aut falli imprudenter, aut fallere impudenter. Auguſt. The Friers in their preaching, are nihil Agences, vnderſtanding neyther what they ſpeake, neither whereof they affirme: for the moſt part, all Papiſts in their preaching, are aliud Agences, either beyond the Text, or behind the Text, or beſides the Text. Thus the Ieſuites with their too much learning; and the Friers with their too little, wreſt and wreath the Scripture to ſerue their owne turne.

As this is their dealing with the Word, ſo the like is their dealing with them about the Sacraments: for whereas Chriſt bequeathed both the Bread and the Wine, to his Church, and prepared a full meale for his p. 120people; they barre them of their allowance, giuing only the bread,Math. 26 27. Mark. 14.23.Matt 26:27Mark 14:23 keeping backe the cup from them: whereas Chriſt ſaith, Drinke you all of this; they ſay, no, onelyonly you Prieſts, drinke you of it. But let vsus heare their reaſons.Reaſons which the Papiſts bring for withholding the Wine from Layitie. Anſwered 1606. Anſw. Wee receiue not Chriſts bodie and bloud in the Sacrament as he lay in the manger, but as he was nayled on the Croſſe. Chriſts bloud (ſay they) is in his veines; now, (ſay they) receiuing the bread, which is the reall bodie, we muſt hauehave the bloud alſo which is in the bodie.

Anſwer. We receiue not Chriſts body in the Sacrament as he lay in the manger, or as he is in heauen, but as he was nayled on the Croſſe: and his bloud, not as it is in the veines, but dropping from his heart: and therefore in the Inſtitution it is ſaid, This is my bodie broken for you, and this is my bloud ſhed for you: And further, if this reaſon be good, why doe they then drinke? for what reaſon can they bring, why they may not receiue the bloud in the veines as well as the people?

Secondly, they ſay, the Wine is in danger of ſpilling, but there is leſſe danger of the bread.

If this be not a ſilly reaſon, what is or can be? for ſhall Reaſon. 2 we breake the Inſtitution of Chriſt, becauſe ſuch an inconuenience may follow?Anſwere. Chriſts inſtitution may not be broken for ſome inconuenience that may follow. Ob. The Wine that is ſpilt is no part of the Sacrament. Sol. 1. Cor. 10.4.1 Cor 10:4 And admit that ſome were ſpilt, it were no ſuch heynous crime: True it is, that it is a fault againſt that holy, comelineſſe which ought to be regarded, but no ſuch fearefull ſinne as they make it.

But is not the Wine that is ſpilt, a part of the Sacrament? how then can this be ſo ſmall a ſinne as you make it?

I anſwer, OnelyOnly ſo much is conſecrated as we receiue; and no more is the Sacramentall ſigne: for to proue this: That water that the people of Irael drunke, was ſacramentall water: And that only, and no more, I hope none will ſay, that that which the cattle drunke, was ſuch alſo.

Reaſon. 3 A third reaſon they bring, is this: Chriſt gaue it only to his Diſciples, and ſo doe they vntounto the Miniſters after his example.

p. 121Anſw. By this reaſon they may depriue the people of both, for the bread was giuen to them,Anſw. The people may aſwell be denied the bread, as the wine. Marke 14.24.Mark 14:24 and onelyonly vntounto them; but I would they would conſider better of Chriſts words, then would the controuerſie ſoone bee ended. This is my bloud, &c. which is ſhed for you, and many. Now, who were thoſe many? Were they not ſuch as ſhould euer after belieue in him? From whence wee reaſon, To thoſe, for whom the bloud of Chriſt was ſhed, the Cup muſt be adminiſtred. But the bloud of Chriſt was ſhed for the people, aſwell as for the Miniſter; and therefore it ought to be adminiſtred to the one, as well as to the other.

In the fourth place, they ſay, there ought to be a difference Reaſon. 4 betwixt the Cleargie, and the Laity, therefore the Miniſters receiue both ſignes, and the people but one (as is fitting) that difference might be made.

I graunt, the Miniſters calling is aboue the peoples,Anſw. The Laity hauehave as great a part in Chriſts Paſſion as the Clergie. Gal. 3.28.Gal 3:28 and ſo there is difference. But if we regard their perſons, the people hauehave as great a part in Chriſt, and his Paſſion, as any of the Clergie. Outward differences there are, but in Chriſt there are none, as our Apoſtle teacheth vsus, There is neither Iew, nor Greeke; there is neither bond, nor free; there is neither male, nor female: for you are all one in Chriſt Ieſus.

And thus hauehave we ſeene their wicked and ſacriledgious dealing with the Church of God, in keeping from Gods houſhold that large portion which God hath afforded; for which they muſt one day giuegive a fearefull account, vnleſſe the Lord pleaſe to open their eyes, and giuegive them repentance. But now to our ſelues.

For are there not many amongſt vsus alſo, who being ſet in the place of Stewards, allowe to Gods houſhold a thinner dyet then God himſelfe doth affoord? Oh that there were not ſuch amongſt vsus! who feede their ſheepe in ſhort paſtures, and lead their flockes by the ſtill waters (I ſpeake it in another ſence then Dauid did) feeding them quarterly or monthly,Pſal. 25.Ps 25 but ſcarce weekely can p. 122their voyce be heard, cleane forgetting the rule of the Apoſtle,2 Tim. 3.2.2 Tim 3:2 preach in ſeaſon and out of ſeaſon. Hence it commeth to paſſe that the ſheepe belonging to their charge are like Pharaohs Kine, ſo leane and euill fauoured, and ſo weake as eueryevery buſh is able to entangle, & eueryevery ditch ready to drowne, eueryevery blaſt of vaine doctrine able to blow away. Oh that wee did conſider that charge the Apoſtle giueth to him,2 Tim. 3.2 Tim 3 & in him to vsus, that we would remember that woe that belongeth vntounto vsus for not preaching the Goſpell. Art thou a Steward? art thou an Ambaſſadour? why then doeſt thou not deliuer thy meſſage? why doeſt thou not diſtribute Gods food vntounto his people? how wilt thou be able to looke him in the face, at whoſe barre one day all fleſh muſt ſtand.

There be good iniunctions for the comely ceremonies of the Church (ſaith one) ſo likewiſe many good orders for the reuerent adminiſtring of the Sacraments,Doct. …oys. and diligent preaching of the word; let not the one bee true Canons, while the other are made onelyonly pot-guns. And thus much for the firſt ſort that come vnderunder the reprehenſion of this vſe.

2. Sort reprooued.Now for the ſecond, and they are ſuch as will not feed on Gods delicates. It is Gods good pleaſure to hauehave them well fed, but they can be content with a ſparer dyet, they are affraid of growing too fat at the heart; quarterly preaching is well, and monthly preaching very ſufficient, but if it be once a day it is more then needes; they can heare more in an houre then they can practiſe all their liues; and I belieue them. And as for the Sacrament to receiue that at Eaſter, or at eueryevery good time, is enough in conſcience. But conſider you vnwiſe amongſt the people, and you fooles when will you bee wiſe; doth the Lord deale thus gratiouſly with thee, and art thou ſo vnthankefull? Doth the Lord prouide ſuch plentie, and dareſt thou call it waſt? Oh times! Oh manners! how heart-ſicke are wee growne of peace and plentie. What a ſurfet hauehave we taken of Gods good bleſſings, p. 123a happie and a bleſſed cure were it to reſtore vsus to our former daies of health; but alas, our diſeaſe is grown ſo deſperate, that Gods phyſitians know not which way to turne their hands, or heads, to helpe vsus. It i… therefore to be feared that God himſelfe will take the cure into his hand; and as phyſitians preſcribe abſtinence, when a ſurfet's taken, ſo the Lord will dyet vsus, and bring vsus againe to our former appetite, by with-holding of the meanes as he long ſince threatned to his people.Amo. 8 11 12.13 Be you therefore warned, eſteeme more highly of the Lords fauours, leſt you be depriued of them, and thoſe dayes come wherein you ſay, (for loe they will come without repentance) ſurely there hath beene a Prophet amongst vsus.EZ…k 33.33.

And now for a ſecond vſe, is this: ſo, that God prouideth Vſe. 2 ſo liberally for his houſhold? thē let vsus get good ſtomacks, come to his houſe with hungry & thirſty ſoules; reſort to the word & Sacraments, & to the holy ordinances of God as a hungry man doth to a good feaſt. Purge a way whatſoeuer may annoye your ſtomacks, and kill your appetites, let no ſinne bee loued nor allowed, this will cloy your ſoules, that you can hauehave no appetite to Gods dainties and delicates, as the Apoſtle Peters words doth import, all maliciouſneſſe, and guile, and diſſimulation, and enuie, and euill ſpeaking muſt be layd aſide, before we can deſire the ſincere milke of the Word, 1 Pet. 1.2.1 Pet 1:2to grow thereby. All theſe muſt be purged away by godly ſorrow,Eſay 55.1. Iohn 7.37.Isa 55 before we can get that hungring & thirſting whereto we are ſo often exhorted in Scripture.

A laſt vſe may be for comfort to eueryevery true member Vſe. 3 of the Church of God, be he neuer ſo meane; happily at home there is hard fare, and ſmall prouiſion; yet in Gods houſe there is Gods-plenty a feaſt of fat things, prouided and prepared, which thou ſhalt hauehave as large a ſhare in as the wealthieſt, for the priuiledges of Gods houſe belong vntounto thee, as well as to the greateſt, if thou be faithfull: let then the fruition of the greater counteruaile the want of the leſſe; though thy fare be hard, yet p. 124the fruition of the Word and Sacraments may make amends. The very remembrance of theſe dainties did ſo comfort the heart of Dauid, that though hee were baniſhed (for the preſent) from the aſſemblies of the Saints, and was in a barren and dry wilderneſſe pinched with hunger, and preſſed with thirſt; yet (I ſay) the very remembrance of thoſe things that were paſſed long before, and the meditation thereof, did ſatisfie his ſoule as with marrow and fatneſſe, and made him moſt cheerefully to vndergoe all his penurie and want. If the remembrance of this afforded him ſuch comfort in the time of his abſence,Pſal. 63.5.Ps 63:5 how much more ſhould they comfort vsus being preſent at the ſame? And thus much for this poynt, and for this Verſe. Now wee are to come to the next, which containeth in it his purpoſe and reſolution which he had in his heart, vponupon the conſideration of the premiſſes.