The True Convert, Exposition · Verse 22
VERS. 22. But the Father ſaid to his ſeruants,Text. Ʋerſe 22.23 Bring forth the beſt robe, and put it on him, and put a ring on his hand, and ſhoes on his feet.
23. And bring hither the fatted calfe, and kill it, and let vsus eat and be merry.
WE hauehave heard before of the Fathers readineſſe to receiue him, now here we ſee the entertainment he gaue him, being come into his preſence. He calls for a robe, yea the beſt robe, and ſo cloths him; for a ring to adorne and beautifie him; for ſhoes for his feere, that ſtones might not annoy nor hurt them; for the fat calfe, to feede and refreſh him; and whatſoeuer is wanting he beſtowes vponupon him. Now had the Father fit time, and his ſonnes ſinnes deſerued it, that he ſhould rip vp vntounto him his former faults, and call to remembrance the offences of his youth, and welcome him home after this manner; Ah ſi…ra, are you now come, is all ſpent amongſt your whores and harlots? returne vntounto them, let them prouide for you; you come no more within my dores. But behold the louelove of this his Father; he vſeth no ſuch thundering ſpeeches, he threatneth not to caſt him of: Nor yet doth he caſt him in the teeth with his former courſes, he remembreth not any old recknings; the offences of his youth are not ſpoken of. But he (ſeeing this his riotous & vnthrifty ſonne returne home with an humble heart) preſently offers himſelfe to his childe, and before he had made an end of his confeſſion or could begg a ſupply of things needfull, his father intercepts him by his haſtie calling to his ſeruants; Bring hither the beſt to be, the ſhoes, the ring, let the fat calfe be killed, make a feaſt, ſend for muſicke. Now all is forgotten.
Doctr. God will neuer vpbraid any with their former courſes that repent. Ier. 31.34.So then we ſee, The Lord will neuer vpbraid ſuch as turne vntounto him, with their former courſes; but vponupon their true repentance will forgiue them and forget them. This the Lord doth faithfully promiſe in the 31. of Ieremie 34 verſ. in theſe words, They ſhall all know me from the leaſt of them to the greateſt, ſaith the Lord, for I will forgiue their iniquitie, Heb. 8.12.and remember their ſinnes no more: which very words the author of the Epiſtle to the Hebrewes doth cite, and ſo further confirme the point. See it further proued in the 7.Micah 7.18. of Micah, verſ. 10. where the Church ſpeaketh thus: Who is a God like vntounto thee, that pardoneth iniquitie, and paſſeth by the tranſgreſſion of the remnant of his heritage, who reteineth not his anger for euer, becauſe he delighteth in mercy He will turne againe, verſ. 19.he will hauehave compaſſion vponupon vsus, he will ſubdue our iniquities, and caſt all our ſinnes into the depth of the Sea: ſo in the 103. Pſalme this is further cleared from the 8. to the 13.Pſal. 103.8. to 13. verſe. the words are theſe; The Lord is mercifull and gratious: flow to anger, and plenteous in mercy. and in the 12. verſe hee ſaith thus; As farre as the Eaſt is from the Weſt: ſo farre hath he remoued our tranſgreſſions from vsus.
But ſome may obiect,Ob…ect. that the Scripture maketh mention of the vncleane life of ſinners after their conuerſion, as of Rahab, who albeit ſhe turned to the Lord,Heb. 11.31. Iam. 2.25. and forſooke her former filthineſſe, yet ſhe is branded with the name of a harlot.
Firſt I anſwer,Anſw. ſome of our Diuines are of this iudgement, that ſhee was not an harlot in act or openly profeſſed filthineſſe (for the word which is vſed in Ioſua 6.22. ſignifieth a tauerner or hoſteſſe, as well as a harlot, for ſo ſhee was by profeſſion. Now indeed thoſe perſons and trades,Dr. Halls Contempl: by reaſon of the commonneſſe of entertainment, were amongſt the Iewes infamous for name and note, ſo that we may well thinke, that her publike trade, through the corruption of thoſe times, did caſt on her this name of reproch.
Secondly, I anſwer, this is not mentioned to her reproch, but ſpoken to her praiſe; ſhee is not vpbraided with it, but commended, in that ſhe had forſaken it. We ſee hereby what ſhee was before her calling, but ſhee is not reproched with it now after her calling; ſhe is now no longer a harlot, but a true beleeuer with the people of God: ſo then it tends not to her defaming, but to ſhew the greatnes of Gods compaſſion, and the ſoundnes of her conuerſion.
Now for the Vſe which we may make of this truth: Ʋſe. 1 Firſt it ſhould ſerue as an excellent and notable motiue to repentance: This ſhould be as a ſpurr in out ſides, to make vsus ſpeedily turne vntounto the Lord. Art thou a drunkard, an vncleane perſon, a filthy liuer? take notice of Gods mercifull dealing with this prodigall, who is ſet out for a patterne to all them that are deſirous to come home; ſee how (vponupon his repentance) he is aduanced; how liberall his father is towards him; as if from his very cradle he had crept on his hands & knees to pleaſe him: here are no old items, no back recknings brought in, but all is forgiuen and forgotten, as if there were no fault done; he is as royally entertained, as if he had bin the dutifulleſt ſonne that euer the earth bare. Well; thus will God deale with thee, he will neuer vpbraid thee with thy drunkennes, with thy ſwearing, with thy whoring, with thy theeuing, nor with any other of thy lewd courſes. Theſe thou ſhalt neuer heare of, if thou become a penitent: But if not, be thou aſſured thy ſinnes ſhall be ſet in order before thee; and what now thou doeſt in ſecret, God will manifeſt on the houſe top before Men and Angels.
Secondly, ſeeing God doth deale thus with true penitents, to couer their ſinnes and caſt them behinde his backe; let vsus take heede how we vncouer the ſinnes of any that hath repented of them, and how we vpbraid any with their former courſes: God hath blotted them out of the skore, ſhall we dare to ſet them on againe? Let vsus learne to put a difference betwixt time paſt and time preſent: the Apoſtle reckoning vp many horrible ſinnes committed by the Corinthians in the time of their vnregeneracie, maketh a flat oppoſition betweene their eſtate before their calling, and that after, Such were ſome of you, 1. Cor. 6.11.(ſaith he) but now yee are waſhed, but now yee are clenſed, but now yee are ſanctified. So that he that hath bin a ſwearer and repented, is now none: he that hath bin an adulterer, and hath repented, is now none; and the like: for the High-Commiſſion Court hath cleared him. Shall we ſay he that is come to mans eſtate is a babe, becauſe he was ſo? or he that is now a freeman is ſtill a prentize, becauſe he was ſo? Oh then beware how you eſteeme of any by the time paſt, or caſt the filth of their former ſinnes into their faces, when God hath wiped them away. When Dauid, Noah, Lot, Peter, and other of Gods Saints, had truly repented of their ſinnes, did euer God or Angels caſt them in their teeth? who art thou then, that thou ſhouldſt be ſo ſawcie, to vncouer what God hath couered?
But is there not a woe againſt thoſe that call good euill, and euill good?Obiect. Eſay 5.20. how then dare any ſpeak of ſinne fauourably?
It is one thing to ſpeake of the nature of the ſinne,Anſw. and another thing to ſpeake of the conuerted ſinner: In ſpeaking of ſinne, as a breach of Gods law, an offence againſt God ſpare it not: but in ſpeaking of the penitent, the ſhame and reproch of the ſinne muſt be done away. Thus much in generall from the Fathers proceeding: Now in particular to the words.
But he ſaid to his ſeruants &c. Text.] There are diuers myſticall & morall expoſitions giuen by expoſitors of each of theſe: by the robe, ſome vnderſtand the royaltie which Adam loſt. By the ring, the ſeale of Gods holy Spirit: by ſhoes, the preparation of the Goſpell of peace: by the fat Calfe, Chriſt, who was ſlaine from the beginning. Theſe and many other expoſitions are giuen, which were endleſſe and (in my iudgement) needleſſe to reckon vp.Hec ſimplex ſed c…rtum eſt, catera ingenioſa quidem, ſed incerta. Maldon, in loc. For, as I take it, by all theſe is nothing elſe ment nor intended, but to ſet forth the riches of Gods manifold mercies, whereby he ſupplies all our wants, fulfills all our neceſſities, and beſtoweth whatſoeuer is needfull for vsus, vponupon our true repentance, and turning vntounto him.
In the words we may conſider: Firſt, the Fathers liberalitie towards the Prodigall, verſ. 22.23. Secondly, the ioy and reioycing that was on both ſides vponupon the returne of the Prodigall, verſ. 23. and reiterated verſ. 24.
In the former againe conſider,
Firſt, the gifts the Father doth beſtow, which were of two ſorts: ſome ſeruing for neceſſitie, as a garment, ſhoes, meat: others for delight and ornament, as a Ring, the beſt Robe, the fat Calfe: he ſhall hauehave the beſt and fatteſt.
Secondly, conſider, the meanes whereby he beſtoweth them on this his childe: he doth it not immediately from his owne hands, but by the hands of his ſeruants: He ſaid to his ſeruants. And of theſe as they lye in order in my Text.
Doctr. God beſtoweth his gifts vponupon his children not imdiatly but mediatly.But he ſaid to his ſeruants] The point hence is this: God conveyeth his gifts and graces to his children not immediatly from himſelfe, but mediately by the hands of his ſeruants. Thus Paul muſt goe to Ananias and receiue his ſight: ſo the Eunuch to Philip; Cornelius to Peter; Lydia to Paul. Thus muſt men receiue gifts from God, not immediately from God himſelfe, but by the meanes of Gods ſeruants. Hence are thoſe names ſo frequently giuen vntounto Gods Miniſters in the Scriptures, of Meſſengers, Ambaſſadors, Interpreters, and the like. See Epheſ. 4.8, 11, 12.
Reaſon 1 Reaſon becauſe we are not able to endure the preſence of the Lord: He knoweth our weakeneſſe, and whereof we are made, how that we are not able to looke his Maieſty in the face and liue.Exod. 20.18. When the Iſraelites heard the voice of God in deliuering of his law, they were afraid they ſhould die, & therefore, deſire to hauehave Moſes bring Gods meſſage vntounto them.
Ʋſe.This may ſerue to reprooue the folly of ſuch as refuſe to come to the ſeruants of the Lord for the gifts he doth ſend vntounto them by their miniſtry, Nay they deſpiſe theſe roabs, theſe gifts and graces, becauſe they are brought by fraile and weake men; Let God ſend by whom he ſhould ſend; let him ſpeake by whom he ſhould ſpeake. But who art thov that thou ſhouldeſt teach the moſt high? or what art thou that dareſt be ſo bold, to preſcribe vntounto the Lord a way for the conueighing of his gifts? But oh the vnconſtancy of vaine man; when God did ſpeake immediatly by himſelfe then Iſrael runnes to Moſes, & deſires him to ſpeake to God for them. Now we hauehave our requeſts and he hath ſent vsus a Moſes, Exod. 20.19.I meane faithfull and painefull miniſters, by whom he giues his gifts and conueies his graces, & now we call for God againe, whoſe voice notwithſtanding ſhakes the heauens, and cleaueth the rockes a ſunder, and moueth the foundations of the earth out of his place.
Let this therefore in the ſecond place admoniſh vsus to Ʋſe. 2 take heede how wee reiect Gods good gifts when they are brought vntounto vsus in theſe earthen veſſells; Let Eliah receiue his meat though a Rauen brings it. We are beggers let vsus not be chuſers. Would it not argue intollerable niceneſſe and dayntineſſe, to refuſe meat becauſe it is brought in earthen diſhes? Would not this argue a queaſie ſtomach? Beware then of this and learne to eſteeme of the gifts of God neuer the leſſe; but eſteeme more of the meſſengers and ſeruants, becauſe by them God doth beſtow on you ſo many bleſſings. And ſurely this exhortation would be needleſſe, if you did as much care to know, (and knowing would wiſely apply it to your hearts) how many high bleſſings in ſpirituall things are conueighed and brought vntounto you by them, as you are ready to informe and vrge what inferior bleſſings are conueighed vntounto them by you. Read, Rom. 10.13.14.15.Rom. 10.13.14.15. verſes. And when you hauehave read them goe backward and begin where the golden cheyne ends. Firſt God giueth his word; then ſome are ſent; wherevpon they preach, therevpon men beleeue, and then call vponupon God, and conſequently they are ſaued: So that if ſaluation be the obiect of your deſires, & the thing longed for, then eſteeme of theſe golden pipes whereby the water of this longed for ſaluation, is conueighed vntounto you. And thus much ſhall ſuffice to hauehave ſpoken of the meanes whereby theſe gifts were conueighed vntounto this ſonne, now to ſpeake of the gifts themſelues that were beſtowed vponupon him, which were of two ſorts, ſome for neceſſity, others for ornament and delight.
Text.Bring forth the beſt Roabes.] The ſonne ſought but the roome of a ſeruant, but the father reſtoreth him to the dignity of a ſonne; and gratiouſly doth preuent him with his liberall bleſſings; giuing vntounto him farre more then he did deſire or deſerue, Let vsus then note this for our comfort.
Doctr. God is larger in his gifts then wee in our requeſts. Gen. 28.20.God is larger in his gifts, then a ſinner is in his requeſt, he vſually giueth more vntounto his children then they aske or deſire. This we may ſee by ſundry examples in ſcripture as in a chryſtall glaſſe, Iacob prayeth and the whole of all his petitions is bounded in this narrow compaſſe. If the Lord will giuegive me meate to eat, Gen. 32.9.10.and raiment to put on, his deſires are not extended farre; only he ſeekes for food & rayment. But God was more gracious vntounto him then ſo, as he himſelfe confeſſeth, for God gaue him two bands; abundance of goods and chattels.
Thus Salomon repuireth but an vnderſtanding heart for gouernement; God giueth it to him with an ouerplus of riches and of honour; ſuch as none ſhould be like vntounto him,1 Kings. 3.9.13. Ezekias requeſted but life at Gods hand, God did not onelyonly giuegive him life, but a long life, and certaine, gratiouſly adding fifteene yeeres vntounto his daies.Iſay. 38.15.6. 2 Kings. 41. The Widdow woman that was greatly indebted, hauing nothing to ſatisfie her cruell creditor, (who was ſo importunate that her two ſonnes muſt become his bondmen according to the law, there being nothing els to diſcharge the ſumme) required the prophets helpe vntounto the Lord in her behalfe;So Pſal 21.4. who gaue her oyle ſufficient to pay her debt, and alſo to ſupply future wants; which was more then ſhe deſired. It is no hard matter to produce many more examples for the further enlarging of this comfortable poynt. It is no wonder then the Apoſtle termeth God,2 Cor. 1. to be the Father of mercy; And not content heerewith, addeth to his ſtile this iuſt title, The God of all conſolation. A kind of abſolute and ouer-flowing mercy he giueth vntounto him and that deſeruedly,
If any demand a reaſon of Gods ſo doing,Reaſon. then this may be giuen, That we may be made the more readie and willing to obey him: as alſo, That none might thinke it tedious or troubleſome to come vntounto him, making knowne their requeſts by prayer and ſupplication.
The vſes of this poynt may be theſe.Ʋſe.
Firſt, Let vsus learne to put a difference betwixt God and man. My waies are not your waies, neither are my thoughts as your thoughts, ſaith the Lord; and is it not ſo indeed? Man is liberall in promiſing, but ſparing in performing; hardly the one halfe is performed of what is promiſed, if that: but it is otherwiſe with God. True it is, he promiſeth much, and as true it is that he performeth more: Neuer was promiſe by him made, but it was performed to the very vttermoſt.
Secondly, let this ſerue for the confirmation of our faith Ʋſe. 2 in thoſe promiſes which God hath made; for doth God giuegive more? then aſſuredly he will giuegive that he hath promiſed. Is God better? then muſt thou aſſure thy ſelfe he will be as good as his word. How canſt thou doubt it? What promiſe ſoeuer God hath made doe thou beleeue; neuer feare exceſſe, in faith, his fauour doth and will goe beyond it.Pſal. 33.4. Hath God made thee any promiſe that he will be with thee in ſixe troubles, and in ſeuen? Hath he promiſed that hee will turne all things to the beſt to thee that loueſt him? Hath he promiſed that no good thing ſhall bee wanting to thee that feareſt him? why, beleeue thou theſe things, God will not falſifie the word that is gone out of his mouth, but faithfully fulfill it.
Thirdly, Is God thus mercifull aboue our hope? let this incourage vsus to call vponupon him in the day of trouble,Heb. 4.16. Pſal. 145.18, 19. and to come with boldneſſe to the Throne of Grace, not doubting to obtayne fauour in time of neede: For hee will fulfill the deſires of them that feare him; hee will heare their crye and ſaue them.
Men in ſuing to their betters, commonly, aske more then they doe expect: but in ſuing to the Lord, we may looke for more then we doe aske. Should a Prince be knowne to be thus gracious, to giuegive more (out of his princely bountie) then his peticioners deſired of him, ſurely he ſhould want no ſuters, but men would reſort vntounto him in flockes and troupes. There is no Prince to be compared with the Lord, none ſo liberall, none ſo bountifull: Why then are wee ſo backward in our ſuits and requeſts? Are wee in want? would we hauehave ſupply? flie then vntounto him, he is more readie to heare then thou to ſpeake; his eare is often open, when thy mouth is ſhut. Deſire merciemercy at his hands, he is readie to grant it; nay,Phil. 4.6. two for one. Follow then the aduice of the Apoſtle Paul: Bee carefull for nothing, but in euerie thing (by prayer and ſupplication) let your requeſts be made knowne vntounto the Lord.
Text.Beſt Robes.] Whatſoeuer is needfull, the father here beſtowes; hee clothes him with rayment, he puts on ſhooes vponupon his feet, and refreſheth him with pleaſant and comfortable meat. Hence wee gather this inſtruction.
Doctr. Nothing that is needfull ſhall be wanting, when Gods fauour is not. Pſal. 23.1.6.Nothing that is needfull ſhall be wanting to thoſe that are in the fauour of the Lord. Such as hauehave his fauour, ſhall hauehave all good bleſſings flowing to them, & following of them. Dauid doth notably confirme this, in many of his Pſalmes: As in the 23. Pſalme, where profeſſing God to be his Shepheard, maketh this inference thereupon, therefore I ſhall not want, but doubtleſſe, kindneſſe, and merciemercy ſhall follow mee all the dayes of my life. Pſal. 34.9, 10.So Pſal. 34.9, 10. verſes, The Lyons doe lacke and ſuffer hunger, but they which ſeeke the Lord ſhall want nothing that is good. Pſal. 84.11.Alſo in the 84. Pſal. 11. notably: The Lord God is a Sunne and Shield vntounto vsus: the Lord will giuegive grace and glorie, and no good thing will hee withhold from them that walke vprightly. And is not this the bleſſing that is promiſed to ſuch as feare the Lord, that all good things ſhould flow vntounto them from heauen and earth: that they ſhould be bleſſed In the houſe, in the field, in their basket, in their ſtore, Deut. 28.3, 4.in the fruit of their bodies, in the increaſe of their cattle, and in the aboundance of all things.
The reaſons that may be giuen will ſerue for the further clearing of this truth. For firſt,Reaſon. they are his adopted children, and how then can hee ſuffer them to be in need? euen wicked men will be tender ouer their children,Lament. 4.3. and Beares and Dragons will be carefull of their young ones; And ſhall the God of all goodneſſe withdraw his hand from helping his ſonnes and daughters? It cannot be.
Secondly conſider, God is Omnipotent, and able to Reaſon 2 doe whatſoeuer he will: True it is, earthly parents are often willing to helpe their children, yet cannot; but God is both willing and able: And therefore thoſe that are his, cannot be in want.
Thirdly, Gods eyes are euer open to ſee their needs: Reaſon 3 his eares, euer open to here their prayers: he is euer preſent and nigh at hand to relieue their neceſſitie. It may and oftentimes doth ſo fall out,Pſal. 145.18. that mortall man (though he be willing to helpe, and able to helpe) yet he may be a ſleepe, or out of hearing, and farre off; ſo that he cannot doe as otherwiſe he would: but it is not ſo with God, night and day, at home and abroad, by ſea and land, is he at hand to ſend ſupply.
Fourthly, Whereas many hauehave both will and power, Reaſon 4 and are at hand readie to helpe, yet they may want wiſdome, whereby their helpe is oftentimes vnſeaſonable: With our God is wiſdome, (ſaith Iob) and ſtrength; I…b 12.13.he hath counell and vnderſtanding: Hee knoweth beſt when, where, and how to helpe.
Thus wee ſee this poynt proued both by Scripture and reaſons, viz. Where Gods fauour is, there is want of nothing that is needfull.
But, doth not Paul complaine of hunger and thirſt, Obiect.of cold and nakedneſſe? 2. Cor. 11.27.And hauehave not many of Gods ſeruants beene tryed, by mockings and ſcourgings, by bonds and impriſonments? Heb. 11.36.HaueHave they not beene ſtoned, hewen aſunder, tempted, ſlaine with the ſword, wandered vp and downe in Sheepes skinnes, and Goats skins, being deſtitute, afflicted, and tormented? Matth. 8.20.Nay, was not Chriſt himſelfe in want, when he had not what the Foxes and the Fowles of the ayre had; for they had holes and neſts, but he had not wheron to reſt his head? How then can this be true that hath beene now deliuered?
Sol. A two-fold want.Firſt, I anſwer, there is a two-fold want; one, in regard of outward condition; the other, in regard of inward affection. There is many a rich man, that is in miſerable want and pouertie, wanting both what other hauehave, (and therefore is ſtill coueting and deſiring) and alſo what he himſelfe doth inioy; not hauing the comfortable vſe of what he hath, but like Tantalus, whom Poets faigne to dye for thirſt, ſtanding in the waters to the chinne.
Againe, There is many a poore man, who doth ſuſtaine ſome want in regard of outward condition; yet God doth inlarge his affection, and giuegive him true contentation, which is ſufficiencie. Thus was the Apoſtle content with his hard eſtate, as appeares Phil. 4.11. So then we ſee the Lord doth ſupply the wants of his children, giuing them eyther abundance, or cheerefull contentation, or ſupportation when meanes fayle.
Anſw. 2 In the ſecond place, I anſwer: This promiſe is made with a condition, as doth euidently appeare Pſal. 84.11. no [good thing] doth he withhold: And alſo, Pſal. 34.10. they ſhall want nothing [that is good.] So then, no further can they expect a ſupply of theſe things, then makes for their good and welfare. Now, doe wee not know that oftentimes Thunder and Raine is more ſeaſonable for Corne and Graſſe then faire Sunn-ſhine? Affliction and aduerſitie,Corporis aduerſa, animae remedia. better for Gods children, then peace and proſperitie? Doth a childe of God want health, wealth, peace, and the like? Then may hee boldly ſay, they are not for my good: and God doth ſupply my wants, in withholding from me theſe things. Hence is it,The children of God ſtand in as great want of the rodde, as of meate and drinke, this want God ſupplies. Queſt. Pſal. 37.25. that many of Gods children are brought to their ends, through penury and want, becauſe it is for their good ſo to come vntounto their end: The Lord doth call them home to heauen by ſuch a meſſenger.
But from hence may another queſtion ariſe: For if this be ſo, that Gods children may be in want, and may bee brought to their ends through penurie and want, how then can Dauids words be true? and how can this ſtand with that ſaying of his, I neuer ſaw the righteous forſaken, nor their ſeed begging their bread?
Dauids ſpeech is well to be obſerued,Anſw. How to vnderſtand Dauids words. Pſal. 37.25. for he doth not ſay, The righteous is neuer forſaken, but, I neuer ſaw it, ſpeaking there of his owne experience and obſeruation.
Secondly, He ſaith, hee neuer ſaw the righteous forſaken, and his ſeed too. For if God lay any temporall affliction on his children, and ſuffereth them (for their good) to be in want, yet hee remembreth his promiſe made vntounto his ſeed, and reneweth his merciemercy towards them, if they walke in his waies, and obey his commandements.
Thirdly, He ſaith, hee neuer ſaw the righteous and his ſeed forſaken begging bread, that is, when they came to the ſtrait that they were faine to begge their bread, yet not then forſaken, q. d. No not forſaken when they were begging their bread.
Thus hauing anſwered this obiection, we come now to vſe and application.
Firſt, this ſerues to reproue many,Vſe. who breake their heads till they become hoarie with cares for the purchaſing and obtaining of things here below; but they neuer goe to the fountaine, neyther take the right courſe for ſupplying of their wants.
It is an vniuerſall quaere, Who will ſhew vsus any good? id eſt, the way to become great, to waxe wealthie, and the like:Pſal. 4. But how few cry with the Prophet, Lord life thou vponupon vsus the light of thy countenance? No maruell then, if ſo many runne vp and downe like hungrie dogges, and are neuer ſatisfied. Peter may fiſh all night and catch nothing,Pſal. 127.2. vntill Ieſus ſpeakes the word. What though wee riſe earely, and lye downe late, and eat the bread of ſorrow, yet ſhall wee labour in vaine, vnleſſe the Lord giuegive a bleſſing.
Vſe 2 Secondly, this ſheweth vsus a difference betwixt the fauour of God and the fauour of man. True it is, the fauors of Princes, and of great men, brings with it many priuiledges and preferments; but they cannot aſſure vsus of euerie good thing, neyther are they able to doe all things that they would: yea many times they are prouented by ſudden death, before opportunitie be offered to manifeſt their louelove; and when they doe ſhew fauour vntounto any, how vnſtable is it, and how vncertaine? This Hamman found; to day he is honoured, to morrow, hanged. But it is otherwiſe with God; his fauor brings with it a ſupply of all things needfull, and they that rely vponupon it, ſhall neuer be deceyued, nor diſappoynted. We may be bold to build vponupon it.
Vſe 3 Thirdly, ſeeing Gods fauour doth make ſupply of all things that are needefull. Seeke then and labour for his fauour before all things: for if this be not wanting, no bleſſing ſhall be, nor can be wanting, for ſoule or bodie, this life, or a better. This is the maine and mother bleſſing, ſo that, deſire it, deſire all; obtaine it, obtaine all other bleſſings whatſoeuer. We ſee how farre men will goe,Pſal. 146. what labour and paines they will indure, and all for the fauour of a prince, whoſe breath is in his noſthrills, and whoſe thoughts periſh. And yet no King can be ſo bountifull to his Fauourites, as is the God of heauen. Excellent things ſhall be done to the man whom the King doth honour, but farre more excellent to him whom the Lord doth fauour. Why then doe wee no more reſpect his louelove? Why doe we not vſe the meanes to become gracious in his eyes? Oh ſeeke his fauor befor the fauour of Princes; Seeke his face euermore.
The fourth Vſe is an Admonition to Gods children, Vſe 4 to hauehave their conuerſation without couetouſnes, which is as inſatiable as the graue: In eueryevery eſtate and condition, learne to depend vponupon the Lords prouidence; Commit thy way vntounto the Lord, and truſt in him, Pſal. 37.and he ſhall bring it to paſſe. Vſe no vnlawfull meanes; take not any indirect courſe for obteyning wealth, or ſupplying of thy wants; for God hath engaged his promiſe and his truth to ſee thy needs ſupplied.
And laſtly, let it comfort the children of God in the Vſe 5 midſt of all the miſeries of this mortall life: for what can make vsus miſerable, ſeeing we enioy the fauour of God, and the light of his countenance, which is the fountaine of all good, and the ground of all other mercies whatſoeuer? What Elkanah ſaid to Hannah, 1. Sam. 1.complaining for want of children, may Gods fauour ſpeake to all that hauehave their parts in it, in eueryevery diſtreſſe: Am not I vntounto thee in ſteed of riches, wealth, glory, and greatneſſe in the world? Surely yes; it is in ſteed of theſe and better then all theſe vntounto vsus. Let therefore the enioyment of this ſerue as a through ſupply for all our wants, of what kind ſoeuer: make Gods fauour to be that vntounto thee which thou wanteſt: Art thou ſick? let Gods fauour be thy health: Art thou weake? let Gods fauour be thy ſtrength. Art thou baſe? let Gods fauour be thy glory &c. He that hath this hath a ſufficient ſalue for any ſore.
Now further we are to obſerue, how this Father beſtoweth vponupon this his childe, not only ſuch gifts as were needfull, but ſuch alſo as were for ornament & delight. The beſt Robe ſhall be beſtowed on him, the fatteſt Calfe ſhall be killed for him, and a Ring ſhall be put vponupon his hand, to adorne and beautifie him. Learne then
That God doth often giuegive vntounto his children for delight Doctr.and ornament, God doth giuegive vntounto his children both for delight and ornament. Pſal. 104.15.as well as for neceſſitie. He doth not onelyonly beſtow on them, things abſolutely needfull, but ſuch things alſo as may adorne them and delight them. There is an excellent place to proue this in the 104. Pſalme, the 15. verſ. where the Prophet ſheweth, that God giueth Wine to make glad the heart of man, and Oyle to make his face to ſhine, as well as bread to ſtrengthen mans heart. He giueth as well for lawfull and honeſt delight, as for neceſſitie to preſerue life and health.
Reaſon 1 The reaſons of this point are breifly theſe. 1. Becauſe his children may ſerue him with greater ioy and alacritie; for God loueth cheerefulnes in his ſeruice.
Reaſon 2 Secondly, to ſtop the mouths of men, that there might be no grumblers among his ſeruants, nor any to hauehave the leaſt ſhew of complaining of being pinched and ſtraitned.
Vſe. 1 Doth God deale thus liberally with his children, giuing them as well for lawfull and honeſt delight, as for neceſſitie to preſerue life and health? Then this may ſerue firſt to informe our iudgments concerning our libertie in the vſing of the creatures. For if God giueth them for this end, then is it lawfull to vſe them, for the end he giues them; not ſparingly alone and for meere neceſſitie, but freely and liberally for Chriſtian delight and ornament. The children of God hauehave vſed their libertie both in meate and apparell, which God hath granted vntounto them.Ge…. 43.32. Gen. 21.8. Luk 5.29. Acts 2 46. Nehem. 8.10. Ioſeph and his brethren with him, did eat and drinke togither of the beſt. Levi the Publican made our Sauiour a great feaſt in his owne houſe. The Primatiue Churches had their LoueLove-feaſts, as Scripture doth record. This liberty that worthy man Nehemiah willeth the people to take, Goe eat of the fat, and drinke of the ſweet, q. d. feaſt togither, eat of the beſt, make you good cheere.
As they hauehave vſed their libertie in this kinde; ſo alſo in the other of apparell; vſing it not onelyonly for neceſſities ſake, (as to defend the body from parching heat, pinching cold, and the like) but for delight and ornament, for the decking and adorning of the body; and as the Apoſtle ſaith, vponupon their vncomely parts they hauehave put more comelineſſe on.Gen. 41.42. Thus was Ioſeph arrayed with garments of fine linnen, and had a golden chaine put vponupon his neck, and a ring vponupon his hand.Gen. 24 22. So Rebekkah hath golden eare-rings and bracelets for her hands. And thus did the Iſraelitiſh women adorne themſelues with eare-rings and bracelets, which was not their ſinne.Deut. 32. Iulg. 5.30. Garments alſo of diuers colors, and of Needle-worke,Pſal. 45.10. was no rare thing to be ſeene amongſt them. Thus we ſee that it is lawfull for Gods children to vſe their liberty in the vſing of the creatures both for delight and ornament.
Now foraſmuch as the name of lawfull, doth Vſe. 2 carry many into groſſe euils, and giuegive them occaſion many times to runne into all exceſſe; it is very needfull in the next place to make an vſe of direction, and ſhew what cautions and rules are to be obſerued in the vſing of this our libertie, that it be not made an occaſion to the fleſh. This I am the rather deſirous to doe, becauſe there is hardly groſſer ſinnes committed by Gods children, then in the abuſe of theſe and ſuch like things, as may lawfully be vſed. Sure I am, they take more fall in the abuſe of things that lawfully may be done, then in ſuch things as are directly contrary to Gods word.
Firſt, then for meates.Rules to be obſerued concerning God; and ſuſtenance. That we hauehave a libertie in the vſing of them not ſparingly onelyonly, and for meere neceſſitie, to the ſatisfying of our hunger; but alſo freely and liberally for Chriſtian delight & pleaſure, we hauehave ſeene alreadie prooued. Yet in vſing of them certaine rules and cautions are to be obſerued, both concerning the Time, when we are to vſe them, as alſo concerning the manner how. As for the Time, we muſt know, that vponupon ſome occaſions, we may be reſtrained, and are to abſtaine from our libertie in this kind; as namely, when the bond of Religion, Ieiunium religioſum & politicum Firſt, that we abſtaine at ſomtimes from the vſing them. As firſt, when the bond of Religion doth reſtraine vsus. Ioel. 2.14.15. Eſter. 4.16.or Chriſtian pollicie doth require it. Religion ſomtimes requires an entire abſtinence from the vſe of the creature: As in time of ſome great affliction, whether it be Publique, or Priuate; on the whole Land in generall, or on our ſelues and families in ſpeciall. Many examples we hauehave recorded in Scriptures, of Gods ſeruants, who hauehave abſtained from the vſe of the creatures in ſuch caſes. To this faſting and abſtinence were the Iewes called in the dayes of Ioell, that ſo the famine then which was amongſt them might bee remooued. This abſtinence Heſter, Dan. 10.3.and her company vſed, when ſhe heard of the deſtruction intended againſt her people. Thus Daniel gaue himſelfe to faſting, when he prayed for deliuerance of Iſraell out of Babylon: Acts 14.23. Nehe. 1.4. 2. Sam. 12.16. 2. Sam. 3.34. Act. 10.30.Thus Paul and Silas when they went to plant the Church, vſed faſting and prayer. Thus did Nehemiah, Dauid, Cornelius, and many others, vponupon the like occaſions, both in priuate, and publike; abſtaining from the vſe of the creatures, and abridging themſelues of thoſe delights and pleaſures, which at other times they hauehave enioyed.
Queſt. Whether a totall abſtinence in time of faſting be abſolutely needfull. Anſw. It is moſt fitting, yet not abſolutely neceſſary, if nature cannot beare it. Or ſecondly, when the bond of Chriſtian pollicie doth require an abſtinence from it.But in times of faſting, may nothing be eaten, muſt all meates of neceſſitie be abſtained from?
It is moſt fitting, that there ſhould be a totall abſtinence, if nature can endure it, ſo that it be not deſtroyed, nor vnfitted for ſpirituall duties: But if nature bee weake, then may ſome creature be receiued, and that ſo often as the weakneſſe of the bodie requires it, but euer prouided, that it be very ſparingly, ſeruing onelyonly to preſerue nature: And without daintineſſe, or delicacie to nouriſh pleaſure.
The ſecond bond that doth reſtraine vsus, is that of Chriſtian pollicie; when vponupon ſome particular and polliticke conſiderations, ſundrie kinds of meats are prohibited and forbidden, for certaine times and ſeaſons of the yeare. Thus doe our Magiſtrates and Gouernours appoynt faſting dayes, not for Religious, but Ciuill reſpects, and ends: As to ſupply want, preſerue the breed of cattell; and for the maintaining the calling of Fiſhermen: All tending to the common good of the Land and Countrey: And herein are we to obey them, and that for conſcience ſake, Rom. 13.5. It is one thing to obey in conſcience and another for conſcience. Queſt. Whether fleſh may be eaten when it is prohibited. Anſw. Perkins treat: of conſcience. Lawes are of two ſorts, mixt or penall. Mixt lawes are of weightie matters, and deliuered in commaunding termes: and bind both to obedience, and puniſhment. Penall lawes are of leſſe matters, and hauehave eſpecially reſpect vntounto the puniſhment.though not of the Law of the Maieſtrate, yet of the Law of God, which binds vsus to obey the Magiſtrates law (it not being contrary to Gods) and to be obedient to thoſe that are ſet ouer vsus.
Here it may be demaunded, whether a man may eat fleſh at ſuch times, as the Magiſtrate hath forbidden it?
To this Queſtion, this anſwere hath beene made. Lawes made by the Magiſtrate, are of two ſorts, eyther mixt, or elſe meerely poenall. Mixt lawes are thoſe which are of weightie matters, and are propounded in commaunding termes: Now lawes of this kinde bind men, firſt, to obedience: ſecondly to the puniſhment, if they obey not. If a man breake theſe kind of Lawes, though he be willing to ſuffer the puniſhment, yet is not his conſcience diſcharged of the ſinne before God, for his Law binds not onelyonly to ſubiection in bearing puniſhment, but to obedience of the bare commaundement, it being (as I ſayd before) lawfull and agreeable to Gods will.
For the other ſort, viz. ſuch as are meerely poenall, they are thoſe, which (being made of matters of leſſe moment and importance, and not vttered nor deliuered in ſuch commanding termes) doe onelyonly declare and ſhew what is to be done, or conditionally require this or that, with reſpect vntounto the puniſhment; as if the Magiſtrate ſhould ſay, if you doe this, then you ſhall forfeit thus much, now chuſe you whether: ſo that this kind of law doth eſpecially bind vntounto the puniſhment, and therefore hee that is readie (omitting this law) to beare the puniſhment, freeth himſelfe from ſinne before the Lord, becauſe he goeth not contrary to the intent of the Law-giuer. So then the intent of the Magiſtrate is to be regarded, and accordingly are we to eat, or not to eat, and as it is deliuered in more or leſſe commaunding termes, ſo to vſe our libertie, or not to vſe it.
For mine owne part, I could wiſh that Chriſtians would hauehave greater care, and make more conſcience of the Magiſtrates Iniunction, obſeruing and keeping, eſpecially the time of Lent, (not as any religious faſt or obſeruation) but as a ciuill and politike ordinance: For if it be lawfull for a Phyſician to preſcribe a diet to his Patient, forbidding ſome meats, and preſcribing others for the health of his body, then ſurely it is lawfull for a King to forbid his ſubiects (for ſome time) from ſome ſort of meats, and appoint others, as hee ſeeth moſt fit for his Common-wealth: and if a King may doe this lawfully,Rom. 13.2. Queſt. Whether one that is weake, may eat fleſh in time of Lent. Anſw. It is not contrary to the intent of the Magiſtrate, &c. Hee may. Rules which concerne the manner of receiuing the creatures. Firſt, that they be ſanctified by prayer. 1 Tim. 4.4. Acts 27.35. then we ſinne in diſobeying his command.
But what if one be weake and ſicke, may not fleſh be eaten at that time; as well as at any other?
The intent of the Magiſtrate is not to impaire the health of any ſubiect, but the preſeruation of it; to ſuch therefore they giuegive liberty, and they may eat, if neceſſity require. Let this then ſerue briefly for an anſwer to this queſtion; as alſo for the time when wee are to vſe our liberty in this kinde. Now for the manner, How wee are to vſe it, and it muſt be thus.
Firſt, Sanctifie the creatures thou doeſt receiue, deſire God to giuegive a bleſſing with them: EueryEvery creature of God is good, and nothing to bee refuſed, if it bee receiued with thankeſgiuing: For it is ſanctified by the Word of God and prayer. Thus did Paul, when hee was in the ſhip, Hee tooke bread, and gaue thankes to God in preſence of them all, and then beganne to eat. And thus did Chriſt himſelfe, who would not eat of the fiue loaues and two fiſhes, before hee had looked vp to Heauen, and called for a bleſſing.
Secondly, that our food exceed not our ability. 1 Sam. 25.36.Secondly, ſee that thy food and fare exceede not thy ability, place, and maintenance; but looke thou keepe thy ſelfe within thy limits. It was taxed in Nabal, that (being but a Country-Farmer) he feaſted it like a King. Be frugall in thy feaſting, remembring alwayes, honeſt delight conſiſts not ſo much in hauing many diſhes, as in hauing of the ſweeteſt, and of the fatteſt.
Thirdly, Beware of eating to exceſſe or riot:Thirdly, that we feede with ſobriety, and not to exceſſe. For God alloweth vsus a liberall vſe of the creatures, not to hurt, but helpe our ſelues; to refreſh and not oppreſſe our nature, to make vsus fit, and not vnfit for holy duties. That feeding then, that makes vsus heauy and vnweildy, for the performance of any worke, either of our generall or ſpeciall calling, is no way commendable, but ſinfull.
Fourthly, ſo eat and drinke,Fourthly, that we redeeme the time in our eating. Epheſ. 5.16. as that you remember to Redeeme the time, ſit not too long by it; and while you are at it, vſe good and ſauoury ſpeech, ſeaſon the creatures with profitable (yet cheerefull) talke and holy meditations. Take occaſion to ſpeake of Gods bounty and goodneſſe, and ſet forth his praiſe before the ſonnes of men. If vnprofitable talke be ſet on foot,Iude 14. Luke 14.7. propound ſome heauenly riddle or parable, that that idle prattle may be iuſtled out. Let thy hart be takē vp with holy thoughts, conſider how many ſnares are ſet before, for in eueryevery diſh the Deuill hath his hooke to catch thee. Remember how prone thou art to diſhonor God in feaſting.Iob 1.5. Iob was ſuſpitious of his ſons, be thou ſo of thy ſelfe, thou mayſt blaſpheme God before the feaſt bee ended. Forget not the wants of ſuch as be in miſery, how many want of thy ſuperfluity, who are redeemed with the bloud of Chriſt, as well as thou thy ſelfe, and yet would be heart glad of what thou bloweſt on? Remember how farre thou art indebted vntounto God, and ſhew thy ſelfe thankfull. In a word, remember that thou art in Gods preſence, he beholds thee as well eating and drinking, as he doth when thou art about any other action. See then that thy whole carriage be ſuch, as may be ſeeme the preſence of ſo great a God.
And theſe are the ſpeciall rules to be obſerued,Rules for the wearing of our ornaments. for the right vſage of our liberty, in reſpect of food and ſuſtenance. Wee are now to come to ſuch rules as concerne apparrell, which is allowed, as for health and honeſty, ſo for ornament, as we hauehave heard before prooued. And they are theſe.
Firſt, that wee vſe them not eueryevery day, but obſerue times and ſeaſons. Eſter 4.Firſt, for the time, they may not bee vſed eueryevery day alike: times and ſeaſons are to be obſerued. There is a time of faſting and mourning, when they muſt bee layd aſide, according to the practice of Gods ſeruants, who hauehave clothed themſelues with ſack-cloth vponupon ſuch occaſions; to ſignifie that they were vnworthy of the worſt attire. And this did God giuegive in charge to his people Iſrael, Exod. 33.5.that they ſhould put off their ornaments from them, that hee might know what to doe vntounto them. In times of mourning then, they are not fitting, courſer attire is then beſt beſeeming. Neither may they be for eueryevery ordinary dayes wearing; in the dayes of reioycing and publike ſolemnity, are theſe fitteſt to be worne: For this was the rich man in the Goſpell taxed,Luke 16.19. hee was clothed in purple, and fine linnen eueryevery day. Hee is not ſimply condemned for wearing theſe, but for a daily vſing of thoſe coſtly ornaments, making them, as it were, his working-daies attire.
Secondly, it muſt expreſſe godlineſſe modeſtly and ſobriety. 1 Tim. 2.9.10. Therefore it may not be ſtrange nor gariſh.Secondly, for the Manner, we hauehave the Apoſtles rule, Adorne your ſelues in modeſt apparrell, with ſhamefaſtneſſe and ſobriety, &c. which becommeth women profeſſing godlineſſe. So then in ornament, as in eueryevery thing elſe, our Godlineſſe, Modeſty, and Sobriety muſt appeare. It may not then bee ſtrange or gariſh (which argues neither modeſty nor honeſty, but leuity and inconſtancy) but according to the ſober cuſtome of our Country, from which we ſhould not vary: for how monſtrous and vgly is that part which agreeth not with the whole body?
Nor differing from our ſex. Deut. 22.5.Neither may it be differing from our ſex, but according thereunto; The woman ſhall not weare that which pertaineth to the man, neither ſhall a man put on a womans garment; for all that doe ſo, are abomination to the Lord: The law of nature and common honeſty condemnes, to hauehave women manniſh, and men womaniſh in their attire. Oh then our ſinne!
Nor aboue our places, callings, or degrees.Nor may it be aboue our places, callings, and degrees. As God hath placed ſome men aboue others, ſo ought men to fit their attire, and habit according to the qualitie of the places wherein they are. So Ioſephs ornaments were to put a difference betweene him, and the inferior Princes of Pharaohs court.
Neither may it be beyond our meanes or maintenance,Nor beyond our meanes. but according to our abilitie, in our places wherein wee are: For to goe as fine and coſtly as the formoſt in our ranke, is not ſobrietie: Our charge and eſtates muſt be reſpected, and accordingly muſt we cut our coat, and hauehave our ornament.
Nor may they be the ornaments of light huſ-wines,Nor of known diſſolute perſons. or of knowne diſſolute perſons; It is not modeſtie for women, profeſſing the Goſpell, to goe like whores, or to imitate them in their Strumpet-like behauiour. Chriſtians ought not to ſeeme to be ſuch as indeed they would be loath to be:Nor ſuch as may any way prouoke to luſt Tit. 2.3. Neither may it any way tend to prouoke inordinate deſires in our ſelues, or others, but ſuch as may expreſſe the vertues of our minds, being correſpondent to decencie and holineſſe. Thus we ſee the manner.
Thirdly, for the Meaſure. Thirdly we may not exceed in ornament. Iam. 5.1.Exceſſe of ornament is to be auoyded, we may not hauehave too many on our backes, nor in our wardropes. Goe to now you rich men, weepe and howle for your miſeries that ſhall come vponupon you: your riches are corrupted, and your garments are moth-eaten, and ſhall not theſe witneſſe againſt you?
In auncient times ſuch were counted infamous, as did exceed this way: ſo Graccus noted Nauius, for a licentious fellow, for hauing on his hands more rings then one.Sinnes which vſually accompany exceſſe in ornament. Firſt, abuſe of our wealth. Beware then of exceſſe in this kinde, ſeeing both Heathen, and Heauen doth condemne it. It is a ſinne that goeth not alone, but drawes many after it: For, firſt, exceſſe in ornament doth cauſe thee to abuſe thy wealth, and makes thee ſpend it on needleſſe and ſuperfluous vſes, when thou oughteſt to ſpend it better, as in relieuing of the poore, and ſuch as are in want.
Secondly,Secondly, couetouſneſſe and iniuſtice. It is commonly maintained with couetouſneſſe and iniuſtice: when was more pride and brauerie? and when more oppreſſion and crueltie? What greater cauſe of bribing, and extortion, of fraud, and couſenage, of increaſing fines, and inhauncing rents; then this exceſſiue brauery? Pride muſt be maintained, though it be with ſale of faith, conſcience, honeſtie, religion, and all.
Thirdly, a miſpending of time.Thirdly; It is a theefe of time. Many a golden houre is ſpent in caſting how to be moſt braue; and what faſhion doth beſt become them: and many an houre is ſpent in pranking and trimming of the bodie; in the too accurate and curious culture of it. Had Plautus liued in theſe our times, he would neuer hauehave wondered why daintie dames are ſo long in trimming of themſelues, if he did but ſee what a ſhop of vanities and fooleries they beare about them. See here a cauſe, why ſuch as are moſt braue, are vſually moſt ignorant & impenitent; Alas, they hauehave no time to adorne their ſoules, with Gods ſauing graces, they dreſſe themſelues by the houre, and therefore can pray but by the minuit; they want leiſure for the one, ſo much is taken vp about the other.
Fourthly, beggery on the whole land.And in a word, what more impoueriſheth the Common-wealth, then our exceſſiue brauery? our moneys and chiefe commodities are daily tranſported into other countries, and what comes in lieu thereof, but Apes and Peacocks? Coſtly ſtuffes, ſilkes and veluets, gold & ſiluer laces, feathers, & ſuch like to yes, for giddie pated fooles, which within a few dayes wearing, muſt be caſt off, and giuen to ſome ſeruing man, or maid, and ſoone after become good for nothing, but to adorne a dung-hill. See then what a fruitfull mother of much wickedneſſe, Exceſſiue brauery is. Let it therefore be auoyded of all ſuch as beare any louelove to themſelues, or their Country.
Fourth rule. That we ayme at a holy end. viz. Gods gloryThe laſt rule to be obſerued, doth reſpect the End, and that muſt be; not the priding vp thy ſelfe, or to cauſe the eyes of others to be ſet vponupon thee, but Gods glory, while thou doeſt adorne his temple: ſee then that, that be thy chiefeſt ayme. And moreouer looke thou make a ſpirituall vſe of the ornaments thou weareſt. Remember the body is more worth then raiment, and the ſoule more worth then thy bodie: Affect not therefore the adorning of thy bodie, more then the adorning of thy minde; The Iewell is farre more worth then the cabinet wherein its kept: And the thing couered is more to bee reſpected, then the caſe that couers it. Againe, let the adorning of thy bodie put thee in minde, of thy ſhame & nakedneſſe, in reſpect of ſinne. There is a wound, elſe what need a plaſter? And theſe plaſters though they be of ſilke or veluet, argue that vnderunder them are ſome loathſome ſores, which being ſeene, would ſhame vsus. Before man ſinned, theſe ornaments would hauehave adorned him no more, then a ſilken caſe, a ſweete roſe;Dow: Chriſt. Warſ: ſecond part 1. Cor. 12.23. but when his beautie became blemiſhed by ſinne, then was he driuen to ſeeke for ornaments, and on his vncomely parts to put on more comelineſſe, ſupplying naturall defects, with the helpes of art. Were this well conſidered, the beſt ornaments would bring rather cauſe of bluſhing then of boaſting. Hath a Cripple, who hath loſt his legge any cauſe to bragge of his woodden ſtump? Or a theefe any cauſe to boaſt of his bolts, or glory in his brand and marke of fellony? What more cauſe hauehave we to bragge of ornament? This is that which indeed ſhould humble vsus as being a continuall teſtimonie of our ſinne and ſhame. Let vsus then vſe them as a daily Monitor, to put vsus in minde of our deformitie by ſinne, for our further humbling. And thus hauehave we ſeene ſome ſpeciall rules to be obſerued in this particular of ornament, which being kept, we may ſafely and comfortably vſe our libertie in this kind alſo.
But it may ſeeme, that ornament is vnlawfull,Obiect. 1. Tim. 2.9. 1. Pet. 3.3. and may at no hand be vſed: For the Apoſtles, both Paul and Peter condemne all broydered hayre, gold, pearles, and other ſuch like coſtly ornaments, as vnbeſeeming Chriſtians.
I anſwere; neither Paul nor Peter doe ſimply condemne Anſw. 1 the things themſelues, but the abuſe of them: they being vſed by perſons of low eſtate,The meaning of the Apoſtle in forbidding ornament. 1. Cor. 1.25.26. and very mean condition: for of ſuch in thoſe dayes did the Church of God eſpecially conſiſt: and therefore howſoeuer it were lawfull in it ſelfe, yet it was altogether vnbeſeeming their eſtate, being in them little better then riot and exceſſe.
Anſw. 2 And ſecondly, the Church was then vnderunder grieuous perſecution: Now at ſuch times our ornament muſt be layd aſide (as formerly we hauehave heard) that being a time of humiliation and mourning.
Anſw. 3 And thirdly, I anſwere: the words are rather an Admonition, then a Prohibition; he forbiddeth not the vſing of them, but admoniſheth them that they would rather adorne the inſide then the outſide, and be more carefull of the mind, then of the bodie; And this euidently appeareth by the Antitheſis, that is vſed in both places. Not with broydered hayre (ſaith Paul) [But] with good workes. 1. Tim. 2.9.Not that outward adorning (ſaith Peter) [But] let it be the hidden man of the heart: 1 Pet. 3 3.According to that ſaying of our Sauiour Chriſt; Labour not for the meate that periſheth, [But] for that which endureth to eternall life: Iohn 6.the meaning is, not ſo much for one, as for the other, deſire more the adorning of the mind, then of the bodie.
Queſt. Whether a deformitie in the bodie may be hid, or the face painted? Anſw. Perk: Caſ. conſ. A deformitie may be hid, but a new forme may not be ſet vponupon the face, nor a new habit on the body: for, firſt our forme and fauour is Gods worke, therfore may none dare goe about to mend it. Secondly, ſuch as doe ſo do in a real language ſpeak falſhood and deceit.Againe, ſome may demaund, whether it be lawfull to couer a deformitie in the bodie, or to mend the complexion, it being leſſe beautifull then others is? for, ſeeing the bodie may be adorned with ornament, it may ſeeme that this alſo is tollerable.
But thus is this Queſtion anſwered; A deformity may be couered, but a new forme may not be ſet vponupon the face; neither a new habit on the bodie. The outward forme and fauour that man hath, is the worke of God himſelfe, fitted and proportioned vntounto man in his conception, by his ſpeciall prouidence: Now to take in hand to mend this fauor, or proportion, that God hath giuen: what is it; but firſt highly to diſhonour God, by preſuming to adulterate his worke, taking vponupon them to amend that which as they ſuppoſe he hath made amiſſe? yea, ſecretly they taxe him for want of wiſdome, when they thus goe about to correct, and make that better, which God before had made: and can the eternall God endure this?
Secondly, this is to lie to others, for they make themſelues to be others then God hath made them: they ſpeake in a reall language falſehood and deceit: a man may read a lie in their very foreheads. Their fauour is a lie, their beautie is a lie, &c. Is it like there is truth in the inward parts, when they ſhew diſſimulation in their faces?
Thirdly, what is this but to be aſhamed of themſelues,Thirdly, this is to be aſhamed of the worke of Gods hands, which if we be, God will be aſhamed of vsus, and not acknowledge vsus for his creatures. An excuſe of vaine women anſwered, and therefore being diſpleaſed with their owne colour and countenance, they come like players, masked, and diſguiſed? But art thou aſhamed of that face that God hath made thee? then be thou aſſured, God will be aſhamed of that face thou haſt made thy ſelfe: thy ſhameleſſe diſguiſing will bring it ſo to paſſe, that the Lord when he comes to Iudgement, will not acknowledge thee to be his creature.
As for the defence that ſome doe make for this their ſinne, viz. it is to pleaſe their husbands. It is fond and fooliſh.
For firſt thou oughteſt not to pleaſe man by diſpleaſing God.
Secondly, it is but a deluſion of the Diuell, in making thee beleeue, thy husband will louelove thee the better for thy painted vizard: for indeed it is otherwiſe. Theſe artificiall ſupplies puts thy husband in minde of thy naturall defects; and this at length doth breed a greater loathing. I would ſuch as vſe theſe ſinfull courſes would be more wiſe, and now at length renounce them: for aſſuredly it will turne to bitterneſſe in the end. And let theſe remember, who was the firſt that vſed this plaiſtering, or painting: was it not Iezabel? and was not ſhe an arrant whore. Let ſuch as would be ſo accounted vſe it, but no other.
And thus much ſhall ſerue for this ſecond vſe, wherein we hauehave ſeene how to carry our ſelues in the vſing of this our liberty which God affords.
Vſe. 3 We now come to a third, which is for Reprehenſion of many,Rom 2. Galat. 5.13. who turne Gods grace into wantonneſſe, and vſe their liberty for an occaſion to the fleſh, as the Apoſtle ſpeaketh. How are the creatures abuſed to wantonneſſe and vncleanneſſe, to exceſſe and ryot, and all vnderunder pretence of Chriſtian liberty? How groſly doe we faile in the former rules; both in our eating and drinking, and alſo in our dreſſing and adorning of our ſelues? and yet we thinke we doe but vſe our liberty. When God calleth to mourning and faſting, then are we feaſting and reioycing, drinking and carowſing wine in bowles; and all vnderunder pretence of Chriſtian liberty. What exceſſe in feaſting and banquetting, eueryevery ordinarie Citizen excelling Cleopatra; ſpending as much at one ſitting as would keepe twenty poore a whole yeare, (yea it may be, all their daies) with conuenient ſuſtenance? What intemperancie in eating and drinking; ouerthrowing and not preſeruing nature, loading the ſtomack, oppreſſing the heart, and altogither diſabling the whole man, for any dutie, either of our Generall or Speciall Calling? Let me tell you (and I tell it you with greife) wee are ſlaues to Epicuriſme; and all Nations iuſtifie it. For whereas the Africans thinke the Spaniards gluttons, and the Spaniards thinke ſo of the French, and the French thinke ſo of the German; yet herein they all agree, Africans, Spaniards, Frenchmen, Germans, and all other Nations, thinke ſo, and ſay ſo, of vsus Engliſh. What litle reſpect is had, and how litle care is taken, in our feaſting to redeeme our time by good and profitable talke, and holy meditations? The paſſage of three or foure houres is neuer felt at a feaſt; when one howre at a Sermon is very tedious. What vnſauoury ſpeech, vngodly mirth, filthy ſongs, idle prattle, is to be heard at your tables? Zenophon and Plato thought it fit that mens ſpeeches at meales ſhould be written; ſo profitable was their talke in thoſe times: but if this ſhould be in vſe amongſt vsus, what ſtrange volumes ſhould we hauehave? The time is ſpent either in trifling talke, or in inviting others to eat, (when indeede we hauehave more neede of a bridle then of a ſpur, ſuch is our corruption) let me tell you, theſe are ſpots in your feaſts, and to your ſhame be it told you. God hath indeed giuen vsus leaue to be merry, but marke the reſtriction, it muſt be In the Lord, and not againſt him.Philip. 4.4. And thus we ſee our groſſe failings in this particular, to the diſhonour of God, and deſtruction of our owne ſoules, (except God be more mercifull) by abuſing that liberty which God alloweth vsus.
And as in this, ſo in that other particular of ornament, doe we fault as fowly. The Lord willeth his people of Iſrael, Exod. 33.5.(as we formerly heard) to put off their ornaments from them, that he might know what to do vntounto them; that is, that he might ſpare them and not conſume them in a moment, as he had before threatned: but our ornaments are neuer more vponupon vsus, then when Gods iudgements hang moſt ouer vsus, and are moſt likely to fall vponupon our heads; ſo that wee may well feare the Lord knowes not what to do vntounto vsus; that is, he knoweth not how to ſpare vsus, eſpecially conſidering what ſtrange and vnheard of faſhions are in vſe amōgſt vsus. The Lord hath threatned to puniſh the Princes and the Kings children, Zeph. 1.8.and all ſuch as are clothed with ſtrange apparell? how then can we eſcape? Our Land is as it were the Ape of all other Nations: Surely, if the ſinne and ſhame of all other Countries had not arriued in our Land, their garments ſhould not be ſo welcome to vsus, which are but couers of it. And further how can a man diſtinguiſh betweene ſexes, degrees, or callings, by the habit? Pride hath ſo dazeled our eyes, that we miſtake one anothers cloths. Men are become Womanniſh, and Women, Manniſh, both in Ornament and Complement: Purchas, his Pilgrim.from the waſte vpward they will be Men, and from thence downeward, we may coniecture they are Beaſt. And how ordinarie is it with our female ſex, to put off the hat, and make the legg? (I ſpeake what I hauehave ſeene, and is well knowne vntounto you).Ezek. 8.13. And yet behold greater abominations that they doe. They hauehave taken vp the Barbers chaire, and that couering which God hath giuen them, they cut off. In the Apoſtles time it was held a great diſhonour, for a woman to be ſhorne or ſhauen: 1. Cor. 11.15.but in our dayes it is counted, amongſt our Gallants, a ſhame to weare that comely couering: Then it was a great diſhonour for women to hauehave their heads vncouered; verſ. 5.but now it makes for their credit, and their honour, (as they ſuppoſe.) I am greiued and aſhamed to ſhew the world, the great abominations that are here committed; yet it is needfull to be knowne, that it may be lamented for. Let ſuch as theſe conſider that fearefull threatning;Eſay 3.17. The Lord ſhall ſmite with a ſcab, the crowne of the head of ſuch, and he will diſcouer their ſecret parts. verſ. 24.And it ſhall come to paſſe, that in ſtead of ſweet ſmell there ſhall be ſtinke, and in ſtead of a girdle, a rent; and in ſtead of well-ſet haire, baldneſſe; and in ſtead of a ſtomacher, a girding of ſack-cloth, and burning in ſtead of beauty. When no haire ſhall be left vponupon their crownes, the Barbers paines ſhall then be ſpared. In a word, all ſorts are confuted in their habits: no place, no calling, nor condition is reſpected or regarded: Gentlemen goe like Nobles; Citizens like Courtiers; the Countryman like the Citizen; the ſeruant will be attired as his maſter, the maide like vntounto her miſtreſſe: Salomons vanitie is come againe into the world; Seruants ride on horſebacke, and Maſters goe on foote: and ſo farre are we from that modeſt and comely attyring of our ſelues, which the Apoſtle doth require, as that the attire which many weare, better beſeemeth ſtrumpets then honeſt Matrons; being neither faſhioned to our bodies, nor made large enough to couer thoſe naked parts, which both God and nature would hauehave couered: how iuſtly may the Lord faſhion our bodies to our clothes, ſeeing we will not faſhion our cloths vntounto our bodies. And thus is our liberty abuſed, which God affordeth vsus: for which this Land and Nation is like to ſmoake, vnleſſe it pleaſe the Lord in mercy to looke vponupon vsus, and giuegive vsus hearts to repent for theſe abominations, which are ſo riſe amongſt vsus. You that feare the Lord call vponupon his name; you that louelove King and Country fall to mourning; for aſſuredly theſe ſinnes cannot eſcape vnpuniſhed, without there be an vniuerſall humiliation and repentance.
And let vsus eat and be merry] Heere was cauſe of ioy on all ſides: The father hath cauſe of ioy,Text. who loſing an vntoward ſonne, now findes an obedient childe: who findes him humbled, that went away obdurate and impenitent. The ſonne himſelfe hath cauſe of ioy, in finding ſo kinde a welcome, at his Fathers hands, whom he had ſo much wronged. And heere is cauſe of reioycing alſo for the houſhold ſeruants, in that their Maſters ſonne was now found, who had been ſo long loſt: Therfore (ſaith the Father) let vsus cat and be merry; not doe Yee, for this my ſonnes returne; or, doe Thou my ſon, for that thou art returned; but let Ʋs reioyce, let VsUs bee merry; for this, ſo bleſſed a returne and change.
The true turning of any ſoule from ſinne, Doctr. The true conuerſion of any, doth adminiſter much matter of reioycing vntounto the faithfull. Verſe 5, 6. Verſe 7. Verſe 8, 9.doth adminiſter matter of exceeding great ioy and reioycing. This is declared in the two fore going parables. Firſt, in that of the loſt ſheepe, where wee ſee that the ſhepheard, when hee findes his ſheepe, layeth it on his ſhoulder, and comming home, calleth his friends together, and wils them to reioyce, becauſe hee had found the ſheepe which was wanting. Now heare how Chriſt applies this, I ſay vntounto you, that likewiſe ioy ſhall bee in Heauen ouer one ſinner that repenteth, more then ouer ninety and nine iuſt perſons, which neede no repentance. So in that other parable of the loſt groat, the poore woman lights a candle, ſweepes the houſe, ſearcheth eueryevery corner, and when ſhe hath found her groat, ſhee gathereth her neighbours together, ſaying, Reioyce with me, Verſe 10.for I hauehave found the piece which I had loſt. Heare now what followes; Likewiſe, I ſay vntounto you, there is ioy in the preſence of the Angels of God, for one ſinner that conuerteth. As it cauſeth the Angels of Heauen to reioyce, ſo doth it likewiſe cauſe the Saints vponupon the earth; for when the Iewes heard of the conuerſion of the Gentiles,Acts 11.18. and that the Holy Ghoſt was fallen vponupon them, as vponupon themſelues at the beginning: They held their peace (as the Text ſaith) and glorified God, ſaying; Then hath God alſo to the Gentiles granted repentance vntounto life.
Reaſon.The reaſon is, becauſe God is heereby glorified, and his Church and Kingdome is increaſed and aduanced: Now, as there is nothing that ought to be more grieuous to vsus, then Gods diſhonour, ſo nothing ought to reioyce our hearts more, then to ſee his praiſe ſet forth, and his name magnified.
Ʋſe 1 Firſt then, this may ſerue to reprooue ſuch as enuy and murmure at the conuerſion of their brethren. Thus did the Brother of this Prodigall (as heereafter we ſhall ſee) ſo did the Iewes ſtumble at the conuerſion of the Gentiles,Acts 12.3. & 15.1. who had rather renounce the Goſpell, then to receiue them into a fellowſhip of the ſame faith. Thus doe many peruerſely and maliciouſly repine, at the bringing of their brethren into the eſtate of grace, wherat they ought eſpecially to reioyce.1 Pet. 4.4. Yea farther, they mocke and perſecute them for no other cauſe, but becauſe they hauehave left their ſins, & turned to the Lord. But let theſe know, that ſuch as bee themſelues conuerted, will reioyce at the conuerſion of their brethren, and let me wiſh them to take heed, how they murmure at the mercy of God, ſhewed in the conuerſion of any, for feare they depriue themſelues for euer of it.
Ʋſe 2 Secondly, this ſhould be as a forcible motiue, to make vsus returne vntounto the Lord: Conſider thou ſhalt reioyce both the heart of God and man by thy repentance; the Saints vponupon the earth will reioyce and magnifie Gods name; the Angels in heauen ſhall bee exceeding glad, and praiſe God for thee; yea, the thrice gloririous and bleſſed Trinity will alſo beare their parts in this reioycing. The Father will reioyce, when thou (who art by nature the childe of wrath, and ſlaue of Satan) becommeſt his adopted ſonne and heire of grace. The Sonne alſo will be glad, becauſe by thy repentance, his death and bloud ſhed becomes auailable vntounto thee. The Holy Ghoſt likewiſe ſhall reioyce, becauſe by repentance thy heart is purged, and made a fit temple for himſelfe to dwell in. Oh what a notable ſpurre would this bee to true repentance, if it were well conſidered! Conſider of it thou, who as yet continueſt in a courſe of ſinne, thou ſhalt reioyce the hearts of God, Angels, and Men, if thou wilt repent. And ſurely, if it will bring ioy to them, it will bring farre greater ioy vntounto thy ſelfe in the end. It is thy good that cauſeth them to reioyce; for it concerneth not them ſo much as it concernes thy ſelfe. Turne therefore from thy euill wayes, leaue and forſake thy former courſes, thou ſhalt hauehave no cauſe of griefe for thy ſo doing. The hearts of others thou wilt make glad, but thine owne ſoule ſhall finde the greateſt comfort.
Thirdly, let this ſerue to exhort ſuch as are conuerted, Ʋſe 3 to vſe all good meanes, for the conuerſion of their brethren: Seeke to gaine and winne them to the faith, and if they be gained, reioyce vnfainedly for Gods mercy towards them. Away with that ſame vncircumciſed care of enuy, bee not offended for thy brothers good: but let it cauſe thee to breake forth into a praiſing of the name of God.