Mercy Magnified, Sermon 9
SERMON IX.
Verſ. 16.
And he would fain have filled his belly with the huskes that the ſwine did eat; and no man gave unto him.
VVE now come to conſider the miſerable iſſue of all his endeavours, and the utter extremity which he was reduced unto, intimated in this verſe, and is conſiderable in two things.
1. The baſe and ſordid ſpirit he was reduced unto, the Citizen ſent him to keep ſwine, but he would fain have made a ſwine of himſelf, and give himſelf leave to be a fellow-comoner with his hogs: Husk, and draff would now have contented him, if he might but have had his belly full of them: And would fain have filled his belly, &c.
2. That even this poor and contemptible ſuccour failed him: No men gave him.
[He would fain] the word ſignifies to covet, to luſt, to long earneſtly for a thing, noting the reachings and deſires of carnal corruption.
[Have filled his belly] i. e. anſwered his deſires, or ſatisfied his wants, or gotten content to his ſoul.
[With the husks] The word ſignifies, the rinds or parings of fruits, the pods of beans, peaſe, &c. with which in thoſe countries they fed their hogs: and afterwards Acorns, and ſuch like courſe things were called by the ſame word: it here intends the things of the world, earthly things, things of this life.
[That the ſwine eat] i. e. Such things as earthly minded men (who are here called ſwine) did feed themſelves withal.
[And no man gave to him] i. e. He failed in all his endeavours, he could find out no way to attain them. Hence;
DOCT. I. The things of this world are but husks.
I know ſome by theſe husks interpret to be meant, the Doctrine of the Scribes and Phariſees, who would perſwade a man to reſt in his own righteouſneſs: but I chuſe the former interpretation; and our Saviour uſeth this mean and opprobrious word, to ſhew us what a low and little eſteem we ought to ſet upon earthly things. Now the things of the world may be called husks.
1. Negatively, not that they are things in themſelves to be contemned undervalued, or in their place and uſe to be deſpiſed. For,
1. They are the creatures of God, and therefore good in their place and uſe for which he appointed them; God made nothing in vain, Gen. 1. ult.
2. They are outward bleſſings and ſo to be acknowledged by theſe that enjoy them; they are called his hid treaſure, Pſal. 17. 14. Yea, ſuch bleſſings as God will call men to an account for, and if he takes them away, it is a puniſhment, Hoſ. 2. 8, 9.
3. They are things by which the people of God are in this life ſuſtained, and comforted, and by the want whereof they are afflicted: They were made for the ſupply of their bodies, and when God chaſteneth his Children, he ſometimes takes them away, 2 Sam. 24. 13.
4. They are ſuch things as we are to pray for in their place, and to deprecate the want of them, Mat. 6. 11. But,
1. They are husks when they are propounded to the ſoul as its adequate object: They are not food for ſouls, they cannot give ſatisfaction nor refreſhment to the ſpiritual part of man; they are neither ſutable nor ſufficient for that, Mat. 16. 26.
2. They are husks; i. e. they are the object of low, mean, and vile ſpirits, they are only carnal and ſenſual appetites, that place their contentment in them; the baſeſt ſpirited men are they that do moſt prize and purſue them.
3. They are husks, i. e. a truly illuminated, and ſavingly informed mind puts a low and inconſiderable account upon them, in compariſon of thoſe better things which the ſoul finds in Jeſus Chriſt: and they plainly diſcover themſelves in all theſe reſpects to be but husks.
1. Becauſe they are not fitted to the ſoul of man; they are too mean for it: that is a ſpirit, but theſe are carnal things, that is a durable ſubſtance, but theſe are things that periſh in the uſing, Col. 22. 22.
2. Becauſe they are unſatisfying: The ſoul of man is of a large reach, and the deſire of it aſpire after more and greater things than this lower world comprizeth in it; many men complain of too much of the world: i. e. Of the cares, and burthens, and perplexities that it brings upon them; but no man was ever yet ſatisfied with it: They are poor empty things, Pro. 21. 5.
USE, 1. Hence ſee their folly, who ſpend their whole time about the world, and the things of it: They ſpend their mony for that which is not bread, Iſa. 55. 2. Is it not an horrible debaſing of a man's nature, to aſpire no higher, nor ſeek for any thing better, than that which can neither ſute nor ſatisfie him? To gather husks, and more eſpecially, ſuch as, enjoying the Goſpel, have a better trade opened to them? Such before whom the way is preſented in which they might come to inherit ſubſtance? And what are ſuch as are full fraught with the things of the world? ſhall we count them rich and happy? I pray what is a Ship-load, or a Ware-houſe full of husks worth? True grace, though it makes but a little ſhow, is a Jewel more worth than a whole world of ſuch pittiful lumber.
USE, 2. Let it then awaken us all to lay out our time, ſtrength, and care about better things; be not content with this world: If theſe things are not better than husks, leave them to ſwine, if you are men, ſeek mans meat. Conſider,
1. There are better things: There is a better happineſs to be had from God in Chriſt, tendered to you in the Goſpel, than all you can hope for in the world, Pſal. 144. ult. Happy is that People, whoſe God is the Lord.
2. We are commanded to make theſe better things the object of our purſuit, Joh. 6. 27. Labour not for the meat that periſheth, but for that which endureth to everlaſting life. Hence there is hope that we may obtain it, if wediligently ſeek it.
3. Ere long there will be no husks: The things of this world will certainly fail in a very little time, and then woe will be to him that hath nothing better to truſt to; diſtreſs and anguiſh muſt need ſieze upon him; he only is a wiſe man that now takes care to be provided againſt theſe things fail, Luk. 15. 9.
DOCT. II. Natural man would fain find content and ſatisfaction in theſe mean things of the World.
The young man, if he could have had his fill of husks, would have thought himſelf happy. It is an hard matter to perſwade a blind ſinner that his miſery is any where elſe to be repaired, his great longings are to be filled with husks, to have his deſires anſwered in the things below. This is evident,
1. From the reſtleſs endeavours which natural men uſe for the obtaining of the things of this life: That which a mans utmoſt deſires and endeavours are laid out about, that is that which he builds his hopes upon, and ſuch is the world to the men of the world: All mens projects, aims and endeavours run this way, their heads are alwayes roling, their hands and feet alwayes moving to this; for this it is they riſe up early, ſit up late, wear themſelves out in reſtleſs labour, that they may graſp in as much as they can of theſe things; yea, the Pſalmiſt undertakes to tell us what are their inward thoughts, Pſal. 94. 11. Their inwards thought is that their houſes ſhall continue for ever.
2. From the confidence which worldly men place in their enjoyment of the things of the world: If once they proſper, they preſently grow high, and proud, and ſelf-conceited, though formerly they carried themſelves low and humble: yea, now they begin to be become regardleſs of convictions, and too good for reproofs; yea, they are ſtrongly confident, and preſumptuouſly take up their reſt here: They are upon this account called their ſtrong City, Pro. 18. 11.
3. From the miſerable complaint which they make when they loſe theſe things: they are preſently undone, their gods are taken from them, their hopes vaniſh, and they begin to deſpair; they now think all joy is departed, and they muſt never expect to ſee good day more; their bladders are prickt, and now they ſink: And did not men lean their weight upon thoſe things, they would not ſo anxiouſſy perplex their ſouls at the loſs of them.
Reaſon. 1. From the ſenſuality which poſſeſſeth the heart of every natural man: Man i become a ſlave to his ſenſe, whence it comes to paſs that he is perſwaded to judge theſe thing to be moſt ſutable for him: ſin having thrown all out of order; ſenſe is now gotten above reaſon; hence, as ſwine run after husks, becauſe they ſute their nature, and are proper for their kind, ſo natural men find and taſte a ſenſitive ſweetneſs in the things of the world, and that makes them to ſay, Happy is the People that is in ſuch a caſe. Pſal. 144, ult.
Reaſ. 2. From the natural ignorance which there is in unregenerate men of better things: Man by ſin hath loſt the knowledge and apprehenſion of ſpiritual and heavenly things, he underſtands not what they mean, 1 Cor. 2. 14. The natural man receiveth not (i. e. into his underſtanding) the things of the ſpirit of God. The higheſt reach of his underſtanding is to find and apprehend ſome ſeeming outward repaſt in the comforts and conveniencies of this world, and hence he aſpires no higher. As a beaſt is not acquainted with the excellency of a rational life, and hence he accounts his own the beſt, looks after no better: Now every man is become brutiſh, as the Scripture informs us.
Reaſ. 3. From the deluſion of Satan and the World, who promiſe to vain man more from the enjoyment of theſe things, than ever they can perform for him; and the credulous ſoul is ready to believe them, and the rather, becauſe theſe things are ſeen, whereas ſpiritual things are not ſeen: Satan preſents the world in a fine and fair dreſs, and the heart of man is eaſily deluded; he thinks it to be all out as good as it looks for, and ſo his affections are ſtollen away, Iſa. 44. 20.
USE, 1. Hence wonder not to ſee the men of the world carried out ſo inſtantly, and with ſuch eagerneſs in purſuit of the things of this life: their poor, hungry, ſtarving ſouls want ſupply, and they hope to fill their bellies with theſe things; they are their happineſs: could we but ſee the inſide of the greedy worldling, and know what conceptions he entertains himſelf withall, how he promiſeth himſelf all peace, comfot, content and felicity in the creature, (our ſaviour characterizeth him to the life, in, Luk. 12. 17, 18, 19.) We would no more wonder at his violence, his eager and immoderate purſuit after them, every man loveth life, is …oth to periſh, and is therefore (in diſtreſs) ready to ſay, who ſhall ſhew me good, and now through his own miſtake, encreaſed by the devils deluſion, and the worlds flatteries, he conceives that he hath found it: Oh! thinks he, could I but have my belly full of theſe husks, I ſhould be well of it: he envyes the very ſwine their draffe, and could he but be quartered with them, he would deſire no more.
USE, 2. Here we are informed that an eager, reſolute, and inſatiable purſuit after the things of this world, is an argument of an unregenerate man; or an evidence of one that is not as yet truly converted unto God. It is clear and undeniable, that a mans chief good is his higheſt purſuit; and hence if he makes thoſe things his utmoſt reach, it is a proof that he never knew better, and that is the very reaſon why he is ſo violent after them: Wonder not then that covetouſneſs is ſo often in Scripture branded with the odious name of Idolatry; it being a reſolved and not to be queſtioned Truth, that the World is the covetous mans God.
USE, 3. Let this conſideration be an incentive and ſtrong perſwaſive to the people of God, to ſtir them up to the more eagerneſs in purſuit after heaven and heavenly things, and to look for your ſouls ſatisfaction in them: When you ſee the men of the world ſo eager and buſie in ſeeking to load themſelves with thick clay, how ſhould it fill you with an holy emulation, and excite you with utmoſt endeavour to labour to outſtrip them in this more profitable purſuit? And it may encourage you to be as diligent as; yea more ſollicitous than they, to conſider.
1. That they labour for the things that periſh, but you are an enduring ſubſtance: When they have gotten it (if ever they do get the World) it ſoon vaniſheth away again; but what you have in your eye and aim, is a treaſure that endures, and never will wax old or go to decay: With this argument the Apoſtle ſtirrs up his Corinthians, 1 Cor. 9. 25. They do it to obtain a corruptible Crown, but we are incorruptible.
2. They ſeek that which ſhall never fill their bellies, never give them ſatisfaction: Their eye is never ſatisfied with ſeeing, &c. But God hath promiſed you to ſatisfie your moſt enlarged deſires, Pſal. 81. 9. Open thy mouth wide, and I will fill it. He hath told you that he will give you durable riches and righteouſneſs, you ſhall be abundantly ſatisfied and filled: This is the way to enjoy abundance, to inherit ſubſtance; your labour ſhall never be loſt, nor ſhall you ever ſee cauſe to repent of your care and pains, when you ſhall find, not your hands full of husks which ſatisfie not, but your ſouls repleniſhed with grace and glory.
DOCT. III. Wicked men are meer ſwine.
It is certain that our Saviour by this term aims at theſe, and indeed they are very much alike, for,
1. Swine love to live upon husks and draff: The courſeſt and meaneſt things beſt content them: Thus, give a natural man the things of this world, and let who likes it take heaven, hence it's ſaid, their names are written in the earth, Jer. 17. 13. they aſpire no higher; how like a hog did he expreſs himſelf, that proteſted he would not change his part in Paris for a part in Paradiſe?
2. They are moſt unprofitable as long as they live, they do no good all their life time, they cloath us not as the Sheep, nor labour for us as the Ox, &c. but are a meer charge without ſervice: and as little good do ungodly men whiles they live in the world, Rom. 3. 12. They are altogether become unprofitable. They bring God no honour, but diſhonour him all their dayes, only, as ſwine when they are dead are for our ſervice, ſo when wicked men dye God will get Glory upon them in the eternal triumphs of Divine revenge.
3. They are a very miſchievous creature, they are alwayes doing damage, except carefully lookt after; rooting up the ground, and breaking into the Corn, &c. Such are the wayes of them that know not God, they are ever provoking him, diſhonouring his Name, and doing miſchief to his People, Pſal. 58. 3, 4.
4. They are a naſty, brutiſh, filthy, lothſome creature, alwayes wallowing in the mire defiling themſelves, and polluting of all that comes near them, if you ſhould waſh them clean they will preſently fall to wallowing in the next ſlough they meet withal: And ſuch is the whole life of wicked men, a meer pollution, they are alwayes defiling themſelves with unclean luſts, wallowing in the mire of ſin, and never content but when they are entertaining themſelves with filthineſs: hence called corrupt and abominable, Pſal. 14. 1, 3.
USE. Let this humble every unregenerate man: Are you out of Chriſt? you here ſee, that though you think your ſelves of worth and excellency, perſons of merit and account, yet it is a vile account which Jeſus Chriſt ſets upon you; how long and baſe you are in his eyes: and let it teach all thoſe who deſire to paſs a right judgement on perſons and things, not overmuch to admire, or ſet too high an eſteem upon thoſe that are out of Chriſt: It cannot be leſs than the baſeſt Idolatry, to worſhip and adore a naſty filthy ſwine.
DOCT. IV. God many times, when he intends a Soul true good, withholds from him the thing of this world, though he long for, and lay o… after them never ſo earneſtly.
Men labour hard, take a great deal of pains, weary themſelves in purſuit, and think why may not they obtain it as well as others? their opportunities are as fair, their underſtandings as pregnant, their endeavours as prudent and diligent, and ſtill there is an unſeen obſtacle, a remora that is put to their endeavours, that they proſper not: That this is of God, the Prophet tells us, Hab. 2. 13. and he oftentimes makes it to be thus in order to their converſion and beſt good. And the reaſon why God takes this courſe is,
1. From the natural tendency which there is in outward proſperity to hinder a ſinners converſion: for it is an occaſion of making him proud, ſelf-conceited, deaf to counſel, Jer. 22. 21. I ſpake to thee in thy proſperity, and thou wouldest not hear. When men are ſetled upon the world and their hearts are at eaſe, they. like not to be diſturbed.
2. Becauſe the natural man will never go to God as long as he hath any hopes elſe-where: if he can but have his belly full of husks, he cares for ſeeking no farther; he muſt therefore be taken off from every thing here, before he comes to reſt upon Chriſt, who is the only foundation of true reſt.
USE. 1. To teach us not to interpret God's providence in the worſt ſenſe: Do not be too ready to conclude that he hates you when he ſtrips you of all, but obſerve the iſſue; be not angry if he hides all created good from you, that he may make way throughly to reveal all his own increated excellencies to your ſouls; for know it, this is the beſt love of God you are capable of.
USE, 2: To adviſe ſuch as are ceduced to the utmoſt ſtraits what to do; i: e: betake your ſelves to God: Can you not get your bellies full of huskes? are your enterpriſes defeated in the world, let that ſtir you up to think where there is bread to be had: It may be you have no husks to feed on, or if you have yet they give you no ſatisfaction: Let this put you upon it to enquire for that which is better, ſomething which you may have to live upon in the famine, that when the men of the world, for all its draff, muſt famiſh and ſtarve, you may have that bread to live upon which endures to eternal life.