scope of the Parable His scope and drift in it is to conuince them of sinne for this their so doing and to bring them to a sight of it and Repentance for it for which end and purpose hee doth vse two Arguments both taken from Gods dealing The first may be thus framed Piscator in loc If God be willing readie to receiue such as become Argu. 1 penitent then you sinne in enuying and murmuring to see them brought to Repentance But God is ready and willing Ergo. The Proposition or first sentence is omitted and taken as graunted The Assumption is prooued and illustrated in the former part of this parable where by the readinesse of the Father to receiue his sonne he sheweth the readinesse of the Lord to receiue penitents The second Argument he vseth is this If God disliketh Argu. 2 and condemneth such as are offended with those who are readie to receiue penitents then you sinne who are offended with me for this cause But God disliketh and condemneth such Ergo The Proposition is omitted The Assumption he cleareth and illustrateth in the latter part of the parable by shewing how the Father reprehendeth his sonne for that his murmuring And thus wee haue seene the scope and intent The vse of this Parable This Parable is of excellent vse to the Church children of God it setteth forth vnto vs our decayed and restored estate our decayed estate through our wilful disobedience and manifold transgressions through our originall corruption and actuall aberration Our restored estate in our conuersion to God by true and vnfained Repentance in a holy life and godly obedience It is full of mysteries and matter of great moment and is by some termed and that worthily the Epitome of the Gospell In a word there is no one bed in the Lords Eden no place of holy Scripture in the whole Bible which yeeldeth more sauourie or comfortable doctrine Parables consist of 2. parts a bodie and a soule Aug. Ser. 70. de temp then this parable doth afford Now as man so Scripture and as all Scripture so parables in speciall consist of two parts a bodie and a soule The external sound of the letter is the body but the true sence and meaning is the soule of it wee will therefore seeke out the sence and meaning and leaue the letter The Fathers and other Interpreters make this the mysticall exposition of this parable The Father is God the two Sonnes are the Scribes and Pharisies who are meant by the elder and Publicanes and Sinners signified by the younger the farre country wherein this prodigall walked is the region of sinne wherein they liued the goods which he wasted were those common gifts and graces which were bestowed on them the Famine be sustained was the want of that bread of eternall life whereof they were depriued the Citizen he cleaued to was the Prince of darknesse who rules in the hearts of the children of disobedience the Swine he kept were reprobate and wicked ones with whom they accompanied the huskes which rather burdened then relieued his stomacke were the vanities of this world or rather the traditions and frothy doctrines of the Scribes and Pharisies which rather cloyed then satisfied their hungry soules his returne home was their returne from sinne by repentance by robe ring shoes and calfe are signified the riches of Gods graces whereby he supplyed all their wants the seruants who are willed to fetch these are the Ministers of Gods word who bring his graces to vs the banquet mirth and musicke doth represent that ioy and happinesse which neither eye hath seene eare hath heard neither can the heart of man conceiue of Each of these we shall further proue in their seuerall places In this parable we may consider first an Introduction ver 11. Secondly a Narration from the twelfth verse vnto the end In the Introduction wee haue first the partie propounding He said Secondly the parties propounded A certaine man had two sonnes In the Narration we are to consider first the prodigall his Egresse which is laid downe from the 12. verse to the seauenteenth secondly his Regresse or returne from the 17. verse vnto the end In the first we haue his sinne in the 12. and 13. verses And then the punishment of his sinne in the 14 15. 16. verses His sinne and what it was first before hee had receiued his portion verse 12. and secondly after he had receiued iâ— verse 13. Before he had receiued it and that was double first his greedinesse of it Secondly his impudencie in calling for it both contained in those words Giue me the portion of goods that belongs vnto mee The punishment of this his sinne which was common vpon the whole countrey with him verse 14. And Personall on himselfe wherein wee may obserue first his distresse and that is laid down briefly verse 14. and more largely verse 16. And secondly his shift in this his distresse he went and ioyned himselfe to a Citizen of that countrey ver 15. In the prodigall his Regresse there we haue his repentance ver 17-22 And the successe therof from the 22. verse vnto the end in his repentance consider these three specials first the motiues or occasion thereof which was first in generall a communing with himselfe and calling his wayes to account or secondly a more speciall particular consideration and that of his owne misery I perish with hunger and of his Fathers mercie How many hired seruants of my Fathers haue bread enough verse 15. Secondly we haue his resolution wherein we see what he resolued to doe I will arise and goe and say Father I haue sinned verse 18.19 And thirdly his Practise verse 20.21 wherein consider his worke hee arose and his words which are a confession of his sinne wherein we haue the matter of his confession I haue sinned and secondly the circumstances First to whom viz. to his Father Secondly how and that is first with exaggeration against heauen and in thy sight Secondly with humiliation and am no more worthy to be called thy sonne Thus for his Repentance Now for the successe thereof which is diuers viz. his Fathers good will and his brothers anger and ill will his Fathers good will verse 20.22.23.24 And therein we see first his readines to receiue him verse 20. Secondly the entertainement hee gaue him verse 22.23 And thirdly the reason of it verse 24. His brothers ill will that is laid downe in the 25.26.27 verses with the rest vnto the end where we see first from what it ariseth viz. from the vnderstanding of his fathers loue verse 25-29 Secondly how he doth expresse it viz. by reasoning with and accusing of his Father verse 29.30 And thirdly how it is qualified viz. by his Fathers entreatie of kindnesse verse 28. Secondly by his Fathers reproofe of vnkindnesse verse 31. Thus we see the tree and braunches now to the fruit We might gather many good instructions out of this parable if we
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 them 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 vnder 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 giue 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 haue 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 haue 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 Vse 4 Fourthly and lastly let this teach vs 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 thou 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 onely 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. 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 and slaue vnto the Deuil to be at the command of euerie base lust and to be imployed about the basest scullerie then they haue 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 thou shalt be free indeed So long as thou seruest sinne thou art not freed by him but art still a bond slaue vnto the Deuil 2. Tim. 2.26 being taken captiue by him at his will Vse 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 haue filled his belly with the Huskes By Huskes is generally vnderstood the vanities of this present euill world which can giue 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 elders 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 vnto 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 giue 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 vnto 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 nor the eare filled with hearing heare a wiser then Salomon speake Christ Iesus who is wisedome it selfe Iohn 4.13 Who soeuer drinketh of this water shall thirst againe There is a defect in the water of Iacobs well and so in euery 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 vnto his center no more will our hearts vntill it rest vpon 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 vs ô Lord for thy selfe and our hart is euer vnquiet till it rest in thy selfe A Second Reason may be this because euery thing in this world is transitory now where there is no assurance Reason 2 of perpetuity there is no content Prou. 23.5 therefore not in riches 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 haue must be of like substance vnto 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 haue in his owne possession Eccles 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 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 much like vnto the hungry man of whom the Prophet speaketh who dreameth that he eateth but when he awakes he hath still an empty stomach Or like those vncleane spirits who seeke for rest but finde none Mat. 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 vs 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 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 vnto 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 vpon 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 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 haue none in heauen but him desire none vpon 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. Then this may be the point Doctr. 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. 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 vnto the words of the Prophets that prophecie vnto 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 haue not sent these Prophets yet they run I haue not spoken vnto them yet they prophecied But if they had stood in my counsell and caused my people to heare my words then they should haue 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 the 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 onely but by Gods blessing on the bread Mat. 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 onely his own ordinance and not mans inuentions These may be the reasons Now let vs see what good vses it will afford vnto vs. First this serueth to set forth vnto vs the miserable estate Vse 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 haue 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 haue 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 haue 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 vs therefore pittie them and pray for them that so many of them as belong vnto the Lord may haue their eyes opened to see their misery and that they may haue better food and more solid nourishment for their soules Vse 2 Secondly seeing this is so that mans doctrine is but huskes this may stirre vs vp to thankfulnes seeing God hath beene so good and gracious vnto vs as to giue vs olid and substantiall nutriment neuer was Gods word since the time of the Apostles more plentifully or powerfully taught then now it is amongst vs Oh what cause haue we to be thankfull especially we in this same cittie who haue 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 haue a better relish in our mouths well framd words quirks and trickes are more affected then profitable matter but should the Lord once show vs 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 haue 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 haue this inestimable treasure of the word the value wherof is far aboue all precious pearles the outward blessings that God gaue vnto his people are compared to the ornaments of the body Ezech. 9.10.11 as Bracelets Abilements Rings Chaines and the like but his giuing of his word and statutes vnto them is compared to his marriage with them let vs 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 Vse 3 least any spoyle you through Philosophie and vaine deceit Colos 2.8 after the tradition of men after the rudiments of the world and not after Christ Let vs not be beguiled by false teachers neither let vs 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 onely 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 vs ministers that Vse 4 we teach not the people our owne fond deuises nor feed them with our owne fancies but build vpon the foundation of the Prophets and Apostles Christ Iesus being the chiefe corner stone Mat. 28.20 Ezek. 3.17 Let vs teach therfore what he hath commaunded vs 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