A certaine man had two Sonnes .

NOw to enter into the Parable , This man in the Parable representeth God . in it we haue three persons introduced with three seuerall actions . The Prodigall childe sinning , & repenting his father pitying , & pardoning him , his elder brother grudging and mumuring . We haue first then to see who is meant by this man , & his two sons . This man in the Parable ●●esents God the Father of our Lord Iesus , and our Father in him , We must beware that wee diminish not the maiesty of GOD in our thoughts , to thinke him like man . where we must bee ware to assigne vnto God with the Anthropomorphits and Papists , any visible shape , though hee demitte himselfe to our capacity , and shadow himselfe like vnto vs : let vs not diminish in our hearts the glorie of his maiesty , as to fashion him in our imagination to be like vnto vs . For God is no● as man . Eies , & eares , ielousie , anger , and repentance are ascribed vnto him . But hee hath not carnall eies , nor eares , to see and heare , as man doth . If he hath with such wonderfull wisdome made some of his cretures that they are , Macar . h●m. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomprehensible to man , H●m. 12. yea the very soule of man whereby he knoweth all other things , yet knoweth not its owne selfe in many things , how shall we know him that made it , or conceiue of him as he is , he beeing in himselfe infinite , in regard of his creatures incomprehensible , in regard of place , incircumscriptible , in regard of time euerlasting , and shall wee then imagine him to be like one of vs .

The reason why he figures himselfe like a man But why then will you say , is hee called a man ? doubtlesse for our comfort and instruction , because we cannot conceiue of his maiestie as hee is , hee speakes to vs of himselfe as we are , insinuating his loue towards vs . Among all creatures none more familiar to a man then a man , and among all men none more kindlie and louing then a father ; therfore when the Lord will signifie his loue , he shadowes himselfe vnto vs like a man , and such a man as is our father . And this is for our instruction , as oft as the Lord expresse● himselfe vnder the name of a man , it is not because he is so indeed , but because it is needfull for vs that so his maiesty should be expressed . Looke then what goodnesse God hath created in man , Euery good and excellent thing in man is a witnesse of the incomparable goodnesse and excellency of God and then goe vp , and consider by it what a good creatour is hee that made him . Hath man an eie to see , and an eare to heare ; can man being an earthly father haue compassion on his children and prouide good things for them . Then let vs gather with the Psalmist , Psal. 94. Vnderstundye vnwise , hee that made the eye , doth he not see , or hee that planted the eare doth hee not heare : and againe with our Sauiour , Mat. 7.11 If ye which are euill can giue to your children good gifts : Atheists are iniurious to the Lord , for they doe not thinke him so good as themselus how much more shall your Father which is in heauen giue good things to them that aske him . But here is the fault , that as Anthropomorphites ascribe vnto God such a shape as themselues haue . So Atheists do abase his maiesty so farre , as to thinke hee is not so good as they are , he hath not such knowledge and power as a man hath , other deny his prouidence , and saie hee hath eies and seeth not , they deny his mercy , and distrust that hee will shew kindnesse , and compassion to his owne , But makes him like an Idol of of the nations that hath eies and sees not . Psal. 115. they deny his iustice , whiles as they thinke hee will not punish transgressors , and so setting his maiestie lesse then one of them selues , they make him in their mind like the Idols of the Nations , that haue eies and see not , eares and heare not , hands and worke not , feet that walke not , and in a word , such a one as can neither doe good nor euill : but their wickednesse shall reprooue them , and they shall finde the contrarie by miserable experience in the end . Thus haue wee seene for what cause it is that the Lord expresseth himselfe vnto vs by the similitude of a man .

Many waies hath God honoured the nature of man :

How god hath honoured mans nature , appeares

1 In creation

First , in our creation that when hee made man hee beautifieth him with his image .

2 In redemption .

3 In the word .

Next in our redemption , wherein hee sheweth himselfe so enamoured with the loue of man , as to marry our nature with his owne in the person of his Sonne Christ Iesus . And thirdly , in his word , that when hee speakes of himselfe he borrowes comparisons from man to expresse himself ; once he made man to his own similitude , but often describes himselfe according to mans similitude Plerunque a corporibus hominum in se similitudinem trahit Deus , And this serues , Gregor. mor. l. 32. shortly to make man ashamed , who spares not to dishonour his owne nature , Rom. 6. giuing the members of his body as weapons of vnrighteousnesse to sinne , subiecting to Satans slauery that nature , which God hath so highly honoured aboue the nature of Angels , and all other creatures whatsouer .

Had two sonnes .

The two sonnes in this Parable represent , not Iewes and Gentiles . Hauing seene who is meant by this father in the parable , we come now to see who are his two sons . By the younger some vnderstand the Gentiles , and by the elder the Iewes . It is true indeede they are our elder brethren , and were in the couenant before vs , and shall againe returne vnto it , we haue to pitie them and pray to God for them that hee would take the vaile from their eies , 2. Car. 3. and bring them home againe , Ioh. 10.16 that there may be one Sheepeheard , and one sheepefold . But they cannot bee figured heere by this eldest sonne , because they haue forsaken their fathers familie , and are now strangers from the tents of Sem. Nether yet Angels and men . Others againe by these two sonnes vnderstand elect angels and men , it is true also that they triumphant in heauen are our elder brethren called therfore by the Apostle The congregation of the first borne . Heb. 12. Like as they againe call the Church militant on earth their little sister . Cant. 8.8 . But by this elder brother they cannot bee represented , for they murmur no● at any compassion shewed vs , or louing intertainement made to vs by our heauenly father , they grudge not , Nor yet Pharisees and Publicanes . but rather reioyce at the conuersion of a sinner . There are yet the third who by this elder brother vnderstand pharisees & iustiti●rs , by the younger publicans and sinners . Truth it is the Pharisees grudging at Christ for his familiaritie with Publicans gaue him occasion to vtter this parable , and by it also hee conuinces them . But the doctrine herein deliuered extendeth further , as now we shall heare .

These two sonnes then represent two sortes of Gods children in the militant Church : But the two Sons represent sorts of Gods children vpon earth . some not only chosen but effectually called by grace , and these are figurate by the elder sonne , some chosen , but yet not called nor renewed by grace , and these are figurate by the younger sonne . The ●lder sonne represents such as are chosen & called . The first sort of these will not go from their father , they resolue to abide in his house , and are willingly content to liue vnder their fathers gouernment & correction , their desire is with Dauid , Psal. 27. One thing haue I desired of● the Lord , and I still require it , that I may dwell all my daies in his house , to behold his beauty .

Their resolution is with Iosua , Iosh. 24.17 . Though all the world should forsake the Lord , I will worship him . And their protestation is with Peter , Ioh. 6.68 . whither shall we go from thee , thou hast the words of eternall life . I haue not said that these sort of men sinne not , if they fall , they fall in their Fathers floore , whose mercifull hand raiseth them vp again , but it is farre from them to professe a departure from him , & for such as these are in the Church we giu● thankes to God .

The yoner son rep●esents such as a●e chosen , but not yet called . As to the other represented by the younger sonne , they are Gods children in regard of election , but not yet called , no● sanctified by grace . These in their ignorance care not to shake of the yoke and discipline of their Father , they will not abide with him , as they promised in baptisme to be ruled by him , and liue vnder his commandement ; but they will doe their owne will , walking after the lyberty of their owne lusts with the wicked in the way of reprobation , their heauenly father suffering them with long patience to prooue their owne weakenesse , These are disobedient chilchildren till they be called . that his mercy may bee the more manifest towards them , when by his effectuall grace he cals them out of this snare of the deuill , as heere at length he did to this Prodigal child . And these in the Church whom all men may see like vnto this yonger sonne in departing from God : wee pray the Lord they may also be like him in returning : but alas , wee● haue many like the one , few like the other . For which we may complaine with Augustine . Aug. In occulto est vnde gaudeam , in publico vnde torquear . The matter of our ioy in such as cleaue vnto the Lord for the most part is hidden in secret : but the matter of our griefe in such as depart from him is publike and manifest . Alwaies sure it is that they that liue most licentiously , if they be the elect children of God , shall once ere they die bee effectually called by grace , and so renewed and made obedient children vnto their heauenly father . This learneth vs to looke with pity to men in their sin , it may be they are our brethren in regard of election .

And this should learne vs compassion towards men in their sins , for thou knowest not , whether , if or not in Gods secret counsell he be an elect child of God , thy brother and an heire of grace with thee , who in regard of his present euil conuersation , liues as an enemy and a stranger from grace . Ananias feared Saint Paul , Act. 9.13.17 . as an aduersarie , whom shortly after , he fauoured and embraced as a brother ; and many such no doubt there are in the Church , concerning whom the commandement is giuen . 2. Tim. 15. Instruct with meekenesse them which are contrary minded , waiting if at any time God will bring them out of the snare of the Deuill .

And the younger :

Wee haue first to consider this Parable according to the letter : This Parable being first considered according to the letter , teacheth vs . for it is certaine that our Sauiour borrowes no similitude from that which is not . Parabola enim de nullo non conuenit . It will let vs see that often times good and godly fathers haue wicked & vngratious children . That good fathers oftentimes haue euill children . Esa. 1. Seeing God who is the Father o● vs all , complaines o● it . I haue nourished an● brought vp children , bu● they haue rebelled agains● me . It becomes other fathers to beare this crosse the more patiently .

And all to declare that grace is Gods free gift & comes not by nature . Neither is it without cause , that oftentime● so it fals out , for if wise and godly fathers had alwaies wise and godly children , i● might bee thought grace were heritable flowing from nature not giuen of God from aboue ; but we see the contrary , as circumcised parents begate vncircumcised children , so regenerate fathers , vnregenerate children . Adam hath a Cain , Noah a Cham , Abram an Ismael , Isaack an Esau , Ezechiah a Manasse . For godly fathers beget natural children not out of new grace but out of old nature The reason heereof is , that the goodnesse which is in man , he hath it not by nature , but by grace of regeneration and in begetting children according to nature , he communicats to them that which he hath of nature , not that which he hath aboue nature by grace . Homo liberos gignit ex carne vetusta , Aug. cont. Pelag. lib. 2. ca. 9. & peccatrice non ex spiritu , quocircamini me mirum , si iustus iustos non gignat , sicut peccator peccatorem . A man begetteth children of sinfull flesh , not of the spirit . No maruel therefore that a righteous man begette not righteous children , as a sinneful man begetteth sinners . The Graines of wheat which are sowen in the earth purged from all their superfluities , hauing neither stalke , nor eares , nor chaffe , This is cleared by similitudes . Aug. cont. In●ian . lib. 6. cap. 6. yet grow vp againe with them all , Quia purgatio illa , non natura contigit granis , sed hominum arte . Because that purgatiof the corne is not made by nature , but by the arte of man . Cum autem frumenta non nascantur ab his principijs artis , & industria , sed naturae , necesse est vt nascentia sequantur non rationem humanae industriae , sed naturae . Therefore is it they grow vp not such as the art and industry of man hath made them , but such as they are by n●ture . Et sicut gignitur ex oleastri semine oleaster , August . de nuptijs & concupis . lib. 2. c. 19 & ex oleae semine non nisi oleaster , Cum inter oleastrum & oleam plurimum distet , ita & de carne peccatoris , & de carne iusti vtrinque peccator , quam vis inter peccatorem & iustum multum distet . And as the seed of the wilde Oliue bringeth out a wilde oliue , and the seede of the oliue brings out also a wilde oliue : albeit betweene the oliue and the wilde oliue in themselues there is a great difference : No matter of gloriation in flesh . euen so out of the flesh , both of iust men and sinners , sinners are begotten , albeit in themselues great difference bee betweene the righteous and the sinner . That all matter of gloriation may be taken from flesh , and he who glories may glorie in the Lord , boast as thou wilt of the priuiledges of nature , they are but the matter of thy mourning . Comfort canst thou haue none , but in that which grace hath giuen thee aboue nature .

Parents should take heed that in their own default children bee not crosses vnto them 1. Sam. 3.13 . Onely let parents take heede that in their owne default their children become not crosses vnto them . Iustly was Adonijah a scourge to Dauid in his olde daies , because he would not displease him from his youth . 1. King . 1.6 And Ophni and Phinees a crosse to their father Eli , because he suffered them to run into a slander . A threefold dutie therefore , A threefold dutie parents owe to their children . should fathers discharge to their children ; first , by a godly life giue them good example , 1 First , to giue them good example . doe not that which thou wouldest not wish thy children to follow ; it is an euill great enough that thou hast deriued sin vnto them by propagation , let them not also draw it from thee by imitation . Secondly , haue a care of their education , Ephes. 6.4 . to bring them vp in the information of the Lord . Foolishnesse is bound in the heart of a childe , Pro. 22.15 but the rod of correction driues it away . 2. Secondly to haue a care of their education . Nazian. orat. 48. in Iulian. Nazian records , that the Lacedaemonians learned their children to excell in fortitude , and tollerance of sorrowes by frequent beating them . Licurgus taught the Spartans what power was in good education . When of two dogs procreat of the same parents by his paines he made the one a hound for the fields , the other , not so trained vp , remaining but a curre for the kitchin . And Socrates was wont to say that many children , for want of good education were like vnto couragious horses , st who for lacke of gouernment become no better then Asses . It is a shame for Christians to come behinde Ethnickes in this duty . And yet that education will not alway doe it is euident in Isaac and Ismael , both brought vp in the house of Abram ; yea in Iacob and Esau both gotten of one father borne of one mother , that lay together in one belly , their education was alike , their dispotition vnlike . Thirdly , to be instant in praier to God for them . Therfore besides the ordinary meanes of information and correction , the last duty fathers ought to their children is earnest praier vnto God for them : euen as Iob euery morning sacrifised for his children , that GOD would frame their hearts to his holy loue and obedience , that the corruption of nature which in the first generation they communicate to their children , may be taken away , and they by the grace of regeneration sanctified and renewed vnto his holy image .

Hauing noted these things in the parable , Children in grieuing their Parents prepare griefes for themselues . according to the letter in the point of the father : two things also occurre to bee marked in the part of the sonne : first , his vile ingratitude to his Father , that vpon no necessity , onely to the end he might follow his owne will and enioy the perishing pleasures of his sinfull lusts , he forsakes him . And that all children may learne to flee this fault : let them marke that because this young man became a crosse to his father , he becoms at length a crosse also to himself . Children cannot requite the good they haue of their parents .

It is the first dutie of godlinesse in children ( said Cyrill ) to be thankfull to their parents , to wait vpon them , serue them , confort them , especially in their old age , Quamvis enim illis plurima eiusmodirediderimus , rursus tamen eos generare non possumus , for albeit in some things we may be able to requite them , Cyrill . ●at. 7. as Ioseph being fed 17. yers by his father Iacob in Canaan fed his father againe other 17. yeres in Aegypt ; Gen ▪ 47. yet are we neuer able to beget them againe , Nazian. ad Vitalianum filios suos auersantem . Ab illis primam viuendi causam accepimus , adeo vt parentes velut dij quidam sint , hoc est liberis vice Dei , hos Deus increatus & immortalis , nobis creratos & mortales deos dedit , vt homines honore afficeret . For parents are as little Gods vnto their children . For vnder God we haue our being of them , he who is the father immortall and increated , for the honouring of mankind hath communicated his name to mortall and created creatures , to make them also fathers and begetters of others , thus are they to their children like little gods , or in God his steed , which as it should waken in fathers a care to be answerable to there name and place , in wise and louing dealing with their children ; so warnes it children of that loue , thankefulnesse and obedience , they ought euery way vnto their parents .

But such is the iniquitie of this age , The vnrighteous dealing of Children with their parents in this age . that many parents would willingly bee content to forgo all the good they may haue by their children , vpon condition they were quit of their euil . This prodigall child failed in omission of his duty , his fault was in the desertion of his father , we heare not that other waies he did him any euill , or was vnreuerent toward him either in word or deed , like vnnaturall children now , who are not ashamed to be mockers , cursers , and oppressors of their parents . A fearefull impietie , a beastly stupiditie , doubtlesse a forerunner of great wrath to fall vpon these , who fall into such sins . There was infirmities in Noah , when C ham mocked his wickednesse , but did he not for that incurre the curse ? and thinkest thou that the faults of thy parents shall excuse thine vnnaturall contempt of them ? The fearful punishment of vndutifull children to their parents . Wilt thou look into the law , thou shalt see an heauy penaltie laid on euery iniurie , that either by word or deed thou dost to thy father . Ex● . 21.17 He that curseth his father or his mother shall die the death . Eu. 21.15 He that smiteth his father or his mother shall die the death . Yee shall feare euery man his father and his mother . Leu. 19.3 If any man haue a sonne which is stubborne and disobedient , who will not hearken to the voice of his father , nor the voice of his mother , Deut. 21.18 . &c. Then all the men of the citie shal stone him with stones vnto death . De. 27.16 Cursed be he that curseth his father , or his mother . Pro. 30. 17. The eie that mocketh his father , & despiseth the instruction of his mother , let the rauens of the valley picke it out , and the young Eagles eat it .

And if we shal come downe lower to looke into nature , we shall finde this vile ingratitude condemned by her decree also , Filius cum patre quoquo modo ne expostulet , Nazian. senten . Natures decree , condemns such impiety . cum hoc lex interdicat , tum ante leges ipsa natura . Let not a sonne any manner of way contend with his father , seeing this is forbidden by the Law , and by nature it selfe , before any Law was giuen , The young Ciconia ( supposed by some to be the Storke ) which lappeth her wings about her parents when thorow age they become naked , spoiled of their owne feathers , feedes them , and carries them from place to place vpon their winges ; may condemne , Basil. hex . hom 8. said Basil , the barbarous inhumanity of vnnaturall children , who eithe● will forsake their parents in time of age , or then abide with them onely to oppresse them , pulling from them their feathers , that is , the meanes of their life , to make vp themselues , these are not men , but beastly creatures like Lions , Hom 9. and vipers which are borne to the destruction of their parents . Let these bee out of doubt , that with the same measure it shall bee measured againe vnto them , if a worse doe not ouertake them .

The other thing to be marked heere is , Why this sonne is called the younger sonne . that this childe who here casts off his fathers yoke is called the younger . Doth learne vs that as Satan hath his tentations for euery age : So the age whereupon hee workes most busilie , and preuailes most mightily is youth . Satan hath tentations meet for euery age of man . The affections then being strongest , are impatient of correction , they will not submit their shoulders to the yoke of God , Ier. 2.24 but like wilde shee Asses they snuffe vp the winde , and despise the hunter . Therefore said Nazian. Nazien , orat. 46 in Ecclesiast. Amb. li. de viduis . Inuentutis assecla est stultitia , as a Page followes his master : so folly followes youth . Vicina lapsibus est adolescentia . It is the age whereunto men are neerest and most ready to fall . In the Lawe God required vnto himselfe the first fruits , Leu. 2.14 . Wheate beaten out of the greene eares , to signifie , that God will be serued with the first fruits of our green and flourishing age : Youth should be consecrat vnto God but alas , men remember not how far they dishonour the Lord , when their yong and lusty yeres they will giue vnto Sathan , promising their old , whithered and decrepit age , as good enough to serue the Lord . Such iniquity many times is repaied with a proportionable plague , that because they will not giue there young yeares vnto the Lord , he will not accept the seruice of their old age , but cuts them away , ( yea , which is most fearefull in their sinnes ) and lets them neuer come to the honour of a hoarie head .

Sometimes it falles out that yonger men are the Nazarites of God , A great blessing when younger ones are Gods Nazarites . Amos 2. Lam. 3.27 and a great blessing where so it is ; for it is good for a man to beare the yoke in his youth . Then may a man see youth beautified with great graces , with Chastity like Iosephs , with temperance like that of Daniel , who was not delighted with the Kings delicates , with ripe vnderstanding , and knowledge ( a rare grace in young yeares ) like Samuel or Salomon ; But alas , how small is the number of Gods Nazarits , purer then the snow , Sam. 4.7 . whiter then the milke , who separate themselues from all filthynesse of the flesh and spirit , 2. Cor. 7.1 . that they may adhere vnto the Lord in regard of these whom iustly I may call Satans Nazarites , But many of them may bee iustly termed Satans Nazarites . who deuiding themselues from God doe in most execrable maner deuote themselues to Satan by drunkennesse , harlatry , and deboshing in all kind of impietie .

Now , Somtime also aged men in yeares are found young in manners . as these lusts of the flesh are noy some in youth , so also in old age , it is a double sin and shame both , wher men with grouth in yeres , haue made no grouth in knowledge and godlinesse , be what they will in regard of their yeares , if they be not Morum grādaeuitate maturi , aged in manners , Gregor , Mor. li 19 Philo. Bern. in Can. ser. 44. they are , Longaeui pueri , they are but old children , in aquibus nullus succus virilis sapientiae , maturitatis & forti●udinis , in whom there is no sappe of manly wisdome , maturity , nor strength . Athan. in ep. ad Tim. Carnalibus desiderijs etiam senex ad inuentlem redit aetatem , for by carnall desires an aged man shews himselfe to be but foolish and yong , such were these elder men that first vainely tempted Susa●● to sin , and then wrongfully accused her , Ignat. ad Magnesianos . Ca. niciem vanam habentes , let such aged men know that in this Parable , they are also figured by the yonger sonne , These are worse then this yong for●ome childe and much more miserable then he , that where he in his younger yeres returned to the Lord , they in their old daies are yet vnder the seruitude of sinne , carying in a weak and impotent body , strong affections wickedly inclined vnto euill , wherein if they dye as they were borne , and ly downe in the graue , their bones being full of the sinnes of their youth , Iob 20.11 . It had beene better for them they had neuer been born .

But now leauing the letter , The pararable considered according to the sense , le ts vs see our manifold faults , whereunto man by nature is subject Ephes. 2. we come to search the sense of the Parable . This Prodigal childe is proposed to vs as a type of all the Children of disobedience , that in him we may see what are the sins by which a man deuides himself from God , and drawes vpon himselfe perdition vnlesse he returne againe by vnfained repentance .

First , I Ignorance of God maketh a man to dissteeme of God . then in that he is called a young man , there is noted in him want of knowledge and experience as the ground and fountaine of all his folly , he knew not as yet what his father was worth vnto him . And therefore hee is not afraid to forsake him . This is to teach vs that none forsakes the LORD , but such as doe knowe him not , and vnderstands not that in so doing , they forsake their owne mercy . Ionas 2.8 . My people perisheth for want of knowledge , saith the Lord : and againe , they are a nation void of counsell , neither is their any vnderstanding in them . Deut. 32. 28.29 . Oh that they were wise , then they should vnderstand this , they would consider their later end . And our Sauiour when hee came neere Ierusalem , wept for it , and said , Luk. 19. 42. Oh if thou hadst knowne , at the least in this thy day these things which belong to thy peace . All these complaints make cleere vnto vs that it is only the ignorance of God which makes men to despise him & cast of his yoke . No otherwise than beasts disesteem of most pretious things , because they know them not . As beasts that know not the valew of pearles care not to trample them vnder their feet , or as young children laugh at the death of their parents , because they know not for the present , what they loose thereby , but afterward remember it with griefe , so blinded man without remorse runnes away from God , not knowing what hee lost by departing from the Lord , for hee is light , and they goe into vtter darkenesse that goe from him : he is life , and they are but dead who abide not in fellowship with him . Ps. 73.27 . For lo , they that withdraw themselues from thee shall perish , thou destroiest all them that goe a whoring from thee . Gen. 3.7 . But afterward , When their eies are opened , they shall know that they are naked , and that it was an euill and a bitter thing that they did forsake the Lord . Ier. 2.9 . But such as haue felt the sweetnesse of the Lord , and Tasteed how gratious he is , the more they know him , Such as know the Lord can not bee conte●t to liue without the Lord . 2 , K. 2.6 . the better they loue him ; and the neerer their soules cleaue vnto him without separation , as Ehsha said to Elijah , as the Lord liueth , and thy soule liueth I will not leaue thee , so they went both together : so speaketh vnto the Lord euery soule that knows the Lord .

This is euident in elect Angels . One example of this wee haue in the elect angels they are neuer wearie to behold his excellent maiesty they find euer new matter of ioy in his face when they come foorth as his messengers to execute his will vpon the creatures , they come so to vs , that they depart not from him , Gregor. M●ral . nunquam sie for as exe●●nt vt interne contemplationis gaudijs priuentur , for they are ful of eies before and behind , they neuer so looke to the creature , that they lose sight of their Lord the Creator , In men also called and sanctified by grace . & so it is with his saints on earth , thogh they bee farre from that perfection , yet prease they to it by daily imitation , that the will of God may bee done on earth by them as it is done in heauen by the holy Angels , euery one of them resolues for himselfe . Psal. 73. 28.25 . It is good for me to draw neere vnto God , whom haue I in heauen but thee , and I haue desired none in earth with thee , yea in comparison of the Lord all things seeme as dung vnto them , Phil. 3.8 . Math. 13. 44. he is that precious treasure , they who once haue found him are content to sell all that they haue to the end they may enioy him .

2 Vpon ignorance follow●s rebellion whereby man s●aks of Gods yoke and vsurps his glory . Secondly , in this Prodigall child is noted heere , that natural rebellion which is in all men , that they will not submit themselus to the will of God their heauenly father , but will follow their owne wils , for in this onely stands the question betweene God and man , Whose will should be done , where God with all reason craues that his holy will may be done , man against all reason preferres his will to the will of God . It is the onely glory of almighty God , and his proper priuiledge , which hee will not giue vnto an other , that hee is supreme ruler and gouernour of all , hauing none aboue him , onely apostat Angell and man vsurps his glory , for man not content to haue all al the cretures of God subiect vnto him , refuse also to be subiect vnto God , and doth what he can to set his throne aboue the throne of God , and to subdue the will of God vnto his own .

This is that peruerse imitation of GOD , which Satan taught our first parents . Vnto this rebellion Sathan was the first tempter of man promising to make him equall with God , which he no lesse foolishly then wickedly vsu●ped , A●gus . d v●rb d. m Peruersa enim haec imitatio dei , vt quemad●odum de●s non habet alium à quo formetur , & regatur , it a & homo velit sua vti potestate : for this is a peruerse imitation of God , that as hee hath none aboue him who made him and rules him : so man also will haue none aboue him this is not the right way to be like to him , but a pert aspiring to that which he should not , Man vsurping more then God gaue him , lost that which he had , but attained not to more . and neuer shall be able to attaine vnto . By this presumption man was not aduanced to a better , but in most miserable manner abased to a worse estate , seeking more dignity then he had , he obtained not that which he sought but lost that which he had , for euery creature , Bern. de subiect . u●s●re voluntaris . velit , nolit subiect a est creatori , whether it will , or will not , must be subiect to the creator . Aug de Corrept . & gra. 14. Et de his qui faciunt quae non vult faci● ipse quae vult , and o● them who doe that which he will not , the Lord doth that which hee will , the pride of man may empaire● himselfe , but cannot preiudge the priuiledge of the almighty , Woe bee to him that contends with his maker , Es● 45.9 . wo to euery wil which is against Gods will , for it shall neuer obtaine that which it willeth , but shall for euer sustaine that which it will not . As we pray , 3 With these two is conioined hypocrisie , man in word cals God his father when no such thought is in his heart . so let vs practise that Gods will may be done , and not our owne .

The third euill noted heere in this Prodigall , is his hipocrisie he cals him in word Father , but in deed did not so account of him , he caried not toward him the heart o● achilde , this is a part of that poison , Pisid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where with Satan hath infected our nature . C●● deciperet , consiliarium se● exhibebat , & s●●●laba● amicum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming to our parents of purpose to be a deceiuer , Satan a notable distembler . he shewed him selfe as if hee were a counsellor , a deadly enemy , yet professing friendship ; hee hath spou●ed this poison o● hypocrisie into our first Fathers to couer their wickednes with faire shewes and sensiue , Omnem illorum posteritatem haereditarium hoc virus infecit . Ber. in C●t . S●rm. 82. This heritable poison hath poisoned all their posterity . Quem enim dabis de filijs Adam , qui quod est , non dico velit , sed vel patiatur se videri . Whom will ye get among all the sonnes of Adam , who willingly desires , By hypocrisie man couers the ●u●● which he hath , and simulate● the good which he hath not . yea or can suffer himselfe to be known for such as he is .

And this euil of hipocrisie is then worst , when not onely men by it will couer the euill which they haue not . Bet. in C●●t . ser. 66. Boni videri , non esse muli non videri , sed esse volunt , they wil be euill , and yet will not seeme to be euill , they will not be good and godly , and yet will make a shew as if they were good and godly . But bee not dec●iued , Gen. 27. God will not bee mocked . Rebecca in subtil manner decked vp Iacob vnder Esau his apparell , and Isaac being olde● and dimme of sight , misknew him . Now Satan more cunninglie buske vp Esau vnder Iacobs apparell . O how this leauen of of hypocrisie hath sowred the whole masse of mankinde , But by no shadow of dissimulation can the Lord be deceiued . the world is full of carnall men walking vnder the couering of Christians ; they haue reiected the yoke of God , walking after their owne lusts , and yet with this forlorne childe they will come and call God their father being indeed but counterfets , they looke as if they were Christians , but is our Lord like Isaac , weake of sight to mistake them ; No , no , they may mourne and shed many teares they may confesse their sinnes , they may put on sack cloth , they may offer sacrifice : So Esau mourned , so Iudas confessed , so Achab humbled himselfe in dust , so Cain sacrificed , but by none of these shewes will the Lord be deceiued .

Hipocrits conuinced by their owne words . Out of thine owne mouth shalt thou bee iudged , ô hipocrite . For if I be your Father ( as thou callest mee ) where is my honour , Malac. 1. and if I be your Master , wher is my feare : 1. Pet. 1.17 . and againe , If ye call him father , who without respect of persons iudgeth euery man according to his works , passe the time of your dwelling heere in feare : But thy works conuince thy tongue of a lie ; thou callest him Father , but doest not resemble his image : shall we thinke that God begetteth children to an other image then his owne . Yea , beside the euill of a wicked conuersation , the very shew of a good profession shall also improue thee : A meet question for hypocrites . for tell me ( hypocrite ) why wilt thou not hee indeede , which in shewe thou wouldst seeme to be , if it bee a good thing to appeare to be godly , is it not better to bee godly indeed ? and if thou thinke shame to appeare to be of an euill life , shouldst thou not much more think shame to bee euill indeed . Thus as the fish Sepia is bewraied by the blacke colour which she casteth out to couer her : son is the hypocrite conuinced by the very shew of godlines , vnderwhich hee hoped to haue lurked .

And truly , The iust and proportional punishment of hypocrits . most iust and fearefull is that recompence , wherewith God paieth home such hypocrites ; for as they take the name of God in their mouth , when the loue and reuerence of God is not in their hearts , so shal not they bee in the heart of God , Esa. 62.3 . as Dauid was , nor grauen on the palmes of his hand , as his Church is , 1. Sam. 13.14 . Nor written in the beoke of life , as his elect are , but God shall haue them in his mouth , Ps. 69.28 . like luke-warme Laodicaeans to spew them out of it ; Reuel. 3. their doome is set downe by Ieremy , Will yee steale , Ier. 7.9 . murther , and commit adultery , and sweare falsly , and burne incense vnto Baal , and walke after other Gods whom yee knowe not . And come and stand before mee in this house wher my name is called vpon before your eies , and therefore will cast you out of my sight .

The fourth euill pointed out heere in him is a great presumption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Man is so presumpteous by nature , as to make God a debtor vnto him . giue me the portion of goods that befals me . Men not regenerate by grace make the Lord a debtor to them , not content to receiue good things from the Lord , they challenge , Patris bona quasi sibi debita , their fathers goods as debts dew to them for their merits , and good deseruings . Doctrine of merit is learned in the Scoole of Nature . Of the which it is euident that the doctrine of merite is learned out of the schoole of nature , wherein all proud Iust●tiars what euer shew of externall pietie they haue , are but condisciples with this forlorne childe , for if the Lord should giue vnto man the portion that is due vnto him , Psa. 11.6 . then hee should raine sire and brimstone vpon him , for that is the portion of his cuppe . Thou art neuer able to recompence the Lord for the good hee hath giuen thee already , and how then shalt thou deserue that which hee hath promised . Is there any comparison betweene that which thou giuest the Lord , and that which thou gettest from him : for from thee that hast no more he will gratiously accept the sacrifice of one cuppefull of cold water , or a tribute of teares , No proportion betweene our work and the Lords reward . and shalt thou for this brag of thy merit , and make him a debtor to thee of eternal life . Si quis a diebus Adami vsque ad consummationem saeculi , Macar . hom. 15. viueret , & fortiter contra Satanam pugnaret , non posset tamen , tantam gloriam promereri , quato minus qui tam breui tempore militat . If a man should liue from the daies of Adam to the end of the world , and strongly fight against Satan , yet were he not able to merit so great a glory , farre lesse are we able to do it , who so short a space are militant on earth . The vanity of such as trust in their merits , is discouered . Ber. in annunt . Mar. Serm. 1.

Our reioicing saith the Apostle is the testimony of our conscience ; this testimonie , saith Bernard , consisteth in these three . Necesse enim primo omnium credere quod remissionem peccatorum habere non potes , nisi per indulgentiam Dei . For first of all , thou must beleeue that thou canst not obtaine remission of sinnes except onely by the indulgence and mercy of God , . Deinde quod nihil prorsus habere queas operis boni , nisi & hoc dederit ipse . Secondly , that thou art not able to do any good work except God giue it vnto thee . For wee are not of our selues sufficient to thinke a good thought Postremo , 2. Cor. 3.5 quod aeternam vitam nullus potest operibus promereri nisi gratis , detur & illa . And last , that no man is able by good works to merit eternal life , it is the free gift of God . If we do any good , let vs say with the Apostle Not I but the grace of God in me . If we get any good , ascribe it not to our merits but let the praise of it alway be returned to his mercies .

Fiftly , 5 Man naturally esteemes more of the comfort of the creature , then fauour of the creatour . that he seeks a portion of his fathers goods , but not his fathers fauour & blessing , represents to vs , the earthly minds of naturalists , who preferre the gifts of God to God himselfe . all creatures that the Lord made , he made them for man , and man for himselfe ; but this is a fearefull contempt of God , and vile disestimation of his maiesty , when the creature which God hath subiected vnto man in the heart of man is preferred vnto God , and better loued then God himselfe , Gen. 3● as Euah for the loue of an apple lost the loue of the Lord ; Ge. 25.32 . and Esau for a messe of pottage sould his birth-right which hath annexed the blessing , and the Gadarans , counted their swnine more precious then the Sonne of God Christ Iesus .

It is written of them who tame the Tigre , The folly of man in so doing declared by an example . that when they haue taken away the yong one , knowing that incontinent they will bee pursued by the old , they set looking glasses in the way by which they flie , wherunto when the olde Tigresse comes , and seeth some representation of themse●ues , lingreth about them a good space , deceiued by the shaddow and deteined in a vain hope to recouer their young againe , and in the meane time the hunter most speedily posts away with his pray .

So dealeth Satan with the men of this world , hee castes before them the deceitfull baites of worldlie pleasures and profits , beeing indeed no other thing but shadowes and representations of good ; yet are men so delighted with these that they dote about them , hauing no care to pursue their enemy for recouerie of that image of God which Satan hath stolen from them . Not without a sore and vnrecouerable losse to themselues . Aug. epist. 162. Pittifull blindnes so to loue the world that for it a man should lose himselfe . Cum vsque adeo hominibus charus est hic mundus , vt sibi ipsis vilescant , When this world is so much esteemed of man , that to obtaine it , hee debaseth , yea he loseth himselfe , liuing like a drudge of the earth , and a vile slaue to euery creature , hauing a reasonable soule captiued vnder subiection to vnreasonable creatures . A most pittifull estate , Chris●an Mat. hom . 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then the which to speake with Chrysostom , what can befall more shamfull and vnhonourable to man , for if wee ouercome not sensible things , how shall wee encounter with insensible enemies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or how shall wee subdue principalities , powers , and spirituall wickednesse .

But the children of God , It is farre otherwise with the godly . illuminate with his light renewed by his grace , hauing there eies opened in a part to see that high prise of the calling of God , Phi. 3.13 . and the riches of that glorious inheritance prepared for the Saints . beginnes to account with the Apostle the most excellent things of this world to bee but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung in respect of our Lord Iesus Christ , and haue a ready answer to giue their aduersarie when he tempts them with the loue of the world , what is it thou canst offer to me comparable to that which thou wouldest steale from me . When wee come to age of perfect men we laugh at those things we were wont to doe when we were children . As they grow in the knowledge of Christ : so they increase in a contempt of the world They build to themselues in the streets houses of shels , stones , clay , and such like , wherein they delight for a time , no lesse then wiser and more ancient men doe , in the building of their sumptuous Palaces , but they rush to the ground as soone as they are raised , yea , albeit they could continue , yet are they vnprofitable , and when we come to riper vnderstanding , wee set light by them as childish trifles of no importance : so is it with the childe of God as he growes in the age of Christ , he growes also in a contempt of the world , and all the perishing pleasures thereof hee will haue nothing for his portion that cannot continue with him , all the works of God cannot content him , the desire of the soule is vpon the Lord , to enioy him .

And truly happy is that soule , The soule of the godly compared to Iacobs tabernacle Ambr de sugasaeculi cap. 5. which is like vnto the house of Iacob . Beata anima quae est instar domus Iacobi , in qua nulla simulachra , nulla effigies vanitatis . Wherein there is no image , no representation of vanity . For doubtlesse it is a miserable thing so to bee bewitched with the shadowes of good , that we lose the substance . Fugiamus hine vbi nihil est , vbi inane est omne quod magnisicum putatur . Let vs flie from this world , wherein there is nothing but vanity , yea that which is most magnificke after triall is found most impotent . Ibid. Nihil siquidem a somni vanitate dissert rerum praesentium sigura , siue illae tristes sint , siue prosperae . The most excellent shews of this life are but dreames , which may affect for a time , but doe vanish so soone as the man awaketh , Exhortation to a contempt of this word . let such as know no better , and haue no hope , but in this present life reioice in that which they haue , let vs endeauour to that which is to come . Oh ( saith Dauid ) if I had the wing of a Doue , Ps. 55.6 . then would I flee away and rest . So long as we abide fixed in our affection to the earth wee shall finde no rest . All the workes done vnder the Sunne , Eccl. 1.14 . ( said Salomon ) are but vanity & vexation of spirit . Hee searched all , he found them so , what then ? Let vs goe aboue the Sunne , let vs flie vpward towards the Lord , let vs goe vp after the Eagle , who hath ascended on high , Can. 2.10 . he calles and cries vpon vs to follow him . Arise my loue , my f●ire one , and come thy way . Why linger we ? what should we doe heere . Now the Lord , who calles vs , draw vs , that wee may runne after him , so shall we finde ioy and peace , and rest vnto our soules .