and be animated to break through all I can do nothing but if I could it would but obscure his compassion Be encouraged Satan presents God in arms against us tells us we must appease him with sacrifices of obedience but God accepts of no sacrifice but that of Christ he looks that his mercy alone should be sought unto learn then to make heaven ring with thy cries ask mercy put God in mind of these Attributes which he hath commended himself in to the Children of men Exod. 34. 6 7. put that into every prayer to encourage thy hope Psal 86. 5. Thou art good and ready to forgive and plenteous in mercy unto all them that call upon thee And Dan. 9. 9. To thee Lord our God belong mercies and forgiveness USE 4. For Exhortation to Believers This truth tells you what is the work you have to do all your lives viz. To adore admire and magnifie God's compassion those wonderful bowels of mercy that have appeared in your delivery out of all that misery into which Sin had cast you This is the great subject which should take up the thoughts and words of the Saints Grace Grace it should be the voice with which the Temple should resound Think therefore often with yourselves where you once were what was your former condition who it was that transformed you when it was that he looked upon and had regard to you what miserable sinners you were and how near to the pit of eternal destruction Follow this compassion up to the beginnings of its actings towards you think not that it only met you as you were returning but call to mind that it came to your dungeon and lifted you out thence that it followed you into your far Country and fetcht you from among the swine or else you had still been there and perished for ever SERMON XXII THus far we have considered the cause of of the Father's kind carriage to his son the Effect follows in the carriage it self his is expressed in three words He ran he fell upon his neck and kissed him All these acts refer to the work of Conversion and serve to express what love God applyes to the soul in this work they shew us how much of Divine affection breaths forth in the first act of special grace passing from God to a sinner They carry in them the most Pathetical intimations of the greatest love it being a custom among the ancients especially in those countries to discover the superaboundance of their overflowing affections in these kinds of gestures one notes upon this ver that although all Christs Parables are very moving to the affections that none carry so much in them as this doth He ran Love is active it cannot stand still nor yet go softly where it seeth its object to stand in need of speedy succour it shakes off all sloth and rather seems to fly on wings than go He fell on his neck God takes the sinner in his arms falls upon him i. e. with his distinguishing Grace And kissed him Kissing was used among other things to express 1. Intimacy and peculiar affection and then especially when dear friends meet after long absence thus Moses and Aaron Exod. 4. 27. 2. Reconciliation after some distance by reason of injuries and provocations thus David kisseth Absolom 2 Sam. 14. ult DOCT. God manifests his choice and incomparable love to a sinner then when he converts him to himself Here it is that God's special grace is made to appear and such love as all comparisons are but dark shadows and resemblances of God indeed shews a great deed of common favour to the world the goodnesss they â—â—st of is called his hid treasures But all this fall incomparably short of that which he confers upon an elect person in his conversion This love of God was from eternity sealed up in his own breast It began generally to be published and made known in the world as soon as man had by his fall brought ruine and misery upon himself and his progeny as was whispered in that first Gospel promise Gen. 3. 15. He shall break thy head And more abundantly shone forth when the Lord Jesus Christ had laid down his life at the foot of Justice but these were more general demonstrations of it It more especially and particularly first begins to appear to the sinner himself then when he is regenerated and eternal life begun in him The manner and nature of this work was then opened when we considered the Prodigal's return that which is here to be observed is the greatness of this love and how or wherein it expresseth its self according to the spiritual meaning of these phrases I might here expatiate but I shall confine this discourse to the words in our text by a reduction of them to a spiritual sense 1. The first expression of this love is in that he raâ— to him herein is intimated a twofold declaration of divine love one positive the other comparative 1. Positive It points out God's coming to the sinner where he is to bestow his grace upon him The sinner could never have gone to God he therefore cometh to him He was a great way off and could come no nearer The rock of his salvation is higher than he is Though as to rational and common actions man is capable of using means yet as to spiritual life-actions he is void of a principle of them like Lazarus he is both dead and bound in his grave cloths God therefore by his spirit comes to his graves side to his pits mouth where he is perishing and thence he fetcheth him and is not this wonderful love Had not God come hither the sinner neither could nor would ever have come to him that is Emphaticall Zech. 9. 11. I have sent forth my Prisoners out of the pit where there is no water 2. Comparative he not only comes but he comes in hast to the help of the poor dying creature Bis dat qui citò dat Running is a note of speed and signifies a great commotion of the affections God makes great hast to bring relief to a perishing sinner The Heathen painted love with wings noting the swiftness of this affection in its actions Here therefore God's wonderful love to a sinner manifests it-self in that he comes to him unsent for and brings his grace when it was unsought Isa 63. 1. 2. The next expression of his love is He fell upon his neck When men embraced each other in one anothers arms they were said to fall upon one anothers necks It notes embracing And this serves to express the favour which God takes a sinner into It holds out that union which in conversion is made between Christ and the soul They which were at a great distance are now made near God doth not only come and do something for his relief but he takes him into his arms and now those that were enemies are in mutual embraces Such were the greeting between Jacob and
Of this part of the Parable we may briefly take this partition it consists of two parts or holds out to us 1. The folly of the younger Son 2. The misery which ensued upon it 1. His folly displayeth it self in two Particulars 1. His unreasonable demand of Ins portion to have it in his own hand and dispose ver 12. 2. His improvident and wastful misimprovement of it ver 13. 1. His unreasonable demand this is the first thing we have to take notice of in the twelfth verse in which description we may observe 1. The person making this demand the Younger Son 2. The person of whom he makes this demand his Father He said to his Father Father 3. The demand it self Give me the Portion of Goods that falleth to me 4. The Fathers conceding act And he divided unto them his Living 1. Touching the person that makes this demand he is called the younger Son whether the Opinion of some will hold that would have him called the younger to note his folly and childishness I cannot well see though it be a proverbial speech in some Nations to call a giddy shallow witted person a younger Brother yet that it was so used among the Jews I find not the scope of it may rather seem to be that our Saviour would here to make way for the illustration of Grace represent this Son at all disadvantages whereof this is one If a Father had no Son but one he might have greater seeming reason to bear more with him and pass by many and great offences as having no other to confer his love upon and if he have more than one the elder Son might promise himself most of his Fathers patience and connivance as looked upon under greater advantages and often carrying away the best portion not of Goods only but of Affections also but for a younger Son thus to abuse his Father this aggravates his fault and for him after this to find favour and obtain acceptance when there was an elder Brother this enhauncheth the kindness and may teach us thus much DOCT. That Gods Grace oftentimes chuseth the vilest and worst of men to make it self known upon Such as men would least regard God hath many times the largest favour for Hence that of our Saviour Mat. 21. 31. The Publicans and Harlots go into the Kingdom of God before you and here the Fathers special love is expressed to the younger Son all Jesse's elder Sons are refused by God and David the youngest is appointed and anointed King and many that are last are first Reas For the exaltation of free Grace and manifestation of the Soveraignty of Gods good pleasure Should God make application of his saving mercy only to men of a sober profession and civil conversation and such as are more outwardly advantaged men might begin to think that there was some worth in their persons some merit in their civil carriage some obligation on God by their visible relation to give them the Kingdom of Glory but how when he chuseth such an one here appears to be nothing of the creature to obscure his Grace this Peter acknowledged when he saw the Holy Ghost was given to the Gentile Believers Act. 10. 34 35. Of a truth I perceive that God is no respecter of persons c. and on this account is our Saviours doxology 〈◊〉 thankful celebration of Gods Grace Mat. 1â— 25 26. USE 1. To refute the Arminian Doctrine of something in us foreseen as that which â—â—rects the Counsels and purposes of God aboâ—â— our future good How contrary this is to the freeness of Gods Grace and the ordinary waâ— of his dealing with the Children of men very obvious let the pattern of this poor Prodigal stand for ever to confront that Opinion look upon him in all his disadvantages he haâ— no law to pretend to the righteous observation of and make a plea from thence he had 〈◊〉 good works to enumerate and challenge acceptance for he had no Covenant whenâ— to pretend an interest in and heirship to the Kingdom he was a younger Brother a Prodigal a riotous Liver and all that was evil USE 2. To encourage such poor Souls whâ—â— being under deep conviction do find nothing of advantage in themselves to rely upon anâ— are hereupon ready to say I have nothing 〈◊〉 do with the Covenant I am a poor abject Publican c. why be assured that you aâ—â— for this never the further off from savinâ— Grace nor ought you to be any thing tâ— more discouraged from going to God though you are a younger Son and a Prodigal too yâ—â— if you go to him in Faith and Repentance 〈◊〉 will own thee for a Son as the Father did â—â—ch an one be not then daunted or beat off with frights and fears but venture into his preâ—â—nce he knows how Where sin hath abounded make Grace more than abound But I pass SERMON II. TOuching the Party of whom he makes the demand and title which he puts upon him Father whiles he studies ingratitude and proud self-dependence he puts on a cloak of submission he acknowledgeth his Father â—y his title although he is not willing to be at â—is dispose Hence we may observe Doct. 1. That the most wicked intentions are sometimes cloathed with the fairest pretences Men are not content to dissemble one with another but with God too The name Father â—s a name of honour and when the Son calls him Father he makes a shew of acknowledging him in all that dignity power priviledg which a Father hath of his Children he comes mannerly as if he would not grieve him while yet he is plotting his greatest disgrace and how to carry himself most unworthily Reas From the naturally remaining activity of Conscience which is in men and hath in all some power excepting such consciences as are cauterized men have something in them accusing or excusing Rom. 2. 15. Whence it comes to pass that though the hearts and wills of fallen meâ— readily close with and approve of Wickedness yet their natural shame fear self-condemnation makes them to palliate and shadow it under self-cheating and deceiving pretences thus they hide their sin from themselves and think they do so from God too USE To Admonish us to look to our own hearts and in special to beware to our selves in our Prayers we often seem to go fairly to God and call him Father to ask things of him which to us may seem rational thus the younger Son thought it but fair that being as he supposed at age and discretion to dispose oâ— his own he might without fault demand his Portion we many times ask these and those things in prayer mannerly in expression but let us beware lest for all that the wickedness oâ— our hearts be in it we ask gifts but possible to be proud of and get applause by and not tâ— serve God with them we ask comforts oâ— this life but not to encourage our chearful serving of God with them but
should have been as holy as the Angels but if he purposed me to be such a sinner how could I help it Such the Apostle confronts Rom. 9. 19. Thus Hypocrites like Spiders suck poyson out of the precious Doctrine of predestination 2. He will charge God himself for the Author of his Temptations will say Divine allefficiency is the first mover and if he had not assisted I had not committed the sin He presented the obiect or I had not followed such the Apostle James sets himself against Jam. 1. 13 c. 3. Nay he will blame the very goodness and kindness of God to him and a curse or at least a reason of his sin and so God in stead of being acknowledged for his favour shall be upbraided So Adam Gen. 3. 12. The woman mhom thou gavest to be with me c. God had given her for a meet help to him he could not have done well without her and yet if he abuse this favour God is charged for it and why then did he bestow her upon me 4. He will turn it off upon those that were his Tempters they sollicited me perswaded me drew me in Thus Adam layes the fault upon the Woman and she upon the Serpent and thus men are oft ready to say I may thank such an one who drew me in who would not let me alone but followed me and prevailed upon me with importunity if it had not been for him I had not drawn away 5. He will excuse and mince it with all deminutive circumstances to make it look like a very little fault as 1. He did it ignorantly he knew no sin there was in it but thought that he had done well enough Thus Saul excuseth himself for sacrificing 1 Sam. 13. 11 12. 2. He did but follow his natural inclination it was at worst but a trick of youth c. 3. It was no great matter a thing of no great consequence and others frequently do the like 4. He was provoked to it yea had many great provocations which bare him down These and many the like excuses the corrupt heart of man is ready to frame But when God sets sin home upon the soul with the right conception of it he then layes the blame upon himself and that with greatest aggravation in which 1. He acquits God layes it not in the least to his charge but declares him to be altogether blameless David takes his sin to himself that God may be righteous and justified Psal 51. 4. q. d. I have nothing to accuse God of he is holy and righteous 2. He looks not too much upon instruments and occasions he layes not his own blame to another doth not charge it as Satans fault that he yielded to the Temptation but counts it his own Peter blames Ananias that Satan had tempted him Deut. 5. 3. It was Satan's fault to tempt but his to be tempted 3. Chargeth it upon his own vile heart and nature that fountain and original of all actual Transgression he is therefore led up to it and made to bewail that before God as the root of all Psal 51. 5. I was shapen in iniquity q. d. Hence comes all this here it is fountained thus the Prodigal Father I have sinned I askt my Portion and was not content till I had it in mine own hands I took it and went away into a far Country and wasted all there in riot I dishonoured my original by becoming a slave to a stranger keeping swine and feeding with them upon husks I did all thus voluntarily without any compulsion I did it against the law of nature and bond of filial obedience he doth not say it was a trick of youth and these good follows pot companions gamesters and harlots drew me in and so I did it The truly penitent so sees his own guilt and wilful obstinacy that he can look no where else what ever his occasions or temptations were yet still he sees that the Law of God was against it which he ought to have hearkened to notwithstanding all Temptation and his heart was in it else they could never have prevailed he gave his consent or else it had never been 2. He aggravates it in that it was against God q. d. Had I only wronged a creature it had not been so much but this is it that renders it hainous it was against Heaven All sin is against God Wrongs are valued according to the person wronged A thing is counted Treason when done against a Prince which would be a little fault if only done to a subject It is remarkable that in the Parable it self the younger Son is brought in acknowledging his sin to be against Heaven rather than against the Father Nothing that the wrongs we do to others are therein mostly to be bewailed in that they are against God Hence David confesseth it with an emphasis Psal 51. 4. Against thee thee only It was against Uriah against Bathsheba c. but that was little compared to and therefore swallowed up in this True Repentance runs sin up to the last object against whom it is now all sin is against God in that it is 1. Against the Law of God for that is it which makes it to be sin 1 Joh. 3. 4. It is not the hurt which another receives nor what we our selves suffer but what we do that firstly demonstrates it sin but it is the contrariety it bears to the precept and holy revealed will of God He that breaks thy King's Laws wrongs the King himself 2. Against the love of God his good will his bounty and beneficence to his creatures by which he doth invite and engageth all men to serve and honour him it is therefore called a despising of his goodness Rom. 2. 4. The Fathers bounty made the Sons sins the worse he had readily given him a plentiful Portion and yet he spends it in riot 3. Against the promises and threatnings of God they slight the one and contemn the other are not in love with the promises nor afraid of his wrath There are great promises made to obedience but they forsake these mercies count them as worthless things See Psal 81. 9 to 13. God hath fearfully menaced and denounced heavy judgments against sin and sinners and bids them beware of sin because of them Jer. 6. 8. Be instructed lest my soul depart from thee And because these are from God who is able to honour his servants and to make inexpressibly miserable his enemies this is a sore aggravation 4. Against God's earnest and heart breaking calls and counsels yea strongest Motives and perswasions What stronger plea can God use against sin than to declare that it is abominable to him his soul hates it yet it is a grief to his spirit and will oppress him and yet thus God pleads with sinners Jer. 44. 4. 5. Against his Honour and Glory There is nothing so much against the declarative glory of God as sin is yea nothing at all is against it
abundantly pardon what needs more If then thou hast thoughts to return to God fix these thoughts and rise and do so if thou sit still faint or give back all is lost and thou art more miserable than ever but if thou rise and return this will evidence the truth of thy resolutions and thou shalt find all kind welcom and soul-satisfying entertainment with God which is the next thing that follows SERMON XX. Ver. 20. But when he was yet a great way off his Father saw him and had compassion and ran and fell on his neck and kissed him WE come now to the third part of the Parable expressing the entertainment the Prodigal found with his Father which was with all kindness and highest expressions of greatest love The purpose of it is to set forth the riches of Gods Grace and inexpressible bounty to repenting Sinners and so expresseth the great benefit that come by believing deseribed ver 20 to 25. and here are two things to be noted 1. The meeting and greeting between him and his Father ver 20 21. 2. The Provision made for and entertainment afforded to him ver 22 23 24. In their meeting and greeting there are two parts 1. His Fathers carriage towards him ver 20. 2. His deportment towards his Father ver 21. In his Fathers carriage towards him we are to observe 1. The time of it when he was yet c. 2. The manner of it in several circumstances 1. To begin at the time when this entertainment or treaty was it is expressed by the circumstance of place at such time as he was at a great distance from him the right meaning of which Phrase is of weight to be understood for the confirming of the forementioned Doctrine of Repentance Some understand it to be spoken by way of anticipation and that this part of the Parable doth not follow the foregoing in order of time but that as in the second part he had described the Sons repentance in the order and method of it as it was done by him so in this third part setting forth the Grace of God by the Fathers entertainment he begins it at the first discoveries of it and that before being the leading cause of his Repentance q. d. before he could rise come to his Father he came to himself Others suppose the order of time is here observed and so account that here are the beginnings of saving Grace and so put over the former to preparatory work q. d. whiles he was resolving and practising to use means with a preparatory hope God comes in with saving Grace But I close rather with the first of these for doubtless this arising and going must express true Repentance and the expression in our Text discovers the preventing Grace of God and shews the original of his favour to be of himself and the beginning of the application of it to be before any Repentance of ours we might be ready to think that the Sons Repentance was that which moâ—ed his Fathers bowels and his acknowledgement had broken his heart Our Saviour tells us no God comes first his Bowels out-run our Repentings Hence DOCT. In the work of Conversion Gods free Grace prevents and so becomes the first and leading cause of our Salvation The first expressions of Gods saving love meet the Sinner when he is a great way off nature doth not prevent Grace but Grace nature it is not with God as with humane Fathers whose hearts are turned with their Childrens humble and submissive subjecting themselves to them Gods Grace indeed appears in receiving the truly penitent but it is neither moved by their penitence nor doth it here begin but it is the first and leads all the causes of Salvation By the Grace of God I here understand all that special good will which he bears to any of the Children of men in appointing them Heirs of Glory which Grace first appears to any in particular when it effectually works for their Salvation Grace neither is tied to nor waits for nor is consequent upon the natural operations of men A brief opening of this Doctrine may be couched in a few Propositions 1. The natural man cannot by his natural power move one step towards God the highest â—mprovements of nature by our own principles bring us not one foot in our way towards Heaven the Scripture expressions of mans being dead impotent dry bones a carcass c. though Metaphors yet are not Hyperhole's If by the image of God on man we understand the sanctification of his nature fitting him for the service of God that image is wholly defaced and there are not so much as any relicks of it left Man is Blind Deaf Dumb Dead 2. As God hath appointed his unto Salvation so hath he appointed a way in which he will bring them thereunto and this way becomes by his ordination a necessary medium to the attainment of it Faith and Holiness are the way to glory the Psalmist speaks of a Path of life Psal 16. ult out of this way none ever come to Heaven 3. Hence mans Salvation is wrought applicatorily by bringing him into and keeping him in this way Eternal life is ascertained to it Gal. 6. 16. they that find it and follow it and lose it not never miss of Glory the promise is so firm that it cannot fail all the difficulty lies in the performance of what is in order to the receiving it 4. That the discovering of this way and appointing Salvation in it is of Grace is evident for God and man were fallen out and God might chuse whether ever he would accept him any more nor is there any proportion between what is required and the consequent Salvation besides Christ by whom alone we have access to it was freely given to open this way 5. That the bringing of any into and keeping of them in this way is also of Grace is the thing which we have now to prove and will clear the truth of the Doctrine and indeed this alone is that which removes all legal respects from the Gospel and the truth of it will hence appear 1. That before the Spirit of God begins to work upon him there is nothing in an elect person to distinguish him from another he is dead as well as he a child of wrath even as others Eph. 2. 3. One hath not a better nature or better dispositions than the other Abraham was an Idolater Rahab an Harlot Mary Magdalen no better Paul a Blasphemer and Persecutor and in his rage the spirit met him 2. The very common work of preparation is not of nature but of grace There is common and there is special grace the Sinner doth not so much as convince himself it is not Conscience alone but it is Conscience awakened and improved by the Spirit of God that brings a Sinner under sense of sin and misery Joh. 16. 9. man is naturally stupid a convinced Sinner is nearer the Kingdom than another this is not of
it is otherwise Hence that promise Prov. 8. 35 36. Blessed is the man that heareth me watching daily at my Gates c. It is vain for men to depend upon immediate revelations Moses and the Prophets they have let them use them Gods way is in his Temple David desires to dwell in Gods house there to behold his beauty Psal 27. 4. and declares such as do so to be blessed because they will still be praising him Psal 84. 4. i. e. they will be alwayes finding matter of praise USE For Exhortation It may advise all such as would receive the spiritual blessings of the Gospel to make use of the help of Christ's Servants his Ministers Do you want help relief comfort repair to them Though it be true that God only can give it and all means avail not without his blessing yet is also true that by them he dispenseth it ordinarily Now as the means are appointed by God so he honours them with the presence and efficacy of his spirit which else is not to be expected where there are such advantages Truth may be the same spoken by a Minister and another and yet it may come with more efficacy from such an one than from another not from any vertue in him but from the grace of God who will thus own his own appointments Are you in trouble and want help May you not blame your selves You say Alas What can such an one stead me I answer not at all of himself but God comes where he will and may justly leave you without the blessing if you dispise his way Let then the messages of peace be welcome to you if God sends you comfort by his Servants do not refuse but receive it DOCT. 2. God testifieth his love to a penitent sinner not so much in words as in deeds We do not here observe that the Father is mentioned to say any thing to his humble son weeping out his confessions to him in his arms but he calls for his servants and commands them presently to do for him that which shall be a real testimony of his entire love What is done for him shall speak his affection better than ten thousand complemental professions USE This may shew us the difference between God and men These make many proffers and protestations say be fed be clothed but mean while the needy creature may perish for all them But now God seeing a miserable soul in distress he takes it up into his arms gives him what he wants cloths his nakedness feeds his hunger takes away his disgrace It may also direct us in clearing up our evidences you are ready to say could I but hear or understand him to speak to me in this or that promise it would greatly satisfie my doubts but I reply is there not a convincing language in deeds and do you find that to be wrought in you which the promise speaks of is there suitable spiritual supply brought into your souls Do you find that there which answers your wants and shall not this satisfie and certifie you of your fathers love and your interest in the Promise Nay you may safely thus argue the case could he do this for me if he loved me not Am I not dealt with as a son and shall I any longer doubt of my sonship DOCT. 3. There is a very eminent and glorious change wrought in Conversion This is expressed vers 24. under two resemblances wherein the state of man before and after conversion is opposed 1. Of one that was dead and is now alive the natural man is spiritually dead Eph. 2. 1. This part of the curse actually fell upon Adam as soon as he fell and falls on his posterity as soon as they are born or have a being They are every way like one that is dead have no principle of spiritual life being wholly without Sanctification which was the informing principle of their Theological life he can do nothing that is good can neither stir hand or foot to the service of God he stinks in the nostrils of God all that comes from him is rotten and noisom he sees hears understands nothing spiritually But the convert is alive Gal. 2. 20. I live the Image of God is restored his eyes are opened ears bored and he is made capable of doing God service and glorifying of him in his life he can now savour the things of God and walk in his wayes 2. Of one that was lost and is found Every Son and Daughter of Adam is lost gone astray knows not the way of peace is in a wilderness and cannot find the way out of it cannot tell where he is nor what he is doing nor whither he is going and will certainly be lost for ever if grace follow him not into the Wilderness seek him out take him up into arms of mercy and bring him home But the Convert is found grace hath sought and found him in the mountains set him in his right way and becomes his conducter and now he is going to eternal happiness and shall arrive at glory USE 1. To teach us how unjustly they boast of their conversion who are still the same that they were no changlings whose lives and conversations are as dead and sapless and unfavoury as ever who are wandring from God and from his wayes Let us assure our selves that where grace hath been at work it will not be so if men have received spiritual life they will live if they are found they will seek and endeavour to keep in the way of peace in Tit. 1. 16. See a vast difference between some that say they are converted and such as are so indeed USE 2. For comfort to those that find this change wrought in them these are the beginnings of eternal life This the father gives as the reason of the joyful feast can you say you were dead and are alive you have the ground of all consolation in you and may rejoyce in the midst of all other sorrows and troubles He that lives spiritually shall live eternally and him whom Christ hath found he will save and he shall be lost no more He may have his wandrings but he shall never wholly swerve DOCT. 4. The Believers joy is but begun in this life They began to be merry They are but the sips and foretastes inchoations of joy which they partake in in this world The Saints have joy here transcending all the worlds pleasures and delights such as indeed they cannot so much as apprehend 1 Cor. 2. 9. but compared with those that are to come they are but drops essayes inchoations Reas 1. From the different manner of their fruition of the object of their joy Their joy here is for the most part a joy of hope but afterwards it shall be a joy of possession Rom. 8. 24. 2 Cor. 5. 7. For we walk by faith not by fight They are now heirs and their inheritance is glorious and the fore-thought of it affords them great joy but they
also was another ground of and defect in the doings of these Pharisees Mat. 6. 7. Rom. 9. 31 32. USE 1. Here see the Reason why some that have in their time been great Professors and careful do afterwards degenerate and grow licentious for if all that so profess are not sincere do not act from a sound principle no wonder if they decline If the seed that hath no rooting though it grow a while and out-grow many do at last dy wither decay we are not to wonder nor ought this any way to discourage those that are sinners USE 2. Let it counsel us to have a care that we do not ground our confidence in this that we do more than others think not our selves better or surer meerly for this Though God will not reprove you for your sacrifices yet he may for your hypocrisie and so you may weary him with your vain oblations Isa 1. 13. Remember there is no Justification legal by the work we do DOCT. 2. The Hypocrite is not acquainted with nor invited to the solemnization of the great joy which is at the conversion of a sinner Whiles this joyful entertainments is provided for and afforded to this younger son his elder brother is in the field the father doth not send and call him in unto it This is not without its spiritual meaning hypocrites may seemingly do a great deal but still they are strangers to and have no share in the joy of true Believers Prov. 14. 10. Reas Because he is a meer stranger to that which is the cause of his joy viz. converting grace he doth not know what it is what is the worth and excellency of it nor what are those grounds of spiritual joy which proceed from it these are spiritual things and therefore a natural man cannot receive them 1 Cor. 2. 14. The hypocrite is truely unregenerate and hence he moves in an inferiour orb and can no more know what the joyes of a Believer are than a beast can understand the nature and advantages of a life of reason he is in the flesh but these are not fleshly joyes USE 1. This may shew us the true reason why hypocritical men are so little affected with the conversion of a sinner to God when the report of it comes to them it may be they are angry and envious however they are not stirred up by it to praise God for them to congratulate with them their happiness and partake in their joyes Alas they were not invited they do not see nor know what it is to have been dead and be alive to be restored from spiritual death to be brought home to God of a Prodigal to be made a son USE 2. Here we also see a reason why unconverted men wonder when they hear the People of God speak of their joyes and comforts whereas they look upon them as sorrowful and miserable men and think them mad to please themselves with phantasms and dreams whereas their own blindness and ignorance is the cause of their admiration Foelix thinks Paul is distracted whereas he himself is distempered Hence let not the People of God judge themselves by or think worse of themselves for worldly mens opinion concerning them USE 3. If Hypocrites may not feast it with the People of God here much less shal they do it in the Kingdom of Glory If they may not partake with them in the feast of Tabernacles much less in their consummation How miserable a thing then is it to be a professor and no more to hew wood and draw water with the Gibeonites to do the drudgery of the Law but not to partake of the joyes of the Gospel a legal life is a life of much business but of no comfort there are many terrours which may oppress the conscience for defaults and much labour in striving to attain an unattainable legal perfection but no true joyes which can only flow from the sense of God's love and pardon in Jesus Christ beware than of Hypocrisie 2. We may observe the ground of the offense viz. The information he had of his brothers kind entertainment this he guesseth at by the noise he heard of joy but waits for further information which he receives by one of the servants who readily informs him of it and fully acquaints him with the occasion The action of this servant is exemplary it tells us thus much Observ That in our relation of matters of fact we should do it with all fidelity and candor to make the best of things and not the worst The servant both tells what his master had done and gives a good reason for it that one would think might have been convincing however it is otherwise taken It is very certain that a story may be true and yet so told as may be advantageous or prejudicial to him whom it concerns Doeg for all that we read spake true of Ahimelech but in such manner as was pernicious and carried a ly in it and is therefore called a lying tongue Psal 52. begin Which may give us warning to beware how we represent matters in our relation of them have a care therefore of a spirit of detraction else its certain the most spotless actions of the most innocent persons may be laid open to the malice and spite of men and the rather avoid it because it is a disease the times labour of There is something also commendable and imitable in the action of the eldest son he enquires before he determines he doth not presently conclude from what he hears but seeks to be certified in the truth which if it were more practised amongst Christians would prevent many unjust censures which are by over credulity past upon the innocent But I especially intend to take notice of the ground it self of his offense whence observe this DOCT. 3. It is the guise and Character of an hypocrite that he is offended and angry at the grace of God manifested to those whom he converts and takes into favour They cannot bear that God should shew any love to repenting Prodigals The elder brother is angry that his father should make a feast for his returning son The comforts and consolations of a Penitent are his great eye-sores The Scribs and Pharisees could not bear that Christ should converse with Publicans and sinners Hence the more they observe of God's love to any the more they hate and abhorr them This was Cain's sin and for this very cause he murdered his innocent brother because God had more respect to his sacrifice than to Cain's this is the ground of persecution and their prosecuting them with all malice and studying by all means to do them injury they are the joyes of the People of God that these men cannot bear I shall give the evidence of the Doctrine in two things 1. The natural enmity of the wicked against the Godly makes them to grieve at all their prosperity which they partake in Wicked men are of the evil one who next to God himself
all this and still wait If mercy seem like that unjust Judge to stop its ears anger to sit in the countenance of the the most high he will submit and yet throw self upon the mercy of an angry and offended God Mic. 7. 9. 4. He is resolved that if God will accept him witness his love to him and acknowledge him in Christ his free mercy shall have the full and whole Glory of it and he will engage his heart to magnifie mercy by degrading himself and keeping in mind his own unworthiness God shall have the praise of all his heart shall eccho grace grace through all his life and heaven shall ring with these glorious acclamations to all eternity This is the true Gospel humility which the spirit of God worketh in every soul whom he draws home to himself This is a true qualification of Repentance of Faith and the modification of it in respect of the term to which the sinner returnes viz. God and those that so come shall find mercy For the Reasons why God brings the soul thus to his foot they are such as these Reas 1. To take away all boasting from the creature that the soul may have nothing at all before it to confide in man is emptied of himself as long as there is any self-soveraignty remaining in him he doth not cannot acknowledge all to come from God till he utterly relinquish the disposal of himself He cannot see that his Salvation is wholly out of himself as long as he thinkshe may capitulate with God about it Now God will hide pride from man 2. That his glorious Soveraignty may be fully subscribed to Hence God will save none till they do yield that he might damn them and hath no obligation from them to do otherwise God will be seen in his royalty to dispense grace from a throne or not at all hence we are to go to a throne of grace Heb. 4. 16. God's Soveraignty is a most precious pearl in his Royal Diadem and he will not suffer it to be pluckt out Job shall be convinced of this before he returnes his captivity 3. That the grace of God may not lift them up but keep them low and humble That they may not despise others nor think of themselves beyond what is meet that they may not be high minded but fear that they may always remember who hath made them to differ from others and may dwel upon that that it is by Grace they are saved and not of themselves USE Give me leave here to improve the former and present Doctrine in a serious word of Exhortation as you would prove your selves true penitents to get and keep humble before God Ply this work of humiliation and exercise the grace of humility get humble walk humbly before the Lord Renounce self-sufficiency and cast off self-soveraignty For Motive 1. Consider how acceptable an humble soul is to God and how displeasing pride is to him God takes great delight in those that are humble he dwels with them Isa 57. 15. If any are like to have more of Gods refreshing and comforting presence than others it is those that are humble where this grace is in exercise God will give more grace Their services are highly esteemed by God Psal 51. 17. he hath a peculiar respect to them Isa 66. 2. 2. Consider how much reason and how many causes you have to be humble to see and count your selves vile creatures and to ly low before God 1. Your sins should make and keep you humble The sin of your heart the leprosie of your nature the body of death that heart-ful of filthiness and corruption your daily sins of act in omission of duty in transgressing the command especially your particular enormities Psal 51. 1. This evil It will be a truth for ever that you have committed things worthy of death and are not worthy to be called sons and daughters of God an hyred servants place is too good for you 2. Your duties should humble you Hast thou done any thing for God it was not thou didst it of thy self but the spirit in thee And in all your duties you may see humbling confiderations how cold your affections how little impression had they on your hearts of how little continuance even as the morning dew How little sincerity how much hypocrisie How little grace how much corruption 3. All your afflictions should humble you God hath hung many weights on thy heart to crush thee and thou shouldest be ashamed that they have brought thee no lower All personal all publick rebukes of God's Providence all Wilderness Tryals are to humble the people of God Deut. 8. 15 16. 4. All God's mercies should humble you you have not deserved them but the contrary The mercies of your being preservation special deliverances above all those saving mercies the grace of God in Christ and the promise of eternal life In a word whoever thou art whether Believer or unbeliever thou hast abundant cause to be alwayes affecting thy heart unto a low frame and to bring thee down to the foot of the great God and ly there as a poor despicable nothing resigning thy self up to and placing all thy hope upon his meer love mercy in Christ and endeavouring that that may have the praise and glory of all SERMON XVIII THe Directions may be 1. To the awakened sinner to come humbly to and wait humbly upon God for his grace 2. To the believer to carry humbly all his dayes 1. Art thou one who finding thine own misery and hearing of God's plenty art thinking to make proof of it Wouldest thou speed â— then in a deep sense of thy own unworthiness Throw thy self down at his feet would you find God merciful be you sure to be humble And for help 1. Remember how much you have done to provoke God to reject you and hide his face from you Think what manner of lives you have led and in special how you have slighted the Gospel despised the Calls counsels reproofs encouragements that have been given you how often you have refused to accept of tendered Grace and Salvation and therefore well may God refuse to hear you when you cry unto him and bid you go to the Gods that you have served Jer. 2. 28. 2. Think how useless and unprofitable creacures you are in your selves no wayes fit to be active in glorifying of him The whole world is become unprofitable Rom. 3. 12. Have neither will nor power of their own to glorifie God till he restore it Philip. 2. 13. What can you do for him till your enmity be taken away your rebellion subdued Nothing but his grace can fit you to do him any the least service 3. See that you have nothing by which you can challenge the least favour from him It is true the Gospel saith If you believe you shall be saved but it also tells you this believing is not of your selves Eph. 2. 9. Till you believe you are under
this is the moving cause of all the mercy which he shews to a Sinner 1 That God is a God of Compassion appears 1. Because it belongs to his Attributes Exod. 34. 6 7. merciful and gracious forgiving iniquity and transgression and sin Hence his People ascribe this title to him Psal 86. 15. But thou oh Lord art a God full of compassion 2. Because his works declare him to be so his works of providence towards his visible Covenant people evince it Psal 78. 37. But he being full of compassion forgave their iniquity and destroyed them not His works of special favour towards his Elect in pardoning their Sins and accepting of them to be his Children do more notably confirm it 2. That this is the moving cause of alâ— the mercy which he shews to a sinner will appear 1. From the nature of God He is the first mover to his own actions and cannot possibly be moved by any thing out of himself Hence man's pity and God's differ in respect of the the moving cause Man hath such an affection habitually but it lyes still till an object excite it but God is otherwise it moves it self That which moves in us hath the respect of a cause and that which is a cause is in nature before the effect but the good will of God to man whence all his compassion flowes was from Eternity Jer. 31. 3. I have loved thee with an everlasting love therefore in loving kindness have I called thee 2. God renders this is a reason of all his mercy towards his Creatures When he speaks of pitying and relieving them he reduceth it to our good-wil and mercyful nature Jer. 3. 12 13. Hos 11. 9. Rom. 9. 15. Psal 78. 38. 3. Because there is nothing in the Creature can be rendred as a sufficient moving cause of his compassion towards it 1. Not the Creatures misery in it self For 1. The sinners misery is not a fortuitous thing or befalling an innocent person but it is the just penalty of his sin inflicted by God himself and that according to the equity of an holy and just Law Lam. 3. 39. A man for the punishment of his sin 2. Then must God be equally moved to compassion to all sinners who are alike miserable and alike need succour and then why are not all saved That compassion which saves one could as well save another but there are but some sharers in this saving compassion others suffer his rigour Rom. 11. 7. The Elect obtained it the rest were blinded 2. Not their legal convictions and tenors and confessions and softly walkings c i. e. No preparatory work For 1. The Son was for all them a great way off when his Father pittied him 2. There are that Call and God will not hear that seek him early and shall not find him Prov. 1 28 3. Not legal Repentance and Reformation turning from many sinful practises and doing many things For these are nothing but sin Esau repented and wept but it profited him not Heb. 12 17 Herod's reformation engaged not God to him In summ God's compassion is according to his will and that is absolutely free nor to be regenerated by the creature Rom 9 16 with 18 4. Because God's design in the Salvation of a sinner is the manifestation of his Grace which grace discovers it self in shewing him compassion Now this grace of God hath described its subjects from eternity and therein distinguishing Grace is made to appear when it falls upon a subject that hath nothing in it to engage him nor could of it self do any thing in the least to move him USE 1. Here we see how far the name and term of merit is a stranger from Gospel language and what care we ought to take that we do not entertain any thoughts of it God is no debter to his creatures except voluntarily as it was free to him to make them so also to assign them their end and use and it is certain that he designed or appointed no creature to any use but withal compleatly furnished it for that end and if through its own default that be lost it can claim no restitution at Gods hands hence let no man think that his misery should be a sufficient ground to engage Gods mercy to him no nor his acknowledgment of his sin and misery neither for if we stand at the tribunal of Justice unto which merit is properly reckoned it doth not deserve pardon for a delinquent to fall down at the Judges feet confess his fault and beg that it may be past by and not imputed to him if the Law condemns him and he stands guilty before the Bar it is only a free pardon that can acquit him Now though an humane Judge may be moved by the submiss and lamentable expressions of a justly condemned person yet God is capable of no such impressions but if he intends a soul good he puts this very frame into him and then accepts him in this way though not for this carriage but in all this there is not any room or occasion to speak of merit USE 2. Learn hence also not to be discouraged from going to God in the sense of your own misery Though you are altogether unworthy and have nothing of your own to plead with him which deserves to impetrate his mercy yet you see here that his own compassion leads him to be merciful and that the object which it hath chosen to express it self unto is miserable sinners such as are every way miserable helpless and hopeless creatures And if thou knowest findest and feelest thy self to be such an one there is no reason to be discouraged thou art one of such whom God hath chosen to express his compassion upon and he who knows thy condition if he will can have mercy on thee Such as are helpless he is ready to help Isa 63. 5. USE 3. It may be a ground of wonderful encouragement to poor sinners to go to God and to wait upon him for mercy to consider that God is a God of compassion and that this compassion is the originial of all the good which the creature receives 1. To consider that he is a God of compassion We have heard say they That the Kings of Israel are merciful Kings He is a God that delights to exalt and magnifie himself by those titles of Merciful Gracious Compassionate c. His bowels stir towards and he pitties dying sinners and therefore he comes to their Graves and bids them live The commendation of a pitiful and a compassionate nature in a prince wilbring in rebels apace to come and throw themselves upon his mercy sue for a pardon who if they knew him to be pityless and inexorable would run utmost adventures as those that know they can but dy and can hope for no better by submission 2. To consider that this compassion is the root and spring of the mercy he shews Hence we may silence all uprising of heart and discouraging temptations
Reason of the sudden and strange alteration which we may sometimes see wrought in a sinner one whom the other day we saw bleeding to death in his sins rotting in his grave spending all in riot slighting all counsels and perswasions going in the ways of destruction now changed and become another man all new in him yea one that was wounded under amazement and terrours of conscience despairing and dying under convictions now rejoycing and ravished with the experience of the love of God These are strange alterations but not to be misbelieved if we consider the hast that God makes to find out and take into his arms dying sinners and the ravishing embraces he affords them When God comes he runs he may delay a while and let the sinner run himself out and not come presently to convert him but when he doth come he comes without delay nothing stops him Hab. 2. 2. Cant. 2. 8. USE 2. For Exhortation to the regenerate or such as have been converted unto God meditate much upon and labour to be deeply affected with the discoveries of God's wonderful love to you Think often 1. What hast he made I was dying despairing hopeless but he speedily came and put under an everlasting arm or ever I was aware c. 2. With what ardour of affection he fell upon thy neck Oh remember those embraces how he took thee up in his arms an unworthy filthy polluted armful how kind were those claspings which encircled thee those embraces which took thee out of thy pit 3. How he kissed thee breathing his soul into thee and filling thee with his love pardoning all thy sins taking thee to be his son again influencing thee with his grace in thy far Country speaking comfortably to thee Oh! love the Lord all ye his Saints and let your hearts boil over in ardent affections to him SERMON XXIII Vers 21. And the Son said unto him Father I have sinned against heaven and in thy sight and am no more worthy to be called thy Son VVE now come to observe the Son's deportment to his Father or how he carried it under these large and liberal expressions of his love to him and that is with all humble and penitent carriage The blotting out and pardoning of his sins doth not blot them out of his remembrance or make him ever the less apprehensive of his unworthiness no but it draws out his humble and penitent confession This acknowledgment is the same for substance which he had resolved upon vers 18 19. He purposed if ever he could meet his father thus he would say he now not only sees him but finds himself in his embraces and here he poures out his soul to him There is only the last clause omitted and why omitted is not essential to enquire divers reasons are given and that which seems most probable is that his father's kind carriage and abundant expression of his love had left him no room for it because he now found himself accepted in quality of a son The particular meaning of these words as they express the nature of true repentance hath been spoken to from vers 18 19. That which we have now to consider is only his expressing of them at this time viz. after his father had shewn himself fully reconciled and so signally testified it in his carriage to him Hence DOCT. When God manifests his special love to the soul of a sinner in Conversion it will draw forth the most kindly acts of true Repentance God's pardoning and accepting Grace sensibly apprehended will make a soul more to loth his sins accuse himself of them and be ashamed at them Though whiles God is kindling these resolves he comes in with them and â—rings his Salvation yet this shall not extinguish those resolutions but help them This is the season to express and act Godly sorrow humiliation and â—epentance We have David in this for an exe … nt example whom when the Prophet had convinced for his great sin he confesseth it but when he had witnessed from God that his sin was pardoned then he breaks forth in a penitential Psalm viz. Psal 51. wherein he humbleth himself into the very dust Reas 1. From the nature of true Repentance sound Humiliation and Godly sorrow which is such as before grace received from God cannot act kindly no not at all All that the man hath before he is converted is legal Take the force of the reason in these particulars 1. All acts presume their habits It is a principle in Logick that no effect exceeds the vertue of the cause The tree must first be made good before it can bring forth good fruit the thorn turned into a fig-tree if it bear figs. There must be an habit before there can be acts correspondent there must be an eye before there can be any sight So there must be habitual Repentance or a principle of it in the soul before there can be exertion of it Now this principle or habit is not in the soul before conversion Conversion is the turning of a Sinner from Sin to God this is done by changing his heart and all his faculties it is by making him a new creature and he is thus made by the infusion of the body of spiritual graces into him or laying the foundation of Sanctification in his soul Repentance is a grace a special gift of God and we in the former Doctrine observed that all graces come at once and then when God taketh a Sinner into favour then he furnisheth him with his grace hence being in Christ and being a new creature are convertible 2 Cor. 5. 17. 2. The act of Repentance is an actual turning from Sin and unto God and it hath both these parts in it as was before hinted at verse 18 19. If it wants one it wants all for man being a dependent creature must have will have some object Now here the soul utterly and everlastingly relinquisheth all its Sinful objects Hos 14. 8. It freely and willingly parts with them and it turns to God closeth with him as the only object on whom it can rest for Salvation this is the ultimate scope of Repentance Jer. 4. 1. Now such an act of chusing and closing with God which must needs accompany Repentance necessarily supposeth faith for a Sinner cannot close with God but by an act of faith and if there be an act of faith in Repentance then there was an habit whence that act flowed 3. Inasmuch as Repentance is a change of the affections which are the feet of the soul carrying it from and to its object and hence is a fixing them upon some other object than they formerly dwelt upon where also the prime affections mainly discover themselves viz. Love and hatred It necessarily prerequires to this act a gracious disposition infused into these affections In Repentance the soul is made to hate Sin which before it loved as its life and it loves God whom before it hated and the one of these
this effect upon your own hearts it will put the meanest and most abasing thoughts of your selves into you it will draw out humble confessions self-accusations and acknowledgments of your own unworthiness This must needs put you in mind of your low estate sinful and miserable condition and the unspeakably free grace of God thereon appearing USE 2. For Exhortation This may serve to excite all true Believers to live in the constant exercise of Humility and Repentance You here see it is the proper work of a Convert Faith and Repentance are graces for exercise and should take up our whole lives And to help to this duty often ponder 1. Who it was that converted thee not thy self but God he came to thee and saved thee 2. What an one thou wert before conversion a poor Prodigal that had wasted all away and flagitiously provoked and dishonoured the Name of God 3. What it cost to make way for thy Conversion the cursed death of the Son of God 4. How obstinately thou didst oppose thine own Conversion Thou wert horribly averse to it and didst long withstand the strivings of the holy spirit 5. What love God hath expressed to thee in thy Conversion Words fall short and similitudes are too strait to demonstrate or give colour to it Set the love of God before thee as a glass in which to see and hate thy Sin and love thy God Let this make thee worthless in thine own eyes and account What expressions doth this love draw out from Paul 1 Tim. 1. 13 14. Act therefore these thoughts upon thy heart and get thy soul warmed with this sense And more especially 1. Art thou a young Convert newly of a Prodigal made and entertained as a Son This great change now requires an humble heart now thou art in the arms of mercy pour out thy confessions and bemoan thy self 2. Hast thou at any time more than ordinary discoveries of God's love to thee Now be improving this as an argument to abase thee Ask thy heart who hath done this and then who am I that he should do thus for me 3. Especially if these applications are after some fall or relapse into such Sins as have wounded thy peace and hidden his face for a season from thee Doth he after this notwithstanding come again Wonder and be ashamed of thy self when thou feelest his kisses and embraces again empty thy soul in confessions and self-judging acknowledgments into his bosom so shalt thou be led on to more and more experiences of his wonderful loveing kindness SERMON XXIV Vers 22. But the Father said to his Servants bring forth the best robe and put it on him and put a Ring on his hand and Shoes on his feet Vers 23. And bring hither the fatted Calf and kill it and let us eat and be merry Vers 24. For this my Son was dead and iâ— alive again he was lost and is found And they began to be merry THe next thing to be considered is the Provision which the Father made for and the entertainment which he gave to his returned Son described in these Verses I shall briefly insist on these things Here we may observe an Allegorical description of the great benefits which God bestows upon a sinner on believing or the wonderful change of his condition on Conversion Whiles the Son is complaining of his unworthiness and accusing his own prodigality his father not so much by words but by real acts gives him to find what favour he is received into In the words observe 1. The things that were done for him vers 22 23. in which are 1. The instruments used in doing them his servants 2. What they were to do bring forth c. What these things allude to will be considered of in their place 3. To what end let us eat and be merry 2. The reason given to it vers 24. for this my son c. 3. The fruit consequent upon it vers 24. and they began to be merry Christ under the welcome given by a tender father to his returning son would shadow to us the welcome that a penitent finds with God expressed with the greatest signs and tokens of a perfect reconciliation and deepeâ—t affection not only of love but of joy too at his return hence the servants are set to work the best robe is brought forth tocover his nakedness the fatted Calf killed not only to feed but feast him a Ring is put on his hand Shoes on his feet and the whole house is filled with songs and mirth and the very fields made to ring with acclamations of joy In general observe this DOCT. The day of a sinners Conversion to God is a day of great rejoycing When God comes to receive a penitent Prodigal into favour again it is a time of singing and mirth It is a day of joy 1. To God himself the father testified his joy for his Son's recovery by his entertainment so doth God by his of a sinner though God properly have no affections which are passions and tokens of imperfection yet he assumes such things to himself for our instruction and not only so but providentially in the application of himself to the soul he doth such things as are witnesses of such affections in men Where men love much they will do much Feasts are tokens of joy great feasts of great joy Reas 1. From his relation he is a son though he hath been a Prodigal he was chosen from Eternity and this relation blots out all Alexander told Antipater accusing his mother of vile actions one tear of a mother will obliterate all anger God useth this argument for Paul when Ananias speak hard of him Act. 9. 15. He is a chosen vessel Reas 2. From the great change wrought His son was dead and is alive was lost and is found With what joy did those women whose sons Elisha and Christ raised entertain them How glad is a tender Parent to find a Child that hath been lost here is matter of much joy Thus it is with a sinner he is raised from a grave of sin and found in the wilderness of his wandring Reas 3. Because now God's great design of glorifying his grace in this sinners recovery is brought about the foundation of that work is laid in his heart now all men are glad when their main designs are accomplished 2. To the blessed Angels These may in part be looked upon as the servants here employed who attended cheerfully in this fervice for they are ministring spirits for the heirs of Salvation Heb. 1. 14. And that Angels are glad at a sinners Conversion is asserted context vers 10. Reas 1. From their relation to Believers they are their brethren fellow Servants fellow Citizens and such for whose salvation they do minister Reas 2. From the great delight they take in the glory of God for which as they were made so they lay out their utmost labour and endeavour 3. If the spirits of just men made perfect could have