is great in power rich in glory in mercy in wisdom in love and goodness able to do all things good to all and his tender mercies over all his works bountiful to Servants that are but hirelings and serve him only for their own interests and rewards and may not abide in the house for ever being not made Sons How many hired Servants saith the Prodigal are in my Fathers house that have bread enough and to spare Luke 15.17 Yea good to his enemies loving them and doing good to all making his Sun to shine and rain to fall on the good and on the bad the unthankful and evil giving whole Lordships yea and Kingdoms of this world in his great bounty to them also that regard him not bâ—t hate him careful of the very inferiour creatures feeding the Ravens caring for the Fowls of Heaven even the little Sparrows five of which are sold for two farthings and not one of them is forgot before him Yea he giveth food to all flesh for his mercy endureth for ever If David counted it so great an honor and priviledge to be Son in Law to Saul an earthly and mortal King whose breath was in his nostrils and his power of narrow compass in comparison of Gods as well as his goodness Oh what may not a soul promise it self of felicity and happiness in being the Son the adopted and genuine Son of a King so great so full so good so free so liberal to and careful of all even of the worst men and creatures as God is what cannot what will not such a Father do for his Children especially such Children too as obey and abide with him Yea what may they not upon that consideration incourage themselves to look for and expect from him having also such an elder Brother with him as is infinitely perfect and dear to him to plead for them and take away the defects and sailings of their obedience towards him shall he be good to strangers provide for inferiour creatures give large crumbs and offals to dogs and birds and beasts and will he not give what is convenient to his children surely yes Shall he give good things to his enemies and neglect his children surely no. Surely he hath far better things for them then for any others not so near to him nor in such relation with him It is our Saviours argument Consider the fowls of the air for they sowe not neither do they reap nor gather into barns yet your heavenly Father feedeth them Mark the Emphasis Your Father and therefore loves you Your heavenly Father who in that he is heavenly is above all and hath all power and all creatures subject to him and in that he is heavenly is holy and pure from earthly affections as covetousness and other passions which our earthly Fathers are bemudded with He is your Father your heavenly Father yet he feeds them that are of no compare with him to you and to whom he owns no such relation shall he feed them and neglect you what earthly Father will do so to feed his chickens and forget or famish his children much less can or will your heavenly Father Matth. 6.26 and the like in Matth. 10.29 Are not two sparrows sold for a farthing and not one of them shall â—all to the ground without your Father as â—f he would say doth he that is so early related and dearly affected to you who stiles himself your Father and owns you as his Children take such care of so inconsiderable a creature as a sparrow two whereof are sold for a farthing and who are so infinitely below him that he stiles not himself in such a relation to them and can he neglect you who are his Children whom he hath so valued as to give a price greater then heaven and earth even his own Son for you Fear ye not therefore ye are of more value namely with him then many sparrows This then is a relation estating in such a condition as affords exceeding ground of highest confidence and greatest expectation in and through Christ in whom he makes and takes us for his Children of greatest advantages and fullest happiness and in the mean while of all that he that is so great and good can do for us and sees good and meet to be done Behold then what manner of love the Father hath bestowed upon us who are in Christ Jesus that we should be called the Sons of God Surely it s well worthy of our beholding for there is in it to be seen heighth and strength of love and affection and matter of marvellous consolation and in beholding this we may 2. Behold also how infinitely we are ingaged to God and to our Lord Jesus Christ to love and live to them to honour and glorifie them for what love was that that led the Father to give his only begotten Son to be the Son of Man and thereby exposed to all the miseries of man yea all that man by his sin had deserved as its just reward to be sustained and born by him that he might open the way from destruction to such an high priviledge as Son-ship to God by him and make him the root of it for and to us through what he hath done to him in the body he prepared and gave him could it be less then infinite love in him that moved him to design such exaltation of so base and vile creatures as we by the so great abasement of one so high and glorious as he and oh what love was that in Christ Jesus what grace what pitty what mercy and kindeness not to shrink back from the state of service to make us sons yea from the state of sin and death For he that knew no sin was made sin for us that we might be made the righteousness of God in him and died for all that through him we might attain such dignity and glory as cannot be valued by us how should it engage our hearts and affections to him and make us ready with all diligence to obey and live to him that to such and so glorious an end died for us and rose again For he was made under the Law for such as were under the Law as in a sense all were Rom. 3.19 that we being redeemed from the Law might receive the adoption of Sons Gal. 4.4 5. 2. Herein also we may see and be instructed into the way whereby sinners may be made the Sons of God even they that are not so but are the children of wrath For as Christ hath by his sufferings opened and made the way for it so he thereby as raised from the dead and taken up to glory in the nature of man and owned as the Son of God and glorified is become the root of Son-ship unto us as is said and therefore the way for us to be made the Sons of God is to receive and close with him the Son of God as God is commending him and setting him forth to us by
or woman for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is of both Genders or Sexes and extends to either man or woman though carried on after in the Masculine with reference to and for the fitter resemblance of God but what I say would any man or woman do think you if having but two Sons they should lose one of them would they not more industriously seek him and finding him again would they not be much more glad for him though they have another beside then for a Sheep and then a woman though never so great a Housewife for a six pence Such the scope of this third Parable in which our Lord shews his and his Fathers fatherly affection to mankinde as made by him and as his Off-spring as the Poet saith descended of him and much more to such as are his by Adoption and special grace of Regeneration by and through Jesus Christ The fruit of the travel of his Soul and the issue of his Word and Spirit vouchsafed to and working in and upon them And so he saith and I shall a little paraphrase on it CHAP. II. The Parable of the Prodigal Paraphrased to the Text. A Certain man had two Sons that 's but a few the smallest number that can be but by how much the fewer the loather would the Father be to lose one of them Ver. 2. And the younger of them said to his Father give me the portion of Goods that falleth to me shewing that the beginning of mans departure from God is his not liking to live upon God and Christ by Faith in him but desiring to have his portion in himself in his own hand dispose and keeping that he might be a Lord in himself Jer. 2.31 and live apart from God in his own sufficiency of Wisdom Power Understanding c. And he divided unto them his living signifying the readiness of God to distribute to men his gifts and benefits as pleases him Verse 13. And not many dayes after the younger Son gathered all together either as arrogating to himself what he had received of God or taking a view of and contemplating his riches received from God so as to estimate himself accordingly the Spring of Spiritual pride and subjecting them to his own will And he took his journey into a far Countrey went away and departed in heart and life from his dependance on and obedience to the Lord and from close cleaving to him for counsel protection direction and blessing and he there in the world or state of Apostacy from God wasted spent or scattered his substance whatever substantial gift or grace he had received of God with riotous living living carelesly and spending Gods Gifts on his own lusts and pleasures Verse 14. And when he had spent all as a man may soon spend and lose all in being departed from God who should and would continually supply him in depending on him and being guided by him there arose or was a mighty famine in that Land a great want and spiritual emptiness to the soul from the world in that its departed and separated state from God there being nothing in the Idols to which the soul is gone out but emptiness and misery And he began to be in want to be sensible of the loss of satisfaction he was wont to receive from God and had in his gifts and of the emptiness of his soul in their absence or loss Verse 15. And he went yet further from God instead of repenting and turning back to him and fastned joyned himself to a Citizen of that Country Such the folly of the heart of man departed from God that under the sense of its loss and want it rather goes further from him and layes about more earnestly for and sticks more closely to some creature comfort Idol yea or to the Devil and his counsel thinking to finde help there then looks back to God So long as it can hope to finde help or life out of him any where else it comes not to him And he sent him into the fields to feed swine Such is the base drudgery work of sin and the Devil that he employes the soul in an employment far below a Princes Son and yet so foolish be the disobedient departed sons of God that they rather submit to any base servile drudgery where they hope to finde though never so poor a subsistence rather then repent and go back to God See this in other phrases Isa 30.1 2 15 16. Hosea 5.13 14. Jeremiah 2.13 and many other places Verse 16. And he would fain have filled his belly with the husks the Swine did eat of but no man gave unto him Such the baseness of the revolted lost Soul that it could be content to subsist or finde its life and pleasure in the vilest things rather then to return to God and to the things above that he hath prepared in Christ for us Such the emptiness and vileness of all worldly enjoyments that they be fitly resembled to husks Swines meat rather then Mans And such the merciful providence of God toward his strayed children as oft-times not to suffer them to finde satisfaction or supplies from any thing they sinfully seek it in for this was the way to cure him as mad men and men distracted sometimes are by being kept fasting and hunger bit And such was he now as follows when it s said Verse 17. And when he came to himself Men are drunk with Sathans delusions sins deceits or the worlds lushious fulness while they can finde therein what to feed themselves on or are made men while without sense of their sin and misery and without mindefulness of God But God often by afflictions and crosses recalls them and brings them again to their Sences to see what they have done and whitherto they be brought and what course they should now take as it s added He said How many hired Servants of my Fathers have bread enough and to spare and I perish with hunger The beginning of Conversion is when the Sinner is made sensible of his misery and sees and beholds also Gods goodness and sufficiency to relieve and help him remembers whence he is fallen and what relation God stands in toward him in his Son there is the beginning of his quickning and reviving again God is good to hired Servants those that walk in his wayes and do his work only with eye to themselves and their own advantages thereby and have not been begotten to him through the immortal seed of the word the grace in his Son discovered to and received by them But how much more to such as being begotten to him by his love do in love to him depend on and serve him Thence he resolves Verse 19. I will arise Sin overthrows the sinner and makes him by groveling and groaning under its burthen and pressure when discerned but grace perceived and called to remembrance quickens and gives motion strength and resolution to arise from the practice of it and from
pining away in the sense of it and I will go to my Father Go no more after Idols Hosea 14.8 that afford no comfort or profit but to him whose love at first begat hope as well as at first his hands did make me And I will say to him Father I have sinned against heaven and before thee A resolution to confess his sins against God and man against Christ the heavenly one against the Holy Spirit that is from Heaven and against the Word that is from Heaven too and against the Angels in Heaven whose Service and Ministry is abused in our sin And before thee that is in the sight of and so against God himself in all this and in all other his mercies abused All which confession springs from hope in God whence he challenges him for his Father though offended by him but yet addes as humbling himself before him and submitting himself to him and his Dispose Verse 19. I am no more worthy to be called thy Son as if he should say though I am by Creation and by thy former gracious Call Adoption and Regeneration thy Son yet I have forfeited that relation as to thy owning me so any longer and giving me the title and priviledges of a Son I have so defaced thy Image and likenesse in me by my sin and so disobliged thee by my disobedience Make me as one of thy hired Servants Give me but a room in thy house and let me have but their portion who serving thee for themselves only and thy reward are under thy maintenance and protection a speech in which he judges himself and submits himself to any mean condition So his Father would but take him into his house again though to be under the servitude of the Law rather then to be left still to be a drudge to Sin and Satan Thus Sinners come home by weeping cross forfeiting their priviledges honour favour and dignities by their transgressions but all this while here is only repentance resolved on the practice of it must follow the resolution And so it was Verse 20. And he arose and came to his Father there 's the practice of repentance the arising from sin and from the discouragements under the consideration of sin to return and come by Faith Hope and the desire of heart to God to seek after him and submit to him as he discovers himself to us in and by Christ And now see the mercy of God to penitent Sinners painted out in the compassions of a tender hearted Father to his Prodigal but repenting and returning Son for it follows 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 Oh how quick sighted is Love and Charity of what is good fatherly love to a returning lost Childe the love of God to truly penitent Sinners While the Sinner is yet short in his Repentance and a great way off from coming up to God in conformity to what his word requires yet he being really in the way thereto seriously desirous of and endeavouring after it God sees he takes notice pittieth his misery and is ready to encourage and animate him in his Repentance The Son goes towards his Father as being between hope and fear of acceptance with him but the Father runs towards his Son as it were to hasten his endeavours or prevent them with encouragement to more assured confidence of welcome therein yea and before the Son can fall at his Fathers feet with tears of Repentance the Father falls on his neck and kisses him with kisses of his welcome the kisses of his mouth the sweet encouragements of his Word and Spirit which hinder not but quicken the Sons repentant Confession and humbling of himself to him Verse 21. And the Son said to him Father now he may call him so with more boldness as having found before-hand such renewed testimonies of his former kindeness and tender mercies I have sinned against heaven and in thy sight and am no more worthy to be called thy Son The sense of Gods love and mercy quickens confession of sin and self-abasement in the sight of our vileness Ezek. 16.60 61 Nothing humbles and melts so much as Gods love preventing and following us being notwithstanding our unworthiness streamed forth to us and perceived by us But before the Son can say as he pre-resolved Make me as one of thy hired Servants his Father prevents him as follows Verse 22. But notwithstanding the Son had so sinned and judged himself unworthy to be any more called his Son the Father forgiving all past and glad of his lost Sons return said unto his Servants Bring forth the best robe and put it on him and put a ring on his hand and shooes on his feet He finds his Son in a poor tattered case in a ragged condition cloathed with vile Apparel or in a manner wholly naked like a Swineheard far unlike what became his Son so sin makes us and he dislikes it and pitties it And now the Servants must apply themselves too to recruit and comfort him and such the gladness of a loving Father to have his lost Son again that forgetting all his offences and not so much as once upbraiding him instead of shutting his doors against him or calling for Rods and Staves to beat and correct him he calls for the best Robe with Ring and Shooes to adorn him which the Servants must apply to him and put upon him too as thinking nothing too good for him to be afforded him He will have him clad and waited on as his Son again to signifie as what sin continued in deprives us of so also how acceptable it is to God that his Servants and Gospel Ministers make it their business to incourage comfort and restore penitent Sinners Yea he addes further Verse 23. And bring hither the fatted calf and kill it and let us eat and be merry The poor sinning Childe was hungry as well as ragged ready to Famish and his Father knows his needs and will supply them with what may best shew his love and gladness for his return When he was keeping Swine Bread and Cheese would have been welcome might he have had them yea now being returned he would have been glad and accepted it might he have had ordinary fare and Servants entertainment in his hunger he mentioned only bread enough in his Fathers house but that suffices not his Fathers love to him to testifie how gladly he receives him no if there be one Robe better then another he shall have it to clad him and if one dish better then another he shall have it to feed him the fatted Calf The Righteousness of Christ is the penitent Sinners cloathing and garment the Father gives him The Vertues of Christ and his Spirit incircle his Works as a Ring his Finger The preparations of the Gospel of Peace shod his Feet and the choicest demonstrations of Love and Grace shewed forth and exhibited in
also greedily with Harlots consumed his living and yet see how unequal the Father between them he in all those years never gave him a Kid which was far less then the fatted Calf though to eat in an honest way and to make merry not with Whores and Drabs but with his friends who he being so dutiful a Son could be no such lewd Varlots but persons of good fashion and honest reputation whereas on the other side his love was such to his other Son that notwithstanding all his badness disobediences and mis-spendings of his substance he could no sooner see him coming towards him but he runs to meet him and quicken him in his pace and instead of chiding him pitties and kisses him and kills the fatted Calf too so soon as he gets him home to feast him And had not this elder Son great reason 〈…〉 his Father and refuse to joyn 〈…〉 with him and his other Son and Servants in such a merry frollick so inconsiderately made as he hath represented it to him have we not many that are ready to be of his minde what when they have said their Prayers a thousand times over been good Church-men honest livers sober persons no Thieves Drunkards Whoremongers Harlots or wicked livers but have as they think served God justly accordingly to the laudible customs of the Church and perhaps also in private Prayers and Devotions hearing Sermons praying in their Families fasting as often and making as many and as long Prayers as the Pharisees strict and zealous in their conversations abstaining from all gross and known sins yet they could never be assured of Gods owning them nor meet with such ravishments of heart as to cause them to rejoyce much in God and to be willing to dye and depart this life and lo here or there a grat Sinner a Whore a Thief a Murtherer a wanton Person being convicted of their Sins and confessing their faults and crying to God for his Mercy listning to and imbracing his Gospel so inwardly filled with and outwardly testifying their sense of Gods love and exceeding comfort and consolation therein that they can glory in God as forgiving them their Sins have hope in their Death and talk of their assurance of Gods favour as if they had been all their lives Saints must not these either be deluded persons or what what shall we say or think of God but as those in Ezek. 18.25 That his wayes are unequal or as in Mal. 2.17 That every one that is evil is good in the sight of the Lord or else where is the God of judgement or judgement of God where the equity of his doings and proceedings with men But thou art holy O thou that inhabitest the praises of Israel and wilt be justified in thy sayings and overcome when thou art judged Psal 22.3 and 51.4 stay then and let us see what the Father hath to say to his offended and discontented Son before we justifie his plea and pronounce on his side and that is held forth in the words that I have chosen herein to treat on as followeth CHAP. III. The Text Pharaphrased Verse 31.32 And he said unto him Son thou art ever with me and all that I have is thine It was meet that we should make merry and be glad for this thy Brother was dead and is alive again was lost and is found IT is a true saying of Solomon He that is first in his own cause seemeth just but his neighbour comes and searches him out Prov. 18.17 For here we have an answer confutes all the Son hath said in his passion and clearly evinces the equity of the Fathers carriage between them and of his thus entertaining his Son in his return And first here we may admire the Fathers meekness and gentleness towards a froward passionate Son in that he gives him no bad nor angry language He sayes not thou proud and insolent fellow that offerest to make thy self wiser then thy Father and liftest up thy self above him to call him him to an account and draw a charge against him for his actings as if thou wert wiser and of more authority then he whereas it s thy part and place to submit thy self to him and give him honour in judging him wise and righteous in his doings No such angry speech proceeds from him but only he gently calls him Son and gives him a fair answer to his charge and an account of his doings shewing the great condescension and goodness of God to his pettish people in their spiritual Distempers He sees his Son was in a passion and he would not take the course further to heat and inflame him but seeks to calm him like a loving Father who seeing his Childes Body over-heated and in danger to fall into a Feavour endeavours some wayes its prevention being wiser then his Son he sets not himself to answer him according to his childish folly but exercises love with judgement and discretion towards him and though his Son in his anger would neither vouchsafe to call him Father nor his Brother Brother yet he in whom fury is not but Love Meekness and Charity will not therefore disown or provoke him but pacifie and rectifie him and therefore calls him Son Oh the graciousness of God as a loving Father to froward and male contented Children especially while he sees their frowardness proceeds from ignorance weakness or the strength of temptation a pattern worthy imitation Be we followers of of God as dear children and walk we in love as Christ hath loved us c. Shall we weak purblinde and sinful men be froward with and harsh to our froward brethren when through temptation and weakness envyings swellings and discontents befal them when as our great God and Father is so graciously tender milde and gentle to such yea to our selves when so distempered and discomposed towards him But see again how blinde passion is though it seems to see very much yea and to see more then others that have not their hearts thereby heated and quickned to make diligent observation of things before them It is indeed quick-sighted of what makes for its nourishment and strengthning in its cause but while it looks upon all such things as it were through Multiplying and Magnifying Glasses and sees them more and greater then they be and so represents them it is so filled with the sight of them that it over-looks and sees not other things before it that judgement charity and right reason takes notice of and the sight whereof reduces the other things seen to their due scantling and proportion For the calm judgment and charity of the wise and patient Father the representative of the most wise and merciful God sees and observes here what the Son over-lookt and what might stop the mouth of his most clamorous passion He was Eagle-eyed to see yea more than was to be seen of his own service and obedience which yet in this his passion he shewed but little of but see not
them of sin and shew them their need of Christ and the forgiveness of their sins through him and to signifie and shadow him out with the grace in and by him that as by a School-master they might be directed to him to seek him and righteousness and life in him Whence it is said Moses wrote of him and the Law witnessed to the righteousness of God that is by the faith of him Gal. 3.23 24 25. John 5.46 Rom. 3.21 Many of them not understanding the Law nor seeing to the end thereof which was Christ for righteousness to every one that believeth Rom. 10.4 being blinded by their unbelief and listning to Satan and closing their eyes and stopping their ears against Gods Doctrine who so speaks of Christ in all his teachings that whosoever hears and learns of him comes to him John 6.45 rested only in the Type Shadow and work of the Law seeking righteousness as it were thereby and not coming to Christ for life nor submitting to him as the righteousness of God but stumbling at him John 5.40 Rom. 10.3 yet these not seeing their sinfulness and the curse they were under by the Law in all their works but conceiting themselves alive in the observations of it took themselves to be the Children of God and are called in a sense as the Children of God either they or the Judaizing Christians which I think the likelier being compared to one of the Sons of Abraham who bare a kinde of Type or representation of God in his two sons But these indeed are servants or such sons as Ishmael the Law gendring to bondage and so bond-men and not such Sons as are ever with God as a Son with his Father but were to be cast out and are cast out with their Mother that bare them from inheriting with those that are indeed his Sons as Isaac was and of this stamp too are they that being ignorant and neglective of the Grace of God in Christ do live upon their duties and observances of outward ordinances under the Gospel 2 Cor. 3.13 14 15. and 4.4 Matth. 13.15 Rom. 9.30 31 32. and 10.3 John 8.41 Gal. 4.22 30. Luke 18.9 11. and such Sons the Pharisees might be But 5. They and they only that being Baptized into Christ or initiated into him do put on Christ or being called of God to him do receive him own entertain and believe in him do by vertue of him and in union with him become the Sons of God in the choice sense of of it and attain that dignity and priviledge so to be made and called being in the gracious call of God to him overcoming them to receive and believe in him born also of God begotten of that immortal seed of his word that lives and abides for ever and in believing on Christ receive by and through him the spirit of Son-ship even the Spirit of the Son framing them to a child-like love to and confidence in God as their Father and infusing into them his Divine Nature and so renewing them in or in them the Image of Christ Jesus his only begotten Son and making them like to him by degrees Who is the first-born amongst many brethren Rom. 8.29 And now sure they that being thus made Sons of God do also follow after and are led by and so retain the Spirit of the Son are and must needs be the Sons of God as it is said To them that received Christ to them he gave this priviledge to become the Sons of God even to those that believe in his name who are born not of blood nor of the will of the flesh nor of the will of man but of God John 1.12 13. and Ye are all the Sons of God by faith in Jesus Christ Gal. 4.26 and If ye know that he is righteous ye know that every one that doth righteousness namely in believing on him and so being led by his Spirit is born of him Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God 1 John 2.29 and 3.1 and So many as are led by the Spirit of God they are the Sons of God Rom. 4.14 15. being thereby led into and kept in union with and dependence on the Son of God and made like to him in conformity in righteousness holiness c. And indeed men being made the Sons of God by this divine regeneration into and in the Son of God and brought to God what can unson them again if they abide and tarry with God not departing from him God who at so dear a rate and in so great love hath made them his Sons will not out of mutability of minde unson them again No his gifts and calling are without repenting of them Rom. 11.29 Sins and failings they may have froward passions and peevish distempers as other mens Sons and Children have and may have and therefore as in their infancy and minority under the Law they were under Tutors and Governors to nurture and order them till the time appointed of the Father Gal. 4.1 2 3. So also still they may need to feel the rod of their Father though no longer under the tutorage of Moses Law as formerly as it is said Whom the Lord loveth he chastneth and scourgeth every Son whom he receiveth Heb. 12.6 and such will be their state while here till they come to perfect age To the measure of the stature of the fulness of Christ till they see him as he is for then they shall be compleatly like him and have nothing more of ignorance error frowardness or disobedience in them Eph. 4.14 1 John 3.1 2. but those frailties and failings peevishnesses and passions do not unson them unless they wholly turn them out from Christ the Son in whom they have their Son-ship and are Sons Indeed if any depart from him so as to be abolished from him then they fall from that Grace and Favour in which the Believer and abider stands even from the Grace of Son-ship Christ shall profit them nothing Gal. 5.2 3. or as the Parable hath it become Sons dead and lost that are as if they were not and without a reviving perish from Gods presence and if they may be called Sons as Abraham calls the rich man in Hell his Son they can have but only the title and the quondam relation the nighness and priviledges of Sons with their Father and in his house they can never obtain when the gulf is fixt upon them for ever and ever as the Parable hath it in Luke 16.25 26. But the walkers with God the continuers in his Faith Fear and Service must needs be his Sons inasmuch as they abide in Christ his Son Such the first Branch of this hapy state they are Sons of God Vse 1. And is this nothing or is it but a small matter to be a Son of God is it not a very spring in and through Christ of infinite and unspeakable hope and consolation a Son of God who
he was a rich creature and in honour with him But man being in honour did not consider so as to resist the temptation of the wicked one but being drawn by him into rebellion against his Maker because he forbad him the tasting of one Tree planted in the pleasurable Garden into which he put him he forfeited all that God bestowed upon him yea both mental and bodily endowments of excellency nay his very life and being and all the whole Creation given him and deserved to have been thrust back into his own nothing again or rather with the Serpent into Hell and destruction far worse then nothing Poor man But oh the riches of the mercy of the Lord that was not well pleased to see his creature man so poor but devised a way how to set him up and inrich him again and to that purpose sent forth his rich Son the Lord in heaven the maker and heir of all things and by making him one with the nature of man made him in the poverty of man that by laying down his infinite riches for man as a price of his redemption yea his rich and precious life as man he might redeem man and inrich him again and so it is said Ye know the grace of our Lord Jesus Christ one with his Father complying with and yielding to him in that design that he being rich became poor for your sakes that ye through his poverty might be made rich 2 Cor. 8 9. But how 1. He that made himself or became poor in man made man even the manhood in himself the man Christ Jesus infinitely rich in God by so great a price as so impoverished him having satisfied Justice fulfilled Truth paid the Debt of Man overcame and got the better of what impoverished him having wrought himself out of it as it were and being raised again he was taken up to the Throne of God and accounted of God his Father as he is also judged to be by Men and Angels worthy to receive and be filled with the unsearchable riches of God So in Rev. 5.11 12. The Angels about the Throne with the Beasts and Elders pronounce Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing Yea God and all his fulness is given wholly to him All the fulness of the God-head dwells bodily in him The Father is in him and he in the Father his God his Father the Spirit is upon him his Spirit the Spirit of Christ The Angels of God minister to him and attend upon him his Angels and the Angels of his might Heaven is his Throne yea the heaven and heaven of heavens is the Lords and the earth is his too and all the fulness thereof the world and all that dwell therein yea all power in heaven and upon the earth is given to him Mat. 28.19 The Father hath loved the Son and given him all things John 3.35 So that here we may say in the first place now Lord what is man that thou takest knowledge of him and the Son of man that thou makest such account of him and so the Apostle applies it Heb. 2.6 7 8. And so here in the first place as in the root and foundation all that God hath is mans and man is ever with him the Son of God 2. Through him God makes known himself to other men for he is the light of the world the true light enlightening every one coming thereinto and as God hath done all that he hath done to him in abasing and glorifying him for mans sake and ovt of love and pitty to man and desire of his good Oh the riches of his love and mercy to fallen man God so loved the world that he gave his only begotten Son and herein is love not that we loved God but that he loved us and sent his only begotten Son to be the propitiation for our sins John 3.16 1 John 4.10 So he hath in him thus inriched and glorified having by his death and sufferings ransomed man from death and destruction into his dispose wonderfully provided for man even prepared all this infinite fulness in his Son as God-man as an infinite treasury for the inriching of man for the Grace the remission of Sins the redemption from Thrall the fulness of Spirit and all spiritual blessings in him and possession given him it is for us men and for our Salvation and inriching but so to be enjoyed as only in and with him to whom therefore God calls and draws men both by the riches of his goodness and forbearance and long-suffering leading men to repentance Rom. 2.4 5. and by the unsearchable riches of Christ as preached in the Gospel to men inviting and alluring them to him that they might be saved by him and inriched with him Ephes 3.8 with Rom. 1 16. 1 Cor. 1.23 2 Cor. 8 9. and they that hereby are begotten to receive him and knowing his name trust in him as they in and through him receive the priviledge of Sons so being made in him the sons of God they also by vertue of him and in him become the heirs of God both as their Father and as their Inheritance joynt heirs with Christ sayes Rom. 8.16 17. for as the Father hath loved the Son so he again loves his Disciples that believe in and follow him and makes and owns them as his Friends and Brethren And as God gave him all things that were and are his so he again gives all his things and they are all things to his brethren All things are yours 1 Cor. 3.21 22. and so the beggars are lifted out of the dust again and the needy from the dunghil and set upon the throne with Princes not the Princes of this world who perish but which is far more excellent with the Princes of his people whose Kingdom shall endure for ever James 2.5 Psal 113.7 8. praised be the Lord though oftentimes they be in appearance as Princes disguised in Beggars habit and state as having nothing and yet possessing all things 2. Cor. 6.10 going on foot while servants even to Sin and Satan ride on horseback Eccles 10.7 This indeed is a mystery that the world sees not because they have not faith and therefore not understanding of it they slight it but the holy Spirit of Truth asserts it All things are yours whether Paul or Apollo or Cephas or world or life or death or things present or things to come all are yours But how theirs 1. Not as to actual possession fruition and enjoyment of all in their own persons and comprehensions for the Kingdom is not yet received by them only prepared for and promised to them that love him but in that respect He that overcometh shall inherit all things and I will be his God and he shall be my Son sayes Revel 21.6 7. See 1 Corinthians 2.9 But 2. In Christ their Head they possess all things He possesses all things for them and
little aside and it will let us return again where as when it hath once got us out of the way it leads us into a Wildernessâ— where we lose our selves and can finde no way out how desperate a thing is it to believe the deceits of sin or of a deceitful heart then which there is nothing so deceitful or more desperately wicked in the world It will bid us put but a little from the shoar and when it hath got us off makes us launch out into the deep It carries the heart as with a storm into the Ocean whence it returns not again but by the belly of Hell like Jonas if ever it return how many sinners flatter themselves in their own eyes till they fall into the deep sleeps of sin and awake not out of them but in death either temporal or eternal O what Wine or Woman what sport or Pastime what Honour or Advancement nay what Crown or Kingdom is that that can be worthy of the loss of so great a happiness as is that of the obedient Children in Christ or of the incurring of such a portion as endless yea or but as the danger of endless destruction What folly and madness is it to exchange an infinite Birth-right for a mess of Pottage and beside that loss to incur the punishment of a perpetual dungeon with all the exquisitest torments can can be thought on Use 2. Therefore also it speaks admonition to us all to take heed of departing from the Lord yea it is to all a warning to take heed and stand in awe and not to sin though more especially to such as have tasted the graciousness of the Lord and been in any measure brought to him not to revolt and depart from him again All that are far from God shall perish and needs they must because they are far from him that is the fountain of all good life and safety but God destroyes all them that go a whoring from him Psal 73.27 They shall not only perish as out of necessity as being without that that should keep them alive but God himself also will set himself against them to heap upon them what makes for their destruction I will heap mischiefs upon them I will spend mine arrows upon them saith he Deut. 32.23 Oh therefore take we heed of an evil heart of unbelief of departing from the living God for not only there is nothing like him we can go after from him if we turn aside from him we must needs go after vain things and things that cannot profit because they are vain 1 Sam. 12.21 but also if any man draw back Gods Soul shall have no pleasure in him which is but a figurative expression of more meant then said as namely that he will with-draw from him and be angry with him It is good for us to hold us fast by God and that we may do so its good and needful 1. To take diligent heed to his word and testimony minding meditating and yielding up our selves to the obedience of the truth and grace discovered therein and the wholesome counsels and commands therein and there-from given for by what means shall a young man cleanse his way but by taking heed thereto according to Gods word and what way is there to be kept from sinning against or departing from God like the hiding his word in our hearts as David sayes he did Psal 119.9 11. Blessed is the man that makes the word of the Lord his delight and therein meditates day and night for he shall be like a tree planted by the rivers side not to be blown away with any winde of Doctrine or temptation as the chaffe in the floor as ungodly men Psal 1.3 4. We Ought therefore to give earnest heed to the things which have been spoken to us in the Gospel lest at any time we let them slip Keep wisdom and her instructions and she and they will keep us Hebrews 2.1 Prov. 4.6 2. To walk in company with and in the love of our brethren those that are wise for that 's the way to be wise Prov. 13.20 Two are better than one in many respects either to hold one the other up from falling or help one the other up when fallen Eccles 4.9 10. And a three-fold cord is not easily broken There 's warmth in such fellowship Did not our hearts burn within us while walking together Christ joynâ—d himself and communed with us Luke 24. â—2 There God commands the blessing and life for evermore where brethren dwell together in unity Psal 133. So we may exhort one another to love and good works yea daily while it s called to day to the preventing our hearts being hardened through the deceitfulness of sin Heb. 3.12 13. and 10.24 3. To watch and pray that we enter not into temptation Watching and taking heed to the word of God and in the light thereof against Satan and what would draw us from God and praying and crying mightily to God for our selves and one another that he would shew us his way lead us in his path and guide us and uphold us that we fall not yea to hold us up in our goings that we may be safe as knowing that we need his guidance and support at all times and that of our selves we are good for nothing Matth. 26.41 Psal 25.4 5. and 27.13 14. and 119.116 117. 4. To beware of all such things as might undo us and with-draw us from God as to say as of all sin in general so particularly 1. Of sinful porings upon our own weaknesses unworthiness inabilities to do or suffer with a neglect of the Grace given us in Jesus Christ for our helpfulness every way Take heed of an evil heart of unbelief but casting away the weights that press us down and the sin that easily besets us let us run with patience the race set before us looking unto Jesus the Author and finisher of the faith Heb. 3 12. and 12.1.12 2. Of knowing our selves in any of our receipts gifts attainments and so of being puffed up with pride to be high minded and to think to live of our selves and not upon and by the Faith of Jesus Christ Pride goes before destruction and a haughty minde before a fall Prov. 16.17 18. Be not high minded but fear Rom. 11.20 21. The desire of a portion in himself and his conceit of living upon that portion received was the fall of the Prodigal that brought this death and loss upon him Luke 15.11 12. 3. Of false Prophets who would draw us from Christ into our selves or after the world and flesh from walking in the narrow way of truth to wander in the broad way of sin and errour Matth. 7.13 15. Cease to hear the instruction that causeth to erre from the words of knowledge and go from the presence of a foolish man when thou perceivest not in him the lip of knowledge Prov. 14.7 and â—9 27 4. Of the inticements of sinners and of worldly carnal persons
meet him and falls upon his neck and kisses him Oh hasty Father and too passionately fond thinks his Pharasaical Son to shew so much love before no more humbling He was not yet fallen on his knees scarce and behold his Father falls upon his neck He had not yet confessed his sins only says he would and the Father prevents him with his compassion and before he could utter all he had to say calls for the fatted calf and the best robe to feed and cloth him and therefore he hears of it afterward As soon as this thy Son was come that hath devoured all thy substance with harlots thou hast killed for him the fatted calf And so how apt are we to say Oh! they must be soundly humbled before we may shew them any hopes of mercy towards them and yet indeed its hope of mercy here that humbled him yea the best and sweetest humbling is after the receit of mercy Then Mary loved much and wept much when much was forgiven Luc. 7.47 and so in Ezeck 16.60 61 62 63. when God remembers his Covenant with adulterous and idolatrous Jerusalem and makes an everlasting Covenant with them then she shall remember her ways and be ashamed c. yet if God speedily comfort men we are ready to say it was some delusion they were not humbled enough But what is that that men call humbled enough I fear as some are not humbled and ashamed for their sins so some may mistake and idolize it If by being humbled enough they mean so as to give satisfaction for their sins or make an amends for them that 's an enough that none can attain to and therefore Christ humbled himself to death the death of the Crosse for us Philip. 2.7 and was not he humbled enough for us think we it is upon the account of his humiliation and not of ours that God receives satisfaction and forgives us None can be sufficiently humbled for the least abuse of any mercy to deserve the forgiveness of it thereupon but in Christ God is the best estimator of our being humbled so as to be fitted to receive what Christ's humiliation and sufferings for us have purchased and he seems to men sometimes to accept of a small measure or time of humbling as the instances before recited make manifest And if God speak peace to any upon short and slight humbling to appearance yea or when he sees us go on frowardly turning aside in the way of our 〈◊〉 if he see our way and heal us and create the fruits of his lips peace to us as Isa 57.17 18 19. seems to import who or what are we that we should limit or fault the Holy One When God comforts any how can they be dejected would we have them play the hypocrites to humour us counterfeit terrour and dejection when God speaks peace to them surely no. Again we vain creatures are apt to judge of mens being humbled by the outside the sad countenance plenty of tears sorrowful tones wringing of hands c. but God sees the heart And God that knows the heart bare them witness says Peter speaking of the Gentiles so suddainly in their uncircumcision received in by him And indeed we may find the Scriptures mention persons as well humbled and so as God counts them meet to be comforted When 1. They having sinned do or are willing to ingenuously confesse and not hide cloke extenuate or plead for their sin and filthinesse and turn from them So in Prov. 28.13 He that bideth his sins shall not prosper but he that confesseth and forsaketh them finds mercy And in 1 Joh 1.9 If we confesse our sins God is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Though this confession as to particulars is not needful to be made publike to all men but to God I said I would confesse my sins to the Lord and thou forgavest me Psal 32.5 and in some cases to some faithful men Jam. 5.16 that are concerned and the heart made free to 2. When they see themselves so vile and their sins so hainous that they cannot take comfort in any of their confessions weepings humiliations fastings but go out of all to the grace of our Lord Jesus and his precious blood Psal 51.1 2.7.16 17. And indeed they are proud persons that have their hope in other things as their weepings humiliations c. for they think so well of themselves as to conceive some excellency in such their acts that they may do something in their worthiness with God to procure his acceptance of them It 's a greater act of humility or humiliation to see such emptiness or nothingness in them all as to disown any resting in them or comfort from them but only to hope in the mercy of God and the precious blood of the Lord Jesus Christ And 3. In case God lead them out to sorrows and griefs bring shame and sufferings upon them to be willing to yield our selves to God To be afflicted and mourn and weep Jam. 4.9 Accept the punishment of ones iniquity and bear the indignation of the Lord till his wrath be past as having sinned against him Mic. 7.8 9. This God himself makes the character of an humble heart in his sight when in the view of him the uncircumcised heart is humbled and they accept of the punishment of their iniquity confessing that they have walked contrary to God and he hath walked contrary to them Lev. 26.40 41 42. and that was the great act of Christ's humbling himself for us that he accepted the punishment of our iniquity and yielded up himself to bear it quietly not repining or grudging thereat And here also in this Parable the Prodigals humiliation appears in this chiefly that rising and coming to his Father he confesses his sin submits himself to bear the shame of having his Father or Servants see his poor estate and to be in any place how mean soever that his Father would put him in though of an hired servant so he might but be received And surely when we finde any that have been great sinners turned in from their evil ways confessing their sin and vilenesse and submitting to the grace of Christ to seek their absolution rest and righteousnesse there submitting themselves to walk in his ways and bear his chastisements and if in so doing yea though there be some imperfections in their so doings they meet with refreshings and rejoycings in God and Christ and in the riches of his grace we may rejoyce in their behalf as here the family are called upon by the Father Let us make merry and be glad Though others that are prophane scoffers may take occasion from such falls and miscarriages of professors of the truth to jear and blaspheme for which and for whom we have cause in such cases to be sad and grieved and others take occasion thereby to abuse God's goodnesse and mercy to such to harden themselves in sin for whom we
beget mirth and as it begets mirth let us make it or be given up to it For it makes us 4. Sing Let us sing the songs of Sion not of fools that know not of this feast but of those that are instructed into Christ by his Spirit a new song even praises to the Lord Psal 40.2 3. Lauding and magnifying and blessing the Lord yea and blessing and commending the Lamb we eat of or this fatted calf and the cup we drink for its a cup of blessing such as it both yields blessing to us and is to be blessed and magnified by us 1 Cor. 10.16 Take a Psalm then Psal 81.2 But how shall we come by it why drink but off our cups of the wine forementioned and we shall have Psalms spring up in us as the spirit thereof also hath composed some by his servants the Prophets for us and take we of them Be we filled with the Spirit in eating this meat and drinking this drink forespoke of the love of God in Christ speaking to our selves as implying that then we shall speak for it will make the lips of them that are asleep to speak as was noted before in Cant. 7.9 but not as drunkards often do in a sinful way but Psalms and Hymns and Spiritual Songs singing and making melody in our hearts to the Lord that is to the praising commending and glorifying him Ephes 5.18.19 Col. 3.16 Yea and to help that 5. Bring hither the Timbrel and the pleasant Harp and the Psaltery Psal 81.2 We have musick at this feast too to help our mirth so we read ver 25. When the elder Son came out of the field and drew nigh to the house he heard musick Here was musick it seems then God allows his children musick to their meat So in Rev. 14.2 I heard the voice of harpers harping with their harps and they sung as it were a new song before the throne and all meat and songs and musick of our Fathers providing He gives us songs in the night too Job 36.10 and he gives gifts to men the instruments of musick we are bid only to bring them hither bring them all to provoke this spiritual joy and mirth to be expressed at this feast use all our gifts to further God's praise and the joy of one another in the Lord. Musick was used to stir them up and help them in their songs to sing the more tunably and merrily as there were in the sanctuary The singers going before and the players on instruments following after in the midst the Virgins or Damsels playing on Timbrels Psal 68.26 Such a one was the Prophet Ezekiel As one that could play well upon an instrument and had a pleasant voice Ezek. 33.32 or rather like the lovely song of such a one of the good musitian Christ himself the Master of the musick he that excelleth in skil and tunes all the instruments and plays upon them with his hand or breaths in them whose eares and hearts being bored are made as wind instruments to receive his divine breath inspirations and to whom namely Christ all the Psalms and Songs of Sion are dedicated Such musitians and instruments of musick also subordinately too are Gospel-Preachers skillful in the praises of the Lord and to direct others in their acknowledgments and confessions of him Blowing up the Trumpets as in the new Moon and playing upon the Tabret the merry harp and Lute To whose musick diligently attending our hearts will be composed for the accesses and impressions of the holy Spirit upon us as the Prophet Elishas in 2 King 3.15 and we shall be framed both to sing and as pleasant instruments to make melody to the Lord. Primely the Prophets and Apostles and those that are endewed with and exercise their heavenly and spiritual gifts as helpers of our joy 2 Cor. 1.24 To their found to their joyful found attending Sing we merrily to God our strength and make a chearful noise to the God of Jacob as the Vulgar reads it Psal 81.1 2. with 89.15 And to make our mirth compleat 6. Dance That was here too ver 25. Musick and dancing A regular motion of the body is dancing but here of the heart as in Psal 28.7 The Lord is my strength and my shield my heart hath trusted in him and I was helped therefore my heart danceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so some render the Hebrew and with my song will I praise him according to the modulations of the musick the heavenly musick made by the musitian musitians and in struments before mentioned to the glory of God not such as tends to beget unclean lusts as in bodily dancing of men and women promiscuously together is often found but to the provoking to heavenly divine and spiritual love to Christ and of one another and of Christ again to them all in which if they be moved to a spiritual conjunction in the bed of divine love as a chast Virgin all of them to Christ yea and if also they give and receive the immortal seed of the Word of God betwixt themselves promiscuously either men with men or any man with any women or men though indeed there are neither male nor female in Christ Jesus but all are one there is herein no turpitude or uncleannesse nor will Christ ever reckon them therefore Adulterers or Harlots but his chast Spouse all of them and own all the spiritual fruit or children so begot and born as his and holy to him nor shall they ever be endited by him or by any law of his or agreeing with his or be brought to suffer death for it upon the gallows as for bodily and fleshly uncleannesses they justly may But Injoying love in this Bridegrooms armes They shall be above all the fleshes charmes And all this mirth and spiritual jollity singing dancing proceeds from the spirit of this heavenly meat they feed on about which therefore they may play and sing and dance For though it was idolatry and heavily punished of God when Israel made a Golden Calf and danced about it and so it is yet to make a calf of mens own ear-rings jewels or any gifts parts or works of righteousnesse and sacrifice to and worship it Eating and drinking and rising up to play Yet it is no idolatry or sin at all to worship this fatted calf so understood and interpreted for Christ sacrificing sacrifices and songs of praise to it eating and drinking of it and rising up to play and dance about it for this is none of our making This is God's image in which he will be worshipped of us and which he will allow us to worship sing to and rejoyce in as one with himself And indeed the God that gives us this mirth and makes us able to play and sing and dance For it s he that confirmes and strengthens our feeble knees that were ready to knock together and puts strength into our ancle bones by his Name as he did to the lame mans that lay
at the Beautiful Gate of the Temple Act. 3.7 8 making him to leap up and stand and walk and to enter the Temple leaping and walking and praising God So doth his heavenly Name in which is this spiritual food this flesh and wine proposed strengthen us to dance Leaping o're the Mountains Skipping o're the Hills Capring to those Fountains Whence this liquor Drills Mounting up to Heaven And to Earth descending To shew unto Men Where 't is safe depending For this chear lifts up the heart above all fears droopings and discouragements and above all towring objects of inticing vanities and allurements to take a view and converse with heaven and then lets down again to men to shew forth the vertues and praises of Lord to them and guides in all to regular and heavenly ordered motions according to the instructions of the grace and operations of the Spirit of God and Christ No such dancing no such mirth as this which God allows his children in which they may spend their days and in a moment go up to heaven contrary to that of the wicked and their children Job 21.11 12 13. With this were the Epicures and Pleasure-mongers of this world acquainted they would leave their drinking and drabbing their dandling and dancing to come to this feast and would they come indeed hither this loving Lord and glorious feast-maker would intertain them as he did this Prodigal Yea and perswades the Pharasaical to agree with them therein letting go their own righteousnesse which is spiritual whoredome to adore however much they make of it and in the view of it look a squint at publicans and harlots received in while they stumble at the grace of God to sinners and keep out from this fatted calf they do but make golden calves of their own to delight in worship and dance about and commit adultery spiritual adultery as bad in the sight of God as bodily adultery with Though they think it their righteousnesse it s but stollen waters bread eaten in secret because they think the table of the Lord contemptible and his meat polluted by being exposed to and partook of by such unholy ones in their apprehension But I say God would perswade them relinquishing those their stollen waters and secret breads to come and joyn with their penitent Prodigal Brethren in this feast of love where they might eat and drink and sing and play and dance till they take a frisk at God's calling them out of the flesh into the heavens where they might everlastingly live and love in the bosome of their Father and embraces of the Lamb and sing Hallelujahs for ever and ever It is meet that we thus make merry and be glad for thi thy Brother was dead but is alive again was lost but is found Blessed be God CHAP. XIII The Conclusion in some Poems Psalm 23. THe Lord 's my Shephead I shan't want In pastures green he feeds me And there to lye down doth me grant And by still waters leads me My fainting Soul he doth restore And guides me in right ways For his own names sake I therefore To him sing laud and praise And though with death and grim despaire I grapple I 'le not care For thou art with me thy Scepter And staffe my comforts are Thou dost support me by thy power Thy strength is all my stay And by the same what would devour Thou drivest far away In midst of my disdainful foes My table thou dost spread My cup of comfort overflows Thy balm anoints my head Thy mercy and goodnesse alway Shall compasse me about And in thine house I 'le ever stay And never more go out Amen Finis 1. Spring up O well to it we 'l sing The praises of the Lord. Let each musitian strike his string And all herein accord 2. Oh Lord how wondrous is thy love What one is like to thee It doth exceed and goes above All things that we can see 3. The heaven above the earth beneath And all that is therein Do shew it yea it shines through death And gloryeth over sin 4 What is it thou hast done or said Ere since the world began Yea or before the world was made Wherein thou eyd'st not man 5. Didst thou not all things for him make And all things to him give Thou shew'dst the course that he should take That he might ever live 6. Nay when he heedless of the love Against thee did rebel Thy only goodness did thee move To care he might do well 7. When he forlorn and all undone Helpless and hopeless was Thou then sent'st forth thine only Son Thy will to bring to pass 8. Which was this wretched Man to raise Through his own Death and Blood Vnto a state more worthy praise Then that where first he stood 9 Him thou declar'st and to him call'st Thy very enemies By him thou heal'st their wounds and falls And Fools thou makest wise 10. They that obeying to him come To them thou dost impart Thy self and all things so great room Have they within thine heart 11. They that refuse or from him stray Thou dost not presently In wrath destroy or cast away Being loath that they should dy 12. Thou usest means them to reclaim By sweets and sowers as thou Who all things knowst dost see their frame And what may make them bow 13. When vilest Sinners worthiest Of Wrath to thee return Thou intertain'st them with the best Thou glad'st them when they mourn 14. Thou such a Feast for such hast made As shews thy love most dear To Mankind Oh it can't be said How vertuous is its chear 15. A fatted Calf thou hast prepar'd More than the world to thee Which to Men worthless of regard Thou giv'st their Meat to be 16. This fatted Calf help us to praise So long as we remain When we are down it doth us raise And make us strong again 17. His Flesh as meat the Soul doth feed His Blood Man's Heart doth chear He 's such a Robe as Sinners need None like it can we wear 18 With Songs and Musick here our hearts Rejoyce may and nothing Of worth there is but this imparts Vs unto bliss to bring 19. Dear Lord clear up our eyes that we More clearly may discern The vertues in this Food that be And cause us them to learn 20. Come all ye Sinners far and near Let go what doth you kill Come hither Tast this dainty chear And eat thereof your fill 21. Here you may eat and drink and sport And heavenly pleasures get Riches and honours and comforts Wherof none may you let 22 Here 's that will satisfie your hearts When all things else prove vain Here 's that will cure your wounds smarts And make you whole again 23. Come murmuring Momus too whose eye Doth grudge to see our Chear Let go disdain Pride and Envy Here 's room too for thee here 24. Think not thy self too good for those That intertain'd here be For that thy proud thought will thee
loose If not let go by thee 25. There 's no true goodness but what springs From hence What this doth give Is food and physick this all brings That tends to make us live 26. Yea if from what in thee is wrought By feeding on this meat Thou feed'st on sleighting this to nought Thoult come and thy self cheat 27. Who keep to this by this are kept To everlasting joy Who stray from this away are swept Evil will them destroy 28. Here is the Spring whence all good flows Washing all ill away Here is the Light which all things shows And makes perpetual Day 29. This House of Mirth where this feast is Is only that exceeds The House of Mourning for in this There 's to supply all needs 30. This is God's house Let 's here abide Him hear his Table tast His favour shall us safely hide While any heavens shall last Finis A spiritual Song 1. WHo can sing the songs of Sion Who can dance the heavenly dance Who can Judah's valiant Lyon Worthily with songs advance 2. They be happy souls indeed And may sing all cares away Their felicities exceed All that we can think or say 3. Come ye noble heaven-born spirits Joyning hearts and clasping armes Rais'd up in your Saviours merits Above griefs and fears of harmes 4. Lift your feet from off the earth Not affecting things below View the place whence is your birth Let your lives your breedings shew 5. Take good heed to all your motions And let all your turnings be Such as with the heavenly notions Of the joyful sound agree 6. Toward Sion set your faces Jump not with the worldly wise With the Saints keep equal paces Nimbly'bove your droopings rise 7. And to strengthen you the better To perform the heavenly dance That you may break every fetter And your hearts to heaven advance 8. Come and eat of the provision By our blessed Father made And therefrom by no misprision Let your appetites be staid 9. Come and eat the fatted Calf Tast and see how good the Lord is All the world the tenth of half Its sweetness cannot afford us 10. Then be gone thou fleshly pleasure And ye sensual delights Here 's the mirth exceeds all measure Where no after sorrow bites 11. Eat and drink then and be merry Here be wholesome dainty dishes Better wine than Sack and Sherry And all the Wine-biber wishes 12. Better chear than Beaves and Muttons Partridge Pheasant Fallow Dear Come ye Drunkards and ye Gluttons Eat drink and be merry here 13. Yea come Pleasure-mongers all Here be pleasures sweet and lasting To a feast I do you call Where be all things worth your tasting 14. Where ye can't be Epicures Though you feast it day and night Our Law-maker us assures He will count it good and right 15. Never such a feast as this Never such a merry meeting â—re all People may have bliss Coming to it as is fitting 16. Ye whom avarice makes vitious Here are riches worth your craying And ye proud men and ambitious Buy these honours worth your having 17. Ye who righteousness seek after And in works and frams would find it Here 's the feast prepar'd for laughter Isaac Sarah's Son pray mind it 18. Whom her Womb had not conceived Till they eat the fat Calf stain Till the mystery be believed All your labour 's but in vain 19. Come my Brethren let 's be chearful Though earth and hell ' gainst us plot Feeding here we shan't be fearfull They may kill yet harme us not 20. The Vertues and Medicine Which this fatted Calf doth give Do afford such joys Divine As in Death will make us live 21. Blessed be the God above Who his own Son hath not spared Blest that Lover and that Love Which for us vile sinners cared 22. And this food is worthy praises Honour glory thanks and bliss Which from Death and hell up-raises To such merriment as this FINIS