Convert is also the most charitable and favourable Judge of others and the furthest from censoriousness There is nothing more unbecoming that modesty which should be in all men then to be Critical and curious in espying the failings of others and nothing can be more arrogantly done towards God then to take the judgment out of his hand and place our selves in the Tribunal nay there is nothing more infests the peace of the world then this pragmatical humour of censoriousness but saith the Convert Let those that are without sin cast the first stone at others for my part I have enough to do at home and see more evil in my self then in all the world besides I have learnt of the Apostle to Speak evil of no man considering that I my self was sometime foolish disobedient deceived serving divers lusts and pleasures Tit. 3. 3. Thus he composes himself to be an example to the world of that temper then which nothing is more conducent to better the estate of mankind he will not rake in men's wounds nor rip up their old sores but forgives as he hopes to be forgiven he will not give ear to malicious whispers which like the arrow of the pestilence flies in the dark and kills without noise he will entertain no uncharitable surmises but hopes the best nor aggravate men's follies but makes the most benign and candid interpretation that that the case can bear and thus not judging others he shall not be condemned of the Lord. Nay further the Convert is so far from all the aforesaid instances of uncharitableness that he is the most compassionate man in the world both towards those that are yet in a state of sin and those also who have stumbled and faln in their race of vertue and the most ready and officious to bring the former to an apprehension of his danger and to restore the latter in the spirit of meekness he knows the wretchedness of a sinfull condition he hath felt the pangs of a guilty Conscience his heart trembles at the thoughts of Hell and therefore his Soul is troubled for those that are insensible of their own case his Bowels yern his Eyes weep in secret and his Heart bleeds for them he counsels persuades forewarns them prays for them and as the Prophet towards the Widows Son he as it were stretches himself upon their dead Souls and by the application of a lively example indeavours to bring spiritual warmth and life into them And now it cannot be imagined that such affection to Souls should be unrewarded by the great lover of Souls our Lord Jesus BESIDES it is not to be doubted but the Convert who hath this compassion to the Souls of others will be infinitely cautious of indangering his own he knows the Devil continually goes about as a roaring Lion seeking whom he may devour he understands how many artifices and strategems he hath to deceive Souls and is sensible how full the world is of charms and allurements he is well aware of the pit which he hath but lately escaped and therefore is always watchful and sollicitous of himself careful to resist beginnings and cautious of all appearance of evil and in all these things his care and circumspection surpasses that of those happy men who never foully miscarried No saith he let those be secure that never knew what danger was but in contemplation only 't is not for me to live at ease it was too much to hazard a Soul once God forbid I should do it again O my heart akes at the very danger it hath escaped methinks I am not yet safe till I am in Heaven stand upon thy guard O my Soul keep God in thy eye trust not thy self a moment but in his and thy own keeping LASTLY to add no more such a person hath constantly in his bosom a burning zeal of God's glory which the consideration of God's wonderfull mercy to him hath kindled in him He therefore loves much because much was forgiven him others that have not incurred such dangers nor been sensible of such deliverances cannot have such raised affections as he hath They do not hunger and thirst after righteousness as he doth find not that savour and relish in the means of grace that he feels perceives not those obligations upon themselves to redeem their time and repair their former omissions by a double diligence in God's service IN consideration of all these things together to which severall others might have been added of like nature the Jews have a saying in their Talmud That the most just and perfect men cannot be able to stand in judgment with the Penitents and a Rabbine of theirs Commenting upon that saying adds further That no Creature no not the very Angels themselves that never sinned are able to compare with them But most assuredly without Hyperbole they are by all the qualifications forementioned prepared for vessels of honour fit objects of the divine favour and shall be received with the joy and triumph of Angels and all the celestial Host into those glorious mansions whither Christ Jesus the friend of Penitent Sinners and the Authour of eternall salvation is gone before To whom with the Father and the Holy Spirit be glory and adoration world without end Amen THE END ERRATA PAge 16. In the Contents of § 2. for his reade our Saviour's P. 27. l. 2. after the word maker add to which the Almighty replies P. 40. l. 2. for duely r. daily ibid. l. 22. r. follows P. 50. l. 12. after rule adde as if P. 56. l. 22. for not r. or ibid. after evil adde but not having such imperative power as to enforce the execution of its own dictates P. 93. l. 10. instead of worshipfull r. worship P. 135. l. 34. dele it P. 136. in Marg. for quum r. quam P. 184. l. 13. dele or ibid. l. 19. dele when P. 245. l. 19. for he r. the. P. 257. l. 1. for he r. see A Catalogue of some Books Re-printed and of other New Books Printed since the Fire and sold by R. Royston viz. Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Testament in Folio Fourth Edition The Works of the said Reverend and Learned Authour containing a Collection of Discourses chiefly Practical with many Additions and Corrections from the Author 's own hand together with the Life of the Authour enlarged by the Reverend Dr. Fell Dean of Christ Church in Oxford I large Fol. Books written by Jer. Taylor D. D. and late Lord Bishop of Down and Connor Ductor Dubitantium or The Rule of Conscience in Five Books in Fol. The Great Exemplar or the Life and Death of the Holy Jesus in Fol. with Figures suitable to every story ingrav'd in Copper Whereunto is added the Lives and Martyrdoms of the Apostles By Will. Cave D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or A Collection of Polemical Discourses addressed against the enemies of the Church of England both
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New Go in Peace Containing some brief directions for Young Ministers in their Visitation of the Sick Vsefull for the people in their state both of Health and Sickness In Twelves New The Practical Christian in Four Parts or a Book of Devotions and Meditations Also with Meditations and Psalms upon the four last things 1. Death 2. Judgment 3. Hell 4. Heaven By R. Sherlock D. D. Rector of Winwick In Twelves The Life and Death of K. Charles the First By R. Perenchief D. D. Octavo Bishop Cozen 's Devotions In Twelves The true Intellectual Systeme of the Vniverse the First Part wherein all the Reason and Philosophy of Atheism is confuted and its Impossibility demonstrated By R. Cudworth D. D. Fol. New The End of the Catalogue Inter omnes Christi Parabolas haec sanè est eximia plena affectuum pulcherrimis picta coloribus H. Grot. in v. 20. Prov. 1. 6. Prov. 25. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex Strom. lib. 1. Justin in dial cum Tryphone Judaeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam 14. L. Bacon Advanc Videtur autem praeter similitudinem totius etiam partibus inesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut non anxiè conquirendae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in partibus comparationum ita hic non negligendae cùm cas aliorum locorum comparatio suggerat Arias Montanus in dilucid Vid. Quistorp in loc Vid. Grot. in ver 2. Jon. 4. 10 11. Theophylact in loc St. Austin Q. Evang. l. 2. Praeproperâ pieratis velocitate paenè antè coepit perfectus esse quà m disceret * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pont. Diac. in vit S. Cyprian Greg. Naz. Orat. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Touching this matter let the Learned Reader consult Mr. Cumberland de Leg. Nat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr de abst lib. 1. Magnum humanae imbecillitatis patrocinium necessitas quae quicquid cogit excusat Sen. Mentem peccare non corpus unde consilium abfuerit peccatum abesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex paedag l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. paedag lib. 1. Sciendum est non locorum distantiâ sed affectu nos esse cum Deo vel ab eo recedere S. Hierom. ep 146. * Dedit eis liberum arbitrium dedit mentis propriae libertatem ut viveret unusquisque non ex imperio Dei sed ex obsequio suo i. e. non ex necessitate sed ex voluntate ut virtus haberet locum ut à caeteris animantibus distaremus dum ad exemplum Dei permissum est robis facere quod velimus Chap. 3. Sect. 3. Just Mart. Apol. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quod comprehensionem dedisset quasi nor mam scientiae principium sui * Sine quibus nec intelligi quicquam nec quaeri nec disputari possit Tully Acad lib. 1. 4. See Euseb praepar Evang l. 6. c. 6. Tully de Divinat Tanta autem est corruptela malae consuetudinis ut ab eatanquam igniculi à natura dati extinguuntur Cic. de leg l. 1. Tit. Liv. lib. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in locum Salvus esse non potuit si sanus esse coepisset Tuse Q. 5. 2 Tim. 2. 26. 1 Jo. 3. 8. Ecce quid faciat praeceps cupidit as civem in peregrinum locupletem in egenum filiumin mercenarium convertit junxit porcis quem à patre piissimo sejunxit ut serviret coenoso pecori qui pietati sanctae parere contemserit Plin. Nat. hist l. 15. c. 24. Cum ipse omnium notarum sim peccator nulli rei natus nisi poenitentiae non facile possum super illâ â—acere quum ipse quoque stirpis humanae offensae in dominum princeps Adam exomologesi restitutus in Paradisum suum non tacet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys loc priks citat Infigi debet persuasio ad totam vitam pertinens hoc est quod decretum voco Sen. Ep. 95. Jos 24. 15. Luk 14. 28 c. Matt. 4. 8. Matt. 13. The Reader is desired to peruse three short but sad stories to this purpose in Dr. J. Taylor 's Great Exemplar Part 3. Disc 19. Sect. 5. Matt. 22. 35. Mark 12. 28. Luk. 18. 18. Soli vos Tusâ—ulani veras vires vera arma quibus abira Romanorum vos â—uâ—aremini invenistis * Crimina nostra vel fateri tu tum censemus cùm tam serio poenituit Livy Hist lib. 6. 2 Sam. 24. St. James 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apud Regem esse gratiae locum esse beneficio irasci ignâ—scere posse Leges verè rem surdam inexorabilem esse nihil laxamenti neceveniae habere periculosum esse in tot humanis erroribus solâ innocentiâ vivere Liv. Hist lib. 2. Judg. 13. 23. Judg 7. Lact lib 6. de vero Cultu cites such a passage out of Tullie's Third Book of Academies which is lost 2 King 21. 3 Joh. 3. S. Joh 3. 8. S. Luke 11. 13. 1 Joh. 4. 4. Phil. 2. 13. Pythag. Aurea Carmina Hierocl in Aurea Carmina 2 Kings 7. 3. Tert. de Poenit. V. Mede disc 3. in Act. 17. 4. Psal 27. 4. Livy lib. 5. Rom. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non abscendit vitia sed abscindit Lact. li 3. cap. 26. Gen. 32. 10. Kimch in Isa 59. C. Trent Sess 4. cap. 4. Maim in Teshubha apud Lightf Hor. Hebr. Plutarch Reip. ger praecept Gen Chap. 37 continued to Chap. 45. Mark 10. 21. Senec. Ep. 73. Euseb Eccles Hist li. 3. cap. 17. Rev. 2. 4. Philo lib. de Abrahamo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17. 4. Joseph Antiqu. li. 15. c. 10. Daniel 5. Chrysost homilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Nihil invenies rectius recto non magìs quà m vero verius omnis in modo virtus est modus est certa mensura Senec. Ep. 65. Plutarch de virt moral Plutarch de prof in virt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Ep. ad Diognet By what means the further sanctification of the penitent is carried on Eph. 4. 30. 2 Kings 3. 15. Vide Gal. 5. 22. Phil. II. of Sp. D. of Alva 1 Sam. 2. 30. Prov. 6. 13. Simpl. in Epict. Simpl. in Praef. ad Epict. Vell. Paterc hist lib. 2. A brief description of a perfect Christian Vide Struckium de Conviv lib. 2. cap. 24. Menasse Ben Isr de Resurrect lib. 3. cap. 9. Luk. 23. 43. 2 Cor. 12. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phil. Jud. de Alleg. Acts 17. 18. 32. Valerius Maxim lib. 7. cap. 1. Livy Hist lib. 45. cap. 7. Ibid. cap. 41. 1 Cor. 7. 31. S. Chrys ubi priús Matth. 22. 2. Luk. 14. 16. 1. Sam. 17. 26 c. Greg. Naz. orat 18.
my Friends in that point and satisfy the expectation of sober men But because a Work of that nature and importance requires the most mature deliberation and exactest discussion And because I willingly confess my self to be none of those who are as wise at the first prospect of a business as ever they intend to be and who as if they had an intuitive knowledge presently jump into an Infallibility of Opinion which they can never after find in their hearts to retract or outgrow I therefore think it both fittest and safest that a Work of that nature should be digested by several reflections upon it and ripened by time which certainly is the best Counseller in the World Vpon this account kind Reader it comes to pass that instead of a more close and speculative this plain and practical Discourse is now put into thy hand and recommended to thy candour which notwithstanding if all things be duely considered is not altogether so remote from the design of the other as may at first glimpse be imagined For it is very considerable that the Apostle S. Paul Gal. 5. 20. reckons heresies amongst the works of the flesh as if the exorbitancy of men's Opinions were occasioned by the irregularity and violence of their passions and the sentiments of men's mind depraved and byassed by the corrupt inclinations of the animal powers And if we observe the World we shall find not only very witty men to be oftentimes most absurdly and barbarously vicious but which is more strange we shall see very bad men of very good Opinions and on the contrary very good and vertuous persons under most silly and despicable persuasions By which it plainly appears that reason and the right notion of things do not so much govern the World as either natural probity or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last mentioned case or else interest and humour in the other From whence it comes to pass that as the Platonist said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One may calculate what religious pretensions most men will be of from the contemplation of their temper or interests For so we shall see a swaggering Hector become an easy Proselyte to the Hobbian Philosophy a licentious Voluptuary presently commences an Epicurean Atheist and an undevout temper sets up for a Theist or something worse Vpon consideration of all which I am of Opinion that the most successfull way of recovering the generality of men to right notions of Religion and putting them under the power of them is to imitate Physicians who when the Head is ill affected apply not immediately to that which though it be the principal part is seldom primarily affected but to the Stomach or Hypochondria or some other inferiour faculty which influence upon it and make it bear a share of the consequences of their respective disorders Agreeably whereunto I have endeavoured in this Treatise to strike at Debauchery as at the Root of most of the calamities of Religion and which doth not more deform men's lives then distort their reason and either stifle or pervert the very principles of their Mind and Conscience And though I will not be guilty of Libelling the Age we live in by ripping up the disorders thereof thereby to raise the value of this small performance yet I am certain of these two things that I have both designed publick good in this undertaking and not varied from the substance of that which I have told thee was my first projection But dismissing all further considerations of that kind as for the present discourse I have neither such a fondness to my own production nor am so much a stranger either to the humours of men or the condition of the Times but that I think it had been much easier to have gratified the curiosity of both some other way Notwithstanding since it is apparent that there is now a daies more light then heat and less seriousness then either and consequently more need that the principles of Conscience should be stirred up then any notion started or controversy moved I am therefore apt to hope this Labour will not seem unseasonable or however I am well content to be one of those that had rather save one Soul then please ten thousand I know there is nothing so serious but may be exposed to Drollery by Atheistical Wits who have had the impudence not to spare the sacred Scripture it self and I know the World is never free from a sort of idle invidious persons who finding it a far easier matter to find faults then to mend carp at every thing that is made publick under this only security that by reason of their own unprofitableness and sloth no body can find any thing of theirs wherein to pay them in their own coin Neither of these sorts of men will I trouble my self about and as for wise men I know they will see many imperfections in this Book but they will also pardon them especially considering that no man can think or write in all things just to the gust of another but only those that have mercenary Pens and parasytical prostituted Consciences It may be some of those whom I design to profit by this Discourse will think they observe some very necessary things omitted or but slightly touched upon such as especially concerning Faith in Christ Jesus c. To which my answer is that I would as gladly and as copiously have discoursed on that Point as any other had either the nature of my Design or indeed the series of the Parable lead me thereto Vpon the whole matter I have endeavoured to do good to as many as I could and to give offence to none neither to the Jew nor to the Greek nor to the Church of God If any thing seem obscure in any one part of this Book I am persuaded that he that reads on shall find it cleared up in some other place But if any thing be unadvisedly delivered which God forbid that is either not agreeable to the Doctrine of the Church of England or to the sense of wise and good Men I wish it unsaid and hereby retract it under my Hand The Bookseller was not unwilling to be at the charge to represent the principal parts of the Parable in Sculpture which if it serve either to illustrate the matter or to invite thy attention the cost is well bestowed The Contents of the several Parts and Chapters of this Work PART I. CHAP. I. THE Curious and admirable Structure of the Parable of the Prodigal Son briefly represented Page 1 2. The special design and meaning of it the usefullness of explaining it and the intention of the Author in the present explication p. 3 4 5. Of Parables in general Of the obscurity of the Gentile Oracles Old Philosophers c. and of the figurative way of the Holy Scriptures both of the Old and of the New Testament p. 5 6. Some reasons of the affected obscurity of Pagan Writers p. 7. Reasons of the
going quite back again and undoing all he hath done besides the agonies of conscience and the strong convulsions which he must suffer that casts off a long settled and habitual course of sin To which adde that whatever diligence or zeal of God's glory a late Convert that comes into the vineyard as it were at the eleventh hour may express at last yet it is certain he hath done God a great dishonour heretofore whereas he we now speak of is one that coming in at the first hour labours all day in God's work and equally carries on the affair of God's glory and his own comfort here and salvation hereafter Now all these things considered if there shall be any man so rash and injudicious as notwithstanding to press all men without distinction in order to their title to the mercies of God and hopes of Heaven to make the same severe reflexions upon themselves or to shew the like sensible and discernible change in their lives let them know by this unskilfulness of theirs they unreasonably minister trouble to the best and happiest of men and have a design quite contrary to that of our Saviour who professed he came not to call the righteous but sinners to repentance And in the seventh verse of this Chapter he speaks of just men which need no repentance that is have no need to make a change of their whole course and begin a new as notorious sinners ought to doe Both which places I take to be clearly interpreted and to the sense we are assigning to them by that other passage of our Saviour Jo. 13. 10. He that is washed needeth not save to wash his feet onely that is he that is already ingaged in a holy course and habituate to the ways of piety hath only need to be duely cleansed from those occasional soils and defilements which the infirmity of humane nature and conversation in the world suffer no man wholly to escape but not to enter upon a new state or begin a whole course of repentance To which effect I understand those words of Origen in his Books against Celsus Christ Jesus saith he was sent indeed a Physician to cure and recover sinners but to improve and instruct those further in the mysteries of the Kingdom of Heaven that were already vertuous I 'le conclude and confirm all I have said of this kind with the sense of Manasses which he expresses in his famous penitential prayer Thou O Lord that art the God of the just hast not appointed repentance to the just as to Abraham and Isaac and Jacob c. but thou hast appointed repentance unto me who am a sinner c. This I take to be sufficient for the determination who is meant by the Elder Brother and then we cannot be much to seek who is denoted by the Younger for what we have now said being granted it necessarily follow that by the Younger Son are described all such persons as have run a dangerous risk of sin and impiety that have committed gross and hainous transgressions and continued in a state of disobedience and impenitency after such manner as the Publicans and Sinners in the text are supposed to have done These are said to forsake their Father's house and presence to mispend their portion in riotous living who yet at last being reduced to extremity come to themselves turn serious penitents bewail their folly resolve upon amendment implore pardon double their diligence and care for the time to come and of old sinners become young Saints whereupon they are by a gracious God admitted to pardon and reconciliation and adoption for these the best robe is fetched out the fatted calf slain and upon their conversion as a thing utterly despaired of and unexpected there is joy in Heaven and amongst the holy Angels These were dead in trespasses and sins but are now quickned and revived by the grace of God they were Strangers and Aliens from the covenant of Grace but now become of the houshold of God and heirs of eternal life And now these two points being resolved of we have a key by which we may easily open all the circumstances of the whole Parable so that it will not be necessary that I insist longer upon a general interpretation Neverthelesse lest there should seem one difficulty not sufficiently provided against or any man should yet be at a losse how if the Elder Brother denote sincerely good men it can stand with their character to grumble at the mercifull reception of poor penitents as here he is represented to doe And moreover it may raise another doubt if the Elder Brother be set to describe men of constant and unblemished Sanctity how such a person should be fit to denote the Scribes and Pharisees who were certainly very evil and corrupt men Unlesse a plain account can be given of these it must follow that either we have not hit the occasion of the Parable or the Parable did not answer to the occasion Wherefore to these I answer joyntly That our Saviour the more effectually to convince these Jews that reproached and censured him proceeds with them upon their own Hypothesis namely taking it for granted that they were as eminently good and holy men as they either took themselves or pretended to be and that the Publicans and Sinners were indeed as bad as they esteemed them I mean he doth not intend to signifie that these censorious persons were indeed good men for upon all occasions we see he upbraids their rottennesse and hypocrisie but because they out of opinion of their own sanctity and contempt of others reproached his carriage in this matter therefore the designs to shew them that if that was true which is utterly false and they as good men as they were extremely bad yet upon due consideration they ought not to blame his management of himself and gracious condescension to sinners As if he had said You Scribes and Pharisees wonder that instead of applying my self to your conversation who are men of great note for sanctity and devotion and never blemished with any great disorder I rather chuse to lay out my self upon the recovery of flagitious and desperate sinners now see your own unreasonablenesse in this instance You will allow a Father to be more passionately concerned for and expresse a greater joy upon the recovery of a Lost Son then he usually doth about him that was always with him and out of danger and if that Son who had never departed from his Father and so never given him occasion for those change of passions should expostulate with his Father for his affectionateness in such a case you would in your own thoughts blame him as envious and undutifull Now apply this to your selves and think as well as you can of your selves yet upon the premisses you will see no reason to calumniate my endeavours of reclaiming sinners or my kindnesse and benignity towards them upon their repentance By this time I doubt not but the whole
be true the apprehension of his Son's death had seized him so long that he could not believe any thing to the contrary now and by the report of his life his wounds bleed afresh and the grief for the loss of him was so renewed that the good man sinks into a Deliquium BUT when they had opportunity to report the whole business to relate the message was brought from Joseph and especially came to real proof shewing him the Wagons which his Son had sent to bring him down into Aegypt Then saith the Text the Spirit of their Father revived and he is as ready to be transported with an ecstasy of joy now as to be overwhelmed with sadness before but he recovers himself And Israel said It is enough Joseph my Son is yet alive I will goe down and see him before I die THE story besides the unquestionable authority of sacred record carries the natural marks of truth upon it all things being represented so done as they must needs be done upon supposition of the fact And for the lively strokes of passion in it I know not whether any thing in all history be able to match it grief and joy great as their several causes taking place successively vying with and setting off each other NOW although the business which we have at present before us be only a Parable yet it is not much unlike that history for here we find a beloved Son at different times under the extremities of good and evil one while as miserable as folly and misfortune can make him another while recovering himself and his station again and in all this diversity of fortune a good Father passionately concerned with him grieving and rejoycing respectively as the condition of his Son gave him occasion and all exprest with equal life as in the former history as if it were not a representation of what might be done but what was really matter of fact WE have hitherto seen the tragical part only the Son's folly and misery and the Father's grief the Son running on from one intemperance to another till his Father despaired of him and he found himself ruined but then by a great providence he comes to himself and returns but as we say by weeping cross BUT now the scene is changed the Son is recovered and the Father revived and all is joy and gladness Here the good Shepheard bringeth his lost Sheep home on his shoulders rejoycing here we see the good Samaritan pouring in wine and oyl and binding up the wounds of him that was miserably wounded and in a deplorable condition In short here we have a kind Father owning receiving and indowing his returning Son and here we have God Almighty the Father of Spirits pardoning and blessing penitent sinners § II. But to come to particulars whether we attend to the literal or the mystical sense of the Parable in this last part of it we shall easily observe these four remarkable passages 1. The passionate interview the benign aspect and kind greeting the Father affords his Son upon his first appearance in his way homewards 2. The kind and present supply of the Sons wants or he ornaments which the Father bestows upon him being t now returned 3. The splendid reception and entertainment he makes for him 4. And fourthly and lastly his apology for so doing I begin with the first viz. the passionate greeting at the first interview expressed thus vers 20 21 22. 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 And the Son said to his Father Father I have sinned c. THE Son relents and the Father melts into compassion the Son is ashamed and the Father's bowels yern towards him the affections of a Father prevent the Son's humiliation and acknowledgments and yet the Father's kindness will not discharge or supersede the Son's duty there is a noble contention between them the one would demonstrate more love and the other strives to equal that with ingenuity It is hard to observe order in passion however in the Father's carriage we take notice of these four steps FIRST he takes knowledge of his Son at a distance whilest he was yet a great way off though probably his former vices had disfigured him and his poverty disguised him long absence might have estranged him and age had somewhat altered him yet paternal affection is quick and sagacious he discovered and distinguished him notwithstanding SECONDLY his sight affects his heart when he saw him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had compassion his bowels yerned towards him far sooner is the heart of a Father dissolved into kindness then that of a Son into obedience a great deal of consideration and resolution at last brings the Son to recover his sense of duty but the Father takes fire presently and the flame is not to be concealed For THIRDLY the greatness of his passion prompts him beyond the gravity of his years the dignity of his relation and above the remembrance of his just offence for he ran to meet his Son And then lastly he indulges his affections or cannot command them he falls on his neck and kisses him he forgets all former undutifullness and provocation he stands not rigidly expostulating the matter nor scrupulously weighing formalities but makes the fullest expressions of joy and indearment NOW in a due proportion to all these particulars making only a just allowance for the Majesty of God is the condescension of our heavenly Father towards returning sinners as I will shew by drawing the parallel in all the aforesaid particulars something more at large FIRST as an earthly Parent that has lost a Son carries the image of him in his thoughts and never so loses the remembrance of him but that upon every the least occasion he occurrs to his mind and therefore he will be quick in apprehending the first approaches of him if he happen to return so God our heavenly Father hath so tender a love to men and such a concern for their good and happiness that he takes notice of their first motions towards himself he discerns the first reasonings the reletings the agonies of mind the first dawnings towards a resolution of returning WE see not the Corn grow only we discover when it is grown nor do we discern how our own members are fashioned in the womb but the curious eye of God observes the first lines and traces of nature the first essays and palpitations of life upon which account the Psalmist admires the divine providence Psal 139. 14 15 16. I will praise thee for I am fearfully and wonderfully made My substance was not hid from thee when I was made in secret and curiously wrought in the lower parts of the earth Thine eyes did see my substance being yet imperfect and in thy book all my member were written which in process of time were fashioned when as yet there was none of them And much more doth