ordinances been constant in duties now you find grace coming in upon these Faith to believe in Christ and rely upon him an heart subdued to obedience say not now that this is your own work you saw not how it came in but by this effect you are led up to the cause and must say the finger of God was in it Others have done the like for the matter of it and never the near You see that your labours with your Children or your servants are blessed your reproofs and counsels take effect think not now that you have done the work or deserve the praise of it but consider it God's blessing upon your labours which havh done all others have been as careful and yet can see no fruit God so dispenseth himself to the Children of men as to take away all boasting and when we look upon all our gains attainments we must conclude with Paul it is by the grace of God we are what we are Had not he come home to us we had never gone forth to him had not he been gracious to us we had died in our sins Have you seen your sin and misery he opened your blind eyes have you arose and gone to him he saw you first and being moved with compassion came to you and took you up in his arms Study therefore to live to the praise of his Grace and still wait upon him for the continuance of it for the compleating of your Salvation and bringing of you to glory knowing that he who hath begun a good work in you must also perfect it to the day of the Lord if ever it be done and except he leads you can never follow SERMON XXI THus much for the season now let us consider the manner of the Fathers carriage to his Son according as it is described 1. By the cause of it 2. By the effect or carriage it self 1. The cause of it he saw and had compassion 2. The effect He ran c. 1. To begin with the cause his seeing his Son and having compassion on him do not decipher two acts but only one God chuseth miserable man to be a subject of his mercy and makes his misery an occasion of discovering it but mans misery is not the impulsive cause but Gods mercy the meaning of the expression is that he looked upon him with a compassionate eye when lying in his misery and his own pity moved him to do as he did Divine Attributes the declarative glory whereof God designs in the World have a subject in which they are pleased to discover themselves but this subject doth not move them but they incline themselves to the subject The word Had compassion comes from a root that signifies bowels and the English of it is his bowels did earn and the bowels being the seat of the affections especially of pity Hence the word is used to express great and active pitty Thence DOCT. The compassion of God is the only moving cause prompting him to shew favour to a poor perishing sinner In the former Doctrine we heard that Grace prevents here we see what grace it is that first moves viz. The fathers compassion when once this begins to set it self on work he can sit still no longer but riseth runs c. Here consider 1. What the compassion is 2. The evidence and reason of the Doctrine 1. What is the compassion of God which leads him to shew favour to a sinner Answ Compassion when it is attributed to men or reasonable creatures is a compound affection made up of love and grief and admits of this description It is an affection stirring up the soul to be grieved at the discovery of some miserable object and moving of him to endeavour its succour or relief Affections are the feet of the soul and prime mover of the will of man hence they are moved with reason either true or apprehended and lead unto actions suitable to that motion now though God be in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not capable of being moved with any outward object and unchangeable in his will and hence never more propense to any thing at one time than at another but performes all things according to the everlasting counsel of his will which is unalterable Yet speaking of himself after the manner of man he assumes affections as love hatred joy compassion c. And that because in operibus ad extra or in the works of providence there are such manifest fruits as are wont in men to proceed from such affections so that we may see something resembling this description in the present case observe then 1. The object of compassion is a miserable thing A creature brought into distress groaning under his misery and standing in need of his succour Such an one is the sinner he is one famishing and ready to dy he is the forlorn creature a miserable wretch going without hope to the pit an helpless creature whom no created being can relieve and rid of his misery he is both poor and perishing as we before heard 2. The affections which go into compassion are two 1. Grief whereby the mind is moved and troubled at the creatures misery the sight of it oppresseth the heart when he sees it he cannot tell how to bear the sight of it hence also often proceed sighs and tears of pity over the object Thus God also speaking in our dialect seeing poor Sinners in their misery expresseth himself like one whose heart is ready to burst Hos 11. 8. How shall I give thee up how shall I deliver thee my heart is turned my repentings are kindled And after like manner Jer. 31. 20. in this grief also we are wont to be troubled at our selves if we have done any thing to bring the creature into such a miserable condition and hence we relent and repent and so God also speaks of himself in the forecited Hos 10. 8. 2. Love for without love there can be no compassion hatred is inexorable it rejoyceth and triumpheth in the misery of its enemy and the more miserable it sees him the more it can rejoyce in it but compassion argues good will hence God useth such expressions concerning Ephraim Jer. 31. 10. Is Ephraim my dear Son is he a pleasant Child c. 3. The natural operation of this affection in us is to stir us up to do what we can for the succour of the person thus in misery If we do indeed throughly pity the condition of one that is in sorrow we cannot sit still this affection will hale men to action they will certainly afford the best help they can thus God by vertue of this compassion of his succours saves delivers the Sinner frees him from misery restoreth him to a better state this affection sets him on work Jer. 31. 20. My bowels are troubled for him I will surely have mercy upon him 2. In the clearing up of the Doctrine consider 1. That God is a God of compassion 2. That
to be brought into straits Things are here expressed as we heard according to appearance a man is not pinched with want till he feels it and is oppressed with it Hence DOCT. When God intends saving Grace to any he first makes them effectually sensible of their own miserable and undone state God in the ordinary and usual method of converting sinners under the means of Grace begins with the discovery of their empty needy poor and miserable condition Here began the ground and motive of the young man's returning to his Father though it did not presently work to this end had he not been reduced to the greatest straits he had never thought of returning his being in want was that which set him to seeking relief and this is it which did at last though not immediately drive him home Among the works ascribed to the spirit of God there are some which are called common and preparatory common because they may be found in Reprobates preparatory because they are wont in the Elect to be steps towards conversion or works preparing the soul as a rational Agent to entertain Christ as he is tendered in the Gospel The first of these works is Conviction which hath two things for objects viz. Sin and misery one is the cause the other the effect Conviction usually proceeds Analytically it first discovers the effect and from thence searcheth after the cause The conviction of misery is that which here hath its consideration that of sin follows afterwards The first remove of the young man was he felt himself to be in want he found when the famine came and encreased that now he had nothing to live upon In the Explication we may consider 1. What is this conviction of misery 2. How it is wrought 3. The reasons of the Doctrine 1. What is this conviction of misery Answ It is the first legal work that is usually wrought in a sinner making him to apprehend his present state of perdition notwithstanding all that is either in himself or in the world It is though not the full of a lost estate yet leading to it or a step towards it In the Description observe 1. I call it a legal work now Divines are wont to call those works legal 1. Which are usually wrought by the application of the Law in which is the curse and by which is the knowledge of sin Rom. 7. 8. Misery ariseth out of the curse and the curse comes upon the breach of the Law Gal. 3. 12. The Law therefore firstly discovers it 2. Which are common works and not in themselves saving and so the word legal is often used in Divinity of which nature is this before us Conviction of misery may befal hypocrites Isa 43. 14. Yea of it self this is hell begun in the soul or conscience 3. I call it the first legal work my meaning is that God usually begins here and so man for the most part is made to look upon the effect before he discovers the cause yea is led by it thereunto he first sees and feels misery upon himself and thence is led to see sin as the blameable meritorious cause of all this misery Man usually apprehends that he is condemned before he apprehends sin to be the just condemnation he feels himself miserable before he justifieth God for though it be sin which the law condemns and hence he must so far see sin as to know that he hath broken this law yet he is not made to know sin in its just merit but rather counts it a rigour of the law which makes him angry with that and not with sin Rom. 7. 5. 3. The proper effect of this conviction is to make him know and feel his perishing condition at present that he is now going to perdition viz. that he is under the curse of the law bound over to eternal death and that he is in the way to it being held under the curse the young man found himself perishing with hunger 4. The efficacy of this conviction is that it unmasks the former delusion under which he lay making him to see that he hath no remedy against this misery either in himself or in the world In respect to himself he finds that he hath spent all in regard to the world he finds that there is a famine in that land and the conclusion that ariseth from hence is that he is sensibly in what i. e. he still wants that freedom from the curse notwithstanding all God's favours or his interest in the creature this is the summe of this conviction in which though we must confess that there is a change now made in the sinner yet it is not a saving change of his state For 1. His state was as bad before only the difference is he then saw it not but now he doth he thought himself rich and the world a trusty friend both these were mistakes and now he finds them so to be so that the substance of rhis charge is now he is convinced that before he cheated himself Hence 2. His state is not properly mended by this conviction for though he sees his misery in some degree yet this sight doth not free him from it Conviction is not Conversion though God can when he pleaseth make it a step towards it Conviction doth not make any man really better though it doth give us hopes that where the spirit begins he may carry it on for Cain and Judas fared never the better by it though many souls have by Divine Grace 2. How this conviction is wrought Answ 1. If we speak of the Author or efficient Cause of this work it properly belongs to the spirit of God who in a work of common grace brings the creature to the sense and apprehension of this misery I deny not but that rational conviction may be gathered and applyed from the rational consideration of things but that this sensible conviction depends on a special work of the spirit appears 1. Because the same means of conviction are used with others who yet are not thus convinced We preach sin and misery to a great many discourse with them of the distressed condition of the poor prodigal man but it is but now and then one that is touched with remorce and cries out of it or acknowledgeth it sensibly 2. Because the same means may have been formerly used with this person and yet did not gain their effect It may be he had heard the same thing many a time and his judgment assented to it to be truth but yet he regarded it not nor was affected with it yea possibly he had had it more urged with more strength of argument and pressed with more morally perswasive motives by others but yet it never gained upon or got within him till now and why now rather than at any other time there was as much to have driven it home before it must needs therefore proceed from the power of the Holy Ghost working when he sees meet But 2.
abundantly pardon what needs more If then thou hast thoughts to return to God fix these thoughts and rise and do so if thou sit still faint or give back all is lost and thou art more miserable than ever but if thou rise and return this will evidence the truth of thy resolutions and thou shalt find all kind welcom and soul-satisfying entertainment with God which is the next thing that follows SERMON XX. Ver. 20. But when he was yet a great way off his Father saw him and had compassion and ran and fell on his neck and kissed him WE come now to the third part of the Parable expressing the entertainment the Prodigal found with his Father which was with all kindness and highest expressions of greatest love The purpose of it is to set forth the riches of Gods Grace and inexpressible bounty to repenting Sinners and so expresseth the great benefit that come by believing deseribed ver 20 to 25. and here are two things to be noted 1. The meeting and greeting between him and his Father ver 20 21. 2. The Provision made for and entertainment afforded to him ver 22 23 24. In their meeting and greeting there are two parts 1. His Fathers carriage towards him ver 20. 2. His deportment towards his Father ver 21. In his Fathers carriage towards him we are to observe 1. The time of it when he was yet c. 2. The manner of it in several circumstances 1. To begin at the time when this entertainment or treaty was it is expressed by the circumstance of place at such time as he was at a great distance from him the right meaning of which Phrase is of weight to be understood for the confirming of the forementioned Doctrine of Repentance Some understand it to be spoken by way of anticipation and that this part of the Parable doth not follow the foregoing in order of time but that as in the second part he had described the Sons repentance in the order and method of it as it was done by him so in this third part setting forth the Grace of God by the Fathers entertainment he begins it at the first discoveries of it and that before being the leading cause of his Repentance q. d. before he could rise come to his Father he came to himself Others suppose the order of time is here observed and so account that here are the beginnings of saving Grace and so put over the former to preparatory work q. d. whiles he was resolving and practising to use means with a preparatory hope God comes in with saving Grace But I close rather with the first of these for doubtless this arising and going must express true Repentance and the expression in our Text discovers the preventing Grace of God and shews the original of his favour to be of himself and the beginning of the application of it to be before any Repentance of ours we might be ready to think that the Sons Repentance was that which moâ—ed his Fathers bowels and his acknowledgement had broken his heart Our Saviour tells us no God comes first his Bowels out-run our Repentings Hence DOCT. In the work of Conversion Gods free Grace prevents and so becomes the first and leading cause of our Salvation The first expressions of Gods saving love meet the Sinner when he is a great way off nature doth not prevent Grace but Grace nature it is not with God as with humane Fathers whose hearts are turned with their Childrens humble and submissive subjecting themselves to them Gods Grace indeed appears in receiving the truly penitent but it is neither moved by their penitence nor doth it here begin but it is the first and leads all the causes of Salvation By the Grace of God I here understand all that special good will which he bears to any of the Children of men in appointing them Heirs of Glory which Grace first appears to any in particular when it effectually works for their Salvation Grace neither is tied to nor waits for nor is consequent upon the natural operations of men A brief opening of this Doctrine may be couched in a few Propositions 1. The natural man cannot by his natural power move one step towards God the highest â—mprovements of nature by our own principles bring us not one foot in our way towards Heaven the Scripture expressions of mans being dead impotent dry bones a carcass c. though Metaphors yet are not Hyperhole's If by the image of God on man we understand the sanctification of his nature fitting him for the service of God that image is wholly defaced and there are not so much as any relicks of it left Man is Blind Deaf Dumb Dead 2. As God hath appointed his unto Salvation so hath he appointed a way in which he will bring them thereunto and this way becomes by his ordination a necessary medium to the attainment of it Faith and Holiness are the way to glory the Psalmist speaks of a Path of life Psal 16. ult out of this way none ever come to Heaven 3. Hence mans Salvation is wrought applicatorily by bringing him into and keeping him in this way Eternal life is ascertained to it Gal. 6. 16. they that find it and follow it and lose it not never miss of Glory the promise is so firm that it cannot fail all the difficulty lies in the performance of what is in order to the receiving it 4. That the discovering of this way and appointing Salvation in it is of Grace is evident for God and man were fallen out and God might chuse whether ever he would accept him any more nor is there any proportion between what is required and the consequent Salvation besides Christ by whom alone we have access to it was freely given to open this way 5. That the bringing of any into and keeping of them in this way is also of Grace is the thing which we have now to prove and will clear the truth of the Doctrine and indeed this alone is that which removes all legal respects from the Gospel and the truth of it will hence appear 1. That before the Spirit of God begins to work upon him there is nothing in an elect person to distinguish him from another he is dead as well as he a child of wrath even as others Eph. 2. 3. One hath not a better nature or better dispositions than the other Abraham was an Idolater Rahab an Harlot Mary Magdalen no better Paul a Blasphemer and Persecutor and in his rage the spirit met him 2. The very common work of preparation is not of nature but of grace There is common and there is special grace the Sinner doth not so much as convince himself it is not Conscience alone but it is Conscience awakened and improved by the Spirit of God that brings a Sinner under sense of sin and misery Joh. 16. 9. man is naturally stupid a convinced Sinner is nearer the Kingdom than another this is not of
and be animated to break through all I can do nothing but if I could it would but obscure his compassion Be encouraged Satan presents God in arms against us tells us we must appease him with sacrifices of obedience but God accepts of no sacrifice but that of Christ he looks that his mercy alone should be sought unto learn then to make heaven ring with thy cries ask mercy put God in mind of these Attributes which he hath commended himself in to the Children of men Exod. 34. 6 7. put that into every prayer to encourage thy hope Psal 86. 5. Thou art good and ready to forgive and plenteous in mercy unto all them that call upon thee And Dan. 9. 9. To thee Lord our God belong mercies and forgiveness USE 4. For Exhortation to Believers This truth tells you what is the work you have to do all your lives viz. To adore admire and magnifie God's compassion those wonderful bowels of mercy that have appeared in your delivery out of all that misery into which Sin had cast you This is the great subject which should take up the thoughts and words of the Saints Grace Grace it should be the voice with which the Temple should resound Think therefore often with yourselves where you once were what was your former condition who it was that transformed you when it was that he looked upon and had regard to you what miserable sinners you were and how near to the pit of eternal destruction Follow this compassion up to the beginnings of its actings towards you think not that it only met you as you were returning but call to mind that it came to your dungeon and lifted you out thence that it followed you into your far Country and fetcht you from among the swine or else you had still been there and perished for ever SERMON XXII THus far we have considered the cause of of the Father's kind carriage to his son the Effect follows in the carriage it self his is expressed in three words He ran he fell upon his neck and kissed him All these acts refer to the work of Conversion and serve to express what love God applyes to the soul in this work they shew us how much of Divine affection breaths forth in the first act of special grace passing from God to a sinner They carry in them the most Pathetical intimations of the greatest love it being a custom among the ancients especially in those countries to discover the superaboundance of their overflowing affections in these kinds of gestures one notes upon this ver that although all Christs Parables are very moving to the affections that none carry so much in them as this doth He ran Love is active it cannot stand still nor yet go softly where it seeth its object to stand in need of speedy succour it shakes off all sloth and rather seems to fly on wings than go He fell on his neck God takes the sinner in his arms falls upon him i. e. with his distinguishing Grace And kissed him Kissing was used among other things to express 1. Intimacy and peculiar affection and then especially when dear friends meet after long absence thus Moses and Aaron Exod. 4. 27. 2. Reconciliation after some distance by reason of injuries and provocations thus David kisseth Absolom 2 Sam. 14. ult DOCT. God manifests his choice and incomparable love to a sinner then when he converts him to himself Here it is that God's special grace is made to appear and such love as all comparisons are but dark shadows and resemblances of God indeed shews a great deed of common favour to the world the goodnesss they â—â—st of is called his hid treasures But all this fall incomparably short of that which he confers upon an elect person in his conversion This love of God was from eternity sealed up in his own breast It began generally to be published and made known in the world as soon as man had by his fall brought ruine and misery upon himself and his progeny as was whispered in that first Gospel promise Gen. 3. 15. He shall break thy head And more abundantly shone forth when the Lord Jesus Christ had laid down his life at the foot of Justice but these were more general demonstrations of it It more especially and particularly first begins to appear to the sinner himself then when he is regenerated and eternal life begun in him The manner and nature of this work was then opened when we considered the Prodigal's return that which is here to be observed is the greatness of this love and how or wherein it expresseth its self according to the spiritual meaning of these phrases I might here expatiate but I shall confine this discourse to the words in our text by a reduction of them to a spiritual sense 1. The first expression of this love is in that he raâ— to him herein is intimated a twofold declaration of divine love one positive the other comparative 1. Positive It points out God's coming to the sinner where he is to bestow his grace upon him The sinner could never have gone to God he therefore cometh to him He was a great way off and could come no nearer The rock of his salvation is higher than he is Though as to rational and common actions man is capable of using means yet as to spiritual life-actions he is void of a principle of them like Lazarus he is both dead and bound in his grave cloths God therefore by his spirit comes to his graves side to his pits mouth where he is perishing and thence he fetcheth him and is not this wonderful love Had not God come hither the sinner neither could nor would ever have come to him that is Emphaticall Zech. 9. 11. I have sent forth my Prisoners out of the pit where there is no water 2. Comparative he not only comes but he comes in hast to the help of the poor dying creature Bis dat qui citò dat Running is a note of speed and signifies a great commotion of the affections God makes great hast to bring relief to a perishing sinner The Heathen painted love with wings noting the swiftness of this affection in its actions Here therefore God's wonderful love to a sinner manifests it-self in that he comes to him unsent for and brings his grace when it was unsought Isa 63. 1. 2. The next expression of his love is He fell upon his neck When men embraced each other in one anothers arms they were said to fall upon one anothers necks It notes embracing And this serves to express the favour which God takes a sinner into It holds out that union which in conversion is made between Christ and the soul They which were at a great distance are now made near God doth not only come and do something for his relief but he takes him into his arms and now those that were enemies are in mutual embraces Such were the greeting between Jacob and
himself 3. Saving Faith whereby we are entituled to Salvation is not of man himself but of grace he that believes shall be saved but God gives men to believe Eph. 2. 8. it is the gift of God Men would live and die in unbelief did not he exert his Almighty power Faith is a creating work 2 Cor. 4. 6. and the operation of the same power which raised Christ Eph. 1. 19 20. 4. The saving efficacy of all the means of Grace is of God it is not in them they have not power in themselves to produce this grace in us but that is according to his pleasure it was he that touched Lydia's heart Act. 16. the vertue of the means lies not in the skill grace good-will of instruments nor all their industry but in him 1 Cor. 3. 6. some are converted at the first Sermon they ever heard others have heard a thousand and are yet in their Sins Sermons are but the Prophets staff in the Servants hand 5. Though Gods ordinary method be â— first to prepare the Soul for Faith before he infuseth it yet not only the preparation is of Grace but the soul thus prepared is before believing a great way off from God he is still in a state of nature hath nothing in him that can challenge this Grace but if God bestow it upon him it is his meer favour there are many who have a common work and it proceeds no farther they have had many awakenings shakings terrors taken up many resolutions made many promises and yet never past from death to life but have either staid here or gone back again nay God is here Soveraing the Sinner is dead still and hath not a promise that God will give him life God when he passeth by may either look upon him and say to him Live or he may pass away USE 1. For Information 1. Of the absoluteness of the Grace of God it must needs be every way wholly free the first cause hath no dependence upon any other or any other but a voluntary obligation to them hence they undertake a vain task that will give any reason of mans Conversion beyond Gods will or why these and not those are converted and saved if there were any to sway that it were not the leading cause 2. Of the infallibility of the conversion and salvation of Gods Elect because it flows from Grace as that highest cause of it If it did firstly depend upon any thing in us our mutability would expose it to hazard and thence it would be dubious and alwayes questionable but if Grace lead all is certain for who or what can be able to frustrate Grace or disappoint it in all that it hath designed for our Salvation of Grace to the end the promise might be sure to all the seed Rom. 4. 16. 3. The reason why the means convert at one time and not at another and one man and not another Many a powerful Sermon awakening Providence c. pass and the man still goeth on frowardly in his wayes but at last that which seems to be in it self of less efficacy awakens melts humbleth healeth the Soul but this is when Grace begins to work and that only that is irresistible man's sinful heart is too hard for every thing else and this is done when and where God pleaseth John 3. 8. 4. That no man can lay any engagement upon God to do him any good No man can be too soon for him we cannot stir till he moves us we can do nothing for him till he first doth for us and in us and hence those whom God passeth by and leaves in their sin have no just ground of complaint which if they could do any thing first to oblige God they might have a shew for USE 2. For Exhortation 1. To the unconverted be hence advised 1. Not to think to earn Grace and Glory by your own endeavours or to do that of your selves which may bring you under the Covenant promise of life this will never be were there no more in the Gospel but only that counsel believe and be saved the grace of the Gospel would do us no good but when God speaks of making us to believe of working the will and deed that is the life of Gospel Grace Christ bids us to come but if he come not first he would keep his Salvation to himself 2. Not to put away the grace of God from you till you have made your selves fit for it Many say what have I to do to ask Grace who am so vile and cannot come to God I answer none hath more need of it than such an one and therefore do not say I will wait till I have fitted my self but wait on God for his preventing grace to fit and prepare and turn you unto him say not if I could get up yonder to him it would be well but wait for him to come to your pit 3. Not to rest in means and endeavours as if they were able to do for you what you need but look up to Grace to help you to attend upon the means and bless that attendance for your Spiritual good Promise not to your selves any thing from Ordinances themselves but only so far as he shall breath in them Wait therefore for the north and south wind to blow 4. Be willing to wait the leisure of free-grace If that lead it must not be limited but suffered to take its own time only it is our duty to be waiting in the use of all means not growing weary fainting or repining 2. To the converted learn you also from hence 1. Not to be proud of your grace or think highly of your selves above others He hath but a shadow of grace and not that which is true who is apt to say I am not as this Publican It is certain where grace is most eminent there the creature is least in his own eyes not arrogating or ascribing any thing to it self That Grace is the most insuspectible and renders us most unworthy in our own esteem 2. Would you be serviceable in your generation to the glory of God be directed to go to him in all you have to do for his grace that by it alone you may undertake Paul will engage in any thing so Christ shall stand engaged to strengthen him It may teach us to begin every work with prayer which we desire to have succeed for if God be not in it leading and strengthening it will certainly fail Not all other advantages of helps and means will be otherwise then abortive if grace give them not their efficacy If you set about any thing without engaging God in it the very spring and rise and strength of all is wanting 3. If you find the work of Conversion wrought in your selves or see it wrought in others be sure to ascribe it to the grace of God as the leading cause No flesh hath any cause to glory but all the glory is his due you have used means attended on