PRINCETON, N. J. Collection of Puritan Literature. Division Section Number SCO k j*nm- iyrfrH n^rnf MEDITATIONS UPON OUR. SAVIOURS PARABLE O F T H E Prodigal Son. BEIN G Several Sermons on the fifteenth Chapter of St. Lu^es Gofpel. By 0 B AD I AH GREW D. D. late Minifterof the Gofpel in Coventry. PART I. L O N 7> O N, Printed by S.Roy croft for Nevitt Simmons at the Prince's Arms in St. Taufs Church-yard, l 678. Imprimatur, v:i,> GVIL. SILL. THE PREFACE. 0 Man, I thin\, who (ball confder the Allegorical Com- ments which forne, efyecially of the Fathers, have given us upon fever al Parts of Scripture, and even St, Paul himfelf, and our Savi- our alfo upon divers of his own Pa- rables , but will fay \ I have been mo- deft in the DoBrinal Inferences made from the Parable here before us. It cannot be dented , but that as a A 2 wife The Preface. wife man may have mote Reafons than One for what he faith , fo may he de- ft gn to teach more than one things fort of perfons thereby : How much more reasonable is it then , that we allow the fame to that infinite Wifdomejby which our Blejfed Saviour always fyafy? Not only dire&ing hu Words to the Generation then in being , but alfo infpiring his Apofiles to tranfmit them in writing to all PoHerity. So that as they had their Lemons to learn then, fo have we ours now \ from the fe If fame words , fo far as our Cafe may any way bear a proportion unto theirs. For it is not intelligible , to what end they jhould be left us in wri- ting , if we were not concerned to learn fomething of Importance from them, as well as they. Some- ' The Preface. Something,! fay, and that from e- very Word or Claufe y ft far, as -with- out any vain and affeUed flrainin^ may he foberly inferrd, and the truth thereof confirm d by other farts of Scripture. For it were highly difi honour able to ou^Saviow , to thin]\fl hat he, who was fo much ^j/z/?Battologies in his Difaples 3 Jhould himfelf have the Vanity, or be forced, for want of styll , to ufe any words only to fill up V acuities in his Difcvurfe. So that y although nothing Jhould befitmned^ yet is there not a Claufe in this whole Parable y which affords not fome par- ticular and important Injlru&ion. 0- therwife our Saviour could very ea- fily 3 and would much rather have left it out; From the confideration of what hath 'leenfaid, it fiemeth plain 3 That this Wi The Preface. fir ft fart of the Parable of the Prodi- gal pointeth not only to the Scribes and Pharifees , but to every uncon- verted man , whofe Nature and Con- dition are herein clearly and fully re- prefented ; as one that is wilfull and heady , blind and dejperately bent upon his Lufis , againji the will of God, to the wounding, and greatejl danger of undoing his own Soul. In a "word , Jhewing him to be nothing elfe but De- calogus inverfus , the Ten Command- ments turned upfide down. The de- formity of falT n Man being greater than even that ^Nebuchadnezzar, when from a mighty Monarch, he fell into a h^nd of Brutality, and was turn- ed out to gra^e with the Beafls of the field. What faith the Spirit of God himfelf? Pfal. 49.20. Man that is in honour , and underftandeth not , is like the Beads that perifli. Nor The Preface. Nor doth this Char after belong only to the Vicious and Debauched, but un- to the Wifefl and mofl Civilli^d of Men , who do not what they do in a found Faith of God Almighty s Word, afincere Obedience to his Law, in de- pendance upon the help of his Holy Spirit y out of Love and Dejign for his Glory , and that through the me- rits of Jefus Chritt they may be happy in the enjoyment of him in the end. Far greater Things than the moji accomplished Morality ( as we taJ^e the word from the Latines > and they their Notions hereof from the Greeks J could ever pretend unto. So far, that Ijhall not do fo great a difho- nour to theChriJiianReligion,as to ma\e it a Que ft ion, by going about to prove it. That wife man Cato rwho was called Homo The Preface. Homo Virturi fimillimus, the 'very TiBure of Virtue ; yet (in the fourth Boo\ofhis MoralrJ fcojfed at God's Inflitutions in the Ceremonial Laiv 9 which -prefigured the death of our Lord fefw Chrifl for lofl Sinners. Stulfitia eft, morte alterius fperare falutem. And Plato, though flyled Divine 3 yet did rather dream of God than hpow him diflinBly y as was the judgment of La&antius concerning him ; Lib, de vanitate Philofbphise & Philofbpho- rum. But however it may be to m afecret, what God^ the Sovereign Lord of all 3 may do with any yerfons from amongjl the Jews , and before the Gojfiel; yet as for thofe to whom it hath been freacb- The Preface. preached, n>e are fure, That without Faith it is impoffible to pleafe God : Andy that he that believeth not/0 dotb not all thofe things that are the demon- f rations of a Gojfiel Faith y fhall be damned. Let me therefore conclude with this Exhortation to every Reader : Firjl try your felf by this Standard, whether you are weight 9 by the CharaBer here before you, whether yon be included in it, and that it expreffeth your own hearty yea or no. If it doth, then be a- fraid of your felf and tremble at the Condition you are in. If it doth not y then have compajjion on thofe whom it doth include : And to Compajjion addy you cannot choofe but add, your Tray- err ; and to both your befl and prudent endeavours to reclaim them ; remem- bring% amongtt many other encourage- a ments* The Preface. ments, that great one which the Apfle James mentions, vi^. That he who converts a firmer from the errour of his way, fhall fave a Soul, and hide a a multitude of fins. And that this may he the blejjed fruit, as of the enfu- ing Treatife, jo of all other means to he ufed in order thereunto 3 is the moU of- fe&ionate Prayer of the Autbour O. G. THE 1 $§?*§?< THE CONTENTS- CHAP. I. SHeweth the Nature and Ufe of Parables ; the Occafion of this following T? arable ; the diffe- rent and further import hereof above that of the two former ; and its divifion into three general parts. p.i. CHAP. II. Giveth the general cDo5frine of the whole Tar a- ble ; illuf rating God's gracious Reception of return- ing Sinner s^ in fever alp articular s. 9 CHAP. III. Giveth the Reafons of the DocJrine in the fore- going Chapter , and the Demonftratkns of its un- queftionable Truth. 2$ CHAP. IV. Maketh Application of the foregoing DocJrine in two fifes. 5 j CHAP. V. Troceedeth to the two general 7)o£frines refus- ing from the firft part of the T arable ; particular- ly Jhewing the natural and lufting deftre that is in a 2, man The Contents. man to for fake God ; and the Reafons hereof. 42 CHAP. VI. Maketh application of the foregoing Tloclrine in fever al ZJJes. c 9 CHAP. vn. Wherein follows the [econd general Doctrine re- sulting from the firft fart of the T arable ; Jbewing both the fivf ul and miserable consequences of mens for faking of God. The gro/J mi flake of mofl men herein ; and the means to be ujed for prevention. i 7° chAp. viil Sheweth, That God gives to every man a Torti- on to be improved : together with the Reafons for his fo doings from that particular Claufe of the 1 zth Verfcy And he divided unto them his Living. $? CHAP. IX. Maketh Application of the foregoing Doctrine • infbewing how much it concerns every man to im- prove his Portion from God ; and in giving Dire- ctions for the doing of it. o? CHAP. X. Reprefenteth how quickly man forfakes God r when God leaves him to himfelf; with the Rea- fons whence it comes topafi ; and the ZJfes we are to make hereof from the firjl Claufe of the iph Verfey And not many days after, 8cc. i0A CHAP. XI. Sheweth the worldlinefi of man's heart by na- ture ; from the next Claufe of the 1 ph Verfe, The younger Son gathered all together. 1 1 > CHAP. XII. Sheweth how inclinable man u by nature to go farther and fart her from God; from the following Claufe The Contents. Claufe of the fame Verfe, And took his journey into a far Countrey. 117- CHAR XIIL Reprefenteth, how natural men are driven fur* ther from God by all the good he doth for them ; whence it ps thus ; and what Ujes are to be made hereof ; from the fame Claufe, 125 CHAP. XIV. Sheweth , how unserviceable every man , in his natural effate, is to God ; from the laji Claufe of the 1 ph Verfe, And there wailed his Subftance witn riotous living. 135 CHAP. XV. Sheweth, That a natural man ts an unprofitable Creature to himfelf. The fever al ZJfes that are to be made hereof: And how the fins of fe If -will and fe If -fee king, the great Caufes hereof \ may be known; from the jame Claufe. 139 CHAP. xvr. Sheweth, That when men for fake God, he gives them up to the height of finning ; from the. fame Claufe. i^a CHAR XVII. In which is fhe wed, That great pain and forrow 'do always follow the fie afures of fin; with Medita- tions hereupon by way of ZJfe; from the i^th Verfe, And when he had fpent all, there arofe a mighty famine in that Land, and he began to be in want. 1 $4 CHAP, The Contents. CHAP. XVIII. Manifelfeth , That whenever men Jet their hearts upon the things of th^s worlds God makes them all empty and unfatitfaffiory to them : The le- ver al ways God takes to bring this to pafi; and what ufe we are to make hereof', from the fame i qth Verfe. 1 67 CHAP. XIX. Sheweth, That troubles of Confidence are God's preparative to afinner's Conversion ; and the Rea- fons hereof. How God fometimes varies his me- thod ; and to what end. What degree of for row reqmfite ; with the Application of the whole ;from the laft Claufe of the 14th Verfe, And he began to be .in want* 177 CHAP. XX. Reprefienteihflow much it is in the nature of man, when convicted of fin , to have recourfe to any thing , though never fo vain, for eafie, rather than unto God. Several Re afons or Caufes from whence this comes to pafis. The Application informing us, That Conviction u but a partial Converfion ; and of what nature are all falfe Refuges: with divers confiderations moving us to beware of them • from the fir ft Claufe of the iph Verje, And he went and joyned hirafelf to a Citizen of that Countrey. 1 87 CHAP. The Contents. CHAP. XXI. Sets forth the power that Satan hath over men in their natural eftate. Together with a threefold ZJfe to be made hereof; from the fame Claufe of the i$ Verfe, 204 CHAP. XXII. Sheweth, what care natural men take in making provifionfor the lufts of thefefh; with the Appli- cation ; from the laft Claufe of the 1 5 Verfe , And he fent him into his fields to feed Swine. 214 CHAP. XXIII. In which is /hewed, That the things of this worlds which natural mens hearts, for the fatkfaffiion of their luffs, would feed upon, are, in the judgment of our Saviour Chrijf, no better than Swines meat. In what refpefl they are fo, exemplified in two par- ticulars ; from the fir ft part of the 1 6th Verfe, And he would fain have filled his belly with the Husks which the Swine did eat. 221 CHAP. XXIV. Maketh Application of the for egging Doctrine , infourZJfes. 230 CHAP. XXV. Shsweth} The Property of Natural menrM chu- fing The Contents. fng to fit down with any bafe things in the World far eafe, rather than they will go to God for tt ; from the fame Claufe of the 1 6th Verfe. z ^ CHAP. XXVf. In which is obferved, That when God hath apur- pofe to convert a Sinner, hefuffers nothing to yield relief arid comfort bat himfelf: with the Reafons wherefore he doth thus ; and the ZJfe we are to make hereof '• from the latter Claufe of the 16th Verfe, And no man gave unto him. 240 CHAP, XXVII. Sheweth, That the loweftftep of a Sinner's mi- fery is, to fee himfelf remedileffby any carnal means whatsoever : Together with the Application hereof', from the whole Jixteenth Verje. 249 Meditations Meditations upon the Pa- rable of the Prodigal Son. G H A P. I. Sheweth the nature andufe of Parables: The oc* cafton of this following Parable: The different and further Import hereof , above that of tfa two former : And its division into three gene- ralParts. LUKE XV. ii, 12, i$. &c. Andhefaidy A certain man had two Sons : And the younger of them f aid to his Fat her > Father , give me the fortion of goods thatfalleth to me. And he divided unto them his living. And not many days after, the younger Son gathered all together y and took his journey into afarr Country yand there wafted hkfubftance with riotous living ,&c. H I S is one of the three remarkable Parables fpoken by our bleffed Sa- viour in this Chapter, the loft Sheep, the loft piece of Silver, and the loft Son , all three having one and the fame Scope, viz. To fliew the care of God in feek- B ing ft. Meditations upon the ing loft Sinners, and the comfort he takes in finding them ; or his great readinefs to receive a returning Sinner. Now the reafon why Chrift ufed Parables fo much in his preaching, was in general,That the Scripture might be fulfilled : All thefe things fpake Jefus unto the Multitude in Parables, and without a Parable fpake he not unto them : That it might be fulfilled which was fpo ken by the 'Prophet, faring, I willo- pen my mouth in Parables , / will utter things which have been kept fecret from the foundation of the world, Matth.i^i^^. And more particular- ?iai.78.a« ly he did it in mercy to fome ; Mark 4. 3 \.And with many fuck Parables [pake he the Word unto them,as theywere'able to hear it. And to others in Judg- ment; Luke%. 10. — but to others in Parables ; that feeing, they might not fee ; and hearing, they might not under ft and. For Parables are fometimes ?fal.?8.2. called in Scripture T>ark fayings ; I will incline mine ear to a Parable , 1 will open my dark faying upon the Harp, Pfal.49.4. So faid the Difciples of them, John 16. 29. Now fpeakejt thou plainly, and fpeakeft noProverb,or Parable. A Parable is like a Candle in a dark Lanthorn , there is light within, but darknefs without. Indeed Parables are the extracts and fpirits of Wifdom , and have ufually come from the mouths of Rulers, or other wife men: 1 Kings 4. 2a. Solomon fpake three thoufand Parables , or Pro- verbs, Nor is a Parable becoming the mouth of a Fool, Prov. 26. 7. Therefore the Hebrew Ma/hal, which fignifieth to fpeak P&rabolically, fignifies alfo to bear Rule or Dominion : For Parables have influence upon all fche Faculties of man, upon the Underftanding,.7o/^, -/ Tar able of the Trodigal Son, $ ■ 3. iz. They help the Memory, as a Thread keeps together loofe Beads. They quicken the Affecti- ons : Where had this man this wifdom ? faid they of Matth. 13. 54. Jefus, when he had fpoken fo many Parables : and they wondered at the gracious words that proceeded Luke * 22* out of his mouth. Yea, Parables have power on the Confcience ; fo had Nathan's on David's, z Sam. 12. Yet I muft commend this Rule to you in all Pa- rables ; you muft not be over-curious to fet in a frame, as it were,every thing or word in a Parable, left you fpoil the Analogy. For in Parables fome Phrafes are ufed for the decorum of them, as fitting Colours in a Mapp or Picture, that are riot of the EfTence of it, but for Ornament. And this we fee in Chrift's expounding of his own Parables ; in do- ing which he gives only the fcope and main drift of them : which, if well confidered,might have faved the Schoolmen the labour of their vain Curiofities and Difputes about them. In a word, Parables are Similitudes fetched from Earthly things which are in common ufe, to help the Underftanding in Spiri- rituaj and Heavenly things. So to parabolize in the Hebrew and Greek , Signifies to liken or com- pare. Now for the occafion of this and the other two Parables in this Chapter, we have it in the begin- ing of it ; There drew near unto him all the Titbit- cans and Scribes to hear him : And the Scribes and Pharifees murmured , faying , This man receiveth Sinners, &c. Whereupon he fpake this Parable to them , faying, What man of you having one hun~ dred Sheep y if helofe one of them, doth not leave the ninetyand nine in the Wilder nefs , and go after B h. that 4 Meditations upon the that which is loft, till he find it ? and when he hath found it Joe lay s it on hisjboulders rejoycing. Here our Lord Jefus mews thefe men their Errour, in thei re- pining at his converting with thofe Heathen men,by fhewing God's care and readinefs for, and his de- light in the converfion of loft finners. And Chrifl enlarges himfelf on • this Subject by three Parables. And why fo many to the fame purpofe ? Surely to convince the murmuring Scribes and Pharifees, and to encourage the poor Publicans and Sinners that were now in the way of Converfion. Yet there is one thing of obfervation as to thefe three Parables, and that is the difference that feems to be in this laft of the loft Son , and thofe of the loft Sheep and loft piece of Silver. The loft Sheep is fought for by the Shepheardy and the loft piece of Silver is fought by the Woman ,• but the loft Son feems to feek his Father: and fo it may feemto fliew, How a loft Sinner firft feeketh God,and is firft in motion to Converfion. But no fuch matter, nor is it here meant. In the two firft Parables the contrary is plain , That God is firft in feeking loft Sinners : As in the Prophet , / la.65.2. am fought of them that asked not for me ; I am found of them that fought me not. The words found fomewhat harm for want of the word [now], which muft be underftood, I am now found of them that fought me not- — I am now fought of them that asked not for me. The Apoftle quoting this place of the Prophet faith thus , I was found of them •m.10.2. ^at j-CJigjjt me not . j was made manifefl to them that asked not after me. The exprefTions are like la.^5.24. thofe in Ifaiah, Before they call, I will anfwer. Both hold out the preventive Mercy and Grace of God^ Parable of the Trodigal Son. 5 Gcd ; he is firft in the Call and Conversion of Sin- ners. The Jews were in their blood r,when the Lord' called them, Ezek. 16. and the Gentiles doting up- on Idols. Jcrufalem was a City fought out, Ifa. 62.12. and Chrift was the Seeker ; The Son of man is come Luke ,9> I0, to feek, and to five that which was loft. Yea,God and Chrift, Father and Son-,, feek and befeech the Sinner; As though God did befeech you by us , we 2Cor.s.2.- fray you in Chrift' 's fteady be ye reconciled to God* Where is that converted Sinner, that can or dare- fay,that he was before God in the work ? When I E 6 i pajfedby thee, and faw thee polluted in thine own blood, If aid unto thee, when thou waft in thy blood y live; yea, I f aid unto thee, when thou waft in thy blood, live. As the Eye-lids in the Looking-glafs move not, but as the Eyes that look into the Giafs move: fo is it in a Sinner's Converfion to God ; God is the firft mover andthe firft worker ; the Sinner's Motion is but the reflection of Gods. Who did ftrike the firft ftroke in T aid's Converfion ? He that (truck Ads 9.. him to the Earth , which was the Lord . Lazarus- rofeup,and came forth of the Grave, but it was at JohniIi:j Chrift's loud Call ; that is, by his Power. As therefore the two former Parables in their phrafes fhew, That God firft feeks a loft Sinner ,- fo- this third, of the loft Son, imports, That a Sinner muft feek God ,• he muft feek, though he be not firft in feeking : Seekye the Lord while he may be found; Ifa. 5:5.6, 7. Let the wicked forfake his way , and the unrighteous man his thoughts, and let him return unto the Lord. There are fome things for a man~ to do about his Converfion, but nothingin itf that is* God's work, Meditations upon the Yet man hath ever made a great ftrife and contro- verfie between his Will and God's. This was the reafon of the fall of man : and ever fince there hath been overmuch afcribed to the power of man's Will; as though little of it were loll by the fall. This hath . been the pride of fome men in mod Ages, fuppofing man's Will to have loft little of its ftrength,-as Samp- fon thought, when he wakened after his Locks were cut off; / will go out as at other times before ; not knowing that his ftrength was departed. But God . hath ftill kept up Inftruments, to lay down thefe Mole-hills ; not wronging Nature , but righting Grace; and cau fin g men to cry Grace, Grace, to a Sinners Converfion , as they did to the Head-ftone of the Temple, Zach. g. Now of this Parable there are three parts,- where- of, though the Similitude be of outward things, yet there is a Spiritual meaning , which we muft fearch out: We muft break the Bone for the Marrow there- in contained ; and the Marrow lies in thefe three things, or particulars, taught us in the three parts of the Parable. %o We have aDefcription of the ftate of a loft Sin- ner, and what manner of man he is in his Natural Condition ; In the younger Son's requiring his Por- tion of his Father , and going from his Father's Houfe into a farr Country, and misfpending it all there, and making any forry fhift rather than to re- turn back to his Father's Houfe, to the i jth verfe. a.. We have the Return of a loft Sinner , and how he comes into the ftate of Grace, defcribed in the Prodigal's coming to himfelf, and coming back, and humbling himfelf to his Father, to the zzth verfe. 3* The willingnefs of God to receive returning Sin- ners, T arable of the Trodigal Son. 7 xiers, and the delight he takes in fuch , fhewed in the Father's meeting his returning Son, and the joy- ful entertainment he gave him, from the 22th verje to the end of the Chapter. So that the firlt of thefe three Perfons is God the Father ; he is intended : The other two are Sons of . God ; the one a humble repenting Publican , the o- ther a proud murmuring Pharifee. But how can thefe be called the Sons of God? . Que ft, God hath not only Sons by Adoption in Chrift Ahfw^ • Jefus, as all the Saints are; but he hath Sons by Gal. 3. Creation ; fo Angels are the Sons of God : There Job 1.6.. was a day, /when the Sons of God came to prefent themselves before the Lord. And all men are the Sons of God : He breathed into man the breath of life, Gen. 2.7. Man's Spirit is immediately from God,and therefore he is called the Father of Sprits. Heb.12.9.. And Adam is called the Son of God : which was the Luke 3. ulte. Son of Seth, which was the Son of Adam ■, which was the Son of God. And thus thefe Publicans and Sinners were the Sons of God, . And there are Sons of God by Profefllon,- fo were the Jews in oppofition to the Gentiles : When Ifrael was a Child, then I loved him , and called my Son out of Egypt, Hof. 1 1 . 1 1 And thus the Scribes and Pharifees were the Sons of God. It's true, there are divers Opinions of thefe two Sons, whom they fhould reprefent. Some make the Angels the elder Son, and Man the younger ; fyut this cannot be : For the Angels murmur not at the tendernefs of God to loft Man, as here the elder Son does, but rejoyce at it, verfe 7, iOi of this Chapter, and 1 qth of the fecond. Others think a Regenerate and Unregenerate man:* $ Meditations upon the man are here perforated : But neither can this be ; becaufe Regenerate men do not grudge at God's re- ceiving the greateft Tinners into Grace and Favour, but are glad, Acts 1 1.23. There are other thoughts in the Cafe befides thefe. But the moil rational and mod appearing Senfe and Interpretation is,That by the elder Son is meant the Scribes and Pharifees, and by the younger the Publicans and Sinners ,• for to thefe, and of thefe Je- fus was now fpeaking. And as the elder Son grum- bled that his Father fo entertained his Prodigal Bro- ther, that had fpent all upon Harlots, verje 30. fo the Pharifees and Scribes murmured that Jefus re- ceived Sinners, and did eat with them, verje 2. And this fenfe is held out by Chrift himfelf in another ffatth.21.28, Parable of two Sons : Verily I fay unto you (mean- 31* ing the Priefts) that the ^Publicans and the Harlots go into the Kingdom of God before you. Self-judg- ing Sinners fooner get into a ftate of Grace than Self-jufticiaries. The greateft Sinners fooner come fcTofs.50'31' unto Chrift,than felf-conceited Moralifts ; Self-righ- teoufnefs keeps men off from Chrift : Such men fet- tle on their own bottoms. GHAP. Taxable of the Trodigal Son. 9 CHAP. n. Givetb the General Do&rine of the whole Parable \ illufirating God's gracious Reception of Returning Sinners, in federal particulars. HAving fhewed you the general import and parts of the Parable, I come no\v to the confideration of thofe feveral points of Do- ctrine therein contained. And firft of that which feems to be the moll confpicuous Doctrine from the whole Parable. Afterwards of thofe in their or- der,which refult from the feveral Parts. The firft I fhaU lay down, and illuftrate in this Chapter ; and it is this , That God doth very gracioufly receive re- The gcner^ turning finners. You know the Hiftory of David's Doftrine from carriage to Abfolom after he had murthered his bro- ^^J^' ther ; David was highly difpleafed with Abfolom , 2 fo that he was forced out of his Fathers prefence three years ,• yet after it is faid, That the foul of King David longed to go forth unto Abfolom. And when Abfolom afterwards came into his prefence, and bowed himfelf before the Ring, it's faid, The King kijfed Abfolom, Chap. 14. Alas, this is nothing to the1 bowels of God to^ wards a felf-bemoaning finner 5 I have furely heard Jcr.32. iff, 19, Ephraim bemoaning himfelj \ therefore my bowels 20* are troubled for him; I will purely have mercy upon him. C God •*»' to Meditations upon the Note. God is irreconcilable to finning Angels ; he hath caft them down to Hell , and delivered them into chains of darknefi to be reserved unto Judgment, z Pet. 2. 4. but he fues to finning men for reconcilia- 2 Cor. 5.2. tjon . )L s though God did befeechyou by us, we fray you in Chrifl's (lead, be ye reconciled to God. You know what mourning words he put into Ezekiel's Ezek. 33.11. m0uth; Say to the houfe of Ifrael, who fay , If our tranfgreffions and fins be upon us , and we pine a- way m them, how flwuld we then live ? Say unto them, As 1 live faith the Lord God, I have no plea- sure in the death of the wicked , but that the wicked turn from hu way and live. Turnye, turn ye from your evil ways, for why will ye die, O houfe of Ifrael? No man can be fo ferious in any Cafe, as God is in this ; in his defires that finners Ihould repent, and return and live. There are fome things that the Devil frequently gets into the thoughts of awakened finners to dam them in this cafe. 1 . One is the thought of Cod's Decrees ,• but herein the Devil doth grofly abufe both God and the finner : For let me tell you, That as the Decrees of God did not at all clafh with mans power given him inlnnocency, to have been happy for ever, fo nei- ther do they clafh with God's affectionate inviting loft finners to return to him fince the fall , no more than his Prefcience would do if there were no De- cree : Fore events are as fure upon God's Prefcience as upon his Decrees : And this made Socinus to de- ny the Prefcience of God. 2. And as the Decree was no caufe at all of mans ..fell, but his own Will, he would hearken to the Wonian, and to the Serpent > rather than to God, and parable of the Prodigal Sofu it and would eat ; fo God's Decree is no caufe at all of man's damnation : The Decree of God damns no man , but his own Will : Why will ye die 0 houfe of Ezek< &1U Ifrael ? I would , and ye would not. Te will not Matth.23.37. come to me that ye might have life. We will not Joh. 5:40. have this man to reign over us. God's Decree of ukei?« f4* Reprobation , as it's called , does only, for ought appears to me, leave fome men to be proceeded with in a way of Juftice. And aiTuredly mens dam- nation will be found to be of themfelves : O Ifrael, Thou haft deftroyed thy felf. Pfal. 13.9. 3. God's Decree is not the firft thing that a fmner Note. is to confider in his returning unto God , but God's Call, and Chrift's Invitation. Thefe are the firft things which the finner is to mind; Why will ye Matth- ll,2*m die ? Come unto me all ye that are heavy laden ^ and John £.37. J will give you reft : and him that comet h to me 1 will in no wife c aft out. Mens election is not a ground for their returning to Note. Godjbut their return to God is a proof of their electi- on. It's true,Elecl:ion is the firft in order in God's a- (5ting,but Converfion is the firft in order of ours : we muft be Called before we can know that we are Ele- cl:ed,2, Tet.i. 10.O remember this,that a finnersbufi- nefs,that he is put upon in the Scriptures, is his re- turn to God, and to believe in Chrifl; : This is his Call. But then here the Tempter pufles again, and bids thee reafon thus : If I knew that Chrilt died for me, I fay for me, then I could fet my felf to believe, and that in hope. Poor Soul ! look upon this as a Temp- tation alfo; and confider this well,That the Scripture hath given thee as much alfurance, that Chrift died for thee, as any finner elfe that doth not yet believe, C 2 or ii Meditations upon the or as to any believer before he did believe : Thou knoweft as much of Chrift's dying for thee, as any Saint in the world did before he did believe in Chrift. And again, why not Chrift die for thee ? becaufe thou art a finner ? Why , he died for fuch : wert thou not a finner, thou wouldeft have no need of Matth.9. Chrift ,• The whole need not the Thyfician. Chrift had not died,if thou and I had not been finners. Or is thy doubt whether Chrift died for thee , becaufe thou art fo great a finner? confider what Taul fays in 1 Tim. 1.1 5. bis own csSe^Jejus Chrift came into the world tofave finner s9 of whom lam chief. Many of the great- eft fort of finners were called by Chrift when he was ifotth.21* on earth, Publicans and Harlots; that woman of Sa* John 4. mariay that was an Idolater and an Harlot ,* and that notorious woman called a finner, Luke 7. You cannot be ignorant how many Inftances of this nature there are in Scripture ; Who was before a % Tim.i.H, blafphemer, and a perjecutor, and injurious , but I obtained mercy. So that well may the Scripture fay, The grace of our Lord is exceeding abundant \i !UMt.$.2». nat^ bounded to flowing over : And where fin a- bownded, grace did much more abound. The matter is not what a finner thou haft been, or art; but how thou ftandeft affected to thy finful ftate, and how- thy mind ftands towards a better. If thou beeft fo far come to thy felf, as to be upon thoughts of returning to God,, as it's faid of this Prodigal afterwards , now take heed of the Devil's Sophiltry ; now he will be pulling thee with doubt- ful difputations and reafonings, to hinder the main work, viz. the bewailing thy finful ftate> and thy felf in it , and looking out for relief. But parable of the Trodtgal Son. 13 But I ftiall further clear this Point by feveral ob* fervables in the Parable ,• and indeed, amongft all the Parables of Chrift,this is the fulleft of affections, and fet forth in the livelieft colours to humbled fin- ners ; and you fhall fee it in fix Particulars. Firft, you may obferve how Cod exceeds the re- i« turning finner in affections : here the old Father fees his Son a great way off; his eyes were not dim, as Ifaafs were, who could not by his fight diftinguiuY between Jacob and Efau y though clofe by him; God can diftinguifh betwixt ferious Penitents and feignedly turning JudabyJer.i. 10. He knows what u in man, John 2. 25V Andthenhe ran to meet his Son; he (lood not' (till as a Father, an offended Father might have\ done, till his offending Son came to him : No, hisj bowels were moved . towards him, as towards E- phram> Jer. 3 1 .20. Yea obferve, the Son only goes' to his Father, but the Father runs to meet the Son. There are greater affections in God towards a re- penting finner , than in fuch a finner towards God ,• God out-does him in affections. And then, when they meet, the Father does not* take him by the hand , which had been much for a difpleafed Father , but falls on his neck and kiffes him, as Jbfefh did on his .Brethrens that had fold him into Egypt. O the riches of mercy in- God towards repenting? and returning finners ! to. fuch he becomes the Fa- -2 Cor. r. $ ther of Merc fes , begetting mercy after mercy for them. Yea, once more obferve , That though the repenting Prodigal Sob faid in himfelf,. I will go unto my Father ', and fay r Father, I have finned—— yet he did it not, till his Father had fallen on his neck and 'Meditations nfon the and embraced him. The kindlieft repentings for fins are after the finners fenfe and experience of the free mercy and grace of God. Secondly, you fhall obferve in the Parable, how God doth gracioufly take notice of fmall beginnings of Grace in a true Convert; he excepts of fparks \t<$0> before they flame; he defpifeth not the day of fmall things in a ferioufly returning finner: when this Prodigal came to himfelf, and but faid, I will arife, and go to my Father ; though yet a great way off God faw him, and .went towards him. When poor finners begin to fet their faces to- wards God, he is much pleafed with it; he notes their fecretfighings and hidden groanings. When the heart begins to melt, he makes much of fuch be- ginnings; he will not break the bruifed reed, nor quench the fmoaking flax , If a. 42. 3. A Hen will give over fitting a rotten Egg, but while there is life in it fhe will not leave it: Why fo God will at length caft off unfound hearts , feignedly turning finners, as they are called Jer. 5.10. albeit he take fome prefent notice of their external humblings, as of Ahab's, 1 Kings 21. but if the heart of a finner be broken indeed, and indeed pointing to God, now he regards the offers of fuch a finner ; he will ftrengthen the bruifed reed, and not break it ; and he will blow up the fparks of fmoaking flax , and not put them out. O the riches of Grace , of the grace of God, who before we come to acvb , accepts of fecret and ferious purpofes ! I faid, faith 'Da- vid, I will confefi my tranfgreffion to the Lord, and thou forgave ft the iniquities of my fin , Tfal. 32. ?. God's ear was at T>avid's heart, before T>avid\ Confeflion could be in his mouth ; like that in 7/7//- ah T arable of the Trodigal Son, i y ah 68. 14. Before they call I will anfwer God takes notice of the preparations and firft mo- tions of the heart towards himfelf; Becanfe it was 2Chron.tf.8. in thine heart to build we an houfe, thou didji well; forafmuch as it was in thine heart, God's gracious and tender dealing with a (inner upon his firit fetting out towards him , is very obfervable. But here the lazy (inner mud not think to ingra- tiate his dull acknowledgments of his fins, and to get acceptance with God at his cold Lord have mer- cy upon me ; as if God would be found of fuch as thele. He accepts of the Prodigal's thoughts and refolves of returning, becaufe he faw he was reftle fs in himfelf, till he was returned ; but the fluggard defireth and hath nothing, Prov. 13.4. God refpedfcs not the fparks of a flint, though he make much of. thofeof fmoaking flax. The cold forced Confefli- on of hard hearted Tharaoh, I have finned this time, Exod.g. was not much to God : God rejects - the humblings of a cuftomary finner , that afflicts his foul only for a day, If a. 5:8. 5*. fuch Penitents may expect much from God, v. 3. but God regards them little. Jefus Chrift was fent by his Father to bind up the brokenhearted, Ifa.61.1. The outwardly flourifh- ing Hypocrite and proud Judiciary may fpread forth their hands, yet God will hide his eyes from them; and though they make many prayers , God ifa.1.15... will not hear : But for poor fouls that are ferious in fetting their faces towards God, and wait humbly on free grace ; God will anfwer them before they call , and hear before they ask ,• that is, his mercy and grace fliall prevent them : He obferves the hum- ble motions of their hearts with content : God gra- ciouflyy i4 Meditations ufon the cioufly takes notice of fmall beginnings of grace in a true Convert. 2 Thirdly, God mercifully remits the remembrance of the former fins of a converting finne r. The el . der Brother of this Prodigal upbraids him with his former loofe life , but his Father does not mention it to him. The Silences of Scripture are Inftrucling ; James 5. 1 1. the Holy Ghoft remembers us of Job's Patience, but fpeaks not a word of his Pailions. Take notice of it, thou poor relenting finner ; though the proud Pharifees of the world may throw thy former vilenefs, as dirt,in thy face, when thou art returning to God , yet God will not do fo : -Ezek.i3.2i. jj fjje wicked turn from all his fins, his fins Jfjall not be mentioned to him. A flrange thing ! he that remembers every thing , will forget fuch a mans fins. Indeed you muft not forget them, though God Ezck.i5.ii. will . no,not wherrthey are forgiven : Toujhall re- member and be confounded ■ ■ ■ ■ when I am pacifi- ed towardyou. Yet God will not upbraid you with them, though you do your felves. It is certain that God does, and will remember the fins of unhumbled and unchanged finners ,• he hathfworn he w[[\y/4mos 8.7.. The Lord hath [worn aSm by the excellency of Jacob, i. e. himfelf ; furely I will never forget any of their works. I remem- ber what Amalek did to Ifrael. This was four hun- Pftl.8.13. clred years fince : Now will he remember their ini- quity. . But to Souls humbled for fin, Thus faith the Lord, Ifa.45.2f. 7, even I am he that will not remember thy fins. Fourthly, Parable of the Trodigal Son. tj Fourthly, as God will gracioufly remit the re- membrance of former fins to a returning finner,an(/ fo caufe his iniquity topafs away ; fo he takes away *»h'3« his filthy garments, and clothes him with change of raiment, v. 22. The Father [aid unto his fervants , bring forth the beft robe, andj>ut it on him ; and put a ring on his hand, andjhoes on his feet. God will not let the enfigns of a finner , his filthy Gar- ments remain on him : when he is humbled for fin, when a fmncr is changed, God gives him change of raiment; I fipre ad my skirt over thee, andcpvered thy nakednefi, Ezek. 16.8. and thy beauty was per- fefi through my comlinefl pat upon thee, v. i4.Tnefe mean the righteoufnefs of Chrift imputed, and the graces of his Spirit imparted to a Convert : Chrift's righteoufnefs is his upper garment, and humility, 2 Pet. 3.4. and a meek and quiet fpirit, and other graces, are cl"p.$'5' his inward garments. This is another eminent ad: of grace, which God lhews to a returning fin- ner. Fifthly, God rejoyceth at the return of a finner to him ; bring hither the fatted Calf, and kill it, ** v. 23. and let us eat and be merry; for this my [on was dead, and is alive, v. 24. O what won- derful condefcention is this in God, that he will be merry Q to fpeak with reverence) with a repenting finner ! which is fet out by Jefus his eating with Publicans and Sinners, v. 1,2. We read Exod. 52. 17. how God was refrefhed with his works of Creation, he re fie don the [event h day , and was refrejhed ; and therefore he muft needs be refrefhed at his new Creature , being a more excellent work than the former. There arc more wonders in grace than in nature. D Jacob xg ; Meditations upon the Jacob was marvelloufly revived when he heard that Jofeph was alive , who had been dead many Gcn.45. years m his thoughts , It is enough y Jofeph my fon is alive : Thus faith the Father of the returning Prodigal, Let's be merry, for this my Jon was dead, and is alive. The Scripture alfo tells us how joyful Jefus Chrift is at the finners converfion, If a. 5:3. 10, 1 1. Hejhall fee his feed, hefhall \'ee the travel of his foul and be fatisfied. Seeft thou this woman, faith Jefus to Simon the PharifeeZ^*? 7.44. This Woman, Ma- ry Magdalen (as fome think) a great finner , but a repenting finner : The words of Chrift are glorying words. And fo the Holy Ghoft is contented to fpeak after the manner of men, as the Scripture doth. I fay the Comforter is comforted at the repenting and returning of a finner to God : as he is grieved and vexed at the unbelief , ftubbornnefs , and obftinacy of finners, If a. 6 3. 10. fo is he furely rejoyced at a poor Soul's repenting of fin, and returning from fin to God : and there is reafon for it ,• beeaufe a finners change is the great work of the Spirit ; a man is born again of the fpirity John 3. And further, Angels rejoice at the repentance of finners, v. 1 o. of this Chapter, There is joy in the l keg pre fence of the Angels of God over one finner that Heb.a. repent eth. The Angels bear good will to mankind, fince Chrift took on him the nature of man. The ecn.3.24. holy Angels have great affection for converted fin- ners : They were at a diftance from man after the fall, and are (till, while men keep at a diftance from God ; But when a man is come home to God, now the Angels love kim , and delight in him , and to do good

avid for Abfolom's re- turn from banifhment, was as pleafing to7)avidas to Joab, who had a hand in it ; it's faid, Joab per- 2 Sara, i^u ceived that the King's heart was towards Abfo- folom. Laftly, And that ^will by no means clear the guilty : i. e. That mall be guilty of defpihng and a- bufing the former Attributes of God in this his Name, inviting Sinners to come in to him. When a Sinner cOmes to be contumacious and ftubborn,and a prefumptuous Sinner, then he is pail mercy. • As it is with fome Felons , that are not allowed the Clergy : fo it is with prefumptuous Sinners, there was no Sacrifice in the Law for them. The Sou I that doth ought pre fumptuou fly, or with Num; 15.50, a high, hand, the fame reproacheth the Lord, and that Soul f jail be cut off from among his people. So in Deuteronomy, If a man blefl himself in fm heart, Deus.29.19,2: faying, I Jhall have peace though I walk in the /'- magination or ftubbomnefs of \mine heart The Lord will not f pare him , bis anger and his E 2 jealoufie fc8 Meditations upon the jealoufie flmll Jmoak againji that man^ and all the Curfes that are written in this Book Jhall lie upon him, and the Lord {hall bl»t out his name from un- der Heaven. So that this laft Claufe of God's Name, And will by no means clear the guilty r, is terrible indeed ,• but it's fo only to the prefumptuous and ftubborn Tin- jer.20.3,4. ner ; and it's enough to make fuch a finner Magor- mijfabiby or fear round about, a terror to himfelf. But this part of God's Name takes not place, till all the former are rejected and defpifed. This, and by 0 ,*'1** no means will clear theguilty, belongs not to thofe that acknowledge themfelves to be guilty, and car- ry it accordingly. And this is the hrft Reafon why God doth, and will fo gracioufly receive feli-hum- bfing and repenting Tinners, Becaufe it is in his Na- ture to deal fo with fuch. Read ^ Tecond Ground or Reafon of it is from the '" ' Son of God's efpoufing the nature of man, and that after the fall of man, on purpofe to bring back loft i P«. 5.1 8. man unto (Jod, Chrift hath once fujfered for fins ; L e. in the Tinners nature, that he might bring. us to God,bring God and Tinners together again, that he might reconcile and make them friends. When Je- fus Chrift took on him actually the Seed of Abra- ham, then the Angels Tung on earth peace, good will towards men. And indeed if God mould not entertain returning Tinners, and again take them into frieadfhip, then- did Chrift take on him their nature in vain, and die in their nature in vain , and then is our preaching in vain, and your faith in vain, 1 Cor, 15. It like 2. 14. Tar able of the Trodigal Son. zy It is to no porpofe for a Tinner to think of addref- fing himfelf to an abfolute God ,♦ there can be no in- tercourfe between God and him without Chrift : Chrift is the middle perfon that perfwades with both. This is ChrhTs office and great work,to bring *P«-3-i3. God and finners together. There are great differences between them, that cannot without him be taken up ,• but Chrift can take up all : He brings Publicans and Harlots home to God; He pre ached peace to you that were afar off, as well as to them that were nigh, Eph. 2.17. Neither Mofes, nor Samuel, nor Noah, nor T)ani- el, nor Job, might turn God's mind to the Jews , Jer. 1 ? . 1 . Ezek. 1 4. 1 4. 1 but Jefus Chrift hath turn- ed the mind of God towards the greateft of return- ing Sinners ; Te who were fometimes alienate d,and , enemies inyour minds by wicked works , yet now hath he reconciled unto God, Col. 1. 21. Now confidering how the work of Redemption was wrought in our Nature, and God is manitefted^ in the Fleln on purpofe to be a Redeemer ; that our Nature in him might be meritorious, and favable in us ; that God was manifefted in the flefh to fatis- fie God offended by us ; God was offended, and God was fatisfied by God in the offenders Nature : How that the Scripture faith, The Father hath fent forth his Son to be a propitiation for the remiffion of fins $ . and the Son of Man is come to fee k and to fave that which is loft, Luke 1 9. 10. I fay,thefe things con- fidered , are a fecond Demonftration of the wil- lingnefs of God to receive returning Sinners. The Covenant of Grace mews, that God doth ve- Reaf>$. rily intend to be gracious to finners. Had God con- tinued the old Covenant of Works, or made a new Covenant I<3 Meditations upon the Covenant of Works, poor finners had been where they were, becaufe of their incapacity to perform the Conditions of fuch a Covenant : But the Cove- nant being altered into a Covenant of Grace, the tearms are not, I will, if they will ; but I will, and theyfhall; 1 will pit myfpirit within yon, and ye Ezek. 36,27. pali fceep my j;,Jgme?lts and do them. God under- takes for himfelf and us. And it is notably evident in the Scripture, that the great defign of Godin the Covenant of Grace was, and is, to advance the glory of his grace , his free grace, and that upon objeds unlikelieft to natural Reafon. The Gofpel is made up of ads of grace ; 2 Cor. 2. 26. Ton fee your calling, brethren, how that not many wije men after the fiejlj, not many mighty, not many noble are called', but God hath c ho fen thefooliflj things of the world to confound the Wife that no flejh jhould glory in his -presence The good pleasure of his will is his motive, and the praife of the glory of his grace is his end, in all his merciful adings towards finners, Efh.i. 5,6. God is gracious to repenting and returning Tin- ners, becaufe he will be true to his word, arid make good his promifesto thispurpofe. I fa. 1. 16. Wafij ye, make you clean, put away the evil of your do- ings— ■ Come now, and let us reafon together, faith the Lord', though your fins be as fear let, theyjhall be as white as [now The import of the Phrafe is, That upon repen- tance they mould have remifJion of fins,though they had been finners of the greateft fort: And which is to be noted , God hath dehgned the Lord Jefus • Chrift to give repentance as well as remiffwn of fins , Ads The Tarable of the- Trodigal Son. ^ t; The holy Scriptures are full of promifes and offers - to poor Sinners, highly engaging to repentance for fin, and from fin, if a. 55. 7. Let the wicked for fake his way- and turn to the Lord, and he will have ?nercy on him, and he will abundantly far don him. That of the Apoftle Rom. ?. 20. anfwers this of the Prophet, Where fin abounded, grace did much more abound. And Jer. 3. 1. Thou haft played the har- lot with man) : lovers, yet return again to me, faith the Lord. And come unto me, faith Jefus to Sinners labouring under the fenfe of fin, Matth. 1 1. 28. and Iwillgiveyoureft. Come unto me, and I will not bind heavy burthens, and grievous to be born , as > the Scribes and Pharifees do, Matth. 25. 4. but fie take off their burthens, and Fie give you a light bur- then ; My yoke if eafle, and my burthen is light, v. 50. Come unto me, for himftjatcometh to melh^^-Vr- w ill in no wife c aft out. Whom the Pharifees had call out, Chrift received, John 9. And it's to be obferved, That Jefus Chrift is faid to have a Com- miifion from his Father thus to treat finners ,• as he faid John \ 2. 49. The*Fat her gave me a command- ment what 1 fljQitld fay And fo the Apoftle Taul tells the Corinthians, That he and the other Apoftles had Commiidion both from the Father and ' Son, to treat Sinners with the molt winning offers , 2 Cor. f. 20, Now then we are Embaffadors for Chrift, as though God did befeech you by us, we pray you in ChrisTs ftead , be ye reconciled to God. And now for a Sinner to queilion whttherGod can forgive 'fueh fins as his, it is almoft to ad: over Cain's part, Mine iniquity is greater than can be forgiven. gfcn.4* And if a Sinner queftion whether God will forgive him, and receive him upon his return,th.is is to que- ftion 2i Meditations upon the ftion truth it felf , and his promifes , for whom it is Heb.£ 1 8. impoffible to lie. Reaf.$* The laft Ground I fliall mention of the Do&ri ne , is the Prefidents which are upon Record by the ho- ly Ghoft in the Cafe ; as Adam that filled the World with fin ,• and Manaffeth that filled Jerusalem with blood ; yet thefe were pardoned Sinners upon their repentance and return to God. , There is a great deal of mercy in fetting down the patterns of mercy in great Sinners : St. Taul faith as much of himfelf , and his own Cafe: i Tim, 1.13,16. Who was a blafphemer, and aperfecutery and injurious y but 1 obtained mercy : And for this caufe I obtained mercy , that in me Jefus Chrift might /hew forth all long fuffering , for a pattern to them which jhould hereafter believe. ' It is trueJPaulfaith in v.i 3. though he had been a blafphemer,and a perfecuter,yet he obtained mercy, becaufe he did it ignorantly in unbelief: But this he fays to mew that his blafphemy and perfecution was not the fin againft the holy Ghoft , elfe he could not have obtained mercy : He adfced out of his blind zeal> and not againft knowledge, and of meer malice, as many of the Pharifees , and fome of the Rulers did, Matth. 1 2.24.Some, not all ; St. Teter clears fome, ABs 3.17. 1 wot that through ignorance ye did it , that is, put Chrift to death,^ did alfo your Ru- lers. CHAP. Tar able of the Trodigal Son. J J CHAP. IV. Wherein Application is made of the foregoing DoBrine, in two 'Vfes. HAving given you the Reafons of the Do- ctrine, and the Demonftrations of its un- doubted truth , I mall next proceed to apply it. And it may ferve for Exhortation to all manner of xjfe i . finners upon return, or not upon return to God ; O take heed of fin with impenitency and unbelief : If you die in your fins, it will lie upon your felves ; God will clear himfelf, that he removed blocks out of your way, and anfwered all your Objections. You fay, you dare not come into God's fight, be- caufe you have been fuch vile finners : But this is with Cain to go out of the prefence of the Lord , Gen. 4, which was both his fin and judgment. It is at beft fulfill modefty for finners to fay fo, or think fo; but it is ordinarily rather the pride of their heart, than poverty of fpirit. Defpairing finners are taught of the Devil to fay and think their ini- 2 cor.2.11. quity is greater then can, or that it may be forgi- ven. This is one of Satan's voniMT*, his Sophiftical reafonings ; he would have had the forrowful ince- ftuousperfontohave been [wallowed up of over » muchjorrow, v.j. Satan prevails upon many trou- bled Confciences,to think every one doth but flatter them, that feeks to take them off from their defpair- ing reafonings. F Some j^ Meditations upon the Some Tinners are fo critical in their coming to God, that God may fay to them in this point, as he did to Ephraim and Judah in another, Hof. 6. 4. O Efhraim, whatJhaU I do unto thee ? O Judah,what flmttldo unto thee ? Some would be humbled above God's meafu re, before they will come to him; and fome under : Some would come to God with their fins , and fome with hell in their fouls : And thus who knows how many are damned by their own proud will, or wild humor. When a finner is come to himfelf, and feels he is loft, and come out of him- felf, as to any fuccour there, now is the finners time Tfcb>?.2$. t0 come to G0d inChrift,or come unto God by Chrift; and when he comes, God will fall on his neck , and khs him,as the Father on his prodigal returning Son; he is fure of welcome, if he now return. It matters not out of what Countrey thou comeft; how far diftant thou haft been from God ; though thou haft kept Swine as the Prodigal did ; been the Devil's drudge ; been a drunkard, a fwearer, a ve- ry vicious perfon ; haft finned fuch fins as the Devil himfelf fins not , yet hath tempted thee to fin , and thy bafe nature joyned with him in the temptation; yet (till I fay, if thou returned to God, he'll receive thee ; yet remember his words to IfraelfPfalm 9^, To day if ye will hear his voice \ harden not your heart : for as the Apoftle to the Hebrews faith, he limit eth a certain* day. O quafh not motions, no not this days motions to return to God ; the Devil may difcourage thee from them, but God will not. When the Shepherd found his loft fheep, he did not throw his hook at it; but laid it on his fhoulder, and brought it home : when Cod meets with a returning finner,he doth not fpeak in. "Parable of the "Prodigal Son, ?? in paffion and wrath to him, zs Ahab did to Elijah, Haft thou found trie, O mine enemy ? but as tenderly as jefus did to "Peter the firft time he met him after he denied him. And though a finner have not legs of his own to return; yet if there be a mind to it , as there was in the impotent man to go into the Pool , he fliall go John 5. upon the legs of God's grace, as that impotent man did: God hath laid help on one that is mighty , e- Heb.13.20. ven J e fits the great Shepherd of the jheep. He is come to fee k and tofave that which is loft. Luke J9* I0, O then let the gracious dealing of God with this Prodigal invite thee, who art yet at a diflance ftom God,now to return : This is much in God's mouth ,• Turn ye,tumyeywhy will ye dielEz.^ ^.n.Tet return Jer.3.2. again untome^faith the Lord. Such mercy and pity as this mould be a Loadftone to thy heart; thy heart fhould be broken or melted, as that finful womans Luke 7. was, in the thoughts of the poffibility of being par- doned and accepted of God. No finning Angels fure had fuch mercy as this ; O defpife not fuch mer- cy , neglect not fo free falvation. But do you preach mercy to impenitent and har- Qufft. dened finners ? Anfw. Yes, inviting mercy ; Chrift Anfw* himfelf did fo ; he came not to call the righteous \but finners to repentance : Indeed he calls them to mer- cy by the way of repentance ; Come unto me all ye Match, i*.*t» that labour ', and are heavy laden ^ and 1 will give you reft : the invitation is to the worft of finners , fenfible of fin as a burthen. It is true, there is no mercy for any finner without repentance, and there is mercy for great finners with it. A finner muft come to himfelf before he come to God, as the Pro- digal did before he came to his Father, v. 17. F z As $6 Meditations upon the As for " meafures of convi&ion and humiliation, take heed of the Devil's trap and fnare here : Now thou art off of the danger of prefumption, he plays his game of defpair; but let this over-rule the Cafe, when it comes to be thine , That he hath the happieft meafure of conviction and humiliation for fin, whole conviction and humiliation brings him out of himfelf to ChrtfV But fenfe of fin, and forrow for fin there mud be: If the Prodigal had not come to himfelf, when pinched with want, and thought his Father's houfe, and any fervice there, a better condition than the far Countrey; his Father had not had companion on him. If any finner will ftill be what he is, and do not repent, that he may return, he hath nothing to do with thofe parts of God's Name , Merciful and gracious , forgiving iniquity (, tranfgreffion%andJin ; but that clofe of God's Name , And will by no means clear the guilty. For what would finners have of God ? to be fa- ved in their fins ? It's not potfible ; God fent his Son Maith.2.21. Jefus to fave his people from their Jius, and to turn them from their iniquity, Acts $.z6. IfGodfhould fave a finner in his fins, this is mercy that would o- verthrow his truth and juftice : God will ftand to his word,and receive thee gracioufly if thou repenteft and returned; but withal he muft Hand to his word, and fave thee in a Scripture way , and in a way a- greeable to all his Attributes , which is by the way of repentance and returning to him. When finners cannot reft in a ftate of fin , nor in a flate of felf- righteoufnefs, but they fee they muft come to Chrift for reft, he will bid thefe finners welcome. Quffl, Tarable of the Trodigal Son, yj Que ft. But is it in a convinced Tinners power to One ft. return to God ? The Scripture foithyThe way of man j^io.23. is not in himfe/f; nor is it in man that walketh to direct his own Heps. I Anfwer, That though the Anfw* act of a Tinners returning be in God's power,and not his own ,• as it's faid of times and feafons, Afts 1 . yet the finner may feek it of God ,♦ Turn thou mey O Lord, and Ifljall be turned faid Ephrazm,Jer. 51.18. Though it be God's work , yet he works it in the way of means , which linners may and mull ufe. And that a firmer does not return to God, it lies not fo much in his Cannot, as in his Will not : They Jer. 8. £ , rcfufe to return. Ob'jeVt. I but God hears not finners ; to what pur- r\uen pofeisit then forfuch to pray that God will turnj0hn9. them ? Anfw. It's true for finners that do , and Aniw. would live in (in , God regards not their prayers : But if thou comeft to God affected with thy finful Pfal.66.18- ftate, God will regard thy prayers, though thou art not yet in a (late of grace : It was Manaffeh his cafe,and is indeed the cafe of mod Converts : There are fome things in thofe that are not yet converted, that are in order to their Converfion. Thy fenfe of thy diftance from God , and defire of a return, why this is a lefs grace that makes way for a greater. This in anfwer to that Objections O then , if the power of returning to God be in God's hand, fit not ftili , but feek it there. When all the Corn in Egypt was in 70/^'sGarners,fhould a poor Egyptian fayr He had none, I have none-, Jofefh hath all at his difpohng, fo that I may fit frill ancl llarve ? No ; but therefore Tie go where it is to be had. This is thy cafe who wouldil return to GocL p Meditations upon the God, but haft not power ; Refolve, Fie go to him that has. "Objeff. Object. I,but I am not certain that God will part with power of returning to me -, He hardens whom he willy Rom. 9.1 8. leaves to their hardnefs of heart, Anfw. an^ *° to tneir impotency and weaknefs. Anfw&xxt this is one of the Devil's fuggeftions to poor finners, who have but the thoughts of returning to God ; and fo let fuch look on it. Why will not you do in this cafe, as the Lepers .2 Kings 7. did in theirs? If we Jit fill we die p, if we go in to the Syrians we Jljall but die , it may be they may Jave us alive : and dare not you venture your fouls on God, as well as thofe Lepers their lives on the Syrians. Nineveh fell to prayer and fading as well as they could, to prevent being deftroyed, after fentence was pronounced upon them; And what was their encouragement ? It may be , or who knoweth , or who can telljf the Lord will turn away from his fierce anger , that we perijh nop. Now there is no finner,that hath a mind to return to God, but he hath as much encouragement to beg grace of him to return. Suppofe there were but a poflibility of thy re- turning to God in the ufe of God's means for it, why this is a mercy that the Angels which finned never had fince they finned ; they have no pofiibility of making peace with God : I but thou haft more than a poflibility ; there is probability to encourage thee. A finner is in a probable way, whilft he feeks grace in the means of grace$ as the impotent man was of Cure, while he lay by the Voo\yJohn ? . And above this, though God be free in dealing forth his grace; and

in the cafe, 2 Cor. 2.1 1. Mark 16. And therefore Chrift difpatched an Angel to Te- ter, to acquaint him with his being rifen again. 2 Cor. 15.$. And Jefus himfelf appeared to cPeter firftof all the Difciples, when he was rifen from the dead. But my Brethren, f befeech you conftder this , That it is better to prevent a difeafe , than to be healed of it : for the preventionof relapfes prevents much pain and grief of Soul. O then let Chrifti- ans be watchful to prevent diftances between God and them; and you that have made fuch, in Rev. 2.43 leaving your firft Love , and have receded from Jer.2.2. tjie kindnefs of your youth, and have abated of your former humble and clofe walking with God, your former delight and power in prayer O bethink your felves of coming to your felves,and of your returning to God , in holy and humble converfe with him. Till then your bones continue out of joint, as Pfal.22.14. ^David's were , and the pain in fetting them is to come; and though they be fet, yet you may Gen.32. halt of them ever after, as Jacob did upon the blow the Angel gave him on his thigh ; yet this T arable of the Prodigal Son, 4* this is better than not to return to your former lively and a&ive ftate in grace. O therefore, ye back Aiding Chriftians , refolve as (he did Hof. 2. 7. I will go and return to my fir ft husband , for then it was better with me than '710W: and your returning muft be with melting hearts; They JIj all come with weeping, and with fupph cat ions will I lead t hem. Backfliding Chri- ftians ihould grieve and trouble more at their parting with God , than Micah did, when his I- dols were taken away ; Te have taken away my judg.18.a4, Gods , and what have I morel take heed of part- ing with God. And thus much for the general Scope and Do&rine of the Parable , viz. That God doth very gracioufly receive returning fin- ners. CHAP. w Meditations uj>on the CHAP. V. Proceedetb to the two general Do- Brines refultingfrom the firflpart of the Parable : particularly jhew- ingy The natural and lufting dejir? that is in man toforfafy God ; and the Reafons hereof. Verfes the 1.2, 13, 14, 1?, .1.6. And the younger of them [aid to his father , Fa- ther 9 give me the portion of goods that falleth to me. And he divided unto, them his li- ving. And not many days after , the younger [on gather- ed all together, and took hn journey into a far Countrey, and there wafted his fubftance with riotous living. And when he had /pent all, there arofe a mighty famine in the land, and he began to be in want. And he went and joyned him/elf to a citizen of that countrey, and he fent him into his fields to feed [wine.. And ¥ arable of the ^Prodigal Son. 43 And he would fain have filled his Mly with the husks that the [wine did eat : and no man gave unto him. I Have don z with the general Scope and Do- ctrine of this quick and lively Parable, as Lu- ther calls thofe of this Chapter : I now come to fpeak particularly of the three Perfons which adfc their-diftincT: parts in this Par able, the Father and his two Sons. And our Saviour firft holds forth to our view and confideration , the younger Son, a Prodigal ,• and the Picture of every natural man. And firft, we have his proud and peremptory Re- quell, or rather Demand, of his Father ; Fat her ■, give me the -portion of goods that falleth to me : He would have his Father make his Will, and be his own Executor in his life ; yea prefently. There are two things obfervable in this youngfter; i. He would have his Portion in his own hand , and be at his own finding ,• he would call: off his Father, and be independent: A ftrange thing! Fathers fometimes call off their Sons ; but here the Son cafts off the Father, and will give no account of any thing he has or does : He gets his Portion into his own hand, and then goes into afar Countrey, v.iz* and part of the 13 th. 2. This proud and heady Courfe of his was the caufe of all his enfuing woes and mifery : For here- upon followed, 1. His Luxury, v. 13. And there wafted his fub fiance with riotous living. 2. His Calamity followed his Luxury at the heels, v. 14. And when he had [pent all , there arofe a mighty famine in the landy and he began to be in want. He G 2 fa- 44 Meditations upon the fatisfied his tufts, until he had nothing left to fatisfie Nature. And thefe two literal things in the Parable yield us thefe two fpiritual Points of Dodhane, intended by him who fpake the Parable. 2)0 £?. i . That every man by nature hath a lufting defire to leave God, and live at his own hand ; he would ft and on his own legs and bottom , and be at his own difpofe : Thus it is with every man by Na- ture. \Doct.z. This leaving of God, and walking after their own lufts , is the reajon of mens fad eft ate both for fin and farrow. i . That every man by nature hath a lulling de- fire to leave God , and live at his own hand, and be at his own difpofe : Thus it is with us all by nature,* for this Prodigal Son is the picture of every natural man ; and this is naturally mans proper inclination and tendency. Here man loll his ftate of innocency , he waved God and his innocency together ; and which , 'tis poflible,he kept but a few hours; I cannot fay days, as fome do. And this lufl of his to leave God, and provide better for himfelf , as he thought , than did God , broke forth at a ihort temptation ; Satan foon got his ear and heart to this curfed way, to caft ofFGod, and to be as God himfelf ; he fought to be an inde- pendent being ; in plain terms, to be no more a Cen.j.s. Creature; Te fh all be as Gods : He took off his heart from God, to be a God himfelf. And man left God at flrft on a double account or rea- fon. i. Upon 'Parable of the Prodigal Son. 4^ 1. Upon a diflikeof his eftate , though a large and lovely one , a goodly heritage, as 'David faid Pfoi-i*. of his. He had hard thoughts of God, becaufe he had put a reftraint upon him from eating of the Tree of Knowledge of Good and Evil ; he received a conceit that God kept him too much under , the Devil's own fin, whoindifiike left his firit -eiiate, Jude 6. out of an afpiring mind to a higher eiiate than an Angels, So that man's firft conception of fin lay in high thoughts of himfelf, and hard thoughts of God ; and the nature of man hath ta- ken the infection , and is apt to have high conceits of felf, and hard conceits of God , as that King had z Kings 6. 33. This evil is of the Lord,whatJhould I wait for the Lord any longer ? And that Servant of his Lord, who intruded him but with one talent, I Matth' 2* knew thou waft a hard Man. 1. Man at firil left God upon point of fear ,• he puts God into an ill fhape, and then durfi; not come near him. Adam hid himself from the presence of Gen.3.8. the Lord ; and when he was asked why , I heard thy voice, fay s Ije, and was afraid. So that you plainly fee how man call off God betimes ; gets himfelf, as he thought, from under God's govern- ment, and will have his own way : And this grie- vous diftemper infects the whole blood ; it is an he- reditary and epidemical dyfcrafy and difeafe of mankind ; it is even in the godly themfelves, fo far as grace does not overpower it. Pharaoh was an eminent inftance in the cafe , Exod. ^2. Who is the Lord that Ijhouid obey him'f High language that layeth God low : as Nahal faid of Tiavid in adefpifing way, Who is David? and\sm>2^ who is the [on of JefTe ? lb faid Pharaoh of God , Who 46 Meditations upon the Who is the Lord,that I The like language we read of, Job 21.14. They lay unto God depart from us, for we defire not the knowledge of thy ways : and this is the voice of every natural man's heart , though it break not out at his lips ; The fool hath Pfal.14.1. {aid in his heart there is no God ; fo he would have it. It is God's retraining grace that keeps the world - of natural men from this Atheifm ; as he faid to A- Gen.20.5. bimelech, 1 withheld thee from finning againft me. Retraining grace is an awe that God keeps upon -mens Conlciences, which makes them forbear fome fins, though they do not hate the fins. Judea had an adulterous heart, though God hedg'd up her way with thorns. Man would be at liberty from God and his Will, •Jobn.12. to follow and fulfill his own; Man is born like a wild Affes Colt ; vain man is fo, faith Zophar. He hath zprincipium Ufum, a. devillifh principle in his nature ; an impulfe to range about the earth , as Job 1.7. Satan faid of himfelf; his lull would know no bounds, and fo indeed he would be a God to himfelf. Mofes was inflead of God to Aaron, Exod. 4. 16. but that was to difcover the mind of God to him ; for Aa- ron had not that familiarity and intimacy with God Exod. 33.11. as Mojes had ; The Lord {pake to Mofes face to face, as a man fpeaketh to his friend', that is, moft fami- liarly, as he did to none of the Prophets af- ter. But natural men would be as Gods to themfelves; Our lips are our own, who is Lord over us. My Brethren, whilft we feek to pleafe our felves, and to be felf-depending, what is this lefs then to feek to be as Gods ? this was it that man fought for at the be- T arable of the Trodigal Son. 47 beginning ; God knows ye fiall be as Gods, faith the Gen.?.*. Serpent when he tempted Eve > and ihe foon nibbled at this bait. When men are and will be their own motives and ends, they are as Gods unto themfelves. Carnal Ezeki men make many Gods , they fet up Idols in their hearts; and as they make Gods to themfelves, fo they make themfelves their chief God: as it was faid of Antiochus Epiphanes, the notorious Greci- Dan.11.3^ an Monarch, called by Divines a Type of Anti- chrift, and by a famous Hiftorian Epimanes , a mad Polybetts,. man ; of him it is faid in the Prophet Tta/uel, That he would exalt himself, and magmfie himfelf above every God. Indeed men cannot but own themfelves Crea- tures, in asking and receiving, as the Prodigal here, Father give me my portion : but then they are, or would be Gods in unng what they receive ,• for let them receive wealth,or beauty,or ftrength,or honor, orjparts, they conjnme them upon their lufts.hnd this James 4. 3.; way a man makes a God of himfelf, his own hu- mour and luft is his end in all. Nay, and in fome refpeclrs men would be as Gods in receiving ,• for they would have to the uttermoft of their minds and phanfies. Our firft Parents would have had more than God gave them , though he gave them all this lower world, and much of the world above too ; his own image and hkenefs, and near communion with himfelf, and power to have kept this bleffed ftate ; . yet they thought not this enough, it ikfficed them not, but they would be as Gods. And ftill men would live, and do Yivq, as without God in the world , as the Apoille faith. And this p '2ai* isoneReafon, and a chief one, why natural men refufc 48 Meditations upon the refufe grace , becaufe grace layeth man low , and raifes God high : grace cafts man out of himfelf,and prompts him to felf-denial , which he cannot bear : Matth.19. That young, rich, great man, could not part with felf for thrift. The Reajons of the ^Doctrine. Reaf.i. The fir ft is from man's infbability and muta- Gcn 49.4. blenefs ; he is, as Jacob faid of Reuben, unstable as water : Man is a Creature given to change ; why Jer. 2.35. gjddefl thou about fo much to change thy way ? man would change every thing. That King, that came Dan. 7. 2$. after the ten in Z)j;/*W, changed t'imes and laws. ifa.24.5. The Lord complained of the Jews , that they had Ezek.5.5. changed the Ordinance^ and had changed his Judg- ments. Jer. 2. 11. Yea, they changed their God : Hath a Nation changed their Godsl but my people have changed their glory. Man by nature is a Novatian, as the Plio. Philofopher faid, Eft natura hominum novitatis avida , man is for fome new thing : He has an itch Afts 17. 21. this way ? as it's faid of the Athenians , that they fpent their time in nothing, but either to tell or to Judg.5.8. foear j'ome new thing : And oflfrael it is faid, they chofe new Gods. m Man naturally loves change of ftates and conditi- ons, as feaverifh palates do change of beer , and it may be none will pleafe. This Prodigal liked not to live with his Father, nor near home ; he muft go into a far Countrey. It may in fome fort be faid of every naturalmans heart, as of Nebuchadnezzarsy Dan.4.1^. a foafts heart was given unto him. Man would have change of pafture, as fome beads will not flay where ¥ arable of the Prodigal Son. 49* where they are put, but break and leap Hedges to get into new grounds. Not only many of the An- gels left their fir ft eft ate, but all men in the firft man Jude & left theirs ; Man dill wants fomething. Amnon , though a King's Son, yet was as if he wanted all, 2 Sara> r> while he wanted his Lull of Tamar. And Hainan, when he had the greateft favour , honour, and eftate of a Subjed:,yet he wanted Mor- decais knee. Man is very much a dilTatisfied and difcontented Creature, till grace comes , and much grace : It was much grace that brought St. 'Paul to fo ccnten- Phiu. ted a mind. And this is one Reafon why naturally man would be loofe from God, and left to himfelf, becaufe he is fo uncertain and unliable a Crea- ture. A fecond Reafon of the Doctrine is from the ig- Reaf.i. norance that is in all natural men ; this makes them to leave God , and live on felf. Firlt, a natural man's ignorance of himfelf; he knows not, or confiders not, what it is to be a Crea- ture, fo weak a Creature as himfelf is; for if he did, he would not truft fo much, as its plain he doth, to his own ftrength; ftrength of parts, orftrength of purpofes, or ftrength of phanfie : vain man would be wife, i. e . in his own thoughts, in contriving his own happinefs, though man be born like a wild j0b im2. Affescolt, but little differing from a bruit; he is like the beaft, — like the beafts that per ijb. How P&. 49.1 2,20. could the hop ftand without the pole, or the vine without the wall ? And yet man thinks he could live without God, and in a fort does. Eph.2.12. H if >o Meditations upon the If holy men think themfelves, at lead fome- times, not to have the understanding of a man , as Hagur, Trov. 30. 2. butfoohfij and ignorant as a beaft, as Afapb, 'Tfal'. 73. 22. What is the natural man's wifdom ? the Apoflle faith , Their wifdom &om.i. 22> makes them fools ; prof effing themfelves to be wifer. they became fools . The wifeft of meer natural ' men, and the learnedft ,*know not enough what it is to be Creatures,and through this ignorancewould be as Gods. For what is it to be a Creature ? not to be of our Co 6 felves, or to our felves, not to be our own-; Te are not your own, faith St. T aid to the Corinthians ; and 2 Cor.10.31. f0 whatever ye do9 do all to the glory of God. And therefore when men would live of themfelves , and to themfelves, they would live above the capacity of Creatures. Some great men, through this ignorance of them- felves, have afpired to be Gods over other men* : So Ezck.aS.a. did the Prince of Tyrus, Thou haft [aid I am a Gody 1 Jit in the feat of God: And Herod 'was well pleaf- Afos2.22, ed when the people cried him up for a God. And Alexander the Great could fcarce be content to be a man ; and every man that hath not grace enough to make him the more humble and modeft ( for as grace is given to the humble , fo grace maketh humble) every man would be as God to himfelf ; he would pleafe himfelf, and live to himfelf; he would be his own rule, and his own end, and ferve his own turn on God as well as men. Now, I fay, this is becaufe men naturally are ig- norant of what it is to be a Creature ; what it is to be of another , and for another ; even of God, and iom.11.3f. for God; of him t and through him> and to him are all T arable of the Trodigal Son, ?* all things. The Lord hath made all things for him* *k>v.i$4« felf. The wheel fpins not for it felf, but for him that made it, and him that bought it : and fo the Ax cuts not for it felf. By living of, or to our felves, we do, as far as we can, overthrow our being Creatures : and men confider not the evil of offering to fit in the feat of God, Suppofe other Creatures fhould be to themfelves , fhould be proud towards us, as we are prone to be towards God , and fhould refufe to do our fervice and work, as we too often do by God , we would think it a ftrange ataxie, and the courfe of nature to be quite inverted ; we fliould fay as Ttolomy of the great and unexpected Eclipfe at Chrift's death, *Deus nature patiltir ; the God of Nature fuffereth,- this is the fpirit of a man towards God, wherever there is not grace, and fo much grace to teach us better. Though he made us, yet we have an itch to be our own , to ferve our own turn , and not his; and in doing fo, we feek fo much as in us lyeth , to alter our felves from the condition of Crea- tures. Secondly ,Our ignorance of God makes us to turn our back upon him ; men fee not a fufficiency of good in God, and fo they look for it elfewhere. God is an unknown God to the moft of men ; and though they profefs him , yet that may be written on their Profeffion, which was upon the Altar that St. Taul fawat Jit hens , To the unknown God: Many men A&17.23, phanfie God to be like themfelves. Through deceit Pft,*5^2i. they refufe to know me *, faith the Lordy Ifa. 9. 6. and every man k bmtijb in his knowledge , Jer, 1 o. 14. H z What $z Meditations upon the What is the reafon that the Saints depend on God, and dare not fcatter their trufl; to Creatures? becaufe they know him , and have acquaintance Pfai.$.io. w-tk fam . They that know thy Name will put their Jxy.24.7. frnjl in x]oee ; God gives them a heart to know him: and this was the reafon why Tharaoh would be his own Lord, J know not the Lord, Exod. j. 7. Be- caufe men know not the Lord fo , as to know that their happinefs is bound up in him , as Judah faid , that his fathers life was in the lads life, Gen. 44. 30. Therefore men leave God , and rely on them- felves, or fome other Creature ; She did not know that I gave her com , and wine, and oyl, and mul- tiplied her filver and gold, wherewith they made Baal ; fo thefe laft words are in the Margin, Hof 2. 8. There is a natural inftincl: in all men to defire to be happy, but where this Golden vein lyes, every man by nature is to feek,- men are fcepticks or feek- ers indeed in this ; but mifs as much, or more than they that make experiment of the Philofophers Stone. The wifeft men of this world have abounded ir> their conjectures of it ,• there have been fourfcore, fome fay a hundred, of diftind: opinions in the cafe, viz. wherein true happinefs lieth , and all have been miftaken : For it is to be obferved, they have all feated the Summum bonum, man's chief good,in the \ Creatures, and not inOod. But grace teacheth us to find it in God, and in God alone, in the enjoyment of God himfelf ,• Whom Pfai.73.25. have 1 in Heaven but the el and there is none on earth that. I defire be fides thee. Solomon Tarable of the Trodigal Son. 53. Solomon, who might better be called Nature's Se- cretary than Ariftotle , ranfack'd the whole Crea- tion, all things under the Sun for it, but found it not; only vanity and vexation of fprit initead of it. Every Creature anfwered Solomon , when he fought felicity in them, as the Depths and the Sea aniwer men who feek wifdom in them , It is not Job 28. *4> in me, nor it is not m me. Men fet up falfe marks, . when they aim at contentation and fatisfaction in a- ny creature excellency;fo thatifthey do hit the mark they aim at, they hit a falfe mark. Suppofe a man aim to be happy in riches, or honour, or pleafures,or moral vertues, or parts, or humane learning, and fuppofe he hit the mark he aims at for happinefs ; why he hits a falfe mark, and fo is as far from true happinefs as before he took his aim. The enjoyment of all thefe, laid to- the enjoy- ment of God himfelf , are but asEfau's Pottage to the Blefling or Birthright; Men lay out their ftrength Ifa-$5-2- for that which fatisfieth not , and their money for that which is not bread, who hunt for happinefs m the Creature : They are like a manfick of a Fever, O if he had. but drink,, how well mould he be ! but this is the cry of his Diftemper; for give him drink to his mind , and it does but feed his Difeafe, not fatisfie Nature y. but difturb it more. It's confiderable what the Lord faith in this cafe, Let not the wife man glory in his wifdom, nor the jer.9.23; mighty man glory in his might; let not the rich man glory iu his riches: but let him that glorieth, glory in this, that he underftandeth and know eth me, &c. Acquaintance with God is more to a man's peace and compofure of mind than all the former ; -Ac- quaint 54 Meditations upon the Job 12.2 1. Acquaint now thy [elf with him> and be at peace _; thereby goodjhall come unto thee. It is true,we may feek comfort in the Creature, and find it; yet it's imperfect comfort ; it's comfort but in part : As we knowehere but in part.We may look for light from the Moon , and have it ; but we may not think to find the light of the Sun in the Moon. And as great a difference there is between the Joy we may have in the Creature , and that we may have Pfal.104.34. m God ,• My meditation of him /hall befweet.When Pfa!.i6.< 6. T^avid faid, The Lord is the portion of mine Inhe- ritance ; he adds, the lines are fallen unto me in pie af ant places. Whatvertue God hath put into the Creature, we may feek it ; but when we find it , it is to mind us of much more to be found in God : God intends not that the comfort we find in any of the Creatures mould draw our hearts from him , but to him, and Jofh.15.1p. more to him than before : Caleb's daughter muft have the upper fprings with the neather in her blef- fing. In a word ,we muft feek God in the Creature, as Jacob faw God in Efau"s face, and feek the Crea- ture for God, as well as our felves, or elfe we mi- flake the way to true comfort and content in both , which method no natural man obferveth. And thus much for the fecond Reafon of the point. ReaC.7. -A third Reafon is the pride of man ; man's pride makes him turn his back upon God, and think to {land by himfelf: Man is naturally a proud Creature, as the finning Angels were ; man is among the chil- Job 42. 1 dren of pride ; The wicked jhrough the pride of his Tfal.10.4. countenance , will not feek after God • God is not in all his thoughts. What T arable of the Trodigal Son. . 55 What is pride but an opinion of a man's felf-fuffi- ciency and ielf-excellency ? as we fee in that proud Pharilee, I am not as other men, nor as this 'Pi^-Lukci*. he an : and in thofe proud fuperftitious Jews ,. who faid to others, Stand by thy ft 'If ', come not near to m6$^ me, for lam holier than thou : This is the dialed: and language of pride ; it is the vent of towering thoughts of a man's felf : You may more eafily pull down the flrongeft Caftle, than the proud heart of man. Tharaoh was long plagued before he would own God ; Who is the Lordy that IJliould 0- Exod.5. ; bey his Voice ? This was the Leaven which firft fowred man's heart in his fall , We [hall be as Gods, Gen. 3. and ever fince natural man would be forne great one, as Simon Magus gave out himfelf to ^asg.?* .. be. Man is not eafily made nothing in his own thoughts; he very hardly owns his need and want in fpirituals : I am rich, and want nothing, was the R€V,3al?tf., brag of the Laodiceans. Now as God beholds the proud afar of ^Pfal. 1 3 8 . (b the proud heart of men by nature keeps afar off from God ; They fay unto God, depart from as, for we defire not the know- job 4 1.14* ledge of thy ways. The pride of man's heart hath a hand in thofe two foul-undoing fins, that keep men off from God* Preemption and Defpair. Prefumers , through the pride of their countenance, will not feek after p^ I0* - God : and Defpairers will fee fome worth in them- felves before they will go to Godi It is not ufually through the excefs, but defect of humiliation, that fouls in defpair will not caft themfelves on Chrift, as they faid Jer. 2. 2$. There is no hope ; No : I have laved f rangers , and after thm will I go. Defpair is 5"6 Meditations upon the is a proud fin , as well as Prefumption : It made Spira willi he were above God. The pride of man is a greater barr againft the •fadidi.31. grace of God, than groiTer fins ; Verily I fay unto you, that the 'Publicans and Harlots go into the Kingdom of God before you, Meer civil men need more humbling, in fome refpects, than groiTer fin- ners, becaufe they have more to be proud of. It's felf-liking and felf-flattering that keeps a man upon his own bottom. And as a man is prone to like himfelf, fo to fetk himfelf is at the end of all his actions ; whether he pray, or preach, or hear, or confer , or trade , or eat,&c.felfis his bias: And as proud man feeks him- felf, fo he is felf-depending ; he lays the ftrefs of duties on his parts, and the ftrefs of reforming any fin upon his own purpofes and refolutions , and his fucceffes upon his own worth or wifdom. To this theLord faw the Children of Ifrael to be ]uif>j.2. inclined,^^ — left Ifrael vaunt themselves againft me, faying, Mine own hand hath faved me. See the reafoning between Jojhua and Ifrael in Jofh. 24. 19,21. Te cannot ferve the Lord, for he is a holy God, he is a jealous God. Nay, but we will ferve the Lord. There is a tang of this in the fpirits of godly perfons ; for alas, how feldom do they act grace,or in duty fo,as confidering thatGod muft help the acts of grace , as well as give the habits ? But for natural men, the Lord may fay to them as to ifMMtf. Edom, The pride of thy heart hath deceived thee, thou haft caft of God , and relied on thine own ftrength. ■ Fourth- T arable of the Trodigal Son. 57 Fourthly, Paflion and peevifhnefs in the nature otReafa. man begets prejudices againft God : As natural men cannot pleafe God, fo God Cannot pleafe them. There is fomething of this leaven in God's own people , and the mod eminent of them : T>avid 2 Sam.^.3. was difpleafed, becaufe the Lord had made a breach upon ZJz>z,ah : and Jonas was exceedingly difpleaf- Jonah 4.1. e d that the Lord fpared Nineveh. It cannot be faid of God and his people , as it was of T>avid and his, 2 Sam. 3. Whatsoever the King did , it f leafed the people ; nay too often, much of that that we vent in prayer, or under the name of prayer, is but paffion , and the effecl: of a feverifh diftemper on our fpirits. Obferve what is written of Jonah in this cafe , It di J j> leafed Jonah exceed- ingly : And he was very angry , angry in prayer : he was very angry , and he prayed unto the Lord, and faid, I pray thee, O Lord, was not this my fay- ing when 1 was in my Countrey ■■''-— What was this praying, but the vent of humane paffion unto prejudice againft God ? Yea, and which was much, he juftified himfelf in it to the face of God. Jonah, Jonah 4.9. faith God, dofi thou well to be angry} and he faid \ I do well to be angry unto death. Fifthly, The natural wilfulnefs and rebellion ofReaf.5. man is the caufe why he will leave God , and be at his own finding and difpofe ; man would not fub- mit to God : As for the word that thou haft fpeken to ns in the Name of the Lord, we will not hear- Jer.44. 16,17. ken to thee , but we will certainly do whatfoever thing goeth forth out of our own mouth There hath been a conteft between God's Will and mans, from mans beginning, and fo is to this Gcn,?* day. God layeth all the wicked nefs of man upon I his *g Mediations upon the Pfai.8f.ii. his own rebellious will ; Ifrael would have none of Joh.540. me. And fo did Chrift the Jews unbelief; ye will not come to me that ye might have life : And how often would J, and ye would 'notl Matth. 23.27. O the rebellion of the Clay againft the Potter ! the A- poftle hints it in the Ninth Chapter to the Romans. Many a man will damn himfelf , rather than he will fubmit himfelf to the will of God ; What is the Al- job 21. 15. migfay tJjat wefhould ferve him ? How do men fay in Prayer, Lord, thy will be done, and yet in their practice contend with God for their own? Thofe Jews were not alone in this, Jer. 18. 12. We will walk after our own devices , and we will every man do the imagination of his. own evil heart. The Prodigal Son would have his por- tion from his Father into his own hands, that he might have his own will CHAP, T arable of the Trodigal Son; $9 C H A P. VI. Wherein Application of the foregoing DoBrine is made m fevered Vfes. WE have already feen the inclination and lulling defire that is in man to forfake God , and the Reafons of it : I ihall now proceed to apply the confideration hereof in the fol- lowing Ufes. And This informs us of the finfulnefs of man's nature, ZJfe 1. yea of the exceeding finfulnefs of fin in man. For as the School-men fay, Sin is a turning from God to the Creature , chiefly to a man's felf, and his own Will. But the truth is, fin is more than this ,• it is a de- fpifing of God, it makes men fpeak againft God ; The people [pake againft God : to turn their fpirits Nuhmi.j. againft God; to multiply words againft God; to *obr f fpeak marvellous things againft the God of Gods , Job 34.37.' ita». 11.36, The Serpents words to the woman at firft ftick to us (till, le Jhall be as Gods *. And if God fhould let men have their own way and wifh- es , he would foon lofe himfelf in the world : wicked men would turn God out of the world, as pfaI-10^ well as out of their thoughts. And wherefore ? man would be God of this world, as well as the Devil. 2 Cor44' Men are naturally Polytheifts, for many Gods. Some make their belly their God, Thil. 3. 10. others make filver and gold their God ; They praifed the Dan. $. 23; I z Gods 6b Meditations upon the Gods of filver and gold ; yea to make Devils their Gods, they Sacrificed to 7)evils, 7)eut. $?. 17. to make their own Lulls their Gods , ferving di- Tir.3, z-ers lufls Man would have any Gods rather than the true God ; but efpecially he is inclined to make a God of himfelf. That ye Jhall be as Gods, pleafed our firft Parents well. Man would have the difpofing of his Eftatein his own hand: he thinks he can do better for himfelf than God does. As Alpbonfo of Spain faid,as ftory reports, That if he had been of God's Counfel at the Creation , fome things mould have been better contrived. Ah thinks many a man with himfelf, and in his heart, If I had but my life , and health, and ftrength, and whole condition in my own power, then I lhould be a happy man. Thus is man in the fall, fallen from Ged to himfelf, and would be what himfelf would. When God will have him poor, he would be rich ; and when God will have him low,he would be high: If it were in his power, almoft nothing fhould be with him as it is, or as it is in the world. 2 Sam. 1 5. Moft men would be Rulers in the world ; O that I were made Judge in the land, faith Abfolom. Teter Luke 9. 53. would live upon Mount Tabor \ Mafier it is good for us to be here , let us make three Tabernacles^ — ; — . How many have difpatched Princes and Popes out of the world, that their felves might be in their places? Thofe that are called Fifth- Monarchy men had need take heed of this Leaven ; twro of ChrhTs own Difciples afpired to fit one at Chrifl's right Luke '11', 2^. hand, and the other on his left in his Kingdom,- and all of them fought for the preheminence , and that in a Kingdom in this world \ Acts z. 6. Some 1 Cor. &. men would judge the World and Angels before the time. Tel/able of the Trodigal Son. &i time. Oh how eager is our nature to be freed from God's will, and left to our own ? then things ihould not only be altered in the World , but in the Word of God ; the holy Scriptures themfelves fhould come under an Index Expnrgatorius , we fee it at Rome; much of the Commandments, Three taings, and Decrees of God fhould be blotted out : Men would be without the Word of God, or above it , as the Tope and Church of Rome prefume to be. Our Sa- viour told the Pharifees and Scribes , That for the Commandments of God they had obtruded the Tra- ditions of men, and that they made the word of 'Mark 7,8,13. God of none effect by their Traditions. Yea, there are more than Antiochus Epiphanes, , that would Dan.u. do what they will , and exalt themfelves, and mag- nifie themfelves above every God. O how are men beholding to God for his reftraining grace ? It's a mercy to men, that they are not what they would be , and that he keeps many of their unruly inclina- tions dormant. This informs us of the power and excellency of jjre 2a Gofpel grace, that hath begun to deftroy this vile- ■? nefs of our corrupt nature, and will in time fwal- low it up into victory : Grace at length will be the deftruction of this evil humour of leaving God, and cleaving to our felves ; the Conqueft will be gradu- al, as Jo/hud's was over the Natives of Canaan. Believers would keep their ftation under God, they are much outed of themfelves^ , and out of con- ceit with themfelves ; In me Qthat is in my flejb~) Rova-7A$' dwelleth no good thing. Gcd is their all, and they are all for God : God is their hope, and God is the pfai.39. strength of their hearts^and their portion for ever-, pfai.7o a& the defire of their foul is to him , Ila.26.8.- They ; &z - Meditations upon the They hide not themfelves from God, as Adam did, nor can they bear God's hiding himfelf from pfalitf. * them ; theyfet the Lord always before them, as the pfai.41.1 2. Lord fets them al way before his face. They go not Exod . out of God's prefence, as Cam did , but as earneftly defire it, as Mofes did. They get and keep as near Hal.73. God as they can ; It is good for me to draw near to God. Grace makes a man defirous to be in fubjetlion to the Father of Spirits ; to be at his difpofing ; to begin to fpeak like Jefus Chrift ; yet not my will,but thine be done : Grace hath always brought men to this fpirit and temper, good is the word of the Lord, 1 Sam.3.i£o If a. 5 9. tilt. It is the Lord , let him do what feem- eth him good. If he fay thus , I have no delight in thee ; behold here am 7, let him do to me asfeemeth good to him. When God gave Aaron moft heavy tcv.10.3. blows, Aaron held his peace. The Saints can do thus often, and they would always do thus ,• they pray, and ftrive to do fo , and grieve when they cannot : They have indeed, they have great wreft- lings with temptations to the contrary, yet their confli&s end in conquefis. Ads 28. The Viper may ltick a while on T aid's hand, but he makes it off again, and without any hurt. There is a great difference between a Saints temptations and his refolutions. The holy Pfalmift was tempted -Pfci.73 13,14, to leave God and godlinefs ; Verily I have cle unfed *£>22,28. my heart in vain ; here was his temptation, but what was his refolution ? to the contrary ; he abhorr'd the temptation, and himfelf too, where he indulged it in the Ieaft. If I fay I will fpeak thus, behold IJhonld offend againfi the generation of .thy Children : fofool/fb was 7, and ignorant, I was as Tar able of the Trodigal Son: 63 &s a be aft before thee ; but it is good for me to draw near to God. And here is' the power and excellency of the grace of God in men ; it would have men at God's difpofing, and not their own. This may exhort us to quicken this principle olZJfc j. grace into operation ; elfe fin that dwelleth in us , will make us weak as other men , as Samp f on was, Jud§,1(5- when he had loft his Nazrarites locks. If we take not heed, and great heed, there-is a wifdome of the fleih that will beguile us , as the Serpent did Eve. Our lufts are deceitful lufts, Eph.$.zz. they are not dead, though they be dying ; they are dead as to their dominion in all the Saints, but as to operation, in none; if we watch not, one or other of them will fteal away our hearts from God, as Abfolom did 2 sam.i $* many of the peoples from T)avid. O take heed ye fet not up any Idol in your hearts ; we are inclined Ezek,I4-3>4^ to it by nature , and thefe will eftrange us from God. And let us take heed what we ask of God : this Prodigal Son would needs have his Portion out of his Fathers hand into his own : Yea, St. James and John asked unfitting things of Jefus , to fit one on hh right hand, and the other on his left in his Marino. 37.- Kingdom. And again, they asked of him power, as £//<# had, to command fire from Heaven upon Luke 9^4° the Village that flighted Jefus Chrift ; an evil fpirit that Jefus rebuked in them, Te know not what man- v-5?» ner of fpirit ye are of. And in the fame Chapter , Teter asked of Chrift that he might dwell with him, and Mofes, and Elias, in the Mount where he was transfigured. And all his Difciples had an itch to have ruled with him in the Kingdom of Ifrael , 1 R*6* when he was rifen from the deado 64 Meditations upon the O my Brethren,it is good that God deny us what we fometimes ask; we ask things for our own turns , i Kings 3. without reference to his. Did we ask,zs Solomon did, Wifdom, for God's fake more than his own, we fhould not be denied. The Lord knows what it is to give much into our hands, fince he trufled Adam with his whole Por- tion in his ; yet this is in our nature to feek, as we fee in this Son, Father, give me the portion of goods thatfaUeth to me. But the Lord knoweth that we cannot manage, or bear fo much as we would have, as our Saviour faid to his Difciples , I have many John 1 6.\ 2. th/pgs to fay unto you, but ye cannot bear them now ; and therefore he hath taken another courfe with us, to take us off of felf, and from (landing on our own bottoms. He hath put all our Portion into other hands, into better and fafer hands than our own, Coi.1.19. even into Chrift's ; It p leafed the Father, that all John 3.35. fulnefi jhould dwell in him-, and the Father hath given all things into the Sons hands. So that now we muft have all from Chrift,and not all at once, but Eph.4.7. according to themeafure of the gift of ChrisJ, and as we are able to bear and ufe it. We mull have all fpiritual life from Chrifl: , he is Coi.>4- our life-, and we muft have all our righteoufnefs from Chrifl, inherent and imputed, he is the Lord x' 23' our right eoujnefi; and we muft have al 1 our fpiritual Phil. 4. 1 3. ft rength from Chrifl , lean do all things through Chrifl that fir engtheneth me. And we muft have our temporals from Chrifl: as Matth.28. well as fpirituals ; All power in heaven and earth is given unto him : we can have nothing from God , 2 Cor.4.6. but through the hands of Chrift ; The light of the knowledge of the glory of God muft Jljiue into our hearts *P arable of the Trodigal Son. 65 hearts through the face of Jefus Chrisl. \t% from John *' **■ hisfulnefi that we all have received, and grace , -. for grace. . Our accefs to God, and acceptance iJJ.- with him, is by him. The holy Scriptures dwell much on this point: God is refolved to take his Children off from felf-dependingandfelf-difpofing, and thereby from felf-afcribing : Not unto us, OVhln.u Lord, not unto us, but unto thy Name give glory: Of thine own have we given thee , faith i)avid of his and his people's freewill Offerings. God will give all, and have all again ,• as the Sea feeds the Rivers , and the Rivers return again into the Sea. Lord, thou haft wrought all our works Eccltf.2. in us. It is God that worketh in us both to will 2 phii. i* 3! and to do of his good pleafure. And truly it is needful that we be kept off from felf- weening, and that we be kept low. What we have in Grace and Comfort, that we have it by little and little, as lfrael had the poifemon of Canaan. A little at a time is fitteft for us, as the Mother does by her little Children. God gives Grace to his own people with abate- Note. ments as to their defires ; and when he gives them any great things, ufeth to do it with repercuf- fives, to draw back the humour of Pride they are in danger of. When he gave St. Taul abundance of revelations, he forthwith gave him a thorn in 2 Com 2.7. the flejh, a mejfenger of Satan to buffet him, left he Jfjould be exalted above meafure. And therefore when God at any time ihews you great things , ex- pecl: a thorn in the fleih to hide Pride from you. God leaves his people fometimes to themfelves to let them know of what ill confequence it is to be K of 66 Meditations upon the aChrGti.32. of themfelves ; fo he did by good Hezekiah, who found the ill effect in the cafe. Oh let us be a- f raid to be left to our felves , to our own will, or wifdome , or ftrength, ordefires, efpecially to our own lulls.. It was to Israel forrow, that God gave them KaL io<5. 15. their requefts; and when he gave them up to their pfal. 81.12. own foearts lufls , and to walk in their own coun- sels. If we fliould be at our own difpofe, and have our own will of God , as this younger Son had of his Father, it would be our ruin ; and what was Hof.13. 9- faid to Ifrae I would befaidtous, 0 Ifraeljhou haft dejlroyed thy J 'elf. Many Children , if they be let alone, will eat Coals and Clay, yea, and Ratsbane for Sugar ,• and fo foolilh and ignorant are God's own Children Ifai. 73.22. fometimes, in a time of temptation, as Afaph con- felTed of himfelf; and good Agur, Surely 1 am more brutifo than any man , and have not the un- der ft anding of a man. Fourthly. * cannot but take up a Lamentation for poor man , that he is fuch an altered Creature from his original. God made man a companion for him- felf, as he did the woman for the man; though he needed not man's fociety as Adam did Eves : Gen. 1.16. Therefore he made man in his own Image, and 1. cpr. u. 7. after his own likenefs f as he did the womans to the man's. But man hath loft his likenefs and his love to God together : Man naturally cares not for God's company ; he hides himfelf from God , or would if he could , as Adam did ; and goes out of the prefence of God, as Cain. l9i»h i. 3. Such a man as Jonah went out of the presence of tfa Titrable of the "Prodigal Son, 67 the Lord. It is natural to man to go a whoring from God as Ifrael did,- / have loved fir angers , Hof. 4.12. and after them will 1 go; and we will come #0 Je^•2•25>3f• more unto thee. Man is not fatisfied with one God , but makes many Gods to himfelf , and himfelf the chiefeft; According to the number of thy Cities are thy Gods, v. 28. 0 Judah. And fo may it be faid to every natu- ral man , according to the number of thy Lulls fo are thy Gods : An adulterous man is not fatisfied with one woman > nor the adulterous woman with one man ; fo is not a natural heart fatisfied with one God. O what a ftrange Creature is man fince the fall. ! Truly the Daughters of Ifrael did not more folemnly lament the Daughter of Jephtay than we fhould our natural difpofition to caft off God , and to be as Gods our felves ; the whole Creation groans under this grievous Diftemper of ours, and how lit- tle fenfe have we of it our felves? This is for a lamentation , and fhall be for a lamentation. Laflly, Let us all make obfervation of our own Fifthly. fpirits in this point : There is a difference in the fpi- rits of Ae godly themfelves in the cafe. Some are more carnal, and walk as men, as it was with fome of the Corinthians ; others are more fpiritual, and 1 Cor. 3. walk as Saints indeed. Natural men like not to retain God in their knowledge , nor in their pfai. ','0.4! thoughts : They are weary of his prefence , Job 21. 14. and weary of his fervice ; what awearinefi Mai. 1.13. is if* weary of thofe that are like to God, as the Sodomites were of Lot. The Gergefenes wiflied Jefus himfelf to depart out of their Coafts. Mat*. «. 54. K 2 But 68 Meditations upon the But there is another fpirit in the truly godly , rial. 1 6.%. their defire is to fet the Lord always More Um.tai them'. To live with him , to live upon him. piai. 27.7.' They would not be at liberty from God's Com- mands , nor from his Government , nor from his Difpofing. They are afraid to be left to them- ielves. Now obferve your own fpirits how like you are to thefe , and how unlike rhe other: If you have Grace, the tendency of your Soul is towards ifa.26.9. Go^ arK| not from him. With ipy foul have I de- firedthee in the night ; yeay with my fpirit within me will I feek thee early. The corruption of na- ture cries, Divide the heart between God and thy Lulls , and between God and other things , as that 2 Kings 3. Harlot cry'd, Divide the Child : But Grace votes pfai. 119.10. f°r God to have the whole heart,- with my whole heart have I fought thee. When therefore any hard thoughts arife in thee of God,look upon the Flefh, and that unclean Spirit the Devil, to joyn in the evil motion. Satan would Job 2. perfwade others befides Job to curfe God ; he will infinuate and fuggeft to you after the manner of 2 Sam, 1^.17. Abfohm to Hufbai , Is this thy kindnefs to thy friend ? So will Satan feek to make thy heart fecret- ly to reproach God when thou art under hard di- fpenfations of Providence by himfelf, or by harm and cruel men ; Is this God's kindnefs to his friends, to let them be fo harflily dealt with ? I,but lay things together, and wifely confider of pfel. 64.9. God's doings, as the Pfalmift faid, and then you •8*W' wu*i fay? Jet God is good to every one that is of a clean heart. O take heed of making any ill re- flexions on God, either on his Word, or Works, or Decrees, Ttirable of the Trodigal Son, 69 Decrees, or Attributes; this is the way to be tempted to leave God , and ftand upon your own bottoms, as this Prodigal did,- Give me my por- tion of Goods, and Tie be gone. I, but what follows? This leads to the fecond Particular, Point or Dodtrine, That mens leaving and cafting off God's Go- vernment to live of themfelves, and to be at their own difpofe , is the caufe of ve- ry much fin and forrow in their lives. Of which in the following Chapter. CHAP. 70 Meditations upon the CHAP. VII. Wherein follows the Second general Do&rine resulting from the Firjl Part of the Parable : Jhemng both thefinful and miferable conferences of mens forfa\ing of God. The grofs mijlafy of mofi men herein; and the Means to be ufed for pre- vention* IHave finifhed the firft general Dodhine from the firft part of the Parable, viz. That every man by nature hath a lulling defire to leave God , to fland upon his own legs, and to be at his own difpofal. Let us now fee the fad efte&s hereof in the fecond general Doctrine , viz. That mens leaving and calling off God's Government, to live of themfelves, and to be at their own difpofe, is the caufe of very much fin and forrow in their lives. This was the younger Son's cafe in this Parable, he leaves his Father, and is led by his own Lulls , and at lad comes to great penury and drudgery ; he kept Swine , and eat with them too • he fed them, and fed of the fame meat with them , and at length could not get that,* he would gladly have filled his belly T arable of the Trodigal Soft. 71 belly with the Husks which the Swine did eat , but could not get them. It's to be obferved , that his nrft ftep to happi- nefswashis thoughts of returning to his Fathers houfe ; and his firft llep to mifery was his leaving his Father. And thus it is with every man that waves the will of God, as to his Rule , and follows his own. It is his undoing, he now becomes a man of fin and forrow, as to leave fat her and mother , &c. for God, is the way to be a blefled man or wo- man ; as it was faid of Levi, who faid to his Fa- ther and to his Mother, I have not fe'en him Deut.2.3.9,11. And what followeth ? Blefi Lord his fubftance> and accept the work of his hands, and (ir ike through the loyns of them that rife againji him. So to leave God, and follow our felves or men, it is the high way to fin and forrow. If they for fake me , I will for fake them , and Deuc. 32.16, many evils and troubles fhall befall them. When 17# thofe Jews in the 42. and 43. of Jeremiah rejected the Word of the Lord for their flay in their own Country , and would go down into Egypt , they there periflied miferably. And when Jonah fled from the prefence of the jonah 2.2.. Lord, he met with a rough Sea , and was call: into it , and fwallowed into the belly of hell. And what a deluge of fin and forrow did Adam bring upon the World by calling off the will of God, and follow- ing his own ? God faid eat not ; he would eat : this |°™'r' I2"md brought him and all the World under fin and mife- ry, and the whole Creation into a groaning (late. net*. yz Meditations upon the Que ft. Queft. But doth any man caft off Cod ? Anfw. Attjw. Though men do not fo in formal expref- Tk.2.i6. fions, yet really , and indeed many do. In words they prof eft they know God , but Jn works they deny him. Men may caft off God when they know Gen. iq. not tnat they do fo , as it is faid of Lot, That he perceived not when his daughters lay down , nor when they arofe. We know how ftrange the Jews made of it when the Lord charged them particu- MaU.tf.and larly and exprefly, O ye 'Priejts that defpife my a-i7« Name: But they reply, Wherein have we defpifed thy Name ? Te have wearied the Lord : Wherein have we wearied him ? Te have robbed me : And they reply, Wherein have we robbed theel Return unto me: but they fay, wherein Jhould we returnl Mai. 3-7>8ji3' Jour words have been ftout againft me , faith the Lord; yet you fay , Wherein have we fpoken fo much againft thee ? So plain is it that men may caft off God , and not perceive it. Que ft. Queft. But when do we caft off God ? Anfw. Anfw. When we make to our felves falfe Rules to walk by, or falfe Refuges to rely upon , now we caft off God: when we fet the Creature in God's (lead , and let our own wills take place of him, now we caft off God. Hof.5.13. When Ephraimfaw his JickneJZ, and Judah his wound , then went Ephr aim to the Affyriau , and not to God : And Judah refufed the word of the Jcr.44. itf» Lord, and did after their own wills. And this is common with men to make the Creature their re- fuge, and their own wills their rule , and now they caft off God. Yea, T arable of the Trodigal Son. 7 5 Yea, in any fin that a man doth knowingly and deliberately, he calls off God : Thus did Saul when . he fpared Agagy 8cc. contrary to his exprefs Com- miflion, Thou haft rejected the word of the Lord : 'San. 15. And when a man rejects his Word, he reje&s the Lord himfelf He that heareth you, heareth me , Luke 19' l6' and he that defpfeth you , defpifeth me. I fay , where a man doth any thing he knoweth to be fin , or neglects to do any known duty , when he doth thus deliberately, and not through the tranfport of a temptation, he rejects the Lord, and gives him reafon to rejed: him : But God keeps his Covenant Num, 5.3, when we break it ; our unfaithfulnefs makes not the faith or fidelity of God of none effect : His mercy endurethfor ever ; He taketh not the many advan- tages we give ; He hath not dealt with us after our W& 105.10; fins, faith David by experience. O how often do we call off God, and yet he will be our God (till ! He keeps his Covenant when we break it ; therefore is thztPromiteyl will heal their backjlidings; I will Ho** '4' 4» love them freely. It is an accurfed difpofition in every man by na- ture to caft off God, and to do our own will ; and he that knows not this by himfelf , knows not his own heart enough, but is a ftranger there: Every heart by nature is poifoned with this,though it may be unfeen to us, as Lagan's Gods were to Jacobs though in his Houfe. And the Reafon why men thus caft of God , is Reaf. the prejudice they have at his ordering their con- ditions; men ufually like not God's way he taketh with them. When he brought Ifrael into the Wildernefs, then they had rather have been in E- gyp ; we are too apt to be difpleafed at God's dif- L pofing 1* Meditations upon the poftng of us , as Jofeph was at the manner of his Father's blefling his two Sons; and the Reafon is becaufe we pafs a Judgment on God's difpofals by fight, and not by faith : Now fight is a falfe Me- dium to take a view of Providence by, which is much more the obje&of faith , as the Creation is ; By faith we under ft and that the worlds were fra- med by the word of God. A Staff that is ftreight when looked on through the air , feems crooked if looked on in the water. But I come to fpeak to the two Branches of the Doctrine , That to caft off God , and follow felf , leads men into abundance of fin and forrow. Into a- bundance of fin : It's a notorious inlet to fin; it pulls up the fluces and floodgates of wickednefs , and brings in a deluge of fin and ungodlinefs. For i. it's certain that the knowledge of God, and acquaintance with him, is the only fuificient barr againft fin. Jofeph' s acquaintance with God was his prefervation againft the importunate temp- G*iv §9. 9> tati°n orhis Miftrefs ; How can 1 do this great wick- ednefiy and fin againft Godl The fervants of for- mer Govemours bare rule over the people, that is, ufed their pleafure on them , butfo did not 7, faith Neh.$»i$»- Nehemiah, becaufe of the fear of G*d. To have God much and aright in our thoughts, is a forcible Caveat againft all fin : As it is a powerful barr, fo it is an univerfal barr againft fin ; it keeps from all forts of fin , becaufe all fin is againft God. When a man fo knows God, as to reverence him in his thoughts, and to clofe with his will, this is both a powerful and univerfal barr to fin, T arable of the Trodigat Son, 7* A man's reafon and parts, and his natural Confer- ence, may be a fence againft fome fins, but not all ,• there are fins that any of thefe Hedges will let in : Nothing is a fufficient fence againft all fin, but a holy aw of God ; Stand in aw , and fin not. Pfal.4-4- The Devil cannot eafily tempt to fin where the Word of God is hid in the heart ; thus faith S. John P&l- "#**• to thofe young men ijohnz. 14. I write unto you young men, because ye areftrong, and the Word of God abideth in youyandye have overcome the wick- ed one. They JhaU all know me , and I will caufe them to walk in my Statutes , are links in the Covenant of Grace ; and therefore thofe that live in any known fin, may conclude they know not God with a New Covenant knowledge. And again , as a man's reafon and parts, or natu- ral Confcience may be curbs from fome fins, fomay fhame from others , but thefe are only outride fins ,* for mame is no barr againft fins within doors. Lufis may fwarm there ; there may be iniquity and hypo- crifie to the full within , notwithstanding the thing we call fhame. There are no bounds againft fins within doors , but an holy aw of God, and his holy Word ; a fet- ting thefe always before us , as T)avid did. But Pj& *&*• when men put God from their thoughts and minds, I0* 4' as thofe Profeffors of wifdome among the Gentiles did, of whom the Apoftle fpeaks in Rom. 1. 22, 28. As they did not like to retain God in their know- ledge^ God gave them over to a reprobate mind, to do thofe things which are not convenient— A. fay , when men caft God out from their minds, then they fin with the greateft freedom : Our lips are our L 2 ow;.\ y6 Meditations upon the Pfal. 12.4. own, who is Lord over us ? There is no hope , hut we will walk after our own device sy and we will Jer. 18. 12. every one do the imaginations of his evil heart. This is the firft demonftration of men's leaving God to be the inlet to fin, becaufe there is no power- ful and univerfal barr to fin, but a reverend, hearty, and experimental knowledge of, and acquaintance with God. 2. Becaufe fuch as leave God are left of God to Pfel.8i.n,i2. their own lufts : My people would not hearken to my voice , and Ifrael would none of me : fo I gave them up unto their own hearts luffs. When men call off the true God, he cafts them under the pow- 1 Kings 22. er of a lying Spirit, as he did Abafrs Prophets : The fool hath faid tn hts heart there is no God. Obferve Pfid. 14. 2. what follows, They are corrupt \ they have done a- bominable works. Thus for the Reafons of the firfl; Branch. The Reafons of the fecond Branch of the Do- &rine,That mens leaving God lets in upon them a- bundance of forrow. When Cain went out of the prefenceof God, he was a man of fears, and a ter- Jer. 2©. rour to himfelf, as Tajhur was ; IJhall be a fugi- Cen.4.14. tive, and a vagabond in the earth; and it Jhall cometopafi, that every one that findeth me Jhall flay me. The reafon of this is, 1 .Becaufe G6d will fill a man with his own ways* Trov. 1. 30. They would none of my counfel, there- fore Jhall they eat of the fruit of their own way r and be filled with their own devices. The Prodi- gal had enough of his farr Countrey, and the Chil- dren of Ifrael of the Flefh they lulled after : He Gal. 6. &. thatfoweth to the jlejh, jhall of the fle/ij reap cor- H0C8.7. ruption ; They have f own the windy and they Jhall reap 2. *P arable of the Trodigal Son. 77 reap the whirlwind. That is a plain Text in the cafe in the Prophet Ifaiah ; Behold all ye that kin- ia. $0. u. die a fire , that compafi your {elves abcut with harks : walk in the light of your fire , and in the fparks that ye have kindled : thk Jhall ye have of mine hand, ye Jhall lie down in [or row. 2. In this cafe God obferves the Law of Retalia- tion; Eye for eye, tooth for tooth— — Where men Exod. 21.24. caftoffGod, he will caft off them; here is the Law of Retaliation. Thus faid T>avid on his Death- bed to his Son Solomon, If thou for fake him,he will iChron. 28.J. caft thee off for ever. With the f row ard thou wilt /hew thy J elf froward, Tfal. 18. 26. Thine own wickednefi Jhall correct thee , Jer.z.16. And what fays Jonah by dear experience ? They that observe jonah 2,3. lying vanities forfake their own mercies. Jonah thought to have found fafety in going from the pre- fenceof the Lord, but this involv'd him in fuch dangers as he never knew before ; he fell into the belly of hell. This was alfo the cafe of Saul when he rejected the Lord, in rejecting his word; The 1Sam.15.23. Lord rejected him from being JCing ; yea, the Spi~ m l ' I4" rit of the Lord departed from him ,. and an Evil Spirit from the Lord %t err e fie d him. Yea , when Solomon fought happinefs out of God, all his find- ings were vanity and vexation of fpirit. When- ever we forfake the fountain of living water, we hew out Cift ems, broken Cifterns , that can hold no water, Jer. 2.1$. At 7$ , Meditations upon the Application. i . This mews us the grofs and grievous miftake, I would I might not fay of mod men, to call that their happinefs which is indeed their mifery , that is to be loofe from God and his Word, and to be tied to their own wills , and led by their own lufts. O how many think it a fine World when they can fay, ffal.12. Our lips are our own, who is Lord over us? Men think this a mercy, but the Lord deliver me from fuch mercy , faid St. Bernard. That which men , think their mercy , is their mifery. It is better for us that God hedge up our way with thorns , /*. e. with difficulties and diftrelTes , than let us take our own way , and run wild, as we jer.2.24. are DY nature ; for man k a wild Afiy ufed to the Wildernefa that (huffeth up the wind at her plea- fare. If God did not hedge up mens way , they would be moftly upon the Devil's Commons : For- XTim< 2.2,5. fake God, and the God of this World hath you in his paws, and at his will. • Pfci. np.115. Whilft a man is farr from God, Salvation is farr from him; yea, the further any man's thoughts and defires, and cares are from God, the nearer Satan is to that man to enter into him, as he did into Ju- das. For if Satan will get to a man's right hand Zach.3.2. when he (lands before the Lord, as he did to Jo- Jhua the Jews High Prieft, he will get into his heart when he is out of God's prefence. - We

4/^z/>^ under a temptation did, and as y^did, Job 10. 1. but thefe good men eat their words;, and recalled their error ; So foolijh was J, job 42.3. an^ *gnoranU faid the one; I have uttered that which I under fiood not , fays the other. Doubtlefs God's worft is better than the World's beft,orSatan's belt, or the Flefh's beft. God's worft will turn it felf Exod.?. 3,4. into good, as the Serpent, Mofes was afraid of, pre- fently turned into a Rod in his hand. But the Devil's beft turns to the greateft evil • Gen- S' Adam and Eve found it fo : He pleafed them when he told them they Jhould be as Gods , but they pre- fently faw they were naked. And fo the World's beft, when the heart is fet upon the World , turns Ecdef. 1, & 2. jnto vanjty and vexation of fpirit ; fo Solomon found it. And the beft of felf proves as bad. When Jonah would wave God's Call , and follow his own hu- Titrable of the Prodigal Son. 8 1 I>umour, he learnt by fad experience , and dear bought , that they that observe lying vanities ', for* Jonah 2* *■ fake their own mercies : He went from the prefence of God to fave himfelf , but he loft himfelf firft in the Sea, and then in the belly of Hell. If to depart fromGod and his Government, to be rjre Zt at our own difpofe , be the inlet to fin and mifery , then take heed of fuch fins as caufe your departing from God. And what fins are thefe ? Firft, Ignorance of God, of his worth and ex- cellency ; ignorance of his Allfufficiency, when men profefs an unknown God, as St. Taulfow in Athens an Altar to the nnknown God : Now their fpirits fit Ads 7.15. loofe from God ,• they have no great affections for Jjjn y^™ulla him, nor do they much ftand in aw of him, but fin with liberty and liking ; They proceed from evil to Jer.9.3. evil ; for they know not mey faith the Lord. Mens ignorance ot God's Attributes , and Word, and Works becomes fin to them , as Jeroboavfs 2Kingn2.i3* Calves at T>an and Bethel did to Ifrael. And Ig- norance of God becomes mens mifery too, as is faid of the people whom the King of Ajjyria placed in the Cities of Samariay that becaufe they knew not the manner of the God of the Land , therefore he 2 Kings 17.2& fent Lions among themy and they flew them ; be- caufe they knew not the manner of the God of the Land. 2. Unbelief is a fin that makes men to depart fromGod. Take heed Brethren^ left there be in Hebr.3.i2. any of you an he art of unbelief in departing from , , the living God. Unbelief is the ground of mens f°rul , drawing back from God. Ifraels unbelief in the fun/cogtuta. Wildernefs made them change their God into a golden Calve ; their unbelief caufed a double caft- M ing Meditations upon the ing off ; they caft off God, and God cafts off them j and the Land of Canaan would not receive them i- So then they could not enter in because of unbelief. As Faith is the grace of union between God and Men, fo Unbelief is the fin of feparation. 3. Spiritual Pride makes us leave God, and God us. The wicked, through the pride of his coun- tenance, will not fee k after God ; God u not in alt his thoughts : and fo God beholds the proud afar off. God keeps at a diflance from a proud heart; his a- bode is with the humble fpirit , but the proud man dwells by himfelf : Self-depending, and felf-feeking, and felf-afcribing, are the Idols of a proud heart, and keep God out of that his Chair of State. O take heed then of the poyfon that corrupt nature extracts from good parts,from moral vermes, and from great priviledges; thefe are very good and defirable in themfelves , but through man's corrupt nature , there is a poyfon that follows them; as the Bee has a (ling as well as honey : And this poyfon is our aptnefs to fettle on our own bottoms, and to think of our felves above what is meet , as Aft**. 9. Simon Magus gave out that himfelt was fome great. me. a cor. i2. St. Taul himfelf was in this danger, to be exal- ted through the abundance of revelations. They drive the heat inward, they draw a man's eye too much on himfelf, and fo keep him at a diflance from God, which becomes a Snare to him, as Gide- judges 8. 27. 00'j Ephoddidtohim, and to his Houfe. As a man's Caftle or Fort, well furnifhed with Simile. Ammunition and Provifion, is a good defence a- gainft an Enemy ;*but if he keep it againft his Prince, it may prove his ruin ; Thus a mans parts and gifts ! i and T arable of the Trodigal Son,- 8 j and priviledges, may render him ufeful many ways* but if once they draw his eye off from God to felf , tofelf-efteem and felf-applaufe, he'l depend little on God, and afcribe little to him ,• and to they are his undoing. It was felf-righteoufnefs that kept the Jews off from Chrift , and the Scribes and Pharifees from fenfe of their finfulnefs, and forrow for it. Parts and moral Vermes , and a fair outward Carriage do often prove as great an impediment to the recei- ving of Chrift , and the free Grace of God, as grofs fins, and fometimes greater. A man that is full of felf has no room for God ,• as a Glafs that is full of clear water will hinder the pouring Wine into it , as much as a Glafs full of Water that is muddy. Laftly , If you would not leave God, and his Go- „ vernment, and difpofal of you , get his New-Co- venant-fear into your heart, and keep it there. 1 will put my fear into their hearts , that they /hall Jer. 32. 40. not depart from me. This, I fay this fear of God in the heart of man will link man to God fafter than Ruth to Naomi , or Jonathan to David. Qupft. But what is this New-Covenant-fear of God in a man's heart ? Anfw. It is fuch a reverend and high efteem of God, through inward acquaintance with him , and his Laws in our minds and hearts, as makes us, we will leave any thing rather than God: as Abrahams fear of God, fuch Tear as is here fpoken of, made ea,r2o< him leave his native Countrey and Kindred to fol- low God. O feel this fear of God in your hearts, and it will be impoflible to part you and God : Be his prefent difpenfations towards you never fo fharp,- you'l cling to him,as the Child does to the Mother M 2 when #4 Meditations upon the job 13. j 5. when lhe chides it ,• Though he flay me, yet will 1 trufl in him. And let your outward condition be never fo low, yea, and your parts never fo mean, that men fee no Cam.7.10. j&rm or comlinefi in you, why they Jhould defire you: yet Chrift's defire will be towards you; and God's Heb. 13.$. Soul is knit to yours fo, that he will never never leave you nor for fake jyow.Be but poor within as well as without, and God will have your Company to ifa.66.2. choofe ; To this man will I look that is poor, and of a ifa.57.1 $• contrite fpirit. I dwell in the high and holy place, with him alfo that is of a contrite and humble fpi- rit. And fo much for the fecond general Dodhine taught us in this firfl part of the Parable*. CHAR Parable of the Trodigal Son. 85 CHAP, VIIL Wherein is fhewed, That God gives to every man a Portion to be impro- ved : together with the Reafons for his fo doing, from that particular Claufeofthe nth. Verfe, And he divided his Living unto them. HA V TN G done with the two general Do- ctrines from this firft part of the Parable , I (hall now proceed to thofe which refult from the feveral Claufes thereof; beginning with that in' the end of the izth.Verfe> wherein the Father of .thefe two Sons a<5ts his-firft part3 viz. And he divided unto them hk living: The Greek word B»®- fignifies life; it is tranfla-1 ted fo in i Tim. z. z. ■ that we may lead a tm%<>9 ^UVo quiet and peaceable life Sometimes the word* Fignifieth livelihoods or living or eftate9 Luke 8.45 which hadfpent all her living upon Thyfici^ fa«y *#w~ ans? or all her livelyhood or eftate : So that this Fa- ther- :8o Meditations upon the ther divided his eftate or goods to them ; he gave them their portions. Now theDodfrine from the words is this : Ttcftrine. That God gives men y even natural and finful men, a port ion, and leaves them to improve it. The Father gave his younger Son a portion, and left him to husband it. The wicked and flothful Matth.25.15. fervant had a Talent put into his hands by his Lord : Eph.4. CW\& giveth gifts to men to improve, even to the rebellious, Pial. 68. 18. The Heathen have their Talents: Firft, They have the light of Nature within them ,* they have a natural Divinity, whereby they know God, and mmii Mi- much good and evil : ■ having not the Law, do m, Com- by nature the things contained in the Law: They .Ran.a?ri4 15. nave excufog an^ accufing Confciences. And Secondly, they have the light of the Crea- ture without them , by which they may feel after God, AEls 17. 27. "that they Jhould fee k the Lord, if haj>ly they might fee I after him, and find him. As we know the prefence of the Soul in the Body by feeling the Pulle , fo may, and fo have the Heathens perceived God by their mfpection into the ;Rom. 1.20. Creation : So faith the Apoflle , The invifible things of him ( i. e. of God ) from the Creation of the World are clearly jeen, being under flood by the , things that are made, even his eternal Tower and Godhead', fo that they are without excufe. But now to Chriftians,who live in the Climate of the Gofpel , God gives another greater light than thofe of Na- ture and the Creature , fcil. the light of the holy Scriptures, and the offers of Chrift and Salvation by him T arable of the "Prodigal Son, l? him ; the convi&ions alfo, and motions of the Spi- rit : The Spirit of God drives with men long , though not always. Befides, the Scripture holds GeB,5e forth to Chriftians the example of Chrift, and of former Saints. And the Spirit alfo works in many men gifts and common grace, infome more, in fomelefs. Judas had gifts as well as the reft of the Difciples ; fo had thofethat profhecied in Chrift'' s Name , and in his Matth.7.22. Name c aft out Devils . Every man hath a frice put into his hand, even the fool. God gives Prov'7•1®• the wor ft of men among us a Portion to improve, and leaves them to husband their Talents. And firft, men themfelves would have it fo,as we Reafon 1. '■ fee in this younger Son : Men love to have it fo, as the Lord faid of the Jews : Natural men think they Jer-s-S1* : can fhift fufficiently for themfelves ; they are full of f elf-pro )q&s , and felf-confidence withal: I will full down my barns and build bigger ; and I will . , . fay to my foul j Soul, thou haft much goods laid up for many years , take thine ea\e Such felf-confi- dent Creatures were thofe If.56.1z. To morrow Jhall be as this day, and more abundant. Many men can Eph. 2.12, • live in the World without God; this is their conceit. Yea, better men than thefe mentioned have been " prone to felf-conceit , and felf-confidence $ not only "Peter , but James and John : They asked Jefus to M fit one at his right hand, and the other at his left—- att ,2°'22' Jefus asked them, Are ye able to drink of the Cup that IJIjall drink ofl They fay unto him, we are able. But alas, as they knew not what they asked, fo they knew not what they anfwered ; for when Jefus Chrift was to- drink the Cup, thefe two Difci- ples left him as well as the reft, We ■ IS Meditations upon the We may fee felf-conceit in the very Nature of man, if we obferve Children when they firft find their feet, they phancy they can go of themfelves, and venture, though they get falls. 2. As men love to have it fo, fcil. that God mould give, them their Portions , and leave them to themfelves to husband it ; fo God will have it fo,and that for divers Reafons. i. To juftifie himfelf when he judgeth and con* demneth men. God gives every man more than he ufeth well : We need not go to God's decree of Reprobation to juftifie his damning men ; we do not find that God will judge man by his decrees ; he will not fay, Thou art damned,becaufe I reprobated thee, but becaufe thou haft not lived up to thy light , nor improved thy talent , thy knowledge , thy confci- ence, thy opportunities, and many helps. Matth.2$. 24. God reaps not where he fows not , as foolifti man is apt to charge him. Men will be damn'd for mif- ufing their Portion God hath given them : the light, the means, the mercies, the afflictions, the Ordi- nances, and the examples God hath given and fet before them to improve. God will not need to condemn the Heathen for not believing in Chrift, negative unbelief; i.e. un- belief for want of means damns not ; but they will be damned for mifufing the light of Nature, and the light of the Creature , that would have taught them more of God and themfelves than they would ftom.i. 20,21. learn : They are without excufe , faith the Apoftle , becaufe when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations. Indeed Parable of the Trodigal Son. 89 Indeed evil and ilothful Christians will be damned for not coming home to Chrift , and for not walk- ing up to the Profeffion of Chrift they have made , becaufe they walk not in thol'e Duties of Holinefs the Gofpel difcovers to them : Thefe men will be JpeechlejZ at the Sentence of Damnation which the Lord Jefus will pafs on them , as he was in Matthew 22. 12. Their own Confciences cannot but concurr with Sentence of Judgment ; they will . be fpeechlefs ,• they will be *y*wBfl*'*ptfMJ Tit. 3. 11. ^tire videtur - felf-judged and felf-condemned. They will not chat at God then , as they often do now. Who hath reflated his Willi Nay, but Oman, who art Rom.9. 19,20. thou that replied againft God, or anfwereft againft, or chatted with God? 2. God doth give all men, the word: of men , their Portion, or Talents to improve, to glorifie his free Grace, and that two ways ; 1. In entertaining fuch as have abufed their Stock put into their hands , as the Father did by his Prodigal Son , and as the Houfholder did by thofe that came into his work but at the eleventh hour. Sins againft light and goodnefs, when pardoned, are great illuftrations of free Grace : That woman /o- ved much when much was forgiven her. O when Luke 7. a Saul obtains mercy , after he hath been a blafphe- mer and aferfecutor , after he hath turned the edge of all his learning, parts, gifts, and intereft againft the Name of Jefus Chrift, and fo farr vitiated and debauched his Confcience , as to do all this uqder pretence of Confcience ; as he himfelf faid, J ve- Aas26.?. rily thought with my felf that I ought to do many things contrary to the Name of Jejus of Nazareth. N I qo Meditations upon the I - fay, for fuch a man, after fuch bafe abufe of h£r Talents, to be received to Grace and Mercy, But I i Tim. i. obtained mercy , this mud needs exalt the free Grace of God in the hearts of fuch as have fo abu- fed his Grace: For God might have faid to fuch a man as to the wicked and iiothful Servant, Caftye Matth 2S.30. him ^to outer darknefi: There is defert enough for it, but free Grace over-rules the Cafe. 2. God does it,that he may glorifie his free Grace in a free choice of the ob; e&s of his Grace; for all men in themfelves are alike indifpofed to honour God with their Portion he gives them. As we are Eph.2.§. all alike by Nature the children of wrath y fo we Tjt 3# are all by Nature foolijh, and disobedient \ ferving divers Infts. All by Nature refiife and refill Grace. Now God takes whom he pleafeth out of their own hands and power into his , to be under Pfti$i. his Difcipline : He made T)avid to know wifdom in the hidden parts; but did not fo by Saul, * ■ • Thou haft hid thefe things ( faith our Lord Matth. H.75. Jefusto his Father, and that with thanks) from the wife and prudent y and haft revealed them un- Matth.13.j1. to babes. And to you it is given to know the my- fteries of the Kingdom of Heaven , but to them it is not. That Queftion of the Apoftle in 1 Cor. 4.J. fup- pofeth this , Who made thee to differ from another ? Indeed if the Queftion be asked a Jefuit or Remon- (franty he will Anfwer, 1 my felf made me to differ; V but it's a proud Anfwer : For it is plain, the Apo- flle asked not this Queftion to puff up man , but to humble him, and to exalt God , as appeareth by the following Queftion ; And what haft thou that thou didft not receive 1 and then , Why do ft thou T arable of the Trodigal SdUi 9* glory , as if thou hadft not received it ? It's evi- dent St. Taul's fcope was that which is the fcope of theGofpel, to exclude boafting: It is likely that Taul directed his Queftion to thofe Theologi gloria ; as Luther ufed to call the vain-glorious and felf- afcribing Preachers at Corinth , who would feem to be fome great ones , as Simon did in ABs 8. Afts 8* In the Creation all was a confufed Chaos till the Spirit moved on the face of the Waters , and then ®en.i. there was a diftindtion of Creatures : So all men by Nature are a confufed mafs, all in darknefs,and difobedience, and abufers of our Portions , turning our Talents againft God who gives them, as the Children of Ifrael made an Idol of the golden Ear- Exod*2' sp- rings of the Egyptians which God had given them. She did not know, faith the Lord , that I gave her Corn and Wine and Oyl , and multiplied her Hof.2.t . Silver and Gold which they prepared for Baaly or wherewith they made Baal. Such abufers are men of their Parts and Portions he gives them , un- til he changes their hearts, and giveth them ano- ther fpirit. All are like Onefimus before his Con- version, unprofitable Servants^ contrary to ^s^ef^°" [r* Name , which (ignifieth ufeful or profitable ; but in ioc. when Onefimus was Converted , then he anfwered his Name to purpofe ; Now profitable to thee and to me , Thilem. n.verf. He became both a faithful Coiofy.p. Servant and a faithful Brother : So contrary are men in a ftate of Grace to what they were in their Natural ftate. N % Quefto . gz Meditations upon the Que ft. But whence is this Change ? . Anjw. Not of man himfelf , but of God : He* . that made the old Creature makes the new. It is not the fpirit of man that produces Regeneration , John 3. t>ut the Spirit of God ; Except a man be bom again of the Spirtt -. All Converts to a ftate of Grace, are begotten and lorn of God: He that is John ii3— t begotten of God , and bom of God, are ufuar ex- pressions with St. John. 3. God gives men a Portion, and leaves them to husband it, that he may humble them in the fenfe and proof of their own weaknefs and impotency , and make them look for help from Grace: God will have men humbled, not only for fin , but alfo for their impotency to get Grace. There mud be in men a double felf-defpair ; one Rema.19. m regar"d of fin and guilt ; All the world muft be- come guilty before God : And another in regard of felf-impotency to get Grace when they feel they need it. Senfe of fin will make a man leek Grace; and fenfe of impotency will make him feek it of God : Many have the firft felf-defpair, but want the fecond ; for though they are out of hope in regard of their fins , yet not as to their own conceited felf* fufficiency to repent and turn to God. Here lieth the reafon of many mens not repent- ing and turning from fin to God, their thoughts of To(h.24.io,2i tatir Can when they will. Jofhua told the people, Te cannot ferve the Lord, for he it an holy God : The people reply , Nay , but we will ferve the Lord. Men commonly cheat themfelves with felf-conceit and confidence in the power of their ©wn wills, j Alas, ¥ arable of the Trodigal Son. 9$ Alas, God mud not only give men power to feek Grace, but power to accept of it when he gives it, and power to ufe it when they have it. Ephraim had been brisk enough in felf-dependence ,• hi* pride Ho£5*$* didteftifie to his face : yet at length Ephraim crieth out, Turn thou me ', O Lord, and I /ball be turned. Jec-£ia8, You that have Grace know, that not only the gift of Grace , but the ufe of Grace alfo is of God : Work out your falv at ion with fear and trembling ; ^2 ■ ; for it is God that worketh in you both to will and to ' do of his good pleafure. The Spirit of God muft help godly mens infir- mities in prayer, Rom. 8. z6. teach them what to fay when brought before Rulers for Chrift his fake , Matth. 10. 19,20. Thou hasJ wrought all our works for us, Ifa.z6. 12. If God did not do thus for his own people, they would manage a Hate of of grace but ill. When Hezekiah was left to 2Chro.32.51, himfelf but in one point , he mifcarried fadly : And therefore it is not ordinary for God to leave his peo- ple to themfelves ; he did He&ekiah, yet but in one Tingle cafe, to find him matter of humbling in him- felf, as he had had matter of glorying in God. And We all may fee our own infuificiency in him,even 2c0r.a,^ in common actions ; yea, to a good thought , we are like young Writers who muft have their Hand and Pen guided, elfe they make bad Letters. Had not Jefus Chrift prayed for Teter's faith, it had fail- Luke 22. 32, ed him ,* and it's thus with every Grace and all Du- ties: And therefore little Grace a&ed with great John 15.5. dependance on Chrift, will do more than a greater meafure of Grace, but lefs dependance on Chrift's afliftance. 04 . Meditations upon the St. Taul afcribes notonly the dignity of his Apo- ftlefhip tQ God, but all his actual fervice therein* By the grace of God I am what I am. I laboured a Com 5.10. more abundantly than they all ; yet not I, but the grace ofGodwhictwas with me: Not to the Grace of God in me, but with me : He refers the honour of the Cafe, not to inherent^ but affifting Grace. This is the reafon why men receive not Grace , becaufe they truft to their own purpofes and endea- vours above their allowance : And this is the reafon why many, who have received Grace,do not increafe and grow in Grace as fome others do, becaufe they live not dependingly enough on afiifting Grace. CHAP. Tar a fie of the Trodigal Son, CHAP- IX. In which Application is made of the foregoing Do&rine ; in fhewing bow much it concerns every man to improve his Portion from God ; and in giving DireBions for the doing of it. I Have already mewed, That God gives to every, man a Portion to be improved ; together with the Reafons for his fo doing. I riow proceed to the Ufes we are to make4iereof. And i. This exhorts us to confider our felves as Chil- - dren who mud give an account of our Portion to God our Father , and as Servants to our Lord. We have all a Stock to husband; every one hath one Matth.25. Talent at leaft ; There is a f rice even in the hand of a fooly Trov. 17.16. God gave Adam at firft the whole World for his Portion, and his own Image,befides a fpecialCom- Ge»'caPi]r»*« mandment as his Talent to improve. And fince Mattht 29tt< Chrift afcended, God hath given the World the of- fer of Chrift as their Portion, befides the things of this life, Sut 96 Meditations upon the Mark i5. 16. gut as ddam abufed his Portion, and was there- 03,1 ' fore thruft out of Paradife, and the Earth that was part of hisBlefling, wascurfed: fo the World now abufeth their Talent, efpecially the offer of Chrift; Jolm 3. 19. and this will be their condemnation , that light a come into the world \ and men love darknefi rather than light. And if this Judgment pafs not on the Heathen, yet they have the light of Nature, with the Book of the Creation, to point them to God , to fear, and love him, and to admire, and adore his power , and wifdome , and goodnefs : and their mifcarriage in thefe will leave them without excufe. Rom.1.20,21. And Chriftians have another Book befides that of Nature, and that of the Creature, the holy Scrip- tures, and there Chrift offers himfelf, and grace and glory with him ,• and if you improve not thefe Ta- lents well, the Scriptures will judge you : He that John 12. 48. rejetteth me, faith Chrift , and receiveth not my words, hath one that judgeth him : The word that I have fyoken, the fame jhaU judge him in the laH day. And men that have grace have more Talents than all others ; they have all five Talents in refpecSfc of other merr, though amongft themfelves, one hath five, another two, and another one ; there are i jo a 2.12. jaifar ^ yonng men, and children among them. My Brethren, there is nothing that any man hath but it is part of his Portion, and he muft be account- able for the management of it ; his degree , his calling, his time, his ftrength, his weaknefs, his comforts , his croffes, his natural parts, his fpiritu- al gifts, his grace, his means of grace , his eflate, his priviledges, his ways, his words, his thoughts, God takes notice of a man's thoughts, and how he improves T* arable of the Trodigal Son, 97 improves them. Thou underftandef my thoughts a- far off, TJal. 1 3 9.2. And a Rook ofRemembrar.ee Matth.^.i*. was written before the Lord for them that thought upon hit Name, And there is not a word in my P^al. ib9*3>4- tongue, but, O Lird, thou knoweft it altogether , and art acquainted with all my ways* I Jay unto you, faith Jefus, that every idle word that men Matth.12.3i jhall (peak , they /ball give an account thereof in the day of Judgment : And we Jhall all fland before Rom.14.10,12 the Judgment Seat of Chrifl ; And every one of us 2 Cor.5.10. j\oallgive account of himfelf to God. But I cannot name all things Chriftians mud be accountable for ; it is certain tor all their truft. Taul * Per.4 $• had his truft, zTim. 1.11. and Timothy had his truff, 1 Tim. 6, 20. and we have every one of us our trusJ. And by the way, Let the thoughts of this either prevent or prevail over your grudgings at the greater eftates, larger parts and priv Hedges which others have above you ,• they are but Truftees in all ; as to men, they are Mafters of their own in a manner; but as to God , they are all Stewards and Servants , even the greased of men , of Lords and Ladies; give an account of thy ftewardjhip. Luke 16.2. The Lord called Motes his Servant, and Caleb Num- I2«7» & his Servant, and Davi /his Servant,and Nehichad- ££££$. nezzer his Servant, yea, Jefus Chrift, as man , Jer.25.9. his Servant , Jfaiah 42. 1. It was the Reply of a great Lady to one that told her, God had given her much ; No, faith flie, God hath lent me much - to improve 9 and Imuft be accountable to him for all I have, O O og Meditations upon the* O let all confider their Portions , and their im- prove 9. provements of them for God : Honour the Lord 1C0r.1o.31. with tliy fub fiance ; God expe&s you mould eat t and drink, and reft, and work, and do all to his glory. Men muftgivean account how they have ufed the light of Nature , and the light of Grace ; their honour, their parts, their time, their trades, their relations ; they are intruded with all to im- prove for God as well as themfelves ; as the Apoftle i Cor. 12.7. faith of the gifts of the Spirit. But alas,how many fpend their ltock upon their lulls ,• The tufts of the flefk , the lufts of the eyes , or the pride of life ? And of thofe that do not thus , how many let their gifts lie fallow , and do little or nothing for God with them? Others devote their Eftates to their covetous hearts : This is for a Lamentation. Yea, where is the Chriftian that leaves all fin he might , and does all the good he might ; that prays fo much as he might, and walks by Faith as he might , and denieth himfelf fo much as he might , and hath his converfation in Heaven fo much as he might? We all need Chrift to make up our Accounts to God, more than Qnefimns did Taul to make up his to 'Philemon. Queft&ut where lies the power of improvement ? Not in us ; it lies in the hand of God : We are not 2 Cor. 5.$, » ■ j,ujjpcjen£ 0f our [elves y as of our f elves to think any John 3. 3?, thing ;,all our Sufficiency is of God. And the Fa- ther hath given this power into the Son's hand ; |ohn j Without me, faid Jefus, ye can do nothing, Anfw. It is true ; but there is an open way for us to God by Chrift ; and an open way to Chrift by his own offer ; Come unto me And St. James faith, jameM. * Xe have noty becaufeye ask not. But T arable of the Prodigal Son. 99 But now to thofe that lay this block in their own way, and make this Objection, either they make it of experience and proof, or elfe of mcer cavil. If the former, if you have willed it , and laboured for it, and bemoan'd your felves in the want of it , then you have but one ftep to it; for if you are come to felf-defpair , through fenfe of impotency , now is the time of that Promife, The feeble Jhall be 'Zach.12.8. as T>avid : and that, Hi? giveth power to the faint, ifo.4°-2?° and to them that have no might , he increafeth ftrength. Do but now fix your eye on God , as the lame man did on Teter and John , and he'll bid you Afts3- rife and walk. When Saul went to feek his Father's AiTes , and could not find them , he went to a Seer , to a Pro- l Sam ■?• phet , and had good fpeed : Why fo when you can- not get grace , or ask grace, or do duty of your felves, by your own ftrength, take hold on God , and welcome ; Let him take hold on my ftrength. ^27,$. But if you make this Objection of Cavil , be it known to you, you miftake your felves ,• you'l mifs of your excufe you phanfie to your felves. He that had but one Talent had his Cavils ; his Mafter was a hard Mafter, 8cc. But did this excufe him ? Matthf '** 2* No. ,&c' It is one thing to know your own impotency to get grace, or improve grace, only by hear-fay ,• and another to know it by experience and trial. If you object it , when you know it only by hear-fay from the Minifter and the Word of God, it is but a Cavil and a forry Excufe z It is your knowledge of it by trial and proof that will make you look out of your felves for your ftrength , and that will bring you in grace, with power to improve it. You mould O 2 work ioo Meditations upon the work out your own Salvation with no lefs pains,than if your own pains fliould procure it. It is true, God gives the fuccefs ; this is all in his hand, i Cor. 3. 7. But he gives fuccefs to him that . labours for it. St. Taul makes not his inference thus ; Becaufe God hath all grace, and gives all, Tie do nothing ; but therefore do you work, becaufe it 1 •2*,2'I3- ls Qodthat worketh myoii both to will and to do. You muft labour as much , as if to will and to do were in your own power : You muft work that God may work. Many from their impotency father their fin and their condemnation for it on God ; it is in way of Cavil, and not from their bewailed fad experi- ence. Nay, the truth is , it is common with natural men to think themfelves abler than they are , wit- nefs their frequent refolutions in good moods ,* O Rom.L^K what they will do and be! As thofe Heathens pro- fefled themfelves to be wife , fo do natural men ; they fometimes profefs their ability, and fometimes their impotency , but have little practical know- ledge of either. Some men again difable themfelves beyond their natural difability ; they weaken their natural power by their own Wijfulnefs ; and this is fo farr from an excufe , as it's an aggravation of their fin. If a Mafter fend his man to Market, and he is drunk,and fo cannot do his bufinefs , will this difability excufe him ? Surely no ; it rather doubles his fault. This is the cafe of thefe Objedors of their impotency; their impotency is their own, they cannot charge it upon God ; they may charge it in part upon Adam indeed; but when they come to declare their own will, T arable of the Trodigal 6on. 101 will , they make it their own impotency. Te will not come to me that ye might haze life. John 5« 40i They are impotent, and they love to have it fo , as the Lord faid of the Jews. They would not come Jer.5.31. to Chrift, as he would have them , if they could. Thus much for anfwer to the Objection, and alfo for the ufe of Exhortation. This Doctrine may alfb put us all upon enquiry 'Ufe z. after direction in this cafe of infinite moment. 1 . We mult take an account of our Receipts from God, what our Talent and Truft amounts to. As thofe that take in work from others, obferve what they take , that they may know what to return; we fhouid confider, That God obferves what he gives, and fo (hould we what we receive , what e- (rates, what education, what parts, what means of grace, what motions of the Spirit, what workings of Conference, what temptations, what afflictions, what deliverances, what experiences, what encou- ragements in promifes and providence. Remember,God himfelf takes an account of what flock he hath put into our hands , as he ordered Sa- muel to tt\\ Saul, When thou waft little in thine x sam.i$.;i7. own eyes , waft thou not made the head of the Tribes of IfraeP. and the Lord anointed thee King over Ifrael, &c. And this account God ordered Nathan to give to- *David ; Thus faith the Lord, I anointed thee 2. Sam. 12. King over Ifrael , and I delivered thee out of the hands of Saul , and I gave thee thy mafter's houfe , and thy mafters wives into thy bofome , and gave, thee the houfe of Ifrael and of Judab, Suppofe ii02 'Meditations 'Upon the Suppofe thy felf to be thus charged of God with an account ot all he hath put into thine hands : for as Pfal. 50.21. he will fet mens fins in order before them ,• fo he will do their Talents and Trull. 2. Be fenfible, and knowing by experience, of your own inability to difcharge your Trull, though you have but one Talent ; be as fenfible in the cafe as MoJ'es was of his infufficiency to deliver Ifrael out Exod.3.11. ■£&)'?* > Lord, who am I, that IJhouldqo into Vhz- : Exod.4.10. raoh^f. J am flow of fpeech, and of a Jlow tongue. So fenfible was Gideon of his weaknefs in himfelf Judges 6. to deliver Ifrael; Lord, wherewith Jhall I fave If- rael? Thus fenfible be you of your own impotency to improve your Trull: from God, be it never fo fmall. 3. Look to the great affiftance that is provided for Phii.4. 1 3. you,- 1 can do all things through Chrift that fir rngth- 1 Cor. k.i o. enethme. lhave laboured more abundantly than ' they all; yet not I, but the grace of God that was Phil. 2.1 2. with me. It is God that worketh in you both to will and to do. O look with incouragement for help, for auxiliary grace in all your Truft : I will Pfai.32.8. insrrucJ thee, I will teach thee and guide thee : I Exod.4,1 2. 'will be with thy mouth, and teach thee what to fay, Pfal. 112. Thou/halt guide thine affairs with difcretion. The Spirit Jhall teach you all things, Job. 1 4. 26. When our Lord Jefus Chrift fent forth the Seventy upon fpecial bufinefs , they did his work with his power, Luke 10. 17. and fo returned with a joyful account ; Lord , even the Devils arefubject to us through thy Name, or Power. 4. Look to your Undertaker for your accounts, even your Lord and Saviour Jefus Chrift. As Taul philem>v.8. was for Onefimus ; If he hath wronged thee any things T arable of the Trodigal Son*. 103 things put it on my account ; I will repay it. The fame is our dear Lord Jefus to a Believer j and much more ; le are compleat tp, him : He is a furety to Co1-2- 10* God for Believers; and what thou canft not make up Heb,7-22- of thy account, put it upon his. It hath been great relief to the Confciences of ma- ny poor finners,that when Satan hath charged them, and they have owned the charge, but withal have feen their liberty to turn him over to Chrift their x j0hn2.2. Surety : Thus maift thou humbly, and reverently, and believingly c^ ; Lord, I come fljort in my ac- counts of the portion which thou haft put into my hands , and committed to my truft \.but Lord , be pleaded to look on Chrift 's accounts, and there are mine made up to the full. Not that every man may make thus bold with our Lord Jefus Chriftjbut thofe that indeed believe in Chrift, that have call them- felves upon Chrift upon the tearms of the Gofpel ; . they that love the Lord Jefus in fincerity, and live to him, as well as look for life by him, fuch may doubtlefs ufe this freedom. Chrift pays the true Believers -Debts , and blots out all hand-writings col.2.14.: that are againft him. So much for the 1 %th Verfe. CHAP 104 Meditations upon the CHAR X. Reprefenteth how quickly man forfafys Gody when God leaves him to him- felf; with the Reafons whence it comes to faff; and the ZJfes we are to ma\e hereof, from We fir A Claufe of the following Verfe^ And not many days after, &c. TH E younger Son having got his Portion in- to his own hand , begins to acl: his part $ firftin fin, in this verfe; fecondly in for- row, in the 14, if, i6^verfes,- thirdly in repentance, in the 1 jtb7 &c. In the two former he is the pi&ure of all natural men ; in the third but of fome, yea of few. In adting his part in fin ,• firft, he prefently leaves his Father's houfe : fecond- ly, he goes into a farr Countrey : thirdly, there he fpends all his Portion in luxury and riot. Now in this Prodigal Son there are reprefented to us many things in natural men of fad Obferva- tion. 1 . Here we fee how foon man leaves God , when Cod leaves man to himfelf ; man makes haft to fin againft T arable of the Prodigal Son. 10 j againft God. Not many days after the younger Son rook his journey into afarr Count rey, &c. This is the temper and ind. nation of the rational Creature , they fin fo foon as they can ; and herein they appear to be irrational : We fee this both in the Angelical and Human Nature, The Angels that were left to themfelves finned prefently,they forth- jucic $. with left their fir ft eftate : The 7)evil abode not in the truths faith our BlelTed Saviour in the Evange- ^ohn 8' 44' lift John, The Angels that fell from their pure and excellent ftate immediately, they left their own ha- bitation, as St. Jude expreileth it , i. e. their hea- venly places. Hence it is faid, that God charged 'Job 4.18. his Angels with folly -, becaufe of their mutability and inconftancy in holinefs and happinefs. Some of the School-men hit right in this. A Crea- ture, faith Aquinas, though never Jo excellent and holy, may and will fin, if not -prevented and affil- ed by grace. And this was the Anfwer St. Augu- ftine gave to the Queftion, How the Angels came to fin fo foon, Quia non T)eus funt , becaufe they are not God. God only is immutable in his being; With him there is no variablenefi, neither Jhadow James 1.17. of turning. I am the Lord, I change not, Matth. But many Angels changed their condition pre- sently; TheHevilfinneth from the beginning: the1'0"3.' ' Devil, that is, the Prince of the Angels that left their firft eftate. A fpace there was between their Creation and detection ; Firft, that it might appear they came holy Angels out of God's hand : And fe- condly, that they might remember afterwards, and for ever , from whence they were fallen ; as our Lord faid to the Angel or Paftor of the Church ofRev-2-^ P Ephefus. ,o6 Meditations upon the Ephefas. Yet 'tis likely it was but a little after their holy Creation before they finned ; it was before the Gen.?. fin of man , for man finned by the inftigation of the 2 cor 1 1.3. DeviL And as the Angels foon fell from glory, fo did man from grace, from his innocent ftate , from his. Gen. 1.25. likenefs to God after which he was made: Some think he fell the fame day he was created; others Ffaj. 40.12. think not fo. The Scripture faith, Man being in honour, abideth not : He lodged not one night in his honour, as the Hebrew imports. It is the nature of man to make hafte to fin , as the Lord faid to Mofes ( when he was with him on Exod.32.8, the Mount) of the Children of Ifrael, They have turned afide quickly out of the way which' I com- manded them : and of the fame people in the Judg- J«dges2.i7* es , They turned quickly out of the way their fa- thers walked in, which kept my Commandments. And the Pfalmift fpeaking of man's difpofition and complexion by nature , faith thus of him., That he Pfai.58.3t. is estranged from the womb, he goes aftray as foon as he is born. Men are born with evil Difpofitioas, and ad: them fo foon as their Faculties can fin, if grace prevent not. Young Nettles fting, and young Crabs go back- ward ;. and fo man in nis youth dedicates himfelf to fin, Jbuth and Childhood are vanity ; and St. Taul aTim' sfcaaT fpeaks of youthful lufts. How foon were the Gala- g$,i.6." tians removed , or tranfported as the Greek fignifies, unto another Gofpel. The Church of Co- rinth was prefently corrupted ,• and fo were the Se- ven Churches of Afia. Re a- T arable of the Trodigal Son. 107 Keafons of the DoBrine. 1 . Becaufe the corrupted nature of man is greedy of fin, They work all uncleannefi with gr ee dine Js: Eph.4.0. They have a ftrong appetite to fin ; the ftrength of appetite, as in the Hebrew , therefore called greedy M1.5&*. dogs, Man finned almolt fo foon as he was, and if he might, he would fin as long as he is , and would, if he could, fin for ever, and be for ever that he ^peccat^ " might fin : How will men break through all re- sternum, ftraints to fin? as Balaam would have ruih'd through all the checks and difappointments he met with in his way to curfe IfraeL Though the dumb Afi forbad his madnefi, and 2 pet-2,1^ the Angel flood in his way with a drawn [word to Num 2 t0 flop him, yet he was violently hurried on with the 50. ftrong impulfe of his own lufls. St. Ambrofe fpeaks of one Theolimus, who being 0n Luke 4* told by his Phyfician, That unlefs he left his intern- perance,he would lofe his eyes : His heart was fo de- fperately fet on his luft, that he replied , Then fare- Tunc vaIc ^ well eyes; I muft drink, though I drink out my men. eyes. Thus do the hearts of many fay, though not their mouths, Farewell God , farewell Chrift, farewell Heaven, I muft have my luft. Amnon's lufting af- ter Tamar is an inftance in the cafe. The fool hath P&l- H-** faid in his heart there is no God, i. e. O that there were no God ! Look what trouble it is to Saints to part with God, fuch trouble it is to wicked men to part with fin. There is no hope , No; for / have 2 ]*w>* P 2 loved 10S Meditations upon the loved fir anger s, and after them I will go. The im- mediate reafon of mens finning is their will : It was fo in the fall, and fo it is fince* z. A fecond Reafon why men make fo much hafle to fin is their weaknefs ; no man by nature hath ftrength enough to hold out againft temptations to fin : if Cod were not infinite in ftrength, he would iSam.i$.2c>. not be immutable ; The ftrength of lfrael will not repent ', or change. But the hrft temptation turned man upfide down ; and fince the Devil had that fuc- cefs, he follows man clofe with temptations; and if Num 22,8: 23. he fails in one,he prefently tries another, as Balaam did experiments to curfe lfrael. Man is too weak a Creature to (land out a temp- tation to fin without the aid of grace , either pre- venting or aflifting grace, befides inherent : It wras. feen in Hezekiah> and in Tetery when left to them- felves. Grace it felf, of it felf, is not immutable. The godly know by experience that it is fubjecl: to ebbings and flowings ; and the reafon why the people of God do not quite lofe grace, is not from the nature of grace in it felf , but becaufe grace in John 1. 1 5. the Saints is fed by grace from the fulnefs of Chrift; jer.32.40. and becaufe the Covenant of grace hath undertaken they Ihall not totally and finally fall from grace. And again, grace is upheld in the godly by their communion with God , and therefore the more this communion is interrupted, the iefs grace, and the more fin Saints themlelves have : Hence it is that when they come to live in the blefTed vifion of God in Heaven, they ceafe to fin, and there is no more capacity of finning. This Parable of the Trodigal Son. 109 This is the reafon why the elect Angels, fo called in Scripture, flood in their firft eftate ; free grace l Tim* 5-2I« preferved them in the beatifical vifion,and ftill doth; And they always behold the face of my Father in Matth. 18. 10. Heaven, faith our Welled Saviour. 6 remember that man is by nature a weak Creature, and yet very wilfull , and would be independent on God , and fo the Devil leads him captive at his will. 2 Tim. 2,z5. application. 1 . This fliews us the neceiTity and mercy of pre- venting and retraining grace ; were it not for this, the World would be fuller of fin than it is, even like the old World ; all places would be Sodoms, and the godly as Lots therein. But God makes wicked men chew upon the Bit ; he feeth they have need of pfal,32-9r- Bit and Bridleras well as the Hcrfe ,* J will put my hook in thy nofe , and my bridle in thy lips, faith the a'37'29' Lord to Sennacherib. If God had not reftrained Balaam^ would have curfed Ifrael ; he made many attempts after difap- pointments. Had not the Lord withheld Abime- Gen.20.6. lee h, he had wronged Sarah : And when the Lord faw that nothing would be ' reftrained from the builders of Babel which they had imagined to do , Gen.n.tf, i> he confounded their language. 2. This may be of ufe to humble us all, that we XJfe z. were innnocent, and without fin fo little a while ; we made hafte to fin, we foon left God in Adamy as. this younger Son did his Father ; this 1 fay fhould humble us, that our goodnefi wa lelf with your little ,• for now your little is as much as All ; and you may fay with the holy Apoftle , a Cor. £.10, jfe haying nothings yet pojfejfmg aU things. CHAP. T arable of the Trodigal Son. 1 1 7 CHAP. XII. Wherein is fhewed , Horn inclinable man is by nature to go farther and farther from God; from the following Glaufe, And took his journey into a far Countrey. 1 N this courfe of the Prodigal, who herein is the Reprefentative, as it were , of natural men , we may obferve two Doctrines; the firft (whereof in this Chapter) is this, That man by nature would go farther and far* Dodh 1, ther from God i he would get tothentmofi foint of diftancefrom him... This. Prodigal did not only leave his Fathers Houfe, but went into a far Countrey. Ungodly men love to be far from God,that they may fin their pfal-73-27, fill. As a godly man goes from grace to grace r ,fb an ungodly man from fin to fin. As it is their Judg- ment to dafo; Add iniquity to their iniquity , fo it pfai.59.27,- is their choice ; They go from evil to evil. The E- Y*>9i* , fhefians% , iiS Meditations upon the Eph.2. phefians, before their Converfion, were afar of, and Gety.-$. without God in the world. When Adam was fal- len from his innocency, he got as far from God as he P6L 104. could. Natural men move God out of their thoughts as much as they can. It is true , all natural men are not at an equal di- ftance from God actually, though all are by nature inclined to be at the fartheft point : There are de- grees in a natural ftate, as there are in a fpiritual. Our Lord Jefus told him that anfwered him fo dif- Marki5.^. creetty> That he was not far from the Kingdom of God, Some men are utter ftrangers to Chrift • o- ■ thers are bordering on Converfion ; yet ftill in their natural ftate ; as the Israelites were at the borders of Canaan, when yet they entred not in. Queft. But what is the neareft or lead point of diftance from Chrift, in a natural condition ; and what is the fartheft ? Jnjw. When men like Chrift , but not at his terms, yet are troubled the terms are fo hard that they cannot yield to them : When Jefus told that man in Mark 10.21. That he muft Jell all, and fol- low him, it is faid the man was fad at that faying , and went away grieved - v. 22. This man was bordering upon Chrift, but left him. Tohn 2. 23 24. So when men make a profeflion of Chrift, and ' yet their hearts are not right towards him ; they are near Chrift , but not near enough , they are not in him.* Many believed on his Name, but Jefus did not commit himfelf unto themfor he knew what was in man. Jcr.n.2. Thou art near in their mouths, and far from their ifa. 2P.13. reins, faith Jeremiah to the Lord. And again, na- tural men may be near God, as in profeflion, to in pri- T 'arable of the Trodigal Sotu 1 1 9 priviledges : Judas was one of Ch rift's Difciples , one of the Twelve : And the people of Ifrael were a feople near unto God, This is the neareft point of pfai,i4& 1 4. chftance from God. But then fecondly for the fartlaeft point of di- (tance ; and this is , when men live as it were with- out God in the world ; live in fin without fenfe ofEph.2.12. it, and fin with greedinefs ; it is meat and drink to them to fin, as it was to Jefus Chrift to do his Fa- John 4. 34, ther's will ,• They drink iniquity like water , Job 15% 16. and who being paf? feeling; whofe fenfe of feeling , as to any evil in fin , is gone ; They give themjevts over to work wickedneJS: Ahabfold him- l KltlSs £2,2° felf9 tut fame give themfelves 1 0 fin. Thefe are Eph.4.19. Candidates at lead in Atheifm. They fay the Lord Pfai.p4.$. jhall not fee : And they think that God is [uch an Pfai.50.21.. one as themfelves : and thus they flatter themfelves p?!'36,2' in their own eyes ; they half think there is no God, a ,I4'U and altogether wiih it. Few men indeed are always or altogether Atheifts : The Devil can never be an Atheift , being always under the fenfe of God's wrath ,• but he tempts men to be Atheifls, and pre- vails very far, yet not to the full. They lie , faith the Philofopher, that fay they Seneca* hold there is no God ; for though they fay fo to o- thers by day, yet they fay otherwife to themfelves by night : thefe are the men that keep at the far- theft point of diftance from God, which was this Prodigals cafe ; he went from his Fathers Houfe into afar Countrey. Quesl. But how can any man be far from God , fince God is every where? Whither fb all I go from praI- * 39 7- thy Spirit , or whither fhall I flee from thy pre- fence i And it's faid in job , There is no darkneJ31d>$4>**- where. no Meditations upon the where the workers of iniquity may hide themselves. Ads 17.27. And faith the Apoftle, God ts not far from every one of us, either Chriftians or Gentiles. Anjw. There is a three-fold diflance. 1. Of place; fo no man can be at a diflance from PkKi3p.8. God; If Iafcendinto heaven, thou art there; if I make my bed in hell, behold thou art there. 1. There is a diftance of nature, which is where there are oppofite natures and difpofitions : and fo many, if not mod men, are at a great diftance from God ; there is nothing of the Divine nature in them , they have different minds and wills from God's. God wills this or that; and they will the contrary. Many men make God's affirmative Com- mands negative, and his negative Commands affir- mative. Jeremiah told thofe Jews in Jer. 44. 1 6. that they mould not go into Egypt; and they replied , As to the words of the Lord thou haslfpoken to us, we will not hearken to thee. 3. There is a diftance as to grace and favour; and fo God may be faid to be far from men in his fpecial grace ; as when men have not the grace of God in them, nor the love of God, nor acquaintance and communion with God ; God may be faid to be far from them. The prefence of God with men muft be meafured by his grace and fpirit in them; and not by his com- mon favours , as riches, power,natural parts,means Pfai. 17.17. of grace, yea common grace: for heathens may havefomeof thefe, and hypocrites may have o- thers , and yet both at a diftance from God, as to faving grace ; God cannot fay of them as of Abra- ifa.41.8. ham, Abraham my friend, my familiar. A blind man

but have removed their heart icb. 3,32. far from me. We muft eftimate our nearnefs to, or diftance from God , by our hearts. There- fore 1 . Is God great or fmall , high or low, in our hearts account , in himfelf, and his word , and his works, efpecially as he is a holy God ? If God be jm. 104.34. not much in our thoughts,and dear in our thoughts^ as

how natural men are driven further from God by all the good he doth for them ; whence it i? thus; and what Vfes are to be made hereof; from the fame Claufey And took his Journey into a far Countrey. i Have done with the firft Doctrine from this Claufe of the i\tb. Verfe: I now proceed to thefecond, which is this, That whatever good God & eft owes on natural Do&.z. men, it drives them the further from him. The more the Sun mines on the Dunghil,the more it (links. This bafenefs is in every man by nature; Hear O heavens, and give ear O earthy for the Lord lfci«2* hath fyoken ; 1 have nourijhed and brought up chil- dren , and they have rebelled againft me. The Lord calls heaven and earth to witnefs in this ftrange cafe; which, i±6 Meditations upon the which, as it is an Apoftrophe to Angels , and all the Gentile world, concerning the Jews ,♦ fo may it alfo WufHb.20.8. imply, that the whole Creation, even of fenflefs .105-31. Creatures, are (as I may fay) more obedient to God than natural men are. Mofes'm'Deut. 32. ij, charges Ifrael thus; Je- Jhurun waxed fat, and kicked : Thou art waxed fat i£c. Then he forfook God which made him , and lightly efteetned the rock of hn faluation. This people were worfe towards God after their won- derful deliverance from Egypt than before, and worfe in Canaan than in the Wildernefs. The Lord made no fuch complaints of Saul, as after he ■1-Sam.15.x1. made him King; then J^/fomifcarried, as It re- pented the Lord that he had made him King : And we may find many inftances befides Saul. 1. Look into the world, and you fliall fee many men of great parts and learning to imply them a- gainft God , rather than for him ,- their learning ferves them to reafon againft God and Chrift and the Spirit, and the Scriptures,and againft the Lord's day, and the Saints ; as the Lord laid to Chaldea, if4.47.io. Thy wijdome and thy knowledge hath perverted thee ; and thou haft jaid in thy heart, 1 am , and none elfe befides me. And the Apoftle to the Co- 1 Cor. 1-21. rinthians faith, The world by wifdom knew not God. Their great parts,natural and acquired, made them the more ignorant of God : Willingly igno- 2 Pct'3,5' rant , as St. Teter faith. 2. As fome ufe their fine naturals , fo others their neat morals againft God : Their morality makes them to reafon againft thorow convi&ions of fin , and againft deep humiliation for fin ,• and they are loath to leave their own right eoufnefs to take fan- &uary *P arable cf the Trodigal Son* 12-7 d:uary at Chrifts ; their morals fill them with felf- efteem , to think of themfelves as that Pharifee faid of himfelf, Luke 18.11. God, I thank thee, that I am not as other men , or even as this 'Publican ; I fi(I twice a week, I give tithes of all that I pof- Moral men are apt to dote upon felf-righteoujhefs like the Jews ; of whom it's faid, Tloey being igno- Ronuicj* rant of God's righteoufneJJ, and going about to e- ftabli/Jj their ownrighteoufnefi , have not fubmitted themfelves to the right eoufnefi of God. There is a Meiofis in the laft fentence, a gentler word is ufed than might have been ; for whereas he faith, they have not fubmitted themfelves to the righteoufnefi of God , he means they have zealoufly oppofed it. 3. There are many who abufe their health, and wealth, and ftrength, and beauty, and dignity, and turn all againft God. When he gave Ifrael Corn Hof.2,& and Oyl, and Wine , and multiplied their Silver and Gold , they prepared it for Baal ; or made the Idol Baal of it. Natural men do ufually make all the kindnefs which the Lord fheweth them, to be fewel for their lufts ; they fpend all upon their lufts, Jame*^. as St. James faith. That goodnefi of God which fhould lead them to Rom.z.^ repentance, keeps them from it, and hardens then* againft it. 4. Natural men are too apt to turn God's Ordi- nances and means of grace againft him ,• as the Scribes and Pharifees would neither go into the Mattht 2. Kingdom of Heaven themfelves , mr fujfer thofe that were entring to go in. Chrift's offers of him- felf to many men make^ them refill the more ; All tEe? i S3 1 1 8 Meditations upon the R0m.io.21. the day long have I fir etched out my hands unto a gainsaying people, 5. They turn his greateft deliverances God hath wrought for them againft him ; Jer. 7. io* Te come and (land before me in this Houfe, which ts called by my Name , and fay , we are delivered to do all thefe abominations. 6.*Manyimploy the power which God hath gi- ven them againft his word, and ways, and people : this is plain , if we look upon many , if not molt Rom. 1 2. °f tne Powers °f tne world ,• God gives them power to be a terrour to evil works, and they make it a terrour to good. Our blefled Saviour foretold this to his Difciples, Matth.io.i8. ft ft, all be brought before Governours and Kings Mark 13. foy my fake \ and in the Synagogues ye Jhall be bea- ten. And thus we fee that God's goodnefs to many men makes them the worfe ; they abufe his lovely attributes, as his mercy and patience , to more ea- Ecclef.8.11. gernefs in finning : Becaufe fentence againft an evil work is not executed fpeedily, therefore the heart of the fins of men is fully fet in them to do e* vil. Reafons TaraMe of the Trodigal Son. J 1? Reafom of the Point 1. Now this comes topafs from the exceeding finfulnefs of fin in men , infomuch as fin by the Rom.7.1?- Commandment becomes exceeding finful ; fin was more exafperated by the Commandment which was to reflrain it. Some men are of fuch a ftrange conftitution, that their Phyfick works quite contrary to the Phyficians meaning; as it is a faying, That the Bee fucks honey, but the Spider potion out of fweet Herbs. O the vile and bafe na- ture of fin ! Reaf.z. Becaufe men are prone to afcribe to themfelves the good things they receive from God : They [aid not , where k the Lord that jer.2.fc brought us up out of the Land of Egypt. Men attribute that to their own power or parts, which belongs to God. This the Lord knew, when he would not let Gideon and Jfrael beat and conquer the Midianites with a great force; Left Ifrael judges 7.: vaunt themfelves against me , faying , Mine own hand hath faved me. And faith the Lord to the fame people, 7)eut. 8. 12, 14, 17. Beware left when tbou haft eateny and art full9 and hasJ built goodly houfes , and thy herds and thy flocks multiply , and thyfilver and thy gold is multiplied \ then thine heart he lifted up , and thou forget the Lord thy God9 which brought thee out of Egypt, &c. And then fay in thine heart , My power , and the might of mine hand hath gotten me this wealth. S Jf j _,0 Meditations upon the Amplication of the Point. i. This tells us how little reafon there is to* exalt and magnifie the nature of man, and man's, naturals in order to grace , as fome men do. For man by nature is a moft difingenuous Creature ; he is prone to be worfe towards God, by all the good that God does him. What the Lord faid to Ifrael, he may fay to all natural men very often , Dcut 22.6. &° ye ^us re(iu^e the Lord, O foolijh people and unwife ?.. is not he thy father that hath bought the el hath he not made thee , and eftablifhed thee ? Ob- ferve the ill requital; Godwas^m* Lord, their Father ', their Maker , their Redeemer , their E- slablifljer : And Ifrae I was foolijb , unwife , cor- rupt , perverfe , and crooked. So that there is more reafon to debafe, than exalt the nature of man > in his behaviour towards God and his grace. . A difingenuous nature in man towards man founds 3&.S-4. harm, -much more towards God. What could I have done more for my Vineyard that I have not done ? wherefore, when I looked that itjhould bring forth grapes, brought it forth wild grafts 1 They ifcl.io&7. tempted God, and provoked him at the Sea, even at the red Sea-, where he wonderfully delivered, them. A natural man is an unthankful Creature to God ; aT3m»3>2. thfs is one of his black marks, unthankful. This is his manner from his youth ,• he treads in the fteps a Sam. 10. 18, of unkind Ifrael : 1 brought up Ifrael out of Egypt, .**» and delivered you out of the hand of the Egyptians, and Parable of the Trodzgal Son.- j«t Unci out of the hand of all Kingdoms ', and of them that oppreffedyou : And ye have this day rejected your God, who himfelffavedyouout of all your ad- verfities, and your tribulations ; yet ye have this day re jetted your God, It is faid of Amazia, 2 Chron. 15.14. That after God had given him a great victory over the Edo~ mites, he brought their gods, and fet them up to be his gods : A (trange and fad requital of the ftrength which the Lord had lent him to conquer his enemies. And of ZJzziah his Son it is faid, That when God had marvellously helped him, till he was ftrongjhen 2Chron# 26v his heart was lifted up, and he tranfgreffed againft i5>1i, the Lord his God. 2. This befpeaks you all to obferve and try your own fpirits in this point. O if you , or any of you find upon obfervation,the goodnefs of God obliging to your hearts, and that you ufe to dedicate your Mercies to God, as Hannah did her Son ,• and your 2 Sam.?, felves as well as your mercies, this is a good fign. Rom.12.1. Do you lay your felves below your mercies, as Ja- cobdid ? lam left than the leafl of all thy mercies Gen. 3 2.10, thou haft {hewed unto thy fervant: And do you fet God above your mercies, and above your felves al- fo ? Let him do unto me what feemeth good unto him, xSam.i^.tb. And do you ufe to admire God when you fee how mindful he is of you ? faying in your hearts as *David did, 2 Sam. 7.18. Who am 1, O Lord Godl or what is my houfe, that thou haft bVdit'ght me hitherto ? Now you may conclude that you have more than meer nature in you, that you have grace, which is of the Divine Nature, which begins to exert it felf here, in the everlafting im- ployment you fhall have in heaven. S 2 j. Yet 12* Meditations ufm the %■. Yet becaufe you are not all (pint and grace liere,but have finful flefli, and theflejh lufling againft the Jfirit ; therefore beware of the leaven of natu- ral men, in turning God's goodnefs to you againft i cor^.i. him. Spiritual men may be carnal in fome things : So good a man as JHezefo ah may pride it after fa- ,32,25' mous deliverances : And fo holy a man as Taul may, 2 Cor. 1 2. *f not prevented, be exalted above mea{urey after the abundance of revelations. And 'David may misQ' wax wanton and fecure, when God hath made his mountain ftrong, O take lieed, Chriftians ; if your Portion here make you proud , becaufe it is great , or difcontent- ed becaufe k is little, as you think it, be fure you fhall come under Providences to humble you , and bring you to your felves. O let grace watch the isrccs 6. corrupti°n °f nature, and ufe its power over it ,• for * * ' God giveth more grace , grace that is too ftrong for the corruption of nature; but if good days carry you from God, be fure that evil days ihall bring you back. CHAP. Tar Me of the Prodigal- Son, 11% CHAP. XIV. Which fbeweth , Hon? unferviceabk every man , in his natural eftate , *r to God; from the lafi Claufe of the i ph. Verfey And there wafted his Subftance with riotous living. WE are come now to the laft Claufe of the i $th. Verfe, what this younger Son did, when- he came into the far Countreyj There he wafted his fubftance with rio- tous living : And the fpiritual import of this will teach us many things. And firft, we may obferve how this younger Son was worfe thafn that wicked and flothful Servant that hid his Talent, Matth. z$. 25. Though he improved not his Matters goods , yet he did not wade them : But this youngfter did ,* He wafted his fubftance with riotous living: From whence we may obferve three feveral points of Doctrine ; the firft whereof fhall be the tubjec~fc of this Chapter, viz* il4 Meditations Uf on the «of.7J. James 4.3. 1 John 2.16. Judges 10. tf. Do an^ v°id, a°d wafte ; or if he Zach.7.5.' ' did any good , it was to himfelf , and not to God. O

.27,2& forced to defire Mofes his prayers, and to confefs he had finned , and to let IJrael go. Exod. 12. It is true, God may, and doth make ufe of natu- al men fometimes in fome fpecial fervice : As he made ufe of Cyrus to do his good pleafure, in re- leafing the Jews , and returning them into their ifa.44.28. own Countrey, and in their laying the foundation of the Temple, So Nebuchadnezzer did the Lord a great peice of fervice againft Tyrusy and he gave him Egypt for Ezck* 2*1^ his hire: But alas, he intended no* fuch thing as to do God fervice in the^afe, but fatisfied his own am- bition and luft. As the Affyrian was the rod of God's anger to punifh his finning people ; How be it he meaneth not ifa.10.7c Jb, neither doth his he art. think fo , but it is in his heart to deftroy, to ferve his own pride and cruelty, and not the will of God. Zenacherib indeed pre- tended the fervice of God, when he came up againft Jerusalem, and the Cities of Judah; Am I come ifa.36.10. up without the Lord againft this Land to deftroy itl The Lord [aid unto me , go up and deftroy it : But a- las, his end was to deftroy the Jews , and the God of the Jews alfo, ass he had done the Idol gods of o- ther Nations : Where am the gods of Hamath and Verf. 18, ip, Arphad ? Where are the gods of Sepharvaim ? and have they delivered Samaria out of my hand 1 that the Lord JJjould deliver Jerufalem out of my- hand ? . All i 1 3 6 Meditations upon the ^ All the a&ions of natural men are from fcif- principles, and to felf-ends ; and the fervice they laches* do God, is forandtothemfelves, as the Jews fail- ing feventy years was. Reafon. And the Reafon why natural men are unfervice- able and ufelefs Creatures to God is, becaufe they are branches without a root ; they are feparated from God ; they are in a far Countrey from God, as this Prodigal was from his Father : neither are they in Chrift, branches in him. Now when branches are cut off from the Tree, they wither, and bear no fruit. Since the fall all men by nature are feparated from God , which was fignified by Adam's being thruft out of Paradife, Gen. 5. fo that now men by Matth. 21. ip. nature are like the fruitlefs Fig-tree which Jefus cur- fed : or they are that wild Olive-tree ipoken of in Rom a 1. 1 7. If fome natural men have the leaves of a Fig-tree, yet only leaves without fruit , as that Fig-tree was which our Lord Jefus curfed. Natural men may have moral vertues , and a pro- Tob to. feflion of Religion ; but the root of the matter is not kithem, as Job's phrafe is ; that is, true grace, or the grace of fincerity. 2 & 3 Gen. As when the earth loft its blefling it was under at flrft,and came under a curfe , in the fecond and third of Genefis, then it brought forth thorns and thirties,- Gen. 3-i 8* Thorn s and ihi files JhaUtt bring forth to thee. Thus is it with men fince the fall , and (till in a date of na- ture ? they bring forth thorns and thiftles to God, as the earth doth to man, whilft uncultivated. Jer.4.3. jn j-^g prophet Jeremiah they are compared to fallow. ground : The French call it Jajti res from the Latin Jacere, becaufe it lieth idle , and brings not forth grain, but weeds, without the art of man. Thus Parable of the Trodigal Son. i $7 Thus is it with natural mens hearts till grace alter them ; they are fallow or idle ground, and bring not forth fruit to God: They are void and wafte ground, as it's laid of Nineveh % Nahutnt. 10. Affllication. 1 .This informs us of the excellency of a ftate of grace ; in this (late men are ufeful to God , not in itri&nefs of fpeech, for God needs no man : Can a man be profitable to God, as he that is wife may be job 21.2. to himfelf "\ If thou be right eons y what give ft thou&$M' him ? Yet God is pleafedto-accept of his people as a ufeful people to him, Veffels of honour JancJifiedy 2 Tim.2.21. and meet for the mafter's uje9 and prepared to every good work. As its faid in Tfal. 113.6. that the Lord humbled himfelf to behold the things that are in heavent and in the earth : fo is the Lord pleafed to humble himfelf in owning himfelf to have need of his peo- ple, as our Lord Jefus bad his Difciples ( if any af- ked about their looting the Afs and the Colt) to fay, Matth.21.3, The Lord hath need of them* It is true, all they do for him, or give to him, is of his own ; Thou haft wrought all our works for us, 1&.26.1 2. And of thine own have we given thee. Saints are j chro.2i. 14. ufeful Creatures to God. O Lord, truly lam thy pfai.u6.i$. fervanty Jam thyfervant, fays *David. And as David faid thus to God , fo God faid of 7)avid , 1 have found David a man after mine own heart , Aftsi2,.22. which /ball fulfill all my will. Godlinefi is profita- ble to aU things , 1 Tim. 4. 8. Godly men and wo- T men Meditations upon the men are like thofe that came to*David to Ziklag %. they could ufe both the right hand and the left, 3.17. When a man hath the Word of God in his heart, as every man in a ftate of grace hath, he is through- ly furnillied to every good work. The Saints are the Lord's Eden, they are his Gar* den, where he eats his pleafant fruit, and refrefheth himfelf; we have the expreflion in Exod. 31.17. Take heed therefore, you that have grace,that you fail not in your ufefulnefs to God. 2. This fliould humble natural men, if they had any fenfe and feeling of their Hate, that they Ihould be fo unferviceable and ufelefs Creatures to God. Many a godly man , though he do bear fruit unto God; yet not bearing fo good , and fo much as he would, and thinks he ihould, he calls himfelf a dry tree j he cries out, Omy leanneJS, myleannefi. But natural men that are fallow ground, their foul is a wildernefs, wafte ground , an empty vine, or that bringeth forth fruit only to himfelf, as it's faid of Ifraeh he is his own Alpha and Omega, begin- ning and end ; and yet he hath no fenfe 0? his great fin and difingenuity herein. CHAP. 'Parable of the 'Prodigal Son. - !* 119 C HAP. XV. Sheweth , that a natural man is an unprofitable Creature to himfelf The fever al Vfes that are to he made hereof. And how the Sins of Self will and Self feeding 9 the great Caufes hereof, may he tyown; from the fame Claufe of the i%th. Verfey And there wafted his Subftance with riotous living. I Have d one with the firft Dodhine from this laft Claufe of the i i.Verfe9vijs.77)at a natural man is an unprofitable and unserviceable Creature to God. I proceed to a fecond from the fame words, which is this, That a natural man is an unprofitable Creature ''Do&.fc, to himfelf as weU as to God. He wafteth hti Subftance in1 a far Conntrey. No T % natural 140 Meditations upon the Vrov.9.12. natural man is wife for himfelf j he may be wife in his time, as the World counts wifdom. Our Savi- Luke 16. 8, our faith, The children of thk world are wifer in their generation than the children of light ; i. e. in their contrivances for the things of this world. Eut this is wifdom from beneath, fuch as the Ser- pent is, andteacheth: For indeed no man is truly wife for himfelf , who is not wife and a torecafter , for eternity; What will it profit a man to gain the whole worlds and to lofe his own foul ? And as are Heb. 12.25. h*s profits, fuch are his pleafures ; the pleafures of fin for afeafon : They will be bittemefsin the endr 2 Sam. 2.26. as Joab hid of the Sword. Whatever natural men pofiefs, health or wealth, or parts, or power, yea, or means of grace , they ufe them not to their true advantage in the end : When their accounts are caft up , it will be found that all is wafted , they have laid up nothing for their eternal comfort T but die infinitely in God's debt : and unlefs mercy and free grace forgive them and God put their debt on Chrift's account, as Taul Phiiem did Onefimus his, on his own , they muft lie in pri- fon for ever. Every man that dies in his natural John 8. ftate , dieth in his fins ; hedieth/wr, and mi f era- RcT.3.17. ^^ and naked: as our firft Parents when they had Gcn.3. finned , they law themfelves naked within as well as without,* they fawa flrange fight of themfelves; they were afraid of themfelves, as well as of God ; Jcr.20. they were Magor-miJfabiby as To/bur was, a t err our to themfelves ; fo will all natural men be , dying fuch. They labour in the fire; they fow folly, and reap mifery ; they feed upon the wind, and at length the Lord fpeaks to them out of the whirl- wind ;, They H0C12.1. V arable of the "Prodigal Son. 141 Theyfljall eat of the fruit of their own way , and be WWtjk filled with thetr own devices. Thofe of them that make a fair mew in the world, their glut of thefe worldly things will prove a dead- ^£\'™< ly furieit to them, as Jfraels fill of flefh did to them. Death is in the pot of every natural man ,• and all their plenty and pleafure here will in the end be like that Manna which the Israelites kept tillmorning,Exod.i$.ao. which rotted and flank. Reafon of the DoBrine. Now the Reafon why natural men are unprofita- ble Creatures to themfelves is, becaufe their felves, and the fatisfying of their lulls, is the beginning arid end of all their feekings and .gettings. What God gives them, they ufe not to him, but to themfelves, to feed their pride, or covetoufnefs,or intemperance, or revenge: Some lulls or other are fed with all they have. As whatever a man or woman eats that hath an Ulcer or Cancer in their bodies, feeds thofe fores,* fo does a natural man's eflate, power, pleafure, yea his profeflion of Religion, all teed his mils. Natural mens lulls are their rule and their end ; they fajbion themfelves according to their luffs. It 1 Pet. 1.14. is natural to men to doihat which is good in their Judges 17 6. own fight. Nothing will be rellrained from them that they have imagined, as the Lord fakl of the builders of Babel , if they may have their own GeD,I,,tf' wills. They fay as Tharaoh , Our luQsJhall be fa- tisjied, Exod. j 5, 9. Now « f 42. Meditations upon the Now when a man's own luils are his ruld and his end in all , God will curfe and blaft all his works and i ; ifa.42.8. ways in the end ; he will not give his glory to ano- ther, nor his will neither. Therefore did not the ,2acb.7.$. Lord make any account of the Jews their feventy years failing in Captivity, becaufe they failed not -to him, but to themfelves. This Prodigal in the Text was all for himfelf, and his own lulls, nothing for his Father , or his Father's houfe ; he was for a farCountrey, and there he wailed and confumed all. At firit man would have had a parity with God, ye Jhall be as gods O this took much with ilfiw4.i3. them. This was Lucifer 'slanguage, J will be like the. waft high. It is fpoken of the Babylonian Mo- narch ; yea, man hatn pride enough in his nature to prefer himfelf above God, to think himfelf wifer Aiphonfus. than God,and jufter than God. As a King of Spain faid, as Hiitory tells us, That if he had been at the Creatiotiy he could have ordered fome things bet- ter. How did Sennacharib exalt himfelf above the Lord! Who are they among aU the gods oftheje lands , that have delivered their land out of my hand J hat the Lord Jhould deliver Jerufalem out of my hand? He thought himfelf of more might than the Al- mighty. Thus is man by nature great in his own eye, and his own way good,yea the beil ; and here- upon he is fo good a friend to himfelf, as to undo Jcr.4. 18. himfelf ; Thy way and thy doings have procured thee thefe things. Jp- T arable of the Trodigal Sonl- 145 Application. i. Thislhews us the fad Condition of mcer na- tural men , in that their wit , and wealth, and ho- nour, and all their contrivances dwindle away into vanity, as fire doth into fmoke ; as that rich fool's Barns did, when it was faid unto him, Thou fool, this Lake i2r 2* night JJjaU thy foul be required of thee. They find at the end, that their accounts fail altogether ihort of their expectations ; their difappointments amaze them, like theirs Hag. 1.6'. Te have fown much^and brought in little ; ye eat y but ye have not enough ; ye drink \ but ye are not filled ; ye clothe you, but there is none warm ; and he that earneth wages , , earneth wages to put it into a bag with holes. Poor natural man, he choofes his own ways, but to his own confufion : As Saul faid to his fon Jonathan , , sam. 20.30. Thou haft chofen the [on of Jefle to thine own confu- fion. - At laft, if his condition change not, he will fay of all his poffetfions , and parts, and projects, and pleafures, asHaman did of all his, Au this a- Efth.5.13- vaileth me nothing. All falls into a little gelly, as Star-like Meteors in the Air do. So unprofitable a Creature is a natural man to himfelf ,• he is igno- rant of the true riches , and fo hath cheated him- felf with ameer phantafm of happinefs, as the ho- ly Ghoft calls Agrippds and his Queens great pomp ^S2, ^. in which they came into the Court , they entred ^,«Mjf^mW) with great phancy. z+ -Learn- i44 Meditations upontto z. Learn we hence, what a deftru&ive thing it is to men to walk in their own ways , to make them- felves and their lufts the rule and end of their pra- dice. This young man had much ruined himfelf this way. It was God's heavy Judgment on the A*U f 4 1* wor^ °^ ^e Gent^es» w^en he fuffered them to 4* walk in their own ways x and it was die like Judg- Pfaf.8i.ia. nient on t^le Jews' w*ien he gave -them uf to their own hearts lufl , and they walked in their own counfels. This felf-will and felf-endednes is the plague of molt mens hearts, even in thefe laft days. a Tim. j.3,4. Menfljall be lovers of their ownjelves, and lo- vers of j>leafure> or their own lufl:, more than of God. O this felf in our adions natural, civil , or religious, confumes all our good : It is to mens moft fpecious conventions and aecompliihments, as the worm was to Jonah's Gourd, withers all. There may be leaves, but no fruit, when gather- ing time comes. This is the reafon why many,when they come to die,have fo little comfort, yea fo much difcouragement in the reflections they make on their lives. r 3 . Therefore in the third place , this point ferves to Inftru&ion. If you would be wife for your felves, and reap profit and comfort from your ways, keep corrupt felf out of doors ; elfe all the good you think you do for your felves will be your death , as Arts 5.5. that part of Annanias his goods he kept back from the Church was his. O learn and labour to have God in your eye, and to intereft him above your felves in all your ways and undertakings, and then you'l make fomething of them ; you will be fure to have your fhare in the fruit. Nothing will be loft this way , no not that which may feem to be loft: Titrable of the Trodigal Son. 1 4$ loft; He that lofeth his life for my fake, /Jjall find Mark I0- *?• it. We count what we lay out in Land is not wafted, we fhall have comings in by it; but what men or women lay out in intemperance in Meat,and Drink, and Apparel, that vanifheth into nothing,or worfe. Thus lo much of our time, and gifts, and eftate we lay out for, and to God, will be as Land and Sub- ftance to us ; we {hall have our comings in that will exceed our layings out : But all we lay out on our lulls, it is confumed ; and all we lay out meerly for James 4.3. felf-ends, is all wafle. There may be the profits and pleasures of fin for afeafon , as Heb. 1 1 . but in the end we mail meet with the fting of the Bee ; and all, like Mofes's Rod, will turn into a Serpent. And Condfider firft, If your felves be your rule and end in your ways, you are not for God's ufe, and fo he'l lay you afide ; he will efteem you as broken VefTels , wherein is no pleafure, as he did Coniah ; Jer. 22.28. The Lord Jets apart the man that is godly for him- jelf. The man that will eye God, and concern God in all he does, this is a man after "God's heart , as David was. If aVehelinto which you put Bear, fours or diflafts it, you'l lay it by till it be fweeter , and ufe another. Why did God repent that he had made Saul King1, becaufehe faw he was for himfelf in lSam,I5- his ways and actions, and not for God. Yea, 2. While men make themfelves their rule and their ends in their actions, in their particular Cal- lings, or Profeflion of Religion,they fet themfelves in God's robm ; and how will God take this? We fee how God took our firft Parents attempting to be as gods. V God Pfal. 4. as Afts 23.22. l*(s Meditations upon the '" God may make one man to be inftead of God to Exod.4.iT. another in fome fenfe , as he made Mojes to Aaron; but no man may be inftead of God to hirafef f* which he is, while his own will is his rule , and himfelf is the chief end of his works and ways. Ail God's own actions are for himfelf, becaule Prov.1^.4. there is none above himfelf, or like himfelf. God's holinefs and righteoufnefs lies much in willing his own glory ; for he mould do himfelf wrong if he ifa 42,8. mould give it to another, there being none befides himfelf capable of it. And fo our holinefs and righ- teoufnefs lies much in improving all we are or have to and for God chiefly ; none of our actions may terminate in any created being ; they may not fall 1C0r.10.31. iliortof God and his glory, as their main fcope. As Joab would have T>avid , and not himfelf to 2Sam.i2. have the honour of taking Rabbah\ fo fhould we do by God ; He is all in all in heaven, and fo he Ihould be on earth. 3. The meaneft of actions that have God for their bias and mark,hereby become glorious actions; and as mean as they be to the eye of the world, if it be but the giving a cup of cold water* Chrift will have as great care fuch actions fhall not be loft, as he had of the fragments of the miraculous bread Matth.14. and fifli with which he fed many thoufands; he would have all gathered up , and none loft. A re- ward in heaven is the fruit the meaneft actions bear which are thus terminated : They are more glorious 1 Cor.ig.i. things in the eye of God than an Angel's tongue, or a faith of Miracles. Thefe are actions that will fol- low their Agents to heaven ; fuch actions and works as are wrought in God, and for God, will follow a Rcy.14.13. man to God ; his works jliall follow him : They do not Parable of the 'Prodigal Son, 147 not go before him , to make way for him; Chrift's works alone have this honour : but they ihall cer- tainly follow him, and be topraife, and honour, and glory at the appearing of Jejus thrift', as St. Teter 1 Ptet'fi7« faith of the faith of Saints. The Reafon why lam fo large on this matter is, becaufe a man's dedicating his ways and works to his own will and end , is the reafon, as you have feen, why natural men are fo unprofitable Creatures to themfelves. Que ft. But how ihall we know whether God or Queff. our felves be our main rule and end in all our ways and actions ? Anfw. 1 . Obferve what it is that puts you upon Anfw* good a&ions, and that fweetens your labour and pains therein :• If your own credit, or profit, or 0- ther outward felf-advantages, then your felves are your main end, and not God : But if the will of God, and glory of God, pleafing of God, and in joying of God bear fway, and be the wings that carry you on,* not your felves, but God is your fupream end : As the pains that the people took in *PJal. 84. in going from all parts of the Land to Jerufalem, was to meet God in Zion. 2. Obferve where you moftly look for reward in your religious and good works. If from men, you are your own ends : if from God, God is your end, especially if you look at God himfelf for your re- Gen.15.2. ward. The Nurfe looks not for a reward of her care from the Child, but the Mother : And fo when you look for your reward from God , and not men , you quit your felves from the Spirit of an hypocriti- cal Pharifee , and have an argument for your fince- rity, and that God is your mark and motive. V 2 l 3.0b- i^% Meditations upon, the l» Obferve what it is wherein thy heart refteth it felf in thypaffage through this worldilf it be for that thou haft eftate enough,or repute with men enough, or a fufficiency of other fleih-pleafmg circumftances, it is afign thou art thine own end; like that rich man in the Gofpel, who fang to himfelf, Soul, take e I2, thine eafe , thou haft much goods laid up for many years t but if thou haft no hearts eafe longer than thou haft God's prefence, or refteft upon him, and art laying out thy felf in his fervice, and for his glo- ry, thou maift reckon upon it that God is thy great end* This was the great content of Chrift's heart , John 8. 29. That he did always the things that pleafed his Fa- Johc,i!7.4> thtr : and, Father, I have glorified thee on. earth. Our Lord Jefus, even as the Son of man , was much better than the Angels; yet not hisown, but his Fathers will was his rule , John 6. 39. and his Jph. 13,27,2a.. Fathers glory his high end ; What /hall I fay ? Save me from this hour. Father , glorifie thy Name. This was the comfort of Jefus Chrift,when he went out of this world ; Father, 1 have glorified thee on earth*. 0 my Brethren, this is one of the greateft points in religion , to look what is your great end in Reli- gion, and in all your converfation in this World , yourfelvesor God: if yourfelves,. you will have a blaft on allyou do ; do you never fo much, you do but wafte your Subftance your Father hath given 2fa. 5.5,2, you,, as this younger Son did ; Ton labour for- that which fatisfieth not. But if God be your motive and your end, you may be fure you labour not in , vain , nor fpend your ftrength for nought , for your judg- !fiK?-4t mmt is with the Lord, and your reward with your God. Here Parable of the Trodtgal Sort. 147 Here is the excellency of grace, that it lifts up your eyes much to God: as it's the excellency of man's body above that of other living Creatures, in being made eredt-his own figure teaching him to lift his eyes and thoughts up to heaven. Look upon it as an'evidence and excellency of grace in. your, fouls, that they are thereby much carried up to God ,• ZJu- pjj1.1'25-1, to thee,® Lord, do I lift up my foul, was much in p^.', ,54g# 'David's mouth. And it was the ufe of our. Lord Jefus to lift up his eyes to heave //, Job, 1 7. 1 . ^ i.i. 41. ijo ^Meditations upon the CHAP. XVI. Sheweth, that when men forfafy God, he gives them up to the height of finning; from the fame Claufey T And there wafted his Subftance with riotous living. H E R E is yet a third Dodhine from this lad Claufe of the Thirteenth Verfe, viz. T>o&.2. That when men depart from God, and caft off his fear andcounfel, then he gives them up to the height of finning. When this younger Brother got from under his Fa- ther's eye into a far Countrey, there he lived in all excefsof riot; he lived riotoufly. And what a life rPet.43,4. thatis, St.Teter tells us ,• a living in lafcivioufnefi, Ittfti excefi of wine, revellings,&c. This was the cafe of the Jews, when they hearkened not to the Lord's voice, and would have none of him, he then Pfal.8i.ii 12. gave them up to their own hearts luft We fee the cafe alfo exemplified in the Gentiles, Rom.i.24,atf, wjlen tkey regarcjed not God, nor liked to retain him I T arable of the Trodigal Son* ifi him in their knowledge,he gave them up to unclean- nefi through the lulls of their own hearts, and unto vile affect ions y and unto a reprobate mind, to do thofe things which are not convenient. As Ahab fold himjelf to work wickednefi, 2 Kings z 1 . And others gave themfelves over to lafcivioufnefs , to work all uncleannefs with greedinefs, being led cap- p 1'4'19' tive by the T>evil at his will, 2 Tim. 2. 2 Tjm.2.26. And fuch men are within a few fteps of the ftate of the Devils , becaufe they fin wilful- ly and greedily : There is not only their will in their finning , but wilfulnefs and obftinacy. As for the word thou haft ffokento us in the Name of the Jen44' 1^17* Lord, we will not hearken unto thee ; but we will certainly do whatsoever thing goeth forth out of our own mouths. It's true , that not only natural men, but fuch who have grace, do fin; but not fuch fins as thefe fin, nor any tins in fuch a manner. A godly man may fin a great and grofs fin, but he is tempted Gai.6.2.. to it, and overtaken with it. It was Satan that provoked David to number the people, 1 Chro. 2 1 . r . And Satan Jif ted Teter when he fell fo foully. Luke «. And befides, they greatly afflicl: their fouls for fuch (ins : David watered his Couch with his tears, and writ many penitential Pfalms ; and Peter wept Mark 26. . bitterly. I, but natural men, efpecially thofe who are given up to their own lufts by the juft Judgment of God, they fin almoft any fins with delight ,• They re Joyce to do evil, and delight in the frowardne ft of ?r0V>2,I4*< the wicked , that will not endure any reproofs as many in thefe loofe times rejoyce to make men, and fee men drunk. And the Apoftle in the firft to the Romans, v. 29,30,3 1 . fpeaking of the moft dreadful fins committed by men, f peaks of men that not only do 6 x-$.i Meditations upon the Jo l hem, but take fie afore in them that do them. Now the more will and affection there is for fin, the more finful it is. It is more the manner, than matter of fin, that fhews the Hate of the heart. Sin con- fidered (imply is not the brand of a reprobate ; for i Joh.2.8. none 0f tjie jrjeft are without fin in tkis life. It's willing and wilful finning that denotes a wicked man. If the greateft finner be upon the returning point to God , fin will not damn him ,• Repent \ and turn from all your traujgreffions, fo iniquity flj all 1 '3°* not be your ruin. Amplication. i. This may be for a lamentation, that in our times there arefo many defperate finners that wafte their Subftance, not only their wealth, but their health, their parts and places, and all the Lord hath intruded them with , they wafte all in riotous living. Do we fee great men great finners ? we have no need to envy their greatnefs , but to pity their great finfulnefs and folly. Such practical A- theifts St. Taul fpeaks of to Titus 2. 1 6. They pro- fefi they know God, but in works they deny him, be- ing abominable and disobedient , and unto every good work reprobate. And becaufe they profefs to know God , and Chrift , and the Scriptures, their fin is the greater, as Chrift faid to the Jews. 2. This may much move you to admire and blefs the Lord, whofe will, and affections, and content, is taken off from all fin. It's as great a mercy, as that all your fins are forgiven you ; for both are parts of the T arable of the Trodigal Sou. if | the Covenant of grace. O look on it as mercy when God hedges up your way,when you are going out of Hof.i.7» his. Art thou fearful when thou finneft? blefs God for fo much mercy. Doth thy heart fmite thee when thou haft finned? blefs God that fenfe of fin is not taken from thce.Hath <*od took away pleafure from thy (inning ? blefs God thou art fo far delivered from fin. How many finners are paft feeling , and given up to a reprobate mind in finning? Que ft. But may not fuch a finner be converted ? Anjw. It is not impoflible ; the cafe is very dan- gerous, though not utterly defperate. Converfion hath been the happy lot of the worft of Heathens ; and Publicans and Harlots were converted , and be- Match. 21. ?r, lieved. But when men pretend to know God, and 52* to believe in Chrift, and yet are greedy finners, and fin without feeling, their cafe is more hopelefs, and they are very near that heavy fentence , He that is RcTi22iII, filt by , let him be filthy fi lM. But when men come to feel a bitternefs in (in, and their confcience cannot bear with it, there is now fome hope. Thus much for the the thirteenth Verfe. X CHAP. -j. Meditations upon the. CHAP. XVIL Wherein is Jhewed \f 7 bat great fain and forrow do always follow the ■pleafures of fin. With Meditati- ons hereupon by way of Z)fe ifrom the fourteenth Verfe $ And when he had /pent all^there arofe a mighty Famine in that Land j and he began to be in want. V IN the former Verfe this younger Son, the Pi- cture of every man by Nature, a&ed his part in fin ; and in thefe Verfes we fee him acting his part in forrow : there we faw his bravery, here his misery. And here let us confider, i. His mifery it felf in the fourteenth Verfe $ And when he had [pent aM> there arofe a mighty Famine in that Landy and he began to be in want. 2. The Courfe he took for his relief, in the fif- teenth Verfe 5 And he went andjoyned himfelf to a. Citizen, T arable of the Trodigal Son} 1 55 Citizen of that Count rey: andhefent him into his field to feed Swine. 5. The Ineffectualnefs of that Courfe in order to his relief, in the fixteenth Verfe ; And he would fain have filled his belly with the husks which the Swine did eat , and no man gave unto him. Firft , Of his diflrefs and mifery we have here exprelTed a double occafion ; 1. lie had (pent all; and 2. There arofe a mighty Famine in that Land. He was diftreffed within and without: Within, for he had nothing of his own left ,- he had fpent all his Subftance, his whole Portion ; all was gone : And without alfo ; there was a Famine in the Land whi- ther he was rambled from his Father's Houfe ; fo that he was ftraitned on all hands. Though there had been a famine, if he had had fomething of his own, his cafe had been tolerable ; or though he had nothing of his own , had there not been a Famine in the Land , he might have had hopes of fupply : but he is every way diftreffed, as thole Lepers were. If wefayywe will go into the City J he Famine is there ^ 2 Kings 7; and there we /hall die : and if we fit fill , we die alfo. And obferve , It is faid, there arofe,or began, a mighty Famine in the Land; and he began to be in want. AH his ftraits were but the beginning of forrow, as Chrift faid, when he had fpoken of ma- ny fore evils that would befall Judea and Jerufa- lem ; All thefe are the beginnings of forrow : So was Matth.24. «. it with this man's (traits ; for like the flood, they increafed, and prevailed mightily day after day, Gen. 7. The mifery of gracelefs men hath a be- ginning, but no end, if free grace difpofe not other- wife of it in their con verfion, as it did in this Pro- digal's Cafe. But we come to the fpiritual things X 2 which \ t%6 Meditations upon the which this part of the Parable means and intends, i . This intimates to us. That great pain and for- row follows the pleafures of fin : rirft he fpent all his Subftance upon his luft ; and then he was in want, and hedged in with (traits. 2. It intimates to us, That when men leave God to (hift for themfelves in this evil World (which is a far Countrey from God) they (hall find a Famine therein • /*. e . they mail find" no fatisfaftion in the Creature : Let them, have never fo great a Portion, they (hall have no fati$fa&ion. The firft of thefe fhall be the (utyzd: of this Chap- ter, viz... .1.. That great* paht ana f for row follows the flea' fures of fin. The fweet of fin is hut for a feafon, and ends inbit- .1 1.2$. ternefs, as Joab faid of the Sword* Sin's bed will be foon/pent , and then comes its word ,• but this is not gone fo quickly. The Bee hath a (ling as well as honey : These is.a core in the forbidden Fruit,that will (lick in a man's throat when he has eaten it.The pleafurcs of (in* are not immortal things, but very flalhes, and they go out like a Candle, with a (Unk- ing fnuff. Rofes (lay not always on the Tree , but are gathered, or wither, and (hed, and then they leave prickles behind them. The pleafantnefs of the fruit of the Tree of Knowledge was foon gone from Adam and Eve, and WHMsgt changed into nakednefc,. and fears, and amazement. When the affections have adted their part in fia,then fin ads its part on the Confcience : yea when the jpleafing affe&ions, love, defure, delight, have had their Tar able of the Trodigal Son. i$j ilieirtimein Cm > then the bitter affections, grief, and forrow, and vexation, have their feafon , and that for ever with many ; Cain , and Amnon , and . Judas-oxe examples. While Belfljazza* was drinking Wine in the golden VeiTels of the Temple, he Jaw that hand* _ ' - writing on the wait, which made his countenance * ? change, and his thoughts trouble him, and all his foynts to tremble. Sin will puniih and plague men when they have fpent their love upon it ;Thme own jer.a.i# wickednefi jhall correct thee. And though a man have a long day of the plea* fure of fin , yet that day will have a night ; and if bitter repentance prevent noty that night will never have day more after it. As the Saints in heaven Rev.21.2f. - have no night, fo the damned in hell have no day , Matth.8.12, but utter darknefs. The pains of fin have a longer feafon than the pleafures.^ Re Joyce, Q young *»£#, EccIeCu.?, : in thy youth , or youthful lufts, faith the Preacher, and let thy heart chear thee in the days of thy youth, and walk in the ways of thy hearty and in the fight of thine eyes ; but know thou, that for all thefe things God will bring thee to judgment. And Ecclefr 8. iu, Though a /inner do evil an hundred times,, and his days be prolonged, yet it jhall not be well with the wicked. And wo unto the wicked, it Jhall not be well with him , for the nw,,, u reward of his hands jhall be given to him : thatis, God's unavoidable doomy Rom. 1. ^.Tribulation andauguijb upon every foul of man that doth tvil* The end of tnefe things is death. Rom.6. If men might have the pleafures of fin on- earthy and after have the pleafures of God in heaven, the Scriptures would be difproved, and Chrift mould ,j|S Meditations ufon the die in vain , and the Law curfe finners in vain, and upon the matter, God would be found a lyar • he a Joh.5.10. that believeth not God hath made him a lyar. And what a heap of blafphemies would thefe fuppofitions rife to ? Nay , if a righteous man fliould return to the Exek.i8*2 pleafures of fin, God hath profeffed that hefhould 4* , and not live. If a righteous man could do the one, God would do the other. If Angels fin , they muft not flay in heaven , but be damned. AH the world cannot forbid the banns between the pleafures of fin and eternal forrow , unlefs Convert ion alter the cafe. If T)avid will have the pleafure of fin, he muft pfai.<5.2,2. have the pain of it too ; Misflejbmufi wither , and rPfal.51. his bones be broken ; and his foul muft be vexed in him. It's true, that our dear Lord Jefus Chrift hathta- *Rom.8ir. ken off the forrows of fin from the Saints fo far, as ■Heb.12.10. they are mortal ; but not fo far as they are medici- nable. Though they are kept out of hell, yet they may be brought to the borders. Though the Ca- naanites fliall not hinder Ifraels pofTemng of the good Land, yet they may give them great diftur- bance. It is convenient that fin mould end in for- row in theEled; in this life,that they may tafte what forrow Chrift felt for their fins ; and what forrows the damned do, and fliall feel there ; that fo they may learn to fet a high price and value upon the pardon of their fins, and their efcape from condem- nation. O when a godly man*s Confcience comes to feel the bitter that follows the fweet of any fin, this makes him a great admirer of the free grace of God. T arable of the Trodigal Son, i$9 Afftication. i;Let this be for a laraentation,That the world,yea much of the Chriftian world, Ihould be fo fottifh as to buy the pleafures of fin for a feafon at fuch an ex- ceflive dear rate, as the hazard of eternal pains.This is like Efaus felling his birth-right for a mefs of Potta ge. How can fuch men read or hear the Scrip* ture in Job 21.13. ^ tney believe it, without hor- rour ? They [fend their days in mirth (fo it is in the Margent) and fuddenly, or in a moment, go 'down into the grave ; and it may be into hell one part , before into the grave the other. Satan is the Trine e of this world, and the god John 14. 30* of this world by ufurpation; and he rewards his *-Com«4«- Subjects with the pleafures of this world, and lufts of this world, to fit them to be tormented with him- felf in the next. As Abraham faid to T)ives, Re- Luk , member, that in thy life time thou had ft thy good ' things , the pleafures of this world ; but now thou art tormented. The Devil could not tempt Chrift with all the Kingdoms of the world ; but he tempts thoufands with the bafe lufts of the world : He puts many tricks and cheats upon poor finners. He lefTens and fweetens fin before, and in the adtjbut greatens and imbitters it afterwards. He troubles not for fin before he have tempted men to it, and then he often falls on the Confcience, as he did on Cain's ; Mine iniquity is greater than q^,^ can be forgiven $ and the pwniffmtnt of my fin is greater %6o .'Meditations upon the greater than I can bear. Sin may be fweet in the Twallow, as fome Vomits are ; but then it torments when it is in the ftomack, and brings up bitter (luff: But here is the mifery of it, that men will not be- |otiB so. Meve till they feel , as Thomas his unbelief faid ; e #« ceft I feed, and fee, I will not believe. Thofe that tell: men of thefe things, vtheyfeem to them as Gca.19.14.' mockers, as Lot did to his Sons in Law, and fay in their hearts as thofe fcoffing Jews at the Prophets threatning their fins with judgments; Let him make fpeed, andhaften his work* that we may fee it; and £Ci.$.ip. If t the cmnfel of tJie holy one of Ifrael draw nigh , and come \ that we may know it. •It hath been an old practice of finners to flatter iOcut.20.10. themfelves in the fulfilling their lufts ; IJball have peace, though I walk in the imagination of mine own heart. He flatter eth himfelf in his own reyes, till his iniquity be found to be hateful , Matth.24. Tfal.i6.z. Our blefTed Saviour faith, that in the days before the flood , they were eating and drink- ing,\£>c. and knew not till the fiood came , and took them all away. And knew not! Did not Noah fore- warn them many years ? Yes, but they did not re- Hof.4.11. gard or believe him, till they faw it: Whore dome \ and wine j and new wine, took away their hearts , Hof.11.12. and rcafon, and fenfes. Thus men compafi them- If felves about with lies, and with the ff arks of their own fire; with their own fond reafomngs and vain hopes. But what faith God to them? ThisyeJJjall have at my hands , yefiall lie down in Jorrow, St. Taul reckons this amongft the fins of the laft aTim.H'1 times or days ; Men fb all be lovers of pleafures more than lovers of God. They let their own lufts takeplace of Cod in their hearts. What is it to be lovers Titrable of the Prodigal Son. 1 6 1 lovers of pleafures more than lovers of God , but to follow a mans own lufts,rather than the will of God? When a man's pleafures take him off, or put him by any duty that God commands him , why now he loves his pleafure more than God : It's a plain convi- ction in the cafe. For as Faith works by love , Gal. $.6. folove worketh by obedience. If ye love me keep my Com- J0,in x4- 1 $• mandments. So that when men will break through a Command of God to take their own pleafuremow they are lovers of pleafures more than lovers of God. But, Oye fimple ones, how long will ye love Jimp li- prov.1.21. cityl O turn ye at this days reproof; It's infinitely better to grieve and affiicl: your fouls for fin, than to take pleaiure in it. o forrow for fin at prefent, that ye may not forrow by it for ever ; unlefs you do the former, you muft do the latter; unlefs you do for- row, youihall forrow, as he faid, 'Periijjem , nifi periiffem , I had been undone, if I had not been un- done. Seek then to forrow for fin with forrow that is to converfion, that ye may efcape forrow for fin that will be to your confufion. Let me put this Queftion to every fuch perfon that takes pleafure in their lulls that count it plea- fure to not in the day time ; [porting t hem f elves 2 Theft. 2. u with their own deceivings ; making provision for 2 Pet. 2.13. theflejb. Rotn.13.uic. Let me ask thefe that queftion which was asked thofe Oppreffors in If a. 10. .3. What will ye do in the day of Vifitation \ 7)o yd think to efcape the Judgment of God! Rom. 2. 3. You muft feel the bitter of fin, as well as the fweet : If I have done fo and fo, faith Job ; What fljall I do when God ri- job,r. feth up ? and when he vijiteth, what fljall I anfwer Y him ? xg2 Meditations upon the him 1 And if Job cannot, how canft thou ? Thou wilt have nothing within or without to fpeak a good word for thee. Thy affections will lothe the things that thou 2Sam.i3.. did fo lull after, as ^mnondid. And thy memory will be wormwood and gall to thee, as theirs was , Lam. 3.19. And thy Confcience will vex and trou- ble thee ; it will be the Executioner of God's dif- pleafure upon thee for thy pleafure taken, and finful John 12.48. ways. And that Word of God which thou defpifedft and reje&edft, will judge thee. And thy Compa- nions in evil , that were wont to encourage and drill thee on to evil, they'l fay to thee,as the High Prieft Mark 27. did to Judas in his agony of Confcience, I have be- traied ' innocet blood ; Caveat emptor ; what's that to us ? See thou to that. Yea, every thing that thou expecteft relief from in the day of thy forrow, and bitternefs of thy foul, all will fay to thee, as the King oflfrael did to that Widow which cried out, Help , O King : If the 2 Kmgs 6, Lord do not help thee, whence Jhould I help thee ? And again, to take every man off from taking pleafure in fin , in fin that offers the moft, let a man confider this, That there is more real evil in fin that appears moft pleafing, than there is in all the for- rows and mileries of the world : therefore Mofes Heb.11.25, chofe rather to fuffer afflictions , even the greateft tribulations with the people of God, than to enjoy the pleasures of fin ; And other Saints have chofen the greateft torments imaginable, rather than fin, or a finful efcape from them, verfe 3?, 36, 37- 1 And Titrable of the Trod/gal Sotu 16$ And our Lord Jefus Chrift, who was willing to be a man of forrows , and acquainted with grief ', If a. %\. i. yea, to be made a curfe, and to fuffer the wrath of God, which was hell to his foul , fo long Mark t as it lafted , and all to fave his people from their fins : yet would he not have done the leaft fin him- felf, to have kept them from hell ; Who did no fin , z Tet. z. 22. and knew no [in Qi.e.') by experience in himfelf : The former text explains the latter. He 2 cor.5.21. was willing to bear all their fins upon him, 1 Tet, 2. 24. but would not have the lead of fin in him. The Trince of this world cometh, and hath nothing in j0hn I4, 30p me. And fo holy *FW/ groaned more under the weight of fin, than of all his fufferings ,• when in 2 Cor.n. 23. — he had numbred them to a great fum ; In ftripes above meafure ; in prifons more frequent ; in death oft yet he could glory in thefe,verfe 2 0M2,11- 30. and take pleafure in them, as brave Souldiers do in their fears, as badges of honour. But when he fpeaks of fin that dwelleth in him , he groans grievoufly ; O wretched man that lam* ■ ■ ■■ Rom. 7.24. A Saint is not well pleafed with any fin , nor does he at any time rejoice in fin, as he ufually doth in his fufferings for well-doing ; as Mofes chofe rather to fuffer affliction , than to enjoy the pleafure of fhty Heb. 11. 25-. Sin of it felf is mifery; as Cod in himfelf is bleffednefs. There is bitternefs in fin, as well as for fin. It is bitternefs to the people of God, abftracted from its punifhment; Mine iniquities praI-38. are a burthen too heavy to bear. And fin is bitter to God himfelf : That in Lam. 2 . 18 . I have rebel- Umt2-lB- led againft his Commandment , may be read, I have made bitter his mouth. So in T)euteronomy> Their De uti32« 32« Y 2 grapes 1 64 Meditations upon the grapes are grapes of gaily their c Infers are bitter : Their Vine was their (infill nature ; and their grapes their (infill works ,• and thefe were bitter to God , to fpeak,as himfelf doth, alter the manner of men. There is more evil in fin, than in the pumfli- ment of it. Indeed fin it felf is the greatcfi puniih- ment that God iniliileth on finners in this World : Eecaufe thofe Heathens finned fo greatly, therefore, Rom j. 26,28. as a punifliment,, God gave them up to vile ajfecfi- ons , and to a reprobate mind* Their latter fins were the punifliment of their former , without any unrighteoufnefs in God : And therefore when the A- pofile had fpoken of Gods punifliment God inflicted on them for their fins ; viz-, his giving them over to fin, he faith of it, fo tfii it was that which was meet; receiving in themfelves that recompence of their err our which was meet^ in the zjth. verfe. O how great is the evil of fin,when God makes fin the 2 Their. 2. 12. higheit punifliment of fin out of hell ? Becaufe they received not the love of the truth ;for this canfe God Jhall fend them ftrong delufioiisy that they faould be- lieve a lie, (hie ft,. But how can men take pleafure in fin, if fin be the greateft punifliment of fin in this life ? ^//^.Becaufe whilft they are under the power of fin , it is no burthen to them, but pleafure : As a man that fwims or dives under the water,feels it not a burthen, but pleafure to him ,• whereas if he went out of the water, the tenth part of that water on his fiioulders would make him groan , and fink him down. And fo when a man is delivered from under the dominion of fin , as he is when he cometh into a (late of grace, thofe fins which were eafie and plea- fant to him before grace,are now the greateft trouble and vexation. You Tarable cf the Trodigal Son. *t6$ You fee then how little reafon men have tophan- fy pleafure in fin, or to reckon themfelves happy when they may have their lulls ; let not therefore our eyes dazzle at the men ot this world, that have their nil of the pleafures of fin, and have liberty and opportunity to fulfill their lulls. It was AJafUs in- rial.??- > -,« 3. firmity , and Jeremiah's too, to be troubled in their 3cr-12-12- minds at fuch a fight. Alas, all their po rip is but a phantafy, as St. Taul faith ol that of Agriffa and Berenice ; fo it is in the Afts 25.28. Greek : All is but a vain fhew ,• as is a Dream when pfa,,39- one awaketh ; So, O-Lord, when thou awakefi thou tfai.73.2c. fialt deffiije their image. Dreams of honour, and pleafures, and riches, are not real, but imaginary t hings ; men find it fo when they awake out of their dreams. Thus doth God make all thefe mens delight and pleafure in their lulls, the lulls of the flefh, the lufis 1 John i:\i. of the eye, and the pride of life to be but imagi- nary delights in their own fenfe and experience , when he awakens to Judgment, and awakens their Confciences unto Judgment. We mould therefore tremble at their courfes, as well as their ends. So did holy Taul at their de- baucheries he fpeaks of in Thilip.^.i^. Many walk of whom I have told you often , and now tell you weepingjhat they are enemies to the Crofs of Chrift^ whofe end is destruction ', whofe God is their belly, and whofe glory is in their Jhame , who mind earthly things. Thefe men feem like to Leviathan,made without job 41. 55. fear; they laugh at mens threatnings, and God's threatnings for fin , as Leviathan is faid to do at the fhaking of a Spear. Thefe (fend their days in fitful Job 41. 20. mirth* I i66 .Meditations upon the Job 21. mirths and in a moment go down to the grave ', or to hell. They have pleafure and mirth no where but on earth ; not in the grave, for that is darknefs and filence ; not in hell, there is nothing but weeping, and wailing, and gnafhing of teeth ; and they are lure to have none in heaven , for no unclean thing comes there. O that thefe would remember what Luke 16. Father Abraham faid to T)ives ; Son,remember that thou in thy life time had ft thy good things , but now thou art tormented. Sins that have been fweet to the arTedions, will be bitter at length to the Confcience: Rev. to. As St. John's Book was fweet in his mouth >but bitter Hof.2 6 *n ^m ^e^b'' O happy were men, if God did hedge Gen.3. '?' up the way from the pleafures in fin, as he did the way of the Tree of Life from man by a flaming Sword. CHAR *P arable cf the Trodigal Son*- 167 CHAP. XVIII. Manifefting, That whenever men fet their heart f tip on the things' of this world y God utiles them all empty and unfatisfa&ory to them : The fe- deral ways God ta\es to bring this topafs : And what ufe we are to maf^e hereof; from the fame four- teenth Verfe, And when hehadfpent all, there arofe a mighty Famine in that Land, and he began to be in want. i Have done with the firft Doftrine from this Verfe , fill. That great pain and forrow do al- ways follow the pleafures of fin. I next pro- ceed to the fecond, which is this ; That whenmens hearts go a whoring from God £)ocl:. 2o to the world, and the lufts of it, they meet with a famine or emptinefe there In* That 6S Gal. i. 4. James 4.4, ObjecJ. rial. 1 7. 14. r/al.73-7. JxJWi Job 20.22. Eflh. 5.1 f. Meditations upon the That Scripture, Tfal.-j]. 27. is exprefs for it , and it's full of terrour ; For lo, they that are far from theejhallperifj : thou haft destroyed all them that go a whoring from thee. Where God are not,there is a Famin . This far Countrey is this prefent evil World ; and God and this World are at a great di- i\ance : Know ye not, that the friendjhip of this world is enmity with God'l whofoever therefore will be a friend of the world is the enemy of God. And in another place , If any man love the world , the love of the Father u not in him : for all that is in the world, the lufts of the fleflj, the lujls of the eyes, and the pride of life is not of the Father, buf of the world. WThen carnal men court the vanities of the world, they bid defiance to God ; and God will be avenged on them , in making the things of the world , which they fo court, to be vanity and vexation of fpirit to them. When mens minds go a whoring from God after the world , and the things of the world,they meet with a mighty Famine. But the men of this world have their Portion in this world , and God fills them with his hidtreafure; it may may be with (liver, and gold, and other pre- cious things digged out of the earth : And they have more than heart could wifb ; more than they once imagined they mould ever have had. Suppofe this, and yet there may be a famine in the heart and mind ; ]// thcfulnefi of his fufficiency he foall be in ffraits.So it was with Haman, Efth.<$, when he had told his wife and friends of the glory o( his riches , and the multitude of his children,and all the things wherein the King had promoted him, and how he had advanced him above the Princes yet lays he, All this availeth me nothing -So when T s arable of the Trodigal Son. "169 when Efau faid to Jacobs I have enough Brother > Cen-33-9- it was but a flourilh ; his heart faid little enough. z. Goddifables the Creature from fatisfying any man, whenhefetsit in his heart inftead of God. Jonas was exceeding glad of his gourd , /. e . over- jonah 4. much,- and prefently a worm is fent to wither it. When men forfake the fountain of living waters , J^2-1** they hew them out broken CisJerns that can hold no water. There is a lie in them : They are like fait pr°v'23-3' meats, that increafe a man's thirft. The more of the world, the more craving is the worldly heart : It is hydropical , (till thirfting after fomething he hath not, or fomething more of what he hath. Solomon is a famous inftance in the cafe, and may be infiar omnium , one for all. It is faid of him,that when he was oldy his wives turned away his heart 1 Kings 1 1. 4* after other gods : And now he left God, as this Son did his Father's houfe, he went into a far Countrey; and fetting his heart on the lulls of the world , he met with a mighty famine amongft all things under the Sun, or overall the face of the earth : He was "King in Jerufalem, and he gave his heart to feek Gcn.41.5,^; anafearch out by wifdom ( u e. carnal or earthly wifdom) concerning all things that are done under the heavens ; /'. e. to find out happinefs ; but he found this to be fore travel : He tried all Creatures Ecclef.1.12.^ for fatisfa&ion, but found it not ; every Creature faid, It is not in me. In all his fulnefs his heart was Job 28. 14; empty ; he met a mighty famine over all the world. None in all the world like him for parts and know- ledge; he was the wonder of the world for thefe : They came from all parts of the earth , even from 1 Kings 4. 34J all Kings of the earth, to hear of his wifdom. A* riftotle, who by many is called Natures Secretary, was but a Novice to Solomon. Z And %n& Meditations upon the And befide his high and extraordinary parts, his riches were Co vaft, as that fdver was plentiful as Mines in Jerufalem. And he had fumptuous build- ings, Ecclef. z. and he kept a fumptuous Court, i Kffigs 4. His Dominions were large and extenfive • and his Kingdom exceeding great : And he gave his heart to mirth and pleafure; and whatfoever his eyes defired, he kept not from them j I withheld not my heart from any joy , v. 10. And yet this was the fumma totalis, the ium of all , v. 1 \. Beholdy all is vanity and vexation of fpirit. Wherever Solomon looked for fatisfacftion and happinefs out of God, he was failed in his expecta- tion. As when Eve brought forth Cam, me thought fhe had born the promifed Seed , Gen. }. but fhe found herfelf utterly miftaken ,* and therefore names her next Son Abel, /ir, vanity. But Solomon doubles it, after his enquiry for content in all things under the Sun ;. Vanity of vanities, faith the Preacher , Vanity of vanities, all is vanity. And herein God was merciful to Solomon^ in that he would let him find no reft to his Soul out of God; as God faid to Ifrael when their hearts went a who- ring from him ; Thou /halt find no eaje, neither /ball the file of thy foot find reft amongfi thofe Nations where the Lord fh all fcatter thee. If a wounded man find a weed in the field that will give him eafe , he'lnotgo to the Chirurgion: And 10 if a natural man's heart can find fatisfa&ion in any thing of this world, he will not go to God. Whilft the Prodigal could make any fhift, he had no thoughts on his Fathers houfe. fcJ Now *P arable of the Trodigal SoHi 171 1. Now the Lord difables the whole Creation from giving faiisfacStion to men, fometimes by re- moving them from their place. As he made the Sun go back ten degrees by thefhadowon Ahaz hisIfa,s8,8, Dial : So does he by mens Creature enjoyments on which their hearts are fet ; Lovers and friends haft pfal,lS' thou put far from me ^ and mine acquaintance into darknefi. God often cuts down the Tree , under Lara.4.29. whofe fhade a man reckons upon it to find refrefh- ing. This-was Job's cafe, Job 1 9. from the thir- teenth Verfe to the twentieth ; He hath put my bre- thren fir from mey and mine acquaintance are ve- rily eftrangedfrom me, 'My breath is ft range to my wife. And it was Tlavid's cafe at Ziklag; his followers, who had flood by him in that diflrels, * 3m'i°'' talked of Boning him, z. Sometimes, though the Lord lets a man's Creature comforts remain with him , yet he locks up their vertue ; fo that though he have their prefence, yet he hath not their influence ; as he fhut the hea- vens in Eli as his time, that it rained not for the James §.17. fpace of three years and fix months. As the Lord doth fometimes fhut up the nocent and deftrudtive power of the Creature from his fervants ; as he did that of the fire from the three young men , and of £aB,|*' the Lions from T)aniel, and of the Viper from Taul: a#s 2*3. So he often fhuts up the cheering and gladding pow- er of the Creatures from men that have them in a- bundance. Manna may feem but light and loath- fome meat to Israel. 3. God dotn often difable the faculties in men for taking any comfort in whatfoever they poiTefs. Man's faculties are frequently vitiated , like the mouth and palate in a Fever,that cannot relifh the Z2 beft if]Z Meditations upon the bed drink. The light of the Sun hurts a- weak Geo.21.19. eye. Hagar faw not the Well of water when her Son was ready to die for third , till God opened her eyes. And the Preacher fpeaks his own experience. Ecclef.^1,2. in this cafe ,• There is an evil which I havefeen un- der the Sun , and it is common among.men : A man to whom God hath given riches and honour ^fo that he wanteth nothing for his foul of all he defireth , yet Godgiveth him not power to eat thereof Wh^fs the mod pleafant Inftrument, where there is not Art to ufe it ? No man hath the Key of the Creatures in- fluence, that opens and fliuts at pleafure, but God. foimfelf. Application. .44.20. €€11.2.7; Ecclef.12.7. Sfof.3.3. Lam. 3.24. Prov.23.26. 1 j This Do&rine ferves for Caution to all : Take, heedyou leave notyourFather's houfe,to go into this far Countrey : if you do, you are fure to meet with a mighty famine ; you'l find you feed on Mies. God will let a man find no content in any thing,that finds it not in him, or feeks it not there. God hath made the whole Creation too narrow for the foul of manr. much more for the hearts of Saints.^ If your heart fettle and fix on any Creature, you will find it will- pinch you, as a narrow ihoe doth the foot. . The foul of man is from God ; God breathed into man the breath of life, and he became a living foul. \ And fo the foul that came from God, is for God, and not for another. God is for the foul , and the foul, for God. The Lord is my portion, faith my foul. And faith the LoxdyMyfon9 give me thy heart. Man. was Titrable of the "Prodigal Son. 1 7| was made in the image of God , that nothing but God iliould fatisfie man. God was fatisfied with himfelf,when there was nothing elfe befides himfelfj and man mould be fatisfied with God alone ; I am God Alfitfficient; It's faid God refted not till he had made man ; nor mould man reft till he enjoy God ; nay,man cannot. A man may fay, as he did Luke i%. Soul,take thine eafe, thou hafi much goods laid uj> for many years : I,but. God will call him fool for it. When David had a Kingdom, or a promifeof it, this would not fatisfie him without God. As the hart Pral.42.1. fanteth after the water brooks, fo fanteth my foul after thee, O God. It is God alone that can give a man his hearts defire: "Delight thy f elf in the ^.31.4. Lord, and he JhaU give thee thy hi arts defire. O Ifrael, open thy mouth wide, and I will fill it. Be- pfa1, 8 '• ,0s hold, my ferv ants {hall eat ; but ye jhallbe hungry^**1*' This is the difference betwixt thof&that enjoy God, and other men. Nature in man mull: have bread, but grace ixr- man mull have God. Give a gracious foul all the world, and take away God, and you give him flones1 for bread. He fays as \ Micha, Judges 18.14. Te have taken away my gods, and what have I moreV' In thee are aU my ff rings, faith the holy Pfalmift.PfaI.870 tile* A godly man can no more live without God, as ma- ny do, Ej?h.z. iz: than a fiih: can live out of the* water. . t i.:*.i*.y 174 i Cor. 3,21— Prov.23.25. Eph.3.15. rCor.7.2,1. ^Sam.13.4. Num.5. 1 1. Prov.10.22. Ecclef.2.24. Mkh.2.10. Matth.i2.4j. Meditations upon the Queft. But hath not godlinefs the promije of the life that now is\ 1 Tim. 4. 8. And he tells the Saints, that all things are theirs ; even the world, and t kings prefent— Anfw. I ; but not to fet their hearts on. Thefe things mud keep in the Suburbs of your heart, but not come into them. The heart is God's place, and Chrifl's place. Saints may ufe this world , but not abufe it ; which they do, when they fet their hearts on it. You may defire the things of this world,but not luft after them , as Ifrael did after flefh. Your killings after them will make you lean or thin from day to day , as Amnon's lulling after Tamar did ,• and make you furfeit of them when you have them, as the people did of their flefh. While the humours of the body keep with- in their meafure, the body hath an encreafe or good temperament ; but if they get into the exceCs, fome ficknefs commonly follows : So is it with the foul, while affections keep their (tint to thefe outward things , what you have you'l enjoy comfortably • God adds no forrow with them ; but gives you pow- er to eat — and to fee good in your labour and portion here. And as you'l have comfort in what you have ; fo what you have not, you will feel no need of it. But if affections run out , and exceed their bounds , inftead of fatisfadtion, and enough, you'l find a famine and dearth in your felves. And therefore when your hearts are fettling here , fay to them , Arife, this is not your reft. When men feek for reft in a Countrey far from God , they will be like the unclean fpirit, which walketh through dry places, feeking reft, andfind- eth none. Queft. *P arable of the Trodigal Son* 17^ Qiteft. But are godly perfons in danger of this, to let their minds go afkay to thele outward things ? Anjw. Yes; they may enter into this temp- tation. Chrifl's Difciples hanker'd after great things in this world ; their thoughts were bufied about an earthly Kingdom , both before Chrift's death , and after his refurreclion. James and Mark 10.3^ John made their requefts for the greateft places 3*~ * there , even when he had been telling them of his fufFerings at hand. And after his Refurrecli- on, all his Difciples jointly asked the queftion , Lord) wilt thou at this time r eft-ore the Kingdom to Afts i.& Ifrael. The world may (leal away a godly man's heart from God ; as Abfolom did the peoples from T)a- 2Sam.i$. uid. When TDinah went to fee the daughters of the Land , fhe was denied by Shechem : and fo en'34* if Chriftians do not over-fee their hearts , they will be gadding to change their way , like the Jer.2.5^. Jews; and now it's ten to one the world defiles and deflowrs their hearts. Our bleffed Saviour faw it needful to Caution his Difciples to take heed left their hearts be overcharged with the Luke2I,34< cares of this world. They had in them that *tt*azT5?p/*, that common poyfon of nature, which, when abetted by Satan's temptations , may draw our hearts, as well as theirs, to court the world and the lufts of it ; The lufts of the fejb, the lufls of the eye^and the (ride of life. . 1 John 2 j^ • Now j jS Meditations upon the g«-9« We know how righteous Noah was thus over- .eco.ip. taken after the flood $ and Lot, when out of Jb- dom. And it was after he had fpoken of thefe days pf Noah, th&t Chrift gave that Caution to his Difciples. So much for this Dodtrine from the fourteenth Verfe, viz. That when mens hearts go a whoring from God to the world, and the lufts of itt , they meet with a famine or emflinefi therein. CHAP. 'Parable of the Trodigal Son. 177 CHAP. XIX. Sheweth , That troubles of Confci- ence are God'? preparative to a Sinner's Conversion : And the Reafons hereof Hon? God fome- times varies hu Method : And to what end. What degree of for- row requifite : With the Applica- tion of the whole ; from the lafi Clanfe of the fourteenth Verfey 1 And he began to be in want. HAVE done with the two former Dodhines from the fourteenth Verfe. I come to the third from the laft Claufe, viz. That God brings ajinner into Soul or Confidence Dodhj* ft raits in order to his Converfion. The Prodigal's Cafe tells us this; There arofe a mighty famine in that Land> that far Countrey , and he began to be in want. This fell out before his A a return I7-&-- Meditatkns upon tto return to his Father. The fpiritual meaning and fignification whereof is, That troubles of Confer- ence or Soul (traits, are God's preparative to a fin- Mark ncr's returning to him. They are the fick that need the Phyfician. There is indeed forrow and trouble % Cor. 7. for fin after Converfion , which is called godly for- row ; and this forrow for fin is grace , for it is forrow for fin, as fin is an unkindneis to God: But this I am not fpeaking to now. There is a forrow for fin before Converfion, and in order to it, which is not grace, but a preparation to it. Indeed this forrow for fin, and trouble of Confci- ence in the finners apprehenfion of wrath , may be dangerous, and an hinderance to grace, if not right- ly ballas'd ,• It may bring to defpair, as it did Cain, and Saul, and Judas : But rightly improved, it is a happy preparative to a natural man's return to God, as we fee in-this Prodigal. I fay it is a happy pre- parative : becaufe, though this trouble of Confci- ence begin in felf-love, which God doth allow a fin- ner-; yet he knoweth it will end in love to Jefus Luke -jl- Chrift ; as that womans, called fr***** a noted fin- ner, when Ihe knew that much was forgiven her , Jhe loved much. This conviction of fin and pain of Confcience , through feeling or fear of Divine wrath , driveth a (inner to cad about for eafe , and a better (late than now he is in. Queft. But how is a man prepared for Converfion by his fenfe of fin and mifery ? Anfw. f i This removes the barrs to a man's Con- verfion ; fciL his ignorance , wilfulnefs , fecurity , pride, felf-flattery and preemption : Thefevanhli away, when the tmefenie of fin andjnifcry coaie in« to *P arable of the 'Prodigal Son] 179 to the Soul. When the Earthquake had fet open the Prifon doors,and put the Goaler into a trembling in his body and foul, he then cries out to thofe men he had ufed fo feverely , Sirsp what mu(i I do to be Afts l$t favedl But yet if Chrift carry not on this work farther by giving in converting grace, it will be but a falfe Conception, or a mifcarrying Womb. For the Law in its humbling and terrifying work gives not grace, but helps in fitting the heart to receive it. Thefe forrows of Confcience by the work of the Law le- vel the hills and ftrong holds of pride and pre- emption that hinder grace. John mult prepare the way of the Lord. There are two things required in a finners Con- verfion ; the removal of impediments, and the in- fluence of grace into the heart. The one is the work of the Law , /. e. conviction of fin and la- bourings in the Confcience ; and the other is Chrift and his Gofpel. If a room have light , there muft be openings of the iliuts, and mining of light of the Sun. If the fhuts be not withdrawn, the Sun can- not fliine into the room , nor the light come in,* and if the Sun be not up,there can come no light, though the fhuts be open. So impediments to Con verfion muft be removed by conviction of fin, and then God (nines into the heart with the light of the knowledge of the glory of God in the face of Jefus Chrift. 2 Cor'4'5, 2. Senfe of fin , and ftraits of Confcience for it ,. make the (inner feel a need of Chrift, as the Di£ ciples did when the winds and ftorms were ready to fink the Ship or Veffel; Lord fave us, weferijh. Matth.8,24;^ Thus when ftorms arife in the Confcience of a (in- ner * now if the work be not hindered, it comes to A a z this, i i8o Meditations upon the Afts 2.37^ th'iSyMen and brethren what /hall we do ? and Sir si Afts 15.30. what muft I do to be favedl And now Chrift is like- ly to be received on his own terms , /'. e. with his Yoke and Crofs : For no forrows or fufferings for Chrift are fo bitter , as forrow and fufferings in Con- fcience for fin before a man come unto Chrift. Que ft. But doth God need this preparation-work in the converfion of finners ? Can he not give grace without thus mattering the Conferences of poor fin- ners ? Anfw. The Queflion is not fo properly what God can do , as what he will do in the cafe. This hath been God's path that he hath ufually trodden in the work of Converfion , in the Converfion of adult i , fuch as have the ufe of Reafon. Chrift Jefus gave Watth.^.p. not grace to ftocks or ftones (though God is able to raife up Children to Abraham of ftones;) but Jefus gave grace to men and women prepared to it by the miniftry of John the Baptift, who preached firft Matth.3.2. Repentance for fin , and then Faith in Chrift. He can , and doubtlefs doth give grace to Children, as Mark 10. to thofe he took up in his arms and bleffed : But he gives grace in another way to fuch ; the fame grace, but in a different way. And this alfo muft be yielded, That every 'finners Confcience is not wounded alike in order to Conver- fion. The Smith makes not every Nail with his great Hammer ; nor doth God fmite every man's Confcience with the like terrour of the Law,that he sChro.33.12. brings to grace. Manajjeh wis greatly humbled; and who knoweth how greatly? But if the Lord deal more favourably with fome others, why mould any man complain that his bones are fet with a little pain ? The Phy fician. knoweth belt how to ufe his Patient. T arable of the Trodigab Son, 1-8 1 Patient. God has pity on many a poor foul under the fenfe of finv and drops of his wrath, left Satan fhould get an advantage; which was the reafon why St. Taul willed the Connthuhs to carry it gently a^2'8)11/ towards the repenting and grieving inceftuous per- fon. O then blefs God, if in thy Converfion he hath abated thee any thing of thofe terrible and moll fe~ vere ihakings of Conference, that fome other finners have had in theirs. It's true, that there are amazing Convulfions of 'Confcience in fome men, who never reach Converfi- on, or faving Humiliation for fin;as in Cain znd'mA- Gen.4.13. hab : See ft thoi22"l others hepulls out of the fire. A yielding block needs not fo great and hard a wedge,as a hard knotty piece \ of wood doth. And if a Meditations upon the And God lets fome endure the greater pangs and throws in their Converfion, that they may be the better Midwives to thofe that may need them in the like condition. Godufeththe fame matter and me- thod in every finner's Converfion; firft conviction of fin, and then conviction of righteoufnes — — — * yet he ufes not the fame degrees- Some men have the fight of fin and of Chritt almoft together. Que ft. But what is the meafure or required de- gree of humiliation or trouble of Confcience for fin iri order to converfion? Anj'w. When there hath been fo much as brings the finner out of himfelf,and off from all other San- ctuaries to Jefus Chrift ; and fo to Chrift, as that his mind would know him as the Gofpel holds him forth to finners ; and the will would choofe him , and the affections incline to embrace him, and upon his own terms ; then there hath been fufficient trouble of Confcience for fin in order to a firmer^ Converfion. This was Mary Magdalens Cafe in Luke 7. for ftie is probably thought to be that wo- man, a noted finner. The end of the terrour of the Law is to bring men to Chrift, Gal. g. 24. Indeed if trouble of Con- fcience drive finners to Chrift, only to prevent and fave from damnation , this is not enough : For a throughly humbled finner would have Chrift, to e- fcape the dominion , as well as the damnation of fua. He doth not divide Chrift, but takes him in the whole ; with his Scepter to rule in and over him and his fins, as well as with his Cenfer to offer Sa- crifice for them. Sufficient forrow for fin takes a man not only off of his fliifts,but off of his lufts alfo. Mark 1 1. 280 He is weary of fin as well as forrow. Chrift fan&i- fying T arable of the Trodigal Son. 3 S3 fying is welcome to him, as well as Chrift faving ; and Chrift purging, as well as Chrift pardoning. A finner is not fufficiently terrified with fin and wrath, till he come to fay to Jefus Chrift, as Saul did at his Converfion , Lord ', what milt thou have me U Afls 9. 6,] dol application. r. Letevery man fee to it, that his for row for fin have been fufficient ; that it hath ihew'd him his loft condition ; turned him from all refuges but Je- fus Chrift ; made him willing to give as well as to take; willing that he be Chn(b,as Chrift his.Sorrow for fin that hath not thefe effects , is not fuffici- ent. Many finners look on fin through falfe GlarTes : as 1 . They meafure fin by their own phanfies, and fo look upon it as a dead Serpent without a fting , or as a painted Lion , and fo without fear of danger. Few men fee fin with God's curfe as it's fting ,• The j cor. 15. s& ftrength of finis the Law. How ? .As it curfes the finner ; as it is Mount Ebal to the finner. 2. Men commonly judge of fin by God's patience towards finners , and not by God's word. Becaufe God lets finners alone at prefent,and holds his peace* and -because fentence is not [peedily executed again ft Pfal.50.21. an evil work; therefore the heart of man is fully fet . f «. fe , iuihiemto do eviL ■ Bat 1S4 'Meditations upon the But what faith God, to undeceive fuch men,in the quoted TJalm ? Thefe things haft thou done, and I kept filence; and thou thoughteftthatlwas altoge- ther fach an one asthyfelf: but I witt reprove thee, andfet thy fins in order before thee. God's patience fhould greaten fin in our eyes, and Ram. 2.4,5. not ieffen jt . becaufe fin multiplies under patience. Though God have long patience, yet there will be a day of reckoning betwixt him and the finner : His tranfgrejjion is Jealed up in a bag ; and God few s up Job 14.17. his iniquity ; as Job's expreflions are. Yea, God himfelf faith as much T)eut. 32.34. Is not this laid up in ft ore with me , andfealed up among my trea- Jure! O then let men judge of fin, not by God's patience , but by his Law. Look on every fin as a debt in God's Book , that muft be anflvered for. . , Chrifl would have us fo to eftimate fin , fo that all our fins muft be anfwered for , as having brought us into debt to Gods Law and Juftice; and we, or Chriftforus, muft pay the debt: We cannot; and Chrift will not pay any finners debt, that knows not his debt and his own inability to fatisfie it. Chrift fhed not his blood for prefuming finners. There Numb. 15. 30. was no Sacrifice allowed in the Law for fins of pre- emption. Therefore it's the fafeft way for finners to be Nathans to themfelves, to difcover their own fins to their fouls , to load their prayers with confe/Tions of them , and to give full audience to the Lectures of Gonfcience that will fpeak home to the finner firftorlaft. Sin lies at the door,, ready to go into Gen.4.7. ^e Confcience when God faith Go. The Tar Me of the Prodigal Son. i8$ The Hebrews put fin for its punifhmenj: , as Gen. i 9. 1 5;. Take thy wife and thy daughters , faith the Angel to Lot, left thou be confumed in the iniquity of the City, i.e. the punifhment of it. Every man's fin will find him out, if he find not out it. Be fure yourfin flf all find you out, Numb. 32. 23. i.e. tocon- fefs it, and be humbled for it. Jefus Chrift efcaped not the punifhment of fin, when he undertook for their fins who came to him ; and therefore let not any finner think to efcape the punifhment of fin in his Gonfcience, who cometh not to Chrift. O fpare not thine own foul m forrow for fin,fo far as thou findeft it thy way to Ghrift. If remorfe of Gonfcience for fin be not come, it will come : And the finner may look upon himfelf within Gunfhot, that is at eafe, and in peace at prefent. Think not that God hath forgotten thofe fins that thou thy felf haft. Thou finnedft fo and fo, and thought eft 1 was like thy [elf '; but I will fet thy fins p;ai-50,2f in order before thee. A man may be queftioned by men for a murder done long fince ; how much more will a finner be queftioned for his fins, he finned in Adam , fo many thoufand years ago ; and especially for thofe of his whole life, if he have not fued out his pardon by Chrift? Remember, and forget not, Detx.9.71 ' how thouprovokedft God in the wilder nefi from the day that thou didft depart from JEgypt. This was forty years fince, yet Ifrael muft remember this,and be humbled for it, or elfe there is no pardon for it. Men that live in fin, with eafie thoughts of pardon, it's juft with God to give them up to defpair of par- don, when their Conscience comes to fenfe of their (ins. S b But o£ Meditations upon the But yet take heed, when fenfe of fin and wrath does come, of fettling your felves in the valley of Hof.a.ij. Achor ; but fee it to be a door of hope. God diflikes difpair in finners , as much as preiumption. God would have finners magnirie his mercy,as well as his juftice : He is Almighty to pardon, as well as to re- venge. Your fins may be mighty , but not Almighty : Numb, 14.17- But God is Almighty to pardon ; Lei the power of my Lord be great, faith Mofes, to pardon this peo- ples [in. And the humbled finner hath this great power of God to pardon fin in promife ; Let the wicked for fake his way, and he will abundantly pardon : and may glory in it,as they did Mich. 7. 1 §. IV ho is a God like unto thee, that par doneth iniqui- ty, andpajfeth by the tranjgrejfions of the remnant of his heritage ; becaufe he delighteth in mercyl And fo much for the third and lad Do&rxne from the fourteenth Verfe. CHAR T arable of the Trodigal if oh,- iVf CRAP. XX. Reprefenteth y How much it is in the nature of man , when conviUed of fin y to have recourfe to any thing ;" though never fo vain , for eafey ra- ther than unto God. Several Rea- fons or Caufes from whence this comes to fafs. The Application in- forming us X hat Convi&ion is but a partial Converfion ; and of what nature are all falfe Refuges. With divers Confiderations moving us to beware of them; from the firfi Claufe of the fifteenth Verfe, And he went and joyned him- fdf to a Citizen of that Coun- trey. HA V IN G Confidered the Tinners mifery , let us next fee the eourfe he takes for his relief, . B b i in iU I Cor.5.17. in the Text Stella in Luc. James 3.15. John 4. 30. 3 Cor.4.4. John 8.44. Slam. 8.7. Mm^T4^. Meditations upon the in the fifteenth Verfe; And he went and joyned him- J elf to a Citizen of that Countrey , and hefent him into his fields to feed Swine. And here we have two things to be confidered : 1. The project of this Prodigal for his relief in his great flra.it, He went. and joyned himfelf to a Citi- zen of that Countrey. The Greek word fignifieth to glue together ,• fo that he did , as it were, put himfelf as an Apprentice to him ; the fame word as isvufed to exprefs our union withChrifh He. that is joyned to the Lord, is onefpirit. 2. There is the implovment the Citizen fet him to, Hefent him into his' fie Ids to feed Swine : mean and bafe fervice. As to the firft, you-1 fay, Who is -meant by this Citizen ? , It may be the Devil , or carnal Reafon, which is ftfom the Devil. So St. fames fpeaks of wifdom that is fenfual and deviliflj. The Devil is called the Prince of this world, and the God of this world. He is the Chief of this far Countrey ; and to his fervice carnal and wicked men devote them- felves : Te are of your Father the T)evily and his lujisye will do^ The Devil hath wicked men at his beck,- They are taken captive by him at his will. 2.The carnal mind, which is enmity againsl God , fenfual wifdom> which is of the DtvH9Jdmes 2 . 1 5% This fent him not home to make, his peace with his Father, but kept him in this far Countrey: , though labouring under Famine. As IJrael had rather re- turn to Egypt ? that had been to them a houfe of Bondage, than gaforward to Canaanfhe good Land ©f Proralfe* *. As T arable of the Trodigal Son. 189 1. As to his imployment this Citizen fet him a- bout, it was bafe, Hefent him into his fie Us to feed Swine ; which was intolerable to a Jew , to whom Lev.11.7; Swine were an abomination. 1 1 imports the drudge- ry that Satan puts natural men upon ; they are his Vaifals ; he imployes them in very bafe work, to do aTinu.2$, his lulls. As Turks do Christians who are their ilaves , but with this difference j thefe are drudges againft their will, thofe very willingly, though they think not [0 ; as it's faid in another cafe of the Affy* Ifa,I0,ft rians. The fcope andfpiritual meaning of this part of the Parable is this ; It fets forth 1. tfye forry fhifts that men under Convi&ion and pangs of Confcience, as to their finful ftate, do commonly make to get a- ny peace , and prevent their returning to God ,* any quiet from a brawling Confcience keeps them off from feeking peace with God. So that this is the firft Doctrine, That when natural men come under trouble fome nodtf Convictions of fin , and fenfe of wrath ^ their way is to fly to any vain and forry jbifts for eafe , and not to God, '■ It's theufe of fuch to make lies their refuge : It runs in the he art- veins* of natural men : We have made* lies our refuge; and under faljh 00 d have we hidi&>*B'ig our fe Ives. Like a man that is fallen into the water, he'l catch at any thing that is next ta help him, though it do him no good/ If.-" i Sam. 6. 1 50 Meditations upon the If a meer Moralift fall under thefe Convi&ions at Matth.ip. any time, his fandfcuary is , All thefe have 1 kept from my youth. If a Pharifee's Confcience check Luke 18. him , as it feldome does , his refuge is, I thank God lam not as other men, or as this 'Publican. If an ignorant Creature's confcience grumble, he betakes himfelf to his good meanings , as the Thiliftines did , when they fent away the Ark that plagued them upon a new Cart. If the Confcience of a pro- phane man flie in his face, he flies to hereafter Re- pentance ; or God is merciful ; or Jefus Chrift died forfinners in the lump. And thus natural men, when againft their will they are convinced of their woful condition, think thus to skin over the fore for prefent. And this is the reafon why we have many convin- ced finners, but few converted , becaufe their con- victions fend them to falfe refuges , and not to God. This Prodigal, when he was in want , and met with a mighty famine in a far Countrey , he fpeaks not a word as yet of his returning home to his Father ; but he hires himfelf to a Citizen of that far Coun- trey. So long as a finner can make any ftiift to be quiet in his finful ftate, he thinks not of his return to God. As it's faid of Ephraim, when he [aw his Hof.5. 1 3. JickneJJ, he went to the Affyrian, not to God, though he miffed there of healing for his wound. We have much experience how apt men are to ward off the blows of the Word from their Confci- ences : And if a blow do light there, and hurt, their plaider is fome worldly diverfion ; fome deceitful lull in their heart asks them, as Jonadab did Amnony 2 Sam. 13.4. Why art thou Jo lean from day to day ? or they think to wear it out in time, as fome hardy men do by bo- dily diftempers. It's Tar able of the Trodigal Son* 191 It's the practice of men in their fins to keep off their doom, as long as they can, by Apologies for themfelves , having been taught it from the begin- ning ; The Serpent beguiled me, and I did eat. The Gcn,3* woman which thou gave ft me, gave me, and I did eat. When John terrified the Pharifees and Saddu- ces with, O generationcf Vipers , who hath warn- ed you to flee from the wrath to come ? They imme- diately flie to their imaginary City of Refuge ; We ' have Abraham to our hat her. Matth.3. What a Catalogue of Pleas had Taul for himfelf before his Converfion ? He had his birth, and his phii.3.4,5,^ feci:, and his unblamable life , and his zeal in his way : but when he had obtained mercy and grace to be a Convert , he was afhamed of all thofe plau- fible fhifts*hehad made to keep and nusfle himfelf in his natural,finful eflate^he call them all off as drofs and dung, when he came to know the neceffity and Phil.3-7>8>7« excellency of Jefus Chrift by experience ; here he faw was a convicted finners City of Refuge in- deed. Poor finners have their bullies to (land under when a fhour comes , till there come a florin in- deed, that forceth them out to feek a fafer place. Whenafinner is ready to fall, then Satan puts a Reed in the fhape of a Staff into his hand ; he re- prefents to him an imaginary mercy of God, fuch as cannot be found in the holy Scripture ; fuch a mer- cy as would deftroy God's Juftice, and Truth , and Holinefs ; fuch mercy as incourageth in fin , to fin Bom.tf.i* -. that grace may abound. And if he be beaten off from this mercy , then he catches at hereafter Re- pentance, or at fome negative goodnefs : He thinks in liimfelf, he is not guilty of fuch and fuch fins as many iyz: Meditations, upon the many are, and fome of the godly in Scripture. I am the fuller in this cafe , becaufe men are fo full of Ihifts, when under convi&ions of fin , to hold them off from through Converfion to God. Reafons of the DoBrine. The Reafons why men, when under Convi- ctions of Confcience have recourfe to falfe Refuges, are i. From their ignorance: when they feel their wound, they are ignorant of a certain remedy, and therefore make many experiments: They are as men affrighted out of their fleep , that know not on the fudden where they are , or what to do. Mens Ig- norance of the Covenant of Works, and Grace, and of the ftate of nature and grace ,• or of the na- ture of fin and grace ; this ignorance makes them fo fouly miftake in their Sanctuaries , when their fin finds them out, and the curfe of the Law purfues -Hon**. their fouls: My people are destroyed for lack of knowledge. A blind man could not hit the way to any of the Cities of Refuge among the Jews: So poor ignorant fouls, when they fall under terrour of Confcience, through their blindnefs they cannot hit their way to Chrift , the appointed remedy. Sa- tan drives on a great defign in blinding the minds of 2 Cor.4.4. them that believe not , left they fhould believe, and be healed: As the cPhiliftines carried on their de- fign to deftroy Sampfon by putting out his eyes. 2. A T arable of the Trodigal Son. "i o. j 2. A fecond Reafon is mens unwillingnefs to ven- ture on Chrift upon Scripture terms : Sinners would have Chrift, but on their own terms,- his are too high for them ,* to forfake all, even their fweetefl Matth. ig. 37, lults , take up his Crofs and follow him , not know- Luke38 """7" ing whether they go, as Abraham did his own Gea.12.11. Kindred and Countrey .; therefore they take up with Heb.8. cheaper fluff. Others, befides that rich man, think Matth. 19.21* ChriiVs terms too hard. Jefus Chrift is a City of Refuge to none that would have him and thir lufts too : Indeed they may bring their fins to him, when they come themfelves, but as their fores, of which they would be healed. But it's as hard for a natural man to leave his lufts, to follow Chrift, as it was for that rich man to leave his great eftate. But doth not God offer Chrift, and Chrift himfelf freely, and without terms? ■ buy wine and \h.$$.i* milk without money, and without f rice. Yes ; but this invitation is to fuch as thirft ^ Ho every one that thirtieth come — — And this thirft of the finner comes through the Coniciences labouring under the burden of fin, and fenfe of Divine wrath : Comeun- Matth. 11.28I. to me allye that labour, and are heavy laden, and 1 will give you reft. And yet Chrift's terms, he propounds to a (Inner, hinder not the t€rms of the gift. It is but as if a man mould bid you caft the (tones out of your hand, that you may take an handful of filver or gold-; for fo the finner is bid to caft his lufts out of his heart , that there may be room for Chrift ,• Caft away from Ezek.18.3i; you all your tranfgrejjions Now rather than a natural man will do this , he will clofe with any ibrry fhift to get his Confcience quiet. C c j. A J(5A. Meditations upon the 3. A third Reafon is, becaufe it is eafe, and not grace, or Chrift himfelf, that the (inner troubled in Confcience firft defires and feeks. The troubled Tin- ner does not naturally look out after grace,but eafe ; the foul is as eager of eafe as the body. When the body is in great pain, a Countrey man will take a- ny flip-fawce, as they fay, for fome eafe, rather than he will go to the Phyfician ,• this is coftly ; he is for any thing that will ftupifie the part grieved , and minds not to take away the caufe of the grief. Thus doth the foul of a natural man, when he is in pain ; there any thing that will give him prefent eafe is welcome : He'l flop Cerberus his mouth with a Cruft. Ttavidmuft play away Saul his Evil Spi- rit with his Harp. Yea , there is many a man , when in Soul-trouble for fin, and fenfe or fear ot wrath, will fall to prayer and reading , and refol- ving, &c. to get fome quiet within ; but fo foon as it is got, his Devotion is laid afide, as a man plucks off the plaifter when he thinks the fore is well. When the Lord flew Ifrael, then they fought him, S>&L 78.34,36, and enquired early after God; yet they did but flat- 41- ter him ; they turned back. A man in a ftorm will into his Neighbours houfe, not to dwell there, but for ihelter , till the ftorm be over. So is it with na- tural men, when Confcience is affrighted, they are for good prayers, and good books , and good com- pany ; but when the pain is pad , they are as they were afore* At *P arable of the Trodigal Son, 1 9< Amplication. i . This informs us, that a firmer, who is convinced of his (inful and miserable eftate , is but half con- verted : Indeed this is but the lead part of his con- version ; to drive him out of his lecret places , to keep him off from falfe refuges and felf-miftings,and to get him to Chrift upon Chrift's terms,and to flick there , is the better part of the work. To convince of fin is the Spirit's tirft work; but to convince of johtii6.8#; righteoufnefs is the harder : What to keep him from falfe Sanctuaries on the one hand, and from despair- ing reafonings on the other, this is the more difficult bufmefs. Either a man is fullen,and will not hearken to a remedy for the wound, as Cain was ; Why is thy Gen^yi countenance fallen ? faith God to him : If thou doeft well {halt thou not be accepted! or elfe he betakes himfelf to the next hedge he meets with for lhelter, and there he thinks himfelf as fafe as the Jebufites in their ftrong hold, when they fen t this melTage to T>avi d ; Except- ye take away the blind and the 28*111.5$ lame, yejhall not come in hither. The ftrong man in the (inner, that is Satan, will not be difarmed,till Mfcxi&ijijl a ftronger than himfelf do the work, that is, the Lord Jefus Chrift. TauVs confidence in his flock , Afts gg and fed:, and legal righteoufnefs, were a great pre- judice to his converfion, fb that he was converted in a miracle. 2. This may put us upon examination of our ZSfeiy - felves in the cafe ; and ' Cc2 1.0b- 196 Meditations upon the 1 . Obferve your aptnefs or averfnefs to apologize for fin, or for your felves in fin. Men hard to be convinced of fin, will eafiiy take up with falfe Re- fuges when they are convinced : Moft natural men John 9. withftand conviction as long as they can; Are we alfo blmd'l And when they are convinced, and come under the lafli of Confcience, they will mark any where for prefent eafe : as Caln^ when he was driven out of the prefence of the Lord, full of terrour in his Confcience for his fin , he (trove to make diver- dons, in feeking a pleafanL fituation , and building a City for his fale.ty, thinking (it may be) to drown the howlings of his Confcience ; as the Italians of old were wont to do by Thunder, in ringing their great Bells^ and fhooting off their great Canon. 2. Obferve whether the Sanctuary you hafte to upon conviction of fin, be a Scripture Refuge, or fome forged apprehenfion of your own phanfie. It is the Word rightly underftood, and fo applied, that is an eafing plaifter for a difturbed Confcience at fin. 81001.4.3. What faith, the Scripture? It is the word of Chrift Matth.9.2. that cures the fores of Confcience : Son , be of good chear, thy fins are forgiven thee. It's the office of the Word to wound , and fearch the finners Confci- ence, Heb. 4. 12. How did the Word make Felix M&s> 24.2 ^ tremble ? God fmites the Earth with the rod of his 26. 1 1.4. mouth,- / have hewed them by the Trophets^ J have Bt£&$* flain them by the words of my mouth. And it is alfo the office of the Word to heal a i& $0.4, wounded Spirit; The Lord hath given me the tongue if the learned^ tofpeak a word in feafon to him that Safe* 18. is weary. And ,The Lord hath fent me to heal the brokenhearted^ to preach deliverance to the Cap- tives* O when convinced and grieved finners put their T arable of the Trodigal Son, 197 their own wits to it for cafe , it's a poor Medicine! Medicina eft morbo imbecillior ; the Potion is too weak for the Difeafe. A finner mufl follow the Word for his guide in all Soul-flraits, as the Ifrae- lites did the Cloud in the Wildernefs ,• and look up to Jefus Chrift for healing their flung Confciences , , . as they did to the brazen Serpent for their flung Bo- n 3'14'15' dies. 3. If the Sanctuary that a troubled Confcience takes to, leave or keep him in his finful flate , and loath to come out of it, as Lofs wife out of Sodom, this man makes lies his Refuge ,• he believes a lie ; 2 Theff. 2. iis a judgment on the followers of the man of fin. The true Sanctuary of a grieved finner is the free and rich grace of God in the Gofpel , which is a great enemy to fin, Tit. 2. n. yea, though a man be wil- ling to part withfome particular fins , if he be not willing to part with his finful flate , he leans but on a brokenReed if he charm his troubled mind with this. 4. If a finners Refuge in trouble of Confcience be injurious to the Attributes of God , his Mercy , . his Juflice, his Holinefs, &c. this man deceives him-= • felf. , How many , how many Confcience-galled finners lick themfelves whole with an imaginary mercy and grace in God ? fuch a mercy as Gbd hatfi \ not declared in his Word? ©^/Vfuppofeth in that prayer-of hisfBfal.qy.*;. . that there are finners to whom God will not be* merciful. There was no Sacrifice in the Law for frejumptuous finners. As the Jewsphanfie to them- Numb. 15. 3**; felves a flrange MeUias, which the Scripture knows not : fo do many finners , yea convinced finners , phanfie to themfelves a flrange mercy, in God $ fuch ^Meditations upon the a mercy as is injurious to his juftice and holinefs; fuch mercy as feparates between the pardoning and purging of the finner ,• whereas it's plain in the Word of Truth,that fin is naufeous,when the finner obtaineth mercy and grace : grace and fin are great- er contraries than fire and water ; becaufe the Di- vine Nature is infinitely oppofite to natural corrup- tion. It is infinitely fo in God, and everlaftingly fo in his Saints. 3. This Doctrine is ufeful to exhortation to all that have, or may have trouble of Confcience for fin. Take heed of falfe Sanctuaries, they will fail you at laft, as Achitophel did TDavid, who feemed to be his bofome friend. It's not enough for you to know your loft conditi- on , but you mull feek the way to be found, as this Prodigal at length did : You muft know your Cure, as well as your Difeafe. And your only cure is Jefus Chrift. The brazen Serpent in Numb, zi. was a famous Type of this. John $. 14, 15. Let thefenfe of fin, and forrow for it, fend you to Chrift ; and you wrong him much , if you fay or think he can- not, or will not help you. He that cometh unto me, I will in no wife caft out, You'l find all other things Phyficians of no value : Job. and as Job faid of his friends, miserable comforters. O then come to Chrift, and flick not in the way,but Matth. ir.28. come home to him, and he'l eafe your Confcience of it's burden ; come to Chrift on his own terms,and you are made for ever. Take heed of carnal reafonings, when you would have eafe in your Confciences. As John laid to the Matth.3.; Pharifees, Think not to fay in your felves we have Abraham to our Father : So think not to fay within your Tar able of the Trodigal Son* 199 your felves, God is merciful, and Chrrft died for fin- ners, meerly to quiet Confcience, that you may fin with eafe. This is the way of the wifdome of the flefh to befool you. The wifdome of the flefli bids you apply your own Plaifters, and take your own Receipts, and not go to the Chirurgion or Phyfician, and fo many convinced finners periih in their carnal reafonings about the way of peace ; The way of Rom. ,$,vj>- ■ feace they have not known. Alas, what can imaginary fhelters advantage you in real dangers ? Will the fliadow of a Houfe keep you from wett in aftorm ? This is the cafe of many troubled finners. Be jealous of Sanctuaries. Better to endure your pain, than to accept of falfe eafe: Though there be danger in defpair,yet there is more in prefuming. That it may be hath killed its thou- i Sam. fands , but the other its ten thousands ; as the wo- man faid of Saul and David. To take you off from carnal reafonings in this cafe,* Confider i. That carnal reafon is blind in the ways of God i Cor.2.14; with loft finners. This is feen in natural men of the greateft parts and attainments , as in Nicodemus a Doctor in Ifrael; yet how fimply did he reafon and John?. difcourfe Jefus Chrifl in the point of Regenerati- on? 2. The wifdom of the fleih is deceitful as well as blind : It hath of the Serpent in it, which beguiled 2 Cor d 7. Some ISO. Meditations upon the z. Sometimes men may reafon thus,- Very many of the great and learned men of the world, the Chriftian world , tread the pathes that I do, and if they be not faved , who can ? As they Matth.19.23, faid, when Jefus faid a rich man /hall hardly 24*25- enter into the Kingdom of heaven , who 'then can be faved 1 fay his Difciples, This is like their reafoning in John 7. 58. Have any of the Rulers of the Than fees believed on him ? But to this reply that of the- Apoftle to the Corinthi- i.Cor.i.25. ans , Brethren, ye fee your calling, how that not many wife men after the flejh , not many mighty , not many noble are called, 3. Some argue thus in themfelves,* This is an eafie way I am in,- my Confcience would let me have no quiet before, and I fee there is nothing bi* trouble and melancholy in a ftri&er and precifer courfe; Why mould I travel forty years through a wearifome Wildernefs to Ca- naan , as fome do ? I , but to this reply ,- This carnal eafe and pleafure is the Devil's Paradife : And what comfort is it to the Bee to be drown- ed in honey ? Remember Father Abraham's Luke 16.25. words to that Dives, Remember, that thou in thy life time received]! thy good things , but now thou art tormented, HebUi. O for Mofes his faith , who chofe rather to fuffer afflictions with the people of God , than to injoy the pleafures of fin for a feafon.' And for "David's mind, who efteemed a day in Gods Fal,84a Courts better than a thousand elfewhere. In a word, when any of you come under rebukes and terrours of Confcience for fin, make ufe T arable of the ^Prodigal Sotti 203 ufe of the weapon that hath wounded, for healing , i, e. the Sword of the Spirit , the Word of Godj and then to Jefus Chrift , he is the only City of Refuge for a finner to fly to from the Turjuer of blood. So much for thefirft Do&rine from the firfl: Claufe of the . fifteenth Verfe. D d % CHAP. 204 Meditations ufon the CHAP. XXL Sttf forth the Power that Satan hath over men whilfi in their Natural Eftate. Together with a threefold Vfe to be made here- of^ from the fame Claufe of the fifteenth Verfe> And he went and ;oyned him- felf to a Citizen of that Coun- Tohn i 20 Tit 7 ^ Are to confider this Citizen, as mean- icor.44. Vy ing Satan , who is the Prince and God ^ * of this World , which is this far Coun- trey ; and who feeks to make a prey of men when under Con fcience-ft raits for fin. As 3 Coi\4.$. St. Taul knew he did by the inceftuous perfon , 2 Cor. 2.6,1.1. who was, by his order, delivered over unto Sa- tan. So that the fecond Doctrine is,. D0&.2, That Satan hath great power over men, whilfi in their natural eft ate, both in their finning, and in their trouble of Conscience for fin af- ter Conviction, Satar? Tarable of the Trodigal Son. zo$ Satan hath power over them , not only as he had with Adam in innocency to tempt him ; and with the Son of God to tempt him, though he prevailed Ma«h.* not as he did with Adam ; and with Saints to tempt them, as he did David, zChron.zi. but he hath power to take them capive at his will; to make 2Tim. a.ult them his Vailals. Satan had power to enter into Judas , to influence Luke 22. y him to the betraying of Jefus. Haply Judas might not intend the death of Chrift, as the Jews did ; but might conceive he would flip out of the midft of them, as he had often done, when they fought to X*29^0- lay hands on him. Satan might help him to this conceit, that Jefus would fave himfelf, and he get money; whijhpleafed his humour at prefent , but brought him at laft into defpair. Cod delivers more over to Satan than the Church doth: He. is the Spirit that now workethjhzt work- . « ^ eth tftzdiu&Wy in the children of difobedknce. And EPh**2. therefore finners in their converfion are faidtobe turned from the power of Satan unto God. Atfs 2$.«8* Quest. Whence hath Satan this power ? Anfw. God lets it be fo in his jult judgment upor> theiali of man.. In the fall man forfook God , and cleav'd tathe Devil : fo that it was firft their fin to put themfelves into the power of Satan ; and now it is God's judgment upon men. Thofe Scriptures- may be read with trembling*. as Belfhazzar read. Dan'5* the hand- writing on the wall, Tfalm 78. 49. The Lord caft upon them the fiercenefs of ha anger, wrath, indignation, and trouble, by [ending evil An- gels among them. And that Prophetical Prayer of T)avid conczxmnv Judas , Let Satan ft and at his, pfal I0^* right hand. 2o6 Meditations upon the Que ft. How doth Satan exercife this power ? i . In tempting men to as much fin as he can , to fuch fins as himfelf cannot acSt He tempts them to Atheifm , though he himfelf cannot be one; the James 2.19. Devils believe that there is a God, and tremble. He tempts them to Drunkennefs and Adultery , fins that he cannot properly acl:. He provoked our firft Gen.3. Parents to eat, but he himfelf could not eat. Yea, Satan hath influence on them in their beft actions and works, in their callings, in their holy perform- Zach.3.1. ances : He flood at JofhuaV right hand to rejift him, when he flood before the Lord for the people. But he hath power on carnal mens hearts, when they come before the Lord. He matters not how much of Religion they do, fo he can poifon their manner and ends. He may carry men to Church in a de- Matth.4. fign? as he did Jefus to a Pinacle of the Temple. Matt 22 22. The De vil had power over their fouls, who had ' power to call him out of other mens bodies. Satan can tempt no Creature but man to fin ,♦ and fo he be- ftirs himfelf among them. 2. He puts them on to prefume on the goodnefs of their prefent and final eltate , however they live in this World. He teacheth them to fay, We Jhall Deut. 29.19. have peace, though we walk in the imagination of our own hearts. The unbelieving Jews could not be moved from their confidence, that they were A~ John 8. 44. braham's Children ; though our bleffed Saviour pro- ved it to them, that they were of their Father the Devil. A lying Spirit deludes them, as he did Ze- dekiah that arch falfe Prophet, in making him con- fident that he had the Spirit of the Lord, and by that gave counfel to Ahab, 1 Kings 22. 5. In Titrable of the Trodigal Son*. 207 3. In preferring to their minds lying Refuges, when they are under painful con virions of Conlci- ence for fin : Satan trattsformeth himfelf into an An- 2 Cor. u. 14. gel of light to the finner : He can turn himfelf into any ihape or appearance, as the Poets feign of Tro- Proteus by tern. As Satan helps the man of fin to do lying *« jay,™mgd wonders, zThef.i.q. ib he helps many troubled ^ the ^a.0 finners to lying Sanctuaries. It ts likely he fet Cam on building a Gity, to charm the evil Spirit that vexed him. 4. If this way fail , then he aggravates the fin- ners trouble of Confcience for fin, to get him into defpair : not that he affects mens being troubled for their fins ; but when they are forrowiul this way , he would have them fwallowed up of over-much forrow. This is one of Satan his devices to get an 2 Cor.2. 7, 1 1.1 advantage of the finner , to bring about his damna- tion. Satan makes many a foul pine away in their fins , as thofe Jews faid of themfelves , and perfwades Ezek.33.10— them to curfe God, and die, as he would have don^ob 2,9* Job. And as he prompted bis Friends to efteem him a Hypocrite: fo he prompts many a Confciencc- wounded-finner to look upon himfelf as a Repro- bate , as having out-finned mercy y and he muft be damned. Que ft. But how cometh it to pafs that natural men are no more fenfible of this power of Satan o- ver them ? Anfw. Becaufe he blinds their minds, as the Thi- a cor.4.4, liftines put out Sampfon's eyes , and did with him what they lift : He deadens their fenfe of feeling. The holy Apoftle Taul fpeaks of finners that are faft jet ling,. Satan is a Juggler, and an EpM-i*"- Im- ■2o8 'Meditations upon the 2C0M1.3. Jmpodor, or Deceiver, from the beginning. QuesJ. Have natural men no power to refut the Devil? Anfw, They have loft it very much. Adamhad att '4' power, if he had ufed it ; and Jefus Chrlft had pow- er, and did ufe it ^ and men in a ft ate of grace James 4.7. have power to refi(t the T>evil^ and to overcome 1 John 2.14. the wicked One , and to keep themfelves that the 1 John $.18. Tricked Qne tQUC/j them not , 1. e. with a deftru&ive touch ; fuch a touch as he moved the Lord to touch Job with. Satan indeed hath power to tempt the Saints, and in part to get advantage of them. He provoked 2Chro.2i .1. David to number the people , and he did it^ and he Luke 22. 31. Winnowed Teter ; and he alTailed Job very hard; J°*chcha- & 2' and he flood at Jofhua the High Triefls hand, tore- fifi him, when he flood before the Lord. Our olef- Matth.tf.13. fed Saviour hath taught us to pray daily, that we be not led into temptation. Yet Satan hath not that power over the Saints, as over other men ; yea ^ as over man in the ft ate of innocency , /'. e. to fe- duce them from God, and from a ftate of grace. It's true, man in innocency in one refpecl: had the advantage againft Satan , which men in a ftate of grace have not now ; in that he had no fin to joyn with Satan : In this point he might fay, as our Lord }*<* M-13- jefus did ; The Trince of this World comet h , and hath nothing in me. Yet the Saints now have that power againlt and over Satan in other cafes , that men in innocency had not ; power to refill him , Luke 22.32. p0Wer t0 overcome him : Chrift prayeth for their Bom.i*. 20. jaitj0 . antj they have a promife that Satan jhaU be bruifed under their feeU h Titrable of the Trodigal Son. 209 1, but natural mens power to refill the Devil is butfmall; fome they have , /'. e. when he tempts to fins againft the light of nature, and a natural Con- Rom. 2. 14,1$. fcience, in thefe they may refill temptation. There are many fins that natural men fin, which they falfly charge upon Satan , they would fin if Satan were dead and buried ; they are as willing to fome fins as the Devil would have them ; as the Pharifees and Jewiih Rulers were to be rid of Jefus. It's to be obferved in Scripture, that the people of God charge not the Devil in the confefTion of fin, as Eve did with hers ; I have finned , and 1 have 2Sam.24.17. donefoolifjly, faith 'David. He pleads not that Sa- tan provoked him , as Eve did , that the Serpent gave her, and fhe did eat. But many wicked men charge their fins upon the Devil, when they tempt him to tempt them , as Saul fought to the De- 1 Sam. 28. vil. Application. 1 . Let no man be too fearlefs of the Devil ,• he hath great power in the world, efpecially over this men of this worldjhe is called the god of this world; 2^.4.4. lie would be fo, and the Lord lets him be fo to fome men, in fome things. He is the Trince ofthej?cw- EPh-2-2' er of the Air, 'that wsrketh in the children of dis- obedience. Yea , he may have power over the people of God, to tempt them, if they watch and M .. ., fray not againft temptation , to which the Lord Je- fus cautioned his Difciples. E e He Matth.16. Meditations upon the He put on Teter to diiTwade Chrift from his fuf- firings , for which he had this check, Get thee be- hind rne Satan. He winnowed all the Difciples, and thereupon they all left him when apprehended. And Taul himfelf , after he had been in the third 2C0MS.7. Heaven, was buffeted by a me ffenger of Satan. Yea, he was permitted to tempt our Lord Jefus to a moft Matth.4.4,8. horrid fin ; and to carry his body to a Pinacle of the Temple, and after into a high Mountain; Yea, apd Satan may be in poffeflionof fouls, and not be known ; the Devil often works in men in- cognito. Of,iaH Creatures he would poifefs men; and though' he a&ed by the Serpent's head, yet his Gen. 5.1. aim was at ivz^, and Adams heart. He got leave to go into the Swine, yet his defign was at their owners , to make them difguft Jefus the more; and Mawh.g. ult. fo they did , They be fought him to depart out of their Coafts. The Devil knows that men only,of all Creatures in this world, are capable of fin and hell; and there- fore he lays his contrivances againft men, to bring as many as he can into his own Condemnation : And he had rather poifefs their fou-ls- than their bodies ; he would have the bed room in the houfe for him- felf, and that's the heart ; He entred into Judas his heart, and into Ananias his heart: Why hath Sa- tan filled thy heart ? Yet Satan's fpiritual poffe/Jions may be known, and how ?. why, when men will do thelufis of the Devil; Te delight to do his hifis. §4*m «*«*♦ The lulls of the flem in carnal men, are fo many un- Gal.5.19.. clean fpirits : Not that the Devil does all thefe works of the flefh, but he tempts men to all.. He $xod.£*»- did not dance about: the golden Calf> but he made Jfraeltodofo. Parable of the Trodigal Sdiu . 1 1 1 Let no man therefore be too fearlefs of Satan. Taul was jealous over the believing Cormthianf , J^efi as 2 Com 1.3. ^/^ Serpent beguiled Eve, r£?/> mindsijhould be corrupted from the fimp h city that ts in Chrifi. 2. Yet let not any finner , under the power of conviction of fin , defpair of Converfion , becaufe of the power that Satan improves to hinder it. For confider, that the word of reconciliation which is preached to you , is the power of God to. the falva- Rom.i.itf. tion of the greateft of finners. St. TauFs Minifte- " Qouu ry turned men from the power of Sat ml unto God. Afts 26. is. Therefore let fuch wait on the Miniftery of the Gofpel , and do it in hope ,. as the infirm people did for the Angels troubling of the waters of that heal- ing Pool, John 5. And be advifed alfo to be in the company of the godly ; Satan hath not that power to vend his wares there , as among other Company. The Spirit of Divination knew this in that poffeffed Damofel he Afts j made ufe of to difturb Taul and his holy Company in their meeting to pray ; their prayers, and Taul's r- 18. authority from the Lord Jefus, cad him out. In thy trouble of Confcience for fin be not over- much alone. In this cafe I may ufe the words of the Preacher, Ecclef. 4. 1 o. Wo to him that is alone. Solitarinefsinthis ieafon is Satan's houfe of temp- tation ,• he alTaults where there is no help in refilling him , as he did by Eve. The evil Spirit ufed that man to folitarinefs Luke 8. 27. God is much for the foeietyof his people; he appears with his power and glory in the AlTemblies of the Saints. Frequent folitarinefs is ufeful indeed for men of grace; Jefus Mark 1.35. Chrifi: went oft afide into a folitary place : but poor fouls afflicted in their fpirits for fin, mould be + E e 2 afraid 212 Meditations upon the afraid of it , as Children are to be alone. And be further advifed to follow faithfully the affairs of your Calling : Idlenefs is the Devil's work- Matth. 13. 25. jng time# While merrflept, the Enemy came and g ■ fowed his tares. When T)avid\va.s lazing and ga- zing on his Houfe-top , the Devil prefented an Ob- ject to (tir up his lull. Eph.4. 26y 27. Again, take heed of an angry pa/Tionate fpirit; this gives place to the Devil : And take heed of an v envious fpirit ; Satan is the envious one ; he filled Cain with envy at his brothers good works, becaufe his own were evil : And beware of a discontented fpirit ; this was one of the Devil's firft fins , and the fin of our firft parents : And above all, feek to Jefus t 1 „ o ~£ Chrift for deliverance from Satan's bondage. If the John 8. 36. n . c . . p. J t i~ ,0 oon make you free, ye are tree indeed, tie was a- Luke 4. 18. 1 J J 1 it- J 1 tt minted to preach deliverance to the captives. He Luke 13. 1 6. foojed the daughter of Abraham , whom Satan had bound eighteen years ; and it is obfervable how af- fectionately Jefus both fpake and did in her cafe. ?. Here is comfort to God's people, that Satan's power is exceedingly broken as to them ; he hath no Eph. 6. i2. to intercfl in them , and they have armour of proof, the 1 8th. both defenfive and ofFenfive again!! him. You have John 14. 17. t{le spirit in you to guide and a/lift you ; and he that 1 John 4.4. h in you, is greater than he that is in the world: And Heb. l.uit. you have the M Jiiflery of the holy Angels, who are flronger than Devils : And you have the continual prayers of the Lord Jefus Chrift for you, that your faith fail not : And you have a promife,that God will Rom.16.20. bruife Satan under your ject fhortly ; and that the Match. 1 6. gates of hell ftjall not prevail again ft you. In a word, let all poor fin ners, that have any fenfe of the fad eftkte of their fouls come from under the fhadow Tar able of the Trodigal Son. z 1 3 fhadow of this Eramble, the Devil, unto the fhadow of Jefus Chrift, the true Vine. The Devil writes all his Laws inBlood,as T)raco did^O but Jefus Chrift came meek into the World to fave finners; and he came into his Min. fiery with a befeeching Spirit to finners; and left fuch a fpirit in his Minifters, that were to treat finners in his Name,when he was gone to the Father : As though Goddid befeechyou by #*, 2 Cor.5.20. we fray you in thrift's ffead, be ye reconciled to God. Jefus Chrift is the finners near Kinfman ; he hath took part of flefh and blood, that he might have the right to redeem them. Poor Ccnfcience-affiided finners may have gentle ufage of Chrift ,• He h/ill not break the bruijed reed, nor quench thefinoahng Mark 12.20. flax. His Laws are not written in the finners blood, but in his own. And thus much for the firft Claufe of the fifteenth Verfe. CHAP. iai4 Meditations upon the i CHAP. xxir. Sheweth, what care natural men taJ^e in making provifion for the IhUt of the flejh : with the Application ; from the laji Claufe of the Fifteenth Verfey And he lent him into his fields to feed Swine. N O W we come to the fecond thing in the fifteenth Verfe, vi&.the Prodigal's imploy- ment; He tent him into his field to feed Swine ; a courfe and bafe imployment. He fent him not into the City to traffick and converfe with men, but to feed Swine , and at laft to feed with them, as in the next Verfe. This paflage of the Parable may the better be un- derftood by confidering the Jews, to whom it was fpoken, in their great dif-affedtion to Swine : Swine lev. ii. 7,io» Were an abomination to them ; It was one of their II ^% * unclean Beads. And here is the marrow of this Bone : This figni- fies what a monftrous miferable man this younger Son Parable of the Trodigal Sou. W f Son became, by leaving his Fathers Houfe to follow lis own Lulls ; he fell from the Son of a rich Father to be a Swineherd : And The Scripture fets forth natural men by Swine for Matth 5# their uncleannefs and filthy lulls wherein they wal- 2 pec.Wa. low and bemire themfelves, and prefer before Grace. The Devil poffeffed Swine ; and. thofe that are of the Devil, and in his power , feed Swine; they Matth.8.32. feed themfelves with their own lulls. The Tfalmiff pfci.14.3, faith of natural men, They are altogether become •filthy. And St. Jude calls fome natural men filthy dreamers, v. 8. The Obfervation we may make from hence is this, That carnal men make provi/ion for theflejlj, to Dodfrv fulfill the lulls thereof. This is implied in that of St.Taul to the Romans, c. 1 3. v. 14. Make no provifionfor theflefb, to fulfill the -lufts thereof; i.e.. as carnal and flefhly men- do. The lulls of the flefh are the things that fuch men take mod care for. The lufts of theflefb, the lufts of 1 Johns. 1* the eye, and the pride of life, are by fome Divines called, The Worlds Trinity. Natural men are very drudges to their lufts ; Thou . art wearied in the greatnej^of thy way, in purfu- ing thine own lufts. The foul of man,fince the fall,, is chiefly made up of defires, like a Spunge which is ftill fucking in. The moft vigorous bent of the foul fces in this faculty of defire , which in the fall of marrwas, and ftill is hrnatural men, corrupted into> lulls. So Hom.7. 23,24. 2 1 6 Meditations upon the So that it js natural to men to walk after their own lulls , either of pleafure, or profit, or honour: Thefe are the three forts of lufts that are in the 1 John 2. 16. World, as St. John enumerates them. St. Taut makes himfelf aninftance in the cafe, as well as o- Tlt.3.3. thers in the ftate of nature,* We our fe 'Ives were jomctimes foolijh and disobedient, Serving divers lufts and pleasures* Luft is a natural man's Matter- he ferveth divers lulls. It's poilible that a godly man may be an unwilling Have for a time to a luft , but he cannot be a willing fervant to it ,• O wretched man that I am, whoJhaU deliver me from the body of this death ! He may fuffer a rape by his luft , but he cannot proftitute himfelf to them. It is the na- tural man that indulgeth his lufts ; they are his Prov.pj7. fweetmeats, as Solomon faith of ftoln waters, and & 20.17. t^g breacl 0f deceit. He is fond of his lufts, as T)avid was of Adorn- jah, never chides them : It is the very tenor of a Hom.13.14. natural mans life to do his lufts : Te are of your Fa- "John 8# the r the T)evil , and his lufts ye will do. They are not eft 'ranged from their lufts, nor can be ; Tj'al. 78. James 1.14. 550. Jer. i ?. 23. A natural man is drawn away of h his own lufts, or enticed: His lulls have the com- mand of the whole man, as the primum mobile has '■of the motion of all the other Spheres. Sin laps and rolls up it felf in fugar to natural £Cor.7.i. mens liiit, though it be filthinefs in it felf. The mire and dunghill are filthy and ftinking things, and a fet.2.22. yet tfs pleafure to Swine to wallow in it. jf Tar able of the Trod/gal Son, 2 17 duplication. This mews us. That to ferve fin and lufts is a bafe fervice ; it is the Devil's drudgery he fets car- nal men about : As fuch are Haves to Satan, who leads them at his pleafure fo are they flaves to their 2 Tim.2.25: own lufts, yet willingly fo ,• fo they love to have it. hsEfhraim walked willingly after the command- Jer.$.3i. ment of their idolatrous Princes, fo carnal men Hof,II# walk willingly after the command of their own lufts , their corrupt and worldly defires : As they faid to Jeremiah, We will walk after our own de- jer.18.12; vices, and we will every one do the imagination of his evil heart. O that men would confider it, that the fervice of fin is a bafe fervice , it makes men Swineherds. It may be pleafure to them,as mire is to Swine ; but to fanclified fouls it's bafe and fulfome : Carnal men are unclean Creatures. As in the Law there were clean and unclean Creatures , fo are there fuch un- der the Gofpel ; regenerate and fpiritual men are the one , and natural carnal men are the other. Spiritual men are fo afhamed of the filthinefs Ezek.tf.9.". . and uncleannefs of their natural ftate they are 4?£tc.fu got out of, that they loath themfelves at the thoughts of it : But natural men glory in their fhame, Thil. £.19. F f God '%x% Meditations upon the Gen.i.*& God made man an honourable Creature , in his Image, and after his Likenefs : but man hath made pfai,4p.i2^o. ilimfelf like a Beaft,- elfe it would be a ftrange thing, that men, who are Creatures capable of the higheft enjoyments, even of glory, and of the God of glory himfelf, mould take up with fo low and bafe things, as any finful fenfual pleafures. And pfal.8.5. whereas God pit all things under hi* feet, he now puts himfelf underfoot, under the bafefl of things, the vileft lulls. This man does by nature and cu- ftome in fin. Phii.3.19. Some men make their bellies their gods; St. Taul fpeaks of fuch with tears. Ifraels golden E3«>d.$2. Calf was their god. Some men make themfelves £an.H. g°^s 9 as Sennacherib, Antiochus Epiphanes, and many more. As it was faid to Judah,Jer.i.z%. According to the number of thy Cities, fo are thy gods, O Judah; fo may it be faid to a natural, carnal man, according to the number of thy lufts, fo are thy gods. And you who are now fpiritual, you your felves were as thefe in your natural (late, as the Prodigal was before his converfion »,* you fed Swine, and fed with them while you were un- converted 5 We our felves were fometimes foolijh *^ and disobedient , ferving divers lufts. Among whom alfo we aU had our conversation in times faff, in the lufts of the flejh y fulfilling the dejires *PM*3« °f f^e fiejhj and of the mind, and were by na- ture the children of wrath , as well as others. There is no difference among men , till effectual Calling make it. Election leaves men equally vile and wretched , till Gonverfion come and di- (Unguifh. It's true , Election makes a difference in T arable of the ^Prodigal Soni ax 9 m God's purpofe , but not in the quality of the perfons, till grace doth it. There is no difference m the Clay whilft in the lump , but only in the Potters intention, and hands afterward. And fo we are all alike in fin, and under wrath, till effectually called by God out of dark- * Pct'2* nefs into his marvellous light. God fuffers his Eled: to be born in (in, and live in finful lulls till the time of their Conversi- on, and then he makes them vifibly to differ from other men: and therefore a judgment of the final date of natural men , even the greatefl fmners , cannot be made by their prefent ftate ; for though they are now in a natural condition , they may be elecl; Veffels , and if fo, fhall be cal- led to grace in their time. Indeed, fuch a mans flate may be judged what it is at prefent ; but his final eflate is a fecret. And for fuch as are effectually called to grace, you mould often look back to what you were by nature ; Such were fsme of you, faith St. Taut to iCor.tf.u, the converted Corinthians, fornicators, idolaters, f$c. And to the believing Romans , Te were the Rom.tf.17. fervants of fin ; and to the Efhefians , We were by nature the children of wrath as well as 0- Eph-2-3« others. And hereupon admire free grace in your change, that when you were in ycur blood , I fay, when g^ 6 ^ you were in your blood, the Lord faid unto you live. This my Son was dead, and is alive. And now you have this priviledge, that you are out of that bafe fervice and drudgery to fin and lufts, which carnal men are in. And let this indear the love and free grace of God and Chrift to Ff 2 you, 2AQ Meditations upon the you, and of the Spirit in you, That you can fay, and fay truly and feelingly, as he did in the Ninth of John, I was blind ', but now I fee : I was an unclean Creature, but now am waihed: I fed Swine , and did feed with them ; but now at my Fathers Table. Thus much for the fif- teenth Verfe, CHAP. parable of the Trodigal Son. lit CHAP. XXIIL Wherein is {hewed, That the things of this World, which natural mens hearts, for the fatisfaUion of their lutts, would feed upon , are , in the judgment of our Saviour Chritty no better than Hushes and S wines- meat. In what refpeB they are fo, exemplified in two "Particulars ; from the fir fl part of the Sixteenth Verfe , And he would fain have filled his belly with the Husks which the Swine did eat. 1H A V E already reprefented to you i . The Prodigal's Mifery , from Vzrfe the fourteenth; And when he had [pent all, there arofe a mighty famine in that Land, and he began to be in want, 2. The vi-% Meditations upon ihe z. The Cburfe he took for his Relief, from Verfc * . the fifteenth ; And he went and joyned himfelf to a Citizen of that Countrey ; and he fent htm into hi* fields to feed Swine. 3. I come now, in the laft place, to mew the InefFe&ualnefs of that Courfe in order to his Re- lief, from the fixteenth Verfe ; And he would fain have filled his belly with the Husks which the Swine did eaty and no man gave unto him. In the former Verfe' the Prodigal found imploy- ment in his flrait , fuch as it was, he was fent into the field to feed Swine ; but yet he got not a fub- fiftance by it. He had work, but no wages ; not fo much as bread to eat. His work was to teed Swine, and he would have been content to feed with them, if he might have had it. He would fain have filled his belly with the husks that the Swine did eat) butnomangaveuntoloim. So that this Verfe fets forth the infufficiency and ineffe&ualnefs of the Prodigal's courfe he (leer'd to fupply and relieve himfelf in his extream flraits. He was content with worfe imployment than the Gi- "lofli.j.SjM. beonites} who were made hewers of wood , and drawers of water to all the Congregation of Ifrael. This was a worthy fervice towards the Prodigal's feeding Swine : And their mouldy bread, old gar- ments, and old fhoes and clouted, were brave clothes and diet towards the Prodigal's feeding on Swines- meat , the husks that they did eat and feed on, and glad too. Que ft. But what were thefe husks ? Anfw. It's plain they were Swines-meat. And thefe *sp«7w, here called husks,as fome of the Learn- ed obferve, were Egyptian figs ; a courfe unwhole- fome Tar Me of the Trodigal Son. ■ n\ fome fruit, not fit for man's meat, but Swines.* Ani Tliny faith, the rind of them was that which was eaten , and therefore they are called husks. They were a little fweet, but very hard of concoction , and the juyce very unwholefome. Yet this Prodigal wiflied for thefe Egyptian figs, thefe husks that were S wines meat, as the Israelites did for the Leeks,and Garlick, and Onions of Egypt ; But no man gave unto him , ( i. e. ) he could not get enough to fill his belly : He ftill miffed of content and fatisfa- #ion. For the fpiritual meaning, it mews us, as I be- fore hinted, the ineffe&ualnefs of this mans courfe , who is the Reprefentative of all natural mens feek- ing relief in Confcience-ftraits and troubles , when they come to be convinced Tinners* And the words hold forth four things. i. That the things of this World, which natu- - ral mens hearts would feed on for content, and fatis- faction of their lufts, are but Husks and Swines meat without God. As Swine in the fifteenth Verfe. fignifie worldly and fenfual men,that live upon their lufts ; fo thefe Husks, or Swines meat , fignifie the things of the World , the lufts'of the flejb, the lufts i John 2.15, of the eyes , and the pride of life y which carnal . mens fouls feeks after. 2. Whereas it -is faid, that he would fain have fitted his betty with the Husks that the Swine did eat ; it -mews the property of natural men in Con- fcience-ftraits, viz. That they would fit down with the bafeft things of this-World with eafe gather thaa * return t©4. gold/hall be able to deliver them in the day of the ep ,i'1 Lord's wrath. And the things of the world, to which men grip'd in Cortfcience for fin, and with fear of wrath , are wont to.go for eafe, are but husks and trafh in this "Cafe, in a double comparifon. 1 . In comparifon of the Soul of man. And 2 . In comparifon of the Grace of God. 1 . In comparifon of the Soul of every man , and that in a double refpect • 1 . As to the great difproportion between the Soul of man and the things of this world. Man's Soul isef divine extraction ; it is the off-fpring of God ,• Afts 17.28. God breathed into man the breath of ltfey and he Gen.2.7. became a living Soul. And therefore fomething Divme mufl fultain the Soul. G g Eut lzfr Meditations upon the But all the things of this world are of an earthly original, all came out of the Chaos, as man's body did, which was formed of the dull of the ground : So that that whxh feeds the Body Will not feed the Soul. And however the more choice things of the world, as honours, riches, pleafures , make a fair fbew, and a goodly appearance j yet it is but to the phanfie or fenfual faculties : As it was faid of King Agriffa and Berenice, came into theplace of Judi- A!?!2*2l; cature with great pomp; or as it is in the Greek, n **•«?' with great phantafie. Now if the preateft ofthefe outward things cannot latishe the Soul ol man, much lefs can they fatisfie the troubled Confcience of a convinced finner. 2. And again it is con fid -Table, That the greatefl; things of this world, and the greatefl: fhare of them, have been, and are bellowed on Reprobates , and Mai. i. 3. fuch as God hates ; as he faid of Efau, I hated Efau; I rejected him, left him to himfelf, and his own lulls Ads 14.16. antj Ways, as he did the Nations or Gentiles in times Beb.12. pad ; he left Efau to be prophane Efau. Yet God gave to Ejau large earthly poflefiions : Behold, thy dwelling Jliall be the fatnefi of the earth, and of the dew of heaven from above ; and thou {halt break his yoke from off thy neck. So he did within an hundred and twenry years, 2 Kings 8.20* and fo continued for Eight hundred years and above ; yet Efau was hated of God. Now things that are given even to Reprobates as Kaijf. their Portion in this life, they can have no relieving » and refrelhing influence on afflicted Conferences, and poor Souls under the fenfe of God's wrath. That which gives any eafe or true lafting reft to a finners perplexed Confcience , mull: be that which can bring a Gen.27.39. ¥ arable of the Trod/gal Sofa 227 a Tinner near to God, and into his faving favour z~ gain ; and nothing but the blood of Jefus Chrift can do this : But now in Chrift Jefus , fe who were fometimes far of are made nigh, through the blood p , ?" of Chrift. The union of the Body and Soul of a man is by his own blood ; but that which unites a man to God again, is the Blood of Jefus Chrift. Though ftraw and hay nouriih a Beaft, yet it will not nouriih a man, unlefs God give a man the heart of a Bead, as he did Nebuchadnezzar , Zto.4. So the things of this world may nouriih the lulls of worldly men, but they cannot relieve a Soul that hungers and thirds after the pardon of fin, and peace of Confcience ; they are altogether ufelefs to a finner in his fpiritual mifery ; they can neither eafe the pains, nor fupply the needs of fuch a Soul. For that pain is from the fenfe of the difpleafure and wrath of God ,• And what can worldly things do in the affwaging of this pain ? If a perplexed finner go for eafe to any thing of this world, he does as Saul, when he went to the l Sam-28, Witch to refolve him in his prefent ftraits ; or as If- r.^/,when in their Ocknefs, they fent to the Affyri- an ; and as Judab, when they felt their wound, fent Hof.$.i3. to King J are If : Thefe could not heal them. Que ft. But have not fome men eafe in ther gripes of Confcience by their recourfe to the things of this world ? As it may be Cain had by building a Ci- Gen.4.17. ty ; fo fome by Dogs, and Hawks, and Horfes, and other fenfual pleafures, as Lewes Cardinal of Aqui- tau: Some in taking up their minds and thoughts on their riches and grandure in this world , as that man our Saviour fpake of, who faid to his Soul, JW, Luke *2. 19. G g z thou 2zS 'A -u % Meditations upon the thou haft much goods laid ufe for many years , take thme eafey eat, drink, and be merry. Anfo* I arlfwer, fuch men may have fome eafe for theprefent, as an aking tooth by the ufe of fome Medicines, "but no Cure. Thefe things may caft a finners Confidence into a fleep or flumber,as rocking does a Child that cries; I but Confcience will waken " again, and in greater pain. The wrath of God felt in a finners Confcience, is too great a wound for fo weak a Plaifter as the world to cure. The things of this world may fuit well with worldly mens lulls „ and evil concupifcence ,* as fome women find plea- furefometimes in. eating train , and.children in eat- ing coles and dirt ; but it puts them to pain after- wards. As Eve did in eating the forbidden fruit ; it agreed well with her Lull, but it did not fo with her Confcience. Thofe things that pleafe mens. Lulls, do after grieve and trouble their Confcien- ces. 2. The things of this world are but train to a, troubled Confcience for fin, in refpeclof Grace : Its Grace that relieves the Confcience in trouble j the free Grace of God in Chrift towards, loft finners. O when the wounded fpirit comes to fee , that where Som^>2o. gn abounds,, grace doth much more abound ; this is a healing Plailter for a finners fore within. And men may take notice of the vaft difference betwixt the things of this world and grace, not on- ly towards, but in a man. i. The beft things of thisworld are butoffhort a Cor.7. 3 u continuance ;•. the fajliion of the world paffeth away: But Grace is of an eternal nature , it is glory begun,- and. Confcience in man is an immortal faculty, it never dieth. And fo Confcience mult have eafe and. peace. *P arable of the T'rodigal Soft. # g. 229 peace by that which is immortal like it felf ; and'che Left of this world is not fo. 2. None of the things of this world carr evidence God's love to a man ,, or a man's converfionto God. EccIer-9-i« No man's Election or Calling, can be evidenced to him by any thing of this world. The Apoftle cau- tions rich men , that they trujl not in uncertain n* lTlffl/Ctr c hes ; lome render it, to the unevidence of riches. " They can give no certain evidence of a man's Hate towards God. When a rich man falls into trouble of Confcience , his filver and gold, and lord- ihips, are miferable Comforters ; theie cannot feats- ter his fears, noranfwerhis doubts, nor give any eafe to his perplexed Soul, HsA-P, zyo Meditations vfon the CHAP. XXIV. Containeth the duplication of the fore- going Do&rine, in four ZJfes. i. y^ N D Firft, This may rectine our opinion of the things of this world ; when we fet them in God's (lead , they are but Swinesmeat, and they are fwinifli that fet their hearts upon them , and feek happinefs in pfai.73.22. them. The Pfalmift calls himfelf a Beau: , for his conceit of mens being happy in having this world at will. Would any of you think a man the richer for ha- ving his Garner full of husks or chaff? yet compa- ratively thefe worldly things are fuch , they are no more to an afflicted Confcknce, and prove fo at laft to all that have confidence in them. And yet how "Jjizituv generally are men given over to an injudicous mind in this Cafe? Yet the fpiritual man, who alone can give a right judgment of things, 1 Cor. 2. ry. he is of Solomons mind , when returned to his right mind , That Eccief.1.2. whoever feeks fatisfaclion in the bell of this world, lhall increafe and multiply his vexation of fpirit. Worldly men look on worldly things through a magnifying Glafs, a vitiated phanlie ,• but a man of another world as well as this, looks on them through the Rom.128. T arable of the Trodigal Suit*. 23* the Glafs of God's Word , and his own Experience , and fo efcapes an errour in the Cafe. The more fpi- ritual a man is , the lefs he'l miftake in his thoughts of the things of this world, 2. This po.nt is ufeful to redHfie our defires of the things of th.s world. We may defire them, but not luft after them, as the Children of Ifrael did after flefh. Since the fall of man, man is compofed and made up much of defires ; his Soul runs out this way in defire after forbidden fruit ; O that I was made 2 Sam. 15.4: Judge in the Land. So faith the carnal man's Soul, O that I had this, and that, without end. And fince the fall , man's defires do commonly corrupt into lull, as Amnon"s did to Tamar. Natu- ral men are taken with the outward appearance of things, as Samuel was with Eliab's goodly perfon , 1 Sam.16. and lor that he thought him to be the Lord's anoint- ed. Efau phanfied a mefs ol Pottage better than Gen.25. the birth-right. Well therefore faid the Apoftle, They that are of- Rom.8.5. ter t he fe/h, favour the things cftheflefb ; and they that are after the Spirit ', the things of the fpirit. The honours, profits, and pleafures of this world reLih,and go down better with the one; and the love and grace of God, intereit in Chrift,pardon and purg- - in g away of fin with the other. Many fay, who wi U Pfel.4.6. fljew us any good'1. Lordjift thou uf the light of thy Countenance upon me. Whom have 1 in heaven ^«/ Pral.73.a5. thee ? Take what you will of the world from this man , and if you can give him God in the room, he is well. Tlie Lord is my portion, faith my Soul. But if you can take away God from him , and give him am? what you will, yet he complains ,• as he did con- cerning his Idols, in Judges 18. 24. Te have taken . away 2, 2 2 Meditations upon the away my gods ; and what a thu that ye Fay unto mi What at let h thee V 3. This difcovers the great difference that is be* tvveen meer natural men, and men that have grace. The one looks at prefent things ; TDemas hath for- 2Tim.4.io. fakenwe, and embraced this prefent world' iuch men are blind, and fee not afar off, zTet.z.g. Heaven is a Countrey out of fight to fuch men ; and p0Pe za^ary a worit] to come is as uncouth to them as a world in Vilnius a Ei- the Moon, and as the Antipodes are to fome. But (hop, for hold- men who have grace look more at things which are Amipodesf not ^een» and eternal, 2 Cor. 4. 18. They fee and Heb 11 12. enjoy Promifes that are afar off. Grace fees as far as glory. And when the men of this world are full of the things of this world, and they empty; thefe fee, and fatisfie themfelves with fome better things Keb.i 1.40. that God hath provided for them. 4. Let the people of God receive the word of Ex- hortation : Take heed that you degenerate not from the nature and temper of Saints^ be not like natu- ral men in your fondnefs of the things of this world. If God find your hearts going to and fro in the earth, as Satan faid of himfelf, or like the hearts of carnal men; he will rebuke you for it fome way or other , as he did Elias , when he lRj faid to him in the Wildernefs , What doe If thou '' here Elias ? Defires after the things of this world you may have, but gaged and bounded,as the waves of the Sea are. Take heed your defires corrupt not into luft; and one of your great works , as Chriftians , is done. In- 'Parable of ihe Trodigal Son. z 3 j Indeed, if there fhould be no defire, a Saints earthly enjoyments would have no fweet in them,- where defire fails , the fwect of Creature comfort Ecder.12.5. fails. What is bread to a man that hath no appe- tite ? or drink, if he have not third ? Yet defire to thefe outward things corrupted into lull , is worfethan no defire : So was Ifrael's lulling after fleili , and Amnons lulling after Tu- mor , and Gehaziys lulling after a reward at fuch a feafon as that was wherein he did it. Corrupt de- fires will corrupt the things defired. Thus they jhall be hurtful to you, as Soul was to Tfrael,ov T)e* lilah to Samp fin. If a man have a dillempered thirfl, the more he drinks , the more his dillemper grows upon him ; though he drink much , it fatisfies little : the way is to getliis-pretematural thirlt cured , for it cannot be fatisfied. Thus , the llronger defires are arter the things of the world, the lefs content there is in them. The eye is not fatisfied with feeing ; and he that loveth Ecdef.2.8. abundance jhall not be fatisfied with increafe. &5.10. Therefore if you feel a thirfl in your hearts af- ter the things of this world, get the Dillemper heal'd ,• never expecl: to have your thirfl fatif- fied. Que ft. But how may I cure it ? Anfw. Why, exchange your carnal luflings into fpiritual : Covet earneftly the be ft things. The bet- 1 com 2.31. ter you talle the waters that Chrifl gives you , that is the grace and comfort of hisfpirit, the lefs thir- John 4.14. fty you will be after the things of this world. H h It t,A Meditations upon the It is one of Salomon's fayings, Ecclef. i o. 1 9. That woney anfwers all things^ i. e. all outward things : and this is as true a faying, That the Spirit anfwers all things, all good things. Compare Matth.y. 1 1 . with Luke 1 1. 1 $. In the firft place our Lord Jefus faith ■ how much more JljaU your Father in heaven give good things to them that ask him! In the other, How much more Jhall your hea- venly Father give the holy Spirit to them that ask him! Chrift makes the holy Spirit to anfwer all good things. And thus much for the firft Do&rine in; the fixteenth Verfe, That the things of this world are compara- tively but Husks or Swine s meat^ when Separated from the enjoyment of God him- CHAP. Titrable of the Trodigal Son* CHAP. XXV. Sheweth y The Property of Natural men , in chufing to fit down with any bafe things in the world for eafey rather than they will go to God for it. From the fame part of thefixteenth Verfe> And he would fain have filled his belly with the husks which the Swine did cat. THERE is a fecond Do&rine contained in this firft part of the fixteenth Verfe. For, whereas it is faid, that he would fain have filled his belly with the husks that the Swine did eat , this fhews us , the property of Natural men, when troubled in Confcience for fin , is, That they would fit down with any bafe things Dodhr. 2» in the world for eafe, rather than go to God for it, H h i Some 236 - Meditations upon tht Something of this was fpoken on the fifteenth Verfe; I {hall not add much. When Cain's Confcience vexed him, he humbled not himfelf to God, but quarell'd with him ,• Be- Gen.4.14. hold, thou haft driven me this day from the f ice of the earth and every one that ftndeth me Jhall (lay me. And when God put him befides this fear, injH. if. Whofoever flayeth Cain, vengeance /bill be taken on him ; yet he applied not himfelf humbly to God, but went out from the presence of the Lord, v. 1 6. And what went he out for ?! for Matth. 12. reft: He traverft the world for it, as that unclean Spirit did ,• and he feats himfelf in the mod pleafant place he could find on earth, on the Eaft of Eden, Gen 4. 1 6. Eden was called The Garden of God. There he Ezek.28. built a City , and called it after the name of hit fon Enoch j and all this to charm his vexed fpi- rit. Thus whea the evil Spirit was upon Saul, he 1 Sam. i*.23. foUgilt not t0 (30(j 9 [)Ut for fwcet Mufick ; and in- deed the requifitenefs of the pain puts them upon any thing next for prefent eafe. The terrours of God on the Confcience of a finner , are worfe than the fits of the ftone , or any other tormenting Di- feafe : They are fparkles of hell fire. But yet the main Reafon, why men in pains of Confcience for fin make any diverfions from God for quiet and eafe , is, becaufe men naturally are un- willing to come to God ; they are unacquainted with Eph.2.12. him , being, as it were, without God in the world. They know the world better than God. And Again, their eftrangednefs from God makes them jGen.g.io. afraid of him ; as Adam when he had finraed was* As (lout as many finners feem to be for a time; : yet T arable of the Trodigal Son. 237 yet the time will come , that it will be with fuch Tinners as with the Tinners of Zion> Ifa. 33. 14. The finners of lion are afraid ; who amongft us fljall dwell with ever Lifting burnings ? Kings , and great men , and rich men , and the chief Captains , and the mighty men , will hide themfelves in the dens, and in the rocks of the Mountains , and fay to them, fall on us , and^.6.\t„\6. htde us — It is , or fhall be with guilty Con- sciences, as it is with the Devils, who believe j™****** and tremble. Vfes. v. This fhews us what enemies Confcience* fmitten finners are to their ownConverfion^they had rather (lay in a far Countrey, than return to their Father's Houfe. The Ele^fc themfelves , if they might have their own way , would be content ro remain in a ftate of Nature with any peace they could get ; the pra&ice of this Prodigal , as the Representative of finners, ihews it 2. Let no man troubled in Confcience for fin » think of getting any peace that will be to any purpofe , but what they get from God , and his Word. The grieved Confcience, that has peace any other way , is but as a broken bone ill fet , the pains mull be repeated in fetting again. Your peace is not right, till your trouble fend you to God? andhis Goipel grace in Chrift. Ob- 2^8 Meditations upon i he Obferve what the Lord faid in Ephraim' s Cafe, Hof. 13. i$. He is an unwije fon , for he fioould not have payed long m the place of the breaking forth of children. Such is the folly of poor con- vinced finners, as to check their repentance to- wards God , when God is as it were in travail of their new birth. But happy are broken Tin- ners, when they come to that in Hof. 14. $. A- fhur Jhall not five us , we will not ride upon ■hordes ( /'. e. ) into Egypt for help ,• -for in thee , O God, the father left findeth mercy. Such poor fouls City of Refuge is that glorious and gracious Name of God, which he proclaimed be- , tore Mofes ; The Lord , the Lord God, merciful and gracious, longfiffering , and abundant in goodnefi and truth , keeping mercy for thoufands, forgiving iniquity, iranjgrejfwn and fin. Men and Angels cannot imagine a better courfe for finners troubled in Confcience to take, than to refolve as thofe Lepers did; Why Jit we here till we ^ings 7.4. fcji Jfwe[ay, we will enter into the City, the famine is there, and we Jhall die there, ifwefitfiill here, we die alfo : Now therefore come , and let us fall into the ho(t of the Syrians ; if they fave us a- live, we jhall live, and if they kill us, wejball but die. Why thus do you reafon, and refolve when un- der the apprehenfion of your loft condition ,• if we flie to any Refuge but to God , we fliall die ; and if we fit (till in our finful ftate, we fhall affuredly die; 2 Sam.24. Therefore I will go to God, Tie fall into his hands, as David hid in his great ftrait ,• if he fave me , I ihall live ; if not, I mail but die. O poor finner , venter on God in Chrift : Thou haft heard he is a merciful ^Parable of the Trodigal Soft* 239 merciful God, as BenhadatTs Captains faid to him of the Kings of lfrael; We have heard that the Kings of lfrael are merciful Kings , let us put fack- cloth on our loins, and ropes upon our heads, and go out to the King of lfrael , per adventure he will jave thy life. Why fo let the felf-convinced and condemned finner go with fuch felf-abafing and felf-j urging to God , and call himfelf upon his mercy and free grace in in Jefus Chrift : O refolve on this way ; and fay as Eft her , I will go to God,and if Iperijh, Pfal.3.ult. I per 1 flu Salvation is of the Lord, So much for Jonah 2. 9. the fecond Doctrine from the ftrft part of the fix- tecnthVerfe. CHAR 2-4° Meditations upon the CHAP. XXVI. Wherein is obferved , That when God hath a furpofe to convert a [inner -9 be fuffers nothing to yield relief and comfort but himfelf With the Reafons wherefore he doth thus. And the Vfes we are to maJ^e hereof; from the latter fart of the fixteenth Verfey F And no man gave unto him. ROM thefe words we may learn, Do&r. 2. That when God hath a purpose to bring a con- vinced /inner to converfion , he will flop all ways of relief and comfort but from himfelf: tie will di fable all other Re- fuges. So that fuch a man may traverfe the world over for peace, as Solomon did for happinefs, and for certain receive difappointment. Every Refuge befides God *P arable of the Trodigal Son. 24 c God will fay as the Sea and the Depth did, It is notlob 28.14. in me. Toff over to Chittim , there alfojhalt thou Ifa-2 ?•» *< have no reft. Sin and Confcience will find out the convinced finner every where, till Chrift: hath faid to him, as he did to that man, Be of good cheer, thy Matrh.p.a. fins are forgiven ; and as he faid to that womanjTZjy Luke 7. fins are forgiven, go in peace. For finners troubled in Confcience to think they {hall find eafe and reft in any other Refuge, it is but a cheat upon the Confcience, a prefent charm. It's fike Sampfotfs fleeping on Ttelila's lap, a fnare and forerunner of mifchief to his fouL It is a fad fign that God intends not fuch a kind- iiefs to a finner in bringing him home tohimfelf, when he (ees him running to Self-refuges , and fays, Let him alone ; as he faid of Ephraim^ Ephraim Pi Hor.4.i7. joyned to Idols, let him alone. O / it's a much better fign,when the Lord hedges up fuch a finners way to falfe Sanctuaries, as he did theirs Hof. 2.6. when God charges all other San- ctuaries but himfelf not to fuccour fuch a fad finner ; help him not, eafe him not, fupply him not, fatisfie him not, this is a mercy to a (inner ; and a good fign, when the Lord brings a finners thoughts of relief in- to fo narrow a compafs , as to feek it in himfelf, and no where elfe ; and makes all other Refuges fay to him, as the King of Ijrael did to the woman that cried to him for help in a time of famine ; How 2 Kings 6. jhouldl he If thee, if God help thee not ? When God will fave a finner , he will trouble his Confcience, and let it fting , and the wound bleed, till he indeed draw in his eyes and thoughts to re- lief by Chrift. When a man places a Net in the water to catch fifh, or on the land to get fowl, he'i I i flop Meditations upon the ftop all hopes of efcape : And fo will God, when he pur.pofes to fave a man,- heTftop all inlets dt peace and comfort, but what is from himfelf. It was happy for that difeafed woman, that fire Martha £ouncj no he]p from any 0f her 'Phyficians ; for by this means fhe became acquainted with Jefus Chrilt, and was fully cured by him. God will beat a Tinner from every bufh , under -which he thinks to flicker himfelf on this fide Chrift , and Chrilt as offerM by the Gofpel, when he intends his converfion and faU vation. Kvafons of the DoBrine. Re d.i. If God did not thus by thofe he means to lave his Election wotdd be fruftrate , and the Scripture Rom.11.7. would fail, which faith, The election hath obtained it. For the Elecl: would perfift in oppofition to their Converfion, as well as other men ; there is no diffe- rence between them and others, till their Calling ■make it. There is a difference in Gods purpofe,not in theirs; the Elecl: are as willing as other men to flay in their natural ftate. As Z/o£ was loth to leave he would love theie more than God. If a- wounded man find a weed in the field that gives him eafe , he'l love that weed more than the bell and fweeteft flowers in a Garden. Men will com- mend mod the Medicine that helps their diftemper , and aiTwages their pain. So that if God did not make a Tinners Refuge bit- ter to him, as well as his fins , he would love fuch things better than God. As the Ifraelites (traits in the wildernefs made them like Egyp better than Canaan, becaufeof the flefh-pots and onyons, &c. they had there their fill of. And therefore God will break, or empty Cifterns , that men may have more mind to the Spring. When God brings the finner out of trouble of Confcience, he does it in fuch a way, as a man may fee that he is beholding to God only for quenching the fparks of Hell in his Confcience. Hereby God magnifies his own Free-grace, in that Reaf. 3, after a finners trial elfewhere for eafe to nopurpofe, he will cure the wound himfelf. God does not do or fay in the like cafe as men do,- as he faid in Te- rence, Cumnemini obtrudi foteft^ itur ad me. I am thy lad Refuge; if thou couldefl: have had peace any where elfe , thou hadft not come to me. But God is free in the cafe , that he may thereby honour his Free-grace ; as he faid of Ephraim, Ifa. 5-7.17,18. I hid me, and* was- wrath. Ephraim has a tafte of the wrath of God in his foul ; and' what then , does he humble himfelf to God ? No ; but he went on frowardly in the way of his heart ; he fhirk'd and fhifted up and down to get off the I i 2, trou- 24f Meditations ufon the trouble, but could not: And what then ? did God- leave him thus? No; I have fern his ways , and will heal Inm, O how greatly does God here com- mend his Free-grace to (intiers ! He ufeth to fay to Hof.i 3.9,1©.. poor undone Tinners as he did to Ifrael, O Ifrael ,. thou haft dejlroyed thy fe/f, but in me is thy help. There is none other that can fave thee. Reaf. 4, The Lord doth thus to make fuch a (inner, when converted, a way-mark to other confcience-fmitten p/al,$M 5, finnersafter him. After 'David's recovery from his fall by his great fin, he taught other finners the' way to God : And experience made Luther a Soul- affe&ing preacher to diftrefled Confciences. When Minifters fpeak to finners more from bowels than- from brains, this is likely to affect and efFe& 010ft. Amplication. 1 . This informs us, That God hath a fecret work: on the hearts of finners,whom he will convert, to- wards their converfion r while they themfelves are hindering it. Wherr the finner. labours under con- victions, which God intends fhall be to converfion, God keeps himfrom defpair on the one hand.,, and < from prefuming on Self- refuges on the other, that he may neither wilfully refufe relief, nor lean upon broken Reeds* ; that he neither perifh on the Rocks or Sands* but flic to God , betake himfelf to the if, .4^.21,23. Lord as the only fufficient Sanctuary: There is no God be fides me^ a juft Go a \ and a Saviour • look untom^ and bey e fave d.. z.This Titrable of the Trodigal Son, itf a. This fhews, that a man's efbte is never the worle liking, when he can fettle his Confcience, his unquiet Conference, with nothing on this fide God himfelf, and his Free-grace in Chrift.. Art thou troubled in Confcience tor fin , and canft rind no fatisfa&ion or eafe, though thou haft tried twenty ways? why, ail this may be; becaufe God intends to do-the Cure himfelf, and make thee to know it; that fo when thy Confcience is fettled, thou maiefl fay as thePfalmift faid , This k the Lord's doing , pfal. n8. *$. and it is marvellous in mine eyes. When the man; that had an infirmity thirty eight years, could not John> be healed by the Pool of 8ethe/day becaufe he could not get in of himfelf > Chrift himfelf healed him. That troubled (inner is in a dangerous condition, whofe trouble of Confcience meets with peace on' this fide the Free-grace of God injefus Chrift ; it's afign God leaves that man to^ his deceitful R.efuges and Sanctuaries , where he fculks at prefent from the fenfe of fin and wrath : As he did by Ephraim, whenhe took up with Idols, Let him aloney fays H3ff,I7r God ; let him fee what will come on?t: And on the other hand , if in thy Confcience- trouble and diftrefs thou haft been beaten from buflr tobufh , where thou thoughteft to have had com- fort, but flill haft met with difappointments, Jive in fome hope that God means thee good, that? he has in his- own thoughts named thee Ruamah, H6fi2,-r . having obtained mercy. O let no convinced firmer think himfelf the bet- ter, becaufe he hath company to divert his troubled ' thoughts, or worldly bufinefs to take up his thoughts, or the thoughts of fome good tiling in him*- 246 Meditations upon the himfelf to pleafe and ftroke himfelf with, or ibme good purpofes to be better hereafter,- alas, thefe are but charms to get a little e.afe for prefent : They do but hinder thy thorow humiliation for fin, and thy finful Hate, which is previoufly needful to thy thorow conversion to God* It were a better fign that all Refuges iliould fail tliee on this fide thy looking after God himfelf for peace with him, and from him. And if God ihould not do thus with men , they would never get beyond the firft flep of humiliati- on injtheir finful itate : Forfofoon as they have. a. {tnfe of fin , and are afraid of wrath, they begin to look about them for a hedge, or a houfe, to get from the ftorm, in hopes it will be over ; therefore God difables their fhifts, and beats them from one to ano- ther, till from all, that when they find no footing on dry ground, they may, like the Dove, fly to the Ark, God allures fin ners, whom he will con- ver.t and fave, into, the Wilderneis, and there [peaks Hof.2.14. to their hearts. When you are brought to this failure of exp.e- . (Stations, We looked for peace, aud there u no good; and for the time- of healing, but behold' trouble ; now you will fall upon plain dealing with your own fouls , and with God, and caft your felves upon mercy and Free-grace : So. it follows, Jer. 14.20. We acknowledge, O Lord, our wickednefs, for me have finned againft thee -, do not abhor us for thy Name fake. I, have been the larger in the Application of this point , becauie of the errour and miftake of poor fouls on both hands : Some in betaking them- ielves tofalfe Refuges in their gripes of Confcience. For Parable of J be -fcrod ig?U Son* iqj For though there were many Cities of' Refuge in the Law, yet there is but one in the Gofpci, that is Chrift , and the Free- grace of God through him. Others again , difquieted in Confcience by , and for fim, and leek, and -can find no reft for their fouls under Heaven ) they think themfelves quite loft, and that they fhall periih for ever ; whereas it is a better fign to them than they are aware of, viz. That Chrift means to bring them from all other Sanftuaries to himfelf ; Come unto me all ye that la- Macth- l u 28i hour and are heavy laden , and I will give you reft. 3. This may inform us. What a mercy it is to God's people to be difappointed in many things their hearts gad after , thinking of content and felf-pleafing in them. God may,, and often doth dirappoint them for their good ; he knows that if they ihould have them, and content in them , they would be a fnare to them, as Gideons Ephod was judges 8.; 2.7; * to his houfe. When things profper not in your hands that, would draw your hearts off from God, it is a mercy to you. They ihall follow after their lovers ,. but (hall not overtake them ; and by this means they refolved on Kof.2.6,7> a return unto God, and there fixed their hearts. O look upon it as a kindnefs from God, when he croiTes you thus , as David did the reproofs of the Righteous ,♦ Let the righteous [mite me, and it (ball ' I4-1* ' be a kindnefs. The Lord did T)avid a good turn in taking away his child, though he begged fo hard for the life of it. Let us therefore learn to look on?t as a kindnefs, whenGod will notlet us beat hearts eafeinCreature in joy- Meditations upon the injoyments, Prfwdid-notwift hisownhap'pinefi femuchashetheught, whan he faid en Mount To* faikeMj. Sorto Jefus, Mafttr, it u go$4 "fer m to k§ here, The Lord's end in giving cheek to our fatisfa&ion in the Creature things, orperfons, or "places, may be., that we may feek it in himfelf , and to bring us to m8?.uU. jay fry proof, All my ff rings are in thee, - n . CHAP. Tarahie of the Trodigal Son. 249 CHAP. XXVII. Sheweth^ That the lowett Hep of a firmer s mifery is 3 to fee himfelf re- medilefs by any carnal means what- foever : Together with the appli- cation hereof; from the whole fix- teenth Verfe , And he would fain have filled his belly with the husks which the Swine did eat; and no man gave unto him. 1 Come now to the fourth and laft Dodtrine from the fixteenth Verfe, That when a man feels himfelf in a loft conditio t\0a.y * on, and withal fees no way of relief, this is the loweft Hep of his mifery to his own fenfe;yet in Gods method and meaning may be afairftep to mercy in his Converjion, K k When Meditations upon the When the Prodigal was in fuch want , that he would have eaten what men gave to Swine , and none gave unto him , this, to his own apprehenfi- on, was the very depth of mifery , and yet it pro- ved the inlet of mercy : As the valley of Achor, or the valley of trouble,was given by God to Ifraelfor Kof.2.15. a door of hope. Bare conviction of fin leaves a man as far from God as before, till he be beaten out of all his creeping holes. It's true, the firfl work of the Spirit in order to Converfion is convi&ion of fin, that this man is a finner. I but, faith this man , fo are others,fo are all men. Therefore the Spirit goes further, and convinces this man that he has no grace, but is in a (late of fin. Otherwife , though men be convinced that they are finners, yet they think they have fome grace ; and fo their opinion of grace keeps out grace. It's a flep towards a ftate of grace, for a man tobethorowly convinced that he has no grace. A man is never the poorer for cafting away coun- terfeit grace ; that which he thought to be grace 9 but is not. He that wakens out of a rich Dream, and finds it nor with him as he dreamed, is never the poorer, becaufe he never had the riches he dreamed of. Amplication. Labour than for a double conviction in order to Converfion ; a conviction of fin , and a conviction of the vanity of all Sanctuaries but God himfelf, a- gainft whom men have finned. Sight andfenfe of fiji T arable of the ^Prodigal Soni lyi fin and wrath, will fend men to a Citizen of a fat Countrey, to fomething of this World for relief; but experience of the unprofitablenefs of this way fends them to their Father's houfe, where is help in deed. The more a man is emptied of himfelf, and the Creature, the nearer he is to God. It is darkeft a little afore day break. When a convinced finner is at worft for relief in his own thoughts, he is fair for it. Queft. But are there not fome fmners troubled in Confcience by fin, that find no releif in the World, and yet look not after it in God ,• as Cain and Saul, and the men that were fcorched with great heat,and Rev.i*.$. yet blafphemed God ? Anjw. There is no preparative to a finner's Con- version that works further in a finner than God leads it on : Converts are born of the will of God , and J01™1*1* not their own. The Plow is not the caufe of the earths bearing fruit, but the Seed that is call into it : though there be plowing and harrowing,and the firft and latter rain,* yet there can be no fruit, if there be no feed. It's true, that God ordinarily brings about a tin- ners Converfion by preparatives; which although we mould fay they work Phyfically, yet can they go no further than their own nature, as preparatives, and fo can never fini'fh the work. It was not the water of Jordan that cured Naa* agings 5. man's leprofie fo much as the will of God put forth in it, and the word of God that commanded it. Though the wax be melted,yet it's the owners hand that fets on the Seal, and makes the impreflion. A man may be convinced of his finful ftate,iand helplefs K k 2 ftate, i^z Meditations upon the {late, and yet not be converted, except the will and power of God work up convi&ion fo tar. It was not >b 38.2. the whirl-wind, but the powerful voice of God in it, that humbled Job to filence and felf-abhorrence. And therefore men mould give God the glory of the effectual working of all their preparatives to Con- Ffal.u$.i. verfion : Not unto m9 Lordjiot unto usy but unto thy Name give the glory> for thy mercy and for thy truths Jake. When God hatha will to fave a (in- ner, he puts powerful and effe&ual influences into the preparatives of his Converfion. Ohjecl. But then a convinced and confcience- afflicted finner is (till at an uncertainty for his Con- verfion ; when beaten off of all his Refuges,his Con- verfion Hill depends on God's will and power. j4nfw. I anfwer that fuch a man is not at that un- certainty as before : For firft, he is at a certainty for God's power, that that cannot fail him , though all his other helps have fail'd. And fecondly,if the turn- ing of the Scales hang upon God's will, his folemn invitations andpromifes may incourage him as to the Ezck. will of God in the cafe ; why will ye die, Oye houfe oflfrael! It's mens own wills,and not God's, that damns them. Though there may be ground of a tinner's defoair in himfelf,yet there is none in God. God hath fo let forth himfelf to a finner , both as to his power and will, as to leave no caufe of defpair. Goo hates and abhors the defpair of a finner more than all his other fins. The Devil cannot revenge himfelf more on God, than to bring reproach on him by a finner's defpair ; for herein the Devil makes the finner likeft to him- felf: He is himfelf a defperate finner, and he would have other finners to be io.This is one of the chiefefl; fins *P arable of the Trodigal Son. 2^J fins that Satan aims at in his temptations to fin j his tempting to other fins is to difpofe men to this; as wooll hath firft a tin&ure of a lighter colour, that it may receive a deeper die. And let convinced and felf-judged fmners confider, that defpair puts them actually under the punifii- ment ot Hell in part, when as other (ins only bind them over to condemnation; even the greateft of Gofpel fins, which is unbelief : He /hall convince the John id. 9. world of fin , becaufe they believe not in me ; and he Y^-f^f' that believeth not jljall be damned. He is condemned already, Sentence is palTed upon him, but it is not executed ; but in a finner's defpair, execution is be- gun. O then let not finners in trouble of Confcience for fin confult with reafon diforder'd and mated by temptation in the cafe : This reafon is low of Ma- ture, like Zacheus, and cannot fee mercy and free grace in the throng and prefs of his fins ; but Hand- ing on the Promife, as Zacheus did on the Tree, on thatPromife in If a. 55.7. or of the like nature, he will be in fight of hope. A man may have mighty fins, but not almighty ; Amos 5tI2, but the mercy of God is almighty mercy. The mer- cy of God is unlimited to thofe that do not limit it ; that is, who feek for cleanfing and purging mercy, as well as pardoning. And therefore for finners that would be penitent, as well as pardoned finners , for fuch to fay in their hearts, Can God forgive my fins* is as great a fin, as it was to Ifrael to fay in their ftraits, Can God prepare a table in the wildernefs ? Remember and conGder what the Lord faith in this cafe, My thoughts are not your thoughts ; he Ifa,>s«7» can pardon abundantly. The 2"5'4 Meditations upon the The very holinefs of God inclines him to mercy, as man's wickednefs inclines him to cruelty : The Prov.12.10. tender mercies of the wicked are cruel. The De- vil, who is the greateft of finners, is difpofed to the greateft revenge and cruelty : he would revenge himfelf on God if he could ; and therefore he belies God to man, as well as he does man to God : As he charged Job with hypocrifie to God, fo he charged God with cruelty to job. TDoefi thou ft ill retain thy Job 24. integrity! Cur fe God and die. There is no fuch thing in the Devil, as the leaft pity towards any finner. But God's holinefs difpofes him to pity poor finners,when their Souls are in trouble for fin. Thus faith the high and lofty One that inhabit eth eterni- ty, whofe Name is holy ; I dwell in the high and ho- ifa.$7*i$. ly place, with him alfo that is of a contrite and humble fpirit, to revive the fpirit of the humble, and to revive the heart of the contrite one. The holy God can be righteous in pardoning fin- T . - ners, as well as in damning them for fin ; If we con- 1 jefi our fins, he isjuft and faithful to forgive us our fins- ■ " Oh therefore, if there be any one that the Spirit of God hath convinced of their dangerous and damnable Hate in fin , and fet their Confciences on the rack by the fpirit of bondage , and withal beat- ten them from all falfe refuge, let fuch come to God, and try him. Obj. But is it likely that God will harbour fuch a wretched finner as I, who make him my lad refuge, when all others have failed me , and now I come to him on meer neceflity ? Anfw. Yes, meer neceflity may turn a finner's Luke 14. 23. eye to God at firft. At firft God compe Us men to come into thefeaft. Sinners are conftrain'd upon nece/Ii-

draw near to God, And now let the prefuming finner live in fin , and the convinced troubled finner defpair of mercy from God, at their own eternal peril. For the firft, God will afluredly curfe that finner, who blcffcth himfelf Do"*!*** in his fins* Aad z$6 MeditationsMponthe And for the convinced and confcience-pricked fin- ner,who hath mercy offered him by the Gofpel, and yet defbairs of mercy from God by Chrift, it argues a defect in that finners humiliation for fin ; For it is not fo much the greatnefs of fin, as the greatnefs of the finners fpirit, that is the caufe of his aefpair. To Jer.2.2$. thofe Jews who faid, There is no hepe^ wejhaUpine Ezek. 33.10. away 111 our fins , God hath faid, Tour words have been flout againH me. Wherein fay they : Te have 3 '* h*? faid, It is in vain to ferve God, and fo to fee k him, I may not doubt to fay, that there was never any finneroutedof his fins and himfelf, who miffed of mercy, if he fought it of God. Thus much for the fixteenth verfe , with which endeth the firfl: part of the Parable. FINIS. Meditations UPON THE PARABLE OF THE PRODIGAL SON. T H E S E C O N D PART. By 0BAD1AH GREW, D. D, t 0 N D 0 N: Printed for Tho. Parkfiurft , at the Bible and three Crowns in Cheapjide, near Mercers Chappel. 1684. y The P U B L I S H E R to the Serious READER. READER, 'OV have here the Second Part up- on the Parable of the JProdigal Son, which goes through with it This, , as the former, is the fub- ftance of fever aJ Sermons preached to a plain andhoneft Auditory $ and were therefore pur- pofely fuited, by the Reverend Author, not fo much to the Learning of fome few amongjl them, as to the edification of them all. Tet the Reader will find the Jlyle , as not hard and cloudy, fo neither light and indecorous 5 ha proper ayid grave, becoming both the Sub je ft and the Author. The Matter, all pure Divi*. nity, naturally arifing from. the words of the Tar able, and every where cleared with the fufrage of other parts of Holy Scripture-, and fome of the deefeft points in Theology, with thofe learned ftrokes which have here and there Jlipt in, accommodated to the capacity of every man. In doing of which, he hath followed the Examples of many other Wife A. 2. Fathers Fathers of our Church, who in Tarifh-pulpits have always ftudied, not only what to fay, but what not to fay 3 that they might be throughly under food by thofe, to whom their Dijcourfes were direffied. What is faid of Converfion , Free Grace, arid Merit, hath ever been very difp leafing to fome men. And no lefs the Gofpel it felf which was propofed,as a learned man well faith, Tanquam Lapis effet Lydius, ad quern In- genia Sanabilia explorarentur. Thofe that will difpute, nothing Jhall fuffce 9 but it is eafie to fatkfie them who are refolved to be hone ft, and humbly to fubmit their Schola- ftick Reafo?ii to the unfearchable Wifdom of God. In a word, Whoever, without prejudice, fhall make tryal, will find the reading of this Book, not a little to conduce, If a bad man,to make him good $ and if never fo good, to make him better. WAUWHiWtt-- EDITATIONS U P 0 N T H E N PARABLE O F T H E PRODIGAL SON. PART II. CHAP. i. Diftributeth the Second part of the Parable (which dc- fcribeth the Prodigals return*) into its fever al Branches. Shevceth Divine Grace to be the fpring ofConvojton, and what man is to do in order to it. Aving finiftied my Meditations on the firft Part of the Parable, in which we have a De- fcription of the State of a loft Sinner, to the \6 verf 1 now come to the Second Parr, or the Sinners return and coming into a State of Grace, defcribed in the Piodigals coming to himfelf, and coming back to his Father , from the 17. verf. to part of the 20. V ; r. \ 7 . And when he came to himfelf >he faid, How many hired fervanti of my Father have bread enough*, and tofpare^and I per ifh with hunger} B • 18. 1 2 Meditations upon the Part II. lS, / veill arifC) and go to my Fatter, and will fay unto him> Father, J have finned again fi Heaven^ and be J org thee. io. And ammo move worthy to be called thy Son ; make me at one cf thy hired feiva^ts. 20. And he arofe and came to his Father. In the \6.verf. this Prodigals condition was like the Hy- b:rnal Solftice, or the depth of Winter. In the i-j.veyfe he begins his return towards Spring and Summer; the lap begins to rife from the root to the branches. And when he came to bimfelf, he [aid, &c. All men acl: the rirft part of this Prodigal : his leaving his Fathers hcuf>, goirg into a far Couot»y, mifperiding his fub- ftance or Portion, his being reduced to very great (traits, and his very ibrrv fhifts therein. B Jt few ac^the Second Part, his return to his Fathers hcufe, his folcmn Repentance. As but a few of thole many Jews that went into captivity, re- turned bsck into their own Country. / will take yon one of jer. 3. 14. a city, and two of a family or tribe, and I will bring yon to Xion, Rom. 9. 27. >Xis faid,^ remnant fl) all be faved.And there is a remnant accord- and 1 1 5. in^ the eletiion 0f grM€m Alas ! how many Sinners dye in a far Country from God, in their natural condition, and never come to the happineis of this lofr Son, in his return to his Fathers houf; ! This 17 verfe enters us upon the Prodigals Repentance^ here he begins to fct his Face towards his Fathers houle, with as meltit g a heart as the Children of Ifrael and Judah did Jer. 50. 5. theirs toward* Zicn, when they came out of Baby I >i. _ His bihaviour here is like returning Ephraims; J have fure- ly heard Ephraim bemoaning himfelf thus, Thou haft chafttfed v me, and I was chajlifed as a ball cl^ unaccojiomed to the yoke : turn thou me, and I frail be turned, for thou art the Lord my (jsd. Surely after that I was turned, I repented ; and after thit 1 was infhuSled, \ fmote upon my thigh: 1 was ajhamed, yea even confounded , bccau(e 1 did bear the reproach of my youth. There is much of this, in this Prodigals Repentance, and return to hb Father. Ard now he begins to repent, he changes his mm* frrm a Loft Son, to a Son that is found.; from a dead Sen, to a *on that Chap, t . Parable of the Prodigal Son. 3 that 1 iliv *, verf. 24. This my [on was dead, and is ahv: d- gam- he was loft, and is found. So that his Father did by hi:n, as the Lord did by hi. People returning from Cap;ivi: v i he changed their nave. 7hau jlj.lt no mere b. termei. For fake it. Ifa. 62. 4. bntthon foalt be called, Hephzibah, the Lords delight. And then this Prodigal might iay i'ome of Chrifts words of hjmfdf, / am he that liveth , and was dead. So remarkably was h ge^- r- ,8« raii'd, as it were from the dead, toafpintual Life. Now in the Prodigals return to his Fathers houfe, there are thele parttculaes obiervable; 1. His Co I i'oq'iy or ferious Gorffideration with himfelf in verf. 17. tsfnd when he came to h mfelf, he [aid, H.W many hired [ervams of my F^tner* have bread enough, and t> [fare and I perijh with hunger f 2. His Refoluiion in the tSvttid iQ.ver/es \ IwMarife and got) my father, ani [ay unto him, Father \ I haV finned gamjl Heaven, and before thee , and am no more worthy to be Called thy [on \ mike me as one of thy hired [ervants. $. His Converfnn, or its compearing A&j or the Ex> cutton of what he had refjlv'd upon, in the 20. verf. and he arofe and came to his father , &c. 1. His return began with sdvifement with himfelf. 1 . In General, nAnd when he came t) himfelf. 2. In two particulars. The confideration of the plenty his Fathers Servants had \ And his own fcarcity in his diftance from his Fathers Houfe, tho he was a Son. How many hired [ervants of my father have bread enough, and to [fare, and I perijh with hunger f N jw of this great point of the Prodigals Converfion , there will a Queftion here fall in, fit to be anfwered, before I come direttly to the Words of the Text 3 and the Queftion is,. Queji. How this loft Son came to himfelf, and then to his Father ? Whether was the r ie and ipring of his Repentance from himfelf and his own will ? or was it from the Will of God? B 2 Jn[ 4 Meditations upon the Par. IT. Anf. Surely not from himfelf, and his own free- wi!!; but it was of Gad, and hs free Grace. His ftraits put him upon confideration, and confiJeration fhewed him how irrationally he had acted j he had been ltd by hh Luib, and not his Reafon, and his Conviction was the preparative to his Converiicn. Now as David faid to the Woman of Tefya, Is Not tfa hand 2 5am. 14. cf Jo b with- thee in all this} Truly fo, when we lookupon trk> Luxurious mans Cotverfi ;n, fiift to hiroftlf, and then to his Fathei *, and his inger.uaus, melting, and iubmiflive Behavi- our herein , we may fay, !s not the hand of Gcd in all this ? Pfal.n8.v.23. yeb faXe\y,7kis n as the Lords doing. Gad hath aiecrei work upon mens conrcience?, before they come to thcmftlves •, and when they do come to thtrefelves, andf.e their woful ftate, th.t they grow net dtfperate, like Jer-2. thofe Jars who (lid, Ihere is no hope, noy fer I have loved fir angers , and afttr them J will go. A fecret hand of Gcd Ad:. 16. Uopschctn, as Taul did the Jailor, when upon that terrible breaking open of the Goal, he would have been a filode feti a felf-murderer, as Judas was in his defpair. When the Lord hath given a Spirit or Conviction to a Sin- Dan. 5. ner, and ftt his Ccnfcicnce a trembling, (as he did Belfiaz.z.ars. Joynrs and KneesJ,and intends to fave the Sinner \ (for he faith not of every Sinner as of Epkraim, Ee is joined to idols , let him alone i, eras it is. in Rev. 22. He that is filthy , lit him be filthy fiill-) I fay, when God intends to iave iueh a Sinner, he lends a band to touch his terrified and trembling, hcarr, €hnp 10. and to bid him not to fear, as he did to Daniel. DoubtlHs,. a loll Sinners recovery is by a Divine Power, by the finger of Luke 1 1. 20. Gcd, as our Saviours caL's the Spirit. Ycu may as well thruft somparedwith Chrift out of the Woik cf Redemption, as the Spirit out of Match. 12. 28. t{ic worJc of Converfion. So that as Chrift faid in the one , 1 have trodden the wineprtfs alone, and of the people theu was none with me. - So may we fay; ye?, ib faith tre Scripture in the John' 16. 8. other. The fpirit convinceth of fint and of right eottfnefs, ar.d of judgment , the Spirit alone. As Chrift in his birth,, as the Son of ir.an, was conceived by the HoIyGhoft; ib a (inner in his R.w-birth, is conceived Matth 1 20. of the H«>ly Ghofl : and he is therefore iiid to be b gotten of Cody and born of Gcd:. and the Grace that is infilled in his Ccn- 1 John 5. 9, verfion, is called. The feed 9/ GW, Men. Chap, i . Parable of the Prodigal Sc?i. 5 Men arc too dole Pr. loners to fin, to releafe themfelves: The Scripture huh excluded nil under fin. That is, the Law Q^ ' ^ h-th cone uded all men under fin * halh clapt thtrn up elefc , 5' Prifoners under Sin, and they can never get out, but upon the ew>%KhU9% terms of Mercy, and in the way of free-grace. The* Sinner Rom , , 5'2> never gets his Liberty bur by the Spirit. Where the fpirit of the 2 Cor. 3. 17. Lord is, there is liberty. Every natural man is clofe Prifoner to Satan, as well as to Sin. Hz Lads them captive at his will And none but the 2 Tim 2.26". SrtKtof Chuilt can releafe a man in this cafe, as he did the Woman , whem Satin had bcund nub an infirmity eighteen Luke 13. n. years. Tho Satan be the ftrong man armed yet the Spirit is Jrl,kt I,-2r,« ftronger trnn he. Chrift binds Satan, and deJivers an humbled e Sinner under the Spirit of Bondage, into the^glcrious liberty of r0111> 3#2r> the [on s of God. Chrift do'.h not only deliver! rem the guiit of fin,by his merit*, but alfo from the Power of fin, by his Spirit. The law of the fpirit of life in Chrift Jefus, hut-h made me free from the lixv of Cm and de in a ftate of innocency ? You cannot imagine it. When man had Power in his own hand , hi» Will undid him. This is much more every mans cafe no.vin a ftate of fin. Que ft. What then fhall the natural man do ? tsfnf. He mud obferve Gods Invitations in the Scriptures, and believe them to be real , becaufe he (wears to them , Ez. 33. ir. *A* I live y faith the Lord, I have no pleafure in the death of the wicked, but that the wicked turn from his way, and live. And obferve Gods Cor.viftiors in thy Conscience, and thefe will fhew thee, that thou ait a fnncr, a loft firmer, an im- potent finner, and yet a recoverable fmncr. And now go John. 5. r. to the Fool of Bethefda* wait on the ordinances of God ; wait, 1 l.tv, for the Angels troub'ing of the Waters for the Spirits Gen. 1. breathing. He that moved upon the fcce ol the deep, will happily move upon that Embiio of Repentance and Conver- fion that is in thee. And bewail to Jefus Chrift thy impotency to go into (he Poo!* and fee if he do not as much for thee, as he did for that man, that had b^en Difeafed thirty eight years , John 5. 8. cure thee with a word of his mcuth. And fo much in Anfwer to this Qutftion, by the way. C H A P. Cha p. 2 . Parable of the Prodigal Son. CHAP. II. Sheweth that ungodl) men are in feme fort diftra3ed> or befidet thmjAves. Particularly from the firfl clanfe oj tie 17 Verfe. And when he cam to hiwfdf - E came to himfelf, as a man that hath been Drunk, or Mad, or in a swound, or pofTciTed of the Devil. Di- vines auke Allufions to all thefe. H Now his coming to hirafelf, is the firft point of his return to God.So the Greek word for Repentance, ^raVo/*, figoifies a change of the mind, a mans returning to his right mind.Thc Prodigal hrft returns to himfelf, and then to God. Now the Obfervations from thefe word?, ate two. Dott. 1, Tnac every man in a natural ftate, is be fides hira- felf. Dott, 2. That a natural man mud com? to hirafelf, before he can come to God. Firft, That every man in his natural eftate is betides himfeSf. . „ This Prodigal i» the reprelentative of all fuch men. Natural men arc not only out of their way, but out of their wit> ; they are departed from themfelves and their rea- fon, as well as from God. And therdoie the Scriptures famili- aily call finners fools, Pjal. 107. 17. *o°K ^ccaufe of their tranfgrtffions and iniquities, are afflittd. In the Hebrew it is, They do ,ffl !, but wicked men are real'y mad, in the Scriptures efteem. David fefal 102.8. *Pea^s °^ wicked Tinners, that weie mad agdipfl him^ they carrie i themfeves as void of all reafon. And Paid laid of him- fclf'j, w!ei a Phaiife?, that he was mad in perfecuti'g the Ads 26 ir. Saints. And it is laid of the Nations which drunk of Baby- lon s Wire, that they were mad. And the fpiritiiaJ man., that if, one that pretended to the fpirit in vending of his own fi- ctions, is by Hofea faid to be m d* And the Preacher faith, Tflat mzdnefs is in the hearts of the f>ns«f men whiljl they live : They are mad a*ter their Lufts, the Luftsof the Fie Hi, or. the Num 22. Luftsof the Eye, or the Pride of Life. Thus we find B&Lam was mad after honour and preferment , and filver and gold ; therefore it is faid, the Lord made the A is forbid the madnefs 2 Pet 2 16 °f l^e ProP'aet :^e was more irrational than the Afs. Now befides theie exprefs Scriprures for the proof of the point', there arc many fcriptural illuftrations of it, that do proclaim Natural and wicked men to be b: fides theai- ieives. ' A< firji, They are frequently likened to irrational Crea- tures-, to Bulls, Wolvts, Foxes, Dogs, Swme. Beware of dogs. Phil. 3. 2. Q(lp not pear[s before feme. Go tell that fox> faith Chrift of £^13.32. Herod; and to "his Apo'tles, Behold 1 fend you forth , as frfat.io.i6. ' ft**? amonoft wolves. \JMany bulls have compaffe d me about t PfaJ. 22.12. faith the Pi'Jmift, And man that is in honour and under ft andcth pfa)v49 2o. mt, is like the Leafts that perifo. God compared the Jews^ to Jcr. 2. 24. a wild afs ufed to the wilder nefs. Yea, natural men are likened to the molt hurtful and poifonous Creatu* cs. The poyfon ofafpt is under their lips, and thtf*/ are lik.e the deaf addr, who ftop- c':l ' 1 \i* ptth his ears, and will tut hwkento the voice of the charmcrt charming Chap. 2. P arable of the Prodigal Son. $ churning never fo wifely. Natural men are d-rn^t, inperfwa- Tit. i6.< dable creatures j nen perfu.iJebis eiiamfiperjiuijeris. Though a man fpeak never fo much reaibn to ihsm, about their condition towards God, they arenot moved, /-they will csntradift reafon it i'elf : as the Scribes and Pharifees did all Chnft') reafons, they ftill held this conclufion, that they were Abrahams children, and that God was their father, and thai J°hn 8. they were never in bondage. Yea tome wicked menarefa:d to be more irrational then bruits. The ox tyoweth his owner, Ifa. i. 2. and the afs his majlers enh ; but Ifrael doth not know, my people doth notconfider. My peoplfJthat is>by pi ofefTion and outward calling , and not by inward grace and holineis ; The Stcrk^in the heavens 1 faith Jeremiah, knocveth her appointed times, and the jer. 8.7.- turtle and the crane yand the fw allow obferve the time of their com- ing j but my people kpow not the judgment of thi Lord'-. Secondly, The Scriptures fpeak natural men to be creatures fenflefe of their dangerous eftate ; as men in forneficknefTesdre unfenfible of their diieafe, or of the danger they are in of their lives*, how many fick Souls think themfelves well, as the Laoaiceans did ? Tboufayefi thou art rich, and encrefed in goods, ^ty 2 »- ; and haft need of nothing, andknoweft not. that thou art poor '., and miferable , and wretched, and blind, and naked. How confident were sAhabs falfe prophets, that they were not dc= K. iuded? imngs22; Men are naturally .av7 v 2 believe any ill of themfelvesjthey will rather queftion the word of God, than their own eftate, as man did at fkft. Gen. g; How many poor ignorant creafures think they have as good hearts as any , tho poor fouls they are blinded by Satan, and 2xim. 2.26. ledcaptve by him at his w*//?raany a hypocrite thanks Gods he is Luke 18, not as other men. And the reafon i3, foccaufe they judge them- felves by fJfenotes,they eftimate their godlinels by things that . may be in an ungodly man, as Micah did. Now know I that judges i7.; the Lord will do me goodjeeing I have a Leyiteto my Priejl. Alas> outward priviledges, and common grace* fave no man. Paul threw away all th^fe» and fled toChriftsrighteouihefs for his Judication before God , and the fa.isfaclion of his own confeience. And agairriHucb things, and that hell and damnati- on is tie r^waid of them*, yet they will do fuch thing*, and apprpve and applaud thole that do thvra : their minds, and judgment , and reaions are debauched, they change theroleives into the vt-y nature of beafts, have the hearts of beads, as Dan. 4. Nebuchadnezzar had. 2. As natural men fin knowingly, fj they fin willingly and rreibmptuoufiy, ifl defiance of the law of God y both his com- Numb. 15. [aands, andhi^ thseatnings ', as the marrthat broke the Sabbath, ru did it pr fumptuoufly, with a high hand j fo do wicked men Ter 4.4. 16 commit molt of their fin?. As for the word of the Lord that thou haft fpoken to m in the naim of the Lord, we will not hear it. i fhail hd\t peace, though I walk in the imagination of my own Deut. 29. 19. heatt, to add drunkennefs to thirft. And, ■n - c 5 They fin with greedinefr. Who beingpa ft feeling ,have given themfelves over unto lafcivioufnefs, to Work all uncleannefs with Judges 11. greedinefs. 7 hey ran greedily ajttr the errour of Balaam Yea they fin many times defperately and Atheiftically. There is no jer. 2. 25. hype, no, but we have loved ftrangers, and after them wewtllgo. Ifaiah 22. 13- Let us eat and drinl^j for to morrow we fa all die. Fourthly* The Holy Ghoft calls their pleafures and delight* here, as they ufe them, metr rradnefs ^ and fo the Pre; cher Ecclef: 2. 2.* found they were by experience: they are often accompanied _ withforrow, and they always end in it. Even in laughter the ' ^' "' heart it forrowful, and the end of that mirth is heavmefs. Beljhaz.- Dan. 5. iww trembling leized him in theroidftof his Jollitry. And faith the Lord by the Prophet, 'Behold, allye that kindle a fire, *fe. 50. andcompafr your fehes about with the fparks thereof \ this pall $t have at my bandy ye flail He down-in form?* yifibly, Chap. 2. Parable of the Prodigal Son. i \ Fifthly, Natural men want Wifdom to confider their Jarter end : O that they were wife , that they under flood thify that they Deuc 32. 29. Would confider their latter end. They have not that wifdora and understanding to look before them •, they look at prefent things, as irrational creatures do : They fee not afar off. Death, 2 Pet« *• ?• and Judgmcnt,Heaven and Hellj thefe are out of their fight,and out of their mind. Many carnal men live as if they held the Soul toj be mortal , as the Epicurian Philosophers did, and as our prefent Atheifts do ; that when men die , there is an end of them. They think of man, as of beafts, That which befal- Ecclef.3. 15. leth the forts of tnenfoefaUeth beafis, even one thing befalleth them : as the one dieth fo diethtthe other \yea,they have all one breath : fo that a man hath no preheminenee above a beafl. And tho all na- tural men are not of this belief, as to mens Souls j yet mofi: live after the rate of fuch a belief. -Sixthly , The Scriptures prove natural men to be befides themfelves , in their foolifli thoughts and conceits of God *, as if God were but a man like themfelves. Thou thoughtefl that Pfcl. 50. 21. Iwas fuch a one as thy f elf. Or but like thofe idol gods, Who ifaiah 36. 20. aretbsy amongfi all the gods of the nations that have delivered their lands out of my hand, that the Lord Jhould deliver Jerufalem out of my hand? And we read how Goliah defied the hofi ofxS*m-n. the God of Ifrael. And faith David of wicked men in his days, He hath f aid in his heart, God hath forgotten, he will never fee Pfal. 10. 1 r. it. And in Pfil. 94.5, 7. They break in pedes thy people, O Lordy and afflict thine heritage; yet they fay ,the Lord jhall not fee it> neither fhall the Godof Jacobregard it. MLn are naturally vam in their imaginations of God, and their foolijh hearts are darkned: and fo,profejfmg themfelves to be wife, they become fools. Ron*. 1.21,22 tsfriftotlc, that great Secretary of nature, writes many abfurd things concernning God ; as t :at he works not freely/out by a kind of neceflny. So the Gnofiick, Heritecks in the Apoftle Pauls time,that pretended to extraordinary knowledg inDivine My fteries,yet Were very fots in their reafonings about God,and the things of God. Tnus the point is clear,that men in their natural ftate are befides themfelves. Now the ground and reafon of trrs,is the fall of man from his %£<&■ Innocency ; he loft his fpiritual underitandingand reafon in the fall i it's true his eyes were opened when he hid eaten, bile it C 2 1 2 Meditatio?is upon the Par. II was «n!y to fee what he had done, to his (Tiame and forrow , as -: ;6. 23. wicked mens eycsfhal! be opened in hell. But as to tas Divine knowiec-g ot God, and likenefsto God, and companion w-.thhim, hi? eyes that were openbff:re he finned, were now (hut and clofed j this opening of his eyes, was not a mercy, but a judgment. Only as one of Jobs mef- "fengers, that we.e ltfr alive to tell of Jobs hd loflls , to ull whit nun had L-ftby hii fall : Man that aid once know by ex- - perience his Ii: entis ro.God, and his co ■ murr-on with God , no,v hath no more knowledge left, thrin what will leav. hit the things of the fpirit of God, for they i.re- fcoL(hn is una him j neither can he know them- becaufe they are Eph. 4. 18. foil itually difserned. The under jhndtngs of this fort of men arc d.i>kntdt being alienated jr,om the life of Gcd through the igno- rance that is in them , becaufe of the bhnanejs of their hearts. They are more liKebeafts, thin men, asman was riift made. They hear ani underhand not-, as a horfe hears the (ouncipf the trumpet, but undeftands not the excellency of the muikk. They iee and pe;ceivenor, my have the literal knowledge of the Scriptures, and yet know nothing of the fpiritual fence and lUih 6 o power of them. Go tedtis people, Hear ye indeedjout under (land . not *, and fee ye indeed, but perceive not. All men by nature have the Spirit of flumber, as- the Jews had j they feave neither eyes to fee, nur ears to hear, nor hearts to understand to this day, ^4 reprobate windi is a Judgment upon natural men for abuftng ifts light of Nature: Ufa. 5.22. An injudicious mind, a mind void oi con "mors FUafon ; taking evil for good, and good for evil • andv,i h f'rong delufiors to 2 Thef. 2. 11. believe lies. For this caufe, God Jliall fend them flrong delu- fwns tobelitve a lie: As thole that with confid ncc undertake to (hi w. rtse AfsVtail whereon Chrift rode into Jcrufalem, and pc. form Divine Worfhsp ;o it, and a thouiand iuch foppe- ries, which many believe to be reaUittes. A' d tho many of the J fuits conlefs their Legends to be lies-, yet they tell us, they aie meritorious hes, being to promote their Catholickcaufe. Rom. 11. 8- Rom. 1. 28. Chap. 2 . Parable of the Prodigal Son. Ob). But here will come in an Objection from the words of Chrift, Luk. 1 6 8. The children of this world are wiferin their generations than the childnn of light. Ar.f. "I hey are vvifer in their kind, they are wifer in the ihings of this Wor'ci, than the Children of Light are \ as wick- ed men con monly have more of this World than tie godly, fo they are more dextrous in the things of this Word, it fuits with them better than the World to come. Efau had rather have a mtfs of Pott?ge, than the bltffing. But now as to ttvngs of another World, natural men are very fools. If they Speak of Grace, and Holinefs, and Com- munion with God • tfuy can only fay, Sibboleth ; they cannot fpeak of thefe things as hiving experience of thera, and know- ■ ing them by proof. The Gcd of this World blinds the minds o/ the Children of this W7or!d» and he makes them wile to do evil The Chil- dren of this World have a fort of devillilh wifdom, fo h-,d the , Magicians of Egypt* and the wife men in Caldea^ and fo had S 5" X" esfchitophel. They are cunning to deceive their own Stalls ; c bit in fpn itual things the Devil blinds them. The God ef this 2 qoy. 1 , world hath blinded the minds of them that believe not. Tfcgy 2 Cor. 2. 1. cannot receive the things of the fpjrit. Owls and Bats, ana Cats, can fee better in the Night, than men*, but men csn fee better in the day than thefe. And fo, tho worldly men have more cunning and craft in grafping at;d managing the World , fuch as iti?, than the people of God generally have *, yet they have a thouland times more dexterity and experi- ence infpiritual and heavenly affairs, than the wiftfl: of world- ly men have. Thefe men have forae fins that are not t! e Devils fins ', as the Infis of the flefi, Di unkenntfs, and Adulte- ry> and Gluttony. And they have fome fins that are the Devils fins and lufts : Te are of your father the devil, and his tufts ye will do, and thefe &re Pi ide, and Envy 5 and Revenge/0"11 Mv and wicked Subtilty, thefe are his fins, and he teacheth them the men of this World. AnH laftly, The Children of light, (fo the Saints are called^ as the blefTed Angels are Angels of light ; the Saints are laid 2 Cor. 11. to be light in the Lord, and to be called out ofxiarknefs in- to .marvellous lights Now? I fay, the Children of light have 2 Pst, 2, % fotae 1 4 Meditation upon the Par. IIr force wifdom in the things of this World » but the Chil- dren of this World have none in the things of the World to come. And befides,that wifdom that the people of God have in matters of this World, is ot a more refined nature than is the wifdom of other men ; they have thofe Proroifes relating to it, that other men have not: A good man jh all guide his affairs Pf; lm «; w'^ dlfcrction. God giveth to a man that is good in his fight ; Ecclef. 2. 2.5.' wifdom, and knowledge and joy. Yet as our Saviour faid, the Children of this World are wifer in their Generations than the Children of light » they are ufually more fubti! and a&ive in earthly things, than the Children of Light are in heavenly things. And the reafon isj becaufe the one have nothing with. I Ga] in them to hinder them, but the other have a clog. Jbefltjh lujleth a^ainfl the fpirit. I come now to f ;me Application, and there are nuny Infe- rences from this Doctrine. i. That natural men are ftrangers to themfclves, as well as to God i they come not to theaafelves, till their Conver- fian or Damnation. Many a natural mans eyes are not open- ed to fie his own ftate till after death j as you lee -in the rich Luke 16 ffian' They know not chat they are nretchtd, and miferablet Rev. 3. 17. and blind, and naked \ they know not what they fay>nor what they do» in things of Religion, and the Life to come. Alas, poor Creatures, they know not what they fay, when they fay, they hope to be faved by the Mercy of God, and the Merits of Chrift. Mad Men and Women will talk at a ftrange rate • they are this, and they have that *, they are Princes, and have great inheritance} and fo do natural men fpeak and think. 2. This teacheth us not to marvel at the ftrange thoughts that carnal men have of Gods people : look upon *them as d' drafted men, and then you will not wonder at what they fay, and do againft the people of God. They thinly it 1 Peter 4. firaniet that yon run not with them into the fame excefs of riot. Acts 26. 24. Feftus thought Paul befides himfelf, and the Captains 2 Kings f. n. thought the young Prophet to be a mad Fellow : Wherefore Ifaiah 59. i5. came this fellow unto thee} He that departeth from evil, mak? ethhimftlf a prey: or, is accounted a mad man. Yea, ma- lohn 10.20. nY °f tne Jem frid of Chrift, he hath a devil, and is mad. The Chap. 2 . Parable of the Prodigal Son. \ 5 The World will hate and perfecure you •, and they that kjU John 15. y n , will think, that they do God fervice. 1 fay, wonder not John l6- 24. at all th!j, becuf. thi'v &*e the word* and works of a foit of Lunatick (JilVaftcd tond poffcfTcd People. You would pity. ad,ftraftcd Man or Woman, or oncpofTcflTid of the DjviI: So rather pity ihele Men and Women, for this is their cafe i and if ever God open their eye?, and change their hearts, they will own is, as/Wdtdj heconfefled that he was >»aJ a&s 26. u, „ m periicuting the Church. That is oblervable in the b)ok Chap. 5.' ofWf.iom, We fools thought his life madne fs\ .this is he whom. we fometimes hud in derifim. j. The Doelrinc ferves for Exhortation to thofe who are ftill in this (fate of Diftra&ion, To feek to corneous of it j to. come to themfelves, as this loft Son did. But how ihall any know they are net come to themfelves? I anlwer, If you be not com? to God, y. when they do not hedg in their ways by the Scrip- 1 6 Meditations upon the Part II. Pf.il 49. 13. ture, This their way if their folly. Thou (half be one of the 2 Sam. 13. j00js -m jjtmIj {\id Tamar to *Atnnnn. When men fulfil their own-Lufts, they are fools in Ifrael. There is folly in all fin, and wickednefs is madnefs. The bed Reafon lyeth in true Holineis. It is faid of Logic-, That it is reafon refined* but Ecclef. 7 25. it maybe better laid fo of Godlinefs, It hath Angelical and- Divine Reafon in it. Thus much for the fit ft Do&rine , That ungodly men are in fame fort diftratted and hejides thewfetvei. CHAP. III. Sheweth^ That a natural or ungodly man muft come to himfelf, or his Confience be throughly awaken 'd, be* fore he can come to God. From the fame Claufe of the 17. Verfe. And when he came to himfelf—- I Come new to the fecond Doctrine , viz. Ihat a na- tural wan muft cents to himfelf, before he can come to Ifa a6 8 Here a isM the Prodi£al came t0 himfcK » and in tne l8-*« he refolved to go to his Father. And in the 10. v. hed id fo. He came to himfelf, he returned to his right mind •, fo the job 2. Greek, word for repentance fignifies, He returned to his hearr. Jer. 2. 36. Remember this, bring it again to mind, Oye tranfgreffors. The Hebrew word fignifies, to heart. The heart of a natural man is a wandring thing *, it is feldom or never at home, it goes up and down comparing the earthy as Satan faid of Yi\mk\iWhy gad deft thou about [0 much to change thy vpayy faith the Lord lojudah ? Natural Ghap.J. Parable of the Prodigal Son. 17 Natural men are Grangers at home, great Grangers to their fpiritual condition ; they know not themfelves, in reference to God , neither why they are in this world, nor what their ftate' is, as to the world to come. They dream of thefe Come times, as men do of things in their fleep; but they have no experience and proof of them. Acti- ons and imployraentsin the Woild, and Countreys are fearch- ed into by theon, and it may be the Bible too, as a G!ars to look with at other things, but not to fee them (elves and their con- dition, in. Who fa looketh into the yerfctt law of liberty. That is, James r. 25. the Scriptures, but efpecially the Gofpel : *-«ip*Kw'¥,a$ , that maketh diligent enquiry, as men ought to do. But alas! a na- tural mans hear t,that little corner,;s to himfelf^ Terra Incognita an unknowu and itrange countrey : natural men can give abet- ter account almoft of any thing in the Wor'd, than of their own heart?, and their eftate towards God. .Indeed in feme ro fpe&s natural men know themselves too much, and can boatf of tneir Feacock- feathers. Knoweftthoptnot^iahh Vilate to Jefus? John 19. that I have power to releafe thee, or to crucifie thee ? and Simon &&*• %• 9- Magus g^t out that himfelf was fms great one \\\ they have but a little better blood than other men, a better eftate,better parts? and better efteem in the world, thisfwelfs them, and puffs them up ; as Pauls Revelations had done him, if nor prevented. But come and ask thefe men about their hearts, what grace is there, or what fins, or what temptations doafTault them raoft, what their affections and thoughts are imployed mod on \ pole them in thefe matters, and they can fay little, they can fpeak little good fenfe here \ or elfe their anfwers are abfurd, as thofe of Nicodemut were to Chrift, about regeneration : or doubtful and ambiguons, like the Heathen Oracles. ^° 5' This reflexive knowledge of a mansfelf, is not in fafhion a- mongft any fort of men except the ferioufly godly : if it were, men would have more checks and rebukes from themfelve? , in their carnal walking \ but the eye of their mind looks all out- ward, like the eve of their body. How many men know little of themfelve;, and their ftate towards God , whilft they are in the wo'ld, and even when they are leaving it .? They know not themfelves till they are out of this World : as an Italim Phyfician faid when dying, 1 fhalijhortly know whether my Soul heimmorial But now when this Proidgalcame to himfelf , he D came 1 8 Meditations upn the Par. IL came to be acquainted wifhhimfelf,and the condition he was in: How many hired fervants of my fathers have bread enough, and to /pare, and Jperifbvpith hunger} And not only acquainted with the badnefs of his ftate pad and prefent, but he is uponconfideration, how it may be better, and that hopefully, becaufe there was not only bread enough in his Fathers houfe, but alfo to fpare, as you k: by his difcourie with hiroielf. Quefl. But how did he come to himfdf ? and wherein is this • aianifcfted ? An(. Fir ft in general. The eye of his conference was- open- ed : for till conkience be awakenedsa finner comes not to a due confederation oi himfelf. And the Devil keeps the eye of con- ference in a finner (hut, as long as he canj he knows if confei- ence have an eye to fee fin,it will have a tongue to fpeak againft 2 Cor. 4. it. The god of this world hath blinded the minds of them that be- lieve not. The confeknee of mod unconverted finners are no more fen- fible of their finning, than Lot-was of his dughters lying down and rifing up. Obierve it in Judas, tho Jcfus tcld him that he would betray him, and withal prcmeunced wo to that man by whom the Son of man is betrayed ; yet he bogkd not, nor flincht at it till he had done his work. This is the reafon that many wicked wretches have no bands in their death*, but as it Pfa!. 73. 4. is laid in Job , They die wholly at eafe and quiet : Iheyfpend their Ch. 21. 13. days in wealthy and in a moment go down into the grave. They and23. die eafily, with aslittle trouble of mind as body. Notthatthis 2chro .21.15. *s everY wicked mans cafe \ Jehoram died upon the rack *, and every wicked mans confeienceis opened prefently after death, Humb. 32- an<^ 's uPon tne rack : ^ fure their fin will find them out , here, or as foor. as ever they come into another world. Judas his fin found him out, a little before he wen out of this world , th,o itftirrednotatChrifts words ^ Wo be to that man by whem the Son of man is betrayed 5 yet after Chrift was condemned, conference was awakened out of its dead fkep. The eye of the mind may be opened , when the eye of con- fcience is not *, a man may be a convinced finner , and yet n 'l*3^' gjVe their iniquities > and remember their fins no more. Well then, in the fw ft place, this prodigals coming to himfelf, put him upon confideration, in this \7.Ver. Secondly, upon refolution in the 18, and \$. verfes. And Thirdly,his converfion follows in ver.io. He came to himfelf by confideration j he came home to his father by converfion. Due confideration of a mans ftate, is a preparative to conver- Lam.3.40. fion to God. Let us fe arch and try our ways, and turn to the £>vrd. Yea, if a godly man wander from God, his way back is Pfa. 1 19. 59. by foleran confideration i, we fee it in Davids cafe, I thought on my ways ,and turned my feet unto thy Teflimonies. Confideration is the work of the conicience,* which being thoroughly opened, puts a man upon it. The eye of the mind knows many things which it confiders not j it is the eye of the conlcience by which, a finner confiders and debates with himfelf about his ftatc to- wards God: and fuch aconfeienceis a mercy. Conicience is the eye which looks into the infide of a man, whilft a man hath only the eye of his mind opened , he fees, and hears, and perceives not •, it is the eye of conicience that fees things with confideraticn, Chap-4- P arable of the Prodigal Son. 2 1 confukration , it mikes a man ponder and debate things, and concern himfelf in them. Continence is the faculty that makes application, a thing that men are (hy of, and put it off as long as they cany as we iee in Felix , Go thy way for this time, 1 will hear thee when I have a convenient Jla- fon. CHAP. IV. P'roceedeih to injiance what the conference of a return- ing jinner is awakened to coxjfder. From the rcjt of the i 7. Verfe* How many hired fervants of my f aiher have btead enough^ and tofpare, and 1 perifh with hunger ? Queft. T)UT what was thefubje&af the Prodigals confix J3 deration, when he came to himfelf ? Anf. Three things. What plenty his Fathers fervants had, What want and milery he was in, And the Poflibility of relief from his mifei y. There are variety of glofTes upon thefc ex- -preffions, my fathers hired fervants ■> and^brsad to fptye. But it feems moftikely tome, that the former means the rneaneft of Gods people, godly men in the lowed condition : and by bread to fp are , that God hath mercy for mere fmners than yet he hith called to mercy. So that the Prodigal, when he came to himfelf, and his right mind *, Firft, he apprehended and confiaered the hap- py condition of the meane ft of Gods children; How many hired fervants of my fathers houfe have bread enough ? Next, his own . finnful and miserable condition \ I perifh with hunger. And laftly, the poGbility of finding mercy of God, for his recovery from his loft condition, there is in my Fathers houfe bread to fparjs* ■ Firfi, i Sam. i6„ Meditation upon the Par. II Firfc He apprehended and confidered the happy ftate of the meaner} oi Gods people, how many hired fervunts of my fa- ther have bread enough ? Tae Viodigal was now come to hitn- felf indeed, when he could to value the meaneft condition of Gods people. There is an admiration of the happy condition of the poor- eft of Gods people, in repenting fmners. They look not now on conditions by their outward appearance, as Samuel did on the Lore's anointed ^ but they weigh conditions in the ballance of the SantTuary *, and lay now, as they in Wifdom, Chap. 5. 5. yye f0Qis COHntccl his life madnefs. But when their eyes were opened, they called themtelves the fools and the mad men. The Brft appearance of grace in a convinced (Inner, makes him wonder at the excellency, of a godly man, be he what he will , as to the lownefs of his outward condition. As the convinced heathen, 1 Cor. 14. fell on his face and confefled that God was in the Church of a truth. Many unconverted fin- -Gen. 23. ners are convinced of this : Thou art a mighty prince amongfi us , fay the children of Beth to Abraham , a man that then had not a foot of the Land of Canaan, The Scripture fcts fuch remarks upon them, that when a tinners eye is but opened to have a fight of them, he is (truck into amazement : he fees 1 Cor. 1. 27. how Godhatbchofen the xveak^things of the world, to confound the mighty. The Divine Nature fparkles in them •, they have a likenefs to God in holinefs *, God may be icen in them. 2 Pet. 1. The lead meafure of grace is taking with God h the fome 1 Cor. 14. ^od thing in Jeroboams Son, Philadelphia's little ftrcngth, He- 1 Kings 13. z.thays chattering*, Nathaniels fmcerity. And when a finners •Ifaiah%8. 13. cYsS are °Penecl» ne ^ees a &orY in tne raeaneft of Saint? » John 2. as ^e Difciples did in Jefus Chrift his humanity. John 1. 14. There is not the wickedeft man in the world, thoughne- ver fo great, but when he begins to turn to Gcd, he ad- mires the happineis of the Saints , as Balaam did of Jfrael, Numb. 24. 5. How goodly are thy tents, O Jacob, and thy dwellings, O Ijrael ! Pfal 16 Anc* ^ as more ^Snt comes in, they lay as David, AH my delight is in the Saints. There- Ghap4- Parable of the Prodigal Son. 23 Therefore there is no reafon for the meaneft of Gods people to diflike their condition, They may be tempted to it, as the Pfalraift was, and calls himfelf a beaft for it. They are of Pkl.73.22. a Divine Extraction, and have a fpiritual right to all things, tho not a civil; allareyonrs, 2 Cor. j. And they have,or may have a myftical Poflfeflion of all things, when they are, as ha- ving nothing s which is a fatisfying Pofllflion, They have 2 Cor. 6. the true riches, and are Co-heirs with Chnft. Their glory Luke 16. here , is within. How much foever you are outwardly p"?1-8- Eclipi'edj yet, if indeed you be the hired Servants of God, a ' 45' the meaneft of Gods people j if you walk difconfotately, or difcontentedly $ it may be laid to you, as Jonadab fa id to Avmon, Why are yon > being the people of God, fo thin from day todays a&iWiiy Qnefl. But how may it be known that Gods Servants have bread enough, that is, Grace and Comfort enough, when as many a Servant of God thinks and complains he hath little of either ? For Grace, you muft know, that Gods little Chil- dren have Grace fufficient to bring them into that Relation. TheDifciples in their weak and raw ftate, had the root of the matter in them. ily. They have Grace enough to keep r . them from falling from Grace. Enough to deal with Corrup- j°mn 2' J'* tion, and with Temptation. And enough to bring them to 2 Cor. 12. 9, Glory : We ate kept by the Tovper of Qod through Faith unto 2 Pet. 1. 5. Salvation. But to give a more diftinft Anfwer. 1. It is often in their hafte, that they fay and think they have fo little j as David-, Pfal. 31. 22. / [aid in my ha Jie, lam aft om if thy fight : he confefleth it was in his hafte,as wienhe faid, sAil men are Ikrs^ the Prophets themfelves. Ifaid* this p^j ^ is my infirmity. Elhs was a man fttbjecl to like pajftensmth us. Pfaj. 77. IOi Gods people have ftrange thoughts of him, as we!] as them- Jam. 5. felves , in a temptation: / remembred God , and wastrou-^^-11 3- bled. There was fome evil muttering within at God. Ob- fcrve Job, If I had called, and he had anfacred me% yet would chaP- 9- i.^2 I not believe that he bad hearkened to my voice: A ftrange ex» predion I But of all in this cafe, Jonah is remarkable, Jonah 4- 2, The 24 Meditations upon the Part Iic 2. The meaner! of Gods People have that which they know Gen 28. not: as Jacob laid, God was m this place, and J knew- it not. The Difciplcs did not always know Jefus, when he was with thero*,and it was Mary Mjgdalenr Gate too./ taught Ephraim to Ho" 1 1 3 £*' ta^n& ^°*m ty *^s k*ndt hut he fyew rot that I healed him. The Piaimili confefied, that God held him by his right hand, Pfal 73.22,23. wneo ^e ^ac* otner thoughts of him, 3. They have that which they have not, as the Apoftlefaid* 2 Cor. 6. *At having nothing, and yet pofjeffmg all things •, when they have the leaft, they may feel the lead want. When Chrifts John 4 31,32. Difciples thought he was hungry, he to'd them, He had meat to fat, that they kjiew not of. 4. Many times thole of pods Family have Provifion enough, but have not ftomacks to receive it, and digeft it. God pre- vides them Comfort, and they cannot take it. My f ul refit- Pfal 77. 2. fed to be comfort d. If you feel a want of Grace, 01 of Peace, rind not fault with God, it lieih at your own door. It may be you are not emptied enough of your felves : And , what can a full ftomack receive? Were you poor in Spirit, had you 2 Cor 6. i2. too*0 enough,God hath enough for you. You are not ftraitned 2 Kings 4. in God, but in your felves i the Prophets Oyl ceafed not till the Womans Vtfflls were full. This then was the firft Subject of the Prodigals Confidera- tion, when his Confcience was opened i he law ai?eauty in the Condition of the meancft Servants of God. Secondly, When the Prodigal came to himfeff, he faw his own finful and miferable condition, and J peri jh with hunger. Every repenting finner pafleth this Judgment upon himi'tlf. The Grace and Mercy of God will never be fweet to a Sinner, till his own finful and wretched liate be bitter. Thus it was with this loft Son, / p crijli with hunger. Now his Confideration of his finful and wretched ftate, was by Application, Jperifh with hunger, and lhave finnedy v. 18. The Sinner in his repentance and return to God, muft by an spplying-workof Confcience bring fin, and the curfeto hirn- felf, as a Chyrurgeon Iaycth a fmartingPlaifter to the fore for a Cure j whilfta Sinner fees Sin and Wrath in a Parable only, it comes not near himfelf, as in Davids cafe > but when the 2 Sam 12. Confcience a&s Nathans part, thou art the man, then Davids heart Chap. 4. Parable of the Prodigal Son. 5 2 heart is prickt. In the Law the Offender was to bring his Sin-offering himfelf, and lay his hand on it, to (hew, he own- ed his gu'lr. It is not the bare knowing of Sin, and Wrath to be threatned, that humbles the Sinner, for then there would be more humbled Sinners than there are. But it is a mans applying Sin , and Wrath to himfelf. Ail the while Yattl barely knew the Law, and the cuife of it, he had no trouble of Confidence , but was a felf Justiciary ; but when Confidence came to Application, and told him, Thou art the man concerned in fin againft the Law, and in the Curies the Law pronounces againft Sinners: Now faith Paul, Sitrs- vived, and 1 dyed. Now Paul felt himfelf a finner, and un- der the defert of wrath for fin : And fo this Prodigal fa w his finful and miferable eftate thorowiy, he faw there was but a ftep between him and Death and Hell; 1 perijh with hunger, lam even dropping into Hell. As his Father looKcd on him as a loft Son, fo he looked on himitlf. Whatever God in his < word faith of a finner in his finful ftate, that ths repenting Sinner faith of himfelf : he looks upon himfelf, ashavingbecn an Enemy and a Stranger to God, as well as to himlelr^ he looks on his poor Soul as bordering on Hell. Repenting fin* nets jtidg of themfelves, as Gods word jugdeth, utterly loft in themfelves. Sinners muft be loft, or elfe they will be loft; ihey muft perifh, or elfe they will perifh. Men are commor> ly too fhy in fearching far into their finful and miferable fiats* left they fhould defpair. But the finner muft come to fuch defpair as l^as/ fpeaks of, We defpair ed that is,of help in . cur felves. Thorough humiliation for firt, empties a man of 01° ° all f If-fhttery, and telf-hope. Yet how many leffcn their Sin, becaufe they think thelittlenefsof their fins gives them hope of pardon. But men are quite out in this ^ for wherefore doth the Scripture aggravate Sin, but to teach the finner to do the like ? Indeed there is a defpair, that the greateft Sin- ners muft beware of, and that is, when they greacen fin above ?he help of Chrift, and above Gods Mercy. Aggravate fin, but greaten Chrift above it,and Mercy in God above it* You - may as well fay, there is no God, as no Hope •, but yet a fin- ner muft come to a defpair in himfelf > for wh.*lft there is any ' ~ hope at home, he will never go to Chrift, or look out for fo much, of Chrift as he needs. Many a finner fees $ need of &. Chriil^s .26. Meditations upon the Par. II Chrift3and yet not of all tint Chrift did to fave finners. Few come to this fenfe of their fin ul ltate, as to fay, truly, I fee that Chrift could have done no lefs to fave me than he did: 1 fee my finfulftate needed his fiat e of Humiliation , his Sufferings , his Death, his Re fur reft ion, his Int tree jfion, his Spirit. This pro- digal faw the tar Country, the Citizen, and all other to be vain and helpkfs ', there was no relief but in his Fathers houfe. Oh do not think that any flight fenfe and feeling of Sin and Mifery, will do repenting-work. And, what if fome have overdone, even to defpair ? Mull you therefore under- do? What if a man through want of heed or wilfulness, be drowned in a ufeful Pit of Water ? Will you therefore not come near it ? Shall not the Jews that were guilty cf Chrifts death, be prickt at heart, becaufe Judas dyed of defpair ? The deeper you are in godly forrow for fin, the better } fo that you keep an eye on Chritt, and his affections towards humbled Sinners, and his Office for them. The Soul may be loft, by a flighty Humiliation for Sin, as- well as by none at all. A man may lofe his Soul, by faving it. A Sinner mutt tafte fomething of Hell, to keep him out of Hell. The Chyrurgeons knife is not to kill, but to lanchand fearch the Sore. Where one finner hath perifhed with the Tight of fin, thoufands have been faved by it. Yet no finner mufl: ever let a fufficiency of Mercy in God to fave him, be out of fight. Which leads us to the Ihird Consideration of the Prodigal, when became to himfelf, he apprehended a poflibility of Mercy in God for his recovery » and the repair of his loft condition: How many hired fervants cf my Fathers have bread enough, and to fpare ? There is Mercy in God for more Sinners, than have yet ob- tained Mercy. God hath Grace enough, and to fpare. Where fin abounded, grace did much more abound. He can r and for ancleanncfs, Oh, let the bit- Zech". 0 p ternefs of Sin make free Grace iweet, and the fweetnefs of - Grace make Sin bitter *, thefe two rnuft be joined. Confi.de- ration of a mans fins and mifery, and the apprehension of a pof» fibility of mercy *, they rauft not be divided. Confider them alone, and one begets defpair, the other prefbmption , the De- vil abufeth both -, What God joins together, let not the De- vil put afunder ; Jonah had both thefe eyes, / fiidt I am eaft -^ 2 ■* eut of thy fight, yet will I lookjovtards thy holy temple. The Tin- gle confederation of mercy makes a finner to turn grace into wantonnefs^and men are caft away upon the foft fand of mercy*, or as bees are drowned in honey y and the fingle confutation of fin and wrath, fwallows up a Sinner with overmuch for- row. Satan hath a fnare here, he would make the Sinner 2 Cor. £ fullen , and (hut his eyes againft the poffibility of Mercy 0 Thus he brings Sad to the Swords point , and Judas to the halter. But the danger is more frequently on the oths? fiafftfr e 2 chap:- 2 8 Meditations upon the Par. II. CHAP. V. Maketh Application of the foregoing Do&rine. HI S Do&rine is ufcful for tryal of your own cafe, by this of the Prodigals in hiscojungto hiaifelf. And firft, in the point of Confederation, which, as it is a di- Mir.guKhing point betwixt rational and irrational creatures, for none but men and Angels are capable of it i fo the Holy Ghoft makes it a differencing point betwixt a godly and un- godly man. For the one lets his heart on his ways: 1 confi- Pfal. 1 19. 59' dered my ways. A godly mans great woik lieth within doors, He communes with his own hearty PL1. 4. 4. He is never lets alone,than when he is alonejbccaufe he is then frequently either talking with God, or his own heart, about his prefent or fu- ture (rate. But carnal men have little or none of this imployment j They confider not in their hearts that I remember aII their wickc Hof.7. 2. -ednefs. There is much Atheifra in mens neglecting to con- fider their ftate and their ways : It fignifies that they live ve- ry much without God in the world. 1S(one confider eth in his K if" 1*9 ^eart t0 fay^ ^ave ^mnt Part °f'%t *n th*fi**taBdJhaU 1 make the ref.dne of it an abomination ? Wicked men are all upon their Lufts*, they are led by them, and to them, without confede- ration, and much upon truft to their own ways, without con- federation either before or after. No man faidy what have I Ter. 8. 6: done ? Every one turned to his conrfe7 as the hjrfe rujheth into the bittel. Sin will never be fin to araan, nor wrath be wrath, nor mercy be mercy , till he come to the moft deep and ferious confideration of thefe things. You know how frequently men have the Sun, and Moon, and Stars in their fight, without being affecled with the excellency of thofe creatures, and with- out noting Gods eternal Power and Godhead in them. And why is it fo? For want of confidering them as David did, When Gliap.5. Parable of the PrcJigalSon. $© When Icon fider thy heaven s, the moon, and ftars, what is titan VhlZ. that than art mindful of him. - — And O Lord our Lord , how excellent is thy name in all the earth ? Consideration wrought much wonder in his heart at theie creatures, and more at man ^ but rood of God. Men read and hear from Sermon to Sermon, of the finfulnefsof fin,and the terriblencfs of the wrath due to it, even eternal damnation it felf : and fo of the fweetnefs and excellency of grace } of great and precious promifes •, of the tender nature of God and of Chrift towards felf-bemoaning f:nners,and how they are grieved at thole who are ftubborn and rebellious, as God was with the childeen of Ifrael, Forty years long have I been grieved-^nd a? JVfus Chrift was with the ^iaJ" 95- jews: When he looked an them, he wept^ and J aid, Ob that thou hidfl \iriown>eventbou at leafl in this thy day. — And yet becau.'e1^^ I9> theie things are not conficiered by men, thty affect thera nor -, or if they do , all wears off prefently , as breath off of anew blade. It is an ill fi^n that a man is not yet come to himfelf, in ord:r to his coming to God, if he put not himfelf upon the confideration of his eftate towards God. For when men are come to thcmfelves, they cannot but have l'erious thoughts both of their prefent and eternal condi- tion. Now fin is fin with them , and grace is grace indeed. A man cannot fee his face in running-water, but in (landing water he may: and fo, tranfient thoughts about the things of Religion, make (mail imprefiions, or none on the heart, but flayed and ferious reafonings and confutations do. And this confideration was prophecied of, to bea great work with men in the days of the Meffias : In the Utter diys ye Jhallcon.^er- 23- 20, filer it perfectly. Chriftians, you fhouid make confideration a 3°-24« gieat work, fill much of your time with it ; that in you may be fulfilled this Scripture. 1, From the Prodigals confidering the happinefs of the meaneft of Gods people, when he came to himfelf : We may infer, That the ways of God and godlinefs are the beft ways. Not only the choice of Saints, Ihavechofenthewayof truth, I have chofen thy precept's. But they have a defirablnek in them, Pfal. 119/ in the judgment alfo of returning flunks. Yea, the people of God have a witnefs in the confidences of natural men that their ways are good, and their Hate is good , yea the beft : Let me die the death of the righteous, and let my lajl end be like his. Numb. 23 jo* As r3 Sam. 24. i' ?yO Meditations upon the Part XL' As jefus Chrift had the witnefs of the Devils themfelves that he was the Son of God. We know thee who thou art, thou holy one of Cod. So doth Godmake many wicked men his peoples witnefTes, that their ftate is the befr, and happieft. Then an wore righteous than /, laid Saul to David, And fo the Pharifees Ad 2% £ave ^anl an emment teftimony , V/e find no evil in this man, but if a Spirit or an ^Angel have fpo'^en to him, let us not fight again]} Cod. God makes ungodly men fometimes to have better thoughts of his people,than his people have of themfelves : and many a poor Soul that is but looking towards God, as this Prodigal was, wifheth the (late, which feme dependent Chriftansdif- like 9 as is feen in their fears, and doubts, and difcontents. And tnofe men that do" not fee a beauty in the meaneft of Ifa. 53. 2. Gods holy ones, are blind, as the Jews were , who could fee no Rom. 1 1. comlinefs in Chrifl^ why they fho aid de fire him. Now by looking into this glafs,a man may give more than a guefs at his own eftate. This was the firft thing this Prodi- gal was convinced of when he came to himfelf, he apprehend- ed the happinefs of the pooreft of Gods people, and that there was a beauty and a defirablenefs in them, and in their condi- tion. Make me as one of thy hired fervants. '. p Grace is a more excellent thing* than the whole creation bz- fides , It is fomething of the Divine nature. As Philofophers fay of a bird, or a fly, or a plent, that it is a more excellent creature than the Sun, in refpeft of its life •, it is a living creature *7 fo there is that excellency in grace, that is not in the higheft natural or acquired parts, or in the greateft Eftate, and Power, and Dignity in the world ; grace makes a man more like to God, than all the other do. Yea, whereas parts, . Epher 4. 24. and Power,- and Riches, and the like, make men exalt them- felves above God, or againft him ; knowledge puffs up, and Power and Greatnefs hath made many great men think them- felves gods; as Pbaraoh,the Kingoft Affyri*\ {7^ebuchadnez,z,ar':t and fo Herods great parts made him willing to be called a God» A ^ds J2 Grace,on thecontrary,makesraen exalt God, and abafe them- felves as the Prodigal at his firft entrance into the ftate of grace. 1 am not worthy to be called thy Son. $. When the Prodigal came to himfelf, he confidered his / abhor my ftlf. Look how loath fome a (inner istoGod.whilftinhis blood ;. foloath- fome he is in his own eyes, when they arc opened to fee God and himfelf. A man can never know God mercifully by proof, till he knows himfelf miferable. The Jfraelitss had not known the excellent Vertue of the brazen Serpent, had they not felt the flings of the fiery Serpents. It's a fign that Satan ftili keeps poffeflion, when you can not figh, and groan under ths fence of fin, and wrath for fin. when a man comes to himfelf; confeience opensits eyes and its mouth too, and gives a man a true report of his wretched eftate by nature. Oh my Brethren, one word of confeience, of an awakened confeience, will do more good to make you fed your finful and wretched ftate,than a thcufand words from any man. Foe confeience is within men. It is not the higeft bufling wind without the earth, that moves and (hakes it j but wind that gets within, is that which makes earthquakes. Oh get a con- feience fenfible of your finfulnefs and mifery by nature, and that will be a fign to you, that you are returned,or returning to God , as this man in the text was, Till a man have an awakened confcfence,though never fo great a finner, yet all the thunder of the curfes of the Iaw.even dam- nation it felf, is but powder-fliot .: and tho the cry of fuch mens fins be fo loud as to go up to Heaven > yet they themfelves hear it not. Oh the dreadfulncfs of a ifeepy fenflefs confei- ence, it is a certain evidence that a man is not come, to himfelf, and therefore not to God. And yet how many think themfelves happy in fuch a confeience \ in a cjuiet ftill. cc&fcicncej that lets them fin, and fays nothing ? And if confeience awake, and be- gins to chide *, it is as a continual dropping to them, as it is laid of the contentions of a wife. They think of fuch a confer- ence,. • Z2 v ■'&; Meditation upn the Par. U. Matt. 8. °*$nte,:as the Devils did of Chrift, that it is their tormen- ted. But* my Brethren, an awakened and feelitig confcience, is a mercy, and not a judgment ", and tho conference give judgment againft a mans lelf, yet it is not a condemning but pre- I Cor. 1 1. 31, venting j idgmenr. If we would ja'ge our felves , voe jlwild mt'be judged ; when a man hath entered his fujt in a low- er Court , happily it frees and excufes him from a hi?b • er. Oh, get the -fenfible feeling of your ftate, and condi- tion towards God j you may have much appearing Religionin knowledg, and profeiTron $ andyet.if you have nor this icrrfe of feeling, you are not come to your felves- you may have the fenfe of feeing, and yet not thefenfeof feeling in th.ngs of religion and godlin.fs* In Nature, the ienie of feeling is a furer fign of life, than that of feeing, and fo it is in Grace. Grace lies moft in the feeling part of the Soul. Feeling the bitter of fin, and the . iwee-t oj Grace. It is an evil and bitter thing that thou haft for- 2 Pet 2 i. fakfn the Lord. If fo be ye havetafted that th? Lord is gra- cious. Many learned men, and men of great Light and Know- ledg in Religion, are but a- glafs Windows, to give lighttin- to others *, but want the work of Religion on the affeclionate part, for their own benefit. / Grace indeed begins in the mind, but frays not there, but goethinto the afnYftons, and drenches into the heart, as the oyntment on lArom Head ran down to his Beard, and to the Skirts of his Garment : There is its principal, tho not its one- ly work. A child hath as much feeling as a man, tho not forouch reafon : and fo a new convert hath as exquifite fence of the evil of fin, and mifery of a finful ftate, as th^ oldeft Saint, tho he have not fo much experience. Queft. But how far is the fence of a mans finful and refera- ble ftate necefTary and a mercy ? sAnf. So far as its a help to a finners Faith,and Repentance ; biit not. further Ciiap.^. Parable of the Trocfigal Son. - iguv Jy.j i/So far asit difcoversa neceflity of Chrift, and Sfi^f/' the Sinner to him. The Apoftle faith, That Chrifi is the end of - the Law. Whiift a Sinner is under the Terrors and Bandage of the Law > he is not at the end of his work, or Gods work on him. No, Chrift is the end of«theLaw, the Law is but Gods Officer, to lead Sinners to Chrift. The law was our fchoolmafler to bring us to Chrift.]k* the Law convinceth men of^ " . , Sin and Wrath, io it teacheth tfyem theii uk and need of Chrifr. ' 6 ?' Now when the deepeft fenle of Sin and Wrath , even a taft of Hell , of thofe Powers cf the World to .come, fhalJ dif- coverto a man hisneedofChrift, and drive him to Chrift, this is a Mercy. 2. So far as it is a help to repentanc*. Sin is not felt e- nough , till it bejelt bitter. It is an evil and bitter thing that ye have forfaken the Lord. Sin and Wrath is not fuffici- Jer< 2- l9> ently fclr, till they put the Sinner to cry out, as the rpViftied Damfeldid in the Law } till the Sinner fall into fclf-bemoaning, £S Eph'saimdldJ have furely heard Epbraim bemoaning hinfeif— It's eafte to fay, there is iuch a thing as Sin, and to call our Jer. 31. 18. ieSves Sinners ', but it's not foeafie to feel our felves fuch. Sin deceives every man, till he come to himfeif', he makes nothing of it. Sin and Satan appear not in their own colours -, they both transform therafelvis, Satan into an Angel of Light, Sin into fomething that may feem Grace. Paulbid men take 2 Cor. ir. r4. heed of the deceit fulnefs of fin , from his own experience. Sin Heb. 3. 13. decieved mey faith Pauly that is, in his natural ftate ; and Rom 7,lu when he came to himlelf, he found it had been fo: Sin carried it fo cunningly, that whiift Paul was in his natural ftate, he thought well ofhimfeif. I rvas alive without the Law. But when he came to himfeif, and the command came into his heart, and fo into his Confcience, then fm reviued, and he died j then he cryed out of the cheat that Sin had put upon him. O wretched man that I am9 who {ball deliver me from this body of death? 1 thank God through Jejas £hrift our Lord. So that fin is not felc enough, till it be felt to be bitter. And it's felt amifs too, if the Sinner be not driven to Chrift by its bitternefs. The ienfeof feeling in things of Religion, is that which difcovers the ftate of men, whether they be come t© themfdves, and to God,or nor. F 4(v, The 34 Meditations upn the Par. II. 4(y, The Prodigal when he came to hiasfelf, apprehended and confidered the pc.fTibihty oi Mercy and Relief in his Fa- thers houie, becaufe there was bread to fpire. And let con- vinced and bumbled Tinners lay hold on this, elfe Satan will make an advantage of a fianers IcnlVof Sin and Wrath. Su le of fin. and apprehenfion cf Mercy, make up the complexion of a Tinners Convet&m: as all colours sre hid in black and whitt. Godly forrow riieth from the fenie of Mercy > as Ezr. 10. 2. we^ as n ora tne {eri^e °f ^,n' ^Ve have trefpaffed againfc cur God Tct now there is hope inlfrael concerning this ihh$ j and then they fall to Humiliation for their Sin. The caott kindly lorrow for fin, is after the remiflion of it ; and there Ezek 16. 6-2. *s n0 Kindly forrow fo»fm , but where there is hepe of par- con. Therefore in sli extremities of Confcience , let this be Ads 27. your plank by which to get iafe 10 Lsnd. Hope of Mercy from God, is the Lan:horn that he fetsciu to Sea-beaten Confciences. It's true, the Cbildrens bread rauft not be inatcht by Dogs. Men may make the hopes of Mercy poyfon to them \ and To they do, if they turn the Grace of God into wantonnels. But the Prodigal made it like the little oyl in the bottom of the Ctufe, to revive his uintmg Spirits. Beloved, The Name of God is thick fet with encoursge- Exod. si. 6 rnen£s to fenfib'e Soul- afflicted Sinners, and his Promifes to Match. 11.28 fuch are many. Come unto me, all ye that labour , and are heavy John 6. 37. laden And, he that cometh unto me, J will in no wife caji Jer. 3. 1, 0Hf, fen have played the harlot with many lovers, yet return un-' to me, faith the Lord. And examples in the cafe are thick in Scripture, as Stars in the Firmament, Manajfeh, Mary Mag- dalen, the Woman of Samaria , and Paul. If thefe obtain- ed Mercy, Why not I? may the returning finner fafely lay. Theapprehenfion of Mercy melted the Prodigal. It'seafier to break a Stone upon a Pillow, than on the Ground. As the Law condemns all fin, fothe Gofpel pardons all that are par- donable, andthofeare all but one, the fin againft the Holy Ghoft •, which may be committed under the Gofpel, tho it wasnotundertheLaw, foroughtwe read, becaufe there was not Light enough then, to fin this fin by. So that if thoufands, and ten thoufands of finners have not their fins pardoned , it's not Chap.5- Parable of the Prodigal Son. 3 5 -) not long of Gods Mercy, but the want of R&pentancefbr Sin, and Faith in Jtfus Chrift. Chrift caii out a Legion of D;vils, as well as one. The Sea can drown an Ox, as ea§ly as a Fly- tAdams fin, the greatcftof all fu?, bccaufe it h«d the guilt of all in it, and the fpring of all in it, yet found Mercy and Pardon. The greater the Difeafe, the more honour to the Phyfician is the Cure j the Chyrurgeon brags not Of pilling out a tooth fo much, as letting and healing a brokfn Boise. The Blood of Chrift pardoned, and healed them that ihed it. A#s 2- But ftill remember, tfmi'enfeofSin snd Wrath, and hope of Mercy, muft help one another*, men muft be humbkd for fin, for Chrifts fake ; and this forrow for fin, will never fting to Death.Take heed of making forrow for fin3your Chrift>thati?, to nuke your Peace with God. if you could w^pasmuch for fn, as all the finnsrs in the World together * yet that could not rmke your Peace with God. This is Chrifts Office; he is cur peacemaker. Yet Chrift comes not honourably into the Sou', but by forrow for fin. It's the bruifed reed that Chrift will not breaks-, and the fmoiking fl.tx that he will not quench. », . He is a Phyfician to Tick Souls, Godly forrow will never caft a (Inner into defpair: It's thi letling of the Wrath of God by the Law, upon the Confcience, without an eye to the Gofpel, that doth this. Many a finner is broken with fin, and yet har- dens himfelf againft Mercy offered % and it is to be feared, it is fo, becaufe he may not have it in a way of Merit. The pride of mans heart is fuch , that he is hardly brought to receive a free pardon of fin , but would make God a re- compence with his forrow. Iron may be broken, and yet remain hard in pieces; and fo a firmer may be broken with the fenfe of fin and wrath, and yet be hardened againft Mercy, fo was Cain. Again, fame men make an Idol of Mercy, and Gen. 4. dance about it, as the Ifraelites did about the golden Calf. Exod. 32, Oh ! take heed of this, God nev^r intended his Mercy for an encouragement to Sin, but to the humbled finner. Let the fenfe of Sin, and hope of Mercy, go hand in hand, as they did in this Prodigal. If mercy put a bar to Humiliation for fin, it works not well \ and if fenfe of fin work without an eye to Mercy , it doth the Devils work, and works the Devils end : for he himfelf in his mifery ,can have no eye to Mercy. If oil be poured upon a found F 2 leg, Gen. ?7 Uch 12. 36 Meditations upon the Par. Hi leg, it oil runs off; but if on a (ore, it falls into the fore, and works a Cure. If mercy co-operate* in godly forrow for (in, a. it did in Mary Magdalen, Much' was forgiven her, and fh'e Luke 7. ' wtpt'mtich , now Mercy works right, and forrow for fin doth f > too. • Many will we?p that they may be forgiven, as Efu did ; but the gmcious teers are tfcofe ih&z come after forgivL-- nefs. Mod of Davids tears for fin, were (Tied after he knew he was pardt ned. ghftft. How (hall a man know* that the Apprehenfioa and h: pe cf Mercy in Gad for hrm, works as it ought to -do ? Anf. If the apprehenfion of Mercy"make a man more quiet in inning, and lefs (orrowful lor fin, Mercy is ill applyed. God will not caft away his Mercy : Give ftreng drinks t$ him thi\ is ready to perifo, and wine to them that are of heavy hearts, or 6ittcr in Soul. And lb doth God difpofe of Mercy io thofe tinners, that are loft in themfelves, and that feek it againfi fin, as well as againft the guilt of it. And as for the degrees of fo»row for fin, we muft know, that the Metal is melted enough, when it will run into the Mould : when your fenfe of fin and forrow for fm , makes you caft your felves into the Ads 9. Will of God-, and makes you fay as Saul, Lord, what wilt thbii have me to do ? You may conclude it is fuffkient. But you oiuft take heed of abating the Fire too foon , left the heart grow too cold for receiving Gods impreflion?, which are, to be glad of Mercy, and to walk humbly in the Application of it , as Paul did , when he obtained Mercy •, reputing himftlf *k chitfeft of fmners , and left than the leafi of faint 1, Prov, 31.6. 2 Tim. 1. IS Eph.3.8. To clofe, Let every man examine himfelf, whether he be come to himfelf, by thefe confiderations of the Prodigals when he came to himfelf. Thefe are the fureft marks in the way of a mans Converfion to God i he confiders the happy condition of the meaneft of Gods people } he hath a deep fenfe of his own wretched ftate by nature, and he apprehends a poffibility of xMercv and recovery in God. And as they are the iurelh fo they are the moft comfortable, becaufe they d© Chap.6. Parable of the Prodigal Son. ^j do not only accompany converfion, but follow after if, and always are in view- Ye cannot fafeiy build upon your profeffion in Religion, without thefe have a being in you. Tho you fee great boughs on a Tree, it argues not that it lives •, but if you iee buds, it doth ; your profeffion of religion is infig- nincant without thefe vkal buds Thus much. for the. 17. Verie. * * C H A. P. VI. cthr that in afmners return to God, confederation produce! h Refolution^ which is of great uje. From ihefirft Clatife of the 1 8. Verfe. 1 will arifet and go tj my Vathtr* . N the former Verfe when the prodigal came to him-? felf, he was upon confederation. Hecomes next to Refo- lution. The converfion of a (inner is gradual. Firft, heconfider- *ed , then refolved, then returned. Converfion it felf ij one inftantaneous a& ; but the preparations to if, are by fteps : as the making of a man in the womb is in that inftant when the Soul is infufed ', but the preparation of the mat- ter into which the Soul is infufed , is a gradual work. Now Refolution, is the effect of an experienced and well -collected judgment. Firft he confidered, and then refolved. Rcfolution in matters of Religion, and things of God,fhould £e rational and upon due consideration. The prodigals rcfo- lution togoto his Father, wasupon confideration, and good advifement with himfelf. Sinners fftould confider things fo well, till they fee the Ephe;. j. n greateft reafon for their return to God , and fo refolve -upon it. Thofe Lepers refolution to betake themfelves to the Hoft of the AffyrUm, was upon a rational debate. Jf m gQ.imt \ -the. city, the famine is there, and we Jball die -7 if 2 Kings t. Rom. i 21. p Meditations upon the Par. II we fit (lift here,' we (ball die alfo • let hs fa(l to the ho (i of the \s4jfyrians \ if they fave hs alive, we flail live • and if they kill us, we {hall but die. So Religion is not sgainft reafon, tho many things therein aie above if, as the light of the Sun, is above that of a Candle. Some points in Religion are the cbje&s both of faith and reaion*, as the immortality cf the Soul , it is a Do&rine of faith, and it hfcth been alio proved by great reafon amongft Philofophers who hadonefy the light of nature. Faith doth not extinguifh reafon, but by muffing it makes it burn brighter. Thefe refclutions in the text were of a man come to hirrr- felf* to his found mind , and upon ferious debate with him- felf. And this {hews the folly of mod mens actings in, and about Rtllgion and the things cf God, that it is without reafon J and often againft it. How rasny men fttp into reli- gious opinions, and perfwafions , without any ferious con- fideration? We may fee ic eafily in Pagans, When they knew Gcdf they glorified hint not as God, but became vain in their ima* ginations , and their fiolifh heart was darkned. They afted againft their light and reafon. And we may fee this alfo in Pa- pifis, and in many fec^aries ; And this is the reafon why many are fo ui.conftant to themfelves, in the things of God , that many have returned back from Chriftianity to Heathenifim, andjudaifim, and Popery 5 as the Apoftle iaith, Many turn- i Tim i 6. ed a fide to vain]angl faith the Lord. And you that are come to God , refolve . to abide with him. Refolution is one of the excellencies of Gods People , as to their wills and refolutions thty are in Rom. 7. Heaven already. To will isprefent with me } their wills are to be as free from fin, as they fhall be in glory. So that there is fomethingof a ftate of glory in their refolutions againft all fin, and theirinclinationstobe perfect in grace. I will arife and g» to my F other. But did his will prevent his Fathers ? No, a fmners will prevents not Gods .• / am found of them that fought me not. Ye bavenot chofenme, but 1 havi cho- fen you: Chrift was/*«f to feek^andto J "we them that were loft: Toh h t'i6 w^en t'ie Pr°digals Father Jaw him a great way ojfc he ran to meet him. The converfion of a relapled Saint, begins not athimfelf, but God : when Peter vjrs fallen, he rofe not again, till Jefus looked on him. The Lcrd turned and looked onPetir • and then Peter remembred his words , and went out , and wept bitterly. Much more then, doth the converfion of a fmner be- gin from God, CHAR Luke 22. Chap. 7. Parable of the Prodigal Son. 4 r CHAP. VII. Shemth, That repenting fwners have encouragement to come to God. Are weary of their di fiance from him\ and have leave now to call him Father. From the fame Clauje of the 1 8. Verfe. I / will wife, and go to my Father. Come now to fpeakto the Particulars,- wherein this Prodi- gals Rcfolution dothconfift, And,, Fir ft ^ we have the matter of it, which was to make his Addrefs to his Father. / will arife, and go to my Fa- ther. Secondly^ The manner of his Addrefs, fet forth in two principal points. Fir ft ,In the humble Confefiion of his Sin, with aggravation and felf-abafement : I have finned againft Hca- venr and before thee, and am no more worthy to be called thy fon. Secondly, In his modeft fuit and defire -7 Make me as one of thy hired fervants. 1. The matter of his Refolution, To make an humble Ad- drefs to his Father : / will arife, and go to. my father. The word (arifej is ufed in Scripture, fometimes by way of encouragement, ^/frife, wdk^through the land, fr I will Gen 13. 17. give it unto thee. The Prodigal apprehended encouragement to return to his abufed and provoked Father. / will arife. Do£t. «^ returning fmner hath encouragement to come to God. He is invited to it again, and again. God makes open Proclamation about it, Go and proclaim the fe words towards Jer,3« I2« the north , (where they were captive?) and fay, return thou back? Jliding Ifrael, faith the Lord. And God hath anfwered all the finners objections. Tho thm haft played the harlot with manyjev 3. r. lovers j yet return to mej faith the L>rd. Tho your fins were as Ifa. r- G far let i 42 Meditations upon the. Par. II. Ifa. 55. fear let \ %.et the fmner return , and our God mil have mercy , and will abundantly pardon \ for my thoughts are not as your thoughts. And to put the returning (inner above all doubts, the Lord take! his 0-uh, that he i- well pleated with h;s re- turn, and th.t h- ti.ail.be wel Dine, and that ifhedonct re- Ezel? "- 11. turni ,t: re^* at his own door. ./** ftiw, j^^/j the Lcrd (jed, I have no pleafure in the death of the wicked ; hut (hat the vnck- Ira) ;ndlive: turn ye, turn ye from your tvil ■ 0 for why v:!l yt die, O hcajs of Jfrael} And it was k, to promote a firmer s Repentance \t\ lis iir il Dcclrint ; Repent, for the 4 kingdom of Heaven is at hand. And one of his laft charges to his Diic n he was to leave this World , That Luke 24.47. rtytntanct and remfjfion of Jim fceuid be preached amongfi all • fiat i.?: a Privileclg, as weil as a Duty, to return to GodC C. . and Commands, makes »t a Du?y •, and the poffibilit} i), it, makes it a Priviledg. Sinning Angels have none of thtiv things \ the Scripture gives not a word of en- couraged.ent to there: as u's (aid of Efau, in rciptct of his- Fathers gi ing the bit fling to Jacob, He fou.d no place for re- Heb. 12. pentance, tho he fought it with tears. So fallen Angels have> no piace kit for their repentance. The Law rllows no place (or repentance to a finner •, it calls" for fatis£a£3tiop, and that's all. But there is a Golpel provi- Cor s c'ec^ ^or '°^ ^nners' -^ word of reconciliation, which the D^viiS' have not-* they were, and are under a law which they brake i but they have no Goipcl, no word ot Reconciliation preach- ed unto them, but unto us there is. So that there is no rea- fon for a Tinners defpair; the Gclptl hath provided Mercy enough for a returning finner, and full latis^aclion to Divine- Juftice, in the Sufferings of Chrift. The OlvjIs work is to- difcourage a poor (Inner, to have him f wall owed up. of for' 2 Cor. 2. row . ^,ut th4C Scripture gives him encouragement. Toe Coi verfion and Salvation of tinners, is a great My fie- ry j the greateft Tinners are faved. The Gofpcl abhorreth ■ deipair. Defpair is through the pride of the finner. As the Devil is a defpairing creature, foheisa proud creature. The heft have need of Grace and Mercy : By grace I ^m what J am \ iom' \ 20. an^ l^e wor^ n'ay ^ave ^race' ** tney reiu^e ** not* A ■ Chap-7- V arable of the Prodigal Son. 43 1 rvilt arife, and go to my father, jhis implies he was now wear y of his diftancc from him. D J&. ok pleafure in, while in a natural ftate. To be weary of a difpofkion to fin, as Vaul was, and fo was this returning prodigal. Rom- 7- . Lord, what wilt thou have me to do, faith Saul, when turn- j™*1, r2£'" ed to God ? I have enough of my own will, now Lord let me do thine : A man that is coming out of his. natural ftate, is afhamed of himfelf, whem he remembers it, and loaths himfelf. What fruit had ye then of thofe things whereof ye are now afcamed?. Rom"!^ ■J will arife, and go to my father, "The Prodigal had enough of his far Country, and his Citizen of that Country, and now he wirtieth himfelf with his Father again. Doft. When a finner is come to himfelf , he would come to God. He is now fenfible of the mifery of his diftance from God. Wicked and gracelefs men, like and love to be at a diftance from God, to be from under his eye, to live without God in the world. But when a Sinner iscorae :o himfelf, and is upon Eph. 2. 12. his return to God *, when he is a^onvinced, humbled, fenfi- ble Sinner ; he fees his error, and his diftance from God is his greateft trouble. Abfolom did not fo much defire to fee Davids face, as this returning Prodigal did to fee his Fathers. 2 Sam. 14. Like thofe repenting Jews, Lordt (hew hs thy face and we pfa] g0< (hall he faved. Diltance from God is the vein of a Saints for- row. Ihoa didft hide thy face, and 1 was troubled. Can any of Pfal.30. 7. you live gracioufly or comfortably, without the Prcfenceof God one day, or without defiring it ? if you can, it's quefti- onable whether you have Grace, or ever had it. The Pre- G 2 fence 44 Meditations upon the Par. IL fence of God is to, the heart, as the nearn:fs of the Sun is to nature ^ it revive^ things- There is a fulnefs of Joy in the prdence of God here , as well as in heaven , as far as our capacity can receive it here. The Plalmiftiptaks thofe words Pfal 7". 28. extreara fenfibly , It's go d for me to draw nijo to God. If the Prefence of God were not a very defirable thing, why pv •'£ j- did MoJ'es ipeak thus? Lord, if thy prefence go not rv.tb me, ' carry us not up henle. This fhews us, that Grace began to work in the Prodigal, in that he difliked his diftance from God, and would be nigh ^ , him*, he began to fpeak like David, 0, when full 1 come and ' ^' appear in tkt pre fct.ee of God? Tnis will be the Jews great work Hof. 3. 5. at their Conveifion. 'liny Jball fee\ the Lord their God, and Pfal 24 6. JD.ivid thtir ki^gin thf Utter days. Men in their Converfion, b?come feekcrs after God. There is another kind of Diipo- fition and Spirit in ungodly and gracctds men*, they lay in Job 2i. 14. their hearts unfo God, depart from us. Sometimes they fay in Pfal. 14. 1. their hearts, therein no God, cr would there were no God. And Pfal. 36. u they fay in their works ,there is m GW.But thefe have enough of thdrdiftancefromGodatlaft: It's now their great (Tn,and their Gen. 4, punilhmenttoo, as we fee in Cain, Thou haji driven me from thy prefer ce. And it will be their Sentence of Condemnati- on at the day of Judgment : Depart from me, ye workers of Matth. 7. 23. iniquity, Co ye cur fed. Matth.25 41- u will be their Hell ♦, The greateft part of Hell to the darn- , . ned , will be a fepafation from God : Who fhall be purified-. " w.th cverlafling defrutlion f em the prefence of the Lord.. Oh it is an ill fign when men cm live without the Prefence of God. The Angels always beho'd his face, and the Saints would do fo-, and they are without Grace that would nor.. Matth. 18.10. Let fuch know that thefe wotd5tDepart fr.m «z<*,ruve Fire and Brimftone in them: It wast torment to Saul, to be caftout of Gods Prefence, and fo it was to Cain. I willarife, and go to my Father. Father is the fweeteft competition of God, that a poor Sii r.cr can ufe for his en- couragment. This the returning Jews roied up and down in their mouths as a fVeet bit: Doubtlefs thou art out father. tfa 6^ 16". Ariel when a poor Soul can come to lay, my Father; in this John 20 17. the fweetnefs of the Gofpel lieth. I afcend to my father, a id your father, faith our Lord Jcfus Chrift Chap. 7- Parable of the Prodigal Son. 45' Qutfl But can a Gnner call God Father before he be con- verted, and in a ftate of grace, and in Chrift, and before he have the Sprit of Adoption? It is in Chrift Jdus that J?31- 3- z6. we are the children of God, by faith in him *, and it is the 4 Siririt of Adoption that reached! us to cry , ^ibba Fa- ther. Anf, Tho a man cannot know himfelf to be a child of God, by the Spirit of Adoption, before c nverfian: yet if he be. upon it, he may know God as a Father, and as having a tender difpofit on towards fuch as he is, if he be a fenfible , fclf- judging fmn$r , and weary of his natural ftate. This was t the encouragement rhat God gave to returning Ephraim , I am a Father to Ifrael, And Godrgr „f manifefts this difpofuion of a Father toward finners, four way?, i. In his long-fuffering towards them all the while they A^. ^ refufed his offers of mercy : He fuffered their manners for- p|-a]§ _g' ^ ty years. finr,ers thst rejceYh's offered mercy. Forty years I ng have I been grieved with this generation : And Jeius wept over Je~ rufulem^ faying,// thou hadjl known, even thou at letfl in ibiiLuk ^ faher t fk° ibou haft done evil things as thou coiddeft. But urn 0 the rpic\edy faith God, what baft thou to da to ta\e my name into thy mouth , feeing thou hate ft inf>rutti- on} But now for poor diners that are affe&ed with their fmful ftate , and deilre to return to- God, to thefe God , jr hath a fatherly difpofidon. Yea more, He is the father of cur Lord Jeius Chrift in our nature,that he may be the Father 2 Cor. 1.3 of mercies unto fuch firmer?. We lee how the father of this Prodigal ran to meet his retnrning Son, when he law him a far oft. God is naturally inclined to mercy \ mercy is natural to him, ss light and heat are to the Sun. Yea, thefe arc but qualities in the Sun ;-but mercy is Gods EflTence. There ate two things God delights in, about returning finners ; the defign of their converiion, and the accompSifh- raentot it. God delights in pardoning fin to humble finners. M' v. yy^° *s a G°dtike unto theey — becaufe he dthghtethin mercy. • 1C a- 7- iS.; Davids bowels did not yern more after Abjatom^ than Gods do after a relenting finner. So that by this carriage ot God towards finners, especially convinced finners, and luch as are affected with their condition, though peradventure they be not yet throughly converted, and in aftateof grace, and fo have not yet the Spirit of Adoption i yet fuch finners have reafon to call God father: tho they may be afhamed to call them* Chap. 7. T arable of the Prodigal Son. 47 theroftlves Sons, when they confider th.ir' former difobedience and b ;ie carriage towards him. This Prodigal calls his Fa- t\uzt)F*ther\ tho he confcfled he was not worthy to.be called his Son. God is the Father of the Angels j Jah i. 6. and Lnke „ - the Father of tsidan , and is called the father of Spirits, of Heb. ?2.q* all mens Souls. And he is as a Father^ in teo/ier dilpofition and inclination towards them i a» Jftfepb-fytii God hath made Gen. 45. 8. me a father to Pharaoh , in faying Lfis larfdty the years of fa- mine, bo doth God raake h;mleSr a Father iti his difpbfuion to repenting ftaners. . i- . \ .' Vfe. And this may be a comfort to- thofe finners that are in the way of converfion to aftate of gr^ce." Think ori'the Fa- therly affections that are in God towards you, riovp you have an eye to him, and let your faces towards him; as the fsm^ did T towards Sion, with weeping. Remember..; that/th? Mercy- 5°' 4' y' Seat was larger than the Law that had the turff&'in it \ It co- vered the Ark in which the Law was kept. There is mer- cy with God to cover all thy fin?. Pfaim ijqg 6.. 1 Johh 2.2. And when thou art come to God, and canft call him thy Father, by the fpirit of Adoption •, thefe three things will follow as. thy new nature. 1. Imitation. Ephefians 5. 1. Ft ye followers of God as dear children. 2. Filial obedience, and dutifulnefs.- 1 Pet. 1. 14. .As obedient children , not fjjhioning your [elves after the former lujfs. 3. Dependance : Take no thought , no diftra£ting thoughts what ye full eat, — ■ for your- heavenly father knows that >0#jvfatti. have need of thefe things.. ' ' *°' CHAP. 48 Meditation upo?t the Par. 11. C H A P. VIII, Which (heweth, the deep fenfe and humility of a re- lenting fitwer in his cenfefpon of fin. From the reft of the 18. Verfe, and part of the loth. Father, I have finned againft h?aven> and before thee' '7 And am no more worthy to be c Ailed thy Son. I have done with the matter of the Prodigals Refolution, which was to make addrefs to his Father. I come now t3 the manner of his addrefs, which begins with conftfiion : Father^ I have finned. He doth not hide his fin as Adam. Nor excufe his fin as Saul did, in fparing Agag. Nor transfer it to Satan, as £v* did to the Serpen c, and Adam to Eve. Eut chargeth himfelf, as David did in his number- ing the people * tho Satan provoked him to it : and God left i Chron 21. him in it, as a judgment to the people. Yet faith he, 1 have fin- 4 °' ned9 and J have done wickedly ', and, thefejheep, what have they done ? Here was great ingenuity in this prodigal i / have finned againft heaven , and before thee. I havefinned againft Heaven, I have preferred a far Countrey, this evil World, before Hea- Gen. 25.33. vcn. as£pw and SauI to Samuel, and Judas to tne chief Priefts arid Elders, it was not mod.fty that kept them from confefting their Sins to God ; but the Pride oi their hearts that they would not abafe themfdves therein before God as they fhould. Indeed fear might be in it ^ too, as whtan Adam had finned, then faith he, I was afraid, and hid my [elf. tut there was fioutnefs sifo ; fuch as was in thofe Jews, when they faid, What profit is it, that we hxvs Mai. 3. 13, 14. walked mournfully before the Lord} This, God faid,. was their ftoutneft. But this repenting P/odiga!, goes to God hirofclf, and con- feffeth his fin?, Father, 1 have finned againf heaven^ and be- fore thee: And this was the cut to his heart, that he had re- belled againft his Father, a tender Father. It was a Confeffion of Sin, with a fenfe of the evil and bafenefs of if, and that fin had made him a bale wretched Creature. / am no more worthy to be called thy fon. ?n his Con- feffion of Sin, he puts himfeif into the hands of Juftice> before he cafts himfelf upon Mercy and Grace. * It was the terror and dread of God on their SouIs,that made Fharoahy and Saul, and Judas ^ acknowledg their fins *, whereas it was the Apprehenfion of his ungrateful carriage towards God, his difobedience and vile carriage to his Father, that put this repenting Prodigal upon Confeffion of Sin. His Confef- Jer.31. 18. fion of Sin , was a heart-affe&ing Confeffion , like Ephraims. It was a felf-bsmoaning, and a felf-judging Confeffion. There is much difference betwixt one mans feeing, and feeling, and con- feffing Sin, and anothers. Cain did not fee, and feel, and con- Gen. 3. 15. fefs his Sin, as his Father Adam did after the Promife of Chrifh He laid hold on the Promife of Chrift when he confidered, and confcfTed his Sin, thoa greater Sin than Cains was » but Cain did not fo, he was defperate in finning, and defperate af- 2$xo.dus 32.' terwards. Adam, he faidto God as \JMofes, Lord, this people have finned a great fin ^yet par dom them t So, Lord, 1 have finned a great Sin, a tin that hath brought all the World into Con- demnation with my felf s yet there is hope of pardon, becaufe Qf the prorasled Seed, §0. Chap. 8. Parable of the Prodigal Son, 5 1 So Sad did not fee and confefs Sin as Dtv id did, with fuch figis, and feif- judging*. Saul might have greater terrourof Cocfcitoce thai David; and Cain, than %Adam\ and Judas '-, than Peter *, bjt thefe had moretendemefsof Confcience, fuch Sou!-meltings as Mary Magdalen had, ftie came farrowing eo Lukej, Chrift; whereas the rich man went away forrowfu'. Tnofc Matth. 19' confefled fin as it concerned themfdves ; thefe, as it concern- ed God, and had been done againft him. Thofe had more hor- ror of Conference for fin ^ thefe, more (harae and ingenuity. Cain was not fo afhamed of fin, as Adtntwas, tho he had more horror of Conicience. A man is never afhamed of fin, till he apprehend and confider fin as an injury to God , as well ashimfelf > till he fee his fins to be a grief to God, as Jfraels were*, Forty years long have I been grievsd with this Pfal. 95. generation. This Prodigal knew and confeffed, he had been a great grief to his Father, and this made him afhamed to own himlclf as a Son. This Conftflion of Sin with fiiarae , is proper to all repenting Sinners, O God, I am afliamed , Ez. 9 6. and blufl) to lift up my face to thee my God. So Daniel, O Chap. 9. Lord, to us belongeth confufionof face. This is thedifpofition that God hath laid, will be in true Penitents : That thou may- Ezej, ^ ^ efl be confounded, and never open thy mouth \ that is, in thine own Juftincation, becaufe of thy Jhatne. Que(l. But is not this tco general a Conftflion of Sin? It's ordinary for wicked men to confefs fin in general, and them- felves to be Sinners. Anf. This general Confeflion had abundance of particulars in it ; there was a great deal of matter in a few words. Doubt- lefs, tho this repenting Prodigal had not all his fins in his mou'.hatonce; yet he had them all upon his heart, to bewail. them. £L> that feels what he fail h, when he faith as he did here, I have finned \ will not exclude any particular fin out of confeflion.. There is a difpoiition in fuch a man, to confefs all fins, and more than all that arc* within his own knowledg. As pf . David did the finfulnefs of hb nature, and the fins of his-p^ 25' S* youth •, and as this Prodigal did the fins of his Relation : Father, I have finned before thee ; and his fins againft Mercy and Grace : / have finned againft Heavm, And David con- H 2 felTed 5 a Meditations upon the Par. Hi feiTed fins that he knew not, fecret faults, Ocleanfe thou me from Pfal. 19. 12. fecret fins. Many fay and confefs to God, that they are fin* ners \ and yet know not, nor feel what it is to fin *, they con- tent themfelves with an implicit confcflion of fin, as they do with an implicit Faith. Many that confefs their fins in gene- ra!, forget pat ciculars ; as T^ehmhadmzx.ar dreamed t but iorgot the particulars of his dream. It's laid of Beliarminet the great Champion for Auricular Conftfiion, that when on his Death-bed he could not remember any particular fins to confefs ; at length he thought only on fome trivial matters of his Youth , fo ignorant was this learned man of his own Heart and Life. It's ftrangetofee how men w>.ll be culpable in generals, and innocent in particular as thofe Jews, when Jer- 2 34- qqcj had charged them with particular fins of a high nature, Ver.31 32. as forgetting God, and flighting God j yet they took them-. felves to be innocent. And fo in the 2. and 3. of Mai. thofe Jews could not be brought to own their particular fins thatGod charged them with. But the Prodigals general ExprelTions were full of meaning, and thwre were many particular fins included in them •, his leaving his Fathers houle, going into a far Country, roifpend- inghis portion, trying all fhifts before he would have thoughts of returning to his Fathers houfe. God dotn not ufually fet a mans fins before him at hi? Con- verfion all together, left he (hould be fwallowed up of over- much lorrow, as Paul faith of the inceftuous perfon ; but he doth it by parcels,as the Sinner may bear them without defpair. But ftill, as God convincethof any, the Sinner makes Confef- fion of them, a heart-afFeeling, felf-bemoaning, and (Hf- judg- ing ConfeiTion, asthe Prodigal did here: Father, I have finned. And thercfore> Secondly, He aggravates his Sins in the ConfetTfon of them. Father I have finned againft heaven', the cry of ray fins are come up to Heaven. And there is reafon for our aggravating fin, in our Conftflions of it. Fir/}, Becaufe of the perfon we fin againft: Father, I have finned before thee. Our fins are againft a gracious God, and a patient God- a God that hath made us, anu bought us, and -re-made us \ fo that we are his, over and over, Sin 2 Cor. 2. (Ehap. 8 . Parable of the Prodigal Son. 5 5 Sin ftrikes at the very Being of God ■ it's contrary to his holy Nature and Laws: It mates the Smner walk contrary to God. Holinefs is Gods Nature, his Name is Holy •, and Sin Jfa is the Devils Nature, and makes Sinners like the Devil. Ye are john 8 44> of your father the devil, and his lufts ye wiU . d. but I will proceed no further,- Jacob abakd himfelf, when he sonfefled the Mercies of God' to hiav. O Gadr Lan-Uf* than-* 54 Meditations upon the Par. II the leafl of all the mercy, and all the truth, that thou hail fiuwtd me. And when I/rael were come into ^aiaant they were to own and acknowJedg God init, with laying themieiv^; low. They were to fay before the Lord, An Ajfyrianfeady to ptrijh, was my father , and. he went down into Egypt, and fojoumed there with a ftw> and became there a nation g> eat 9 mighty , and popu- lous. Now much more muft men lay themfelves low in con- fefibg their Sins. The end of confeffion of Sin, as to us, is to bring us to a holy fliame and confufion of face. O Lord, to us belongeth confufion of face. 7 hen jhall ye remember yeur Dan. 9. 8. cvn ways, and loath your /elves. There is need of taking roan off from cone it c : merit, in confeffion of Sin, as tho pardon and forgivnefswas now his due. Whereas,a!as,Corifeifion of Sin doth not fitisfie the Juftice of God. It is for his name fake, that he pardons Sinners. And if men have pardon upon con- feffion, it is by vertureof promife, andnotdefert; for we Sin again, alter we have confefifed our Sins Sothat this return- ing Prodigal did much abate himftlf, when he conf (Ted his Sins to his Father. He acknowledged he had loft the Pnviledg of a Child, both as to AfFcftion and Provifion ', and if he might be but a Servant, but a hired Servant in his Fathers back-houfes, but in the outward Court, but a Doorkeeper, as David laid, T?fal. 84. 10. he fhould think it above his defert. CHAP. IX. Qiveth the Reafons of a penitent Sinners humble Confef- fion of Sin, with the Application. WE have feen that the confeffion of Sin, accompanies the Gonverfion of a Sinner. That this confeffion of Sin in converts is with much Aggravation of it, and with much ftlf-abaf ng. I now come to the Reafons of all three. Ftrft, Why repenting Sinners are ConfefTors of Sin. And 1. there is a Spirit within them that conflrains them to Job 32/ it, as Elthu faid, They are full of matter, and the Spirit with- in Chap.£. Taxable of the Prodigal Son, 55 in them conftrainetrrthenv: they are fuk of fin, and their con- fidences are overcharf;. .'■ t\n it, they are like a fur fei red fto- niach • a man c?r> :u have ea& • .11 h hi a got up the offending matter. D sin great t t* Jul. r\ 1 he confcfltd pfai,-^. hisgre; . rwaxxd eld,, through my roaring all (he day i ' ah 'v • :;m as Dai befo like Adam when he had finned, as to ■•, k t. anfgrviTion froniGod ; butt he fceoiptat fort l ifor afeafbn; and whiift it wus fo, hi? * was upon the rack, as it is fet out by the me tap • his bo: waxing oh. Bttt when he came to God wil i « fincere. and fcriousconf.fli nof his fin, then he had eale. J [aid, I will con- pfaI-3?-?~ fefs my traKigveJJionto the Lord, and thou (or gave fit he iniquity of My fin. 2ly. Repenting finners eyes are opened to fee how, in their natural ftate, they have difhonou ed and flighted God. For fin is a flighting of God. In the firft fin that ever was afted by man, God was flighted much. His word was re- jected. Now converts, in the confeflion of thrir fins, give Gen 3. glory to God .* as Joflwa faid to tAchan , My [on , give r r thou glory to the God of Jjrael> and make confeffion of thy '7' I9' fin. In an ingenuous and fincere confeflion of fin, a finner gives glory to many of Gods Attributes. As to his Omnifciencyj own- ing that none of his fins are a fecret to him: as Mojeshi^ Tfal. yo. 8. and David, Pfal. 51.4. Confeffion of fin is not to inform God, but to humble the finner before God, in whofe fight he finned all his fins; as the prodigal faid, Father I have finned btforethee; whiift thou haft looked on,fo thy very lra^5'3* face. And fuch confeflion of fin owns the" Juftice of God, if he fhould have damned the finner : Thus did David in his confeflion *• That thou msyefi be pflifed when thou fpeakefi, and be clear when thott jn;'gefi. So Daniel, in the conftflionof hts ^al- 5*«4» fin, and the fin o his people : To thee belongeth righteottfnefs, an 9'7> but to Hi confufionof face. And it glorifieth his patience, that he hath born and ftriven wi?h fuch finners fo long, and not -prefently condemned and damned them, as well as he did the Angels that finned. And his mercy and free grace, that hath ftoptfuch a poor finner in his way to hell. And the holf° nefs of God, that he cannot bear fin, but it's the thing, the ©uely thing that he hates, Hab, 1. i# Secondly 5# Meditation upon the Par. U. Secondly Why do repenting Tinners aggravate their fins in the confcilionof them ? ift. Becaufe they now fed fin to be out of mealure fmful. In their ftate of fin, fin deceived them s they were under the deceitfulnefs of fin, which the A- Eh poftie fpeaks of Heb. j. Their lufts were deceitful kftf. Sin pl had a difguife, and transformed it felf into a plea'-ng fhape, 4 Cor n u. ^ Satan doth. Bnt now their eyes are opened, ihcyfee fin in its own colours: they fee fin is an ug!y thing, and that it John 6 70 turns a man ,mo the ^dPe ota^eV''; 0ne °f y0H ts a DcvilSA\th thrift. And returning Tinners feel fin a heavy th ng \ now confidence hath its feeling, which it wanted before, when ail Eph.4. 19. fin was light. They then chofe the gr- ate ft fin, before the leift affliction: but now, the greateft affliction, is lighter 2Cor-4. 17. than the leaft fin. Paul could bear any afflclion, and called it light ; but when he feels the law in his members, warring a- Rom- 7- 24. gainft (he law of his mind -, he cries out, 0 wretched man that J amy who jhall deliver me ? And though J, fus Chrift was wil- ing tj fuffcr any forrow from man, or from God himfelf, to fave finners : yet he would not have committed one fin, to have fived all the finners in the world. So that re- penting finners fee and feel fa much evil in fin, .as makes them in the confefiion of their fins , to aggravate them ve- ry much. ily. The nature of the particular fins they have lived in, puts them upon aggravating of fin. Now they fee how they have fold themielves to their Iufts torvork^ wiekednefs, as 1 King 21. isfkabdid : and how they have given themielves bvzx to fin. t? u . .~ with free dine fs. How they have acted over the Devils fin, John 8. 44. «nd done hts lufls. Thirdly , The rcafon why repenting finners do {0 much abafe themielves in the conftflion of fin, is, becaufe they have been (hameltfs in finning \ and therefore now they take (flame to themfelves in repenting. In their ftare of fin they did like 2 Sam. 16. Ahfalom, who defiled his Fathers Concubines in the fight of all Ifraell W< re they at allafhamedwhen they committed abemi- Jer.6. 15 nations , faith the Lord of Jttdah} Nayy they were not at all afliamed, neither could they blufli. But when they repented Jer.3r. 19; and returned, They j mote upon their thigh, and were ajl)amedy yea wen enfeunded. Now they fee their filthinels which be- fore Ghap.p. Parable of the Prodigal Son, 57 fore ther/ did not, as David did. Now they look upon their Pfal. 5r. 2. riglyteoufnefs as filthy rags. When the Lord converted Saul, Ifa- ^4* & He f II oh the earth : the Lord humbled him, and he humbled Ads 9. himlelf: If they look to point of Merit and Defert, they fee they deferve to lye as low as Hell : It's the Lord's mercy we are Lam. 3. 22. not con fumed: and therefore they lay themfelves as low as the Earth, as Job did, Wherefore I abhor my ft If, and repent *'#j0b42. dufl and ajhes. And if they look at Mercy, they lee they have obtained that meerly becaufe God will have Mercy on whonn he will have Mercy. They lay themfelves low, Gen. 32. i». when they remember Mercy : So Ifrael were to confeis their Deut. 26. Mercies with felf-abafing, A Syrian was my father, ready to periflh And therefore they rouft needs be much in felt-aba- ling, when they remember and confefs their Sins. And this (hews them, that God is free in his Grace and Mercy to them h that there is nothing of Merit in their Reper,tance} and re- turning to God. For they had been what they were, flill in the ftate of Sin and Wrath, had not the Lord been merciful to them , and pulled them out, as the Angel did Lot out of Sodom. Gen. 19. i6. • Vfe. And let men judg of their ConverGon by their confef- fmg of Sin with Aggravation, and felf-abafemenr. This be- g:n>with Converfion, and nev^r ceafeth, till a ftate of Per- fection. Wrrilft we are liab'e to Sin, there mud be feif-aba- fing Confeflron of Sin *, whiilt the Ship leaks, the Pump muft not ftand ftill. Scripture Saints have been free, and full, and melting this way j even fucfo a holy man as Paul, I am carnal, fold under fin. In me dwells no good thing : When 1 would do goodt evil is frefent with me: what I hate, that do L lfyouRom ^ think Paul fpeaks here of hisuaregenerate ftate, you.pleafe the Papift? and the Jeiuits well. It's ftrange to think how fomemen have knocked off from this Duty in late times : Some, through conceit of their per- fection in this Life ^ and others, through a fancy that Chrift hath repented for them. For the former, we read of no Saints . in Scripture, who owned their perfection here, no not Paul. Not that J hws already attained And for the other, Chnft P^1- 3- 120 hath indeed fatisfied for us, but not repented for us^ he un- dertook that in his own Perfon*, but this- he left tor us. And I there- 58 Meditations upn the Par. II. therefore, when Jefus Chnft was ready to afcend, this was the Lufce 24. 47. order he gave his Ditciples \ That Repentince and Rtmiffion of Sin (hould be p?e ached in his N.une amongft ail Nations. And furely , the holieft of Gods Children want not matter to (hams thetnfelves with before the Lord, in their molt innocent Rom. 7; days, as Paul did nor. O.i ! then believe not rhy own heart, that thou art a converted Sinner, unlets thou find both difpofi- tiofi and a&ion in confefling of Sin to God, as this returning Prodigal did. The mture of man is hardly brought to a ferious and fin- . cereconftfftanot Sin, he fhuns it much. It's faid of the Ele- fhant, when he goeth into the Water to drink, he muddies the Water with his feet, that he may not fee his own defor- mity ; and thus do. poor tinners. Wrinkled Faces care not for looking into the GUIs. It's true, a formal, and genefal way oi coni.fFrn of finj is a common thing ■•> but it is not with Chap 9. l^a£ A13*11* an(3 bJu flung as in Mz,ra. N; r with that felf-be- Jer.31.18, 19. moaning, and fell-condemning, as £phraims was. Nor with that Aggravsti n of Sin, and ielf-abatement, as the repent- ing Prochgals was ', nor with that fincenty as Davids was , Pfal. 12.1. I msght propound many things to you by way of motive, Confcition goes befort remiffion in Gods method: I have finned, 2 Sam. 12. 13. fajth D-.-vid, and the Lord hath put away thy fin, faith Nathan. Davidh&d no peace in his Soul, whilit he fufpended the con- Pfal. 32. 3. fefTJon oi his fin ; but when he fet about the work, he had Matth. 8, good news, and was of good chear, as he was, Son be of good chear % thy fins are forgiven- I faid, I will confefs my tranfgreffion urto the L>rd , and then forgaveft the iniquity of j John 2. 2, »> fin. Whilft we cover fin, Chrift will not '■> we take his Office out of his hand. To confeis fin ferioufly and llncerely, is the nest degree of happinefs to not finning. By this , you prevent Sa- Rey. 12. tan^ wfo0 j8 ty acCHfer 0j thg brethren • You prevent him from accufmg vou. It's true he charged Job to God • and with more than he could prove, for Job proved him a liar. Confei- fion of fin, doubth f>, is a very troublelome thing to the Devil :, 2 John 1. 9- he ki ows it's a door of hope to a poor finner. And ar*ain, yrur charging your (elves before God, pre* ?ents his charging of you. Sin muft be judged in one Court, Chap-5^ Parable of the Prodigal Son. 5? or others in the Court of Confcicnce, or in the Court of Heaven-, by our felves, or by God. God will be tiue to his Court of Juftice, as well as to his Court of fvkrey. The Go- fpel hath provided afurety to fatisrie the Law for the (inner; yet the finner muft judge himillf ; and if he doth fo, God will not. if we would judge our felves , we jhculd not be judged. \ 1 Cor. 11.31 Again, God never takes advantage of a Tinners confcfiion oi fin, when he doth it with fenfe and feeling, forrow artd lhanx, and felf-loathing. People commonly fay, Confefs and be hanged ; as David laid to the sAmalekitc , Thy own mouth 2 Sam hath tefiified againfl thee— But God faith, confefs and be par- doned : He that conftjfeth, and for fakes fin, fh-tU find mercy. proVt 2g§ ,^# If you be godly, you will endeavour to find out your unknown fins, that you may confefs them. So far will you be from covering thofe you know. Again confider, that you cannot conceal any of -your 'fins from God : He faw the Jews fecret Imageries, •£&*£ 8. and Mofes. faith, Ihou fetteji cur fecret fins in the light of thy conn- Pral- 9° 8. tenance. Even fins of infirmity unconfefkd to God, may make them fwell to fins of a high nature-and therefore D^Wdidim- plicitely confefs his unknown fins, O cleanfe thou me from f^cret fins, and begs of God to find cut thofe failings in him that he pfal- *9- 12. could nothimfelf*, that he might confers them, and avoid them. And Elibtt taught Job to do this, Th %t which I know act, teach]o\ 34. thou me. And in a word, this is the thing that God expects from a repenting Sinner, on whom he will have Mercy. %j jer, 3. I2> 13. turn thou back^fliding Ifrael, faith the Lord, and I will not caufe mine anger to fall upon thee •■> only actyowledg thine iniqui- ty, that thou haft tranfgreffsd againfl the Lord thy God, God - looks th on men \ and if any fay, I have finned and perverted my Way, and it profit eth me not; He will deliver his foul from going j0b 33. 2i. down to the pit, and his life (hall fee the light. God will have a man guilty from his own mouth, and the Sinners conference is.a thoufand WitnefTes. But yet all Confeflion of fin fares not fo well. Tharoah, Saul, and Judas, confefTed their fin, but it was ta man, and not to God. Trueconfeflbnof fin, opens a door of hope-'ut theft men either thought God not had enough Ezra i0. 2. Mercy for them, as Cain did , LMwe iniquity is greater than Gen 4. can be forgiven *, or elfe they were proud, and iuilen, and would I 2 not . 6o Meditations upon the Par. IE Luke 16. not ask it) as it is faid of the un;uft Steward, I am afhamedto Ug. And their confeflpn was narrow, of one particular aft of ■fin *, and forced alfo.by me er terror of Confcience. Wheieas true Conff fljr>n of (in, is free and full : / wiU arife andgi to my father, and fayt father I have fmntd againft Heaven, and be- fore thee. And right confdTicn of fin, b^gin, at the heart', Davids heart fi note him, and there faith he, I have finned) and «» Sam 24. donz fooli ftly. The Heai t (peaks more in Sighs, and Groans, Rom. 3.26,27. and Grict, than the Mouth can fpeak in words. In true c.on- Plal. 51. ftflion of fin, the ax u (aid to the root of the tree , it flrikes at the finfulnels of nature, and it ftrikes at heart- (in. As a mam 1 Kings 8. 38 fhould know the plagueof his own heart, fo hefhould unlap this lore to God. I (hall not now enter on the cafe of confeffion of fin to men, which is nrcefTaiy in fome cafes, as of fcanda! to the Sain's, , or to get relief in trouble of Confcience, when it cannot be got without it. As for that place, in Jam. 5. 16. Qonf-fs yom faults 0 ic to another. The reafon of it was, they were given co conrentions and broils amongli thernfelves, as in Chap. 4. and this hindered their praying together, and for one ano- ther. Now the Apoftle would have them own the mutual wrongs done each toother, that they might be free to this duty of Prayer one for another, in their ficknefos ; which it feems, were more than ordinary, at that time. Secondly, From the repenting Prodigals Aggravation of his fins in the confeffion of them, and the reafons why all Sinners do, andmuft do fo; we may give an eftiroate of our own Spi- rits. It's an ill fign, when confeffion of fin goes off with cafe, and little a do. Is it a fmall thing to fin agamft a great God ? Your fin muft be aggravated, till you come to make Pauls out- cry, O wretched man that I am, who fliall deliver me ? Think m' 7' 4* with your felves, how contrary every one of your Gns is to Gods Nature, and Gods Word. Every fin ftrikes at the very Being of God : It makes fome fay, There is no Qod, and o- thers wi(h there were no God ; and others to flight God in his word, and in his works ; and therefore we cannot hyperbolize in our aggravating of fin, our own fins ; tho they may feem lefs than fome other mens. Confider how the Holy Ghoft Jfeek. 16, aggravates the finfulnefs of our Nature,. and how the Peopfe of Chap.p. Parable of the PrccfigalSon. £t of God aggravated the finfulnefs of their righteoufnefTes \ Matth. 23. All our right eon fneffes are as filthy rags. One fin of yours may make you guilty of ten thouland fins of that kind 5 as our Saviour charges the Jews with the guilt of all the righteous blood that had been fhed , from that of Abelt. When you cannot aggravate fin , think of Chrifts iufferings foHr *, who it was that fuffcrred, the Son of God \ and- what he differed, the wrath of God. And this he muff have done if there had been but one finner, and one fin in the world, yet that fin could not have been pardoned, nor that finner Lved, unlefs Chrtft had fuffered. And think what re- lation to God, youfinagainft, and what mercy and grace you fin again fly and how much cardemefs thereis irr many of your fins •, and how much of your will and affections there are in fome of your fins. There arc many things that may aggravate your fins in the confeffion of them, if you will take notice of them •, and if you do not aggravate fin your (elves, God may^ take acourfe £0 to bring fin home to your confeiences, as may teach you to your terror. Thirdly • For felf-abafing in the confeffion of fin, it be- comes a returning finner: he knows that vilenefs, "and bafe- ' nefs of himfelf now,- which he did not before. How like the Devil he was in his natural ftate : that he was of the wicked tJohn 3, ; one, as well as Cam ', that he was of his father the Devil, and Would do his lttfts>zs well as the Jews: every man,in his ftate of .*' fin, is a Devil as well as Judas*, Oh abafe your felves when youconfefs fin, as this finner did : Fath.r I have finned againfi. ,t ., heaven, and before thee, and am no more worthy to called thy, Son. I am worfe than Efau9 he fold his l'onfhip for hunger and need j but I have given away mine in wantonnels^ and topleafe. my iufts, as ss4dam did his, for a thing like an Apple^ i have, made my (elf a ftranger, and an enemy to thee j and. fa no t. worthy the name of a Soiv Meditations upon the Par. II. Deur. 15. 17. C H A P. X. Shtretb , that true Penitents are very defircm to be reconciled to Qcd, and that t/p.on anj tetms, From the lafiQlaufs of the 1 9. Ferfe. CMake me as one of thy hired Servants. have done with the firft part of the Prodigals Addrcfs,his humble confeiTion of fin. I come now to his modeft requeil , Make me as one of thy hired fervants. Obferve, how low he (loops and boweth ; he faith not, one of thy fervants ; but one of thy hired fervants. And this was but a mean condition amongft the Jews-, they had not the priviledgc of other fervants. A hired fervant might not eat of thepafiover, nor*0f the holy things ; Levit.21. io. He was willing to be a door-keeptr in his Fathers houfe, as David was *, yea, to have the bafe office of the uibiomtes^o be a Hewer of Wood, and a Drawer of Water for the congregati- on. He is-willing to be IJJachar, a hireling, as Leah called one of her Sons, an Afs couching between two burdens *, this would pleale him better than his drudgery under the Citizen in< the far Countery, that fet him to feed fwine, and to feed with them. The prodigal would now do, as fervants that loved their Mailers , and were willing to abide with them *, they had their Ears bored with an Awl to their Mafters door, as a fign that they would be their fervants forever*, all this, this Prodigal was willing to, if fo be his father would receive him. Now there are three Doctrines in thefe words, !■ That returning [inner s are very de [irons to he reconciled to Cod 2. They Chap, i o. Parable of the Prodigal Son. 63 2 They would be glad of this upon any tcrmr. l> When men havegrjccy or are in the way to grace, they have mean and low thoughts of them fe his. I. That returnning finners are very de front to be reconciled to God. Now this prodigal was come to hinfclf, and going to- wards his Father, all his care was, to be reconciled to his Fa- ther. And this repenting prodig I is the reprefentative of all true converts, AbfoUm was not fo earned to fee the Kings face, as a returning finncr is of feeing the face of God. And indeed this is a fign of a finners being in the way of converfion, that his defire is to be reconciled to God. Saitls terrified conference cried out only for forxie eafe , Davids i Sam. iC- Harp muft be fent for, to quiet the evil fpirit; but not a word of the favour of God. But Davids troubled conference looks not for any ftupid or charmed peace", but for peace with God, a reception into his favour, who w^s difp eafed with him, as he had reafon to be } 0 caft me not out of thy pfaj u p.efence. And this was (till the burden of the Jews in their returning to God. Turn us again, 0 Lord God of hofts, and ~pfal g0t. 3, caufe thy faee to jhine upon us, .and we .fhall be faved. And fo twice again in the fame Pfalm. ^Abfoloms\\\t did him no good, at leaft he pretended fo,whiie he might not fee the Kings face^ but it is really an:} much more fo with finners, that look to- pj-3j. ,a _. wards God ; they are in as great trouble as David,, whilft God hides his face^ Qaefl. But what is reconciliation to God ? tsfnf. It is a returning to ' that ftate of friendfhip with God, that man had in the ftate of innocency. By the fall, man became alienated from God, both as a Granger, and as P>i. r. 2©. r\ 0 IT1 T 5 O an enemy.- Man naturally hates God, he could wifh he were pfal IO* V not, he is not in all" his thoughts : and Goo hates him, as he did Efau, Efau have 1 bated. Yea,he hates fin in the eleft • tho m .J i- he lov^ their perfons. » It is in convertioh, by the infufion o( Rom 11.28. grace, thu the emnitv of natures betwixt God and man is taken away, and {kin, Eph. 2, 16. — £4 Meditation upon the Par. II. The Holy Angels need not this reconciliation, there hath been no breach between God and them : and the Devils (hall never have it •, Chrift took not their nature ; but reconcilia- Eph. t. tl0n w'tn God, is founded in Chrift; he is Emanuel, God with us ; aid he brinjfc Gods nature and ours together • He is cur peace. Neither (haU the damned ever have it ; fell men 2 Cor. 5.20, are offered it here ^ as though God did hefeecb you by us, we pray you in C hrift ft tad, be ye reconciled unto God. But there 49 no offer of reconciliation by Chrift to the damned in Hell. This is that grace and mercy that poor awakened finners now Pal 4- 7 feek ', to whom the light of Gods countenance is better than P/al. 63, 3. C0Yn^ and wine *, Yea better than life. , It's true, there was reconciliation with theele&in Gods 2 Cor. 5. 19. pUrp0(e) from eternity, God was in chrift reconciling the world to him/elf: the world of the El eft, the whole number of the Eleft. But this reconciliation is fixed in the confeience of a finner at his converfion \ and this is it that fuch a finner longs after. Jgueft. How may this reconciliation be known ? Anf. Firft, It's mutual \ we are reconciled to God, as well as he to us: God will. have a reflex acl from us, upon all his attsof grace to us. His good will to us, begets good will in us to him ; as he chole us, fo we choofe him above all. Pa- 7$ 25. Whom have- 1 in heaven but thee? and there is none on earth that J defire beftdes thee. Secondly, Defire of converfe and intercourfe with God, is an evidence of reconciliation. Strangenefs to God is an ill 1 John 1 3- fign. But acquaintance and converfe, fignifies well : Truly our fellowship is with the father, and with his [on Jefus Chrift. This reconciliation begets boldnefs with God *, there is no Cherubim with a iword to keep fuch a poor fmn:r from God. Thirdly, When you are reconciled to God, his enemies arc yours. Do J not hate them, O Lord, that hate thee ? Efpecially Pii!. 139. 25: ^n is now hated, becaufe that fin is Gods great enemy. God hates the Devil, only for fin 5 and were it not for fin, he would not be the Devil. It is impollible to reconcile a man to fin, who is reconciled to God. The end of Chrifts reconci- ling Chap. io. Parable of the Prodigal Son. 'g« Img men to God, was to prefent them holy in his fight, Col. I. - 21, 22. And you, who were jometimes enemies in your minds, by wicked w>rks, yet now hath he reconciled through d.ath> to pre- ■ fent yon hcly. Fourthly , The wore] of reconciliation is precious to them that are reconciled to God. How beautiful are the feet of Rom. ro 15, tkofe that preach the Go fpel of peace ? The Gofpel is precious to them ; and the miniftry o; the GoP»cl is precious to them, b-cauleit hath been to th.jm th* word of reconciliati- on Fifthly, There will follow a peaceable difpofition towards all mm. Th^Gofpel alters and changes rams d fpofitions,*. It tdrnis Wolves, and Lions, into Sheep, and limb's: The welfid.n,^ fhd'- dwell with the lamb, and the I cp jrd fa all lie down with the Kid. it's iropoffible for the Soul to feci pity from , and enjoy peace w'th "G^d , a,r d not to have a difpofition to peace with men. wrought in it. Obfcrve what t'e Apoftlefaitn, Tit. \, $. She -xing all fieehn°fs to all men: for we our felveswere foms- ti>es foolifh , and difobedient , deceived , ferving divers lufts and pleafureSj hateful, and hating one another ; but after that the Jn lnefs avd Lve of Codapp ared, then the cafe was altered. A harfti, Curly, a -d proud di!pofmon towards other men, even finfulmn, is a fijnwe have not felt the fweetneis and mildnefs of Gods nature^ in being reconciled to us. Vfe. This informs us wVn a trouMed finner is near his con- verfion^ When he is ienfbk of his diftance from God, and feeks out for reconciliation wi'h him. Terror and horror of conference for fin, are not infalliole forerunners of a finners converfion^ they were in Cain, and Saul, who yet died uncon- verted ', thty never fought to make their peace with God, as this prodigal did. Oh thou convinced , and humbled , and terrified fiiiner, find this earneft defire in thy Soul , to be reconciled t9 God, and to be brought nigh to him, and to be in a ftate of friendship and acquaintance with him • and be fure thy ftate is good. 2. Doc"t. Repenting and returning finners are glad of puce with Goi upon any terms. 1^ the prodigal might but be re- K ceived 66 Meditations upon the Par. II. ccived by his Father, he would be content to be in the rneaneft capacity : Make me as one of thy hired fervants. A return- ing finner had rather that God (houtd rule over him, and command him any thing, any fervicc, than that his lulls fhould rule over him, and Satan rule over him; which they did in his natural and fmful fiate j as you fee in the prodigals fLvery to the Citizen. Every convert may lay to God, as [fa 26, 13. thofe lelf-bewaiing Jews did,- Other Cords btfldesthee, have had dominion over us j but its thy name we would make menti- on of: do thou with us what thou wilt, and make us to do what thou wilt. ■ Lord , what wilt thou have me to Aft. % do ? Paul endured much hardfliip after his converfion, as you fee in 2C *■. 11. and yet be valued his ftate of grace, with all his hardfliip, and infirmities, above alt his peace and pri- Phil. 3.7. viledges, w run he was a Pharifee. What things were gain to we, I counted lofs for Chrift, Tea doutlefs, 1 eount all things but lofs. for the excellency of the knowledge of Chrift Jefus my Lord i for whom I have fuffered the lofs of aU things , and do count them but dung that I may win Chrift. He thought him- felf a gainer, by looting all his priviledges as a Jew, and a Tnarifee, for Chrift. So a true convert, troubles not himfelf about his low condition in the world, or his mean parts, if fo be he hath grace,and can do God any fervice. A convert looks upon grace, to all wordly things, as the people locked upon David : Ihm art worth ten thoufand of 2 Sam. 18. u^ ^ t^ey toj)avi4t The form of a fervanr, and poverty, went down well with Chrift, that thereby he might bring finners home to God. And io, when the firmer is coming home to God, it pleafeth him, tho it be with poverty, lofs Ifa. 23 18. of Friends, eftate, any worldly conveniences, cr priviledges, hi? reconciliation to God, and the favour of God towards him anfwers all thefe \ as David faid, One day in thy courts is , Tfal 84. 1 1. better than athouf and elfe where. He had rather live one day in the prefence of God, in the mtaneft, and moft a! j & condi- tion v than in the moft fplendid and flourifliing condition, at a diliance from God : he had rather lye a Lazar at Gods dopr (an ancient ufein the Church,) than to be great in the world, and a ftrainger to God. , Mofes was well iatisfied with the fight of Gods Glory. 3. Deft, Chap, i o. Parable of the Prodigal Son. 6j l. DotT. Wbtnmen have gr act , or are in the way to a /fate of grace , they have mean thoughts of themfehes. 1 am no more Worthy to be called thy fen, make me ai one of thy hired fervants. When the Ccntnrion, a great Commander, began to believe, Mitt g he thought himtel* not worthy that Chrift (hould come under his roof) whereas it may be the Soldiers under "him, dtfpifcd Chrift. And when Paul was in a ftate of grace, he conceived. of himfelf aslefs than the Uaflof all faints. Hi had as high - . thoughts of himfelf, when a Pharifee, as any man. / was a- Rom ?7, live without the law, faith he. Grace is a felf-emptying thing s amanJjy thi?,feeth himfelf, and God too, with other eyes than formerly. Ihou art a gracious God, faid that holy tMartyr Ridly, And 1 am a fin\^ of fin \ thou art heaven, and lam hell. Matth ri. And John, who was greater than all the frrophets, yet when Macth 3. he fpeaks of Chnft . he is not wotthy to carry or unty his Shooes. It troubled not the Woman of Canaan to be called a dog , when (he was in the way to Chrift. Truth Lord '., hut the dogs eat of tht crumbs that fall from their UWafiers ta- Matth s< ble. When God magnifies the riches of grace to a man, then he becomes poor in fpirit. His eyes are opened to fee his na~ kednefs, as Adam and Eves were. The prodigal thought him-. Gen felf not worthy of the ground he trod on, when he was a con- vinced and humbled finner. Such a man fpeaks to God, as Mephibofheth did ro David ; What is thy ferviut, that thou 2 Sam 0 8 fhouldeft loo\uponfuch a dead dog ? And now a man is aifo near- er God than he was: as he fees that of his own finfulnefs, fo he feeth that of Gods hohnefs, which he never did before; and this maks him ft ill to become the more vile in his own eyes. For the nearer a man comes to God,the more difcovery is made to him of his own filthinefs i as when the Sun comes into a Room, it difcovers the moths that are there Wo it me ^ faith the Prophet, I am undone , for / am a man of p llnted tips .^ Ifaiah 6. s. How came he to be to vile in Ins own eyes? For mine eyes have feen the King, the Lord of Hofis. Vfe. Firft, This is for the encou-agement of convinced and felf-abafing Q;ners: fuch are neareft die favour of God, When they are judging rhemfelves raoft unworthy of it; they are neareft grace, when they are moft icnfible of their vile- K 2 nefs 6$ k Meditation upon the Par. II nefs by fin. He giveth grace unto the bumble. They were the blind and the lame that were brcught in to the Kings great fupper. "Then vdoth God fb'ew a man mercy ana giace, when in his owriapprehenfion he leaft dtferves it. The blind and the lame, Were the poor Publicans , >htk were they that entred into the Kingdom, when tn^ ii'lr-concdced Jews and Pbarifcts were (hut out. When a man becomes vile in his own eyes, and unworthy of the favcur of God , it's a fign he borders at leaft on a ftateof g^sce. For where G >d promilerh a new heart, and Eze. $6. anewfpirit, he there faith, They jhJl loath themfewes in their own fi^ht for their iniquities. Grace is of an abating nature \ the greateft humiliation hath there been feen, where there . hath been moft grace, and men have been neareft to God : Job 42. Now mine eyes have fee ft thee , fair h Job : wherefore J abhor my Gen iS. felf in duji and ajhes. And Abraham calls himfelf dufi and £cb, 22* afbes, when the Lord was talking with him ; Gods worthies have always tfteemed themtelves moft: unworthy. The Devil can tell profeflbrs, that he doth as they do-, he believes snd trembles, he is no drunkard, no adulterer , he fafts and watches. But what faid a good man in fuch a temptation, I pray, and I a- bafe my felf, which the Devil cannot do. But take heed of proud humility, for fuch there is. The c . Apoftle fpeaKs of a Voluntary humility, humility of mens own coining, and notGods,ssmoft of the Papifts is. What aftranoe exprefiion was that,/ am unworthy that God fliculd damn me. But there is a wild Rofe, and a Garden Rofe; there is a legal, and phantaftical humility ; and there !s a felf-abafement which grojws in the Gofpel : one which at btft is but forced by a flavifh fear of God •, the other, from a fence of -the riches and frecnefs of Gods mercy and grace, and a real fenfe of a mans ownunworthinei! } as St. Pauls W2s, who conceived himfelf EpK 3. 8. iej-s tyan t\.e ieaj} 0jr jaf„tTf 5eCt ufc he thought he had been a- 1 Tim. 1. 14 mongft the chief of finners : andwithall confidered how fu<* ' perabounding the^race of God had been towards him. CHAR Chap. 1 1 . Parable of the Prodigal Son. CHAP. XT. Wherein is ffjemd> That the good pnrpofes of a return- ing Sinner^ are fuck as take effetf. From the fir ft pxit of ths 20. Verfs. And he arofey and came to his Father. WE have done with the Prodigals Confideration and Re- folution. Now follows his Action, or his Ex^cuiian of what he had relblved upon, <*And he arofe, and came to bis father. In the 17. Vcrfe, he came to himl*eif,here to his Father*, that is, towards frs Father', for his Father faw him afar off, and ran, and met him, as it follows. He firft con- fijered, then refblved, then returned •, fo that he did what he thought and laid, DoB. That a true Penitent flops not, till he hath brought his Retolution into Aclion. It's to be feared that thoufands live and die in the former^ > fuch as it i^, and never come tothe latter \ or rather in fome faint purpoies, which never take efTctl. It's the nature of man to cnink of doing good, and unthink it again 5 yea, in ibme fort , torefolve of doing good, and yet hib Refolutions wither, and die, and come to nothing. Vhar§a'> had his good moods, when he (Hid , / have fmned> the Lord is fighteoHsr>gK6& 9 27. and 1 and my people are wicked but he eat hi* words prefent- . ly. And Baham wilh'dwell, Lit mzdieihe death of the righ-^,Tn 27 I0> teous but it ended ma wiih And J4h*b hum> 1 Kiogs 21. bled hiraftlf; but u was but like the Ice, that i- tr ou<.n over nigh, andfroZeij again itt the tnotnlrig--, Ahab ■ j to his former hardnefsof heart; The" hildtftfi of Ifraet had many good purpofes and rctbkiti ns -, bu£ the vanifhed away, and came no; into anfwerabk AQions. Go thou near., and hear ^^ _ all that the Lord our God (hall Jay, and foa^ than unto us all I jo Meditations ?ipon the Par. 11, tdl that the Lord cur God fhall fpeak^,untothect and we will hear it, and do it •, 'jut they never did it. And therefore faith the L.rd, ih^y have well /aid, all that they have fpoken, but, O that ther> vctre fnch a heart in them. And fo lay they to Jo- Jofh. 24: 18. jjnta, We will ferve the Lord, for he is our Cod. And when Jofima told them, they could not ftrve the Ltrd: fay they, Vcrf 21,24 nay-> but we will ferve the Lord. Eut thefe Refolutions lived Judg 2. no longer than Jofi)nai and the Elders in his time. The Lord found them but a wordy, flafhy People, as we fee in that complaint of them: O Ep >raimt what Jhall J do unto thee ? O Judah) what foall J do unto thee > for your goodnefs is as a Hof 6. 4. morning cloud , and as the early dew it goeth away. Many, whilft they are hearing a Sermon, or at Prayer, or under an affliction} they are arretted, and convinced that they have not done their Duty ; and now they will let upon it- and yet, when the Sermon is over, and the found of it is out of their ears, and Prayer is over, and the Affliction is over j their good thoughts and purposes are over too. Juft like wax, that foftens whiift it's held to the Candle \ but take it away, and it hardens again. How many poor finful Creatures, upon fome rubs of Con- fcience, are thinking and purpofing to leave this and that luft , and finful way, and to fet upon their Duty \ and yet obftrve them, and let them obferve therafelves, and there is little performance of any thing that was in their thoughts. Juft like a door, that moves this and that way ^ yet, ftill hangs upon the hinges, and in the fame place. Moft mens good pur- pofes, like Jonah his gourd, flourifh to day, and wither to Jonah 4. m<>"ow. Qutfl. But how comes this to pafs ? jinf. 1. It proceeds from the fickle natureofman. It may befaidof mans nature, as to that which is good, as J -cob faid Gen. 49. 4. of Reuben, unflable as water, light and inconftant j roan flood in his innocency but a very little while. God can put no truft Job 4. >n mans nature : as he faid, he putteth no truft in his Servants ; however fome men raagnifie the nature of man,even in this point of Converfion we are upon. 2. Becaufe mens good Pcrpofes and Refolutions are but A&S26. ^a^ Purpofo, as 'dgripp* was but almoft perfwaded to be a Chriftian. Chap. 1 1. Parable of the Prodigal Son. 71 Chriftian. It is lb too commonly i mens Conceptions are but weak or falfe, that come not to the Bi th, or elfe there is not ftnngth to bring fo th. Their Purpofes and Reiblutions for good are a< Ephraim, half baked, or as it is faid of the Lao- Hof. 7. diceans 2{jttber cold not h t. They are a? crude and uncon- Rev 5, coiled meat* that turns not to any nourifhment. Like iud- dtn and violent motions which are f:Idom lading. Yea, fo.r»etimjesra:n have fecret checs in their Purpofes and Rcfolutions torgDod : as ^uguflne (aid of himfelf, that when he prayed againft a particular Sin, he had a fecret.wifh that he might keep the fin ftill. Vfe. 1. This may be for a lamentation, that mens lives are fpent much in wi(hes and words *, and in fuch kind of Purpo- feis and Reiblutions , the !?a(t part of which oftentimes comes not into Action and Performance, as Mofes faid , We fpend pfai ^0 ^ our years 4s a tale that is told. Have you not had Purpofes to pray more, and more vigoroufly ? to look to your ways more narrowly? -a? David, I faid I will take heed to my waytj pfcl* -39 •>*• that I. fin not with my tongue. Have you not had Purpofes and Resolutions to take your klves more off from the World, and to role E:ernity more in your minds ? And yet, how little have your Actions herein amounted to? How have you de- ceived y ur (elves* by fuch Purpofes ? and God, by your Non- perforrain^ ? If your Purpofes and Resolutions are not fol- lowed by Performance and Action, th?.y are but as Grafs upon the houfe-tops, which wither eth before it groweth up. As Pfal 129. 6. David faid , Pfal. 32. / will confefs my tranfgrejfion to the Lord: So he did it prefently, he fet upon it withou* de- lay. 1 thought on my ways, and turned my feet unto thy tefti- manies \ thefe were twins. What time was there betwixt his Pfal. iip<$9 thinking and doing what he thought? Why, as it is faid of Jobs m fingers, Whdfl one was [peaking, another came. Da Job:i. vid made no paufe , and therefore in the nexr words fauh he, / made hafle , and delayed not to keep thy commands. Alas, how many are often puipofingand reiol^ing, and ne- ver come to Performance, as it's faid of thofe fTJy Women which were led captives by creepers into Houfes *, they are ever learning, and never come to the knowledg of the truth 2 Tim, J..??, Indeed, foraetitnesGod himfdf may intercept a godly mans s purpofes 72 Meditations upon the Par. II. purpofes of doing good ; as it was in Davids heart to build i Chr. 28. 2 God an houfe *, but God faid unto him, Thou fralt not build meanhoufcy but thy Son (hall do it. Worn the cafe is thus, G jd takes (he will for the deed, and likes the purpdfe better thanthe performance. Many a godiy man woi Id domore for God, than God will let him *, his will is larger than his works j fo was Pauls. When it, came to it5 God would not let Abra- ham offer up Ifaac in Sacrifice, as he had before commanded. Thus Paul and Sua; were hindered by the Spirit ,- in their purpofes to go into Bithinia : the fpirit fuffered us not. E t^er ftfts i5 9. by a voice behind them, as in Ifa. 50. 'ihine ear fnzl ntar a voice bthwd \htey faying, this is the way, walk in it. O elfe fohn 3 6. by a Vifion , as he lent them into Macedonia by a V/ion. And whyd.d the Spirit forbid them to go and preach there? Becaule the Spirit bloweth where it Hrtcth ; not only in the Amos 4. inmfion of Grace, hot in giving the means of Grace. The Gofgel keeps not a fetled co'trfe as the Sun doth, tiut as the Lord caufed it to rain upon one city , and not upon another^ So dothheuic the like libertv in his dilpoiingot thcGoipcl, and Pfal 147. 19. thewoidof R conciliation: He Jhewetb his word unt> Jacob, and his fia utes t> Jfrad\ he hath not done fo with any Nation. 8. And iomt roes Satan may hindira goo i m*ns ;_>ood Purpofes from being performed. So it wa* wuh Pauf , We would have come to you, ev n \ Paul, once and again } but 'Satan hinJered us. W lerher Satan hindered by fickneis, as he du Epaphrodi- tut; or Impri'onment, as in Rev. 2. 10. or by Oorrrh at Sea, or finding hjm other work, diiputmg work with the Stoics and Epicu' eantyW is not cxpreficd-, but it is cxprelTed that Satan hindered him. Now in this cafe a mans non-performance of Purpofes , is no: charged upon hioi, bec*uk it was utterly sgainft his Will Chap. 1. 13. and AfTeclions', fo Paul told the %j*Kans, Thrt he often pur- pofed to come to them% bat was let hitht to, whether by the Holy Spirit, or the Devil, or how elfe, he faith not ; but it's certain it was no frivolous excufe. It's laid, Ezra 4 5. That the people of the land hired cou ft Hoy s to fruflrate the pur- pofes of the people of Judiht in building the t tin pie, all the days of for us. Butthirdly, The Corrup'ion of Nature, may keep a godfy roans good Purpofes and Refolutions from being brought to per- Chap. 1 1. Parable of the Trcdigal Son. 73 performance j either agalnft his wit], as Gal. 5. 17. Ihe ftefh lufleth againfl the fpirit, fo that we cannot do the things that we Would; *or with his will and liking. For our corrupt Nature is prone to ihuffle with God, as Jacob did about his Vow, Gen. 35 and Hez.eki*h, in his Reiolution upon his recovery. But it Ka. 38. coft them dear * more forrow for their negle£t, than it would have done care and pains to have been as good as their word. But as for other men , it is ordinary with them to flatter God with good thoughts and good words j as if they would do great matters, and yet will do nothing. And if they do a little, yet they return again with the dog to the vomit, The pr . unclean Spirit returns again to the old lodging with more com- '* *"" pany, and worfc than before. Vfe 2. Let me exhort you therefore, to fee that your Refo- lutions to do good, be more Mafculine. Let your purpofes be ^tfs ro. n. in the Spirit, as Pauls was. Look for the influence of the Spi- rit in them. Be not led by Carnal wifdoro, or Carnal end;. Let not your purpofes be according to the flefli. Such Fur- 2 Cor. 1. 17. pofes as thefe, will be yea, and nay, according as Circum- ftances alter with you*, but purpofein the Spirit and in heart, fincerely, and vigoroufly, as David did, Ipurp&feinmy heart, pfay I7 that my mouth fhall not tranfgrefs. And Daniet purpofed in his heart, that he would not defile himfelf with the kings meat. Dan. 2. 8. There is a fweet harmony betwixt the Hearts and Mouths of the Saints, which there is not in other men: With the heart Rom. 10. man betuvetb to righteoufnefss and with the tongue confeffion is made unto falvation* Secondly, When you purpofe and refolve againft fin , and upon your duty ; let your purpofes be emptied of Self-conceit, of all Opinion of Self-fufficiency i otherwife your Purpofes and Refolutions will but weaken you the more, as Peters did him. Let Purpofes of this Nature be ever coupled with Humility, and a ienfe of Sclf-iniufficiency : 2Vj* that we are fufficient of our [elves , to think, any things as of our [elves ; all our fuffieiency is of God. Therefore refoivc, and take in 2Cor. 3. 5; God in your Refolutions| refolve with d.flidence of ftrength At home, and dependance on ftrength abroad .* Be ftrong in L the . 74 meditations upon the Par. IL Eph.6. the Lord, and in the power of his might. When you purpofe in the things of God , get God in as your furety, fo did Da- Pfal. 1 19.122. vid, "Be furety for thy fervatit for good. Undertake for me, Yer. 106. that I (hall do, what I have fworn to do. Your own pur- pofes alone, againft any particular Luft, do but latch the door j a temptation opens it with ecfe: it's your going out againft it in the n.me of the Lord, as David did againft Qoliah, that overcomes it. And juft fo it is in your pur* pofes to that wh«ch is good i / have laboured, faith Vault yet not I, but the grace of (jodthat was with we. He durft not fay, / can do all things, without adding through Chiifl that Phil. 4. 13. flrengthens me. Therefore, thirdly, be as much in Prayer, as in good Pur- pofes. Pray as David did, O Lord God of Abraham, and Jfaac, and Ifrael thy fervants, keep this for ever in the imaginations 1 Chrop„ 20. 0f the thoughts of the hearts of thy people , and prep ire, or fia- blip] their heart unto thee : He mentions Abraham, Ifaac, and Ifrael, becaufe God made and kept his Covenant with them} and therefore begs of God to make his People Covenant- keepers, as well as Covenant-makers. Keep this for ever in the imagination of the thoughts of the hearts of thy people ; This Rcfolution, to give what we have, and our iclves too, to Thee. Keep this in the imagination, that is, in the f urpofe of the hearts of thy people. Prayer is a good Midwife to pur- poies of doing good. If Prayer upon good purpoles, have Affection, and Faith, and Poverty of Spirit in ic \ it wili th not return empty, as Naomi did, but full-handed. Such pray- er is a trufty McfTctgci between God and his People : Bleffed Pfal.66. 20. be Cod, faith Davids that hath not turned away my prayer, nor his mercy from me. And fo much for the firft* Oblervation, That a true Penitent Mops not till he hath brought Refolu- tion into Action. The-lrodigal did, what he faid he would do , He J aid, i wifl arife, and go to my Father ; and he arofs, and ca.tit to his fuhsr* CHAP* Chap. 12. Parable of the Prodigal Son] 75 CHAP. XII. Which fheweth , that in every true Convert , there is a principle of fpiritual Life 5 the firfi great fign of which y is his departure from Jin. From the fame word?) And he arofe , and came to his Father, WHen the prodigal came to himfelf , he revived, he put forth the actions of Life. There was a principle of fpiritual Life infufed into him : He arofe irom the dead, Jefus called him out of his fpiritual death, as he did Lazarus out of his Grave As the motion of the Wheels was by the fpi- rit of the living creatures \ to is a finners fhotion towards Eze- r- God • It is as he is moved by the Spirit. . As holy men of God fpake, as they were moved by the Holy Ghofl, Few men know 2 Pet, 1. 21; what repentance, or rifing from fpiritual death means, or what power goeth to it. No lefs, but more, than went to the creation of the Sun,or the refurre&ion of Lazarus to Life.* We are the workmanjhip of God created in chrift Jefus. It's Gods Eph. 2. 10. Power alone, that quickens a fmner that is dead in trefpaffes and fins : You hath he quicktned who were dead in tref- pafles and fins. Yea, this needs more power than the work of creation : for as the-power of God found nothing to make all Eph. 2.1. things of*, fo he found no refiftance. But here, he finds that which is worfe than nothing, the greateft refiftance the crea- ture can make : Now often would /, and ye would not ? Matth 23. It's true, fometimes this is fpoken of, as the finners work i but then it is to be understood oneSy of his Daty. Eze -, II# Turn ye, turn ye from your evil ways', for achy will ye die, O houfe oflfrael} AD Duty is not the meafure of a mans Power. A Creditor may call for his debts, of a man that hath difa- bled himfelf utterly to pay them. God calls for no more from man, than once he gave him power enough to do. L 2 But y6 Meditation upon the Par. II. rhn 6. 44. But now faith Chrift,Aro man can come to meyexcept the Father which bath fent me^ draw him. The raifing of a finner from fpiritual death, is a work of Omnipotercy •, the aft is his, but the Power is Gods : It is grace that brings a (inner into a ftate of grace. Eut of this, when I come to thofe words \ This my fcnveas dead, and is alive again. Oneiy you may fee> by what hath been laid, That the repenting fmner, is no lefs than a won- der. And itsftrange, that we do not wonder at fuch an one more. When Lazarus rofe from his grave , it amazed all men ; It was the great talk and difcourfc of all -, the Phari- fecsand Rulers, they meet in Counfel about it 5 and if they John 12. p. take not feme courfe, %A U men will believe in J lefus : and the people, they fleck to fee Lazarus. Doutlefs there is great driving betwixt God and Satan abonl' the dead firmer *, as there was betwixt Michael the Arch- An^d Jude. 9. and the Devil, about CMofes his cftad body. But I proceed. He arofe and came to his father. Life is aftive, natural life is, much more is fpiritual life ', which in feme degree, is the life cf*God#, and fo all u's aclion and motion, is towaid Go:!, and«for God, and with God. Spiritual life is of the Divine nature : And as fpiritual life is the moft excellent life, fo it is the rnofr powerful , as it isfaid Hb. 4. 12. of the word of God. Wbaeever fpiritual life comes, it comes with great power, it hath more power over the Devil, 1 John 2 14. than ^4dam had in his ftate of Iftnocency. It overcomes the Gen. 32.28. wicked one $ Yea, this life hath power with God, as Jacob had. 2 Co' 1 \o' And n nath ri§in t0 a^ things •, and can poflcls all things, and Plul.4. 13. can do all things. But the great end of fpiritual life is, to capacitate a man for comunion with God. It's laid here, that when the prodigal came to himfelf, he arofe and came to his Father. So then the great Do&rinc from thefc words is, Docl. That a finner in his converfion comes to God, or re- turns from fin to God :' If ye will return, O Ifrael, faith the ,, , _ Lord, return unto me -. heiein they were defective, they return, Tc/a i but not to the moji high. They made a fhew of repentance, Hof.7.id. but it was a repentance to be repented of, they returned bumm; fho.r of God in converfion ; a finners firft work is re- greflive , from fin to God. When he is come home to God-, Pfal. 84. 7. then his work is progrefiive ; he goes from ftrength to ftrength-, and Chap. 1 2 . Parahle of the Prodigal Son. jj and is changed from glory to glory. Sin is the Terminma qaoy z Cor. 3 18. the excentrick or irregular courfe from which *, and God is the Terminus ad qutmt the Center to which the finner moves in his conversion. If he ftop at civility, his converfion is nothing '■, or if he ftop at a form of godlinefs, or any thing elfc before he comes to ^Sjd,his repentance is not Repentance to Salvationist 2 cor. 7. io. to be repented of. Tnere are many tinners who feem to be upon their return towards God } yet perifh in the way. AsJfraelVhl 2. 12. returned from Egypty but never came to Canaan, Tho there be no middle ftate betwixt a ftate of fin and a ftate of grace •, yet a man may return from any fin, and finful ways, and yet not return home to God. The prodigals leaving the far countrey, had been nothing, if he had not returned to his Fathers houfe. AH a Tinners returning?, are but wandrings, unlefs he re- turn to God j as Ifrael wandered betwixt Egypt and Ca> naan. But no man can return to God, except withal! he firft re- turns from fin. Adams hiding himfelf from God, when he Had finned, proves that fin is a departing from God. And Co- repentance is a departing from fin. Every man in a ftate of fin faith in his heart to God, Depart from us. He doth not befeech him to depart from him, as thzGadd'enes did ^rl^->!? V:^' for fear, but he doth it out of choice •, as the prodigal went into act ' ^' a far countery from his Father, upon choice, to facisfy his lafts. But now when a roan returns to God, he departs from fin*, he unfins his fins, as much as repentance for them can doit. Heundoth, to hisuttermoft, all that he had done in his natural ftare : he now walks contrary to his former felf. A9the Jaylor that had ufed Paul and Silas cruelly, when he was converted, he wajhed their firipes •, and it maybe, bathed them with his Tears as Af try* Magdalen did Jefus his feet. Not that a man in his converfion to % There, j 8 Meditations upon the Par. II There is not a Scripture- Saint, but carries the fears of fin : ^as 15. Abraham, and Lot, andMofes, and David, and Jonah, yea zn& Paul* and Barnabas. But tho no man is fully free from fin , yet every reiurning finner becomes free, iji. From the law of fin, Rom. 8. 2. ^ ily. Full of enmity to all fin. A true convert hateth fin 2 Sam. 13 more than he lulkd alter it before; as Amnon did Tamar 1 Rem. 7. 15. What I hate,th«t do J, U\th±t. Paul. idly. He leaves b, hind him thofe particular and fpecial fins whereby he ff;oft grieved and dishonoured God in his natu- ral ftate. In converficn all firs are repeated of , but fome more obfervably '- as thole. wherein we have more eminent- ly walked contrary to God ? and mere daringly finned a- gainft him. Thus we find, when Ephraim repented, and re- Hof. 14 8. turned to God, he caft away his Idols, with the greateft ab- horrence : Whn hive I to do any more with Idols, idolatry had been Ephraims God- provoking fin : aid now, Ephraim abhorreth Idols', laith to them, as in Ifj. $0. (jet yon hence. Then /aid a Sam. 7. 3. Samuel to Ifrael, If ye do return to the Lord with all your hearts, then put away your flrwge gods , and /'Jhieroth. Elpecially esfjliieroth, bteaufe that had been their great Idol. Every man in his natural ftate, ordinarily, hath his Delilah -in his bolom, his Idol in his heart, his beloved iuft } either drunkennels, oruncleanefs, or covetoulnefs, or pride of life, or pride of par s: and at his converfion tho he repent of Dcur-9.7. a^ *~in' anc^ mourn overall •, yet chiefly, over thefe daring and provoking fins -• as Mofe s faid to Ifrael, Remember how ye prevokfd God in the wildernejs. When Zachetts camt to Chr ft, he repented of all fin, but ^fpecially of his opprefiion and extortion. So Paul who had been a proud Fharijee, and (el. jufticiary, and a cruel fpirited Thil 38 9. man againft the Saints, in his natural ftate*, when he was con- verted, he was the greateft dtfrifei of felf-nghteoufneis, and admirer of (Thrifts righteouineis, of any man *, »nd he was in a wonder that fuch a pei fecutor as he mould obtain mercy. ^thly. When a fi.iner returns to God, he leaves behind Me Itch fins as are inconfiftent with a ftatc of grace, as, 1. Grofs Lu. 19. 8. Chap. 1 2. Parable of the Prodigal Son. . J? 1. Grofs and fcandalous Sins*, thefe fins difappear after Converfion. Indeed it's poflible for the regenerate to commit fuch fins as thefe, fo did Noah, and Lot, and David \ but not to live in them, as Sinners do before their Converfion ; Such were fome of you, faith the Apoftle. A convert forfakes * Gor • ,r« many fins, which were common with him before Converfion. The time pafl if our lives may fujfee us, to have fu1 filled the will i Pet 4. 3. . of the Gentiles, 2, No reigning fin is confident with a ftate of Grace. Sin ^om ^ JIjaII not have dominion over you, becaufe yz are under grace. Sin may oe frmcent% but not Regnant^ in a regenerate man j may overcome him, but not rule over him. Conqueft refpt&s Power, Dominion refpecls Will. It's true, Sin may have a ty- rannical Power over a Saint,, but not the Power of a Lord or Matter, to whom he obeys -, he may be in ilavery to fin, but not afervant; that is a forced thing, this a thing of choice. Paul was foid under fin, but tsfkab fold himfclf to fin. In Rom- 7< H- the one there is unwillingnefs , great trouble and groaning. * 7< 2 ' In the other ttare is confent, and content, they are willingly what they are. 2.Pet. 3. Fifthly, In Converfion, a Sinners return from fin to God is unfeigned and free, not as Phaltiels from his Wile, wth a heavy heart jor as Augufline in his youth, who when he prayed agamti 2 Sam 3* fuch or fuch a fin, had (till a fecret lufting after it. Before Converfion, men fin with all their heart , and therefore in Converfion they fhould turn to God with all their heart, as .Ruth followed Naomi ■, (he did it with all her Soul , fhs fcChron.tf.je. * wouH'not be intreated to the contrary : lntreat me not to return frm foil wing thee; for where thou goeft, I will go. The moft Ruth 1. 1§ pleating Lu:>5, the deareft Relations, the moil appearing worldly I ; conveniences, cannot hinder a converts afrktionate and melting recurn from Sin to God. As the Lord laid of his Peoples return from Babylon to their own Countrey \ 'They Jer.31. % fhaB come with weepi g, and with fupflications will I lead them. And fo we have feen how a Sinner in his Converfion returns from fin. HAP, go Meditations upon the Far. II. CHAP. XIII. Shewth , Wherein a Sinner in his Converpon returns to God. And fir ji , to the Divine Image* From the fame w~>rds, And he arofe, andazme to his Father. Come now to the other Term, or part of a Sinners Con- verfion, his Return to God. Which confifteth in thefe lour Particulars. i. He returns to the Image and Likenefs of God. 2. To acquaintance and Communion with God. 3. To dueSuje&ion to God. 4. To that Dominion over other things recovered by Chrift. 1. A Sinner in his Converfion returns to the Image and Likenefs of God. None but rational Creatures arc capable cf the Image of God* The footfttps and the flu- dow of God may be feen in the v.hole Creation. A man may be known from a beaft by his footfteps or his fhadow, or a great man from a little man t, but there cannot be an individial knovlcdg, (hat he is this or thai man, by either. So we may know that there is a God by the Creature ^ and that he is a great Almighty God. The iniifihle things of him, front the creation of the World are clearly feen , being under- stood by the things that are made, even his eternal Power and Godhead. But the Image if God is onl*y 10 be feen in the rational Creature, Angels ard Men. And therefore Angels are called the fons ofGcd, and Adam is called the fon of God. iuKe3%8. There are two things required to an Image ftciftly fo cal- led. Rom. 1. 20. Firfl, Chap. 1 3. Parable of the Prodigal Son. Firfty That it is to be like that, whole image it is. Secondly ,That it be made fromit.Tbere mult be more to make an Image, than likenefs j for one. Apple or Egg, maybe hkc another^ and yet the one is not tile Image oi the other. And therefore an Image muft be made from that which it reprefents, and is the image and likenefs of. So the Imprd- fion on the Wax, is not only like the Sc£l, but is from the Seal, whereof it is the Image. And To, tie Image of a mans Face in a Glafs, is like it, and from it. In like manner5 a in- ner in his Convet fion, receives or is reftored to the Image of God': he returns to a likenefs to God, and this likenefs is from God. He returns to that Image of God, after which m^n was created in his ftate of Innocency » yet with fome difference. For, Firfi, Adam was made after the Image of God, like the Moon in the full, perfectly and fully ■■> the Sun enlightens its whole Hemifphere. Man in his natural fLte fmce the fall , is like the Moon in the Inter luti turn, or fpace betwixt the old Moon and the new, altogether obfeured. But the Image of God in Man returned to God, is like the lighten the Moon, waxing and growing by degrees ,till it come to the full.N j w tho e^^/w was made perfectly Holy and Good yet not immutably holy and like God. But a converted Sinner, tho he be not like God, o\vst perfectly, but in part, yetheislikeGod.oAoT«A«;, 1 Cor." 15, he cannot loie his likenefs to God, he cannot utterly faii from it. Pfal 37.44, Second'y, AJam received the Image of God, and likenefs to God, immediately from God', but mm in his Conversion hath it from God, through the Face of Jefus Chrift, asfhaii be (hewed in the clofe of this point. Qnefi. But what is this Image or Likenefs of God, to which a Sinner is reftored in his Converfion ? • Anf. The 'Vpoftle Paul refolves and branches it into three poir ts. Firft, Kn owledg ■, And have put on the new man, which is renewed in knowledg , after the image of im that created ° ' 5" *°' him. Secondly, Rghteouf cfs. Ar.dT.'irdly, True Hohnefs. And that yi put on the new man, which after God, or after thi Eph. 4. 24^ M Image S 2 Meditations upon the Par. II Image of God, */ created in right. oufnefs and true holinefs. Tftele, the Holy Ghoft here c^Ils , the new mat, in 2 Cor. 5. 17. Ihe new creature , in 1 John 3. p. The feed of God , tr* 2 Pa. 2. 4. a ma as being partaker of the divine nature. Firft, He is reftored to the Image of God in knowledg : Put on the new man, whih is renewed ■ m knowledg, after the image of him that created him. The Apoftle John faith, that 1 Joha 1. 5. Cod is light, and in him is no dartye fs at all, H* is light- Knowledg and light is God EfTence, he underftancs all things by his own EflTence. God is Knowledg and Light it felt; dwelling in the light which no maa can approach unto, whom no 1 Tim. 6. 16. yr.an hath feen, nor can fee. Now when a man is renewed to the Image and likenefs of Eph. 5. 8. God, he a' (b is Light : Te were fometimes darkfiefs, but now are ye light in the Lord. And this in %jm. 1 2. 2. the Apoftle calls, transformed by the renew ing of the mind. The mind of a convert- ed Sinner,is that which receives the Light of God, or Divine fpi- Pfal $6. ritual Light from God, as the air doth the Light of the Sun. Eve- Jar"- l'}\ ry Saint ieeth light in Gods Light. God is the father of lights, and Saints are the children cf light : the children of this world are wiftr in their generations than the children of light. It may be faid to every true convert, as the Prophet did to the Church, ^Arife and jhite, for thy light is come, and the If*. *' glory of the Lord is rifen upon thee. As in nature the Sun may be called the Father of Light, which ftreams from it up- on the Moor, and into the Air } fodothLight dream forth from God into Holy Angels, who were therefore called 2 he hath not this taft and fight of God, that a Saint hath, The men that were with Acts 9. 7. Taul at his Converfi^n, heard a voice, but they faw not him that fpake, that is the Lord Jefus, whom Pari faw ; fo hath every converted Sinner a fight of God, and of the things of God, which no other man hath : The natural man receiveth 1 Cor. 2 14 mt lb* things of the fpirit of God, wither can he, becaufe they are fpiritually difcerned. He cannot (peak of the things of the Spirit, by experience, asafpiritual man can do: The fpiritu- Yerfe i" a^ man pdgtth-all things •, he can give a Judgment of fpiritual things as well as of natural; becaufe the fpirit teachtth him% Vcrfe 10, ne js tne Spirits Pupil- He flail teach yon all things, faith ^©bn 14. Chrift. God revealeth thde .things to us by his fpirit \ and the /pirit. (earchah all things, even the deep things of God. A natural man judgeth of natural things; they are within his Sphere*, but in lpiritual things, he can only fay Sibboleth. Howfimply did ISJJchodemus, a Doctor in Ifrael, reafon with „ Chrilt about Regeneration? How can aman beborn when he is joiin 3 4. 9\£j can feg eTlter afecondtime into his mothers womb and be born ? Thus we find the Rulers of Ifrael looked on Peter and John, ' ^a as ignorant and unlearned tntn\ in the Greek it is Ideots , men of no Education j and yet it'sfaid, they marvelled at their boldnefs •, the Greek word fignifics not only confidence and fearlefneis, but freedom of Speech and Elocution, The Divine Knowledge of forae godly men, otherwife of mean ability, is fometimes amazing to others not unlearned. All a nattnl mans light and learning, is but darknefs to the light that a fpiritual man hath in the things of God, Yea, the common gifts of the Spirit, for the edification of the rkb 0.4. Church, are but darknels to the light, which Grace brings in- to the Soul, as Night isdai knefs to the day, even when the Moon bin the full. ThereisaMyftery in the Knowledg of the Saints, 'hey have things revealed to them, which none of the Princes ■of N Chap. 13. F arable of the Prodigal Son. 85 of this World have known, Things\that eye he: inot [ten-, nor tar heard) nor hath entered into the he.rt of a man-, a natural man* even the deep things of God, l Cor. 2. 9,10. To you it is given to know the myjieries of the Kingdom 0] MUtth. 13. it; God. Qneft. But wherein doth the difference appear betwixt the common Illumination of the fpirit, and the light chat comes in with grace? %s4nf. A na.'ural mm rmy know the fame things for matter, that a fpiricual man knows; but not for manner} the one knows them fpeculatively and historically : the other knows them Experimentally and powerfully; the one only knows them, Ij0hn, 2 5. but the other knows, that he knows them. The knowlege of the one lies in the upper Region the head ; but the know- ledge of the other, line Aarous Oyntment, runs down tOghis heart, and afTcftions, and feet, that is, his converfation ^ he feels what he knows; he feels Gofpel truths, to be- truth? ; he feels the goodnefs of them, and the power of them. His light is like tne light of the Sun, a warming heating light, and full of influence both upon his heart and life. But chere is no fuch thing in the illuminations of natural men, tho it be the gift of the fpirit 5 their knowledge is like Rachel^ faJr, but barren j they may know* the will of God, and approve theRom* 2* x$ things that are more excellent* and yet have but a form of knowledge, without any power. Whereas the light that comes in with grace, its a very powerful light, full of influ- ence on the will, and .the afFcdions , and convention. It is humbling light, as that 'which Pahi&w wis, for it difcovers ^s 9> not only beams,as the light of nature and the common illumina- tion of the fpirit doth $ that is, groiTer fiis, ex email fins; but it difcovers moths^as the light of the Sun doth ; and keeps a man continually in the view of heart-fins , and the fmfulnefs-cf his nature, and infirmities t yea iniquities of his holy things. This, converted Souls can teftifie by their ex- perience, In a word, that knowledge and light in which men are re- newed after the Image of God, it is a transforming light i we all , Call we b Jievers ) with open face beholding as in a glafs 2 Cor. 3, the glowy of ths L9rd3 are changed into. the fame. Image from "8 £ Meditation upn the Par. II. Cen. jo. 39. glory to glory. When t-abans ftieep faw the party-coloured rods, it wrought io upon their fancies, as they had lambs like them. Surely the fight a man hath of God in his conversion, hath a transforming power, much more wonderful. The eye of Faith looking upon the promifes of the Gofpel, hath as 2 Pet. 1.4. great a power in forming the Soul into the divine Image, as nature hath in any of her admired operations. Thus much for that fpritml wildome or knowledge , the firft branch of the Image and likeneis of God, to which a Tinner in his converfun is reftored j as God is light, fo is he. I CHAP. XIV. Proccedeth further to Jhew} wherein a man \ in his con- verjton, is rejhnd to the Divine Image. THt fecond thing in Gods Image to which a finner in his converfion is reftored, is Righteoufntfs •, And that ye Eph. 4, 24. PHt on t^oe mw man> which after God is treated in righteoufnefs. Ecci. 7. 29. God made man upright. And in con?erfion, a man is to made again, a» to his principle, and as to his operations, progrcflive- ly, till he come to p.rfe&rigeteoufnefs. Now as the fcr.ner part of Gods Image and likeness, Di- vine knowledge and light, is principally. featcdin the under- standing, as natural light in the Sun 9 fo this in the will. A roan hath now a will conformible to the will of God, his will keep, pace with the will of God : / delight in the law, or will Pfa! 'iai 1 of God, as to the inward man. Teach met O God}to do thy trill. It holds correfpondency with the whole will of God: Then Pf 1 6 flail 1 mt be aflame d ^ when J have refpitt to all thy com* wands. Many Learned Men rtfer this righteoufnefs to the com- mands of the fecond table ; andfo to Righteoufnefs towards rcen. tut I conceive,that the Righteoufnefs of a Believer, is there tlitude of the will,in anfwer to the whole will of God. The will now doth not pick and chufe ; but would ftand per- Chap. 1 4. Parable of the Prodigal Son. 87 fret and complete in all the will of God. The will of men be- Col. 4. 12. lore conversion, is their worft faculty, we will not hearken un- Jsr. 4. i6x 17- to thee , fay the Jew*, £>#? tt>* w*// certainly do whatfotver goeth out of our own mouth. But afterwards it is their beit: to R°m- 7.i8,t?« wi// « prefentwith me: and the good that I would d>>, I cannot* Grace oetermines the will only to good. It is as extenfive to its objec-t, that is the will of God, as is the will o* the Angels in Heaven : thy will be done on earth> as it is in heaven : Lord, Math. 6. 10, what wilt thou have me to do ? Afts 9. 6, Quefiion. What is Gods perfonalrighteoufnefs > Anfwer. It is the Riclitude of his will, and works \ in anfwer to his Nature. God is his own Rule: and the Will of God is the rule of Righteoufnefs in man ; and this Righ- teoufnefs is the Image of that in God : 1 come to do thy mil, pla| *Q _ O my God. Now the will of a man upon his converfion, an- fwers Gods will,as to the matter, manner, and end of all that he doth. In all which carnal men fail : they make fins of their own, befides what God makes: and they make thofe no finsjwhich God makes tobefo; as the Scnb wane- Pharifres made it a fin in Jefus Chrift to heal that woman, Luke 1 $«. 14. And fo they made it a fin in his Difciples, that they tranfgreff- ed the traditions of the elders : and Chrift told them, that they Matt^- x5' tranfgreffed the commands of God by their traditions. And fuch men make a Religion of their own ; men, by nature, are addicted to will worfhip. Dan and Bethel, and green Trees, and Groves are chofen for places of worl'hip , rather than Co1, 2t 23* Jerufalem, and the Altajof the Lord. Men are naturally inclined to fet up their pofls by Gods pofls. And they are com- Ezek 42 8- monly their own motives and end in what they do ; felf-ends are their mark-: did ye at all fafl unto me even unto me, faith ' Ezek. 7; *• the Lord} thy do alms, and pray , and fafi to be fetn of men, iMitth 6. and to h*vc pra'ife of men. But now th-.re is a contrary fpirit in men converted to God.: they look to the will of God, to tell them* what is fin, and what their duty v and would notmakeany thingof either, but what God mikes fuch. And for manner, and ends of their works, ftill God is firft andlaft with them. God made all things for himfeM *, and they do, 02; would do- all things for- Prov l6 ^ God, 88 J; rations upon the Par. II. God, ultimately. They look -n Lb^rJinatc ends no farther th^n tiny bave si ow&nce fropj God, who n fii'ft and laft with 2 Cor. 2. 17. t|jCm jn &\[. gut *s of fimcerity hut as of God> in the fight of God.fipsakjveinChnfr. inc nveifion a firmer returns to &n 1 ab xl9* -°' upright heart \ let my heart hfew dmthy fiat lite s. Job was a perfct ft and upright man. There is no reigning guile in a ToVn i, gracious heart, as Jefus fa:d of Nathaniel, behold an Jjraetite in- deed, inwhsm is 41 ■ guile. And this is the lecond part of the Image and Jikenefs of God, to which a Tinner is teftored in his coriverfion 5 he is renewed according to him that created himt or converted him, i-irighteoujnefis. His Rightecuincfs is like Tovn 1 2 9. t0 G°^s ' **ke, ^or wmcn a^ter God, or after his Image, is createdin true holinefis. Every convert is a new Creature : and converfion. Eph. 2. 10. is another creation : ye are the workmanjhip of Qod% created in Chrifl Jefur. But why doth theApoftle fay, trueHolinefs ? Firft, in diftinttion from legal or ceremonial Holinefs in the law j which was but a typical Holinels, a fhadow of Ho- linefs. Secondly, in oppofition to feigned Holinefs, which Satan and Hypocrites may counterfeit. Satan may transform him 1 Cor. 11.13. fie If into an Angel of light : and there may be wolves in fiieeps Mictb.7. 15- cloathinc guefi What is Gods Holinefs? Anfi. It is histiTence •, he is the Holy one, Ifia. 57. 15. As Gods Righteoufnefs is the rectitude of his will and works, in an- fwer to his nature : fo his Holinels is his nature or eflence it felf. And therefore as Gods Nature is incomprehenfib'e , fo is his Holinefs. Our fhell cannot mealure this Ocean : Saints and Chap. 1 4. T arable of the Prodigal Son. 8? and Angels cdnnoi fully define the Holintisol God. As Aftro- nom^is, by their inftrum i$ JI in himfelf, nor allows of anyinro^n, but abhorreth it. O Lord> thou art of pur er eyes than to beholUvil, and canfi not Hib i 13. loo\on iniquity. God cannot fee any thing that is impure j and nothing that is impure can fee God ; therefore faith our Saviour, BleJJed are the pure in heart, for they jliall fee God, Matth. j. 8. Sin and holinefsare the extreameft and higheft oppofites that can be. Gods Holinefs is not fo properly one Attribute, as the purity of all his Attributes. Qucft. What is that Holinefs in man by which he bears the Image of God ? Anf. Holinefs is not any particular grace in the Saints, as Faith, or Love is ; but 19 a pure Divine difpofition fpreading its felf through all the powers of the Soul. It is the Divine Na- ture that Saints are partakers of j Holinefs to the Lord, is 2 Pet. 1. 4. written upon all their faculties. So that as the Eternal power and Jecn* *4 2°« Godhead may be feen in the creation: fo the Purity, Mercy, om' I'ao* Love, Truth, and Juftice of God, may be feen in the Rege- nerate Niture of a man. And therefore, as the Righteoulnefs of man is the rectitude of his Will in anfwer to the revealed Will, or word of God •, So Holinefs, properly taken, is the Re&itude of his Will and Nature in anfwer to the Divine Nature. So that it appears and raanifefteth it felf two ways, Firft^ In a. mans dedicating of himfelf to God and his ufe. As things and perfons, under the Law, when d. voted and dedicated to Gods ufe, were called Holy : I am thy fervant^ 2 Cor g. truly, I am thy fervant. Pfa. 1 16. id. The Macedonians gave themselves to the Lord. And, God hath fit Apart for himfelf , Pfa, 4. j. for his own ufe, him that is godly. N Secondly* 'fa Meditations upon the Par. II. Seeondly. It appears in his imitating of God. What was ©en. $-, 24. Enoch's holmefs, but his rvalkjng with God} And what was Numb. 14. Jojhua's hoiinefs \ it was his 1 allowing the Lord, fully , his ftriv- 1 Cor. 11. 1.' jng LoimitatcGod. Be ye followers of me>as I am of Chrift : in the Greek it is, be ye Imitaters of me as I am of Chrift. And 1 Jcha. 3.3. t"nc Ap0ftie John faith, He that hath this hope, purifieth himfelf%, even as he is fare. This r hen is the third part of the Image of God, to which a (inner, in his convention is reftored. No- thing makes a man fo like God, as hoiinefs: Be ys holy , iPct. 1. 16.- a$ 1 am holy. Nor one mans or one Angel, fo unlike ano- ther. Fourthly. A (inner in his return to God, is made after the Divine Image, in another way than Adam was at firft \ he re* ceives the Image of God, through a Mediator. It's through a Cor. 4. 6. or m the face of Jeftis Chrift t that the light of the knowled^ of theglory of God, jhinetb into our hearts The Apoftle, it's likely alludes to the glory of God, which Aaron and Ifrael faw in Mwer; but of the way he hath conftituted in which to deal with loft man, and 1 hat is , by a Mediator. He gave Ifraet his Law, in Tables of (lone , by the hand of a Mediator , a Typical Medi- ator : and he gives not his Image to a mans heart, but in the face of Jefus the Mediator. Sjc*nlyt Believers receive the Image cf God by Jefus Chrift, Rcaf. 2. that they may lofe it no more. There is no lability in the nature of man, or Angels. Eut in Chrift God-Man, there Job4«iS^ is: he is a quickening ffirit \ he keeps fpiritual life in every ,lCor* I*,45* Saint , as the fire of the Sanctuary was continually kept Heb! 13. 8. in. He is the Father of eternity : The fame yrfcrday , and today, and for ever. If believers fhould have the Image of God formed in them onely as it wai in # ^Adam , at the firft •, they would lofe it prefently again. Man , GcQ of himfelf , is unftabU as water, as it was faid o Reuben. But receiving the Image of God, through Chrift, he may call himfelf, in a fober fence , an Unchangeable Crea- ture. The Image of God indeed may be eclipfed in a S int *, but it ftill remains in him : as the Sun may be, yet keep its nature and motion in the Heavens. The Divine iNature, is not al- ways alike apparent in any man.* As Chrifh Divinity was fometimes more concealed and vailed, than at others. N 2 Ta:.e £2 Meditations ?ipon the Par. II« Take the condition of a regenerate man in the whole, and it is an increafing condition, he goes from grace to grace, from faith to faith and from ftrength to ftrength^ but take it apart, and look upon particular feaions, and we {hall fee Holinefs, Faith Patience and other Graces , fometimes at an Ebb. As a Child, tho always in a Progreflive motion to Manhood ; yet, in fomeditfemper, he may go back a little. But when the Diftemper is over, he recovers the ftrength he had loft. So that the Image of God, being reftored by JefusChrift,can never be loft. CHAP.XV. # Maketh application of the particulars which conliitutt The Divine Image* I5hall now make Application of the feveral branches of this Image of God, to which a finner in his converfion is re- ftored : of which the firft js Knowledge. Firft, This informs usj what a difiml Do&rine that of Rome is , That Ignorance is the Mother of Devotion. They put out the poor Peoples eyes, that they may make fport es 16, . with them*, as the Philiftines did by S amp fon j yea, as the Devil doth by poor creatures whom he keeps ignorant of 2 Coj,^ 6-. the truth , and whofe mindi he blindcth, that he may lead them 2 Tim So 26. captivc at his will. If divine knowledg be the Image of God ; then certain- ly ignorance and blindnefs in the things of God, is the image of the Devil, who is kept in chains of datkpeft. Thr Devil hath *rpet; 2. 4. knowledg, but its fuch as helps him to be more wicked : and 3&de.& f0 doth the knowledge of Natural men- But for that 1 ght,. which lights a mai through this World to Heaven, as the Pillar of fire did lfrasl toward. Canaan \ they ha e none of this in their minds. Let this be considered, hat G^d fptaks not more terribly to any kind of men, than to ignorant Souls.* 2la* *7,:b 'f , Tkey art a people of no mderflanding \ thtrefoi e he that made Chap. 15. Parable of the Prodigal Son. 93 th'.m will not fave them ; and he that formed themy will fhew them no favour : this is the condemnation, the great damning fin, that light is come into the world, and men love dark>ieji rather th^n light. The Lord Jefus Jhall be revealed from heaven in j0|)n ,. ip. flaming fire, taking vengance on them that k/iow not Cod : that is, 2 Thef. 1. 7. God in Chrift. ' Secondly, Take heed of over curious knowledg. The na- ture of man is inclined to it : this moved our fiift Parents to eat of the forbidden Fruit, tha^r. their eyes might he opened, and Gen, .3. 5; they be as Gods knowing good and evilt Gen. $. 5. Itwascurio- fity that made the Bethjhemites look into the Ark» which was a dear fight to them. That was a queftion of curiofity put * Sam. 6. to Jefus Chrift, Loriar: there few that are faved ? Bit he Lu'ie I3>32« snfwered their queftion. by puting them upon their duty '» Strive tg enter in at the fir ait gate *, for many fliall feek^ to enter in andfoallwit beable. 0§ this nature was that queftion of Pete- } Lord, what {hall this man do f And Chrift answers him John 22, 21. with a check , what is that to thee} follow thou mit And fo was that queftion of the Diiciples after Chrifts refurrecrion, Lod, wilt thou at this time rtftore the kingdom to lfrael. For which he gives them a tectet reproof : It is not for yon to know Ads 2, 6. the times and thefeafons, which the father hath kept in his own pover. Se k not that knowledg, which puffeth up ^ but that which 2 Cor,. 8, 2,. edirkth. That which makes you know your felves, and that which puttetn you on toinftruft and edify others. rYoumay iar-.ly enquire alter the mind andfenf. of God in his word ^ as the ditcipl.sdid defire Jefus to open his Parables to them. Matth 15, • You may feck for more light to difcover the worft of your fcivestoyou: Lo< d, that which 1 fee not , teach thou me. And John 34 3*, Lord, fearch me and try my heart j and you may feck for more Ffal.13.?. 24, light to difcover the belt of Chrift to you : Oh, that I may kn w him more and m^re, and the power of bis refnrretiiony and the 'ellowjhip of his Offerings. Phil. 3. ic, 1 hirdly, Try your own knowledg in the things of God , ... whether it befuch as (hews the Image of God to be renewed in>ou? If io, it is . 1. A marvellous Light. Te are a cho fen generation^ a peculiar people t that you fioald fhew forth the praifes of him thatbmhtaU J f *r* z> 9* § led ?4 Meditation upon the Par. IT. led you out of dirtyefs into his marvellous light. It is light tha t dicovers marvellous things to you; things that you wonder at: i John. 3. 1. 'Behold what manner of love the father hath fhewedws, that we J ohn 1 4. 22 . jljQuid fa Ci% ;e^ t/oe jons 0f Q0d tfoxv }s lt £0,^ that th:u wilt ■ mamfcjl thy f elf to us, and not to the world} 2. its a powerful light : It is ftill changing you more and more into the likenefs of Goci. Qbferve the Apo(ties words, v- !5» 2 Cor 5. 18. We ail, fall we that believe) with open face ( having the vail puhed off our hearts which wa> over the hearts of the Jews )beholain^ as in a glafs ( i-n the Goipel) the glory of the Lord ( The Holinet* of the Lord, whoisglo- Exfod.T^. n. Viousin Holincfs*, and his rich mercy, free grace, and long- £jio"-S4-6»7- iuflering towards finners, the Glory which he fhewed Mofts) are changed tnto the fame image, from glory to glory. (SpiritUil light is a poweiiul transforming lighi( it changes a man into the likenefs of the objeft it looks upon*, tuere is the power of the Holy Ghoft in it ; as itiollowijas by the fpi- rit of the Lord. 3. It's aqaickning waiming Hgbt, like that of the Sun : PW. 9. 11. It quickens Grace, quickensto duty, fets faith on work : they John. 4. 10. that k.ow thy name, will put their trufl m then : And it lets prayer on work : If thou knewefl the gift of God, and who it is that talks with thee, thou wouldefl have asked of htm, and me would have %iven thee living water. So Pauls light from Afls 9. n. Chnft, put him upon prayer p.efently , behold he pray- lb ?■ 6 et^' *'° 4?; ' 4. It's an humbling L'ght : Now mint eyes have feen thee -, wherefore I abhor my [elf in dufl and after. The light that Saul faw about him, csft him down : and the Light which fhore within him, more ; no man from thencc-fortn had more fdf- a bafing thoughts than he', who looked on himfelf to have 3 Tim. 1. 14. ^ecn before his converfion, as the greateft of finncrs ; and ^ '2' ' after , to be lefs than the lea ft of all Saints. Exod 10 21 5' *tis ExPer menta! Light, it is Light that is felt; as it is ' faidof the darknefs in Egypt) that it was felt : Regenerate men have an Experimental Knowledg of God •, not only to be John 20.28. God, but their God •• My God, as Thomas faidi andasChrift v- *7- faid, I afctnd to my father, and your father, to my God and yeurGod. And they have an Experimental Knowledg of the Scriptures to be the wordof God as Jeremiah faid,/f*> word was in V Chap. 1 5 . Parable of the Trcdigal Son. 9 5 *n my heart, as a burning fire. They feci God in them, and the Word of God, and Chrift in them ; not /, but £hrifl li- vethin me. And they feel the Spirit in them, as he (aid, The ^ 2' 2°- fpirit within me conflraineth me. They know the difference •'0 32' ' * betwix t Sin and Grace t>y experience. 2. For Application of the fecond Branch of Gods Image, to which Believers are reftor'd, that is, Righteoufntfs. And 1. This informs us of the vaft difference betwixt a Natural and Regenerate mans will, in relation to the Will of God. The former Wills, and walketh contrary to God: We will walk after our own devices, and we will every one do jer l8 Ir the imagination of his evil heart. He contends with God for* his will j fo that if he couid, he would always do contrary to » the will of God; O ferufalem, wilt thou not be made clean} Ter, i, a? when jkall it once be ? If thou mighteft have thy will, thou > would't never be made clean. How long frail vain thoughts Jer, 4, 14. lodgw, thin thee} It implies fhe would ever have itfo. This people is flidden bach^by a perpetual, or an eternal backsliding. Jer. 8. 5, It was a frying of an Ancient, That anatural man would live ■ for ever, that he might fin for ever. And when Convictions trouble a Carnal man, as foraetimes' they do, ifiilefs he is pad feeling*, then he wilheth that this and than were not Got' s .Will, and that fin were not fin : As Naaman laid, In this thing* the Lord pardon thy^fervant ,2 Kings 5; 18, when I bow down my felf in the houfe of Kimmon*. This is the beft temper of anatural roan, as to the will of God, But a true convert hath a will of another temper \ fuch a mans will is loft or fwallowed up in Gods Will. What Saints and An- gels do in Heaven, that he Wils on Earth. There is fome thing of a glorified Wiil'in a Saint here ; a Will to Sin no^ more: as a natural man wr.uld tin always, fo a regenerate man' would not fin at ahVand this Will is taken for their Deed^God fo takes it, when the impediment cannot be removed: If there* be a wiping mind, it is Accepted according to whit a man hath, and not according to whxt he hath not. 2 *-or; °° l2° A Regenerate man is not on!)r conformed to the Will of God, but he is transformed into it ; It is not only in his acti- ons, but in his heart and mind. / will write my Uwt in their hearts, zndThy law is within my heart, andlhelaw of. his GWjJS'-8- IO« ^5 Meditations upo?i the Par. II. Pfal. 57. 31. is inhUhearf, So that his Wiilftundsto «U the Will of God Col. 4. 12 or as the Original, he is 6!kd with the Will or God. Then 1 9 o- jj^// j #0, £t. afhamed^ when I hive refpeti to all toy command- ments , And as bis W;ii te to do all the Will of God, fo it is always 'thus*, he would always do at! the Will of God: / Pf.1.119. 112. ^tlit jriCliKcd my heart or mil to do thy fiat utes always, even to the end. Neither is the Will forced, but free in it: the Aff-.ftions joyn with the VV 11*, there is a locging defire to do the Will Pfal. 119. §. of God . O that my ways we>e directed to k,eep thy flatutes^ thcieis defire with delignt: J dr light to do thy will), O my God. PfaJ. 40.8. He faith, as Chrift did, tho he can but hip , My meat is to John 4. 34. do the wit! of him that fern me. Aud / came down from heaven, net to do mine own will, hut the will of him that fent me, I John 6. 38. came intQ the World t0 do the Wlll oi God.When the fkfh is weak , yet the Spirit is willing *, his genius and property is Rom. 12.2. *° De Proving what is that good, and acceptable, and perfect will of Cod. Even the will oig regenerate man, tho it comes not into a&ion, is better than the molt fpecious deeds of a na- zech. 3. 8. tural man. And wnen ne /tJ'7'22,25- ,-r . _ ~. .a ... Mark to, 2i„ thsle , whom Cnnit will not own. Thefe may make amanuieful to others, and fo far lovely , as that Moralift was to J-fus, who beheld aid loved him. But told him withal , one thing thou lacks fl. AM thefe may be- withouf Holinefs. For Holinefs, as the Schoolmen well de- fcrib.e it, is a mans applying his Mind and Actions to the Imi- tation of God in his.Nature and Works. Be y: followers, or imitators of (jod, as dear children. Let the Divine Nature maniftft it feif in you, by your loving that which he lo/es, and hating that which he hates : Thoit hatefl O the Meditations upon the Par. II Rev. 2, j5. the deeds of the Nicolaitans, which lalfo hate. My. Brethren, Tam 2 18 ^e t^latY0U dedicate your felves to God, as a kind of firfl fruits of his creatures. That God have th? greated afe of you, of your inward man, and your outward man. True Holinefs hath a double Seat, In the heart} Blefftd are M h *^e ?ure in btartftr they fhall fee God, And in the life ; Be ye holy j I er1 2. 1 '< ** a^ m&nna °f ' convsrfation. If you feem mver To hoJy in your outward deportment, and be not pure in heart, h^ve not a holy Mind, a holy Will, ar>d holy Affeftions-, if the chief and choicer! obj & of thefe, b? not a Holy God, and Holy Things ; all your external Holinefs is nothing-, It*s but the carcafe oi Holinefs without the Soul and Life of it. God is a Holy Spirit, and hisconverfe is with Holy Spirit*, in which he feeth his own Ira ag^. Rut this Image muft be vifible to others in your Holy Con- vention. If you be Holy within, ycu will alfo be Holy without. A Candle inaLanthorn (bines without it, as well as within it. If a man have a mo:-: ft mind, it Will appear in his Countenance. You cannot conceal Holinefs in your Bofome \ It will not be impriibned. AHo'y man is. like a transparent Medium, You may fee ih&tofa truth God is in him. Where there 3 Cor 14 *s a ^°'y l^^'C'p'e, there will be Holy operations: as L:ght in the Sun will appear in rays and beams in the Air. And if you would bear Gods Holy Image morerefplendent ly, come-nearer to God, and keep nearer to him : Ws good for ■ metodrawnear to God. You know how the Glory of God Sxod7 34 29 ^one on Mofes his face,by being with him on the Mount. Did ' wewalk more with God,w*e fhould be a more Holy People,and the Glory of God would break forth upon us. It will make you mo^e Holy, to converie with Holy Men : much more if you converfe with the Holy One , with him that is Holinefs it felf, the Fountain of Holinefs, as well as the fountain of Life. As the Moon, the more (he gets froa under the fhadow of the Earth, receives more and more Light from she Sun, til fhe comes to the full : fo a Saint, the farther he removes from the World, and the nearer he comes to the diffolution of his mor- tal part , he becomes more and more Holy, till at laft he dimes all over in perfect Glory. fourthly., Chap. 1 5- Parable of the Prodigal Son. 99 Fourthly, To make fome application of the fourth particular. That we receive not the Image of God immediately from him, as Ada*» did \ but through the face of Jefus Chrift: the Children of Jjrael faw the glory of God , but it war in Mo- fes his face : and .a firmer in his converfion recei'/es the Image of God through the Face of Jem; Chrifi ; He hmh frined in- to our hearts the light of the knowledg of the glory of God in CoJ r the Face of Jcius Chrift. Of Chrift who is the imxge ofyz\m \^^ the invifible God, who is the bright tie fs of his fathers glory, and Heb. i. 3. the exyrefs intake of his perfo.;. God hath intruded Chrift, as Mediator, with his irmge, to make the impreffionof it where he will : The Son quicken- |°^n 5- 2f- eth whom he will The father hath given all things into the -j ,^ 3- 5^g Sons hand He is Lcrd Keeper, and chief Secretary ; he is in his Fathers Bofcme. And he is M?ft:r of Reqnefts : He Heb. 9. 24. ■*j>/> ars in the yefnee of God for us. The Kn9vvledg by which men are renewed to the Image of God, is in Chrift: In Col. 2. 3. him are hid all the treafures of ixifdam and knowledg. And whit Righteoufnefs or rcditude of will we have cowards the will of G)d , wi muft have it from him: he is Jefus Qhri f the righteous \ and every one that doth rightsoufnefs; is born 5 j<,he 2. 1. of him. \\ ye be filled With the fruits of righteonfntfs, it muft v. 20. b; by Jefts Chrift, Chiift is a pattern to us of that Rigbteouf- Phil, u n. net's of which ths Light of Nature, and the Law of Mofes werehor^as in fell-denial, Love to enemies, love to (inner s, love ro Saints , I have given you an example, that ye Jhouldlove one another, as 1 have loVid you. And therefore he calls it a new John 13. 34. commandment. And foif we would have more Holinefs from ^&s 3- r4 God, we muft have ir by J fus Chrift • He is the Holy one ,D an 9* 24' and themofl Holy ^ In the Hebrew it is, the Holinefs of Ho- linefs ^ Holinefs it felf, and the treafury of all the Holinefs defigned us by God the Father; indeed what the Holy of Holies in the Tabernacle and Temple, was but a ihadovv of. And this may encourage us to look to Chrift , by proper acts of faith,for more Holinefs. He hath defigned by his Death^ Col. 1. 22. to pref-nt us Holy to his F?.ther. And God hath chofen us EPhi r# 4« in Chrift, that we jhould be holy. So that here is work for faith *, let this Eye be fixed on che Face of Jetus Chrift, for more of his glorious Holinefs to (hine into our hearts. There t O 2 are 1 °o Meditations upon the Par. IL are other objefts of Faith, but Chrift is the chief. Oh let Faith make you lean on Jefus his Bofome. Vifion will make i John 3. 2. ^ us like him in Heaven*, and faith will make us like him here. Mofes made all things according to the Pattern he received. Heb. 8. §. ^ An(} thrift is our pattern ; we rauft be, and do, like him : He ' hath left us an example* that we fliould follow hisfleps. Oh let this point have place in your Prayers, place in your medita- tions-, let it be one of the great objrfts of your faith, and of your affections. It is the defign ofr Satan, to interrupt you 2 Cor. 4. 4. jn t|)js very t"-iing .. jjgfl the light of the glorious go fpe I of Qkr.ifc - who is the image of God, fliould jhine into you. Let us confider how much Chrift preiTed his Difcipies, and: in them, us alfo to make life of him , when he was gone in our nature to the Father *, then faith he, Iwillp-ay the father', And J will fend the fpirit, and he frail receive of mine anlficw it John 14. unto you : and whatfoever you jhall asli *n my namt^ I will da it 9 I will fee- it fhall be done, you fli,-. II not loie your labour. Oh be followers of Chrift; tranfaft with God by Chrift. This is the mark by which God kno^s his own, in the croud of Rer. 14.4. the Wor!df That they are followers of the Lamb. They are bought from amongft men, being the firft fruits to God, and to the Lamb. CHAP. XVI. Infifteth on thefecond Particular , wherein a trite 'Convert returns to Gcdj. which is Communion with him. I Come now to the fecond thing, wherein Man in his Con- verfion returns to God *, and that is, to Acquaintance and Communion with God. The former fits him for this ; he is re-made to the Image of God, that he may i. j >y Communion with him} his chief happinefs now, ss it was in his ftate of Innocency. God made not mans Soul, as he did his Body • this was of the Earth , that was from Heaven, tht; breath, Gen. 2. 1. thc Chap. 1 6. Parable of the Trodigal Son. i o i the Image of God, vvhofe delights now were with the [ons o/Pfov. 8. 31. men. By the fall, man loft this Bleffrdnefs. He hid himfclf from the prefence of the Lard: He fell from Communion with God, to convert with the Devil. Man in his natural ftate Gen. 3. is a great Granger to God, he lives as without God in the World-, but at his Converfion, his Acquaint i rice and Com- Eph. 2. n. munion with God are renewed; he is no more a ftran.^er* kf>h. 2- 19. He can now fpeak of that Scripture by experience, 'Ihe t*ber- mcle of God is with men, a:d he will da eti ' nithth m, and they fha.ll he his people, and God him [elf frail be with them, and he their God. And fo of that, Truly our felhwfhip is with the Rev. 21. 3. father, and w.th the [on Jefus Gbrift. He is now the Friend x J°ha 2. 3. of God, as God called Abraham', and Ghrift his Diiciples \ Ye i^\ , are my friends, intimate, bofome Friends. ' I>14' Queft. Bst what is Acquaintance and Communion jviih* God i *An[. It is a fweet agreement betwixt God and our Facul- ties. Betwixt God and our thoughts: yJMy meditation of him JJjall be fweet. Betwixt God and our AfrV&ions ; Whom pfaI- 104. 34, have 1 in heaven but thee, and th're is none upon earth that I defiyebefides thee, When we tatte fweetnefs in the Creature, pfa}. 73.2 j. this is a kind of Communion with it. Truly the light is fweet, Ecd. 7. when the objeft is futable to the Eye, this is a kind of Com- munion betwixt them. So when God is a futable good to the Heart and Aff ftions , this is Communion with God. Q: to fpeak store fully, wh.n God works by Divine Influence on our Sou!?, and our thoughts as the effift hereof, work much, ar,d with delight on God. As Communion betwixt Man and Man, is 'when they take Complacency in one another, as Jo- 1 Sam. iS. naihan and David diidy their Souls were knit to one another. So God and Sa'nts take delight in one another: He defires to hear their Voice, and to fee their Facer and they delight to Cant 2 fee his : Lift thou up the light of thy countenance upon us. And pfal. 4. 6 Lord, fliew us thy face. And they delight to hear his Voice; PfH 80. / will hear what God the Lord wiH fay. A contrary Spirit to l'fal- 85- 8- that in «s4dam, when he had ioft Commmunion with God, / heard thy voice, andwas afraid. This is a Riddle to a natural Gea 3 l0- man j but after his Converfion, God meets him as he did Ja- i oo Meditations upo?i the Par. II. Hofea 12. 4. cob in Bethel, and ther.e fpeaks with him. The Lore] pafleth by • Excd ,54. 6. hjjj^ as he did by Mefts, and (hews him his Glory, he makes him to know Hm by his own experience, to he The Lord, the LcrdGcd merciful and gracious long-ftffiring, and abundant in goodnefstand truth, for giving iniquity, tranfgreffon, ar.dftn^ And Pfal £3. 5- 6 hweuponhtt thoughts are much with God ', AJyfouljhallbefa- tisfied js with marrow andfatnejj^when 1 remember thee on my bed, and meditate on thee in the night watches. He feeth God with a d . lightful wonder in his works : 7his is ths Lords doing, and it is Vfol ji8 2? marvellous in cur eyes. He isintinmely acquainted with the word Pfai 37. 31. of God, it is in his heart., and-«? his mind^ and it abideth in him. Hcb. 8 10. He well knows God in hi? pfomifes ; he feels many of them 1 jk!in2«' '-4< lull'^d whiutfclf, ^Solomon (aid, Bleffed be the Lord, that 1 Rings . 5 . pjj(fe given reif t0 yiS piCp!e Jfrael, according to all that he pro- mifed, there hath not fa led one Word of all his good promife , xvh ch he promij.td.by the hand of Mofeshis fervant. And as Da- vid faith, "Ihou hzft dealt well with thy fervant, O Lord, ac- Vi\ 119.65. cording to thy word. But £S his likcnefs to God, i'o his Com- munion with him, is eminent'y dependant on Jefus Chrift. Eph 1.4. He knows, that God chofe him in Chrifi, and that GoJ is - 2 Cor. $. 19. reconciled to h;m inChnlr, and that he is the workmanfhip of Eph. 2. 10. God, created in £hrifl Jefus, and that he is of God in Chrift \ E*'h* "' 1t' and that he is the riehteoufnefs of God in Chrift. He feeth the 2 Lor. 5.21. , . . , , - a j / . - .r-. //• iohn 14. 9. Father in the S3n, and he knows tne Father, as the Jon re Matth. 1 1. 27. vca'eth him. This is the raoft excellent and comfortable way of knowing God, The knowltdg of God out of Chrift, is as a mans looking immediately upon the Sun in its Glory, it dalles and hurts the fight. We know how terrible God was to Jfrael without a IVkdutor : Oh fpea\ thou with us fr i'o4 Meditation upon the Par. II. fo EfMcfcii Ca'\d to walk with God. If thoa art as one of thefe, thou wilt go to thy father in ftcret, Matth. 6. 6. and when thou art alone, God will joyn himfclf to thee, as Philip did to the Eunuch, A£b 8, God w\\\ allure thee int&thi. wiUernefs, a lone- ly place, on purpofe to [peak, to thy heart. Secondly. This (hews us , what a blefTedftatethe conversion of a fin'mr brings him into : he that was a far offys now brought -nigh to God. Tho he be not t*k?n up into the third Heavens, as Paul once was » yet his affections are taken up thither : end his convtrfation is there- he is ravi{hed,as Solomon was, when he faid, Will God indeed dwell with men ? This was amazng to Solomon, and (bit is to every true Convert", .J will dwell 2 Cor. 1 2. in thim, and waalk in them, and they foall be my people, and I will :PhiJ. 3. 1. \}e theirGod. The original is very emphatical, hotMoaw avTolr I will indwell in theni ; there are two In*«, as if God could never have enough communion with them. God doth not ontly d well with a gracicus Soul, but in him : he is the Tem- ple of God. 2 Cor. 6. 16 As the Priefts and Lcvites had rooms in the Temple, and were a! wayes iniployd there ; ib is God in a fmcltfied Soul, he takes up rooms there, and is always bufyirg himfelf there : Behold, J dwell with him that is of an humbU and a contrite fpirit^to revive the fpirit of the humble, andto re* viie the heart of the cor.trite ones. There he communicates his fecrets; Pj'al. 25. 14. there-be writes hisi^aw:, Heb. 8. 10. there he fheds abroad his love, Rom. 5. 5. He acquaints luch a Soul with much of his mind, which he hides from others •• Thou, Ifa. $7. 1$ ^ haft hidthefe things from the wife andprulent, and hi\\ revealed tM* 1 1 ' ^ them u,Ao babes. A frvant knowtth not what his Lord doth *, bat ye are my friends, and all thin? s that I have received of my father, Tohn k 1 have made known toyoti. As Chrift is in the boforn of the Fa- 'Joh'n 1. 18. tner > *° maY thefcrvar.ts of Chrift lean on his bofome, as John did. .A godly mans rcquaintance with God , gives him boldnefs and confidence toward him : his heart dares fafe- 1/ truft in him, Prov.^i. if. he dares truft God further 1 Tohn 2.21. tnan ^e ^ees Wm: Wiitfo wdketh indarknefs and feet h no light , i3ul, a. 10. l^ him truft in the name of the Lird, and ft ay upon his God. Via, when God feeins to for fake him, Job 13 15. Tho he flay me, yet will! truft in him. He knows God by his name Eljhadai, God All-iufficent, Gen. 17, 1. and by his mmefobovihi hecancrv, Jbba father : he can fay, ft ill hope in God, he is the health of my count r- Chap. 1 6. Parable of the Prodigal Son. 105 countenance , and my God. He is acquainted with the power cf**^ 42- « i. God, the Wifdom, Truth, Goodneis, and Mercy of God ', he knows all thcfe Attributes oi God by experience; he knows God co be thefathir of mercies : he can lay a^ Vault I was a ■blajphemer &• . Ttt I obtain, d iwrwy : He can fay very fenfibly * Ti™ . i. 73 where fin abmnded^tb. re gr»„ abouideth much more. Bat (as the om 5 2o Appoltie (aid in another cafe ) ciie time would fail me to tell you all the happinefa which a good man hath by commu- fii >n with God ; as the Qjeen of Sheba faid to Solomon, No man can tell you the one halt of what the Scriptures, and his own l King-'Xo- % experience fpeak. Communion with God, iscalkd in the origional, xo/rarf«>which fometimes fignifies, partnerfhip > as if all things were comnrion betwixt God end a good man. Truly our fellow flip is whb the Father \and with the Son JeftuJom lti- Chnfl. Asfuch a man gives himfelf to God '■> fo God gives himfelf or* *: to him. As Jonathan ftripped himfelf of his Robe, and gave it to David, and his Garments, even to his Sword, and his Bow, and his Girdle: fo faith God, O JfraeltI am thy God\ thou returning Soul, lam thine, and all that I have is thine-? my Power, and Wifdom, and Goodnefs, and Mercy, and Grace are thine. Thirdly, This alfo fheweth us the fad condition of natural men , whofe acquaintance and converfe is not with God, but with finners like themlelves, and with Satan ; as Hves was in the fall. There are fome who have converfe with Satan, wit- tingly and willingly, as conjures, forcerers, and witches* they converfe with familiar fpirits, as Manaffeh did. There is 2 King 2.1.6. fuch familiarity betwixt the Devil and this kind of men, as Lev. 20. 27. extends to indentures and covenants ; and againft thefe, God made feveral penal Laws, even to Death- And all other na- tural men have real converfe with Satan, tho ignorantly : He is the fpi it that warketh in all the children of disobedience. And Eph« 2 2, the way he takes tocorrefpondence with them, is as the Fhi'i- flines dealt with Sampfon \ firft to blind them, and then Jnt\se father , and with his /on Jefus Chrtfi. And thi^ joy Chrift fp*ke much of jfoho 1 $. it, to his D fciples, Thefe things have I fpokfn unto you, flat my joy might remain in you, And that your joy might be full. As\, ard. John 1 6. 24. you: fhaU receive, that your joy may be fuU. Quefi. Ew how is the Joy of fuch men foil ? t^inf. It is full in companion with the joy we can have in the IJfaJ 4 7. Creature. Thou haff made my heart more gljd, by the light of thy countenance , than theirs whofe c rn and wtne increafe. What is all the light of Candles and Torches, to the light of the Sun? And it is full joy in refjpe£t of thofe Eclipfes, which the Joy of many other Chriftians, who keep not up a conftant courfeof Communion with God, doth frequently iuffer. Oh, be daily converfing with Gods Attributes, as revealed in his word \ his word of command, and his word of Promife. And in his works ; his works in the World, and in the Chlirchs and with immediate refpecl to your felves. Ard lor this, be as much alone as you can. It was faid of a ferious Philofopher, $M he converted more with the gods, than with men. Eve* C hap. 1 6. Parable of the Prodigal Son. 1 07 ry Chriftian mould endeavour, that this may be rapre ttuly faid of himfelf, That he hath more to do with God , than Men i fo had Enoch, who had the Teftirr.ony of the Holy Ghoft, that he walked with God. You that have callings, will hardly think this feafible ; and indeed it will be no eafie task. Hagar crowed over her Mi- ftrefs j when ^Abraham gave her an Inch, (he would have an Gcnc^$ l6 EU. And foyour Worldly impioymenti, if you are not care- ful, will joftle out your heavenly. But to thefe, the former muftgive the right hand of fellowmip. Communion with God is that great bufmefs which rouft govern all other Affairs. This is the Vrimum Mobile, the higheft Sphere that muft over- rule all the inferior j and if they follow not this, their motion will be erratick. Tho the things of the World may not interrupt your Communion with God *, yet Communion with God may, and rauft intermingle with allother bufinefs : Whe- , Cor IO ther ye eat or drink , or whatever ye do, do all to the glory of Gad. Remember thefe two things. Firfl, That Prayer is a Du- ty, which maintains Communion with God*, we grow fami- liar with God by Prayer, who appears much to a praying Luke 9. 20. Perfon: Hs did fo to Chrift, when he was praying, he was transfigured. And God appeared to Jacdb when he was Gcnefis 32, praying, and fo to Mofes. Thofe that are ferious praying Ptrfons, cannot but have fome experience of the Prefence of God with them i efpecialiy, in fecret Prayer. Secondly, Re- member to love J :fus Chrijt much: For, faith he, If any man love me, J will manifefi my [elf to him, and my father will love him, and we will come to him, and make oar abode with him. Joh. 14.2-1 22. gueft. Why 60 many true Converts walk fo much with- out the light of God and Communion with him? God is as aftrangerto thern, as the Prophet fpeaks. Yea, fotnetimes as an enemy. And indeed, Gods delerting a gracious Soul, «jir. 14.8. as if he rained Hell from Heaven. Lam. 2. $ Anf. Gods ordinary withdrawings, are upon fome failures on our part : Tour iniquities have Jeparated between you and your God', and your fins have hid his face frm you. I will got jfai *o j,1 and return to my fhee, till they ackjimlcdg thtir offence, a Cant. 5. 2. cunry cauftd Chrift to withdraw from her. But Gods extraordinary ^ithdrawings from holy raen9 are upon other account. As rirft , that they may in forac meaiure be con orma! .\e to JefrV Chrift, even in this point*, Macth. 27. fhey muft talk of ri c cup wh oh hedraik of: My God, my Qcd, why baft thou forfaken me f Yet obierve, That Chrift quelUoned not his bdng the Son of God, in the dtpih of his defertion. Jiidg 2. Secondly, God doth it to prove them, as he did Jfrael, to 1 pet 1.7. prove their Faithjthat they can fee by Faith,when not by fight; 2 Cor. 5. 7. ancj to prove the Devil a liar, who tells God, that if he with- draws, they will withdraw, as in Jobs cafe. But God is alfo prefent, when we know it not, as he was Gen. 28. with Jatob : and as Jefus was with the two Difciples. It you Luke 24 have his gracious influence, you have his prefence. Did not Luke 24, 32. enr hearts burn within us, fay the Difciples that Chrift con- vened whh ? In a word, God withdraws fometimes from his people for a time, that he may fit them for more endearing and fweeter Communion with him, than ever they had before, as Paul faid to Philemon „ of Onefimus \ He perhaps departed for a feafon, that thou Jhouldeft receive him for ever. Truly fo faith God, For a [mall moment have 1 forfaken thee, but with Ifa $4 7, great mercy will! gather thee. God may hide his Face from Gen. 42; ihee, when his heart is towards theer as Jofephy% was towards his Brethren, when he fpake roughly to them. Confider and remember, that the more you live in Acquain- tance and Communion with God, the lefs you will nctd the Creature i as the Sun comprehends the Light oi all other Luminous Bodies. And fo much for the fecond Particular, to which a Sinner in his Coverfion.is reftord, viz.. Corijraunion with God. GHAP. Ghap. 1 7. Parable of the Trodigal Son; 1 op CHAP. XVII, hfifleth on the Third and Fottth Particulars , wherein i* Convert returns to Gid, Viz. A due jubj'Mion to him: and , A Spiritual Dominion ever the Crea- ture. I Begin with the former of thefe, Subjection to God. And this is more than what ts4dam could bring himfelf to, in his firft eftate : he had but one command of tryal, yet could not bear that yoke. Abraham had two, and they both were harder than that given to nAdam : God bad him get him out of hisCountrey, and from his kindred, and from his Fathers Gc0 .. houfe, he knew not whither. And he alfo commanded him to Hcb.'u. 8. offer his Son Ifaac, his ontly Son,and Son of the promife, and rjen 22 r he fubmitted to both. Natural men cannot bear this yoak . When Chrift gave that young man a commas i of tryal, Matth. 19 21. If thou wilt be perfett, go and fell thst thou baft, and give to the poor ; he went away forrowfal, becaufe of his great pojfeffions. Men by nature, would have God to do nothing to them, but what ftrits with their own mind. Thereliquesof this remains in the regenerate *, but grace doth much break them of it * If the 2S Lordfjyt he hath no plea fare in me ', behold, here I amy let him do to me as feemeth good to him : converfion doth noc quite heal the fore of difcontent at trying Providences, tjlfofes would fain have gone over Jordan, to have feen the good Land ; but n God would not kt him : Let it fitffce thee, fai th God to him 5 J^g/' 2^ [peak, no more to mi of this ma:ter , for thon fh alt not go over this Jordan: And Jumes, and John, would fain havehad fire from Heaven, upon thofe that carried it fo bafely to ards Jefus Chrift, Luk. p. 54. And Luther faid of AfelartHbofly that he would fain have b?en governing and ordering the vvorld, and the aff-.irs of Kingdoms and Churches; Admonendxs efi ■ PmlippHSt m dzfinat mnndnm regere. But grace makes head a- gainfi «Bf- f 1 0 Meditations upon the Par. II. gainft this corruption of naiure: a regenerate man withftands himfelf, in this point, as Paul did P*ffr, in his diflimulation, Gal. 2. 11. Take him when heishimlelf, and he dares not ftrug- gje with the will of God •• / wai dumb and openednot my mouth becaufe thou dideft tf, Pfal. 59. 9. And tho he could wi(h it might beotherwiie with hiratel', or with the Church i yet he learns Matth. 26. 39. of Chrift to fay , Nevertbelefs , not as I willy bnt as thou wilt. A Regenerat man would captivate his own reafon to the v, 11 of God. Natural reafon is no conpetent furveyor of the ways of God. Tho God doth nothing againft right reafon, yet he doth many ihings above the belt, rcafonwe are matter* of: My III. 55. 8. thoughts are not your thoughts, neither are your ways, my ways, faith the Lord. Grace ttarhcth to fubmit, and not to difpute with God. When God lmote Karons two eldett Sons, the firft in the Priefts orders , ^Aaron held his peace , Levit. 10. 1. When David hid* Pfal.46. 8. Come, behold nh^t defoUtion God hath made in the earth j what faith God ? Be JIM* and know that J am God, v. 10. It is the principle of regenerate men, and their pra&ice a!fo to their power, to have thdr minds con- formable to Gods, and toreiblvethemlelves into his will and Wifdome. Wc find 2 Sam. 3. 36. that the people had fuch a high opinion of Davids Wifdom and goodnefs, that it's laid, Whatsoever the King did* pleafed the people. So truly, Gods p&ople know io much of his Witdome and faithfulnefs to them, that they can readily juftity him in his ftrangeft works. Iknotv* jpfa ITp -,, in very faithfulnefs , thou haft afflicted me. Tho a child of God may feek a better condition, than that he fometimtsisin: ye t he thinks not ill of God w hilft he is in ir. David thought it fad to be delivered up tothe will of men *, 2 Sc m. 24. but not fo to be delivered up to the will of God, Let us fall into the hands of the Lord, for his mercies art great j and let us net fall into the hands f men : efpecially wicked men, for their tender mercies are cruel* Prov. 12 10. / was hut a little di f pleafed , and they helped forward the affliction , Ztch. 1. 15. When a man comes into a ftate of grace, he knows this truth, of which he was ignorant before, That he lofeth nothing by yeelding to Gods will. Chrift was no lofer,when he yielded to his Fathers will; for God heard him as to what he feared. Tno he was not delivered from death , yet he was delivered from the fear of death; Chap. 1 7. Parable of the Prodigal Son, 1 1 1 Death. So Saint Tanl was not delivered from the thorn in the Heb. 5. 7. •, fiejh ', but he was from finking under it * my grace is fufficient c°r.2. !*• for thee. When Job Jufttfied God, and Judged himtcif for lpeaking again/t the way God had taken tor his Tryal ; then God made him a mends,,and. made his latter eud better than his beginning. Job 40. 42. V'S E. You then that are the Lords converts, let this gracious ditpofmon abound in you more and more. The ex- cellency of grace, lyeth in your fubjedtion and fubmiffion tj> the good plealure of God in trying Providences. Subjection even to God, goethdo^n hardly with the corrupt nature of man*, as we fee in our fir ft Parents. Man would not be Lord- ed ov^r : who is Lord over »s ?• This Leven,was in Corah and peal 12. 4. his company -.ye take too much Hp.n yoitr. And how did Ifrael Num. 16. 3.. chide with God himfelf about his trying Providences? Man Num. 14. 37; is naturally a ftout creature, and it is his hardeft task to fub- mit to God. But grace makes a man fubmifliy^ and lowly y asChnftwas. * Grace abaieth a man in his own eyes. Parts and priviledges pamper mans pride: Pant was prone to this Mmh. u 29. by his Revelations. And Hezxkiih by his miraculous delive- 2 Cor. 12. 8, ranee. Knowledg puffeth up, that knowledg which is only a Chr" 2' 3*2- common gift : But grace doth the contrary ; Chnit who was 1 Cor. 8. i0 full of g?ace, tho God, yet fubraitted himfelf to mao • much more to God. Submit your felves to God > thisisthe way to Luke 2, 15. be familiar with him : To this man will I look^that is pour, and J«n.4 7. of a contrite fpi-r it , and that trembles at my word When the K*.-66* 2- Apoftle to the Hehrews fpsaktfof hard tryals,he bids Chriftians to bz in fitbjettion to the father of. fpir its. So was Eli *, It is Hc°«12* the Lord^ let htm do what feemeth him good. And fo was David) h mi) be the Lord bad him enrfe David. And fo was FJe&ekiah, I.^am- 3- »8|. when God threatned hixiy good is the word of the Lord. Man I 1???' \ *? in his converuon delivers up himleif to God .not onely to do, > hut tofufrer his will : he comes to God aa a loft undone creature and layeth himfelf at the Feet of God : he putteth his mouth in the dult^as fhe were afraid to fpeak one raurmuc- L ing word of the hardeft Providences of God towards hn.. 9'' This to the World may feem to be bafe 5 but it is a noble fpi- rit, and hath a noble-reward with G >d. It is the lame fpirit p jy 2 g that .was in Ghrift i and tor this, God highly exalted hi*, and x\$l 1 1 2 Meditation upon the Par. II. gave Mm a name above every name.Lock upon Chrift, til! you be Phil. 2. i. changed into the lame Image. He was equal with God ; God .Zack< 15. 7. calls hi-xi his fellow: and yet hi was willing to go back ten Ha 38. 8. Degrees, as the Sun did. He»nat was in the form of God, took upon him the form of a ferVant , the loweft of men, and became obedient to death, tven the death of the Croft. The Arrians% and Socinians upon this place > cavil much Phil. 2.8. *gainftthe Divinity ofChftff. hut as Calvin laki, Al! the Devils can never vvrcft i is p-lace fo far as to take Chrifts Godhead from him. Fot who can tnink it no robbery to he equal wirh G>d, that is not God, and of the fame e/Tence with Gad ? Yet Chrift fubmitted to his Fathers will : nhat fialllfay} father, fave me from this hour \ nay glorify thine own name. We (hall never be put to fuch liibj ftion and fub- Toha 12 27. miffi°n t0 the will of G)d,as Chrift wa* ; to go fo many de- grees back, as he did. And th rcfore we ma^/ wsll be contented to be, what God will have us be, and to be with out what God will have us to be without. Gmmblfi not that you mud not eat of the forbiden Fruit. Feleeve it, that there is more reafon in the will of God, than in our luft.We muft expect commands of tryal, and tr)ing providences: and iherefore take heed of the fpirit of the firft Adam • and covet earnsftly the Spirit of the fecond, to let God have his pl^aiure oh us. Chrift had done no violence, neither was there deceit in his month : yst it pleaftd the Lord to bruije him.a id to Ifa. $3. 8? to.- put him to grief. Chrifts feivants have one and thf fame ljpirit 1 Cor. 6.1-}. with Chrift, If any man have not the fpirit of chrtjt, he is none Koai. 8. p. Qjr ys -j.^ haye the fame fp-r;t wltJl ^hrjftt t|,0 not jn tJjC f hn ^arne raea^ure '• f°r ^* bath not the fpirit by meafure. But yet 54' they have luch a meafure of the fpirir, as to errble them to John 14. 26- be *n fobjettion to the pleafure of God : He fhall teach yon all things. And fo much for the third particular, to which a con- vert is reftored, viz. Subjection to God. I come now to the 4th and laft particular, and that ^Domini- on over the Creaturc.This was Adavs Priviledg in the day of his Creation: Z«f* us make man in our image , and after our likenefs , and let them have dominion over the fifh of the Sea , and over the fowle of the air , and over the cattel , and ever all the earth. And it was repeated af- terwards. Now man recovers this Priviledg of Do- minion, in his Convcrfion : AH things are yours: and you are joyn € Chap. 1 7. Parable of the Prodigal Son. u^ joynt heirs with Chrijl •, tho not joynt Purchasers , yet }oynt H:irs. %yidams dosainion over the Creation, in his ftate of Innocency, was like the Centurins; I jay to this mmgo% WMtcdi. 8 9. he goeth \ and to another, come, and he comet h *, and to my fervmty do this, and he doth it. Man had all creatures in the Air, the Waters, and theEuth, at his beck. The reliilsof this do- minion is in man ftill } the Creatures ftand in awe of him : Ail are tamed by man. But it was mightily impaired by Jam. 3 7. the fall: Eve was not afraid of the Serpent, as Mojes was Exod. 4 3. when he fid from it. Yet doubt'eis, when a man is reftored to the Image of G od in holinefs , God makes the creature more fubjecT to him, as there is occafbn, than to a natural man. H2 hath more dominion over the Creature, tho it be a more fpiri- tual and myftical dominion than Adams was. Dogs that eat the „. fLfh of fezabel, licke,d the fores of Lazarus. The Sea that di- Lkef/if ? vided it felf for Uteofes and Jfraely covered Pharaoh and his Exod. 14. s'?. Hoft. The fire that did not unge the cloaths of thofe three j)ia . Servants of God, confumed the men* that caft them into the fiery Furnace. The Lyons that brake the bones of thMe that accufed Daniel , opened not their mouths againft Daniel. Dan. 6, The Ravens that pickt out the eyes of rebellious Children, feed Pr°. 30. rp. Elijah. Serpents ftung the unbelieving Ifraelites; yet the * Kl"Ss !7- Viper that fattened on Pauls hand did him no hurt. It's true, Aft?^'/1* the man of God was flain by a Lion, but it was becaufehe 1 Kings. 15 had bsendiiobedientto the command of God. it is obferva- ble what the Lord (aid to IS^oab that good man : The fear of Gen. 9. 2; you, and the dread of you, Jhall he upon every beaft of the earth* and upon every fowl of the air, and upon eveiy thing that moveth upon the earth, and upon all the fjlies of the fea\ into your hand ar e they deliver d: the fame priviledge that Adam had in inno- cency. Yea, the Servants of God have had more command of the creatures then Adam then had : they have had command over Coeleftial bodies, as well as Terreftrial. jfrjhua comman- - ded the Sun and Moon to ftand (I ill: Elijah both Jhut andj°*"" IO; l2' opened Heaven: and commanded fire from Heav.n: and at 2 Kings' 1.* Hezekijhs motion} The Sun went back, ten degrees. Ifa. 38. But now the dominion that Chrifthath pur chafed for his people, is a Spiritual and Myftical dominion. Q. And xiij. Meditations upon the Par. II. And Fir ft, in a ftatecf grace a man hath power and do- minion over Devils, which Adam had not in his grant. The Gen. 3. Devil iubdued him by his fir ft temptation. When the feventy Luke 10. 17, Qjfop[es returnee', it was with joy, faying, Lordy even the Devils are fuby 11 to hs through thy name. This was indeed as to bodily fojfejpo.i. But there is a power and dominion that every 2 ToVh 2. 14. godly man hath over the D.vil : Te have overcome the wicked r John 5. 1 3. etff. He that is begotten of God, keepeth hi f-lf, that the wick" Pia io«;. 15. cd one tohch&th hi» not : Pie cannot hurt and harm him .• louch Matth. 8.3. not mine anointed. We read of Chi ids touching, and ttat was a healing touch : and we read of the Devils touching, in Jcitf cafe, and that was a hurtful touch : fo it was at preknt; but in theiflTue, God made it healing , and to do Job good j as the skilful Apothecary makes a wholefom Treacle with the Eph. 6. \6.- flefli of Vipers.The faith of a child of God will quench the fiery James4. 5. darts of the Devil-, and his refiftar.ee puts the Devil to flight. The Life of grace lyeth much in conflicts with the Devil, Luke 22. ancj our own |yfts : Satan winnowed the Difciples : and flood at ^e£h 3 T- jojhu-fi right hand i and fen t his wejfenger to buffet Fasti : But Matth. 2. * AM hewasworfted. ThtDevil is forced, at lad, to leavea John 14] 30. Saint, as he did Jefus Chrift. He adventured on Chrift him- felf, but tonopurpofe, it was to his own prejudice. And Chrift hath endued his people with power over the prince of Rev. 12. n. this World: They over eome him by the blood of the Lamb. Sin- Afts 2(5. 18. ners in their converfion are turned from the power of Satan j John 3, 4. unto Cod : henceforth, the gates of htfijhall not prevail again ft them. And the Apoftle John gives the realon of this \ Becanfe he that is in you , is greater than he that is in the World. When once a man returns to God, a ftrongcr than S»tan 1 Fet. 1. 5. takes poiTeflion of him, and keeps garil'cn in him : We are kepi; Rev, 3, 6. \)y the power of God. So that in this relpcct, the Saints have power over the Devil himfelf. Secondly, Men in aftate of grace have dominion over fin, Grace hath fuch a dominion over fin, as altho it doth ncr drive fin out at once Cno more than Jfrael could the Canaanites") yet it doth by degrees, as Jo(bua did them. There is more , y power in grace, than in fin: The fpirit that dvpellethin yen, Jam. 4. o> \ n , 1 1 • 7 1 lufleth to envy, but hegtveth more grace. k Sin Chap. 1 7. Parable of the Prodigal Son. 1 1 5 Sin thaf4*relUth in the regenerate, may fometimes get the advan:Rgeot grace; «.s a weaker man may do of aftrong^r: but fin can never get the victory, ib as to extiipate the ha- bits of grace, as it did in Adam \ one fin in him, deftroy- ed a!1 grace: as a dead fly wiU corrupt a whole pJt of precious £ccjef IO r eyntmitit. But Sin cannot now deftroy Gr«ce. He that is born of Godfinnrth not, btcaufe his fad remaineth in him. When r j.jhn . the Saints feera to be iubdued, yet they are more than coroner- R0[ri g_ 37" ofs. Sin Jh all not have dominion over ytu. He will fubdae Kom. 6. 14. ouriniqnit:CS. 1 have kfptmy felf faith David, from mineiniqui- Mlcil 7- l9> ty. 2 Sam. 22. Sin may play the Tyrant in a good Man. Paul found it Rom did fo in him -, but he will never own it for his Liege L»rd. He may be fometimes a captive to Sin or Sitar, but will never be afubjec"l^he never ierves fin freely and heartily, as ratural men do. Paul'WaS fold under fin ; but Ahab fold him- R°m 7.14, felfto work.voic\ednefs. This is certain, that whatfoever pre-1 1D*»S 2r* fent foils good men may have, this will be their triumph at lad: The ftrengfh of fin is the law : but thanks be to God, 2C whs hath given us the- victory , through our Lord Jefus Chrifi. V S E. This ferves to exhort you, who are reftored to this dominion, to put it into exeiciie; bear not this Sword in vain : if you have dominion over the Devil , thengivenot place to the Devil, as Eve did, when (he did eat of the forbid- den Fruit j and as David did, when the Devil provoked him Eph.4. 37. to number the People: and as Peter did, when he dhTwaded G"|* 3-6- Chrift from his Sufferings. But refift him. He not onely 2 Chron 2r° '; had a hand in thefirft fin, but hath in all fins. And there- fore the lufts thatomen do, are called the Devils lufb. In johQ g every Temptation, fay as Chrift didj get thee hehind me, Satan. Matth.id. 23, RcfiO1, and he will fly. Every denial is a difecuragement to hira. And thohe will on toafecond temptation, when the firft fails ; and to a third • as when he affailed Chrift himfelf: and altho he be gone at prefent, may be but for a feafon, to mke 4. i?„ return with ftronger affauks^ yet you will befureto worft him in the iflue : The God of peace pall bruife Satan under your Ronu ^ 2c; feet portly. The Apoftle hath reference to the firfl Gofpel Prorniibj The feed of the woman pall breakjbe ferpsnts head. Gen. 3. Q 2 You 1 1 6 Meditations upon the Par. II. You fee you have power > therefore ufe it. The Sword of the Spirit is a weapon which the Devil cannot iecure him* fclf againft. Arid ufe the power you have given you, againft indwel- Pfol. ,8.22. 1-ng fin. You may keep your felves from your iniquity, as well as David did- Oh ipare not Agag. Grace inherenr,with aflifting Grace, will enable you to overcome. Thsre rauft be aflifting grace to take away boafting: yet not I> but the i Cor i< io grace of God that was with me. And know that aflifting 2 Cor 12. 2o. gr^ce is as certainly yours, if you look for it, as inherent. My grace is fnfficient for thee. This concerns us, as well as Paul. Do not therefore be faint-hearted in bidding battel to any luft. 2$zm. 27- Say *»ot as David did of Saul, I jhaM one day perijh by this (ft that corruption. You wrong Chrift, and you wrong his grace in you, and with you, if you do. Art thou put Rom 7. 24. at any time to cry out, as the Damfel when forced, or as Paul did, O wretched man that lam, who fh all di liver me from thii body af death ? Be as ready to fay as he, / thanks God through Jefus Chrift our Lord. That is, for grade by him,which hath power over fin, and is contrary to all difpofuions to it. A Chriftian is never overcome by any luft, but it is becaufe he doth not improve the grace of Chrift •, not only grace -received , but grace that would join with it, if fought for. Thirdly, if you have dominion over the Creature, then let not the creature have dominion over your hearts. Be not (laves to thofe things, that you are made Lords over *, tho not to command them into your hands, yet to command them ttof 3.3,, out of your hearts, which muft be for t/W, and not for another* CHAR Chap. 18. Parable of the Prodigal Son. nj CH A P. XVIII. Miketh the general Application from the whole precedent DoUrine. I Shall now make Application of the whole. . And firft, this Dotlrine of a Sinners return to God, may put every man upon enquiry whether he hath made this Return ? whiehmay be known by thefe following flgns, Firft, A (inner in hi? convei fion to God makes much enquiry what he (hall do for his poor Soul, and how he (hould be faved *, and what he (hall do for God, as well as himfclf. When tho'.e Jew were pricked in their hearts, they forthwith cry Afls 2. 37. out to Peter and the reft of the Apoftles, Me/i and brethren, what ft all we dot. Before they would do nothing but what they lifted ^ but now, any thing that God would have them, they would do. Lord, what wilt thou, hive me to do? faith A&s. 9\ 6. Fan!, ai his convufion. Judas and fain were terrified, and Ftlh trembled, as well as thofe Jews. But they came not to * thh que ft'ion, what flail we do ? They cam, not to the poor trembling Gao;orsqueftion.S*W, what mujl I do to be faved? ^s }$ %0 nor to Pauls, Lord what wilt thou have me to do ? T he terrors of wicked men area Bricle to keep them from God : but the terrors of repenting Tinners, are Spurs to drive them to him. Obferve thefe three things in thofe poor Souls that wci e pricked at their heait. Firft, They were taken offof feff: a!as, they knew not what in the world to do, they were beaten off ot all (Tufting and ' fliirking tricks and evafions, which finners but too often ufe. '] Secondly,They fat not down in fuilen and flothful defpair, as Judas did; but were follicitous what courfe to take : Oh, tell us what is to be done : Lord wh it wilt thou have me to do} And Paul did not dififemble, as the JJraelites didj but he Dcur; <, 27; fpake from his very Sou'. Therefore when Chrift bid him arife . ii 8 Meditations upon the Far. II. aviie, and go into the City, and it fhould be told him what Afls?, 7,8. he fhculd do •, he did fo j tho blind, he will be led. Thirdly, They foon changed their thoughts of the Apoftles: Afts 2. 37, Menand brethren > what frail we do ? They hated and abhorred them before \ but now lay they, men arid brethren. And fo the Gaoler of Taut and Silas : before his convetfian, he ufed them as vagabonds, he whipped them^ and let them in the Stocks. But when that work was wrought, then he faith, Afts \6 SirSy my Lsvd?, wh.it mujt I do to be faved} And fo Paul once thought Jefus an impoftor>ahd a fJfc Prophet ^ but at his eon- verfion, he faith, L<:rd what wilt thonhave me to do ,? 2/y, A Sinners Converfion brings in with it the Spirit of Prayer. This was the difcovery the Lord hircfelf gave of Aft o it Said hh being a convert, Behold he prays. The Spirit of zech/12. io. Grace, and the Spirit of Supplication, are poured out upon Sinners both together. This is of the firft fruits of Conver- sion} man in his natural Birth is born fpeechlefs: but he that is born of God, (peaks as foon as he is born. And there may be much of the Spirit of Prayer, where there appears little Matth 26 z6 of the gift, as when Chrift made but fhort Prayers, and the Heb. 5. 7. fame Pettiions over and over. And lb Mofes never prayed more powerfully, than when he made thoie fhort Prayers, f,xod. 14. The Spirit he'peth us to pray with groans that Fom.8 26 cannot be tittered. As Gcd faith of his houfe, My houfe frail Ifa, 56. 7. be called an houfe of prayer : So a (rate of Grace, is a ftate of Prayer. Even Prormies themfelves, muft be prayed into per- Ez. 36. 37. formance. Every thing in a godly mans life is ianttified by 1 Tim. 4. 5. Prayei : and therefore much of his time is taken up with it. Chrift was much herein \ efpecially in fecret Prayer j we read Luc. 6. i2, of whole Nights which he fpent in fecret Prayer. Prayer is an Ordinance that keeps up Communion with God. If friends be not often together, there grows ftrangenefs. Praife is the great work oi Saints in Heaven \ and Prayer is the great work of Saints on Earth; efpecially iecret Prayer. .M-nth. 6. 6. The hypocritical PbarifecS in our Saviours time, prayed much op nly, and made long Prayers, but without the Spirit of Prayer. But where Grace governs the heart, there will be much Ikret Prayer, the Spirit of Prayer begins to work in Jer. 32. 18. Conmiion. 3/y, The G hap. 1 8. Parable of the Prodigal Son. 1 19 ityt The greateft and kindlieft part of Repentance for fin, follows the Converfion of a Sinner. Surely after 1 was titrn-]^. 32. 19. ed, I repented. That Woman we read of, Luke 7. had abun- dance of tears which followed the change of her heart. There is no iuch lelf-loathi.ng and bewailing fin, as after evidence of pardon. ThereisaSpiingof godly furrow in every pardoned Ezek. 16. 36, Sinner, 4/y, If thou art converted, th&u rwilt be much admiring the Grace of God, as Taul wa?, / Wtt a bhfphcmer, a ptrfecntor, 1 Tim. 1. 13. and injurious ; ytt I obtained mercy. It is harder to make a Sinner a Saint, than to make another World \ God m:ets with IV much oppofition in the work*. And therefore it is a work th it cannot but be admired. And b flies, there may be many drcurr.ftances in thy Converlhn, tha't may make thee wonder at if, That thy time fhouid be the time of love , thy finful time. When thou waft in thy blood, I fxid unto thee, live \ yea, J faid unto thee, when thott waft in thy bloodx live. We are by Ezefc. 16. <5„ nature children of wrath as well as others: but God, wht is rich in mercy , for his great love wherewith hi loved us, even when wewtre dead in fins, hath quickned us together with Chrift, £ . 2 By grace ye are faved. And it may be, God hath left many in their natural Mate, who were, and are of a more unbhrae- able Life than thou waft before thy Converfion : It may be God hath pafied by many, of whom it may be faid, as Chrift faid to that man, T.hou art not far from the kingdom of Heaven , Mark ii. 34, and bath friz:d upon thy heart, which was wicked and pro- phane. How can a man comf into a new World, and a more excellent World, snd not wonder ? Such is the new Creature, in which all things become new. It is thus, even where Con- 2 Cor. $, 17, verfion is wrought w;th the ieaft Obfervation, and with the . ftilleft voice. Converfion makes as great a difference in a mans ftate, as Diffolu'.ion or Death :, there is as great a difference between a ftate of Mature and Grace, as between Grace and Glory , if not a greater. Thole are oppofite or contra- ry} Thefe but tbbordtn2te, and have only a gradual dirTc- - rence. Secondly) This Djftrine is ufeful to Exhortation. When •■ you have laid your condition to thefe marks, and can find & none cf themj or no footfteps of them, neither at prefent, nor- 1 7^o Meditation upon the Par. II. nor upon fofemn fcarch ; then bewail and lament your felves, Judges 11.40. more $han the Daughters of Ifrael did the Daughter cf Jeph- thah. Doit io, as Bphraim did, when the Lord heard him, , g and was deeply afp. tied therewi-h. I have fire ly heard Ephr aim ■ ' bemoaning himfelf. Like, that in Ads 7. 34-. / have feen , / kn>$ /W» ?fc* ajfiUion of my people: So is God sffe&ed with a Sinners bemoaning hi'm It If in his finfu! tiate. Confider, as a forcible and encouraging motive to look alter your Conver- fion, who they be that dtfire ir, and who they be that arc ^againft it. ifl. God earneftly defiresit : Say unto tb.m, to whom? To thole that fold, thy fhould pine away in their fins i.and what fhouid the Prophet fay to them ? *As I live, faith the Lord Cody I have no plea fur e in thi death \ or damnation of the wicked \ but that the wicked turn from his way andlivf : Turn ye$ turn ye Ezek. 33 11. from ygur evil ways, for why will ye die, O houfe of Ifrael} , , Obferve that in Jv'j, Helookfth upon men, (obiervethhow they jo 33- 7- are affc^ecjwjtn tn£jr fjns -nd finfulftate) and if any fay, I Luc. 18. 12. have finned '-, (jas fenfibly as that poor ? ublica t did) He will deliver his foul from going down to the pit (into H U) and his life ft all fee the light, lo, thefe things worketh Go^ oftentimes Matth 22 27 m'^ man' Anc^ Je'us ~nr*^ *s as defirous a°d longing after thy Conveifion, and is grieved when men refufe him. O Je- rufalem> Jerusalem, how often would I have gathered thee, and thouwouldejl not} Tho fuch great Sinners, yet Chrift would have had them come in to him. ,And in Luke 19. 41, ItMaid, That he wept over Jerufalem, and faid, Ifth u hadfl known for, oh that thou hadft known; even thou at Itafl in this thy day, the things that belong to thy peace *, but now they are hid front thine eyes. It is the will of Sinners that .undoeth them. This was Matth. 4. 24. the firft, and the laftD elrine of Chrift, Hjpent. And the Luc. 24. 47. Spirit ftrives with the vileft of Sinners. tJMy fpirit (Ijall not Gen. 6, 3. always ftrive with man ; but yet he would ftrive a hundred and twenty years. The Spirit in the Miniftry of the Gofpel preach- Tohn i(5. 8. eth to Sinners: Th* fpirit convincetbof fin. The Spirit. awa- kens fleepy Confidences, and doth many things towards a Sinners Converfion. And the unconverted arc charged with Aft* 7. 5 T- refifting the Holy Ghoft. And Chap. 1 8. Parable of the Prodigal Son. 121 And the Holy AngeU will be glad of thy Converfioi •* It is matter of joy to them, when you repent: There is 'py in f 6* Outers. r°« prejence of the Angels of God, over one finner that rep:ntah. How did they rejoyce, and congratulate the coming of Chrift u te z' I^' in our Nature, to be the Sinners Surety and Saviour ? Thou doft not know how many deftroying fins the Angels have ftoptthee from 5 as the Angel did Balaam, in his attempts Numb. 2?. to curfe Jfral. As Michael the Archangel contended with the Devil about the Body of Mofes ; fo doubtlefs, do the An- Judc 9* gels of God with evil Angels, about Sinners in their return to God. And Saints both in Heaven, and on Earth, are for thy Converfion : There is joy in haven over one /inner that repent- Luke 15.7. eth : This takes in God, and Angels, and Saints there. And Saints here make it much of their bufmefs to convert finners, they would be glad of their company to Heaven. This we fee in David \ Then will J teach tranfgreff&rs thy ways, and Pfal.Ji. £3. finners fhaH be converted unto thee. Confider alio who areagamft thy converfion : nonebutDe- vils, and their instruments. ThtDtvW blinds the minds of wen, left the light of the knowledge of the glory of Godfhouldfhine in- 2 Cor 4. 4. to their hearts. The Devil hindered Paul from doing good 2Tiro. 2. 26. amongft the Thejfalonians. He thatdrew shefirft man, would Th r *, draw all men into his own condemnation, And his Inftruroents r Tim.' 2. " are alfo like-minded. How did the Vharifees murmur that % Chrift converfed with finners, and converted Tinners.? How angry and mad were the Jews , that the Gofpel was Preached A#s 13. 50. to the Gentiles? Qnejl. But what can a finner do towards his conver- fion ? Anf More than he will do : It is trw. the pwer is Gods-, but the a& is Thine. It is not weaknefs, but wilfulnefs that hinders the converfion of finners: '[hey will not frame their Hof.44. doings to turn to the Lord. It is not b.eaufe they cannot , but bscaufe they will not *, they refnfe to return. Jer. 8. 5. @uefl. But w&at (hall I da? R AnJ. 122 Meditations upon the Par. II. Anf. When you are come to that in good earner}, as they were, A&s 2, 37. And the Gaoler, A&s 16. jo And Saul, Aft-? Q-o". Y,;u will not want inftruclion in the cafe. Thefpi- A#s 8 29. r,c ty** *erit ^'ty t0 )°yn himfelfto the Eunuch to teach him, will, do as much tor thee when thou art lenfible of thy loft condition, and enquired after a remedy- Oh lye at the Pool f:d, lye under the minift.y of the Gofpel, which Preacheth 2 Cor. c:. 19. repentance, and is a fpecial means t5 give repentance, and is the word of reconciliation. Oh lye in the way where Jelus M^tth 20. comes , as the blind men did, and fo they were healed. Itr.ai, 18. And pray to God to turn thee} 'Turn thou me, and I pall be turned. And doubt not whether thy P;ayers (hall be heard. Prayer was that which Vtter put fo great a (inner as Simon- ■magus upon \ pray God, if perhaps the thoughts of thy heart Afs2 22. ma) be forgiven thee. Oh be not dilcouraged becaufe thy con- vet ficn depends on Gods Power, and not thine own i let not this hinder thy endeavours, in the ufe of inftituted means, but rather provoke them- As P*«/iaid of the Doctrine of Faith , Rom, 3. 31. Po we tbm make void the law by faith ? God forbid \ yea, we efiablijh the law* So altho thy converfion is onely in the power or God *, yet this makes not void thy endea- vours in the uiecf means, but rather may quicken thee to it. It is better that the Power is in God, than in thy fcHi for if it were in thy felf, fo long as thou haft Co bafe a will, thou wculcteft mifcarry. Oh let finners attend upon the means of Converfion- Endure the terrors of the Law in your confidence, by prefentiating all your fins to you, and damnation for them. Better the Law kill you, whilft there is a Gofpel to cure you , than to flay till the Gofpel caft you oft as well as the Law- The Gofpel damns finners refufing mercy and grace, more deeply than the Law. He that believeth not, Mar. 16. 16. JhaU be damned. Now, faith Chrift to Jerufalem, the things that Luke 19 41. behngtothy pcace^ are hid from thine eyes. Eeut. 29. 19. As fuij 0f metal as many finners are now^ even to bkfs them/elves in their fnful fiat e ; they will be tamed, either by Converfion, or Confufion. Oh let not the thoughts of the power of a finners converfion being alone in God, take you of? of the means of converfion, and fo make you fit to fee if it will drop into your mouths. When Chap. 1 8. Parable of the Prodigal Son] 123 When all the Corn in Egypt, was in Jofephs Power, a poor Egyptian fay3l have no Com,fofeph f at^ ^ii in hi keep- ing, therefore 1 will fit M\ and Starve? No", i>ut, therefore Gen. 41. I will go where it is to be bad. And make you this Applica- tion. The Power of a Sinners Converfion is in God; What then ? Shall 1 fit ftiil and perifli ? No \ but therefore I wili goto God for it: Hum thou me, and I Jhalt be turned. Jer'31, 18, Ob). But ftill ray Couverfion depends on the Will of God, as well as his power : If ptradventure, God will give them re- pentance. 2 Tim. 2. '25. Anfw. Confider that the Angels that finned , have no encouragement; there is no poffibililky of their converfi- on, they are referved in chains of everlafting darknefs, to Tudeg the Judgment of the great day. Thofe Lepers ufed the 2 King's 7. means tofave their lives, upon a per 'adventure $ and the Ni~ myites fafted and prayed , and repented, as well as they could, upon a may be : Who knows if God will turn and repent; Jonah 3. 9. and turn away from his fierce anger that we perish not ? And the Jews were exhorted to do fo, upon a who knows. And ]° I2»I?> the meek of the Earth are advifed to feek, righteonf/sefs, and j'ee\ (meeknefs upon an It may be ye jhall be hid in the day of the Lords anoer. eP 2" 3* And confider, that thy Converfion is more likely, than of thoufands and ten thoufands that have not the mtans of Con- verfion. When the Lord fent Paul to preach at firinth, he encouraged him with this, I have much people in this city. And Aft. 18. 10. there are thoufands of inftances where converfion hath follow- ed, when the means of Converfion have been waited on. The greattft danger is in indulging the impediments ; your Igno- rance, and Self-flattery, and falfe Refuges .• It was the Prodi- gals cafe a great while. Men are too well content to ftay in their natural Condition ; as IZjuben and Qjad were to ftay on this fide Jordan. The great fin of natural men- is, that they Numb. 22. hinder their own thorow Conviction 5 Ihey love darknefs ra- John 3. 19. ther than light. They rejtfl the fpirit. They cannot bear the Aft. 7. 51. ff arching of their fores ; they cannot away with the fight and fenfe of fin and wrath in their Confciences. But remember, R 2 There 1 24 Meditations upon the Par. IL There can be no fore fearched without pain i and that this painful fcarching the Sore, is in order to being healed. So much for this great point of a Sinners converfion, or return to God. And he arofe, and came to his father. CHAP. XIX. After Explication of the next Part of the Parable ^flyevs- cth, That God takes fpecial notice of a Sinners firfi beginning to return towards him. From the next Claufe of the 20. Verfe, And when he wis yet a great tray off, his father faw him. WE have done with the younger Sons part: We are now to enter upon the Fathers part, a&ed and ma- naged in this famous Parable. A Parable which of all Para- bles our Lord ]efusl'p;ke. and the Holy Ghofthalh commend- ed to us in writing *, is the moft eminent, fulleft of afficlion, and painted with the moft pleafing colours. Now in the tranfa&ion of the Fathers part, we have in general, The Prodigals gracious and affectionate entertain- ment. Firfi, By his Father alone, verfe 20. But when he was yet tt great way off, his father faw him, and had compajfion, and ran, and fell on his neck^? and kiffed him. Secondly, By the Family at his Fathers command, in ver. 2 2, 2 j. The father [aid unto his fervants, Bring forth the be [I role, and put it rn hint, and put a ring on his hand, and fhooes on his feet ", and bring hither the fatted calf, and kill it, and let us eat and be merry. With the reafon of this his folemn entertain- ment, in ver. 24 For this my fon was dead, and is alive again \ he was fafly and is found. Chap, i p. ? arable of the Trcdigal Son. 125 F*rft> For his entertainment by his Father alone. But when Is was yet a great way off, his father faw him, and had compajfi r, and ran, that is, to meet him. What an indulgent Father u this? Oh how indulgent is God to returning Snneri>,altho they have been very rebellious? It is fpoken prophetically of Chiift, Th.it when he afcended on high ( to God the Father ) hi re- ceived gifts, even for the rebellions, When he was yet a ^r eat f way off: As it is laid, Chrifl came and preached peace to them E*£ '• l8* that rvere afar off. Quell. But how doth this agree with the former words ? And he arofey and came to his father. estfnf. He was in a far countrey, when he firfl arofe to come to his Father, as we fiW before. And therefore it is faid, When he was yet a great way off. Before he was come homey his Father law him. The Greek, word fignifies, a feeing with attention, and with affe&ion \ his Eye affected his Heart, Lam. 2 *u as Jeremiah's did. He faw him, as Jefus faw Nathaniel John i 1'. 4?] under the Figtrce. Chrift faw T^athaniel within ,. to the heart, and with the heart. And that the Father thus faw his returing Son with an affe&ing fight, is plain by what follows: He faw him, and had compaffion. His paflion did not vent it felf againft him, as Saiti's did againft David ; 1 Sim. 19, but his corapaflion, as when the Samaritan faw the wounded * Traveller j when he faw him, he hadcompaffton on him , becaufe Luke io„ he faw him wounded, and in his blood. So the Father faw his Son in a pitiful Garb without, and in a pitiful Cafe within $ fcarce any Gloathes on his back, or Shoces on .his. feet ; his Cloathes were like Joflwa's filthy rags. He faw him coming, Zech. 3/ r0 weeping and forrowing, as Jofephand Mary t .fought Jefus forr rowing. And as the returning Jews fought the Lord with Luke 2, 48, weeping : And I heard Ephraim bemoaning himfelf. Thus did Jer; ?i. 9. the Father fee his Prodigal Son coming, weeping, and forrow- Jer« 3X« *$> ing, and bemoaning himfelf for his Rebellion againft his Fa- ther. And therefore, when he faw him, he had companion , his Bowels were troubled for him. And further 'tis faid, the Father ran, that is, to meet him. The Son goes ; I will arife, and go to my Father *, but the Father runs. God is be- fore-hand with a Sinner,even a retraining Sinner ^if he come one ftep, God comes ten to meet him. Here ■U3 1 26 Meditations upon the Par. II. t% *- ** Here is eminently fet forth to us Gods preventing grace: Be- fere. they caUyJ xsi 7 amwtr. I he Fsnnir hath it not in his heart ts to return to God, till Gcd put it therein. I? 2 Cor 5. 5. God ^^ ' •■ P Sni LC* ttllcu5nt5 in the hearts of Saints , then 1 chrou. 19. mucn mare mult he put good thoughts towards God into the .18. hearts 6( fifmers, if ever they have any. I will take away the Ezs. 11. 10. pcne out ef -tyir fajh, and I will give them an heart of fltjlj. And wh»?n he hath put good thoughts into a finners mind, Phil. 2. 13. herauft he!p them into action, and execution : It is God that veorkithinyou both to. will and to do of hts good pie •a fm e. And when the Tinner begins to go towards God, God runs to meet him at hi» ruft letting out. The Father ran, a fign of great John 20, 4. affe£tion ^ as We ice in Peters*&nd Johns running to Jefus his Se- pulchre. Yet further, Heran-aud fell on his nec\\ as Jofeph did on his Brethrens that had fold him into Egypt ; he fell on their Gen; 45. 1 5. necks and wept, that if. for joy : and fo did the Father of this prodigal. He fell nit on his back with blows } but on his neck, with tears. His Father did not cry out of him, when he met him , and threaten, and revile him , asSanl did Jona- 1 Sain. 30. than : Thou perverfe rebellious Sen. Nay,he did not fay fo much to him, as Jefus his Mother faid to him? Son, why haft thon Luke 2. 48; thus dealt with us ? But rather as it it is faid of Davids carriage 1 Rings 1. 6. to jido'nijih s His father faid not unto him at any time, why haft .£xod.2. 5. thou done fo t No, the Father wept over him for joy , as Jo- feph over Benjamin. H,s heart melted over him, as Tharaohh Daughter did over the Babe ; the Child wept, and (he wept} for it is faid, fke hadcompaffton on it. So here, the Son weep*, and the Father weeps} the Father wept on the neck of his re- turned Son, after another fort than David over Abfolom; but with as great affection } 0 my fen Abfolom% my [on Abfolom \ O Abfolom my fon, my fon\ So the Father here, O my Son! O my loft Son ! have I found thee again ?- It is meet we f.oidd wa\e wrrry,faith he to his Servants, for this my [on was dead-, and is alive again, was loft and is found. He was even fwallowed up With joy, that he found his loft Son; astheSpoufe was, that Cant. 3. 4. fhtr had found herloft beloved •* / have found him whom my foul loved. Yet Chap, i p. Parable of the Prodigal Son, i2j ' Yet once more*, it is added , andkijfcdhim. And noquefti- • on, but this was an evident fign of his reconciliation to his returning Son, .as Davids kifling Abfolom was. And this was 2 Sam- J4v the great thing the poor returning prodigal loked for ; It was the top of his defire, his Fathers favour, tho he fhou'd live with him in the meaneft condition : even as one of his hired fer- v.mts. Benbadads fervants did not wstch more for a word to fall from the King of Ifraels mouth, that might fignify kind- nefs to their matter, than this poor prodigal did watch for fome word , or fome action from his Father, that might figni- fy his reconciliation to him. Thus much for the opening of the word?. I come now so the Doctrines. But when lie was yet agreatway ojfj his father faw him. Frcua whence obferve. Vott. Thn G3d obferves,and is much affected with the very firft ftep which a fhner takes towards him. The prodigal did but now rife up to leave this far Countrey, and come to his Father : and his Father is taken with it. That paflage in Job anfwers to this : He lootyth upon men, that is with a fst obferv- Job 33. 27.' . ing look \ as Elijha did on Haz»ael: and if any fay, J have 2 Kings 8. 21/ finned •, If God once hear a man lamenting his fins, not only as to himfelf , but as to God, as this returning fmner did 9 God hath his wifli , this pleafeth him , this goes to his- heart. The beginnings of good in men are pleafing to God; How was he affected with that fome good thing in the Son of Jero" beam towards the Lord God of IfraeU 1 Kings 14. 13, 1 Kings 14, 1^ In the Hebrew it is, fome good thoughts. There is joy in Hcavea at a finners firft conveifion, at his beginning to act grace 3 . and to live as a godly raan^ that his heart and his ways are faced about towards God. As ths Angel faid to Daniel, At the beginning of thy [application, the commandment came ^m « 2? forth. To clear the point, confider thefe three things. . ift. God loves the principle or firft conception of grace in fnen, even before they come forth into any vigorous actings, as Jefus Chrifi: did the buds of grace in thofe little children that he took up in his arms and blefTed. God will blefs the bud- dings of grace > according to that promife, / will pour my ^'Jf'16' ' l2g Meditation upon the Far. II. blefjing uponthy buds : to the Geneva traifl:tion. We value the pfa 126.6,' filing* of gold ^ and fo doth God his tied in men. The 1 Pet. 1. 2.3. feed of God is precious and incorruptible feed : His feed remain- 1 John 3. 9. etbinhiw . Gods love isfet upon men in their infancy of grace : 1 Cor 1$. 36. as Re laid 0f Ifraely When Ifrael was a child, J lo.ed him. A Hof. 11. s. cnj';(j is little, and knows little, anH can do little : yet a Father love? his child then: and fo doth G)d his: / write unto you, 1 John 2. 12, ^ttie children^ hecaufe your fins are forgiven you jor his namt fake; L The Difciples of Chrift, in thwe infancy of their grace, were Mmh. ©„ 15. weak in prayer, and could not faft, could not underftand well whatChrift meant in many things-, they were but raw Scholars in the things of God : and yet Chiift loved them, and was Johni$.i$. taken with them : ye are my friends. And he committed them John 17. 13. to his Father when he was to leave them. Yea,a child hath folly and frowardnefs,and the mother bears it much : it abates not her love. And fo have new converts ", poor fwners in their return to God have folly and frowardnefs in them, which Gcd bears ; as he did with Ephraim, Ifa. 57. 1 7. Ifa. 57. 17. He went on frowardly in the WAy of his heart \ 1 have feen his ways, and J will heal him. Many new converts will notfuffer their wounds to be healed : But they mud be more humbled and broken, they are not fit for mercy, nor fit for Chrift. And many, they will not be comforted *, as it is faid of Ja- Gen. 37.3$. cob- Their Souls refufe to be comforted , as the Pfalmift did. Pfal. 77. 2. They are as peevifli with God, as Jonah was • and yet ftill God bears it, and his affections are ftill towards them : God Jer. 15. 1. fa^ to Jtremiah of the apofhtifing Jews, That his mind could not be towards them. But on the contrary, of thefe he faith,his Hof. 11. 8- ra'nd cannot be taken off of them ; How fhrillgive thee up, Hof. 11. 9. Ephraim} I will not return to defray Ephraim j for all his fro- wardnefs, for all I have fo much ado with him. Whsre Gcd hath once bellowed the leaft meafure of Grace, his heart can never be utterly taken off from fuch a Soul : Th: gifts and -Rom. 11 20. calling of God are without repent mce. As isGodsdifpleafureat the beginning of fin, fuch and more is his content at the beginnings of grace. Now at the begin- ning of fin in man, God was wonderful! y,difpleafed; death and condemnation entered into the world with fin , yea death ^and condemnation upon all, by the fin of one. So'ihevcry firft Chap, i p. Parable of the Prodigal Son. 1 2^ firft: aft of Grace in man, pleafeth God much. The be- ginnings of Grace , the loweft meafure of it, was the ptice of Blood , even the blood of God. Grace was Chrifts purchafe, Aft. zo 28. as well as Glory. Again, The very beginnings of Grace are the product: of an Infinite Power* greater power than that which created the World; becaufe it meets with great oppofuion. Grace is the product of i'uch Power as railed Ghrift from the dead i which was exceeding great and mighty power; One fingle aft Eph. 1.19,2a. of Grace, hath more Glory in it, than all ihefplendid actions of all theunregeneratemenin the World. The feed ef Grace, 2 Cor j 18. is Glory. As the Soul o( one man, fo one act of Grace, is Matth- l6- 20- more worth than all the World : yea, more Worlds than are in being. If a man fliculd die immediately upon his firft act- ing of Grace , he would yet be meet to be partaker of the Inheritance of the Saints in light. Co1, lj ls" The repenting Malefactor upon the Crofs, was but a new convert before his Death, and but a few hours before*, and he put forth but a few acts of Grace ; and yet faith Jefus to him, Ihi's day Jhalt thou he with me in paradife. God de- Luke 23. 43, lights in the firft fruts of Grace, as' they are an earneft of the whole life following; A ftate of Grace being fuch a Spring, John 4. 14; as fhall never be dryed up. Thoat the beginning it be but as * Kin§* f8«44* that little Cloud, like a mans hand i yet (hall it encreafe, till it drop down in fruitful Showers. In a Sinners firft Converfion, God feeth the draught of his own Image and Likenefs,. as a man feeth his own proportion in a Child new born; There is a perfection of Parts, thonotof Degrees. As to Degrees, Grace is riot in its full perfection i there is not that perfect man. St. Faul (peaks of, Eph.- 4. 1 5. But yet there is the perfect Draught. God feeth his Divine nature in a new convert , his Seed, which thoat firft it be but fmall as a grain of Muftard *, yet it will grow up to a great tree. . Grace in the teaft of Saints, will be Glory. M *3 32> application. Firft , This conduceth to the comfort and encouragement of thofe that begin to fet their face towards God: remember, God hath a gracious Eye on your firft fetting out toward him, whilft you are but little, and can do little for God : Little children^ your fins are forgiven* You can prav but , T0jin 2 I2 S . litttlr, 130 Meditations upon the Par. II. little, it may be you have ten fighs for one audible Expreffion ; yet God is taken with this, as Parents are with the broken Language of their Children. God values the offers at good, Gen- 22. 1 2. in his; as he did in Abraham, and in David, tho their purpofes 2 Chron. 6. came not into a£l, becaufe God would not let them. Now 1 kjtexv thou fearefl me, feeing thou haft not withheld thine only fon, faith God to zAbraham. And to David, Thou didft mil, That it was in thins heart to build me an hoafc. Jcfus Chrift ' prized the buds of Grace in his Diicipies, tho like the buds of Rofe«, they had many Prickles about them, many Infirmities, Pride, Paffion, Envy, Ignorance. Dulnefs, little Faith i all tbtfe discovered themfclvesiometimcs, ana yet Chrift loved their buds of Grace, Yea, there may be much Grace in a Lake 2i. 3 foall action *, as there was a great gift in the Widows two Match. 1042 mice?, and holy Love in a Cup of cr»So Water to a Difciple. Match. 8. 10. How did Chrift honour the Centurions h: 11 aft of Faith ? And . Mitth. 15.23. thatof the W.ornan of Canaan? And the firit a&s of Repen- tance in iJPfary Magdaltn, who had beenfuxh «'■ noted Sinner ? Here therefore is encouragment for new Converts*, God takes notice of their firft letting out towards hiro, of their be- ginnings to walk with him. 2. USE, Secondly, Yet this conduceth a'fo to caution, as well as cctnfort. God expecls your little Grace fhould come to much ; that Grace fhould rife in you,as the Waters of the ian- Eztk 47. efluary did. You muft not always be Children in Grace, and in Ma h 6 the exercife of Godlinef?. Tho Chrift excufed his Difciples for John iS -12! a time, as to hard Duties, and hard myfterious Tiuths-, yet Mar. 2. 20.' he expected grcaterthings from them, after his Afcention, and John 1 6. 13. his fending of the Siprit. Brethren, faith the Apotlle, be not 1 Cor. ?4>" 22. cfoiderj in under ft andirg, but he men : in the Greel^ it is, be ripe or perfett : You fhould ripen in the Knowlcdg of the things of God, and the My^eries of Chrift, and of the Spirit : Aim at C6I. 22. a\i rjcfoj of the full ajfuratice of under ft anding. Timothy knew 1 Tim, 5. 1 5. ^ gcrjptures from a Child. But Tome Chnftians are always Children in this Knovvlcdg. Neither fhould you be always Children in your Affeftions and Paflior.s towards the World , or towards one another. Remember what commendations the Apoftle Paul gave ma- ny that he wrote to, and wrote of, for their knwledg in the myfteries Chap. 2 o. Parable of the Pro'digal Son. 1 3 1 tnyfiries of Chrift, and for their faith , and 'for their obedience, Rom. i. g. and for their love to the Saints. You fheuld all of you feck for J*0"1- l6- »?• , ,. - Col 1 4. 8 tnele attainments. The Apohle much blamed many of the Corinthians for being' babes in Chrift, folong; I have fed yon with milk and not with i Cor. 3. 9 2 meat i for hitherto ye were net able to bear it .neither yst now are ye able , for ye are yet carnal: they difcovered it by the broils, and divifions, and contentions that were among thero. And fo he blamed many of the believing Hebrews j they va^tdullof hearing', heavy hearted, as well as heavy headed. Heb. 5. 12. They were like narrow mouthed VefTels, that could receive in but flowly. Thofe were rebuking words of Jefus to Phi- lip , John 14. 9. Have J been fo long time with you , and Joh 14.9, yet haft thou not knmnme, Philip 1 So much for this Do- ctrine. V CHAP. XX. Wherein is fljewed> the great pitty which God hath for repenting finners. From the next Clavfe of the 20. Verje^ And had companion.—- And that his mer- cy is beforehand with them. From the next follow* ing, And ran. 1~iR.ora the firft of the{e obferve, Dott. That God much pitieth new couverts in their com- rainghometohim. God treats not returning Tinners harfhly, aslfrael did the Gibimites when they knew them to be fuch 5 , _ they made them hewers of wood, and drawers of water. No, the *° lua ?* Father melted as much as the Prodgal did. The Scribes and Pharifees expected, that Jefus Chrift would have dealt rough- ly with the Publicans and finners that came to him, and follow- ed him : that he would have called them wicked, damned creatures, and bid themftand a far offj as they in J fa. 65. 5. S 2 Come 132 Luc Luc 7. 3P- TD. 42. 3. Mitt, 12; Matt 1 3 28. Gen. 4$-42' Pfa.7 "• Fro. 25. 26. Eze. 16. <,. Exod. 2. 6. Gen. 5 24. Meditations upo?i the Par. II.-' CWf #0/ near meffor J am holier than theft. That Pharifee that bad Chrift to dinner, when he faw the carriage of Mary Mag- dalene to Jefus *, Oh, (Vi ch hf, furely if this man were a Prophet^ he Would have kjiown what manner of now an this is that touehtth him-^ for (lie it a [inner : a noted, a notorious finner. But Chrift pitied the poor foul that now came to him for pardon, tho fhe had been fo noted a finner. Chrift would fuitii what was prophecied of him: A bruifed reed fiali he not break, and [making flax jhall he not quench. When a poor firmer returns, tho he hath been never fa notorious a finner ; yet Gad doth not by him , as that man did by his feliow-fervant *, Lay hold on him: and catch him by the throat : G od filth not, how canft thou have the face to come to rae, that hafi: been fo vile and bafe in thy ways ? And fo long ? T hat fait run away with my goods and fpent them upon H.uiots ? but all this is forgotten, and God hath nothing in his heart but pity ; as here the Fa- ther towards his Son, tho he had been a moft profufe and de- bauched wretch. How cotnpafiicmtdy did Jofeph carry it to- wards bis brethren ? tho they bad been fo unnatural to him, yet his bowels were. moved towards them \ efpecially when they knew hia\to be Jo[ephi and that he heard them bewail it," that they had dealt fo bafcly and cruelly, with, him.* it is Laid, he turned himj 'elf -about f and wept. Thus doth God carry it to- wards felf- bewailing finners in their return to him; his thoughts towards them are not angry and wrathful , but fu'l ot pity and. companion. God is angry with finners, whift they hand out and are fturdy» whilft they fet at nought his coun[dy and will have none of his reproofs he now laugh t at their calamity, and mock} when their fear comet h. But when a poor finner is upon his return to God, and be- wailing his long and fad diftance from him, now Gods compani- ons are muchraifed. Indeed God pitieth finners b:fore their converfion , when they lye polluted in their blood , cafl out into the open field, to the loathing of their per fons, andnoeye pi.iestbem. Sinners do not pity one another ; and Angels may not, till Goddiirin- guifhe? for them, who are Eleft VelTels. Whilft men are out of Chrift, Angels are their enemies : we fee how the Cheru- bim<- with a drawn Sword, kept fallen man out of Paradife. Eat God hath a pitiful eye upon finners in their natural ftate : Whin Chap.2 o. Parable of the Prodigal Son; 1 3 j'" When thou waft polluted in thy blood, J (aid nntothec, live : God Ezek. id. 5. hath fuch companion for the nature of man , that he .P"«A man in his natural ftate: he is the F ather of Mercies, upon this ^ Cor. i j. account. It is through Chrift that he isfo, but it is for poor milerable man that he is fo. N . God hath no mercy for finning. Ang^s, but for finning man he hath And why for finning man, and not for finning Angels 2 He gives the reafon to Mofes, and it is repeated by P*ul:Zz> Exod. p 19, caufe fr wi# -to* «wy 0» whomhemU have mercy. There Rom. 9, ib. are no fnners amongft men, but they have mercy offered to them', they have a call to repent, and to receive Chrift, and fa'.vation by him; and are aflured , that whoever ^ohni6l^ believes in him , Jhall not perifb , but have eternal life. Go, Mark 16. 15, preach the Gcfpel to every .creature. But not a finning Angel hath a call to repent, or an offer of mercy by Jelus Chrift. , It is faid that Davids foul went out after zAirfolom , even 2 Sim. 13. 3?, when he had finned greatly* And fo doth the Soul of God go out after the poor finner, when helieth in his blood: Go and tell themy Asllm, faith the Lord J have nopleafurein the death of the wicked 5 but rathe? , that the wicked turn from his Ezck< 3sU. wicked ways, and live: lurnye, turn ye, from your evil ways. ', for why will ye die, 0 houfe of lfrael} And if God pitieth Tinners before, then how much in their eonverfion. As the re- turning fpring, after winter, ftirs up the humours in the bo-, dy : fo doth the returning of a finner to God, after his long diftance from him ftir up the bowels of his companion. Gy<\ cannot refrain tfo 'founding of his bowels, when he hears young' converts bemoaning themfelves as to their former finftii itate. When the Lord heard Ephraim bemoaning. hiaifelf^ this went ' to his heart>0 my bowels are troubled for him. God pi ties return- J ing finner? in the pings of the new birth. Ordinarily, a con- vert hath his (hare in the Spirit of Bondage*, he is not.with- out temptations to defpair h the Spirit of Bondage. precedes the Spirit of Adoption : re have not received thtfpirit of bondage Kom-8- lJ? fgain to fear, but ike fpirit of nAdtption. Every returning . fmner paffeth by Mount Sinai, to Mount Tabor.. No Ifr.aelite looked up to the brazen Serpent, that had not been flung with Nu™b- «. 9^ the fiery Serpent?. A finner knows the terrors of the Lord, before he knows his confolations in 1 Chrift, . zJHefei ;i 34 Meditations upon the Par. II. Heb, 12. 21. Mofes himfelf faith, / exceedingly fear and quake. And A3s 16. 30. Pairihzd the Spirit of Bondage in his converfion, as well as Acts 2.37. tbeGoaler. And fo had thole Jews that were pricked at 2 Cor 5 ji. t^eir heart. We knowing the terrors of the Lord, faith Paul : not by reading, or hearing cmly, but by feeling. There is indeed a different meafare of this fpirit of Bondage in repenting fmners, yet all have it in fome raeafure *, all fee their loll condition in themfelvess ail have fears of God and of their Eternal condition.. As our Saviour laid of thai*: hearts thij are good ground, tho they arc diffidently fruitfu', yet in Muth.13. all there isfoinefru.it And if any will take the bcldnels to ask the reafon of this difference,as Peter did abcut his own cafe,and John 21. 21, j0hns ; his anfwer rauft be that given to Peter, What is that tothee} I lay, there are pangs in the new birth*, every convert hath the Spirit of Bondage *, pafTeth out of Egypt into Cana- an* through the wildernefs : from a natural ftate, to a ftate of grace, through many foul ftraits and difficulties.* therefore Gad doth pity finners in their return to him. There is ftriving betwixt God and the Devil, • about finners in their convcifion , as there was betwixrthe Arch- Angel and the Devil, about Mo- Juae 9- j~es j^jg [jodyj and Satan is fureto lofe his pof£ffion : and when he doth, he tears the poor foul as he comes out, as he did the body of that man M*rk^ 1 . 2<5. There is violence in a fin- ners converfion : The kingdom of heaven fujfers violcnce^and the Mattb. 11. 1?. iiifficfft take it by force : God refcueth the finner by force (rom Co!o^•I•,5• the power of Satan. There are ftrong motions in God towards a return- ing tinner, as well as there are in the finner towards God. God is affefted to fee the tuggings that are betwixt flefh and fpirit, at trhe firft coming of the fpirit into a man. Application. Firflt This point fpeaks comfort and encou- ragement to poor returning Sinners. You groan and bewail Ifa.63.9. your lelves, and God pitieth you , He is afflifted in yonr af- fliclions, of this kind., above all. Your fighs for Sin go to his heart} your tugging with Satan, yovjr conflicts with your own Corruptions, affett him much. If his Soul was Judges :o 16. grieved for the outward m feries of Inal, then much more for the troubles of your hearts. God knows that your Spirits are Ghap. 2 o. Parable of the Prodigal Son: 1 5 5 are tender: A bruited or a wounded fp ir it , who can fcwr?Prov. 18 14. Are you ftill in the pangs of the new Urirth ? And is nut the Spirit of Bondage yet quite caftout? Yet believe, that God is touched with your troubles : He cannot have a hard heart towards you, that hath wrought a tender heart in you. Re- Ezek. 1 r. 19. turning Sinners cannot fay to God, as that Servant did to his Ezek- 35- :Cl- Lord, J knew that thou wafl a bard man, Thou can ft not fay, Matth 25. 24 I knew thou waft a hard God, and hadft no compaflbn for me under the wounds of ray Confidence , and the bru'fcs of Spirit for Sin. No, my Brethren, God hath taken an order with one, to bind up your broken heart, and to heal your bru f-d Spirit : The fpirit of the Lord is upon me, becaafe he Luc. 4. 18, . hath anointed me to preach the Go/pel to thi poor : G'ad tydings to the poorii Spiii»\ ro ielf-jodging, and felf-det'pifing Souls. He h,rh fent me to heal the broken hearted, that is, for fit ', tff preach deliverance to t e Captiv s, iuch as that Daughter of ^Ab ■■■j ham ,va>, whum Satan had bound eighteen years. God £uc I2 hath ordered Jeius Chuft to proclaim the year of Jubilee to you i and therefore, tho you fee! fharp pangs in your deli- very > take heed of thinking that God doth not pity you*9 for his heart is turn d within him for you. When the people ia the fenfe of their burdens applied tbenifelves to King Rjhobcam for fome Relaxation ••, he an- £werec] th.m roughly, I wiH add to. youryoal^-, you ha: e been chafiifed wth whips, bat I wittchajlife yon with Scorpions. Bat ! K*n& I2' l4* when poor Souls, that have the fire" of the Spirit of Bond age burning in them, apply themielves to God for relief, God anfwersthim with good and comfortable words, as he did the Angel : Tet a little "while <, and he that fhall corns, will come, that is, with comfort •, and-wUl not tarry. tech. 1 13. : It is you that hinder your felves from comfort; and not he : Hc^ IC- 37' You refufe to be comforted, as the Pfalmift did. When Ifrael, , yJ ..... under their hard task, applied there felves to Vharoati , he ?; ufy{7; '' give them cold comfort." Go, ye are idle, ye are idle. But *£;; when God faw Jfraels forrow : / hava feen, faith he, I have feen the affliction of my people ; They fhail have comfort. Com- Ekoc;- '<.-.j7- fort ye, comfort ye my people, fpezk^ comfortably to them. ' £,• Secondly, This point, as the former, conduceth to caution,, as. well as comfort : Surfeit not on this fwcet Gofpel-DotVme. Is- ■■i^g Meditation upon the Par. It •Iris 'to Tinners returning to God, and that by the way of the Wildernefs, that this Cordial is given. Cain may be full of terrors of Soul, and God pities him not 5, becaulehe doth but ftrcggie with his terrors: He hath no thoughts, either of ' turning from fin, or to God j andfuchwasthecale ofSW, a>nd ■P*sjhurt&?id Judas ',&nd upon the like reafon. Oh, let not fuci finners think to be pitied of God, in their terrors of Confer- ence. If a (inner would be pitied of God, let him fit his face towards him, and let his heart towards him •, and then, tho the Lord fee thee a great way eff, he will have companion • He will fay to thee, Hjtamak, I will have mercy en thee. And let Tinners look for Pity and Compaflionfrom God here: Gcrd hath no pity on Tinners after this Life : All the outcries of a Ez. 8. 18. Tinner in Hell, moves him not to any Compafilon} kji eye .' fall not /pare. Oh whilft there is Mercy and Bowels in God for poor Sinners, return to him; if you do not, hereafter it* will be too late. It may then be laid to you, You might have had pity from God3 but now he hath none for you. So much for this Doctrine. I now proceed to the next, from that Claufe, zsindran. The Son goes: I willarife, and go to my father. The Father runs, takes ten fteps for the Sons one : He had companion, and ' ran, that is, to meet him. As God ufeth to meet him that worketh righteoufnefs. whence we have this Doctrine. Dott. That-God is before-hand with a returning Sinner. He knows Gods preventing Grace. There is no Tinner returns v to God, but he is beholding to God for the flrft motion in his heart to it : I will put a new fpirit within yotti that yon may Ez, 1 1. ip,2o. ypai^ jn my ways. And when a Sinner is upon his return, God takes him by the arm, and teacheth him to go. When God hath taken away ^H a mans wilfuinefs,and changed his wil),and directed it towards (R hirnfelf* yet there is weakneTs remaining; When the fpirit is Matth; 2I 41. wj!]ingy the flcjhis weak; ' The ftreTs of a Tinners Salvation, even -' •'* after Conveifion, hangs upon Gods preventing and afMing 1 Pet. r. $. Grace: We are kept by thep'wer of Qod through faith unto fal- John 10. 29. vatim. Saith ChriJ>> My father is great tr than all. And God 'v faveth through Faith •, becaufe Faith is that which leaneth on the Power of God , as the Jvy doth on the Oak. Trace a Tinners Chap. 2 o. Parable of the Prodigal Son. i^j finners falvation from firft to laft, and God is either alone, or chief in every ftep. His election is raeerly upon the good plealure of God i jeven without any refpedt to Chrift as the . caufeor motive : much more, without any refpect to good in a man, as fome men would proudly fancy. Chrift is the means of our falvarion, but not the motive or reafon of our Election. We are chofen in him.but not for him : God hath no motive in L , this, but hts own goodwill. And when J. lib Chrift, the finners furety, redeemed him, the finner was no agent : I alone trodthe wineprefs, and of the peo- jfa 5g. ^ pie there was none with me. And the ipirit of God ui'eth preventing grace and mercy before a finners converfion, in the '.offers of grace: Mo every one that thirfteth, come ye tothewa-ik 55 r, ters • Let the wicked for fake his way, and turn to the Lord, and %'t wvil have mercy on him, and to our God, for he will #bnn- ver 7* dantly pardon; And God waiteth to be gracious to a (inner. Ifa. 30. 180 And though the ufe of mearTs belongs to man ; yet the efficacy of them is by the ipirit of God. God draws a funer, elfe he comes not .* With loving-kjndne/s have I drawn thee, And in Jer- 3- 3- - converfion, a man is the workmanfhip of God. God hath a £Pll£" 2" l0, firft grace, that points a mans heart towards himfelf} and he .hath a fecond grace, that brings a man home rohimfeK. inthe new creature, God takes care to prevent amifcarrying womb. Man would return back, after he is gone far towards a ftate of grace : as when the Israelites were at the borders of Canaan, they would have been returning back into Egypt. ' We do not sead, that he who was not far from the Kingdom of God.ever Mar. 12. 34. •came in : And he that lacked but one thing to be perfect, yetMatch. 19. 2 r. went back. 22, And when a finner at his converfion, is under the Spirit of Bondag?, God prevents his defpair, which otherwife. he is apt to fall inco j and thereby his utter mine. As we fee in Cain, and Saul, and Judas ; yea, and Adam himfclf. It is in the na- ture of mantogetturtheftfromGod, when he hath moft need of his mercy and grace, lfrjel died betwixt Egypt and Cana- an, even in the wildernefs : and fo would a poor finner pfcrj andlofehimfeli when he is on his way to God, if Got] did n Help him therein, a> the on ther doth by the new-going chil So that when a finner is come home to God, it may be fajd to him as to Ifrael; Thm haft feen, how that the L >Jfo?Doj T A 138 meditations upon the Par. II. God bare thee, as a man doth his f on, in all the way that thou writ- efly untill thov came ft to this place. Yea, man doth not only need Gods drawing before, and in John 6. 44. convex (ion : No man can come to rue , except the father draw him. But alio when he is brought into a fhteof grace, he needs it Cant 1.4. now.} draw me, and vie will run after thee. Men of grace meet gs to wuh many rubs in their way, even in their own hearts : Ihe- 3 ' 5' fl!PJ lufteth againft thefpirit, f, that they cannot do the things that they would. And they meet with crois winds without', io that Ads 2. 7. they muft have help to get fafe to fhore, as Paul had , and the paflengers with him. Saints need a voice behind them, to keep Ife. 20, 21. them from turning to the right hand, or to the left. They have as 'great need of this, as Ifrael had of the Pillar to guide them in the wildernefs. They have need of Gods preventing grace, to keep them from evil > as David had of Abigails countel, to 1 Sam 25. (top him in his bloody thoughts.* Ike Lord is fait hfnlt who pall 8'Thef. 3*3. eftablijh you, and h$ep you from evil. And they have as much need or exciting grace to that which is good. David prayed Pfa 119. i543 juuch for this grace , Quicken me , according to thy word : Pfal* 801 8 quictyn ust and we will call on thy name. So that God is before- hand wiih men, both btfore, in, and after their converfion. A fmners feeking God, is the effect of Gods feeking him : Rom. io.ao. iam fomcl 0f them that fought me not. We read of Chriftsfeek- Lukc 19. 10. jng flnners :, but not of loftfinners feeking him. Tehave not t h 1 *' \ a c^°fen me>fiut Ih*ve chofen you. We love him^becaufe he frft loved ijo 04. /. w# whatwasP4«/doingathisconv«fion? Seeking the Lord ? > no ", he was perfecutinghim : Saul, Saul, why per ft cut eft thou „ me? And what was the Gaoler doing at his converfion *, pi- Acts fi.4 ty*n§ *dHl and Silas ? No,but whipping them,and putting them faft in the ftocks. What was Adam doing, when God made the Gen. 3. promife of Chrift to him > was he feeking God ? was he bewailing his fin ? No, he was hidii ghimfelf from God, and ftudying excui'es for his fin. And after the Difcipks were called by Chrift to him, even then, without him, they could do nothing. When we John 1 5. 5. are in a ftate of grace, we aft as we are a&ed. Inherent grace doth nothing without affifting grace-, no, not in a gracious 2.Cor 3. 5. thought. We need the {pint to he;p our infirmities in all t Cor. 15. 10. actings of grace: I laboured more abundantly than they all, yet Gal. 2. 20. n t /, but the grace of God that was with me. J live, yet not /, Chap. 20. Parable of the Prodigal Son. i^p but thrift liveth in me, God hath a greater hand in all our actings of grace , than the Devil hath in our fins, we fhould fin, tho there were no Devil to tempt us > but if God fhould not affift grace in us, it would not acl: there is not enough power in~inherent grace to aft, without aflifting grace joyn it k\f to it. God gives operations, as well as principles : ph:j ? It is Cjod that wvrktthin you bo\h to will and to do : Peter luc. 22.61 1 wept not bitterly, till Jdus looked on him. 62. Now the Reafonof this is. Firfl, becaufe Gods great de- fign in his way of laving (inner?, is to advance his free grace j he doth all tothepraife of the glory of his grace. God hath no Ephe. 1. 6. other reafon of his love to us, but his own good will: heDeut. 7. 7. loveth us, becaufe he loveth us : He hath mercy on whom he Exod. 33. 10, will have mercy } and he will be gracious, to whom he will be gra- cious'', 'this was his glory that he (hewed Mofes, And therefore the obje&sof his free-grace haveulually been the greater! Tinners j Paul, the chief of fmiiers > and Manaffeh the 1 Tim. 1. nonfuch of (inners ; and Mary Magdalen a grand (inner : And 2 chroo. 33,, the Publicans and harlots entered into the Kingdom of Hea- Luke 7.- ven, before the chief priefts and elders of the people. GodsMatth.21. 31- love and free-grace was the reafon , why he gave Chrift for us •• God fo loved the world, that he gave his onely begotten fan j0ha 3 l$. for Ht. So that it is his good pleafure, and free grace, which he will have us to glory in : He that glorieth, let him glory in 1 Cor. 1. 13. the Lord. When iWfpeaks of his calling, he mentions free- grace over and over: /, who was a blafphemer, and a perfecu- r Tim. 1.1& tor, and injurious , obtained' mercy : And , The Grace of our 14. Lord was exceeding abundant , t/VffttrAtSiuri, hath fupera- bounded, or run over. Secondly , God takes this way in chufing , and calling, andfaving finners , to take man off from boafting. And Gad feeth need of this j for man is by nature a proud creature, he would be as God. Chrift (lighted the glory of the world Gen. 3. when Satan Chewed it to him as a temptation. But fo did not M«th. 4. Adam and Eve • when the Devil told them, if they would eat, they fhould be as Gods, they did eat, and that greedily. Man hath high towering thoughts of himfelf: / than\ God, 1 am not as other men. All theje have I kept from my youth* I am rich {^j,* *'] ^ and increafed in goods, and have need of nothing. Rev ?" ^\ T 2 There 1 4o Meditations upn the Par. II. There is a generation of mert in every Age, I amfure in this, who lay out their time and parts to advance roam will and power, in his conversion and falvation , even from election to glory. Now the {pint fore-feeing this, the Scriptures are the more expreG in making God aH in all in a finners converfion V(A 115 i. anc* falvation •• Not unto ut1 O Lord, not unto us, bat ant q thy name give glory. Application. Fir ft, This informs us,That a convert rauft cry, grace, grace to every ftep he takes towards God, and to his very inclination to doit. A< David hid to the woman of 7V- kflah-, Is not the hand of Joabinallthis} So, the hand of God is in all this. God hath put it into thy heart to love him,and de- Neh 2. 12. fjre after him ^ as NehimiahCsLid.What God had put in my heart . Deut. 30. 6. The Lord thy God will circumcife thy heart to love him. Grace Exod. 16 6. faves men at worft, and weakeft : When. thou waft in thy blood' 1 faid unto thes . live, Grace found CMa^affeh, dabling in in- nocent b cod •, and Adam hiding hirafeli from God*, and Paul perfecuting the Saints. And when God hath given you a principle of good , you are beholding to him for theoperati- i Chron. 29. onsof that principle: Of thine own , O Lord, have we given- 14. thee. As all the good God doth to you, is of grace, fo is all ,1 the good you do for him. There is a • nrceflky for it. You Rom 8 a . cannot pray without it, except the fpirit help your infirm, ties; Tohrus ; . V You cannot haye a gracious thought without it, you cart neither Hof. 14 8. acT grace without it *> Without me you can Jo nothing; nor grow- in grace without it, Fromme, is thy fruit found. Secondly, This fhews us the folly of any man in a ftate of' grace,, that dares undertake any thing without afiifting grace. Many new converts th;nk they can go alone • they can pray,' and reprove fin, and re fi ft fin, and (hake off temptation, and call off the world, and even die for Chrift : Pettr was thus bri-k ; j , 7 ho all menfhould be offended, yet will not 1 : and,* hough Ifljouid ' 3 die with th?e, yet will I not deny thee : and yet none denied him io as teter did. Itisfaid of Melantlhon , that when he fir ft preached, he thought to have carried all before him ^ but alas, he found old Adam^ too hard for \oung Melancltion. There are many new converts, through felf- confidence, get fuch falls, that they never claw off all their life , but like Mefhiboftuth, carry their lame legs to their graves. Satan Chap. 2 1 . Parable of the Trodigal Son. 1 41 Satan is as much vexed at the new birth of a Convert, as Herod was at the Bitth of Jefu5,when he fought to flay him. It Matthew 2. is faid in the Revelation, that the Dragon ftood before the Wo- Rev. 12 4. man when (he was ready to be delivered, to devour her Chid as foon as it was born. Satan lets upon poor Souls whilft Grace is weak, and Exprience wanting. He that b.guiled Eve when fhe was per lea, and by the firtt Temptation that ever he ufed *,2Cor. 11. how eafily may he cheat beginners in the ways of God, being of io long Praaice and Experience.Therefore when God hath » let you upon your feet in the way of gadlinefs, let not bote your hold of his hand •, be as afraid of it, as the Child i. to let loofc his Mothers. Let him take hold of my ftrengthy faith Us, 27. li- the Lord. Remember you are not all Spirit, but Flei'h alfo , as it is faid of the Horles of Egypt. As yet there is more fmoak, Ift. 31.4: than flame in the Fire. Affeaions may be ftrong > and yet the Judgment be weak, asyoufeein the Difclples, who would . have had Fire from Heaven to cenfume that Village that did not receive Chrilt. . You may be much in outward Duty, Luke 9. $4, and yet little in felf-denial, and that inward Devotion which God only fees, if you look not to it. The Kite preys upon Chickens, when they are young, and fo doth Satan upon young Converts. What had Chrifts, Difciples done^f he had not. been with them, and kept them for fBme time? Whilft 1 was with jonn 17. 12, them in the world, 1 kept them\ and mw 1 '.come to thee j father, do thou keep them. Oh, you that are/newly come into the ways of God, be not puffed up at your change, tho it be a bkfled change. Y ou are come into a new World, a brave World, a Kingdom of Grace \ but remember the danger Vaul was in, when he had been ta- 2 Cor. i23 8, ken up into the third Heavens. Oh walk humbly and depend- jngly upon the Grace of God. Look upon your fvlves as Vines, as tender Branches, that muft have a leaning place, life jhe Grace you have, tareft upon God for more, Thirdly, This Doftrine may be of ufe, to Exhort us aO to be better acquainted with Gods preventing Grace and Goodnefs. David knew it well : The God of my mercy.- fliatt prevent me: Shall be before-hand with me in deliverance-, he (hall be before my prayer, yea before my thoughts: Before^ they caUy I wll anfwer-0 and whilft they are yet [peaking, I will "*• 5$. 24> 1^2 ^Meditations upon the Par. II. hear ; I will prevent their Prayers, God doth To often : Thou Ifa. 64. 3- didft terrible things, that we looked not for; or glorious things. God fometimes fiirprizeth his People with great Mercies : Pfal. 126. 1. When the Lord turned again the captivity of Sion, we were like them that dream. The Father was upon his Prodigal Son un- expectedly, and before he was aware. Whilft they are yet Dan. 9. 21 22 [peakifJg-> I wili hear: we have plenty of inftances. Whilft I 23. ' was [peaking in prayer , Gabriel informed me > and told me. At the beginning of thy fupplication the commandment came frth. And chap. 10. 12. From the fir ft day that thou did ft fee thy heart to under ft and, and to chaften thy fe If before God • thy words were heard, and I am come for thy words. Whilft Peter was Afo 10. 44. ipeaking to the Gentiles, the Holy Ghoftfell upon them. And joh. 16.26,27. that is an obfervable pafTage of Chrift to the Difciples, I fay not, that 1 will pray the father for you, for the father himfelf loveth you. As if he had faid , My Mediation is not the Original caufe of Gods Love to you \ but Gods Love to you is the rife of my Mediation for you. And therefore it is that he doth his people good with his whole heart, and with his J«.32.4i. whole foul Fourthly , Learn from hence , even you that have the moft Grace, to live dependingly upon Grace without you *, that fufficient Grace which* flood Paul inflead when he was buffeted by Satan. Grace is a Creature, and as yet a weak Creature *, like a King in a Cradle. And it hath ftrong adver- faries. Therefore take hold on the ftrength of God •, he bids Ifa 27. 5. you do it. But yet you muft be ufing what Grace you have, or God»will not aflift you with his. It is not fit that God 1 Cor. 3. 9 fhould work, and you fit ftill : you muft be Labourers together with God, When the Spirit helps our Infirmities, he ufeth not his own ftrength alone, but in Conjunction with ours ; as the woid in the Original fignifies. So much for the Doctrine, Rom. 8 26, fr°m tn°k wor<^5> When he (aw him yet a great way off, he ran; CHAP. Chap. 2 1. Parable of the Prodigal Son. 143 CHAP. xxr. In which is mxnifejied; The great defire that is in God to be reconciled to refviting Sinners. From the Uifl fart of the 20 Ferfe, sAnd fell on his neck,, and kjjjed him* * THefe were clear fignsand tokens, that the Father was re- conciled to his Son. Thus did Davidby sAbfolom when reconciled to him, The king kiffed Abfolom; 2 Sam. 14.33, 4. Dotl. And this holds forth to us, That God is moft heartily defirous to be reconciled to returning Sinners. 2^- hemiah calls God, A God ready to pardon. It is his Nature, Neh. 9. 17. it is a thing that pleafeth him : Mercy pleafeth him. Mic 7. 18. There is an evcrlafting difference betwixt God and finning Angels; but for man, as he r/refently made a breach betwist God and himjfoGod prefently provided to makeup the breach. 'Ihott Lord, art ready to forgive, faith David, in his Experi- Gen. 3. 15. ence. * In the Hebrew it is, A God of propitiation. Mofes did ?bl- 86. 5. but ask pardon for the Children of Ifrael, for a great fin , and t hat after God had pardoned them many a time , and God gave it prefently. Vardon, I befeech thee, the iniquity of this people. What was their iniquity ? They chofe Egypt rather Numb. 14. ip9 than Canaan. Pardon them according to the greatnefs of tby ?°" mercy, and as thoHJgafl forgiven this people, from Egypt, even ttn- *> 3 ^' til now i which had. been very often. Now mark the anfwer of God .* And the Lord faid, I have pardoned according to thy X9ord\ that is, he would not at prefent caft them off. For the further clearing of the point, confider thefe things. - Mrfis That Gad hath provided a meet Mediator, or middle Perfon, betwixt himfelf and loft man : He did it fofoon as man had finned againft him. You know that eminent place} Geo, %a God ^44 Meditation upon the Par. II. 2 Cor. 5. 19 God was in fchrift reconciling the world unto himfelf ', r.ot im- puting their trefpaffes to them. God and Chrift only had to do in Gen. 3. 7. 'this Reconciliation- work. Man had no hand in it; he goes from God^that was,and is his work. Chrift is a meet perfon tointer- pofe betwixt God and Man; becaufe he is God and Man-,he hath the Nature of both. And whereas the Agoftk faith, There is one i Tim. 2. $. '- mediator betwixt God and man, the nun Chrift Jtjus : He fpeaks not exclufiveiy of his Divine Nature in the work of Mediation ; but Emphatically of that Nature in which he %ave, himfelf a ran- fom for us , as st follows. He fpeaks of the nature in which Rom. <. 10. Chrift died to reconcile us to God : If whs n vee were enemies We were reconciled to God by the death of his Son. And our Eph, 2. 14. Nature without his Godhead, could never have reconciled us to God. It is Chrift, God-man, who is our Peace. And he goes an ex.el'lent way, in making our Peace: he lets not one Attribute of God wrong or prejudice another; he fatisfleth the juftice of God, as well as procures Mercy Heb 7 2. for the Sinner. He was fa&kingofrigbteoufnefs, and io kjng of peace. Chrift takes the wrongs that Sinners have done to God, upon himfelf, as Paul offered Philemon, to take Onefimus his, by way of iuretifhip, One grea^end of Chrifts Death, Dan. 9. 24 26. was t0 make reconciliation, lloe LMtffiab fiiall be cut off, but ■not for himfelf. Why then? 1o make Reconciliation , to J _•. bring repenting Sinners into a fWe o( Friendthip wi h God. join r$. 15 Ye are Wy friends. And our Friendfhip with God is made firmer by Chrift than it was in the (rate of Innocency. For then God and Man fell out quickly *, but now God is long- -fuffcring and fim to anger. Chrift is the Conferv&tor of 5 /' 17 %6 our P€ace witn God, as Delias the maker of it ; and this by 1 John 2. '2. ' being our advocate yth the Father ; He appears continuity in Heb. 9 24. the pre fence of God for us. As Princes and free States , have their Agents in forreign Courts, to preferve a good Corre- spondence} ib C ri t is our Ag^nt in Heaven: He appears in the pre fence of Cod for us. Secondly, Gad hath fent forth a word of Reconciliation 2 Cor. 5. 13 to the World, a Proclamation or h:.s mind this way, ofhiswii- lingnefs to be at Peace with Sinners upon their return to him. God tells Sinners, he will be Ft iends with them. A wonderful thing: Chap.2i. Parable of the Prodigal So?i. 145 thins! Will God inde fetch yon by its we pray you in C^°f*fts 2 Cor. 5. 20. /lead, be ye reconciled to God. it a Ki g (houiU bfcfeech a. rebellious Subj ft to oe friends, how would this amaze us? God doth lb, th? greater feeks to the lefifr. A Graham was the better man, and yttT he fought to Lot for P.-ace, and th-tt there roighr b; no difference betw xt thvm : Let there be Gen> j- %4 no ftriff, 1 pray thee, betwixt me and thee. Sucrraiid much more, i, Gods vJondtfcention to us. And as it is an in treat- ing word, lb it is a pro nifing word, and fuch as hath wo.ider in it. If the wicked will turn from all his fins that he hath Ezc lg 2'T 22> committed, and keep all my Statutes, and do that which is lawful and right} he fhall furely live, he (hall not die: All his tranfgreflfions that he hath committed, they fhall not be mentioned unto htm: that is, neither to prejudice, nor fo much as upbraid him. In thofe days, and at that time, faith the J -r. $0. 20. Lord, the iniquity of lfrael jhall be fought for, and there full be none : ani the fins of Judah , and they flull not be found \ for 1 xv 'ill pardon thofe whom I referve. When ? In thofe days, and at that time, when I am pidfed. towards them. Ez. 16.63. Job heard not a word from God of his unadvifed fpeeches, when God and he came together again, tho he had been guil- ty of many. ■ But God juftifizs him before his Friends : Te have not fpo\en of me the thing that is right, as my fervant Job 42. ver. 7. Job hath. A reconciled Sinner is as if had not fianed \ his fins are blotted out, as a debt difcharged is croffed in the Book : /, even I. am he, to at blotteth out thy tranfgreffions, for myjwnfake, andwi'J not remember thy fins. Blotting out the hand-writing o/rfaiah 43 25. ordinances that was agai>f( «j, which was contrary to us, and Col. 2. 14. too^ it out of the way, na ling it to his crofs. And his fins ate caft MJch- 7- 19- into the bottom of the Sea , as Pharoah and his Ho ft were. Exod- J5- *°: It is faid, they fank like Lead in the Sea. The cafting of a great Stone, or Iron, or Lead, into the Sea, was anciently the Emblem of everlnfting iorgetfulnefs. When the Father of he Pmdigal met him, he did not caft his difobedience and rio.ous living in his Teeth; but fell on his neck and V kiffed T 46 Meditations up?i the Par. It kiflld htm i as refolved to call them away for ever out of his fight. Thirdy% Gcd bnh ordained Minifters of Reconciliation betwixt himfelf and finners, even (uch are iroil 'tunable to our Nature and State]here \ men like our {elves, /abject to the like pafiions\ as the Apoft'ie James faith of Eli as. He bath given Jjmrs 5. 17. to us as the miniftry of reconciliation, and he hath cenmtttd to 2 Cor 5.19 us tfoe word of riconciltatton : To us, who tho Apoftles, yet men of hkepaff/fcn with you, as Pad laid to the P; iefls 0' J*- ■Ad.si$. 15. pur, and the people. It is a Mercy that God fpeaks not iraraed ate'y, or„h;£a- felt to poor fnners: His Majefty would be terrible to them, as it was to I/rael at the giving of the Law. They faid to Exod. 20. if. jy0fes^ Spcak^thou wth us, and we will hear \ but let not God /peak with us , left we die. And it is a Mercy , that God makes not Angds his Minifters to poor finners. For itcon- fiits not with the nature of Angels, to have fu'h ordinary con- vert with men, as the Minifters of Chrift muft have. Sinners could not have that free aceds to Angels with their complaints end grievances, as they may have to men. God tfeih Angeis in errands to iome men ; but it hath been but fometime«3 and in extraordiary cafes. But Gods minifters of Reconciliation are fuch as poor Souls may ordinarily ccnvcrfc with And a- gain, we are at a greater certainty in mens being Gods Mi- nifters to us, than if Angels were ; becauie men accompany and converfe with us, and are known to us; they are flejh of our ficfr, and bone cf cur bone ; as the Tribes of I/rael laid to Da- 2 Sam. $ 1. vij^ when tj,ey m3cje him King ever them. But Satan can 2 Cor. 1 1. 4 transform himfelf into an Angel of Light. As Chrift in his Humane Nature was the great Gofpel-Minifler, and exerci- fed his Miniftry in calling poor Sii ners, and making truir Peace with God j fo he hath lent men to be his Minifters to Preach Mat*. 28. 19. himfelf to the World. Chrift Preached to Sinners in that Nature wherein he died for them ; andwhenhew&sa/cended on high, he gave gifts, rot to Angels, but to Men, for the work oi the Miniftry. This is the molt likely way to work upon them, and to bring them to God. The Lord thy Qod will rai/e up unto thee a Prophet from the midft of thee^ of thy brethren \ unto h.m ye jhall hear- ken : Chap. 2 1 . Parable of the Procfigal Son] i 4 7 ken. This way Elihtt thought to work upon Joh: Behold, /Job 33. 63 7. am according to thy wi(l), I am alfo formed cat of the clay. And befidcs this, the weaker the inltruments are that are ufed in this great work, the greater Gods Glory will be. We have this treafars in earthen 'Vejfels, that the excellency of the power 2 Cor. 4. 7. piay be of Gad, and not of us. God is' w:ih the Mouths of Minivers, as with Mafs; and in all Work done by them on the Sinners heart, we rnuft fay? Here hath been God and his Grace ; Not I. tut ths Qrace of Cod which was with me. 1 cor. 1$. 10. Fourthly, Tho God hath not madeufe of Angels to be his ordinary Miniftersof Reconciliations yet when the Reconci- ler and Peace-maker cjm; into the World, he made them his extraordinary Heralds to'Solemnizethe thing. Suddenly there Luke 2 t, was with the zs4ngtl, a multitude of -the heavenly hofi^ praifing Cod and faying, Glory be to God in the bight ft-, and on earth Peace, Good-will towards men. Some of the Fathers read ir, Peace on Earth to men of good will , and fo the T^hem. Tranflation. But Maldonate the Jduit confefllth, That all the Greeks Copies now in being, have it, Good will (that is, of God; unto m.n. And Bellarmine himfeif owns it, and fo the Greeks word, ivfoy.h, in Luke, figrifks the Good will of God towards men. And here we fee, how glad the holy Angels are of Gods reconciling Sinners to himfeif by Jcfus Chnft. Fifthly, Confider the perfons to whom God is willing to be reconciled, not only Sinners, but the chtef of Sinners > fucri a vio lent Perfcutor and Blalphemer of Chrift as Paul was. They were Publicans and Harlots, the mod notorious Sinners, that Jefus 1 xim. 1 1?^ often converfed with, and brought into the Kingdom or God. 7 hen drew near unto him all the publicans and finxers to hear him. God offers not P«.ace only to Sinners of fewer and lefTcr M fins, but to Sinners of the greateft rank. Come now, faith the ' ' ,? ' Lord, and let us reafon together: f Now, that \s\% now ye are returning to me) tho your fins be as fcarlet, they JhaJl be as white as fnove \ tho they be red like trimfon , they Jhall be as wool}. Not that fin can change its colour \ but the Sinner may, hs may become a Saint, a man night to God, and Jf in friendlhip with ,God , as Abraham was. The drift of i^'2 2->i the Expreflions is to fhew to men , that God is willing to V 2 be SS 148 Meditations upon the Par. II. bt at peace with the greateft of finners, upon the terms of re- pentance *, and that the blood of Jefus Chrift his Son ckanfeth 1 John i 7. ns from all fin. Take but one place more for this : they Jay., Jer. 3. ?. (ye3,rhe Law faith JD^ut 24- 4. If a man put away his w fe,and jhe become another mans, jl)all he return to her again ? (no>th>s is . anabomrnation) But thou haft flayed the harlot with many levers, yet return tome, faith the Lord '. God W.-11 not be limited by that law. • Sixthly, ConHder how God bewails, as it were, mens refufing peace with him : Jfrael would have none of me : O n.y p.oplet I.'a 58. 1 1. what have 1 dmeto thee ? wherein have I wearied thee ? tejlify a- Mic. 6 3. gainftme. How doth God humble himlelf, in reafoning with Pfal. 113. men „yfjy -h^y wi!3keepat adiftance from him^he clears hircfejf in [the cafe, ^nd ail the guilt liws upon man- Aftd fo the Lord Luke 19. 42. j^ftjSj weeping over JerufAcm . O that thou hidfl known- , even thou, at leaft in this thy day the thing tio.it be on^ to thy peace ! but now ihiy are hidfron thine eyes Chr.ft feem$ to do as Pbaltiel} he folic wed his Writ weeping when (he left 2 Sam 3' l6- hift>. Stvenfh'y.^ r fry his S nji fos Chrift takes away and deftroys the en m it t\ . .'iinmansnatij' ag infl him, and rtgainft: peace Rom. 2. 7. and friei fhip w th hiov Every nun by nature h not only a ftrang-cr to God, but hath enmity in him againft God, is a Rom. 1. 3c. hafer 0f God. Now Chrift, by his blood, flays thisenmity in all the eltft : he brings them into a way of complacency and Col. 1. 21. deareft friendfhip with God. So that it is their property to chnfethe things that plea fe God\ as ( hrift faid of himielf , 1 do T i %q a^wa)J f^e things that pleafe my father : fo every converted fin- ,'0 ner • an fty,I would always do the things that pleafeGod: Lord> what wilt thou have me to do} faith Saul, as loon as ever he was converted. Now all thefe things la d together, -fiiew the great defire that is in God to be reconciled to returning fin- ners. Vfe. This fhould put us upon admiring the great affection of God to the falvatioc of finners. He is not indifferent whe- ther man be feved, or not : but he is earned for their flvation. Why will ye die , O houfe of lfrael ? 0 Jerufalem , Jerufalem ! Mitth 23* il> ^m °ften X90H^ 1 ^ave gathered thee, and thou wouldfl not ? Oh that there werefuchan heart in them? that they would fear me, and Chap, 2 r. Parable of the Trcdigal Son. 145; and ifeep all my commandfttnts , ahv tys, thit it may be well with Denr. 5. 29. them, and with their children forever} God isfo affec'tionatein the cafe, that he feeks to finners; he ftoops to them: At tho 2 Cor. 5. 20. God did befechyou by «/, we pray yon inchrijts ftead, be ye re- 2 S-m. 7 19. conciled to God : This is not the manner of man:^i DuvidiVid of God, in his own cafe. Doth a Father befeech adifobedi- enf Son, to be at peace with him, and to inherit his eftatc ? Or doth- a Prince intreat a rebellious fubje e"t to be at peace with him ? No. God may fay to fmners , I am God, and not man , and therefore I can and do ftoop thus to poor finners. Obferve that in If;. 27. Let him take hold of my (Irength, that he miy make peace with me, and he pall make peace with me. Gogs Strcngcn and power lies much in this, that he can pardon fin, and be reconciled u> fmers : Let the pooeer of my Lor dbe great according as then haft f^id: The Lordis lan^jnff €r inland of m'lsc lli great mercy , forgwwg iniquity and tranjgrejfion. This is the ivengL. ot God a (inner (h ould taK-^ hold of , to make peace wd'.h hi u . that h on an^ will have mercy on whom he will Exod. 22. 10.. havi mercy ; An I be gracious to whom he will begracionr. If 3 fmr.fi :h mid lay h d er> the itrength of nun and Angels, he c uld nor *--ak p ;ce with God .• To which of the Saints wilt t05' ,. x thou tn-n } Jo- c w^ich of the Angels wilt thou turn, turn riit-e tow ard God, r k-r. ldo( hisflrtngth, ot hispow- er to naf don iVi r\ r.is power to be meiciful to finners-: do this &y faith, and. this is the w-.y to make, peace with . God. But then you muft know,- it is the humbled and felf- judging firmer ■■> the Miner that hath his face towards God, as this prodigal had towards his father, that -God gives leave to take hold of his ftrcngth, to matee peace with him : if the prc- fumptuous /inner, the (inner that abufeth Gods long-fuflfering, and mercv,and grace,(hali offcr to lay hold on Gods ftrength j Go-.' ; will knock off his fawcy fingers : He will by no means clear th* guilty. And they are the guilty that fay, I jhall have peace tho I xal\in the imagination of my own heart. But let the pro- » eut" 29« 1 9- digai Son, that ia come to himfelf, and woifcd giadiy com. to his Father, let him do it and welcome.. There are other Ufes of this point, but they wiilfall in with the handling of the next vcrfc. CHAP, 5g5 Meditations upon the Par. II. CH AP. XXH. SkvHih^ That Gods firgivwg of fin i , <&/<& ##£ /#*» //>e future tah* away the Duty of Ccr.fijjioti. From tie 2 ij'i, Verfe. .^sfnd the fan f aid tint o him, Father- 1 have finned againfi heaven, and in thy fight, &.c. Opened thefc words before, in the 18. and 19. Verfes*, be- ing the fame here repeated. But there is one confideration to be had of them, which could not then be properly handled %, but may fitly be done in this place. And that is, the time when the prodigal made this pathetickcomeflion to his Father : not before, but after his Father fell upon his neck, andkiflfed him. Whence we have this Doctrine. Doll. That there is place for the confefiion of fin , after God is reconciled to the firmer. When the prodigals Father had embraced him, and therein (hewed his reconciliation to him*, then the Son (aid, Father, I have finned. The kindlyeft part of repentance for fin, is after the (inner knows he is par- _. . 1(5 62 doiied : lhat thou may ft remember ', and be confounded , and ne- ver open thy mouth avy more, that is, juftily thy felf as thou haft been ufed to do, btcaufc of thy fliame, when I am pacified to- wards thee /or all that thou haft done, faith the Lord Cod. David was a frequent confeflbr, and bewailer of his fin, after that Nathan had told him, The Lord hath done away thy fin: as we fee in Pfal. 51. and other of his penitential Pfalms. We find Paul when called to obtain mercy and grace, often confefled his 1 Cor 1 5. 9. phariiaical fins- lam net meet to be called an Jpoftle, becanfe I perfecuted the Church of God. And fo in x '[im. 1. 13. And Luc. 22. 61, Jefus rirft gave Peter a gracious look, before he went out and 62. wept bitterly. Tis Chap. 2 2. Parable of the Prodigal Son. jjt Tis true, there is a legal preparatory Repentance before, and in order to converfion , and faving faith. And in this repentance, the foul may be fick of fin, as Judxs was j and confefs fin, as he did : 1 have finnedy in that lhav; betrayed in Mmh 27.4. mcent blood. And may vomit up fin , and yet return to it. 2Pet-2. 22, A msn may confefs fin much, and be much troubled inconic- ence for it, and yet this be but the firft conception of Repen- tance, and perhaps a falfe one, or fuch a one as mifcarries. That pricking at the heart, as terrible as it was, in thole Jews, AB$ 2. 37. h was not perfect repentance. And therefore when hereupon they asked the Apoftles, what they fhould do/ Pe- ttranfwered, Repent. Indeed this conception did not raifcarry» but doubtlefs there are forne finners who have icorched con- iciences, forqe fparkles of Hell-fire therein, lorne drops of Gods wrath for fin, that makes them cry out of fin, and yet come not to Lving repentance*, all this may prove abor- tive. Foul weather may make {tones weep, but they are (tones ft ill. And therefore, fo foon as the fire is out of the confer- ence, finis little trouble to them. Legal forrow for fin may break the heart, but not melt it, or change the frame of it. As a hammer will break Ice to pieces, but it islceftill , it is the Sun thatmuft melt it and thaw it into water: fo it is the fence of the free and rich grace of the Gofpel, that melts the heart of a (inner* and changeth it in -jo a new heart. Ez.ek.. U. 10. Bare legal repenting of fin, doth but fufpznd the A&s of fin at prefent : forfo foon as the pain is over,and terrors ofcon=* fcienee gone, a man is fr/e to fin again. As a child, while the fire is in the Goals, will not meddle with them but when the fire is out, then he will play with them, and dirty, and fully himfelf without any concern. But there is alfo a repenting of (in,and confefTion of fin, after converfion, and that a man is now come into a ftate of .grace •, and this is evangelical repentance, and confeffion of fin ; being wrought and let a work by the fence and tafte of the mercy and grace of the Gofpel. Of this we read in tie Prophet, Surely after I was turned, I repented, Ter. zuift and after I was in;lrufted,I fatote upon my thigh j I was afoamed, J yea even confounded. The moft holy and graeions perfons, have mod: freely con- fefled the fins of their unregenerate ftate. Vavui confeffed the fins Eph. 3.S. Ifa. 6. 5. Station upon the Par. II fins of bis youth. An 1 Paul confefTd hirofelf to have been the chief of finners. Si'rus are ntvcr'fo humbled in $he fence cf fin, as when they are raoft lcnfibie of the riches oi the grace of Goethe goodnejs f God leads them to repent us lob 42 5, \6. cenh-flbn of fin, is the fruit of grace, i he Jews lo»K not on Zee. 12. io. him-, whom they pierced, nor mourn over him, tiU the fptrtt of Luc. 7.17. grace and fupplicatuns be poured upon them. Much w is for- given that Woman, and (he knew it,therelorc (he loved mucr^ and (he wept much. The people of God fin as well as other men, tho not at t"e 2 Kings 8 45. farne rate, nor after the fame manner. // thy people fin againft thee, (for there is no man that fmneth not) : It they bethink therofelves,fayings we have finned, and have done perverfly, thtn hear thou m heaven, and forqive thy people that have finned &- gainfl thee. As the Apoftle John faitn, // rve fay we have n° fin, rve deceive our fe Ives : to he faith, Ifwcconfefsonrfins, wcr to have taken it awav > he wept, and 1 Sam. 24 \6 confefled, my Son DaviK thou art more righteous than I : A.I1 acl^ 6f gra, doatg avdtc the vileneis ol fin intheir'fight Theexcel'tncyor gr^ce bring this, that it makes lin appear to be eluding fmful, Rom. 7. The Chap. 2 2 . Parable of the Prodigal Son. 153 The finfulnefs of fin is difcerned only by Saints • a fpot in Cambrick is far worfe than in Sackloathi and a blur is feen more in a fine picture, than in unwrought wood. As no roan hath a right Knowledg of Gcd, till he he in the Cove- nant of Grace : Ihen they frail all know me from the greatefl Jer. 51. 34; to the leafi. So no man hath a right knowledg of the vilenefs and finfulnefs of fin, till he be in a (late of Grace and of Peace *ec!l- I2, IO with God. It is the light of Grace that plainly difcovers the om' 7" Holinefs of God, and the vilenefs of Sin. For the further opening of the Doftrine, Confider the Pro- perties of Conftffion in a ftite of Grace and Reconciliation to God. It is free, and full, and feeling, with felf-abafing,feli- confufion, and felf loathing. Fir ft, It is free and ingenuous from a Principle withia. Fharoah was forced to con ft £> his fins, andfo was SW, The nature of man, fines the fall, is to hide and cover his fns} 1 Sam 15. which is Gods work, and not mans. If I covered my fin, as Adam, by hiding mine iniquity in my bofom. But Grace difpo- Job 31. 33, f'eth men to confefs, and lay open, aid aggravate their fins: Lord, 1 have fmned greatly in thxt I have done. And Lord, I have finned) and I have done wickely- £ lm* 24«10, How did Ezjra> and l^thamuih , aid Daniel , abound in c I7' theconfefiion of fin, their own as weiJ as the peoples? We, we, we? have done fo and fo. Not that they think, God doth not know their fins, till they acknowledg them. Lord, thou \noweft my foolijlmcfs, and my fins are not hid from thee. Yea they know, thstGod knows their fins better than them- £?! 6? *• felves. Search me,OGodtand knew my heart \ try me, and kp.n,w my ' ^' 2^° thoughts ; fee if there he any wicked way in me. But they con- fefs tin to give Glory to God *, fo that they confefs fin freely, from a principle of Grace. Secondly, It is full} they confefs all they know, and impli- citly, thole they know not. Lord, who cm under fl and his er~ p'fil. 19. 12: rors} cleanfeihoH mif,omfecret fins.Thzy confefs laiall as well as great fins. Davids heart fmote him, for cutting off SWjlSam 24 Skirt. Whatfoever is fin, they charge thcmfelves with it; yea, they often charge themfelves with that they do but fear to be finful. Their Infirmities and humane Frailties go to their hearts, andaffeel, and afflitt them. The Spoufe confeffed Csm 2 her indifoofition, anddulnefsj I fi.ep, but my heart waketh. X Thirdly, 154 Meditations upon the Par. II. thirdly, They confefs finfeelingly > with great complaints Ifa. 62. 17. an^ bemoaning of therafelves : Lord, why are our hea^ bar- Rom. 7.24- ^ened frm fjgy fear$ q wYetched man tfoat j am^ WKo ^^ deliver me! The Soul of a godly niin is in an Agony in the Confiflicn of fin, as Chnfts was in liflvring tor it j ti^e S ul isnMted, as that Womans wis, in Lukje 7, Fourthly, It is done with felf-abafing, as here in the Text: Father, I have fwned againft heav.n, and m thy fight • and am no more worthy to be called thy f on And io Panl, 1 Cor. 15. 9. J am not meet to be called an Jpoftlc ; becanfe J per/ecnted the Chuitb of God. They do it with if If-confufion , they are afhamed .0 look God in the face: That thou may eft rt mem- ber and be confounded, becaufe of thy jhame, for all that thou Eztk. 1^63. baft done, when 1 am pacifitd towards thee, faith the Lord. Bad men fin, and are not afhamed? and they confefs fin without fhame and felf-confufion . Were they afoamed when tksy had com- mitted abomination} JST*y, they were njt at all afcam>d, neither Jer 6. 15. can they blufi. When men are in the dark, they do not biufh •, but when they come to the !ight,it makts them do it : So when men are enlighten'd by the Grace of God,then they are afham- ed and blufh at their fiV, they confefs to God, We lye doxvnin Jtr. 3. 25. our fame, and onr confuficn covereth us ', for we have finned a- gainjl the Lord our Cod. fifthly, They do it with felf-loathing,and fin-loathing • felf, as well as fin > as a man after a Surfeit, fometimes doth not only loath the meat, but the very di(h out of which he did eat ir. This property is a Promife of the Covenant of Grrc. : Then jhall ye remember your own evil ways and doings that have ' not been good, and f mil loath your felves in your own fight ', for your iniquities When is this ? When the Lord bath given them a new heart, and put bis fpirit within them, and fprinkjed clean water upon them, and javed them from all their unckanneffes. Application. Fir ft, This informs us,and may fettle us in this truth -7 That the confeffion of fin is the duty of the belt of Saints. They are not without fin, fin dwells in them, as it Foai". 7, 16. did in holy Paul ; and will in all Saints, whilft they are in the body* and therefore confefiion of fin muft be a (landing du- ty, and laft as long, As long as the Body gathers ill hu« > mors. Ezek 3 6»3* Chap. 2 2 . Parable of the Prodigal Son. 155 mors, it will need vomits and purges, or tome other Evacua- tion. Tho God have promifed not to mention their fins to them that return to him j and we fee an evidence for it,inthe Fathers zi. 18. it, carriage to his returning Prodigal Son; yet we muft not omit to mention them. // we confefs eur fins : I John, as well i John i. 9. as you. If thy people fin again ft thee {for there is no man that finneth net) and thou be angry with them ; if they foall bethink 1 Kings 8. 46, themfelves, and make [application , faying. We htve finmdand 47- done perverjly ; then hear thou their prayer.- Saints are to pray for pardon of fin » and therefore to con- fefs fin. Our Lord Jrfus appoints even his Difciples to pray for the pardon of fin. And therefore they greatly err,thatfay, Matth.tf. 12. Saints need not Repentance for fin, nor confeffion of fin. If God repent himfelf of their puniOircent, then they fhould not think it below them to confefs the fins for which it was due. Some fay , God feeth no fin in his people. But why then Numb. 23.21. was God fo angry with Mofes ? And why did he fo feverely E*od. 4- 14- punifh Eli, and David} And why did Chrift fo threaten the l ^am* 3 l* Angel of the Church ofEphefus ? J™' I2 lo> If Scripture-Saints were here to anfwer thefe men, they Rev. 2.$. would do it with indignation ; and fince they are not, let their practice do it. The beftof the godly know that they have need to confefs fin, and to mourn for it j hereby to keep a fenfe of the (infulnefs of fin upon their hearts, and to keep the fenfe of the pardon of fin in their Gonfcience, and to keep them humble, and to preferve them from Self exalting, and to (new them their need of Chrift, and what debts he hath . paid for them. And let me urge you to fuch a Confeffion of J^' \** ,I7' fin as I have defcribed by thefe confiderations. Firft, You will prevent Gods Sentence againft you, by your own : If we )udg our felvesr we {hall not be fudged. By this Confeffion of fin, weftand before God in the breach, that he pS^'f!' deftroymnot. ' Secondly, Confeifion of fin glorifies God. Tho it do not fatisfie his Juflice , yet it glorifies his Juftice, and his other At- tributes. My [on, confefs thy fin, and give Glory to God. It y f ? glor fifth his Juftcc in punifhing fin, and his Mercy in par- doning fin, and his Power in pardoning great fins. X 2 Thirdly, 1 5 4 Meditations upon the Par. II. Thirdly, Gods people do eafe their Souls of a great deal of pain, by an igenuous Confeflion of their fins: When Pfal. 32. 3 J ^gpt fiic„ce^ my y0„cS Waxed old. By iuch a Confeflion of .fin , they caft up the evil that offends their Conscience. Whilft the srrow-head flicks in the wound , incura- b'e. Pains and Paffions are allayed by utterance, and giving them vent ; much more the wounds of Con.fckrice, by plucking out the fling of fin in Confeflion. Fourthly, By fuch confeflion of fin we fihame and difap- point the Devi). The Serpent taught our firft parents to excufe their fin, but not to cenfefs it. The Devil makes this Rev 2 o ^s work, ne would confefs our fins for us, he is the Jccuftr of the Brethren. Now if we apply our felves to this necefTa- ry duty, as we fhould do, we put him out of this Office, We had better take fhame to our felves for our fins, here, be- fore a gracious God •, than be fhamed with them before Men, and Angels, and Devils , and a Holy and Righteous God, hereafter •, one of thefe tnuft be. If the Apoftles prefent trou- 1 Cor. 4. 9. bles made them a Spectacle to the World \ iurely then mens confciTed and unpardoned fins, will much more do if, will make them a Spectacle to the World, to God, to Angels, and to Men. Fifthly, The beft tryal of our Religion, is a Reflection on our felves , accufing and judging our felves •, thefe are the things that argue a fpirit in you without guile, which is the r . moity* or one half of your bleflednefs. Your very thoughts of confefling and bewailing fin before God, are pleafing to him: J /aid,. J will confefs my tranfgreffion to the Lord, and thoufor- Kal 32v5* gavejl the iniquity of my fon. CHAP. Ghap". 23 . Parable of the Prodigal Son. 1 5 7 CHAP. XXIII. Giveth the Explication of the 2 2. and 25. Vcrfis fal- lowing. And thence fheweth, That both Heaven and Earth are rejoyced at the Converfion of a Sinner. And that God deals not rcilh humble Sinners accord- ing to their nnworthinefs, WE have done with the meeting,#and greeting of the Father, and his repent ing Son. In the 22, and 2 j. ver. following, We have the Son's as obfet;vabIe entertainment. But the Father [aid unto the Servants, Bring forth the befl v - Kobe, and put it on him-, and put a Ring on his hand, and Shooes on his feet. And bring hither the fatted Calfy and kill it, and Verfe 23. let us eat, and be merry. The Son had confeiTed, That he was not worthy to be fa, called*, but his Father treats him as God did Ephraim,tbatisi as his dear Son, and as a pleafattt Child. God deals not withjer. 31, 20. humbled, felf- judging, and fe!f-abafing Sinners, after their de- fer ts *, but ia his way of free-Grace.i * Pfal. &03. i, The Father [aid unto his Servants : Who are they ? Fir ft) We are not to exclude the Holy Angels ; who, as they were imployed in rejoycing at ChrirVs coming into the World to fave loft Sinners, Luke 2. 14. So they have the fame imployrnent, when Sinners are converted unto God. 1 here is joy in the pre fence of the Angels of God over one finner^ that repenteth. But primarily, The Servants of God here, are the Mini- fies of the Gofpel, to whom is commmitted the Word and Mi-. niftry of Reconciliation. Chriftiraploysthem, as he did him-2Co l8 felf in his Miniftry, To heal the broken hearted, to preach tfV»Luke 4. '38, * liver ance to the captives, to fet at liberty them that are bruifed, to preach the acceptable year of the Lord, Bring 1 58 Meditations upon the Par. II. Bring forth the be ft robe and put it on him, And put a ring on his handy and fhooes onhls feet. The poor prodigal was grown rag- ged and bare when he came from his far country, he had neither cloaths on his back , nor Shooes on his ket. Gen. 3. 7. *s4dam and Eves nakednefs after they had finned, fhews tfyat every man is fo, in his natural condition , naked and bare : Ez, 1 6. 4, 5. Thou waft not fwadled at all, in the day that thou waft born. When lfrael was to come out of Egypttit fceras rhey were but bare in clothes } and therefore God ordered them to borrow Exod. 12. 35. of the Egyptians. This was the prodigals cafe, when he came forth of his far country. It was with him, as it was with the Jews High Frieft when he came out of captivity , he Zich. 3.3. had on him filthy garments : fo that the Lord commanded thofc that ftood before him to take away his filthy garments. And to the High Pricft bimfeif, hefaid, Behold I have cau fed thine iniquities to pa fs from thee, and I will c loath thee with change Ezk. 16. 8. of Raiment. And thus faid the Lord to lfrael his new-bornjxhild, I fpread my skirts over thee^ and covered thy nakednefs. This fpreading the skirts over one , was alfo a nuptial or marriage Ruth 3. 9. right: therefore Ruth faid to Boa^fpreadthy skirt over thy hand- maid, for thou art a near hjnfman. When God had promifed Chrift to our firft parents, then he provided cloaths alfo for them. They had but Fig-leaves be- Ger, 3,2 s. fore.7 but after they had cloaths of Gods own making. So here, When the Father had fhewed himfelf reconciled to his re-; turning Son, he takes care to cloath him. To cover his fins as he did Jofhua%s : Behold, lhave caufed thine iniquities to pafs from thee: and to adorn him with grace ; and 1 wtU cloathe thee withchange of Raiment.- So that this beft Ri.be, fets out the Rom. 13. 14. righteoufoefs of Chrift, both imputed, and imparted to u?. Put Gal. 3. 27. ye on the Lord Jefus Chrift. And as many as have been baptised into Chrift, have put on Chrift. Chrift is both a Sinners tetif- fatlion, or righteoufnefs, a'id hisfanftification. Who,of God9 Gen. 27*27! isv*ldeuntous, rightzonfnefsandfanBifcation. Chrifts righte- oufnefs upon a repenting linnet, is like Jacobs eld.r brothers Garments on him: See, thefmellof my fon, is as the fmell of a field which the Lord hath, blefftd. And put a ring on his hand. Some Espofitors fay, this fets Ephe. ijij; out the leafing of the Spirit, after a man believes; In whom, after ye believed, ye were fealed with the holy fpirit of promife. But Chap. 2 3. Parable of the Prodigal Son. 15^ But if this be part of the meaning of thefe exprtilions, yet it ' is not all. Amongft the Romans , a ring was a fign of Ioft^. liberty recovered: and fo here it was with the loft Son '? here- covered the fonfhip he had forfeited, as himfelf confeiTed, J am no more worthy to be called thy fan. And moreover this puting of a Ring on his hand, may im- port the riches of grace that God (heweth to returning fmners : in whom we h ve ttie forgivenefs of fins, according to the riches ^P*15- !«7> 8. of bis grace wherein he hath abounded towards us. And it may alfo import, the honour that God doth to fmners, when they become Saints. Thu- when Pharath woulo honour Jofepht he gave him his own Ring. And io did the King, when Gen. 41. 42. he honoured Mordecai. And , Ihis hononr , faith the ?^h- 8 2- Pfalmift , have all his faints. l U ^9' 9'- zAndput Jhoo.-s on his feet. He was barefoot, it feeme, when he came out of his far countrey. It was not with him, as with Dcur. 2?, f- the children or Ifrael thole fourty vears in the wilderrsek : Thy jhooes are not waxed Id on thy feet. Hire we fee, the Father cloathes his returning Son, from top to toe. Whether this fignirteth, that piece of Armour, tn Eph. 6. 15 Having your feet fhodwith the preparation of the Gojpel of peace ; i cannot de- termine •, but we (hall, I hope, fee more clearly into it,when we. come to the particular points in tne \a ords. csfndbring hither the fatted calf \and kjltet , andletitseat, and be merry. Here was a ftrange difference b rwixt the prodigals yer. jr$s.x&. fare in the far countrey, and at his Fathers houfe : there, he fed with the fwine he tended; nay, Would have been glad of the knskj that tht fwine did eat. But here, th fatted calf is killed for him. He thought onely of bread in his Fathers houfe, and he thought his Fathers fervants happy, that had enough of that. ver. 17, But he had not only bread, when he came home to his Father , not onely ordinary food, but dainties, the fatted Calf Some John 1. 2% . fay, it fignifieth Chrift, or the Lamb Ann for fmners : Behold *cv- *3-8. the Lamb of God that taketh away the fins of the world : the Lamb fain from the foundation ef the world. And it is true alio, that God gives us Chnft to eat. And Chrift himfelf gives us his fie fh to eat, as meat indeed, John 6. 55. This is certain, It was to heighten his returning Sons enter- tainment; he had the beftprovifion made tor him> as the Lord provided for Jfraelin the willdernefs, he fed them with Manna, Exod. t&. s*| i60 Meditation upon the Par. IJ. Pfa. 78 2$, with bread from heaven, with Angels food. God entertains a re- Rev. 2. 17. turning firmer with dainties, with hidden manna *, with meat John 4. 32. tyat ty mrM tyjcweth not of, as Jeius faid to his difciples, in his own cafe. Thus much for the opening of the word?, thus far. Now before we come to the particular Points, couched in the feve- ral parabolical expreflions ; I (hall fpeak to the Doclrine arife-.' ing from the general fcope of thefe words. Boll. That there is joy in Heaven, and on earth too, at the conversion of a firmer. For as it is faid heie by the Father at the return of his loft Son, let M eat and be merry. So, in that parable of the loft fheep, it is faid, That joy fhall be in heaven over one firmer that repenteth. And in that of the loir piece of filver, that there is joy in the prefence of the Angels of God, over one (Inner that repenteth. In opening and confirming this Doftrine , I fhall (hew you, Firft. That there is joy in Heaven , and on Earth, at the converficn of finners. Secondly, Why it is {0. Thirdly. Wherein it is declared. F *Vy?,That there U joy in Heaven,and on Earth,at the conver- sion of a firmer. And i.God rejoyceth atit^even all the Perfons Exod *r i" °^ine Godhead. We find tjiaf God was refrefied with his ;' works of creation *, On the feventh day he refied, that is, from his works of creation, and was refre find: much more is God refrefhed with the new creature *, becaufe it is a more excellent xj-u c ^ piece of work ttan the old : as it is faid of the new Covenant, HCD. o. 6. i . . , » that it is a better Covenant. The Father of the prodigal Son reprefents the joy of God the Father, at the converfion of a finner. It was meet that we flwnldmake merry, and be ulad , for this thy brother was dead and is alive again, v. 32. as Jacb was revived, when he heard that Gen. 45. 27. Jofeph was alive ; It is enough, Jofeph my fon is yet alive. So doth 28. God rejoyce and is refrefhed, when he fees a man that hath been dead in fin, brought to life. But why is it fo ? Chap. 2 3. Parable of the Prodigal Son. 1 £\ 1 . Rcaf. 8 cauft Gjd now fe es his own nature in a man again, his own likchtfs and image. He may call a convert , /#/ own philem. 12. . bowel-., as I'aul did Onefmm God hath rdpeft to him, and Ua.65. 2. dwells with him, mttan-his heart j he delights in that place, ira- 57 15* next to heaven. Aid G d c ■ nverfeth with him % accounts him his friend, as he did Jbraham, and fpeaks mous'li to mouth g^oV ^ with him as with Mofes : he is a mm after Gods own heart, a8s 13, 22; is he faid of David. 2 Bscaufe a convert is a ufeful man to G3d. In a favoura- ble acceptation he is:, for ftriftly God hath no need of Saints, or Angels. // thou beeft righteous, what give(l thou him ? But r^ ■ God is pleafed to eftcem him a ufet'ul man •• he C:ts fuch a one pfjj.^V apart for him fs If : he is amcJngft the firfl fruits of his creatures. Jam. 1. \%. A convert i, a man of 'ielf-denial, he is all for God •• Lird,k&. p. 6. what wilt thou have me to do ? L'ke Abrahams fervant, thatQen,24» was more careiul of his Maiters bufmefs, than of himfeff \ he would difpatch his bufmefs before he would eat a bit of bread. He is a man of chat fpiric and temper, that he would have (in out of the world, as well as out of himfelf j and therefore is grieved at the wickednefs of men; I beheld Phi 119, 155, the tranfgreffors, and was grieved. * Lots righteous foul was 2 pet. 2, 8. "Vexed from day to day witft the unlawful deeds of the Sodo- mites, Secondly, Jefus Chrift rejoyceth at the converGon of (in- Ders : They are the Jons of men% with whom are his de-Vroy. 8.3E lights. Reaf. And the reafon of it is, becaufe in them hefeeththe travel of his foul : He fiallfec the travel of his foul, and Jhall ifa. 53. 1 j . be fatisfied. A woman hath not fo great joy to fee a man- child born into the world, tho thatisvery great,as Chrift is joh l6 22^ to fee afinnerborn again. We find how he glofyed in thatm^.' converted woman that had been a notorious finner .* fhe is fup- pofed co be Mary Magdalen : fefl thou this woman ? Saich Chnft ver.44. to Simon : what a changed woman is fhee ! how (he loves me, more than ever (he loved her ton's ! Thirdly. The Holy Ghoft rejoyceth at the converfion ofEph. 5< *$, finners- As the iprit may be grieved by men, fo he may X be 1 62 Meditations upon the Par. II. be comforeted by men : and fo he is by a converted fin- ner. 1. Reaf. Becaufe he is the Handy- work of the fpirit,he is his creature, his curious'piece. Grace hath a far greater excellency than gifts have. The Spirit gives gilts to natural ?nen •, but he gives grace to none but true converts. Every one of thefe may J 39- 4» jay as DavidJ am fearfully and wonder fully made : he is chang- 2 Cor. 3. 8. ed into the Image of the Lord, by the lpirit. 2. The Holy Ghoft hath now another new houfe f 0 refide in. Te kpow the/pint, faith Thrift to his Difciples, for he dwelleth John 14. 17. with yoHj anajhall be withyou. fourthly. The holy Angels rejoyce at the converfion of a Luke 1 $.10. fianer : There is ]oy in the prefer ce of the j4ngels of (]od% over one pinner that repentcth. The Angels fhouted for joy, to fee , the Power and Wifdom of God in the creation, they admired the works of Gods hands. Much more do they fhout for joy at his new creature. The Angels were fo far from envy that Chrift fhould take on him the nature of man, and not their . nature,that they did molt gloriobfly celebrate the thing : Glory lijfcc .14. yg toGodinthehigbeft) peace on earth t good will towards men. And why fhould Angels rejoyce at the converfion of *a fin- ner ? Reaf. Firft, Becauf»their imployment for God is increafed, !Pfal. 103. 20. Angels blefs God for their impioyment, and it is much of rheir imployment to be mwiftring fpirits to mimfterfor them that jhali be heirs of falvation , Hcb 1 . 1 4. 2. Bt caufe every converted Tinner adds to their communion. Heb. 1 fc-2Si We are come to an innumarable eompany of Angtls. As the Devil is familiar with wicked men. We read of thott that had to do with familiar fpirtts, as Sanly and Ma;ujfehy and many others: fo, in fomerefpetts, even now, Angelsarca Saints familiars, Pfal. 91. 11. they have charge over them • a\\c\ pitch their tents round about iPfal. 34, 7. rhemt and mi.ifler to thtm Jtius Chiift hath made Angels great H«b; 1 ■ 14- friends to his people. Fifthly. The Saints here re Joyce at the converfion of finfiers. You may well concetve9 that P*xl was estream glad at the con- Chap. 2 3. Parable of the Prodigal Son. 1 63 Converfion of Onefimus. And to the Church at 7 heffalonka,^\ i. 2. faith he, Ye are our glo y and joy. We may obfcrve this alfo '!T,lcf 2< 2o« in David, fame ye children, hearken unto me, I will teach you a 34- lX- ffo jW «/ //;* Lord, csfnd then will J teach tranjgrejfors pfai. sr. 13. ffcy ways, and finners [hull be converted unto t bee- How glad was Barnabas t when he law the Grace of God in thofe that ^ believed/ Rm/I And the reafon of this is, becaufe this is a thing that not only Minifters, but Saints look much after. There is not a godly man, but if he do his duty, and act like himfelf , but he much defires the Converfion of Sinners, He would have others as well as bimfelf, to tafte how gracious the Lord is -Brethren, faith Paul to the Romans, my hearts defire Rom. 10. t: and prayer to God for Ifrael is, that they may be faved. And to tAgrippa, I Would to God, that not only thou, but aR that Afts 26. 29. hear me this day, were both almofi, and altogether fuch as Iamy except thefe bends- And this is that which every Saint prays for much, that the Kingdom of God may encreafe and flourtfh, and this Chrift hath taught us to do. Mafth. 6. 10. Jguefl. But Thirdly, Wherein is this Joy at a Sinners Conver- fion declared ? vdnf. God declares it in his calling on Sinners to repent God now comands all men everywhere to repent. And in his Afts 17. .50. ready and affectionate receiving and embracing returning Sinners. When the father faw his fon coming afar off, he had companion and ran, and fell on his neck, and kjjfed him. And God commends new converts to Saints to receive them, and 20. Vfe 1. This informs us of- the malignity of their minds, who arc vext at the Converfion of Sinners. As the Scribes and Thurifies were at thofe Publicans and Sir.ners that entred into the Kingdcm of God *, they murmured when they flocked af- ter Chrift-to hear him. How lull of wrath were the Jcwrz- A6sp. 29. giinft Paul, when he believed? They fought his life immedi- ately upon it. Men of this temper are not of God, but of theDr 1: God rejoyceth at the Converfion of Sinners, and the Devil is vexed at if, it is part of his torment •, he was 2 Gor. 12 7. enraged at Paul, when a Convert , then he buffctted bin, 1 ThefT. 2 18. and Kindred him again and again, in his work. And there are a Generation of men, that follow the Devil herein; they are vexed when a Sinner becomes a Saint ; They think ** flrange, that he runs net with them to the fame excefs of riot. 1 Pet 4.4. How did the Rulers twit chat man that had been blind, and John 9. 28. was become a Di'ciple of Jefus? 2, , This informs us of what great efteem they are with God, whether Ministers or other Perfems, who an instruments of the Converfion of Sinners. He that win net a finis , is wife. Prov. it. 30. -rfnd they that turn many to rtghteoufnejs , fliaU fnne as Dao. 12. 3. the flars for ever and ever. \ man that puts himiVlt upon this Job 33 23. woik, God calls him ameffe-nger, one of a thoufwd. He is 1 Cor. 3. 9. a woryr toqeiher with God He that converteth a (inner* fa- J ' vethafiul'i he is a Saviour. All his fheweth tfo highefteem that the Lord both of Inftruments in t is excellent work. Wfi*t then, are the Infiruments of a Sinner- Damnation ? That ftren^then the hands of evil doers f That* fliut up fhe kingdom of Jer. 23. 14. fjtilV(n againfi men ? That will neither enter inio re Kingdom Kfatth.-23. 13. oi Heaven themfelvss. nor juffer them that are entering to go in? ■ jer. 17. 18. Doubles, fuch will have double Damnation. Their hiood Ezxjc 3. 18. win J require at thine hand. U will be thus with thof. that do not warn S\ nets. And how much ibrer will their Dim- nation be, thai. harden Sinners? 3. This inlorms us, what a grief and trouble impenitent ?fal 95. 10. Sinners arc to God -.Forty years lo g have I been grieved with this generation. It is a people that do err in their heartt* Whcre- Ghap.2 3- Parable of the Prodigal Son. 165 fore, J [ware in my flW- th, thai thtyfiinld not enter into my refi. Obfcrvc Gods Expostulation whh thole Jew, that rcfufed to return. Wny will ye die, 0 houfe of Ifrael? Why wid ye be Ez. 33. n. damned ? And it is laid, Thar Jefus was an.ry and grieved at Mark 3- 5« the blindnefty and hardnefs of the hearti of the Jews. And how did he wetp ever Jerufdcm for their wilfu nets ? Luke 19 41. And it is faid of Tome in Ifaiah, T at they vexed Gods Ho- Ma. 4$. 10. Iy Spirit. And in Chap. 4?- God faith, they made him to lfi -43- 24«. ferve with thtir fins, and weariec him with their Iniquities. In ver. 22. He told them, that they had been weary ot him j and here, that they had wearied him. So faith tne Prophet, It is afmall thing for you to wcjry meny but will ye weary my God Id. 7. x^, atfi} Ob, let me tell fuch men, that it repenteth God that he hath made fuch wilful, unperfwadable Creatures as you are. Gen. 5. 5, 15, As when God faw the wickednefs and wilfulness of the old World, it repented him that he had made man on the Earth, and it grieved him at his heart. O ! wo to men, when God reprnts he hath made them, or done them good: For now, God is about to defrrcy tram, and to take all that is good awav from them. When God repented that he had made Saul King, he then rejected him from being King over Ifrael. 1 Sam. 15. 25. 4. This ferves for Exhortation to all Converts, to fuch Sin- ners as are made Si>nts, and brought into a ftate of Grace. Did God rejoyce in your Convcrfion } Oh fulfil you his Joy. Take phif. 2. 2. - heed you turn n t hi. py into lorrow again. God is grieved at your follies, as well as at your mileries. His people grieved him Pfal. 78. 40; in the defert,with- their Oilcontent at hU Providences and unbe- lief of his pronufes. You grieve the Holy Spirit of God, by cor- 1 upt Communication one with another. You trouble God with Eph. 4. $oj . your inconftancy in that which is good, in the performance of your Duty he hath commanded you to hinaf If, and to others. O Ephraim, what fhall 1 da unto theO. for your goodnefs is* 4S a morning clond7 and as the early dew it paffah away. jt^ $ . Oh ! that God fhould rejoyce in you at your Converfidn, and you fo often grieve and trouble him afterwards! Oh ! let us endeavour to keep fuch a frame of Spirit, and to walk fo, as ihat he may call us, as he did Siony Hepb^ibah, my delight is jfa $t £ 1 66 Meditations upon the Par. II. in yoii* Thus much for the firft general Doctrine from the words. I now come to the fecond General Doclrine, from the fame 2?, and 2?. Verfe. But the Father [aid to his {ervants, bring forth the be ft Kobe, and put it on him, &c. In the former verfe, it is laid, The Son (aid to his Father, I have finned agamft. heaven, and in thy fight , and am no more worthy to be called thy fon. But faith the Father to his Servants, Bring forth the beji Robe, and put it on him* Whence we may obierve , Dott. That God deals not with humbled Sinners, according to their confeifed finiulnels and unworthinefs ; but after his free-Grace. The Father doth not upbraid his Son with his Debaucheries abroad, he doth not threaten him with Juftice for them \ but he takes care to comfort ancf encourage him : doth by him, as Jefus did by Mary Magdalen at her repen- Luke 7. 37. tance: He tells her not, what a noted Sinner flic had been, and what a leud Woman ; but he deals gently with her, as Verf. 48, 50, wjtn a bruifed reed •• Thy fins are forgiven thee, go in peace, indeed when Sinners continue wilful after the repeated offers Matth. 11.20. 0f Grace, then he upbraids them, as he did thofe Cities where he wrought many Miracles, and often preached, and yet thty received him not, nor believed, nor repented. But when Sinners reptnt and humble themfclves, as this Prodigal Son did, then he pafTeth by the mention of their former evil courics, and encourageth them in their good beginnings. £z> 18. 22, All his tranfgrejfions JhaR not be mentioned to him. %jaf And the reafon why God carries it thus to returning Sinners, is Fir ft, Becaufe God will commend his free- Grace to men, in their Calling and Converfion, as well as in their E- le&ion. As God neither looks at good or evil in men,; when he chufeth the m : lo alfo their Calling is of free-Grace : Ihe R 0 11. children heing not yet born, neither having done any go nd or evil, that the pnrpofe of God^ according to cleUion, might /land, not of wor^s but of him that ca\eth. Gods love to Sinners is indepen* Peut. 7« dent, as his love 10 Jfrael was: He loveth them, becaufe he will love them. Hi> «vghte- oujnefs which we have done, but according to his mercy, he faved %t. Mercy is Gods rule in dealing with repenting Sinners, and not their merit. He anfwers them not according to their former follies , but he a&s his own rich Grace towards them, in all wifdom and prudence, Eph. 1. 7, Secondly , God carries it fo tenderly towards confeiTmgand returning Sinners , becaufe he would not difcourage them. He knows they have (offered more or lefs, under the Spirit of Bondage \ and therefore faith, as Taul to the Corinthians , of 2 cor. 2. 6, the deje&ed Inceftuous Perfon*, fufficient to fuch a man is the ibrrow and heart-brewing he hath had already, and now let him be comforted, left perhaps he Jhould be [wallowed up of M . , over-much forrgw, Chrift will not brez\ the bruijed reed, nor quench the fmoak? ing flax. If he fhould deal roughly with lelf-aoafing, and felt judging Snru^. * he knows their little Grace would no£ be ab'e to nailer their Temptations. A little Coal that hath but a few ipsrns ot fire in it, if it be hard blown, it is foon pit out > but u g; ntlv dealt with, it will encreafe at length to afl^e. So a -little Grace, that is butas a grain of Mu- ftard • if it be dilcouraged, it will be crufhed % but if gently uled, it will encreafe and grow to a Tree, Vfe. This is for encouragement to fuch as are under the pangs of the new Birth ; whUft they are bewailing their pafi; fins, an-i judging themielves, God is taking care for their com- fort and encouragement As P.. did for Jerufalem. Comfort jfa# ,0. is 2, ye, comfort ye my people, faith the Lord, fpeak^yc comforta~ blytoJerufaUm3 and cry pint 0 her , that her iniquity is pardoned; do not Whilper it, but make Proclamation of it. Thus when the Piodigal was judging himfelf for his pad finfuf life ; I am no more worthy to be called thy fon\ His Father calk upon his Servants to prepare comfort tor him God humbles himfelf pfaj u, / to the weaknefs of a repenting Sinner, as a Mother doth to her weak Child, he thinks not much of it to be patient, and to be filent, as to their former evil ways. God deals with \ repenting and felf- bemoaning Sinners , according fo their %6& Meditation upon the Par. II ftate, and his own nature : they are weak and tender branches* ,and he handles them gently *, and h? hath provided iu^h a v Chrift for fuch tender hearts, who dealt with young Difci- ples astkey were able to bear. G >d hath appointed Chnit, To Marl a Z2 fee^ that which is loft i ardto fetch again that which w s driven Eze. 34. \6. aw*y\ and to bind up and jlrevgthen that which was broken and Luke 19. 10. fick^y to binde up the broken hearted', to gather the la^bs in his Luc. 4. 18. arms, and to carry them m his bofeme ; and to guide thofe th.it are «**»*"■ withy mng. Some tutors have not patience to deal with dull fcholars, nor power to inftill learning into them. But God hath bothtbeiej he hath patience fuitable to their weaknefs, and power over , their incapacity : 7he ear of the deaf ft) 'all hear, and the tongue ver' **'$ ' of the dumb jhall fing. It a man meet with a crooked piece of 1(. 3 wood in his woik, he is fain to throw it by: But God and Chrift can make crooked ways (irait. Thole poor fouls that let their faces towards heaven notwithstanding thev have hard thoughts of tnemie ves, and that ven joftly, as the returning prodigal had \ yet God hath better thoughts of then •, and though they be dull of hearing, yetChnft encourageth them Matth 11. 29. .to learn of him"} he is a meek and lowly teacher. Mofes came Matt 12 20. .roughly, and fo did John ^ but Chrift comes to treat humbled Matth. p. 17. £nners gently and tenderly .: He will not break^the brufe dreed. .He will not put new wine into old bottles. Secondly.Tht Doc"trine conduceth to holinefs, as well a? com- fort and encouragement \ and that is as welcome to afer'-.oufly Rom. 6. 1. humbled fmner, as the other. To fin that grace may abound, or becaufe grace doth abound, isafignof the wanto grace, and of the finfulneft of fin. All ads of grace fhould be mat- ter of w nder to a finner,and wilt be to an humbled converted Mic. 6. 18. fmner : Who is a Godlike unto thee ^that par doneth iniquity ?. And the fame grace roaktb him to loath himteU for his fins, Ez.ek,, 36, 31. To be free to fin, becaufe of Gods free grace, is a mortal fign : Gods mercy and grace are holy things , like hirn- Tit. 2, 11. felf- and their proper fruit is holinefs. The grace of God that hath appeared to its, teacheth us, that denying all ungodlinejs and worldly lu/ts, we jhould live juberly, and right eoufly , and godly in this prejent world. 1 befe ch ycu brethren, by the mercies of Rom. 1. 1 2. God, that ye prefentyonr bodies a livrngjacrifce to Godjooly^accep- tab/e Chap. 2 4. Parable of the Prodigal Son. 16$ *aHe. Having therefore theft promifes, let us cleanfe our f elves from all flthinefs of fie fit and Jpirit , perfecting holinefs in the f tar of God, 2 Cor. 7. 1. They are Devils, and fuch as the Devil worketh effe&ually in, who abufe the grace of God, to finagainft him. This was the iin of the Angels that fell, and this was the fall of man. So much for the general Obfervations from the lid, and z\d» Verles. CHAP. XXIV. Sheweih, to whofe care Godrecommends his people. Par* ticularly, from the fir ft Claufe of the 2 2d. Ferfe, And the Father faid unto his fervatns — ■• — -. As alfo^ the Nakednefs and Uncleannefs of every man by na- ture: From the next following^ Bring forth the beft robe, and put it on him. I Come now to the Do£lrines arifing From the fevesral claufes of the words. lAndthe father faid Unto his fervants, Who are thefe Ser- vants? I Anfwer. All creatures are Gods Servants, Pfal. 119. 01. All are thy fervmts. Gods Prefcience and Providence gives Law to all things. But more efpecially, thofe that God makes ufe of in a fin- nersconverfion, are nere intended. As tfi. Jefus Chrift himfelf , he is the fervant of God in this point. Behold, my fervant , whom I uphold, I have put my fpirit in him, and he fhall bring forth judgement to the gentile /, Ifa. 4^. I. that, is in their calling and conver lion. And Angels are Gods fervants herein : they were imployed in celebrating the Meflias his coming into the world to feek and to fave that '^Z which iyo Meditations upon the Par. H. which was loft, Luke x. 14. And the Minfters of the Go- 2 Cor 5 18. fP1'! arc Gods icrvants herein: to them is committed the' 19. " minifiry of reconciliation', not oneiy to invite finners to be reconciled to God } but alio, to let thofe know it, who , , have obtained this grace or blefltdjiefs, / write unto yons i)Qhn2. 12. r . , ., , 1 ? r." r x ;- y Ittile children, bicanje your jms are forgiven you for h-s name' fa-he. Yea, and Saints are Gods fervants herein How fcrvicable were the Diiciples to Paul upon his converficn 1 Atts 9. 2 5. they con- . veyed him from the rage of the Jem > at Daotafcus , they let him down by the wall : which w as a high piece of fcrvice, and a great venture the Difciples ran in it. For Walis with the Heathens, were hallowed things, as Sanctuaries were in the ■. Law,ano it was a capita! crime to go over them : yet the Dii- ciples ventured themielves for FkftL « The Doctrine therefore is this. 5 Boil. That God commends his converts to the tender care " of Angels and Saints, and cfpceially of Jefus Chrift and his. rYlinifkrs. Chrift commended his t:.- .her, when he was upon* the crois,- to the csre of the beloved Dilciple: John 19^27.' Beholdthy mother, faith Ch-rift to him ; and from that time that Dijciyle tuok^her to his own home* And thm duth God take care of every man at his convention. He Lith to Chrift, beh' Id Ifa. $3 10. ^g travel of thy foul. He faith to the Angels, behold here is SJV l"-1^" your charge. And he faith to Gofpe'-Miniftcrs, here is your 'Thcf.a. 20. bowels ; and, herejs ) our glory andjiy^ .And tothe faints, here* Ephe. 2, 19, is your fellow Citizen. 7. God commends his converts to the tender care of Chrift, Thine they were, faith Jefus to his Father, and thou gave. f theTtt' •chn 17. 9. 0"' For- what ? To (&\e them from the Condemnation of fin \ Rom. 8. 1. and from the Power of Gnj and tc keep th<-:mfrom the power v,cr- 2- and hurt of the Devil. Adam was not thus kept, the Devil GaI# 3* did hurt hirn. And to fecure them from the accuiations of the Devil: ifheaccufer of the brethren it cafi dtwn.Aod to keep them Luc'. 22.32. frcm thepoyfon of Satans temptation? , Satan hath de fired to Hcb. 2.14,15. Wtnr.owyoUy but I have pryed. that thy faitb fail not. And to deliver them from the fear of death , from the torment of Matrb.12. 18. that fear. To be tender of them in their infancy in grace, My fervantt Chap. 2 4. Parable of the Prodigal Son. jj{ fervaht whom I havechofen, that is Jefus Chrift , a bruifed reed pall he n t h&a\, and fmoakjng 'flax Jhall he not quench. And to prdcrvc them, from apoftncy : John 17. 12, Whiff I was in the world, I f^tp them , that thty did not fill as Judas .did. * - - 2. God commits his converts to the tender care of Angels. The Angels-have a fpecial Care oyer Saints, in their infancy in Grace-, bccaule Satan is fu'I of envy and wrath again ft the As it is laid of the church, The dragon was ready to devour the Rev 1?> shild-fo foonasit was born. But what do the Angels do for them ? Nay, what do they not, that is in their commiflion? They remove impediments betwixt them and Thrift, as thty Matth 28. roledaway the fione from the Sepulcher. They bad the holy Wo- V£r 6 _ ran go tell, his Diiciples,that he was rifen. The Holy Angejs puts good motions into the minds of good men, as evil Angels , do evil motions into wicked mens minds *, as into Ahab^nd Ju- * ^/,and Ananias^ yea, and into godly men fometknes : as he provoked David to number the people. Good Angels have their _. fpecial charge over Gods little ones. Defpfe not one of thefe M*cth. 18. iW lit tie ones-. Utile in faith, in grace •• for their Angels do nlways beholdthe face of my father in heaven. Themeaneft godly man hath this -priviLdge, the Holy Angels are his-Angels; they were La^arm\ Angels. The Angels rejoyce at mens converfi- luj e s< on.* they pitch their Tents about them, whilft they live here. PfaU 54.7. attend their fpirits to Heaven, when they die, X*% 16. .and gather their bodies from amongft the wicked, when Chrift comes again. Matth. 24. 3 1. Saints have a kind of communion with Holy Angels : and therefore are faid to be come, To an innumerable company of tAnge Is , Heb. 12. Objetlion; But we fee not the Angels imployed for our good. Anfwer. Yet we mud believe they are,becaufe the Scriptures tells us fo. Tho their attendance be not fo vifible as it hath been formerly, yet it is as real. And befides, you may as well fay, that the Devil doth not tempt you to evil, becaufeyou fee him not, as that the Angels do not comfort you, and put you on to that which is good, and protect you from evil, be- caufeyou fee them not. Z2 3. God 1 72 -Meditations upon the Par. IL 3. God commends his converts to the tender care of the Minifters of Chrift", snd to them, next to Chrift himfeif. What Chrift faid to Feter, he faith to all his Minifters, Feed ]ohn2i.i$. my Lambs. The Mimfteis of Chrift are wooers for him, we 2 Cor. 5. 20. pray yon in Chrift s flead. And when poor finners come in to T . Chrift, they are the Paranymphs, the friends, both of the Jo a 3. 29. Bridegroom and the Bride. A Minifters work is, to convert finners, and to perfect Saints. He gave gifts to men, for the pcrfeftwgof the Saints, When men are begotten to Chrift, it is Satans rirft defign to Ephe. 4. 12. £tSLVf tjie[n 0g- ^rom tjjC Miniftry, that they may be carried to and fro in their Religion, till like children, they make it but a bawble to play with, ar>d at laft throw it away. Some new converts are not wholly free from the fpirit of bondage. And Minifters muft take heed of fpeaking to the grief of thefe, whom Gcdhith wounded, as 'Davids expref- pfal. 6$.z6. Cionh. We muft not turn the Cart- Wheel over Cummin *, a Sfa,, 28. 27. little Wand is fitter to do this. It is the office of a Minifter of Chrift to open the bowels of Chrift and of hisGofpel, to new converts, that have not the Lightning and Thunder of the Law as yet fully out of their conlcience. He muft Tohn 74. fhew fuch the good will of Chrift towards them, that he will Match. i2.2o» not leave them comfort lefs i That he will not breaks the bruifed reed. See the tendernefs of Paul over converted Onefimus : Re- Phil. 16. ceive hms as my own bowels : receive him now above a Servant, as a Brother beloved in the Lord. And lb over the Corinthians , after they had ben made f*d by him for their mifcarriages : 2 Cor. 7- 13 now, he was as much for their comfort j we were comforted in Hots. 1. 11. your comfort. And his tender care for the converted Ro- mans, I have longed to fee you, that 1 might eftablifh yon. And God hath charged all his Minifters with the lame tender care. 4. God commends every converted finnner in his infancy in grace, to the tender care of Saints: We exhort you, 3 The 1. 5. 14. 3rethren, as to other thing', fo to this, Sec that ye comfort the feeble minded, find fupport the weak,. And fo to the Ro- Roji. 1*4. a- mans : Such as arc weakjn the faith }recsivc j but not to doubtful difputations, Chap. 2 4. Parable of the Prodigal Son. 273 Vfefiift. this is encouragement to new converts; you fee what care God takes of you. God lees the Q.-vil hat.s you, and envies you, and willdoyoumifchief if he can, becaufe he iscaft out of you. And that the world hates you.,becaufeyouare Ads 16 18. not of it. ft may be friends, tho they do not hate you, yet John 15. 10. they may with draw -much of their love from you, as the Jews did from Paul, and as the friends of fome that followed Afts 9. Chrift, which made him fay, He that loveth father or mother Mitth, 10.37. more than mef is not worthy of me. And it may be your own Confciences are not thorowly fetled, after the terrors and fhakings which you felt in your Converfion. But againft all this, you may fee the tenderneis of God over you, that he hath committed you to the tender care of Saints, and Mini- fters, and Angels, and of Chrift himfdf. Secondly , This conduceth to the comfort of elder ChrifHans. For whom the Lord loveth, he lovetbtothe end. His tender John i*.'i..' care of you, that began at your Converfion, will lafttill your Perfection.- Being confident of this very thing , thit he tjrMt PhiL 1. 5. hath begun a goodwork^ in you, will perform it, or will flnifh it, to the day ofjefus £hrift. Parents are commonly fond of their Children when they are young ; but when they are grown up, they let them fliift for themlelves. But Gcd is as fond of Saints, to fpeakwi:h reverence, when they are old Saints, as when they were young. You may apply that in Ifaiah to your felves : Even to your old age, 1 am he \ the fame I ever f(- 6 was to you, Even to hoar hairs will I carry you. We carry ' *■ Children only when they are young; but God will carry his in their old Age. O, it is a blefTcd thing to be in a ftate of Grace h you are in the beginning of this bleffednds now, but your latter end fhallbt better then your beginnings as it is laid of Job. So much for the firft Claule, And the Father faid unto his fer<* -- iionts. ■ I now proceed to the next, Bring forth the befl ^j>bey and put it on him. Here the Father firft Cloathes his Son, and then feafts him. hsjafeph changed his Raiment, before he went in to Fharoah. And men came not to the Marriage- feaft Qea without a Wedding-garment. So the Father of thcjProdigaf, Matthew 2*,'. •* cloaths i 74 Meditations ?ipon the Par. II. eloathe, him futib'y, to fit with him at his Table*, as Chrift Luke 22. 30. faici t0 n.s Dimples, Th*t ye may eat and drink, at my table., This fuppofah, (hafjYhe Prodigal was in an ill Habit at his coming horn , he hai bW poor Cloaths. WHence .we'haye this Doftrinc : T)j&. That ail men in their Natural condition are unclean, and naked Creatines. Cur firft Pdrents, ib toon as they loft Gen. 3. 7. their Innocency, were naked ; they favn they were fo. Sin Exod 32.2$. makes men naked ; fo J [rath fin in the Golden Calf made them 7ta{ed. Joihu J.; filthy Garments fignified,how naked and polluted fin makes a roan. The nakedneis and pollution of every man in his natural (late, i= evidently let out by that Ez. 16. 3. metaphorical Child**, Thy father was an Amorite, and thy mo- ther an Htttite , Unclean Nations. Was not Abraham their Father, and Sarah their Mother? Yes, but the HolyGholt . fpeaks as Chrift did to the Jews, Ye are of your father the De- John 8. 44. •»!//, because ye do his tufts, So the Prophet tells this polluted Regenerated" People, That .their father was an ^Amovite, and their mother an Htttite: They .were more like the Children of thefe Nations, than the Children of Abraham and Sarah, Then the Prophet goes on, Ibou waft not fwadled at ail , but left open and naked as thou waft born, and no eye pitied thee ; Luke 10. therefore in a worfe condition than that wounded man that was dripped of his Raiment by Thieves. For tho neither the Prkft nor the Levite pitied him, yet the Samaritan did. And then then wajl caft out into the open field, to the loathing of thy ■perfn : As the Angels that finned, were caft out of Heaven, and man out of Paradice: So waft thou caft out of the Cra- dle and Hcufe, not into the Streets, but into the open Field, into the wide World *, as loathed of God , a loathfom Object Eph. 2.12. in his fight > and therefore, as without God in the World. All thefe exprtffions are from.known ufes and cuftomes, either amongft the Jews or Gentiles , as all Allegorical Scriptures are. And they all have their spiritual i'enfe and meaning, holding forth the nakednefs and iilthinefs of every roan in his natural Mate. The firft man defiled humane Nature, and ever fince men p, . by nature afe altogether become filthy, or putrid, in the Hebrew it is \linking. The Devil is a foul unclean Spirit, and Chap. 2 4. Parable of the Prodigal Son. 17S and natural men his children, are' foul unclean Creatures. Chrift told the Laodiceans. that they were nuked. And iaith Rev. 3. 17. the Pfalmift, CMan that is in honour , and under ft andtth net, is Pftt 49- /#;« the bcafts that periftu life 1 ■ Firft, This informs us of the blindnefs of men in their natural ftate 5 that they are naked, loathfom Creature?, and yet fee it not: as Chrift laid to the Angel of the Church of Laodicea, Thouknowefl not that thou art nakfd ; in a worfe con- Rev. 3 17. dition than Adam and Eve, who knew that they were naked. Gen< 3-7- There are many who are god!y in their own eyes , snd m the eyes of others too, and yet in Gods^ an abomination. Ihere is a generation that are pute in their own cyesy and yet arc not wafied from their filthinefs. Natural men are like men P* 3°- I2° that dream ^ iuch as the Prophet Jfaiah fpeaks of, and the A^oftle Jade i they dream they are iuch, as they find they are not, when the Eye of Conscience is opened and awake- ned. 2. If they do fee and know their nakednefs, yet they are not afhamed •, they are impudent Creatures \ as God call eel the Je VPS- Ail the honfe of I [rati are impudent and bard hearted". £Z , -a Thou hadfl a. whores forehead , thou re^ufedfl to be a^iamed ;jer. 3.3. faitn tht Lord to rh^ fame P ooie/ So in the Prophet fere- mi ih, n'ere they afrumed when they h> id committed abomination? Jer. 6. 15, ISfjiy , they were net at all a\hAmei, neither could they blufh. Tac \p Itie faith of iuch cpen,i They -glory in their jhame\ they Phil; 3. 19. boaft of theii bafe luft:.. 3. Whtn natural men fee their nakednefs, and are afhamed of it (as it is laid -, The people were naked to. their fhame.*) Exod. 32. 2$,, Yet then they do a* Adam and Eve did, few Fig-leaves toge- ther to make them Aprons. Shame is the L,icky that waits - upon fin, and conftrau;s ihe Conference to blufh, when the face doth not ; and now man (hifts and fliirks for himfelf \ he- feeks to cover his nakednefs and (hame with Fig-leaves. The- Fig-leaves werecuifed by Chrift, andfo are all the. bafe-fhifts »M • 2r< T^* of a finner under a curfe. life 2. Secondly* The point ferves to Exhortation to men, To get the pollution of their own blood waftsd off, and their fhame and mkednefs covered. Nothing in the World will "da ation upon the Far. II dothis,t>ut the Blood of Jefus *, Blood muft be done away with . bloodsyour polluted blood, with Chrifts precious blood;both the Heb o 22. gu^f» and the ftain of it •' Without llood there is no remiffwn: i John 1.7. And the blood of Jefus Chrift his fony cleanfeth as from all fin* C H A P. XXV. Skeweth, The Jufiificution^ Honour and Liberty, which God be flows upon Beliezers. From the lafi foregoing^ and next foU owing Claujes of the 22. Verfe. Bring forth the heft Robe., and put it on himt and put a 'RJngon his hand, and Shooes on his feet. AND firft, what is the beft Robe? It muft needs inti- mate the righteoufnefs of Chrift imputed to a repenting Sinner: there is no cloathing fo good as this, whence we have this Doctrine, Doll. That God the Father doth put the righteouf- nefs of Chrift his Son upon true Converts. Put ye on the Lord Rom, 13. 14. Jefus Chrift, faith the Apoftle. And as many as have been Gal. 3. 27. baptized into Chrift, have put on Chnft. Chrift is faid to be ir°h6 ^2 a Behev.rs righteoufnefs: Who of God is made unto us righ- teoufnefs. He hath covered me with the robe of righteoufnefs ? faith the Prophet. No covering fuffkient for a finners naked- nefs, but the righteoufnefs cf Chrift, which is, his holyNa- Hebrew^ .26. ture> and his Obedience, both active and patfive. Thefeare Ezra 16. 8. his skjrts which he cafts over our nak«dnefsi that we might be 2 Cor. 5.21. made the righteoufnefs of God in him. No righteoufnels but this, hath any place in a Sinners Juftification. When a Sinner comes to account uith God, he can never plead his own Righteoufnefs or Holinefs. He cannor boaft, Lo*d I have Grace enough to juftifle m?; but muft pray, Lord enter not into judgment with me, for in thy fight can no flejh living be ]u(li- Ifalahdl 6. fi*d» All our own right eoufneffes areas filthy rags. We muft fay Chap. 2 5. Parable of the Prodigal So?/. jjj &y in this cafe, a the men of Bethfoemcfli faid, Who is able to 1 Sam. 6. 20. ft and before this holy Cod} and as Job, If I fay I will waft me> that is, lo as to leave no fpot in me , mine own clothes wuld ab- J0'3 9- 3*. W mi.No works of Righteoufnefs which we have done,arc c>: ra- raeniurate and adequate no payment to the Juftice of God. Alas we halt, as Jacob, in our beft deeds, to our dying day.Th.R gh- teoulnefsofChuft which God puts uponaBeliever,gives afweet Get?. 32.31-. t favour to him,a: Ejatfs Garments did tojaceb. In thepoint of ju- Gen" 2~° 27<' ftification,^e muft do as they that fled from the purfuer of Blood; they Aid for their Lives to the Altar, or City of Refuge: fo there is no way to efcape the Juftice of God, and the cuife of the Law, bat by flying to the Righteoumeft of Chrift. Shall Adams fin, faith Bernard, be imputed to me, andfhall not Chrifts Righteoufnefs ? The worth of man is out of himfelf. Thou wafi beautiful, through my comdimfs put upon thee. Scrip- Ezec. 16. 1:4; ture Language fpeaks loud and plain in this cafe : Who is made 2 Cor. 2.30, of God unto us righteoufnefs. That we mipht be made the righ- ? Cor' 5* 22. teoufnefs of Cod in him. Hejhall be called the Lord our righ !]£' 2^' teoufnefs. As by the dif obedience of one, many were made fm- R0'm> I ^l ntrs > fo by the obedience of one, Jhall many be made rigke- ous. Oh the tender care of God in providing fufficient and rich clothing for a poor naked repenting (inner ! When God had Gen ~ 22- promifed Chriit to our firft Parents,then he made them clothes. And what did he make them of ? It is faid, he made them of skins i that is, of the skins of beafts offered in Sacrifice ; which God taught them berime; as we fee in Abels offering, which ' was a Type of Chrift. «£.&'£* And bt fides, Chrifts Imputed Righteoufnefs , God alfo clothes a B:Iiever with the Grace of Chtift, or righteoufnefs from Chrift inherent in him. The Scripture joins thefe to- gether, in the fame fubjet*t: Chrift h made of God unto us righ' l Cor T •■ 1 teoufnefs and fantlification. Th<: Graces of Gods Spirit are clothing that God puts on Believers : Be clothed with humility. And the Apoftle compares a meek and quiet Spirit, to a cloath- 1 £et- ?■ *• ing ornament. So that as Chrifts Righteoufnefs imputed, is the l et' 5"4' eonvects Robe-, To his Righteoufnefs communicated3Tiay be faid to be the lining of the Robe. ■ A a It 1 7 8 Meditations up.o?i the Par. II It follows, put a ring on his hand. Befides a neceffary gar- ment, the Father gives him that which is more efpecially for honour and ornament 5 which (hews, that the Grace oi Gjd to a returned fmner, doth abound, and fuperabound : Where fin abounded, grace did much mare abound. Whir tin he hath a- notn. 5-2^ bounded towards hs} according to the riches of his grace. Ac- L'j' ' cording as his divine power hath given us all things that pertain 2 Sam. 24.23.**''*/' and ^odlinefs. As it is laid of Araunah \ he gave to David as a king : So the Lord gives to converted finnersaaa God, gift? like himfelfj like a Gjeat and Gradous God. Tut a ring 0,1 his hand : This wai the honouring part of his Entertainment. There are two fpecialufes of a Ring mentioned in Scripture; It was ufid as a piece of Honour, and as a Seal. For the hrfr, we read how Pharaoh took of? his Ring from his hand, and put it upon Joftphs hand, and made him ride in the fecond Sen. 41. 42. Chariot which he had. And fo tru King took off his Ring and Sfther 8. 2. gave it to McrJicai^Nhtn he honourea him. For the larter we £(Uier3.i2, alio read that //^w^fealed the writing with the Kings Ring. Debt. Whence we learn , That God puts Honour upon a Believer. It may be fc»id of fuch a man , This is the man which the King will honour. If'. 41 8. I# God doth him the Honour, to take him nigh to himfelf } to be his friend; as he called Abraham ^ and as he did Mofes, of whom it is laid, God jpake with him month to month, as 4 man fpe*k< with his friend. He leans on Gods Boforne : The fecrel of the Lord is with Pfilm25. 14. them that far him; and not only nigh him as a friend, but as a Son; Ihis my Jon; a Convert is high born, Born of God. Come c out front amengfi thtm* and yejhall be my fens and daughters, i8.°f I?' faith the 'Lord Almighty. And fuch Honour have all his Rev. 1.5,5. Sain r.s. 2. God Honours Converts in taking them into the Royal order of Kings and Prkfts: who hath loved ustaKd wajhed us. from our fin, in his own blood, and made us hjvgs and piieflsta Gvdand hu Bother. Not of this world: My kingdom is not John 18. 3$. of this tecrla, kith Chnft to Pilate : Neither is theirs. Yet Gen. 23.6. tney often command a veneration from it : Ihouan a mighty prir.ee amongfi uts fay the Children of Heth to Abraham. Or, as the Hebrew, a Prince of God. Their Kingdom at prefent ^ is Chap. 2 5. Parable of the Prodigal Son. *ij? is more an obje& of Faith, than of fight. A believer hath a 2 Cor, 5. 7. Princely Power, he hath power with God. And as God makes j^alm ' l 2- 2- him a King, fo alfoa Prieft, of zRopl Prie\\hood^ »fter a %lJ?22f higher and better order than Aarons j after the order of ]e- fus Chrift. Chrift was Kiugand Prieft, and fo is he. Nov/ Priefts were to offer Sacrifice, and to make intercclTion, and fo doth he. And the Sacrifice he offers, is not like thole under the Law, the Flerti of Bulls and Goats , but as Chrift tffered Rom,I2 x up himfelf to God , fo a Believer off:rs up himfeif as a Living 2 corv 8. 5' Sacrifice, as a fweet favour to Gjd by Chrift. And he refrefh Rev. 8. 4. eth God, as it is faid of the fruit of the vine, which Jud8-9- 13. wasofftied in Sacrifice. And he makes interceffion ; he Prayeth with the fame Spirit Gen 4. 6 that Chriit prayed with.? God hath fent forth the fpirit of his fon into our hearts^ teaching us to cry Abba Father. The Spirit ofChriltPraysinhim,and heipeth his infirmities in Prayer • Pv0m g z6 and lb his Prayers have power with God, as Jacobs had, and Gen. 32. as Chrifts have : / kjtow thou hearefl me always. And therefore John 1 1, 42 Chrift delights to hear him Pray : Let me hear thy voice, for it canr, 2, 14, is fwtet. . •' » . Efth. 3. 13. 2. A Ring wasufedas a Seal. The writing was fealed with Epb, 2. 13. the Kings ring. A convert is one Sealed, In whom after ye believed,ye were fealed with the holy fpirit of promt fe. Chrift was John 6* 27* fealed by God tru Father ^ And fo are his, they are entered eV* ^* amongft Gods fealed ones. Now amongft other ufes of a Seal, there are thefe, To afTure, and to difttnguifll. 1. The Spirit makes a believer fure to Gx! • Tr the foundation of the Lord flandeth fure, having this *p ' feal, the Lord knows them that are his. And the fpirit Rom. 8 16. makes God fure to him : the fpirit is his rpitnefs, and makes 1 Cor. 2, 12. him clear in the things of God : The evidence of the Spirit is to him inftead of Miracles. Yea, it doth more than Mi- racles : they gave only afTurance of Chrift and his Gdipd , that they came from God with the offers of falvation ; but the fpirit gives afTurance of our faving ftate in Grace, and afTurance of glory to cdme. 2. God by his eeal diiringuifheth him from the world ; as Chrift did his Dilcipies: Te are not of the world, but I Lvejohn 15. 19. 5 A a 2 chofen .1,8 6 Meditations upon the Par. II. thofenyoH cut of the world. Gcd fets his own Image, . the Ira- preifion of his own likeneis on a good man ; as the Seal doth on the Wax : he is made partaker of the divine nature j renew- 2 Fet. 1.4. ed i0 the likens fs of God. Co!. 3. 10. Thirdly* It follows, putjhooes oi his feet j that he may be pre- Eph<4. 24. pared for ftony and thorny ways in this world s and that his feet alfo may be adorned3 and hh foot-fops clean. It may alio fignify, that the Prodigal was now at liberty. To be bare-foot, Wa5 a fign of Captivity and flavery. The ICi. 20. 5. Prophet walked b*ire-footed,in fign of the Jews Captivity. The Prodigal had been a fhve in his far Countrey, the Citizen to whom he joined hirofelf, fet him to feed his Swine. But now he is come home, he is a free-man : Ihe Son is free. When the John 8. Children cf Jjratl were to go out of Egypt, the Houfe of bon- dage , they were to put on their fhooes. So when afinneris Exodus 12.11. converted, he is delivered from the Houfe of Bondage, into Rom. 8 22. the glorious liberty of the [on s of God. And it may fignify that Eph. 6. is. a convcrt js fhod with the preparation of the Gofpelof peace} that is, a courageous and undaunted fpirit in the ways of Pfal.112.5. of God, a prepared and fixed heart. When a finner becomes a Saint,theworldisagainfthiiTi,and the Devil is againfthim,and he is like to meet with the hatred of both: All that will live godly in Chrift Jefus [hall fuffer per fee ution.Now whatiaith the Apoitle in 2 Tim. 2-J2* this cafe ? God hath not given us the fpirit offeartbut the fpirit 2 Tim. -1.7. Qf povperi an(j theipirit of Low, Love that cafteth out that fear which hath torment in it } and the fpirit of a found mind, 1 1 was par t of j4 fours Bltffing, Thy (hoots fhaU be iron and brafs, to tread upon thy enemies. So Jefus Chi iit was faid to have ULev. 1. iu feet Uksfine brafs , to note his Power, in treading down his enemies. And his Difciplts have the fame given to them alfo. V S £. Now as the Sun, Moon,- and Stars, have a double life, Illumination, and Influence : So have thefe Do- ctrines. 1. They Communicate Divine Light to our minds: they dilcover the myfteries of Gofpel Grace, the wonderful love of God, in Chrift, to poor finners, especially in their Cor., ^fon. Behold and wondsr, 2. Thefc Chap. 2 6. Parable of the Prodigal Son. 1 8 r 2 Thefe things may hive influence upon our hearts and A^s * 3-4*- affeftions, and fo°conduce much to ourHolinefs ; for if theic things be fa and we have experience of them , What manner of perfms ought we to be, in all holy converfation and godlinefsl Our lives fliould be more excellent than the lives oi othess : 2 Per. 3. ir, Olet not Chrift have caufe to fay to you, as to them in Match. 5. 47. WbAtdoyo* more than others ? And as you mould do fuch things as others do not, nor can do-, fo you mould not do fuch things as others do. Tho lfrael play * to Hof. 4. 1 5; harlot, yet let not Judab offend. Remember Jofeph, how fliould^0- 39- ?• J do this mckednefs, and fin againji God ? And Nehemah, JhiUfMch a man as I fl.e ? All a Chriftians Priviledges mould ^ e- **• be prtlTing arguments to more and more Hoiinefs. And the precious promifesyou are under, fliould convey more of the 2 pe|. 1 Divine Nature to you- You mould walk as Princes m the Land •, be of a choice Spirit* as Caleb was. Let all you con- Num. 14: 22, verfe with , fee that you are departed from the World to God; and that of a truth God is in you. And fo much for this verfe. C H A P. X X VL Difiourfeth of the peace, and comfort which God puts into the hearts of ftneere penitents. From the 23* verfe ' he now feafts him with excellent Food. The cafe is extremely altered with the Prodigal \ in the far Countrey, he fed fwine, and fed with them, and glad that he could do it. But at his return to his. Fathers Houfe, the Fat- ■s'giz Meditations upon the Par. II ted Calf muft be killed and drcflcd for him : and all things futable to it. The Fatted Calf was Angels food: tAbrahtm prepared Gen. 18.7. fuch a Calf to feaft and refrtfh tru Angels that appeared to Pfeltn78. 25. him from the Lord. Manna was called Angels food •, not be- caufe Angels did eat it ; but becauie God uied Angels in pre- paring it for his Peope. But the AngeL c'ld eat of the Fat- v" ted Calt that Abraham prepared for them ', or, which w*s oil one , they fetmed to do it , as accepting what Abraham EpVt. i.2r. intended for the 6eft. A Calf was one of the Sa- Hof9'2 crifices in the Law i and ufed not only in fi'.-offr- * M-2 . jngSj ^ut jn thanksgiving Offering?, which were Holy Feafts. So will we render to thee the Galves of our lips. An allufion to the Sacrificing of this Creature. And in both, it was a figure of Chrift. And then it follows .' Let us eat and be merry ; this is proper to a Feaft ; Go your way and eat the fat, and drinks the N . * l °' faeet j neither be firry* neither be ye grieved s for the joy of the Lord it your ftrengtk From the ipiritual meaning of which, we have this Doctrine. Deft. That God gives a true penitent, ftrong confolation. He gives him dainties to live upon .• God feafteth him, and he feafts and rejoyceth with God .* Joy fhall be in heaven over one 'Luke 22. 30] finnet that repent eth. No w is a time that the Soul is fed with exceedings. A fincere convert doth eat and drink with God in his Kingdom ; as Chrift told his Difciplts they fliould do ; this is ufually a Converts entertainment when he firft *e turns to God i it may be, afterwards he is kept to afet diet. The fatted Calf is not killed every day ; as the Lords Table is not Meat for every day, but it is an extraordinary feaft •> the Eu- charift, that is,a thankfgiving Ftaft : Tho at fome feafons in the primitive times, it was uied thrice a week. But why doth God give fuch great entertainment to Tinners at their firft converfion ? Firft, Becaufe it isthecelebration of their new Birth. Birth- Luke 2. 13. days are rejoycing days ', the Angels Rtjoyced at the Biuhof Chr'ft. And God and AngeK rejoyce at the new Birth of a Convert, and rejoyce with him. If Chap. 26. Parable of the Prodigal Son. 1 83 If a travelling woman hath fuch great Joy that a man is born John 16 21. into the world; oh what are the mutual joys that are betwixt God and a Convert, that a new man is born, that a (inner is born again ? This is Hgnified in that Promife and Prophecy of Gofpel-Days t, In this mountain fall the Lord of hoftsmakf im- Ifa. 25.6. to all people, Jews s repentance, the e is need of thok times of re fre fa ^s , r^ ment from the" pre fence of the Lord- We read how thGfe Con- verts in the Acls,wcre p; ;;Ked at heart. And oh the bitternefs oC Soul that was in Mary :Aagdxlen for a time at her Converfion ! (he needed a time of refreshing*, and therefore Jeias bad her Go in peace, her fins were forgiven. Chrift is put in office L . - to heal the broken in heart, and to jet at liberty the cap-r Luke 4.' r8 J fives. A firmer, in the way of his converrlan,is in Bondage, as J fa mils children are faid to be Now when converfjon is wrought, Chnft makes men free from this legal Bondage. If the fan GaI make yon free , then ye are free indeed : Chrift i3 the man, that is jo^ 8*. 35/ as a hiding place from the wind, and acovtrt from the tempeft,: as rivers of water in adrie place, as the jhadow of agreatroc\} $2'2' in a weary land. Quell. But in what particulars lye thefe refre(hings,that weary Souls have from the Lord at their conver Bon ? &4nf, 184 Meditation upon the Par. IX. Anf Firft? as the fpi it convinced them before ot fin and John i5. 8 wrath ? fo new he convinceih them of righteouihefs to cover ■Bph. 5. 27 the Rqnet an;: h;s (iris, and to pre fent him withontjpot and &rinkj.e to hinsfeH and hi? Fa'ths r, Oh what a rcfreOiing is this righte- f 3.64, 6, oufnefs to a rti! who fees all 1/: own righteoufnefs to be as filthy rags! Adam did not fee hinrfdf fo righteous in his ftate of i.nnocency , as a ccnveitmay fee himielr intherighte- Deut 9.24. ou^ne^s °f Chrift: Adams was noteverlaftingrighteoufnijst as Chrifls is. Secondly, The Spirit of Adoption fucceeds the fpirit of bon- Rom. 8. 15. ^aSe> »n a convert; God hath not given us the fpirit of bondage again to fear , &/** the fpirit of adoption. The Law now changes its office towards a poor (inner. It came before with thunder and Lightning , which made the heart to ake, and put the finners confeience into trembling', made him M*gormiffabiby a terror to hirafdf round about. But now the Spirit ot Adop- tion takes place , the Soul now can fay, My God. The Law owns full fatfcfa&ion, and lays by its condemning power. And Pfal.42. 11. tj£s coojs xfe heats that the confeience of the poor finner was in. Thirdly , Now the fpirit doth his Office, as the Com- forter. Chrift gave the fpirit this Name, the Qomforter, for John 14. 26. tj1|s purpofe , to turn the converted finners forrow into Mai 4 1 J°y- ^e tnat was ^e fpu** °f burning , in the convinced Ifa 4 '. ' finners confeience j to the converted, is the fpirit of glad' Ife. 51. 5. nefs. Fourthly y After converfion the fpirit further befriends a convert , in joyning with the evidence of confeience on his behalf. At firft the fpirit witnefTes sgainft him, and makes his confeience to do the like, as he did in Saul, « g 6 and Judas. But after converfion, the Spirit it felf wit- neffeth with our fpirits , that we are the children of God. Confeience in a man is as a thoufand witnefTes ; what thsn is the fpirit of God, when he undertakes the work ? The fpirit hath an a/Turing Office, and all the efcprcflbns in Scripture relating to Aflurance , are applied to him ' he 1 John <. 7 8. beareth record in Heaven, and in earth : He is an earneft , and 2 Cor. 1. He is a Seal, and He is the fpirit of truth '-, all this , he is or- John 14. 17. dained both by the Father and the Son to be tovrk ot converfion is the fpirits 5 fo alfo the evidencing of Chap. 2 6. Parable of the Prodigal Son. 1 85 of that ftate, is his work. The Holy Ghoft cafts out fear?, tnd fancier, and dtftuibng apprehenfions, that work in a mans convinced confciencc, and gives him the Spirit of a found mind. ^fifthly, Now all the offices of Chrift let out refofhiog in- fluence on the Soul of a convert*, he is under tb; influence of fci» merit, and fpirit. Chrift, as a Prieft, remove. his guilt.* xhohis fins be fought for , they cannot be found. And Chiift as King, gives him power over hislufb, and ovtr the Prince Jer 5°- of Darkenefs , his fpiritual enemies which are the worfh And he leaneth on Chrifts bofom, as his Prophet; he knows his (late in God, and the things that are freely given him of God. Eeamsof holy Light dart from Heaven into hishearr; and l Cor-2,12- fwect gales of peace into his conscience : and his Soulis filled with marrow and fat nefi when he meditates on God ; who ufed not to bs in his thoughts btfore, or if he was, to his terror. And now the creature too is altered , that which was but water ****• IO- 4- is now Wine •, -the vanity and vexation of fpirit that was in it before, is now taken away. Whatfoever happens to him;chat is materially evil, is changed to his good ; as Balaams curfe was into a bUffing. The fling is not only pulled out of death, but out of every thing elfe that is evil. And Ordinances, which before were as Gideons dry fleece, are now as his wet fleece; and Manna, is Manna, and not light meat. AH the Per- fonsin the Godhead have a companionate and kind fence for him: the Father pitieth him, as a man his Son; and Chrift is touched with the feeling of his infirmities ; and the fpirit helpsth pfai l02 lo, his infirmities. And more, he hath now communion with all Hcb. 4. 15. the Perfons in the Godhead, which Adam had not in his irate torn. 8. 26. of innocency fo diftin&ly *, he had not that diftincl communi- on with Chrift j he had not that liberty to eat of the Tree of Life,as a Believer hath, who lives upon Chrifts fkfli and Blood.- Chrift is to him the Bread of life, and the water of life : Chrift is that hidden Manna, the Bread from heaven, the Tree of life, that true vine, that pure river of Water of Life : he is the Life; hath life in himfelf and is a quickening fpirit, and quickeneth whom he will And to many other ufeful and delightful things, doth the Holy Ghoft liken JefusChrift,in Heaven and Eartb*, he is the fun of righteoufnefs, the bright morning flar, the light of the world-she lyon of the tribe of Judah, the lamb of God, the jf^f,^' . B b lMy> John 1 .5/ lit at ions upon the Par. It Ullypofe and the tree of life; he is Husband and Wife,Father and Matth. 12.50, Mother, Brother and Sifter, and Friend?: Believers are fo Col. 3. 11 . to him*, much more is he fo to them, who it all>and in all. Thus you have had ibme hints, what thofe refreshments are which come from the prefence of the Lord, to Repenting Tin- ners. st Heft. But do all Converts fare alike ? Anf. No,notfenfibly,or in their own apprehenfions , and at prefent. Some have but a few fteps from Egypt to C annate when others pafs thorow a long Wildernefs betwixt them. Mary wept much for the time, but the time was but fliort, fhe had no fooner wiped her tears from Jefus his feet, but he wiped Li'k 7. th m from her eyes, tells herder fas were forgiveness^ bids her, to. 66. ^d. .Go in peace.lt is witl fome Converts, as it was with Sion^Beforc fie travelled, jht brought f rth, before her pain came, jhe was de- livered is of themfelvcs : their Souls refttfe to be com- forted, as his did. A weak conference refufeth comfor , as a weak Stomach doth Meat. Or it may be, they look for Peace and fett'ement of con'cience in San&ity, frcrn their own, and not Chrift Merits. But alar, they may leek it long enough fo, and not find it, as 5W did his Fathers AfTes. ?aul knew this when he faid to the Fhi'ippians *, That 1 maybe fomd in Chrift , not havingmine own rightioufnefs which is of the 'law, but that which is though the faith of Chrift. Or it may be, they lay the guilt of fm in the wrong place, that is, upon their own conferences : whereas they fhould trans- fer it upon their Sacrifice for fin, which was Jefus Chrift, The "okn x. %%,. l*mb °f Gvdthat ta\tthatvay the fa of the world. It is ehrrft Sacrificed Chap.2 6. Parable of the Prodigal Son] 187 Sacrificed for a (inner, andwhich alone can take away the con- Heb.io. 2< fcience of fin, that is, the trouble and terror of confidence for fin. V S E, 1. This ferves for encouragement to thofe who are at a diftance from God, to return to him : you fee your wel- come and entertainment , ycu will have Angels Food. God will re Joyce over yon with his whole heart, and with his whole foul. T And Jeilis Chrift will bring you into his banqueting houfe, or Jcr'32, ^u Houlc of Wine. And the Spirit mil do the office of the Cant> 2 4 Comforter to you.And as the Angels made acclamations at the Birth of Chrift , i'o will they do at your New-Birch : when a Tinner is born again, there is joy in the pre fence of the Angels of Luk€ l5. I0; God. And if you be not moved at all this ; I m*y fay to you, as the Lord kid to the Jews, Earth, Earth, Earth ! so, O ftony, Jer. 22. 2pa ftony, ftonv Heart, that is not affected with thefe condefcen- tionsof God / O what will a finner anfwer when Chrift faith to him, how often would I, and you would not ? It is not for want of call or encouragement, that finners come not in to God * He commands men every where to repent. And Afts 17. 3c. he intreats them to be reconciled : As thoGoddid befeech you 2 Cot, 5. 20, by ut, we pray you in Chri^s fiead be ys reconciled unto God. And he gives the higheft aflurance of his reallity in the cafe, that is poflible : As I liv, faith the Lord, Ihave no fleafure in the death of the wicked^ b. a that tht nick* d turn from his way, andEz. 33. 11, live 1 turn ye* turn ye, from your evil wzys,for why will ye die, O houfe of Jfrael ? And whatfoevcr plea men may make from their impotency,fcr their not repenting, and turning to God -, yet they will afiTuredly find that it is not their cannot, but their will not, that will damn them. 7hey will not frame their doings #0^ to turn to the Lord, V S E 2. The fecond Ufe of the point may b* for Caution to Converts, that they rmftake not in their expectation* Think not your Father in Heaven (hall Feaft you [always alike ; the Fatted Calf is not to be killed every day. Abraham made a Feaft for Ifaac a his weaning, there was great joy that day.* and fodoth God a Convert in the day that he >veans him from .Gc0, aI«$» hisLufts, and from the World > now God maks you a ft aft of B b 2 fic:; 1 88 Meditations upon the Par. It fat thin^s^f refined wine.Eut you mud not reckon upon the like eve;y day. It wa6 but once that Paul was taken up into the third Heavens ; and twice that God appeared to Solomon. A- i Kings ii. Gccly mans firft and laft days are commonly his bed. 1 lov- ed I ft ael when he was a child, faith Godi Hof. i I. I, And m*rk the perfeftman, andbehcldthc t/prigkt :, the latter wo'cj explains thefirrt*, forth? end of that man is peace. And as «t firft, Pfal. 37. s?. mans dirt was 0r^y gfeen Herbs and Fifes, but in after times Gen ir. 79. he had the liberty of every living creature: So God at firft. Gen. 9. 1. nay diet a Convert low, and afterwards make him to live higher ; more ferfibiy upon Chriil, whofe fie fit is meat indeed 1 Gal. 2. 20. and to fay, the life I .vow live in the fitfhs I Iwt by the faith of the John. 7. 37. fon of Cod. Chrift is a Cure lupply to all thirfty Souls ', If any- mjff thirfii let him come unto me and drink. Quest. But how is it then that many Converts fpend motV of their days in the Wilderne(s, and in forrow f Hof. 2. 14. *Anf. 1. Tt is their own fault, if they have not a comfort- able Hie even in the WiMernefs : f >r th s is the promife, Iwill allure hery and bring her into th; wilder mfs^and there will lfpea'% Comfortably to her. 2. Know that there is no condition befals a man in a ftate of Grace, but comfort belongs to ir. In fufferings for Chrift, 2Ccr. 1. 5. y0Ur comforts exceed your forrows : As the Offerings of Chrift abound in us, fo our confolation by Chrifl ahoundeth : indeed fu- ' 57' peraboundethyfor as the Appoftle faith, In all the fe we are mors than conquerors. And for all other tryals and temptations, there are promifes cf comfort under them, and ot the pre- l'wl. 91. 25. ^nce Qf qocj w-tj1 y0U jn t^ern. j wiUb( tfijj him in trouble. And I will be with thee when thou pajfefi thorcw the water and thorcw the fire. And what is theprelence of God with us for in fuch cafes ? It is to ftrengthen, help, uphold us : fear you not* for lam with you \ be not difmayed, for I amycur^.God\ I Ifa. 41. 10. wfl lengthen you, I will help you, and uphold yu with the right-hand of my righteoufnefs. And 3. There is no evil befals a man in a Mate of Grace, but he may acl Grace in it \ and the acting of Grace brings in comfort. If faith be afted, it fiils the heart with joy and Rom, 15. 13. peace ; The God of hope fill yon with fry and peace in believing. And Chap.26*. Parable of the Prodigal Son. 18^ And hope brings comfort with it .* We rejoyce in hope of the ghry of (jod, Rom. 5. 2. And patience xvorkj comfortable ; experience, ver. 5. And love cafteth out fear, that hith tor- ment, 1 John 4. 18. And meeknefs hath the promife of Sa- tisfaction, Pfal. 22. 26. And he will beautifie the mcel^ with fdvation, P(al. 149.4. The \ meekjvtill he guide in judgement, ths meek^ will hs teach his way, Pfal. 25 9. The meek^jliall inherit the earth, Matth. 5. 5. And fincerity begets rejoycing. And God himfeif dwells with the hwnble fpirit, to revive the fpirit 2 Cor. 1.22. of the humble , lfa 57.15. Grace and peace are commonly joyned together by the Apoftle, in his falutations. So that all theTryals of good men, have honey in their Carcafles, as Satnpjons Lyon had ♦, and like Jonathans Rod, are dipped in ho- ney. What then is the reafon, that fome Chrifrians canfpeale no more experimentally herein.?But becaufe they are impatient, and paffionate at Gods trying providences, ^ Jonah vm. Had we Fa thatfuch limes, it would bring in reft and fatisfaclion ^ and had we patience, we fliould pejjefs our fouls ; and could we wait, God would work fuch thing* foru?, as are worth our- waiting for. Eye hath not ft en, or ear heard, bejides thee/) Godt what thou haft prepared j ror them that 'wait for thee, lfa. 64 4./ And thus much for the 2\d. verfe, which deferibeth the entertainment the Prodigal received upon his return to his Fa- ther. Now follows the reafon of it, in the 24th. verfe •, for this, my Jon was dead, and is alive again ; he was loft, and is\ found: <^4ndthey began to be merry. Whereof in the fuccced=> ing Chapters, GHAP. ■ / ; jpo Meditations upn the Par. II. CHAR XXVII. Sheweth , That before Converfion , every man is a dead man. Fram thsfirfi Claufe of the twenty fourth Verfe. • For this my [on was dead. TH E Prodigal herein, as well as in other particulars, re* prefenting the ftate of man by nature ; we have this e- vident Doctrine: Dott. That all men before converficn, arc dead men. AlJ men, even the Elect themfelves ^ the Scripture makes no di- ftinction in this cafe. We all, fall we that believe) were by 2 Cor. 5. 15. nature the children of wrath , as well as others, Eph. 2 $. And, Jill were deid. And therefore convefion is called a paffing from death to life. By this we know that we are faffed from death to Ufey 1 John $. 14. The fall of the firft man, ca'ft Ephe. 4; 18. all his pofterity into a dead deep: they have no feding. Ma- Gen. 2, 21. ny of the Heathens, both Poets and Philofuphers, have borrow- ed feveral fancies from the Hiftory of Scriptuie: as the Elifian Fields from the Garden of Eden \ Nettar and Ambrcfia from the miraculous Manna .* Euridice her being fUin with the Ser- pent, from the Serpens beguiling Eve, and many more. And fome of their fublime notions, receive the greater dignity, from their correfpondency to the Doctrine of the Holy Scrip- tures. „So, anfwerable to this very poir t, of a natural mans being a dead man, P)tkagoras made life of this Embleme, To fet Mvor&piov, an empty Coffin, in every mans place, that left him and his rules of life. The Scriptures are abundant in the proof of this point: // Rom. §• §• through the offence of one , many were dead. Ad -vs pofterity Matth a/4 weK dead b? his cfftnce as wei! as himUtilfhe died for all, then were *//dead : even the Elect, as well as others. Thofe that rofe Chap. 2 7. Parable of the Prodigal Son. ipi rofe out of their graves, at Chr ft; Refurreclion, were no Iefs dead, than thole that did not ariiejio thofe chofen veiTds which God calls and converts from aftateof fin, to himfclf , they were before as dead in' fin as others. And it is not only fo with profane and loolc Tinners , but with every man, th.3 never fo moralized , if not a Goipel convert', he is a dead man. Now this ftate of death, in which every natural man is, lyeth in four things. 1. In a reparation from God. As theSoulis the lifcof the body •, fo is God the life of the Soul: David ca\h him, the God Pfalm 42. 8, of his life. Now when the Soul is gone from the body, the body is but adtad carcafc, and Ibis everv man wnile feparat- »ed from God. Every natural man is without God in thewrld* Ephe. 2. i£ This was fignif\ed by Adorns remove from the pretence of God.- *3- he hid him/elf from God. And by the Lords driving Cain Gen' J' ' l out of hi- p cf nee. God was th* flock upon which man grew Luc. 3. 38. at fir ft: Adam, the '--fan of God: and we are hisofT-ipring. Now Aft. 17. 28. when a branch or arm of a Tree is cut off, it withers and Ron. n. dies. tlP(,n the fall, all men were cur off from God ; as the y™' *** Jews, caflaway, branches broken cjf, and fo withered and dead. And therefore their calling is faid to be life from the dead. A natural man hath no Union with G >d, and fo no communi- on i wit hour any ipiritual influence from God .• Alknattd from :i , She life of God. Ephe. 4i 18, ily. Every man in his natura' condition, is dead in law3 by the guilt of fin. He is a condemned perfon, thofentence be not executed s He is condemned already. There is a high charge John 3. iSa lyes againft every Soul in a natural ftate. . 1. The guilt of Adams fin lies upon him3 till it be taken off by Chriil. Whilft a man remains in the firft Adam , he is under the guilt of the rirfr fin: by the offence of one-, Bom. 5. r& that is, Aiam^ Judgemtnt came upon all men to condemnati- Rom. 5. 13, en. 2 Every man in his natural condition is under the guilt of Original fin, the corruption of nature: which alio brings mankind under death, even fuch as have not finned after the Ephe, 2, §j - Soailitude of Adms tranfgefljion, And> . 3* Every.. n'9% Meditation upon the Par. II 3 /y,Every man, in his natural ftate, is under the guilt of a&ual fins : and fa is dead in tfefpajfes and fins. He hath not the life of God in him,no power in him to work the works of God; John 2. 20. Now when a man lie? under all this guilt,he mult needs be dead in law? in a ftate of damnation. lly. Men in a ftate of nature, aredead inrefpe&of thepo!- lution and power of fin: men that were legally polluted, Num. 14. 10, were reckoned as dead men, for the time, as to Pny 1 $• converfe with the living : fo Miriam, when fhe was leprous, Koa>. 8. 2. Wfti Separated from the Camp. They were as free amcngfl the - . dead : and the Apoftle joyns the Law of fin, and the Law of ^1( death together. Sin eats up all fpiritual life, ir. the Sou! *, as the worm doth the kernel in the Nut : fo that men arc in this fence alfo dead in trefpjjfes and fins. Otly. Every natural man is dead in his principles and opera- tions. Heb.6.1. I# He wants a principle of fpiritual life *, Chrift hath not Heb. p. 14. t>reatHed upon him, andfaid, receive the fpirit > ashedidupon the Difciples. 2. He is dead in his Operations, as well as Principles •, his confidence is a neft of deadwr\s: his very duties are dead works, his praying, his hearing, his alms, are but dead works, ftill born, l&e the Harlots child : every thought, and every r Kings 3. word, and every work of a natural man, is inft&ed and poy- foned. His f£crificesto God, arelikethofein the Law, dead Rom. 12. 1. facrifices: he offers not himfelf a living facrifices to God, as Be- lievers do. All his good works, good for the matter of them, are butcarcaffes: they have body, but no Soul : they want Faith in Chrifr, and love to God, and the help of the fpirit unto both- Except they had a principle of fpritual life, they can have no Hag. 2. 1 3, 14. fpritual operations : A clem thing cannot come out ef an un» clean : If one that is unclean to itch any of thtfe : that is Bread, or Pottage, orOyl, or Wine, or any Meat, Shall it be cleml it pull he unclean : fo is this people, and fo is every work of tit. 1. 1$. their hands. And faith the Apoftle, Vntothem that are defied, nothing is pure. So that a natural man is a dead man every way, as to fpiritual life. For he is removed from God, the Pfilm 36. 9. fountain of life} With thee is the fountain of life. And he is dead in Law, through the guilt of fin that lyes upon him : and his i vcrv Chap.27. Pttrable of the Prodigal Son. {^ very Principles and Operations are dead things ; he is a fink of fin and uncleannefs.; a Leper all over \ From the cr^von of the heady to the [ole of the fort, there is no foundnefs^ but bruifes, and p unifying fores. The heart is as full of 'noifome lufts, as [fa# x, ^, a dead Carcaie of worms. There is a Difeafe in every part, the Mind, the Will, the Affections, There is a gtutigfe, an- evil ftace of Soul in every natural roan. And when we fee a roan diieafed all over, within and without, his very vitals de- caied and rotten, we fay, he is a dead man. And this is the true ftate of every man in a (late of nature. And tho fome may have painted ouifides, as Tombs have ; yet within they are full of rottennefs and nncleanneft, asChrift laid of the Scribes and Pharifees. -Matth.23.i7. life 1. Firfiy This inform; u; of the fad condition of every natural mm ; Tho we may not revile him, and call him a dead Dog, as Abifhai did Shimei •> yet we may truly call him a dead 2 Sam< '£ 9~ man. All his faculties are fpirituaUy dead *, his Judgment, and WjM, and AfTe&ioos, and Confcience : and io, all his works are dead works. A natural man is a fad Spectacle to a fpiritua! man ; as a dead Corps is to one that looks upon it. Natural men may have Parts, and Gifts, and Morality; and yet all this may be but like painting, and garnifliing of a lifelefs Image. Some Pictures may be fo accuratly drawn, that they may at a glance feem alive *, and others may be bungled, and yec all alike with- out life, the curious as well as the courfe. So men that have a very plaufibleoutfide, may be dead in fin, as well as thofethat are debauched. A Clock hath motion, as well as a man ', but it is but an artificial motion, not from an inward Principle. And fo a man may have a very fair outfide, and look like a Re- ligious man, and yet may be moved in Religion only by fome outward Bias of credit or profit i by .fomething of f.if, and not at all by the Grace of God. If you could fee into his Principles, he hath never been humbled, nor removed from his own bottom at all. Confideration of felf intereft may make a man ftem zealou? for God, as we f.ein Jehu. Oh the „. fad condition of thefe men, they are dead while they feem to be alive. Yea, they are twice dead, dead by nature, and felf- y Tim. $. 6. murderers by Practice; Olfrael, thou h*ft dejlroyed thy feif, Hof. 13 9. It was doleful to lee one dead ia every houfe through tout C c Egypt, 1^4- Meditations upon the Par. II. Egypt* tho but for one night.* Oh ! how doleful is it to fee moft in a Houfe, or in a Town dead, and to lie fo for many days, or years together? life 2. Secondly-, And therefore let tne Exhort all men in this Eph. < i4 e^ate» t0 arife and ji and up from the dead. Stynfor skin, faid Job 24. *ne Devil; and all that a man hath, wifl he give for bis life. And if a nun will give fo much for his natural Life, what fliould he do for his fpiritual and eternal Life ? Jgjteft. But can a dead man know that he is dead ? %Anf. Yes, a man that is fpiritualiy dead may know that he is lb. The Spirit can convince men of their ftnfu! ftate*. f. He can make a natural man fay, I am a dead man, as the people Hod 12 33. fld' Wt are all dead men. Qwft- But what fhall a natural man do to recover Life ? ts4nf. Go to Chrift for Life : You will not come tome, that 'John < 40 ye may ^A'vt hfe' 7ke fon qukhneth whom he mfJ. Chrift is the John $ 2i. Bfft When Jefus faid to Lazarus, arife-, he came out of his John 14. <5. Grave. The hour is come wherein, faith our Saviour, the dead jfoh. 1 1.43,44. _/JW/ hear tht voice of the fon of God, and they thst hear, fliall John < 2\ ^ve- Not only the dead in their Grave?, but the dead in their Vafe'28. finf. Chrift hath a voice, that can make the dead Sinner hear and live 5, that is, believe in him to Life. The life I live in the fiefij, I live by the faith of the fon of God, Gal. 2. 20. Quefl. But how fhould we come to Chrift, that we may have Life ? %Anf. You muft come weeping over your felves, as' Mary and Martha did over Lazarus', and then Chrift will weep over you, as he did over him, when he heareth you bemoan- John 11.55; ing your felves \ then he alfo bemoans you, as the Lord did Jcr 31.21. Ephraiatm Oh, lye in Chrifts way, as the people did that had Infirmi- ties, offer your felves as objects of his pity; cry to him, Lord, that I may receive my fight. Lord, that I may receive Life. What Arguments did David, and Heman? and Htzekiah, plead Chap. 2 7. Parable of the Prodigal Son. 1^5 plead with againft natural Death ? Lord, in death there is no Pfal. 6. 5. remembrance of thee. Wilt thou fiew wonders to the dead? |™ 88- l0- JliaU not fee the Lwd, even the Lord in the Land of the living: It was ipoken with tears. What Arguments then, fhould aIfa« 38' If; poor Soul ule againft ipirif.ua! Death, that is a thoufand times worfe than natural Death ? Natural Death is confident with the Love of Chrift, as we fee in Lazarus •, and with bUffcd- nefs : Blefftd are the dead, that die in the Lord. But fpiritual Rev. 14. 1$. Death is not, it is eternal Death begun. When a poor Soul crys out, I am a dead man, Death is mine, and Hell is mine ; but oh that I might live in thy fight ! as Abraham prayed foj Ijhmael: Now faith begins to work Gen. 17. 18. on Chrift, the Prince of Life. As the Rulers Faith did, My Much. 9. . 8. daughter is even now dcad\ but come and lay thine hand upon her, and Jhe jhaS live. And now comes in that Great and Almighty Power that raifethfrom the dead. That Power that raifed Chrift from the dead , raifeth the Sinner from his ftate of Death. Remember then, that thofe that arefpiritu- ally dead, may have a fertie of their ftate, and cry out for life in the ule of Gods inftituted means to obtain it. .They mufl: ufe the means, tho God abne gives them efficacy. l Cor- 3* ** Oh then, let every dead Soul come to Chrift for life. He hath a Life of Justification for you, which will (wallow up the Condemnation you are under. And he hath a life ofRom'8 '* Grace and Holinefs for you, which will fwallow up the Law of Sin in you j tho not as yet,the being of fin, fin that dwelleth Rom. 7.- in you. The fame Spirit of Holinefs that was in Chrift, he gives to you: To every one of us, is given grace, according to Eph.4. 7. the meafure of the gift of Chrijt. And Chrift hath a Life of Glory for you : Eternal life is in his [on. Ihe glory* which 1 John 5. 1 r. thou gaveji me, I have given them, *And father, I will that John 27. 22.J thofe whom thou haft given me, may be with me where I am. ^e!^e 24* And he that beleivethonthe [on, hath everlafting life. J 3 3 * Cc 2 CHAP. ipg Meditation upon the Par. If \ C H A P. XXVIII. Wherein is (hewed, That Conversion is a RefarreUion from the dead. From the next. Clauje of the 24. Verfe. And. is alive again, • Detf.*~r*-Ht fpiritual meaning of thefe words, teacheth us; X that the Convcrfion of a Sinner, is a Refurreclion to Life again. As Chrift-faid of htmftlf, / am he that livtthy Fev, 1. 18. an^ n>as dead. And as it was faid of the calling of the Jews, Rom. 1 r. 15. It will be life from the dead; fo is it in the Convcrfion of a 3 John 3. 14. Sinner •, it is a pajfivg from death to life; God is the living Jer. 10. io. Q0(]t an(j this diftinguifheth him from the dead gods of the 115- Heathensr And fo Converts are, in the beft fenie3 living Crea- tures. In opening this DocTtrine, I fhall fhew what this Life is; to which a Sinner in Converfion is reftored. And why it is called a Refurre&ion from the dead. What is this Life ? It is fpiritual Life, the Life^of Grace and Eph. 4. 18. Holinefs, the Life of God. The Apoftle fpeakes of natural men, 2 ?Ct* l'^' as alienated from the life of God.lt is the Dvvine nature ^the feed of 3 I °hn <■ id Go<*' ^nc* tneref°re Converts are faid to be begotten and born of J God. Begotten and born to the -likenefs of God, as Adamx 5 faid Gen, 5.5, to havebegotten a Son in his own Itkenefs. And the way of conveying this Life to a Sinner in his Converfion, is by Union with Chrift. As Philolophers define natural Life to be the Union of the Soul and Body* fo fpiritual Lite is the Union Gal. 1 10. ofChrift and a Believer. Chriftis his principle of life.* Not. 1 Cor* 1 5. 45. /, but fchrift liveth in me : He is a quickening fpirit. There arc divers forts of Life,whufc Beings are founded in di vers Caufe?. A vegetative Life is that of P!ants,and lies in the vi gor of the Sap. A fenfitive Life is that of Beafts, and lies in the vigor of the Blood. A rational yfe, is the Life of Man,and lies in Chap. 2 8 . Partible of the Prodigal Son. ij-j in the Union of Soul and Body. And fpiritual Life, is the Life of Believers, and lies in their Union with Chrift. And a Life of Glory, lies in feting God as he is, in living immedi- ately with the Lord. In living altogether upon God. : Corrig. 12. Now as that which hath Life, is more excellent than that 1 Thefr.4.18. which hath nof, lb the feveral kinds of Life are more excellent l Cor« 15.1S. one than another. Spiritual life,whereof we are fpeaking,* xeek leth not only the fenfuive Life, but alfo rational* as it is "cor- rupted by the Fall. It is th life of God, a Divine life, a life of Holinefs, which made man like to God at firft, antl reftores- him to the liken eft of God again. As the people faid of Paul and 'Barnabas, after they had w; ought 3 great Miracle, The Gods are come down to Hi in the likenefi / men : So the spiritual Lfe, Afij 14. u. which is called the life of GW, makes men to be in the like- Eph 4. 24.: nef* of God. Now God doth not communicate this Life to Converts immediately, as he did to Adam, but by his Son the Mediator. God hath given us eternal life, and this life is in his Son: He that hath the Son, hath Life. So that 1'piri- 1 job. $.11*1-2. tuai Life is a mans Union with Chrift, / amt'm life, faith Joll° J 4- 6. Chrift. This fpiritual Life is the Effeft of Chrifts Spirit, as well as the fruit of his merit; It is the fruit of his merit ', for God doth not releafe a Sinner from Death, til} his Debt be paid, and Juftice fatisfied. And had not Chrift done this for a Sinner, he could not hiinfelf have rilen from thedead : He rofe agai* for our j njl ification. * Rem '4 25.' And fpiritual Lne is an effect or work of the Spirit, which communicates to a man the Life of Chrift, as Mediator : //*j0hia 16. 14. jhall receive of mine ^nd fhall (hew it unto yen : As the Artificer makes his curions, worhfrora the Ideu he' hath of it in his mind. But more particularly, This fpiritual Life is a fupernaia- ral Power, that enables a man to move towards God, as his highett End. Therefore it is called the life of God, ard we jph 4- ^-'\ are faid to be alive to God, through Jefus Chrift our Lord, m' 6~ Uo ' No natural man hath this Life, this Power, that enables him to move towards God as his highelrend: He hath no higher v end thanhimfeh, in his beft worK*. And therefore fel -deni- al was one of Chrifts great Doctrines he taught in hi< Mi- niftry. // any man mil come after me, let him deny himfetf Matth. 16. 24- FhilofopiKrs lay of Life in general , that Tit* eft Ttf* & Mas % ip8 Meditation upon -the Par. II Attm\ it is a powerful, vigorous, and atfive thing. And fpiritual Life is eminently fuch, £*>« wJtff kvtsyHTAt, iaith the Apoftle, 2 Cor. 4. 12. Life work/ th in you\ worketh power- fully, or efFedually. Philofophers fay alfo, That the anions of rational Life are four, Inte/Ugere, Sentire, Muvere, Nu- trire-, and fome add a fifth, Generare, That is, in the Life of man, as man, there is a power of Understanding the na- ture of things natural, a power of Sepfhticn, a power of Mo- tion, a power cf Nutrition, and a power of Generation. All which are likewife the properties of fpiritual Life, and more than thefe. There is a power of undeiftanding and difcerning the things cf God, fpisitual things : God hath revealed thefe things to us 1 Cor. 2 ic. by his fpirit. And we have received the fpirit 'which is of Gcdt Verfe 12. whereby we know the things that are freely given us of God. And the fpiritual mm judgeth all things : The things of the fpi- Verfei4,i$. rit of God, which a natural man cannot. And there is a power of fenfe and feeling : Spiritual Life feefs the bittcrnefs and weight of fw,and hath fo quick a fenfe thereof 9 that it makes a man cry ou>,as Pau\0 wretched man that J ami Hoc. 7. 27. who jhall deliver me from this body of death ? And fpiritual life taftcth thefweetnefs of Gods, word 5 Thy word is fweeter to me than honey. And it hath an eye to fee the promifes afar off. Pfal. 119. i°3- ^nd it hath mear to hear what the fpirit fpeaks. And it hath Heb. 11 13. a fir. ell to favour the things of the fpirit. Thy name is as oynt- Revelacion 2. mtnt p0HYcd firth, therefore do the Virgins love thee. Rom 8. 5. Again, Spiritual life hath the power of Motion and Action. GetefiV < 24. ^ makes a man wd\ with God, as Enoch did, and to go from Vfalm 84.7. ftrength to Jlrer,gth. It makes him go about doing ^ood, as our A#s 10. 38. Lord Jefus Chrift did. And fpiritual life hath the power of Nutrition, it grow?, that is, mikes thofe that have it, to Eph. 4. 15. grow up in Chrifi , and to increafe with the incre.ift of God, Col. 2. ip. And fpiritual life hath- a generative power. Grsce is of a prolifical nature. VauU a roan full of the Life of God, beget 1 Cor. 4. 15. the Corinthians to the Faith, and he begot Onefimur in his thitetn. 10. bonds. As" fome fay , Sol & Homo generant Hominem ; the Sun and Man beget man , fo God and hi* Minifters beget Grace in men: God is ths Piinciple , they are his Inftru- lCor. 3. 9. mens.* We are Qu a-iwipyv, workers together with God, And Chap. 2 8 . Parable of the Prodigal So?i. 1 99 fo in the excrcife, as well as the firft infufion of Grace : Tour * Cor. .9. 2. zeal hath provoked many. But more than all this, there is in fpiritual life, an abiding power •, it is an everlafting life, be- caufe it is from Chrift: the Fountain of L'fe. He hath life in hinfelf. And hi is a qxickjjing fpirit, which could not be laid John 5.25. of the firft *Adam. Chrift makes a man, whofe life he is, to live for e/er: Becaufe J live, ye Jhall live alfo. Spiritual John 14. ro. life in Adam , was like Mania, that was daily gathered, which was worm-eaten and corrupted, if gathered out of time or order. But fpiritual life in Saints, is like #4anna in the Exod. 16. go'd. n Pot, itcorrupteth not. *rKod; l5-33' Laftly, Spi-itual life is a life much more ferviceable and ol,3-3- oft ful to God, than any other life. This is impli'd in the ddcription before given of fpiritual life, that it impowers a man to move towards God as his higheft end. It is the life of God, not only as it is from him; but alfo as it carries a man to him, to walk with him, to live with him, and to live upon him. Spiritual life, above any out of Heaven, makes a msn a pro- fitable creature, as Paul told 'Philemon t Onefimus was become after his Converfion. Men in their natural condition advance Verfe u» thetbfelv-es, and not God. So did Jehu, a great pretender for God: Come and fee my z.eal for the Lord of hoftj. But him- 2 Kings 10.16, fclf was his End, his own Honour, and the EftabfilTiment of his Kingdom', and that he had for four Generations, ver. 30. He had a reward finable to his mind, in the work he did. B'Jt GraCG advanceth God above felf : 2VVf /, but the grace 1 Cor. 15. 10., of Qodtkat was with me. A "gracious Soul faith, as Chrift faid, John 12.28. Father, glorifie thy name. A fpiritual (Pan U full of the Will c°!-4 I2. of God ; Saith as Jefus Chrift, J come to do thy will ^ot my own. , jjjj^'g' He is amongft Qods firft fruits. Now the firft fruits were pe- James 1. 18. culiarly Gods. God hath/ef him apart for him'}elf He is heli- Exod. 23. 19. nefs to-the Lord. He is anongft Gads firft Born, which he Pfalm 4. 2. hath confecrsted to himfelf. So much for the Dtfcription Jer- 2- ?' of that fpiritual life, the life of God, to which a Convert is ,2 2^' reftored. Secondly, Why is the Converfion of a Sinner called a Refur- re&ion, a living again? The reafon is, To (hew whofe the Power is by which it is wrought. There goes no lefs than an 200 Meditation upon the Pa ML an Infinite Power to bring it about. There was no power in John ir. Laz.arnsj to joynwkh Chrift in his Refurrc&ion. There is, A&s i. 51. power in a natural man to oppofe his Refurreclion to a ftate om. 8. 7. 0f Qracej bur nothing to help it. Spiritual life is the Divine Tames 1. 18. nAtnre% the life 0} God , the feed of God, begotten of the rvill of Gid. So that the Holy Ghoft hath Coniecrated the Terms of freatiw and H^jfurreftion, by which to exprefs a roans Converfion, thereby to exclude all power but Gods in the work. God ufes means about a Sinners converfijn, bjt none in it. Chrift may fay in this refped", as well as in the point x of Redemption: I alone 3 and of the people there was none with Ifaiah6|. :t»e. The Prophets Elijah and EUJha, raifed the dead •, -but it was fby the power of God. And the ApofUes raifed the dead, but it A&s 3. \6. was by the Power of Chrift, through faith in his name. And no lefs doth the Refurre&ion of the Soul n^ed that exceeding E . j greatnefs of Gods power ; the working of his mighty power that raifed Jefus Chrift from the dead. life Firfi , Let this put all men upon tryal. Many are r S *" certainly dead, whilft they live. They have a nam? to live, and yet are dead. ProfefTors of Religion may live and die under a delufion. And therefore, 1. Look not only, nor fo much, what you are without, as what you are within, lor the difcovery of your date towards God. View your Principles, as well as Actions. A Parret may fpeak, and a Watch, or a Poppet move j and ib a man fpiritually dead nny do the actions of a man fpiri- tually alive: he may profets Religion*, and he may pray, and riar.6. 20. hear, and forbear much evil, and do much good: Herod heard John gladly-, and did many things. Therefore it is your Principle that Riuft decide the caie. Confider whether you have a Principle of fpiritual Life in you ; iuch a Principle as may be called, The life of Godr breathed into you by the spi- rit of God -, as it is faid, God breathed into txan the brejth of Gen. 2.7. life, and he became a living foul. Such a Principle oi life as inclines you powerfully to live with God, and to live to hifb, as your hightft end : So that you can fay, Whom have J in heaven but thze? and there is none on earth that I dtf.rc be fides pfal.73. 2$- thes. A -man that hath this Principle of fpiritual Life, is as i Chap. 2 8 . Far able of the Prodigal Son. lot if he had a new foul in him. Everyman hath the Faculties of three fouls, tho he have but one foul : he hath the faculties of the vegetative, fenfitive, and Rational foul. But in converfion a man receiveth, as it were, the powers of another foul. As the King faw, befides three men, a fourth, like to the Son of God. So, befides the powers aforefnd,a man that is fpiritually alive, ban. 3. 2$, receives thofe of a fourth and higher life, like to the life of theSon of God. So that a man is now plainly and fenfibly what once he was not ', he finds all other powers and faculties fubordinate to this life. Thefpiritual man now, is the man. When the world, or Satsn, comes knocking at his heart, to be let in, as formerly i they find another inhabitant, that hath no kindnefs, nor any entertainment for them, Oh con- fider, whether you have a principle of fpiritual life ! You cannot datethis from the time of your reforming a groffcr courfe of life, and applying yourfelvesonely to forae vifible Religion; but you muft make your eftimate by a principle within, that makes you able, and inclines all your faculties, your mind, will, and affe&ions, to move towards God, to live with him, and to him, Oh judge not your felves by the goodlieft outfide ! The greater* Moralift may be much eftranged from the life of Mar. 12. God. And therefore, when fuch a man is indeed converted to God > he feeth as great a change in himfelf, as the raoft pro- fane man doth at his converfion , efpecially in the point of felf- conceit, and felf-confldence. The cafe is evident in Paul, he was fuch a man as wefpeak of; before his converfion &* lived a PloArifcetaher the ftraiteft Se&oftheirReligion.-and then he verily thought himfelf alive, / was alive without the Law oner. r>oQ1 Thatis, before I underftood the holinefs and fpiritualnefs of it. But at his converfion to Jefus Chrift, when the Law came clofe to his confeience , then he found himfelf a dead man \ and that to be fin, which he thought not to be a fin be- fore*, that is, inward concupifcence and feif-confidence, or truft- . ing to his own righteoufnefs. He now mightily changed his thought* of his former felf; Whit things were gain to hint^\a\ »* before his converfion *, after, he counted hfs for Chrift \ his Zech 3 '3. - own righteoufneis now, was like rags, like fojhua's filthy gar- ments. Dd _afy. 2p £ Meditations upn the Par. IP. a(y. Spiritual life, cannot fubfiff on fuch thing?, as othe' lives can : as it is a more excellent life than others . fo it ir fupponed by more excellent things. The life of Plants is preierved and nounfhed by the ground* and the life ot bea(K by the grais.of the field* and the life of man, by .other treat tures. But fpiritual life, which is the life of Saints, lives up- Hab. 3.17,18 OTG,9dh|m.Wf: Whc* there t, no fruit m the we, norbiofflm 5 7. 6„ the fig tree , nor fiock. in the fdi, nor herd in tin folh yet 1 will ft) iyce in the Lord , and joy in the God of my Ulvau- on. .J Tob aa i2 ; Mda fP5r5jufaI Iifc , is ^M by the word>cf God : / m. iip. Ida W? '*""'* % »"<* ™r* .^4* myneceffary food, Thy word Mitrh. 4 4. tr J*"' t0 my taF* , ^** #Z>« »« by. bread only, but by every mrdtMtproceedctkoiit of the month of God. , Thisulife lives ftp- Gal. 2. so. on Chnft, 71b« life 1 now live inthefiefh, 1 live by the faith of the Son of God, As Chrift faid, . > have meat to cat, that ye Joh 4. 32,33. know not of: and, my neat is to do the mil of him that fent we So it is with a man that hath fpiritual life, hecanne t live with-- Cant s. out Sabbaths and Ordinances ; nor without Chrift, as we fee intheipouie. Spiritual life t. and fpiritual meat, and fpiritual converTe** lute beft together. Yeagrace, even abovt carnal things, cor.-. verfeth lpirituatty. And therefore, in forae refpefts, a man- after converfion, tho he live notfo much on the creature as he did before ; yet he tafteth more i'weetnefs in his crea-' ler5i %6. «™c-;njoymcn« than before: as Jeremiah faid, my (l?ep. was fweettome. And the reafon is, becaufe he now enjoys* his creature-comforts, as tky are Chrifts purchafe for 3 Cor. 3. 23. him, and refined by Chrift. AIL art ymr$y and ycu art ■ Cbrifts. What he hath of the creature, be it much or little, it taftes of Chrift-, and. this makes it fweet to htmi 3/y. Remember what fpiritual life is 1 as natural fife is the union of Soul and body ; fo fpiritual life is our union with Chrift. And you muft know this union with Chrift, by the 2 Cor. 5 17. "/w-Ctea^re : // any mm he in chrift, he is a new creature. And you may know the new-creature in you, by the new-co- venant, by a New-covenant-heart in you, which is a tender - £ze. 36. 25. heart, a heart of fl-fi, & heart that knows God ; They frail all Chap. 2 8 . Parable of the Prodigal Son. 203 all kfuw me from tke'greatffi to the leaf} : Tint is, they (hall Jer- 3»- 34- know me from all other Gods, and they fhall know me in my relation to thenr to betheirGod And a h.arc to rove P"^ f -5' God } 1 will circ'umci ft thy heart, that thou maifi love the Lord pf^o. g* thy God with all thy he art ^and with all thy foul: And a heart that hath the law of God in it. S ) that their work, and their; delight is to obey the will of God. Confider moreover, how this union came about. Chrift is conceived in mens hearts, as inthe Virgins womb, by the Holy-Ghoft , on Gods part ; and by afTent, on ours : Be it as' fhott bafi faid, faith CMary. There is in Our union with"Crr ift Cam. 2. 16. a mutual confent .* Mybdived is minet and J am his : And, I Cane. 6. 3. anumy beloveds, and my beloved is mine. And hereupon, there Ss a mutual fyrapqthy : Ghrift is very fenfioly Reeled with our H^*>- 4 *$• infirmities. And we are affiled with his excellency.- ^ea..^\'J's, doubt lefs, 1 count all things lofs for the excellency of the know ledg of Chrifl Jefus my Lord, for whom J have fuffered the lofs of alluhingsj and 10 csunt them but dung that! may win Chrift. * Laftlv, In this union there is one fpirit in Chiift and us j He . • « that is joined to the Lord, is one fpirit. It is the fpirit of Chrift L or' ' l"?' that a£fce thus in prayer and every orher duty. There is a pro- jpenlity and tendency in us to walk as Chrift did} and to Gal . 6 move towards him, and to live to him, on whom we live. 1 John -2, V. ' * ; ' 2. life, Secondly^ This Doctrine is ufeful to exhortation. *i To you that are alive again, and have this Life of God .in Chrift: Oh live after the manner of this life : It lies in Grace and Comfort ; and you may &6t the one, when you feel not the other: O, do the actions of fpiritual life : One man may iivemoreof this life in a day, than othsrs in many days. Spiritual life is a powerful life} it is (bin motion towards God, and adtion for God., and fo many of our actions as are not of th:s nature, are dead and loft. All you do in Religion it lclf8 that points not to God,they are dead work*, gilt over as coun- terfeit money, but the metal is bafe.You willbefaved asbyfiref1 Cor. 3. 13. with much difficulty : Dead duties, and dead works are utter- ly unbecoming men that have fpiritual life : Chrift in you is a • quickning fpirit', and the root that bear ethyvH/w full of Sap. t is, that tbz deadfall hear the void of the fort of god-, and they that Joiia t 2$ hear jhall live. . Indeed Jefus wept, and groaned, and prayed, at hisraifing ■R10.1,,1' 55' of Lazarus. Oh think of it, you that are aiive,that it hath coft ' ' Jtfus Chrift prayers, and tears, and groans, to raife your dead Souls to life. And you that are dead, think of this, that this Life is the feeds-time of Eternity. If thou dyeft (pirituall y dead, thou art a dead man to all Eternity: but if thou art alive to God through Jefu? Chrift, this is the beginning of Eternal life. So much for the former part of Verie the 24. This my Son was dead9 and is alive again. h P. X XIX. Sbetreth, That every man by nature is a loft man: yet-al his Conversion found again. From the latter part of the 2$th Verje, fit was lojlf and is found. THIS variety of expreflions our Saviour ufed, tomafceus the better to underftand and confider the wretchednefs of our natural eftate, and the blefTedneft of a fpiritual ftate. AndfkJ was loft, that is in a perifhing ftate, bound over to damnation, John \. 18. And from the words above, we are garcularly taught. i66 Meditations upon tfj& Par. I-L DoEl. That every man in his natural condition is a left man, inaperifhingftate,b:iimd over to damnation, none excepted, not the elect themielves, All ue Uk? jheep have gone aftr>y, Ife. 3$. 6. Before converfion they may fay as the Apoiik, comparing Rem 3 9- the Jem with the Gentiles -, What then are we better then others ? No, in no wile; for all are loft, all were hewen from the fame Rock *, Adam was Pads Root that bare him as wdl as Judas. Mstr. 18. ii. jtius Chrift came to fceh andfave none but tbofe that were lofi. Gal. 3. 23. «£/j l>t words thfypr-ftfs they hnow God \ 2Tir. 1. i<5» but in work/ they deny him , being abominable^ d fo'jedient, and to every good wo\reprobate , or void of Judgm.nt. Thirdly, as natural men have loft themiclves, and loft God , fo God. harh lo:lthem. Recalls them, Lo-ammi, ye are notttof.i.r, my people. Gad caft of? ail men, upon the fall, as he- did th-e ^ora* S1, 74' Jews upon their unbelief. Hedrave Adam out of the Garden %™a 3' 2^ ofjfi. 49 as..-. I "2;0g "MeJitaticn upn the Par. II of his prefencc, and from the Tree of Life, into the wide World. And Cain was driven out of his prefence, and became a vagabond. The Lord may fay to all men, in their natural condition, as the Church faid, I have loji my children. God can find none of his Children in^*»*: and therefore he be- gets to himfelf new Children in Jefus Chrift, the new j&dsm* I come now to the Reafons, why all men by nature are in a loll condition.. Reaf. i . Our Reprefentafive,in whofe loins we are, was left to his choice at firft> to ftay with God, or leave him} and he chofethe latter. He thought to mend himfelf, to find out a better ftate, and fo loft that in which he was Created. It is the nature of rational Creatures, Men and Angels,to be incon- ftant. All left their firft eftate, that were left to themfclves : ' Behcldt he put no truft in his fervants, and his angels he charged Gen.^o! ' with folly. The nature of man is 1 ike %jubeny Vnftable as wa- ter. God made man upright, hut he fought out many inventions, God made him plain hearted, without* guile, as Jcfus faid of ■ Ecc-1.7. 29. 9{athaniel: but he fell preftntly upon making experiments of John 1.47, his own. And now there was not fo great a change, when Lot s Wife was turned into a Pillar of Salt, as there was in man, when on a fudden he loft himfelf; and loft God. Reaf 2. Asmansfickienefsjfohis wilfulnefs brought, and hath kept him in his loft eftate. The will is the faculty that brings all men under condemnation. God was under no blame in Hof. 13. 9. mans fall ; man would do what he did : O Jfrael, thy deftrufti- Matt. 23. 37. on is of thy ft If. Jerufalem would not be found •, How often Jcr. 18. 12. would J have gathered yon, and ye would mt ? There is no hope, fay the Jews, hut we will walk after our own devices. Min is a defperate Creature, by nature, as well as the Devil, *AU- tophel hanged himfelf: and fo man damns himfelf: why w'dlye die} Ezec. 33. 11. Man will do things againft the light of nature and confeience j and againft all counfel and caution. Tho Judas was plainly told, he was the man that (ImU bttray Chrifi ; and wo he to thit man that did it: yet he defperately goes on to be the Jon M itr. 26. 24, of perdition, i, VSE Cliap.2^. Parable of the Prodigal Son] 20^ V S E i. This fliews you what extream danger men are in \ whilft in a ftate of nature } they are loft Creatures. You know that loft or wandering fhecp, above all Creatures, ex- pofe theffifelves to the danger of the Wolf, and other raven- ous Beafts. Thus man by leaving God hath expofed himfelf j0fin I0 l2t tothegreateft dangers and hazards. The Law curfeth him i Sam. 17. 34. as he goes up and down, as Sbimeidid David, even in his trou- bles. So the Law hath no pity on loft men, no not in his great- eft affli&ions } but ft.ll curfeth him .• Cur fed is every one that contimteth not in all things that are written in tht boo\ of the Gal. 3. 10. law to do them. And they are a prey to Woolvs in fheeps clothing. Chrifttold the Scribes and Pharifees, thatrhey made their profelites twofold more the children of Hell thanjhem* fives. Ma.tt. 23. 15, Every Hypocrite damns himfelf deep in Hell by his only ap- pearing to be Godly. When great damnation is fpokenof by Jefus Chrift, it is afligned to the Devils, and to Hypocrites. ^att. 24. 25. Whilft a man is in his loft eftate, the Devil makes a prey of him , leads him captive at his will: doth what he will with his 2 Tim. 2. i6% iieart, and affections, and confeience. As Jefus fuffered the Devil to fet him upon a Pinade of the Temple, in his ftate of Humiliation -,fo natural men let the Devil hurry their thoughts, Matthew 4. and all the powers of their Souls into dangerous places, and upon dangerous obje&s. And fo, tho they be loft, yet their fins find them out, and Confeience dogs them, when God lets it Numb. 32. loofe, and becomes to them a Hell upon Earth. 2. This (hews us what a ftranger man is to himfelf, as well V^ as to God ; he is fuch a ftranger to his own mifery, that he ' fees it, he feels it not. Ephraim had gray hairs, andtyew it not. Witked men are pafi feeling, and the God of this world Hofea 7. % hath blinded their minds. Are we blind aljo ? Say the Pharifees EPh- 4- 19> to Chrift. Slejfed be thou of the Lord, faith Saul,l have done the ?<£"' 4: 4' commandment of the Lord. 1 am richfauh the Apoftate Church, \ Sam. 1 1- 1<» and necdnothing.Yheir hearts are deceitful. They aremeer drea- Rev, 4. 17. mers, as to their condition towards God. How many men Jer. 17.9. die in a dream ? As fornc men go away in a fwound. And ^aiah 2?» man is wilful in all this : We will evety one do the imagination of his ev'ilheart. How ftrange a thing therefore, that any man *cr' l8,,f* acquainted with Scripture, and the Corruption of Humane Nature , Ihould think mans Will able and fie to determine £ e God* 2 7o Meditations upon the Par. II. Gods Decree of Election, and Gods Work in Conversion* As tho man fince the fall had a better will than in his ftate of Innocency ; whereas it is fufficiently evident, that it is the genius of roans will in his natural ftate, to moveerofs to the Will of God. Whilft the ceremonial Law w^s Gods Inftitu- tion , the Jews counted ths honourable things of his law , a. tfofea 8, 12. Jirange thing; but after God had annulled it, then they were ftiff for it, as for Circumcifion and other Ceiemoniai Rites. Y< Vfe 2. This calls men to obferve well if they be not ftill in the ftate of nature. All thole from whom the Go/pel is hid, are certainly in a loft and periihing condition. Jf our Gofpel 2. Cor. 4.' 3, be bid, it is hid to them that are loft. Men in a ftate of nature may receive the Gofpel in the Letter \ but if a man receive not the Gofpel in jhe power of it, he is in a loft condition: i IheiT. i. $. Our C off el came to yout not in veord only, but in power. And when the Gofpel comes to men in power , it transforms them into its likenefs, and into the likenefs of Chrift. We all with open face beholding, as in a glafo, the glory of the Lord, are Z Cor. 3, 18. changed into the fame image from glory to glory. Till thou haft a Gofpel-Spirit and Life, and a Difpofition and Converfation in fome meafure anfwering to Jefus Chrift when he was here in our flefh ^ the power of the Gofpel yet is hid from thee,and it is too evident thou art yet loft. But when thou art come to this, to fee and feel and be- wail thy loft condition , as the Daughters of Jfrael bewail- ed the lofs of Jephthah\ Daughter ; This is a fign Chrift is £"k|e* II1'0 feeking of thee : The fon of man is come to feek, and to fave M . ' ' that which was loft. They are the fink that need the Phyfi- Martn. 9. 12. . • 7 * > Ji ■ nan* , 2. This may exhort all that are in adoubtful ftate, to feeJc^ *j that they may be found. When men have loft themfelvcs, they will fhout till they make foraebody hear to direct them into their way. Thus let poor Souls that are loft, cry to God mightily, that they may be fought and found. Oh pray a* T>a- $&lca 11$. w4 did, Lord 1 have gone aftray lik* a loft fieepy feek^ thy fer- vant. Man is not able to find his way to God, he is a bewildered Creature. If ever a Sinner be found , Chrift muft Chap- 2 p: Parable of the Prodigal 'Son. 211 muft find him. God hath no more Sons to die for loft Sin- ners. Tnink of this, God beftows many thoughts on loft Sin- ners: He loeketb upon men, and if be hear them fay, I have Job 33. 27. finned and perverted my way : Oh then he lends Chrift to feek and find out this loft Sinner. And to provoke you hereto, Confider that it is a foolifli thing for a man to lofe his Sou!.- What mil it profit a man to \\m\x iI but the lofs of God made him to cry out, My God, my God, why hafl thou forfaken me ? Certainly , the thoughts which the damned in Hell have of Heaven, its being offered them, will increafe their torment. Where there is pain, we point with our fingerr, and fo where there is lofs, we point with our thoughts. The memory and conception of the damned, will in all probability be enlarged, in thinking of their ftate here on Earth, and whar offers of Mercy and Grace they had here, and refufed them : Which will infinitely encreafe their torments : Son% remember^ that thou in thy life time receive dji thy good things. Thus much for the firft Point > That all men are in a loft eftate before their Convsrfion. T>ott. 2. Now follows the fecond , That in Converfon a loft Sinner is found again. And Firii, a Sinner is fought, that he may be found, fo are not loft Angels. God looketh upon men, and if any fay , / have finned, and perverted that which w*s right, and it pro- J°b 33* fited me not ; he will deliver his foul from going into the pit* E e 2 and zti Meditation npn the Par. If and his tife^ jhall fee the light. But loft Angels have no call to Repentance , nor offer of mercy , as roan hath. .Qa.But where are loft Sinners found,when they are fought ? $Anf. In as bad a place ascan be out of Hell : He found him Pcut. 3 a. io. in a defert land, and in the watte howling wildernefs. He is found a brother to dragons , and a companion to owls '■> as you have the expreffions in fob go. 2p. He is found a Companion of Devils, as that roan Marke 5. Lake 8. and converfing with unclean Ez. i<5. Spirits. He is found in his blooi. Converfion finds no roan in a cleanly cafe : It found Paul pcrfecutmg the Saints. And tho Converficn do not find every Sinner for bad outwardly, yet it finds all as bad within as Saul was. It finds the great- eft Moralift at as great a difta-nce from God, and having ?.s great enmity againft him, as the vileft Sinner in the Wo- Id. . & Thirdly, What is it for a Sinner to be found ? 1. To be flopped in his way and career of finning, as Pad was. 2 To be brought back to God by Repentance, and to Chrift by Faith. To be found in Chrift, as in a new Adam, and fo found a new man, renewed in the fpirit of his mind. And in a new Covenant with God. The Converfion of a Sinner hath all this in it. fourthly. Who finds the loft Sinner? He is not able to find his way back to God , no more than a wandering Sheep can find its way home. A loft Sinner is in this refpecl a filly creature , he muft be fought. And God is fo tender of him,. and fo willing that he fhould return to him, that he himfelf Job 22. 24- provides one to feek and find him. / h*vt found a ranfom. Where ? In his own bofom, by confutation with himfelf.* It is his own Invention; he hath found a way to fatisfic himfelf, and fave Sinners too. Darius fought to find a Ranfom for Dan. 6. i<< Daniel, but could not. But God hath found a Ranfom* The Hebrew word bgrifath a covering » typified by the Mercy- Seat that covered the Ark where the Law was, that curfeth Sxod.2<. M* every sinner out °f Chrift. If Men and Angels had fate in Councel to this day, they could not have found a Ranfom for loft Sinners : they may fay, as in Jcb, all the Creatures faid of Wifdom, // is not in hs. Angels defire to look into this things as- Chap. 2 p. Parable of the Prodigal Son. 273 asbsing worth their wonder: Which was fhadowed by the > Pet. 1. 12. Cherubimslookmgdown on the Mercy-Seat: There is Myftery wr«is*$.MI enough in it, for Angels to admire : Without controvtr fit great | Tm $ ^ is the myftery of goiltnefi fern of tsfngels. Quejl. And who is the ranfom that Gcd hath provided for loft tinners, to find them, and bring them home to him ? Anfw. J^fus Ghrift, and only He : Th*re is none joined Jft with him herein : I alone, and of the people there was none with Afts 4 * ( me. There is no name unity heavenby which jf* can be faved.t but hy the name of Jefus. The Son of man is com to fave that Marth. 18.11. which war left One Adam toft a!!, and another rauft find all Lukc '?• IO- th a are found. And Jtfus .Chrift doth three things in feeking and recovering loft tinners. 1. He pay* a ranfom to God for them .; Therefore God faith, J h ve found a ranfom. Gods Juft ce mi ft be latisfied, as 1 P«4 u 19. well as his mercy glorified : There muft be Blood, precious Blood, even the Blood of Chrift to ranfom finners. 2. Chrift ptays, as well as paysi before he finds and recovers loft finners, I pray for them alfo, thst JhaU helieve in me through John 17- 20. their word. Thofe other fheep f hat are yet ftraying, J pray for J °- ' themt that they may be one with us. And his prayer can do that which Noahs, Daniels, and Joels could not do, nor the prayers Ez H. H of Mofes and Samuel, Jer; 15. 1. 5 . After both thefe, he is fain to refcue every finner by pow- er *, he recovers them from the power of Satan, as David did 0 ^ his Fathers Lamb,from the Bear and the Lyon. . f snTVoS V S E 1. This (hould teach us to wonder at the care of " ' l/ **" God and Chrift about loft finners. Obferve that, in I fa, 65. 1. Jam fox id of them that fought me not. Chrift is the feeker, and not thefnner : J fold, behold me%biholdme, u a nation that was notcalledby name. Chrifts feeking and rinding out a loft finner is a wonderful thing ; and it is our ftupidity that we do not admire and contemplate it more. There are all dimensi- ons of love aud tendernefs fn it v breadth and length., and depth Eph. 3 1$. andheightk On you that were loft, admire and wonder at it, that ever you fhould be found. Vfel- Examine whether you are found or not : All werelfi*. $3* *• loft-, All we hwe gone aftray ^ if Chrift have found you, then % ouare his, Thougavefcthsmme, faith Chrrt to his- Father : and John 17,. i& they 214 Meditation upon the Par. II. 'Gal 5. 24. they that are Chrifts, have crucified the fie jh with the ajfetlions andlufts. They wiilcrucifie that, for which he was crucified : If you are Chrifts, you will put that Cm which remains in you, to open fharne, as your fins did Chrift j you will complain of it to God, as the vileft thing in the world, and you will loath your feives for it ; you will be gradually putting fin to death ; as the Lord drove the Nations out before Ifracl. If Chrift Deut. 7. 22. nav€ fought and fouud you, you are his fheep i you were wan- dringfheep before, but now 70U are his: And faith he, My John 10, 27. fletphear my voice, and they follow me. The fheep follow the Lamb: If Chrift have found you, you tread in his fteps ; ycu 1 vet. 2 2r. are Imitators of Chrift, and have a defire, to do whatever he 1 Cor. 1 1. 1. bids you. John 2. 5. g Take heed of lofing your feives again.- It is true, when you are once found, you cannot be utterly loft again ; If you - fhould, Chrift would not difcharge his undertaking j But he will do this Thofe that thou gave ft me, Ihive kept, and none John 1 7. 12. 0f tljtm js (0fty \)Ht the Jon of perdition. And, - This is the Fa- John 6. 39.. ty(rs wm^ t^at Q^ afl tfoat fa yAtfo given me^ jjhouid lofe nothing. Chrift keeps them, and he prays his Father to keep them. Yet Tohni7. 11. you may lofe Chrift and be loft in part, and for a time. The Spoufe loft net beloved, 1 opened to my beloved, but my beloved . had withdrawn himfelf, and was gone. Tho you may not lofe Bom*. 8. a God will never find you in Chrift, fo long as you are enters of your own Righteoufnefs. 3- Get Chap. 3 o . Parable of the Prodigal Son. 215 j. Get andkeep under the teaching and leading Office of the Spirit, as it is the promife of the Father, and the San .-John \6. 1 3. He jhall U Ad yon into all truth *, andhe fhall teach yon all things. & f4- 2<5- Thus I have finished this part of the Parable, containing ihe tranfa&ion betwixt the Father and the younger Son. C H A P. XXX. Giveth the Explication of the i^thand 26th Verfis^and the Do&rines thence arijing. V. 25. Now his elder fon was in the field, and as he came and drew nigh to the houfe, he heard mttfick^and dancing. V.2.6. And he called one of the fervants, and asked what thefe things meant ? I Come now to the laftpartof this famous Parable, namely^ the Elder Sons , which he acls in an envious diftafte of his younger Brothers great Entertainment. Firft, with a fervant of thehoufe in thefe two Verfes, and afterwards with his Father. Now his elder Son, &c. That is, In general, the Jewifh Na- tion *, lam a Father to I/rael> and Ephraim is my firfi-bornJe '*'°l* But|particularly, the Scribes and Pharifees, who were men of the greateft remark and noteamongft the Jews • Thefe were the men that murmured at Jefus Chrift for receiving finners, and eating with them. Chrifts affable deportment towards re- Luc- l5'2, penting Publicans and finners, was a great offence to the Scribes and Pharifees. Now both the Younger and Elder Son,! are the Type of natural memyet with this great difference jthe younger Son is the repefentative of thofe that repent *|the Elder of thofe Luc» T 5» T* who are fo conceited of thcmfelves, as to think they need no re- pentance j fo that the younger Son hath the preheminence. Now his Elder Son was in the field: He was abfent at his brothers return and entertainment by his Father. Abfencc *>«& fromfeafonsof Grace, is of *vil confequence. Thomas was ab- , . feat**0*0'9* 2 i6 Meditation upon the l5ar. II fent when Jefus firft appeared to his Difciplcs after his Refur- re&ion. Thecccafionof his abfence, and whether juftif-uble or no, is rot written , but the inconvenience he fuftcred by r ?- it is he was the hardeft oi bzXxd ^Except 1 fee in his hands the print of the nails, and thruft my hand into his fide, I will not believe. It was a b!ot Chrift hnh left flicking on Martha^ that her younger Sifter Mary made the better choice, even that good £ ■ part, that fiould not be fallen from her. And how came it about ? '*. 3*0 40.' Martha was cumbred about much ferving, whilfl Mary fat at D.ur, 33. 3. Jefus his feet. &411 his Saints fit diwn at his feet to receive of his words. Saints are bred up at the feet ol God, as Paul was at Gamaliels. The Spcufe brought upon her felf much grief and farrow in flighting the opportunity that was offered her fgr Can1-. 5. 2 3. Communion with Chrift ; Open to me, myfifler, my love -, faith Chrift j I have put off my coat, how fhall I put it on ? / have wafhedmy feet,bow jhall 1 dtfi.t them} faith the Spoufe. But v ^ what faith ihenext? 1 opened to my beloved, but my beloved had withdrawn himfelf and wjs gene } I fought him, but I could not find him ; I called him. but he gave me no anfwer. Oh therefore, John $. watch the difpenfations and fealbns of Grace \ as the infirm people did the feafons of 'the Angels troubling the water : You have worfe infirmities than they had. Watch for thefpirits moving upon fealbns of Grace for your healing ; fear and tremble at thofe words of Chirft, If thou hadjl known, even Luc 19. t^0H at teA$ *n (^iS *ty d*y> th* things that belong to thy peace^ bat now they are hid from thine eyes > New his elder Sen was in the field: A place of work, he had been bufie at work there, not meditating or praying, as Ifaac. Gen 2d The Pharifees did notufetopray alone, but before men, in Murhcw 6, <,. t^ie Synagogues and ftreets, that they might be feen : He was in the field at work. Dotl. The confidence of the Sc ibes and Pharifees was in their works *, and fo is every mans naturally. The Jews looked on themfelves a? under the covenant of works, and they were for Judication by their own works* Mmh ro \6 ^Y tne works of the law : Good Mafier, what good thing fhall Rom. 9, 32. ' Idothatlmay h»vt eternal life} They fought Righteoufnefs by ths works vf the Law : Juftification by faith in anothers Righteoufnefs,w3s a new and a ftrangc Doctrine to the Scribes and Pharifees: Many men that have fo much Religion, as to mind another world, and feck after Heaven, as he did, Matth. 10- Chap 3 o. Parable of the Vrodigal Son. 2 * 7 19. Yet they commonly feek it only by works. They look more to their own purchafe of Heaven, than to Chrift. They L"c. l8« 9- rrufi to themfelves that they are righteons. As IS^aaman valued 2 I0gs 2 ** the Rivers of Damafcus, above the Waters ot lfratl\ lb do natural men their own works above Chrift. They look on Righteoufnefs by Faith in Chrift as a raeer Notion ; and bring down Religion, and the Myfteries of the Scriptures, to the ceniure of carnal Reafon. They would not have Heaven as a gifty hut for their price, as that Jefuit laid, Caelum gratis non jeeipiam : I will have Heaven for my Money. It is true, Vega. Heaven is the purchafe of Chrift. But it is a free-gifr to us : The gift of God is eternal life. It hath b:en, and is a great Eph. r. 14. defign of the Devil, and the man of fin : and I may add, of Rom 6 23- Soanians, and others of their Spirit i I fay, it is a defign which thefe drive On, to have men as little beholden to Chrift for SaIvation,as may-be. Something of felf, is the Idol that theft men fet up in their hearts: they cannot bear felf-denial to follow Chrift. His imputed Righteoufnefs , is either babling , as Pauls difcourfe of Jefus and the Refurre&ion was to the A&s l7> 18. learned Philofophers *, or a Riddle, as ChrifVs words ufually were to the Jews. The Scribes and cPharifeesi and their Heirs, and Allyes, to this day , would have fomething or other in themfelves, to com- mend them to God, without Chrift ^ or at leaft to be joined with him. This is the Pride of mans heart, he is fo proud a creature, that he would be as God. Vain »»;«, as Zopher faid, Gen. 5. would bt wife : That is, wife as God. That was the drift of Job u.12. man in eating of the Forbidden Fruit. But if men can fave themfelves, God might have fpared Chrift i Chrift, as St Paul faith in another cafe, then died in vain, and our faith is vain. It may then be faid of Cor. 1. 15. his death and fufferings, as Judas did of Marys Box of Oynt- ment , To what purpofe is this wafte ? Men that Proudly think this, they do in effeel tell Jefus Chrift, he might have kept his kindnefstohimfelf. Alas ! if thefe men had any experience of the burden of fin,1 and of a wounded confidence, they would then fee they muft inevitably perifti without the Death and Righteoufnefs of Chrift. O that 1 way be found in Chrift , not having my own righteoufnefs , would be their Language, as well as Pauls. Philip $.f. F f Paul 2'i.JT Meditations upon th% Par. II. Tavl Was onceas great a doter on felf-i tigrreoufnefs as sny, till he caroe to be a 'convicted and condemned pcrfon by the Law: B.tm, 7. 9- / was once alive without the Uwfiut when the commandment carne-^ fin uvived, and 1 died, O then for Ghrifls Righteoulnefs, for xhi righteoufnef of God, which is thr ugh faith in Chrift. It is true, the Goipcl- would have them that hrltev., to maintain tit. . 3. 14. good, ic.rkj \ to be U ui| fui^ /or /4«rfc Without wrhj is dead \ but j»i..»ts2. 26. tho tht Apofte would havt thf,m to havfc vorkt. to juftifie their Faith » vet not to jufr;fie their perfons •, he doth nor com- njtnd.wok* to thtmfor rrnit, but loi duty. If the former, they, would take drifts t five out of his hands. Never sny meritedbut Chiift. But thefe men can over took that. of our Luke 17. 9,10. Saviour. Doth thr maftertbanhjhe fetvant becauje he did the things that were commanded him} J trow not Jo Uktwife ye, whenye-foall have done all thofe things that are commm.de d yout fay , we are unprofitable fervants^w a have done that u hick ».< our duty. Chrift fort law, that thele men would be opening H.aven with the old Key, tho God had iet en anew Lock. God hath made a new Way to the. holy of holies. Keb 10 20. ***'Y brethren, I befeech you beware of this Leaven of the Fhari/ees : and rr.ind you the Covenant of Grace. This will put ycu upon good works, as well as the Covenant of Works : not in your justification, but that which ever accompanies it, your Santlifkation^ the Covenant of Grace is conducing, as to your greattft comfort, fo to your greateft Holinefs : It Ize, 30. 2 . Wrjtes tygiaXp 0f God in your hearts, and caufeth you to walk in his flat utes. It then follows > And as he came, and drew, nigh to the hcttfef he heard mufic\ and dancing. Thefe ceremonies were ufed in thofe countries at their fclerrm Feafts, lb that the words hold forth, that the Scribes and Pharifees heard the glad tidings of the Gofpel which Jefus Chrift Presched to repenting and believirg finners. And thus Chriftfet-i forth ihcofTers of himfclf, his Grace, and Pardon to the Jews : we have piped to you, and ye have not' Matt 11. 17. dinctd\ \ou have rtj-cted myofiers of P«rdonand Salvati- on uponyour Repentance, ar.d b.tlieving in roe. And as the Jews heard Chrift, and hisGWpd-Invitations ; fo all the Na- tions of the Wpild'have heard ibis Mufkk and Dancing, cr> fhrtll do it, And (Ehap.30. Parable of the Prodigal Son. 1 19 And he called one of the fervants, and as\^d what theft things meant. Here we lee, that though they heard, yet they did not underftand Chrift's offers of Gofpel Grac«*. And this was Gods great judgment upon that People, prophecied Ifa. 6. 9. of: In them isfullfiled the prophecy of Ifaiah} which faith, hear~N*it. 13.40.' ingthey frail hear, and frail not underftand. Chrift in his Mi- niftry was a Bsrhrian to them 5 as St. Pad [peaks of thole that ufld an unknown tongue in the Church. And he called one of the fervants^ and asked what theft thing* 1 Cor. 14 11 meant. It may be, that John ins. Baptiftis here intended : for we find the Pharifees enquired much of him, and asked him John 1.19. many queftions about hmifelf, and Chrift. The Jews fent v> 24« Priefts and Levites from Jerufalem, to ask John whether he was the Chrift ? This was but to make way, to lift him about Chrift and his Doctrine : and thefe were of the Pharifees. And fo they often asked Chrift himfeif -queftions j butuluaily in a way of temptation , as when thty airked a Sign. And the Mar^e 8« **• . Devil in the Serpent began this way of asking queftions \ Hath God faidtye frail not eat of every tree of the garden ? And Geu- ?• }> if sny of them did at any time ask a queiiion of Chrift fen- oufly, as he did , Good mafter^whn god thing mtt ft I'dojhat Matt i?, J may have eternal life} Yet Chrilis anfwers never pleafed them : it is faid of that man, that he went away farrow- Jul. Dott. And this (hews us plainly,that whatever fair pretences natural men make of their belLying in Chnft, and loving him, and depending upon his prophetical office-, yet they do it no further than ibits wirh their own humour and intereft. For when the word and will of Chrift comes to pinch them, as they j . , , did this man, they fty as thofe in John , This is an' hard faying^ who can bear it? No natural man doth, or can defire affectionate iy and fincereSy to conform himf.If to the whole will of Chrift, There gots lo much felf-deniai to this, as no natural man in the world hath. Oh what fair (hews ma- ny make of love, and obedience to Chrift, and fu jeftion to his word \ and yet wtan any thing comes to the qaick, and puts them upon felf-derial, they flinchand goorTfromhim. And :n\ed what the/; thinp meant <$ com whence we may fur- ther obierve. Doll. That natural men, of. the greateft parts and feeming F (2 piety 22o Meditations upon the Par.lL piety ffuch were the Scribes and Pharijees ), arenotwithftand- ing Grangers to the tranfactions betwixt God and repenting finneis. This Elder Son knew his Brother to be a Prodigal, but not a Convert '-> he knew his fins, but not his Grace : Such men know not by any experience, what a finners converfion to God means, what his Reconciliation to God means \ they are quice ignorant of the marvellous interview, and "dear Embraces, that ufual'y pafs betwixt God and men in their Converfion. They have heard of him by the ear, but they cannot fay as fob, that their eyes have feen him : They have no humble and holy converfe ivith him, as this returning Prodigal had with his Father. The moft refined and accom- plifhed Morales are ftrangers to the things of the Spirit of God irt a finners converfion, and reception into Grace and Fa- vour with God by J^fus Chrift : A natural man receiveth i Cor. 2. 14. not the things of the Spirit of God^ for they are fooliflnefs to him. They feem to be nonfence to hftn, a9 Regeneration did Tohn3. *° Niademus > Neither can he know them^ becaufe they are fpritually difct ned. The Myfteries of free Grace in Gods laving finners, rauft be feen by another eye than any natural man hath $ none fee them, but they to whom the Spirit Tohn 16 34. ^iews them: He flail glorifie me , for he flail receive of mine, and flew it unto you. Till Nicodemus was himfeif re- generated, he talked moft abfurdly of Regeneration : So did thofe Philofophers that would difpute with Paul about the Aa j Refurreftion : And this is the reafon that the beft of natural men lookfo coyly on finners, that pafs through the work of Converfion : So did the Jews on Paul after his Converfion, they looked on him as a roonfter, not fit to live amongft men. So they did on Jfaiah and his Converts, Behold 1 and the if, 82%25' children that thouhaft given me, are for Jtgns, and for wonders inlfraeL Inlfrael, thofe who were the people of God by profefiion. application. O therefore, blefs God, blefs him from your fouls } if you have any experimental knowledg of thofe blef- fed tranfaftions that pafs betwixt God and poor finners in their Converfion i and can bear witnefs, that thefe things are ^ not notions and fancies,but reallities and great truths ; if you John 9. 25. can fay as he did to the Pharifees \Ont thing I know, that whereas ! Chap. 3 1 • Parable of the Vrodigal Son\ 2 2 r I was blind, now If'e. O the power of Grace that makes fuch a fenfible change in a fmners converfion ! And oh the ivveet joy that God takes in a Convert, and he in God! The Prodi- gal is a fpecial inftaice of this ; the Father as foon as ever he came at him, fell on his neck and kited him : And fo was Paid, who fpake fuch feraphicalL.ngu.gc of his Converfion, as made F^/think him befidcs himfetf. Oblefs and admire God for ™> **' ^ his Grace to you, and in you, for your experimental know- kdfiinthefe rnyfterious transitions , that pafs betv.iit God, and Chrift, and finners in their convafion ;fuch as are brought out of darknefs into marvellous Ugh*. It is true, every finners i P«. a. » converfion is not with fuch obfervition and remaf k as of fome. There was great difference herein bet wist Paul ani I the oiher Aoofth*. Chrift called thefe with a ftill voice; i he did but fay, /olio* me, and the work was done. But Pauls Convafion was Afts 9 3, . with thunder and lightning. ' ' , But in all Converts, tha«hange that is wrought both in re- fcxa of the ftate they leave, and that inco which thsy are brought^ very wonderful to themfeives, and for the raoft part begets in them a won- rous peace and joy, Peace which pajfeth all under ftandirg > and joy which ftrangers intermeddle not with. So much for this Verfe, CHAP. XXXI. Shewth, That Gods QofpelDifpenfations- are full of Reafon. From the 27th Verfe. And he/aid unto him, Ihy brother is\omt, and thy father hath filled the fatted calf, becaufe he hath received him fafeand found. HE RE the Servant tells the Elder Son the reafon of the Mufick and Dancing,the great joy which he heard s and ir was,becaufe of the fafe return of his younger Brother, From whence obferve, DM 222 Meditations upon the- -Part.il. D B. That there is good reafon there fhould btj great re- joicing at a Tinners converfion ; AncTtofaitrTtht F ther alfo to his Ejdei Sdh^, 22 It was mt t thai )V fhoxUmakf merry and be glad Joy in Heaven, ana joy i 1 t 1 eiel :e of ihe Angels ot God, is upon this account a very agreeable thing. But of this, having already fpoken of in Chap. 23. ifhallhere add this fui ther ConGderation, That tho Gods Gofpel- Difpenfations are a great Myfterv ', yet they are alio iuSl of Reafon:, they art xticme reafonable ; as the Apoftle calls the Saints off 11 . heir bodies as a living 1 Tim. 5. 16. $acrjfice t0 God>their reajonaile feryice. And tnatthey are Rom. 12. 1. ^is manj^ft j„ the confpiring ana agi ement of the Divine Attributes herein: As his Will, He will have mercy on - whom he will have mercy. And his W!l is ml! of Reafon : Vo- luntas Deleft ratio rationum \ his Will is hi> Reafon, and the Rom. 9.18. n|g'neft realon', and therefore he is laid by Saint Paul, To Eph in. work„a!l things after thecounfelof his own will. And fo his will is the rule of his actions*, they ftili run according to the good pUafure of his will. And his will is the rule of Chrifts acti- T! 6 H T °n''» ^ CamC ^ AVn ft0"* ^eaVen-> mt t0 d° m*ne °^'n W'^j kftt thd J01 will 'of him thatfent me. And it is the Lufe that the rational rfal 2o creature is to aft by, both Angels and men, I corns to do thy will, PlaL 40.-8. -O God. And as the Will of God is notified in all his Gofp-I-Dif- penfations \ fo is his Wildorn, not only inferrible Irorn his Will, but exprefly declared. Therefore Jefus Chrifl is called Wifdom,JPr&V. 8 5 And the Gofpel of Chrift and his Grace is called the Wifdotnof God. It wasimpi Able that it fiiould have been contrived by any W.fjom beneath the Wifdom of God. Angels could not havedevifed itj it is a myftcry to them as well as to u>. And it is the product of .Gods Power*, and is therefore cal- iCori 24. c&the power of God. The pardoning of fin, requires the Power Numb 14.17. Of God -, Let the power of my Lord be great, in fardoning the ini- quity of this people. And where ?.s it is laid, That the fon of man matth. 9. 6. ^ath p wer on eurth to forgive fin , We know that he is alfo God. And the ]ufticeof God, doth alfo bear its part in his Gofpel Dil'peniations: If we conftfs our fins heisfatbfnl,a;;d juji to forgive us our fins. There is Juftice in the Salvation of ajohn^ro. fome fmners> asin the Damnation of others : that is, juftice as to •1 cor. 1. 24. 1 Pet. 1. it: Chap. 3 1 . Parable of the Prodigal Son. srg} to Cl rift, tho free Grace as to us .* Henceforth is laid tip for me 1 Tim. 4. a crown of righteoufnc[st which the Lord, the righteous jxdge, frail give to me. Hence let us apprehend goodresfon for our rqoycing at the anv rf^on of any fmner. L.tui learn, not think it itrange, that the greateft fmner (hould obtain MUrcy and Grace : Paul did, tho a Perfecutor and aBiafphemer. We may not think that fuch a nonfuch for wickednefTes.as Manajftbwas j or fuch x Tim. 1. 13. a cruel Perfecutor as Paid wa?, who' was mad in Perlecuting . the Church, that fuch a fmner is. raft mercy. 1 obtained mer- cy faith Paul. Godwill have mercy on whom he will have mercy. All the fons of Gad (homed for joy at the firft Creation ; and ^om, 9, x8. all Saints (hould do the: I, tee at Gods making a new Creature, job $3. 7. T/ie firft Creation was finiftied in fix days } butthe m kingof the new Creature will be a work that will laft to the end of the world. Secondly, We may here alfo fee, that there is reafon for us to grieve at Pinners, who rtfufe the offers or the Grace and Mercy of the Gofpd*, who ne Jell fo great falvationy and re- pel eternal life. The wilfulness of tinners againfr the gracious Rt0t2t 2. ofr>r i fprae" perfonsthat ufed to twit him with the fins of hi re- generate ftate.- Inv'ident mihi gratiam Divinam : They envy roe the Grace of God. Neither is this malignancy only againft the Perfons receiving the Grace of God ; but alfo againft the Grace of God it fe'f. And that becaufe this Grace is an ene- my to fclf Righteoufnefs, and felf Opinion, Rom. 1 1. 6. If by grace , then it is no wore of work? \ otherwife. grace, is no more grace. The Grace of the Gofpel hath found ene- mies in all ages fincc the preaching of it to the World. At firft, The Pelagians^ after the Semipelagian, Sccinians, Armi- nians, and Papi/ls ; and indeed Moral men, and all rneer Mo- ralifts have had, and have a great prejudice againft free- Grace, the Grace of God by Chrift Jeius , becaufe it puts them upon felf-denial •, upon denying their own righteoufnefs as well as their fin?, which they cannot bear. There is a Jewiih Spirit in thefe- men : Who going about to eflablijh their oven righteouf- . nefst do not, neither can fubmit themfelves to the righteouf- nels of God. The Grace of God hides pride from man ; the doing of thi?, is one of Gods great defigns in the Gofpel, and it excludes boafting, and is an enemy to heart-lufts, as well as the Law. Horn' 7 V' I had not known lnft, excecpt the law had faid, Thou flail not. covet .■ The Grace of the Gofpel c a/i }s down imaginations , or fmful reafonings, and it brings into capiivity every, thought, eve- ry proud and finful thought. The Grace of God allows not. men to entertain a thought in. their heart, that will not bear the eye. of Chrift. And this the ftrideft Moralift, who is John 2.2$o nom,ore, cannot bear. Thefe,.tho fevere outwardly, yet will Hath. 23. have liberty to be loofc within ; they make clean the owfide, but within is rottemiefs. Thefe men like the Doctrine of %jme ve- jy well, fincufifcentia in Renatis? non eft peccatum. Concur pifcence 1 Chap. 3 2: Parable of the Prodigal Son. 2 27 pifccnce in the Regenerate u no Sin .- according to that com- mon, but fooliftt and wicked faying, Thoughts are free. But the Government of Gofpel-Grace isexercifed as much withindoors, as without. As Chrift faid to the Jews in ano- ther cafe, Th: kingdom of God is within you. And as the Apo- Luke 17. 2 1. ftle faith , He is a ftw that is one inwardly. Rom. 2. 28, Again, Thefe kind of men are offended at Gods manner of difpenfng his Grace, they fret and chafe at God himfelf, as well as his Grace, as thole Labourers did at the Hushandman. Thefe hive wrought but one hourt and thou haft made them e- Mat.2o.ir,i2. qual to us that have born the heat of the day. Who is this they quarrel with ? The good man of the houfe, who in this Parable is Gods Reprefentative. The nature of man fince the fall, is impudent, and quarrcifom with God hwnfelf, even fo far, as to charge him: J he woman which thou^gavtfl me, foe gave me of the tree , and I did eat. His heart fretteth Gen* 3- I2* againft many of Gods difpenfations of Grace. When God faith, / will have mercy on whom I willhive mercy : The car- Rom. 9- 18. nal man faith, Why doth h° yet find fault} for who hath refift- Rorn- 9- *9- ed his will? As fore Eyes cannot bear the light of the Sun, fo unfound hearts cannotbear the manner of Gods difpenfmg his Grace, they cannot bear his freedom herein. Man likes not of many things that God doth. As isflfonfia King of Spain, had the confidence to fay, That if he had been at the Creation, he would have ordered fome things better. The Preacher faith, Eccl.7.14,. That God doth fo difpofeof tilings, that man Jhould find nothing after him. Man cannot mend what God makes', and yet thefe men in the pride of the r hearts, and felf- conceit <> imagine that they can order the work of Salvation, and the pardon of fin, better than God hath done. Vfe. Oh take heed of thjs Spirit, which, notwithstanding the Iteming Devotion and ftri&nefs of fuch men, is dan>*. nable. The Holy Ghoft makes this the property of wicked men, that they are grieved and gnafh their Teeth at the god- ly, when God doth them any honour ; as Haman did atMor- Vffl. 112. 10.^ decai. For men to complain of Gods way of difpenfmg his _ cJ Grace,is by interpretation, to make themfclves jufter and wifer than God. The Woman thought -to be as wife as God, but (he learned this proud thought from the Devi), and fo do all men G g 2 that 3 2S Meditatio?i upon the Par. II. that have it. Such men would have their own will to think and talk, and do as they lift ; and yet will not let God have his, Match. 20. 15. nor do what he will with his own. But a man that hath true Grace, an humble man, he will think it reafon enough, that it is Gods pleafure to do what he doth, as to pais by the more likely, and chufe the more unlikely. This was enough to Je- fus Chrift himit f, who, as man, was a Perfon of the higheft reafon, y.t wasfo far from being offended at God in this cafe, that he gave him thanks for it: / than\ thee, 0 Father, Lord of heaven and earthy that thou baft hid thefe things from the wife and prudent , and revealed them unto babes ; even fo} Fa- ther, for fo it fe erne d goo din thy fight. It Princes have their Ar- cana Imperii'-, how much more mould we adore thefe of the Great God- '?i Who as he connot lye, Heb. 6\ fo he cannot be unjuit, or^o'pprfcte, nor bi called to an account, Job jj. He giveth not account of any of his matters. He hath hid the Myfle- rksof the Gofpel from many Ages and Generations^and in thefe Col, 1 2(5. 'atter days hath revealed them to his Saints j and who may fay, what doll thou? It isfurely beft and fafeft for thefe men to turn their envious and angry p:eks at Gods methods, into re- verend Admirations, as Paul did at his cafting off the Jews^ Rom u 22 anc* rece'v'nS m tne Q^tiles to the Grace of the Gofpel: O 5>' the depths of the riches both of the wifdom and knowlcdg of God! how unsearchable are hit judgments, and his ways paft finding out ! And to move you further to it, Confider, Firft, That this 7am 4. < kind °f £nvY ls natural to man : 7he fpirit that dwelleth in us Mw'th. io.24. ttfl'th t0 tnvy- ^ne ten Difciples envyed the two, about pre- GjI 5. 26. heminence in Chrifts Kingdom. For this (In, the Apoftles in a Cor. 12. 20. rnoftof their Epiflles rebuked many of the Chriftiansto whom jim. 2,. 14. ^y wrote. Now that fin that is fo natural to all men, that which every man may call his iniquity, and the fin that doth fo Heb. l2. ttsfdy befet him , we mould labour the more to mortifie. It will hold you hard to it, as fomeof the Canaanites did Jfrael; but the mure you difltke it, and refift it, the weaker you will find it. Secondly, Envv is a ftrange fin, tho it be natural. It is the depreflFum or caft'ing down of a mans Soul, at the expiration cS another, which at all time^ is b^fe; but herefo much the more, in regard that what is done, is Gods aft. He gives five Talents Chap.32. Parable of the Prodigal Son. 22? Talents to one, and but two to another, and but one to ano- ther. Remember wh< that the Matt, 2i. ai. "Publicans and Harlots go into the kingdom of heaven beforeyou.lt was they that were bidden to the feaft, but refuted to come. They were as backward to accept of the Grace of theGofpel, as Jfrael was to go into Canann ; He came to his own, and his Tohn 1. 1 1: oxvn received him not. I would have gathered you, and ye would Matr. 23. 37. not. Te will not come to me, that ye may have life. Chnft woo- Tohn 5. 40. ed them all the time of his Miniftry ; but they rejected his Rom. 16. 21. offers 0f Grace : All the day long have I (lr etched forth my hands to a difobedient and gainfaying people. When the repenting Publicans glorified God, and were thankful for Johns Mini- ftry which pointed them to Salvation by Jefus Chrift f And all Luke 7. 29. the people that heard him, and the Publicans , pftifitd God, being baptized with the baptifm of John) It is hid, that the Vharifees and Lawyers rejetted the counfelof God.But it was their ruin. Nay Chrift tells us, they would neither go themfelves into the tf«vt. 25, 13. kingdom of heaven, nor fujfer tbofe that were entering, to go in. And therefore decreed, that whofoever (hould confefs Jelus to be the Chrift, (hould be put out of the Synagogue. Scribes and Pharifees will not own fuch a Chrift, as Publi- cans, and Sinners do *, nor own fuch Gofpel Grace, nor go ta foch a Heaven The Jews would not joyn with the Gentiles in receiving th< Gofpel. Chap, 3 2 . Parable of the Prodigal Son. 23 j Gofpel. Simon t\\z?karifee marvelled and muttered, that Jefus would have any thing to do with fuch a Woman as Mary Migdalen : If this man were a Prophet, hi would have kjiown Luc. 7. 39, what manner of woman this is, that touches h him •, for foe is a [inner. Now the Re&a [moaQng flax But when became tofpeak toSmfo/and Pharifees, he calls them hypocrites almoft at every word,and be- gins almoft e*ery fentence with wo, Wo unto yon, Scribes and Matth. 23. • Pharifees^ hypocrites. What was the realbn of this? But be- caufe»they were fuchfelf-confidents, that they flighted him , and his righteouihefs, and his offers of Grace and Mercy, which other poor fouls prized, and valued, and fought after : - they thruft Chrift out of his Office, and denied his Autho- rity. Thirdly, This informs us,That men that have only a form of. v t^odlinefs, and a name to live, as moft of the Church of Sar- dis had \ they are men of the greateft perverfenefs $ men of crooked fpirits, like knotty wood, that cannot be wrought on & to bring it into the building \ They are a perverfe and crooked Dent. 32. $• I generation. This was fpoken of Iftael. The perverfeft fpirits - againft the Grace of the Gofpel may be in the Chu»ch : The Atf$2 40. Apoftle Peter called the Jews, a froward generation. And thefe perverfe fpirits may be known by thefe two things. 1. They Wave the Scripture for their rule, and are. ftifFfor", the traditions of men •, -fo were t\\t Scribes and "Pharifees, a rtrift feft, as Paul calls them. 2. They, pervert the meaning 4|f Scripture, and make itfpeak for their own lulls j as Philip of Mtcedon did the Heathen Oracles, which were faid to fay, what Philip would have them. Jefus took notice of this in his Sermon on the Mount , wherein he oppofeth not his an* fwers againft Mofes, but againft the corrupt gloffes of tie - Smbesand Pharifees. From this kind of men, you may fee Mitt. §. 2i» H h your 234 Meditations upon the Par. II. your (elves different by your high efteem of the Grace of the Gofpel,by your experience of the -power of it inyour hearts, and the influence it hath on*your lives and conversations. l_!Li w *>, C H -A, P. XXXIII. Sheweth Gods gracious Condefcetttion towards the greatest finners. From ihe latter fart of the 28th Verfe, Therefore came hit father cut, and entreated him. E have done with the A &ion between the Elder Son, and one of his Fathers Servants , he next continues it with his Father ; and his Father begins, Therefore came his father out, and entreated him. Oh the condefcention of God to froward, perverfe men. If he humbles himfelf in beholding things that are in heaven andin earth % Pfal. 1 1 $. 6. How then doth he humble himfelf, when he entreats finners ! Now the Dodrine from thefe Words is this, £°&' That God doth entreat ftubborn, perverfe, and proud finners, to come in and accept of the Grace and Mercy of the Gofpel, As tho Cod did befeechyouby us, rve pray you in firijls ftead, he ye reconciled unto God. See how this blefTed meffagewent 2, Cor. 5. 20. a beggings roongft finners. Gods language when he made the worldjwas, Let there he light. And when he gave the Law, it was Commanding. But in the Gofpel he is pleafcd to en- treat. And God doth this, 1. Bfcaufe he is God, and not man./ will not return to deflroy Ephraim ; froward and wilful Ephr aim, for J amCod% and not man. It is a mighty encouragement that poor finners have, Hof. 1 j. 9. that they have to do withGod,who hath power to pardon what Exod.33. 19. finners he will He will have mercy on whom he will have mercy , Numb 14. 17. and be gracious to whom he will be gracious. It is Gods power that he can pardon great fins ', and it is his power that he can ftoop fo to finners. No man, no creature could do this, hath fo much Chap.33- PM*We of the Prodigal Son. 235 much power, and could have fo much patience and condefcen- tion- Who is a God like unto thee, who par done ft iniquities } God micah 7. 18. ifaews his Godhead as much in bis gracious tranfaftions with (inner?, as in any thing: A mother ^can entre-if^a froward and peevifh child, butjvhat ma*n er^rews arf energy to accepj, - of his forgivenefs? Of. what Prince ever*' entreats a tray tor, or a ftubborn rebel to accept of "'. a pardon ? N't); this is not the manner of mm, as Z>4W^iaid,hemuft beGodthat Can dotnis . 2 Slm' 7> l* God may fay to every (inner, lam* God and'not man, and therefore I entreat you to be reconciled to me^and to accept my grace and favour. . J Re*f. 2. Jefcs Chrift hath purchafed this of his Father, That finners may be thus gracioufly dealt with. God was in Chrift, reconciling the world to himfelf : Entreating finners to 2 cor< 5, t^# be reconciled. The Juftice of God would not let him be fo forbearing, patient, and pitiful to finners, and fo importunate with them to be faved /All this is in Chrifts Ranfomand Pur- chafe for finners. Why doth notGod deal thus with the Angels that finned, but becaufe Chrift purchafed nothing for them } And as Chrift hath purchafed this Grace of his Father ; fo he prays his Father alfos, for when God fawreafon fufficient to caft off the Jews before he did it, Chrift interpofed, and im- portun'd him to forbear them a while longer, Lord, let it alone Luk« *$• *• this year alfot Reafi.God ftoopsthus tofinful man,thathe may know the defperate wickednefs that is in his heart, That a fiflner fhould not only ft^nd it out againft Gods commands and threatnings, but alfo againft his entreatings and befeechings •, this (hews how defperately wicked the na- ture of man is. Keafon 4* God doth thus, that he may leave finners with- out excufe. In the great and terrible day of the Lord, he will fay to every condemned (inner, Thou art inexcufahle, O man. For did not Hay my commands on thee to repent ! But now °m* 2# God commands all men every whereto recent. And did not I lay Afts 17,30. my commands upon thee, to believe in my Son ? This is his commandment, that we fh mid believe in the name of his [on Jefus 1 Joh.3. 23? Chrift. And did I not expoftulate and reafon the cafe with thee, why thou wouldft not return to me, and be faved? R a~ . Why willye dyctOhonfe of Ifrael} But more than this, did I ** H h 2 ri9t 2 3.&: Meditations upon the Par. II." notentreat thee with the words of my own mouth, as Jcb ( (aid to his Servants, did I not entreat thee in the bowels of mercy, to be reconciled to me, to quit thine enmity aeainfrroe. and my Hohnets, and to accept of pardon offered thee a hun- dred, a thoufand- times ? Such a.finner muft needs be fpcechlefs as that man wa?? Matth. 1%. 12. Sinners will then be «i/t«*. Mr. 3. it. «««T«>If-condemned : They (ha!! not then reply upon God, Rom. 9. 20. «Wt at God, as now they do j but all the condemned world Rom. 3. 1 p. will be found gui'ty before him, Application. 1. Let this put us upon admiration , that God, the great 2nd holy God, fliould thus floop to p'ervcrfe' and proud finncrs : If Sdomon wondred at Gods promife to 2Chron.<5. iS hispcrpleto be prefent in the Temple, Bat will God in very dud dwell mth men on earth} How much more may we iky But will God in very deed humble and abafe himfelf f0 far as to mtrrat finners to accept of mercy? That God fliould fay Phil. 8 ■$. to a ftubborn (Inner, as Paul to Philemon, Tho J might em in Key, 12. r. thee.yet I rather befeech thee. The Apoftle John faith, There . appeared a great wonder in heaven. Truly this is a great won- der that appears in Heavtn to the holy Angels, That God fliould intreat and befeech finners to be reconciled to him. Good wiii towards men was a thing that Angels did wonder at : Much more may they and we admire it, when it is manifefted by fo gracious an Embafly, that finners are entreated to accept st.Thisis one of thofe Gofpel myfteries,which the Angels defire> to look into, 1 Pet. 1. 12. Therefore, as Mary kept and pon- dered the layings of the Angel in her heart, Lake 2. So let us keep and ponder this faying of Jefus Chrift in curs, Therefore., came his father out and entreated him. For we are apt to fee as little wonder in Gods free grace, as the Scribes, and Pharifees did in Ghriftsgreateft miracles. Secondly. Let this Dcftrine exhort us to mind Gods en- treatiesjas often as we confider his commands. Think with thy felf, thatasGod commands thee, fo he entreats thee too, not. to indulge thy pafTion pride, eovetoufnefs,diicontent,diftruft. That God-entreats thee to mind Heaven more than earth ; to look to thy heart in prayer , to take heed how thouheanft } to do, as well as hear. We have need of all this, and God fees we have need of all to work upon us, and all works but agoittfew. . Chap 33. P^ble of the TrcJigal Son. 237' oL But why doth God |forfer men to rcfufe his calls, and^is offers of Grace and Salvation? Anf Tofuch aqucftion as this, ^«JK«.« anfwered, D,- Anf. To turn >H Queflioncmti 'xflictt. Let him loo« «,„■«. ,«*, «",' ^"/J^olnv.for I neither can nor will do. one, that can (au.ne Hs Cuno y, ^ ^ it. Oh remember,' «h> . V ^ 1 ^ „ w„e dcft d for your thoughts how to.ny ^ ^ ^ ^ n<;ga()ve ^^ , Sam, 4- 1?- pseping into the A". Con,erfion,as it feetns he dotb.ae Jefus iaid to Pew, ^M a d aU the wiU 0f Angela Pl^tt >■ But his U re'plying again* God, or dif- to thcithrSeltate d Ma a$ a proud and puting with him, whutt tn «y ^ revealed RoD, p 20, infol-nt part .n any mam <*e tat. ^ .It'JtheDev^mck, toputY P ^ ^ ^ ^ tea omngt, to btoder you y 7 ^ t^w»«Rom ,.4. Scripture? /.« M , fai,h the Urdl I*. .8. 25. pyvtajitwl, ^"il^lVnAZamis of God, tends much to To diftnift the Wifdom ^\0^ .J, |hefe fecrets . Atheilm. Therefore do not pore ovebo y ^ ^ rf but humbly adore them When «w ,>neconcludv 8 "1 1 ^ttfaithG d by the Propit, « *«.». rto Phiii , „ .IJ: j£# «ce to the W|f Gijd, is Utter t an ,, Thrift kX/Z few »/^ C»ar<»e, «.i«W and felf-jufticiaries ; that think therafelves Luc. 15 7. righteous, and to need no repentance; the whole that need not Matth 9. 12. the phyfician ', that find fault with Gods Gofpel-Difpenfations, Matth 20. ir. an(j dfj-yife others^ that indeed are better than themfelves. In Matth. 2?.' a wor^ » very hypocrites ) having a form of god line fsy but deny- 2 Tim. 3. 6. wg the power i reiembling Saints without, but full of unclean- Matth. 23 27. nefs within. So that the Doctrine we may hence learn, is this, VoB. That men who are but externally righteous and religious , are very confident of their goodnefs, and good eftate towards God. There are many clear inftances in the cafe, befides this, before us. As thofe profeflbrs of Chrift, who preached and wrought Miracles in his Name, of whom Chrift himfclf fpake, Matt. 7. 22. tMany will fay to me in that day, Lord, Lord , have we not prophecied in thy name, and in thy name eaji out devils, and dme many mighty works ? They Chap. 3 4. Parable of the Prodigal Son. i 3 p They fpcak like men confident of theraftlves and of Heaven. So were the five foolifh Virgins, becaufe of their trimmed Lamps, their fair profsffion of Religion ; they were confident Matth. 25. their ftate wis good: Lord, Lord) opentous. So that young Verfe 11. man was confident he had kept ali the commands of God Matth« *?• 20» that Chrift named, from his youth : Allthefe have J kept from my youth up. And thofe Jews, in John 8. after all Chrifts reafoning with'them, yet would hold their confidence that Abraham was their Father, and that they were the Chil- dren of God. The wife man faith, There is a generation pure Verfe 34, 44. in their own eye s, that are not wajhed from their filthinefs. Soweproy iini Ephraim holding forth his confidence of his good eftate. In all my labour, they fliall find none iniquity in me : Ephraim Hof. 12. 8. challenged even the Prophet to fay, black is his eye : No, faith he, I have a better Confcience than fo * when, alas, poor Ephraim was a cake not turned ; neither hot nor cold \ bal- Hof 7, 8. tring betwixt two : a very mongrel. He had gray hairs, and^. 3. This^man in the text faith more of himfelf, than ever any man could fay, but Jefus Chrift : Neither tranfgreffcd 1 at any time thy commandment : Jefus indeed could fay io, I do always the things that pleafe my father. But who elfe could ever fay T . fo ? yet this man dares do it; fo confident was he of his own J° n • 9* goodnefs , and of his good eftate towards God. And this ielf-confidence is common with iuch men, in every Generation. Such men now have as good a conceit of themfelves, as they had then. It is an experienced thing , Self-confidence and felf flattery, follows the nature of man: Thou art confident that thou thy felf art a guide of the blind. The Jew looked Rom. 2. ip. upon the Gentile, as a poor blind Creature, and on himfelf as the Light of the World ; as Chrift called his Apoftles. Yea, Matih. 5. 141 tho fuch men are as full of fores within, as Job or Lazjtrtts was without, yet they think themfelves as fair as %Abfolomr without ble'mifh from head to foot. 2 Sam, 14.2 5, And what is the reafon of this ? *Bjaf 1 . Fir ft,their Ignorance of the fpirituafnefs of the Law of God. It was the opinion of the Jews that fought righte- oufnefs by the Law, efpecialiy the Pharifees, That the Law commanded and forbad only external afts * asthat nothing but Killing 240 Meditations upon the Par. II M»tt. 5.21,22. killing was murder Whereas our Saviour faith, that unacf- vifed anger, is aa approach to Murder, and that hatred is 1 John 3. 15. murder: Whofoever hateth his brother, is a murderer. But the Jews looked only at the Letter, and knew nothing of the fpiritual part of the command. Nor do natural men now \ and this waSjand is the reafon of their felf- con fidence.lt was fo with PrfH/jWhilft a 'I'harifee : Concerning the right eoufnefs of the Uwt 1 was blamelefs: He compared hmielf only wjth the outfide of the Law} his own outfide, and the outfide of the Law together; he neither looked within the Law, nor within Rain. 7. p: himldf. Therefore faith he, / was alive without the law oKce 'y but when the commandment came , fm revived , and J died : Without the fpiritual part of the Law, I had no fenfe of Sin, nor trouble of Confcience; but when I came to feel the Law ■within , judging and condemning, not only evil Acls , but evil Concupiicence *, then I faw I was a finful wretch, and dead in Law. So that mens ignorance of the fpiritualnefs of the Law, is a great reafon of their good thoughts of them- ielvec, and that that keeps them from the fenfe oi fin, and trou- ble of Confcience, and fo ail is well with them : I am rkh% Rev -> 1 n] an^ ^ncreafe^ *n goods, and have need of nothing. Secondly, Thefe men infer their good eftate from their mo- rality, and fair carriage in the World , and negative good- nefs} they are not as other men. Adulterers, Drunkards, Unjuft, and the like ; and they have a task of Religion, a form of Godlinefs. But as for their morality, felf-intercft alone, without any regard to God, will teach this to every man. And as for a form of godlinefs, there may be this, where there is not the Power. A man may Preach and Pray, and be feemingly Godly, and yet have no laving Grace ^ It wasfo with Judas', there was fo little appearing difference betwixt him and the other Difciples, that they were more jealous of themfelvcs, than of him; therefore they fay, Matter Ihirdly, Another great reafon of fuch mens good thoughts of themleives and their condition, is a Spinr of delufion that Ifa 44. ao. poflefleth them: They have a lye in their right handta very phar.- cie or figment, and know it not: As the Prophet Ipeaketh of Idolaters. For Chap 3 4: Parable of the Prodigal Son. 2 4 r For 1. Satan blinds their mine's *, he makes them to think 2 Cor. 4.4. they are in Dothan, when they are in Samaria. Satan de- 2 ^,n8s 6- ^ ceives them, as he did Eve. He can transform himfelf into an 2 ° ' l ' 3* Angel of Light. As there is Dtceptiovifusy as when the Magi- cians feemed to turn their Rods into Serpents, which were but meer phantafms , a craft taught them by the D^vil \ fo there is Dtceptio mentis , a cheating of the mind and conference in fpiritual things, and in a mans fpirituai condition. How con- fident did trfc lying fpirit make Zedekiah, that the counfel he gave Ahab, was from the Lord ? * Kings 22. 2. As they are deceived by Satan, fo they deceive themfelves; they play the fophifters with themfelves , they have falfe dif- courfewith their own conferences. Such had Saul when he gloried to Samuel of his obedience : Blejfed be thou ef the Lord: 1 Sam. 15. / have per for mid the commandment of the Lord. And when Sa- v* 2°- muelgzve a caeck to his confidence, he reaflferts it ; yea 1 1 have Gen* ?* obeyed the voice of the Lord. At flrft Satan ufed the Serpent to deceive man ; and now he ufeth the hearts of men to deceive themfelves. And therefore the Scripture faith, the heart is deceitful above all things. Hence Jer- 1 7- 9> it is, that every way of a man is right in his own eyes, and that p™' J" |* all the ways of a man are clean in his own eyes. Rotten wood will fhine in the dark.* and all natural men are in the. dark as to fpiritual things : The natural manreceiveth not the things l Cor* 2» J4- ef the fpirit } neither can he know them, becaufe they are fpiritual- ly difcerned. So deceitful is the heart, that it deceives them as to God,and what he is, as well as what themfelves are .• thott thought eft that! was altogether fuch a one as thy felf. They Pfal. $0. *iJ transform God into an Idol, after their own phancy. 3. As Satan beguiles them,and theirown heartsdeceive them: fo God in his Righteous Judgment, fends them ftrong dclufjons, * J|j~* *• n* that theyfhould believe alye\ as he fent forth a lying fpirit in- * to the mouth of all tAhahs Prophets. And there are many fins, that provoke God to do this \ as contempt of theGofpel .• Becaufe they receivednot the love of T> - - the truth that they might be faved. For this caufe God jhallfend e '2' °? -4 them ftrong delufions to believe a lye. And fo pride and felf- pfaj 2 ^ conceit : for as God guideth the humble and the meek, in judg- ment ^ and teacheth fuch in hi sway ; fohe beholds the proud and felf-comeited afar of: As the Jews did a Leper, Numb. 12, Ii And 24& Meditations zmn the Far. IL> And when God puts a m~n out of His prefencc, then he wan* ders as Cain did ; and the Devil meets with him, and is a ly- ing fpirit in his heart, as he was in Ztdekiahs mouth, and as he was to Eve. Affixation, This informsusof many things. i« Here we fee the different fpintot men that are'finctre- ly godly, and thofe that are but feeroingly to : The holieft men are yet apt to be jealous ;.nd fearful of themfelves-, they are full of fincerity, and yet not always without doubts s and therefore commune much with their own hearts •» whereas men that haveforae feeming holinefs without, but not true holinefs within, are full of confidence and felf-eonceit, and take all their hearts fay of them upon truft ; have little Ffal 73 4 trouble of confeience all their life,nor any bands in their death. 2. This fliewsus under what great deceit this kind of men Jer. 9.6. continually live, They held faft deceit , as the Prophet fpeaks. Thsy have a deceiver and fupphnter within themfelvesa their own deceived and deceiving hearts. Their heart is like a flattering glafs , makes them look fair, and in Eph. 1.27, their own eyes already, what Chrift will make his own peo- ple, when hefhall prefent them to his Father, wthent [pot or nrinkje. The meer mora! man looks upon himfclf to have more Grace, than he doth that hath grace indeed -, he fees nocaufe to complain, Mixe iniquities am a burden, too heavy for me, as David did. Nor to cry out, O wretched man that I am , who foal I deliver me f rem this body of death? as Paul did. So that the Lord may faytofuch a man as he did ironically, to the '"*''' Prince of Tywsy Behold, thm art mfer than Daniel. So, be- hold thou art holier than DjvM, and holier than Paul\ thou thinkft thy felf fo. Oh what a grand cheat is fuch a man to himfelf, He is whole, and needs not the Phyfician : As Chrift ^!"h;9" iaid of the -Scribes and Pharifees. He feels not the need of Chrift, as a gracious foul doth ; lam rich, and have need of no- thing'. 3. This may informus of the very fad eftate of thefe men, who are fo highly conceited of the goodnefs of ir.For , 1 . They are much, if not altogether hindred from thatfenfe of fin and guilt, and the corruption of human nature, which is necelTary So converfion, and ufeful afterwards \ and this is a very dange- *ous.condition. 2. It hinders their defires of Grace, and io y 7" " ■ is. ftcy, C/]ap-34- Parable of the Prodigal Son. 243 is a double bar of their Converfion \ it is hard to bring good natures to think there is any other grace. This is the plague of many mens hearts ", when they have a comra-ative righte- oufnels tobvng of, as that Fharijee, Luke i3. God, I than 1^ thee, that I am not as ether men are : There are thoufands worfe than 1 : 1 am no Drunkard, Adulterer, nor Extortioner^ Oh, this f* ells them up % when they can fay, we do this and that ; as that Fharifce, Ifafl mice a W*ek^ and pay tithes of all that 1 poffefs. Now they blefs themfelves as Saul did, I have done the cemmandmnt of the Lord $ when he bad left the greateft part undone. Thofe Difeafes are molt dangerous that men aremoftinf£nfibIe of} fo felf-Righteoufnefs is as dan- gerous a difeafe as prophanefs j yea, more dangerous, becaufe it is not felt as a difeafe/. If comparative righteoufnefs would fave a man, there would fcarce any man be damned ; for where almoft can you find the man, but can fay, I thank God I am not as fome other men are ? Secondly, This Doctrine is of life to Exhortation. O take heed of ungrounded confidence of your good eftate .* For a man to deceive himfelf, is the greateft folly : As no man can be flattered by another, till he firft flatter himfelf 5 fo no man can be deceived by another, till he 6e willing to deceive himfelf : and this felf-deceit fprings from inordinate felf-love, a great fin of thelaft days. Know 'this ; that in the laft days 2 ^im°> men Jhall be lovers of themfelves, and boaflers, and frond fel- lows : Men that are unduly in love with themfelves, foon grow proud and felf-conceited of themfelves and their condition : Self-love breeds felf-flattery, and thefe are glafTes that make a man feem double to himfelf, to what he really is: AgainM this dangerous difeafe the Apoftle cautions us, Let no man th'mkof himfelf more highly than he ought } but humbly and Rom. 12. £ with abafing thoughts ^ as P<«»/did when he thought himfelf lefs than the leaft of all Saints. When a man thinks himfelf to Eph. 3. ' 8, be fomething, he is nothing, as it was with the Angel of the Rev.' 3. \% Church of Laodicea, Thou fay eft lam rich, and have need of nothing* andknoxveft not that thm art poor, and miferable, and wretched^ and hlindy and naked. Queft. But will you make nothing of good nature ? Nothing of parts and accomplifhments? Nothing of moral righteouk nefs ? nothing of a Profeffion of Religion ? I i a Jnf 244 Meditations upon the Par. EL Anf. I anfwer, they are all nothing, as to the evidencing of - a Paving (late, which muft be fomething of a higher nature than all this; in their kind and compaf* they are lovely things, Mar. |p 21, eveninChrifts eyes •, but yet there is one thing lacking to make a laving ftate. If you £»y colours are worth nothing withoDt light, you donotdifparag: them in thdr own kind 5 and fo if i fay all thefe are noi iufHcient without Grace to a nnans fjlvation *, I do not undervalue them, and fay they are nothing at all. Brafs is good and ufcful, but it is not curraat coin; iogood nature and morality, and a profcffion of Religi- on, are good, and lovely, and neceflary, but they are not fuf- ficient to Irate a man, a godly man , Godlincfs is loraething above all thefe. Therefore reft not on thefe things alone, take heed of felf- confidence: Tho you are quiet at prefent, yet whenever con- fcicnce comes to be awakened whilft you live, or when you come to die, or to judgment, you will find your fi'ver is but drofs^ and that u fa all lojs, which yon courted gain ', as Paul laid upon his converfion. It is faid of Witches, that the De* vil makes them believe he gives thtra Silver and Gold } but when they come to ufe ir,it is but fticks and ftraws : So all ycur confidence in your own goodnef> aud righteoufnefs, when it comes to the trying point, to trouble of confeience, to death,' or £0 Judgment, you. will find all to be but wood, hay, 1 Cor.3. 12. axdfttibble. Ohthen,. take care you cherifh no other confi- dence, but what will abide the day of the L'rrd, wherewith *Jokn 4- l*i-_ you may kaveboldnsfs in the day of judgment. I intend not the difturbance of any mans we]l-grounded; hopes and confidence, for fuch there is, a confidence that comes in by Chrift *, it is obtained by his merit, and is wrought by £ph, 3; 12. his fpirit. I would make void all fdf-deceit, and felf-delufions and the cheats of Satan, who as he transforms himfelf into an Angel of light, fo helps many men to transform themfelves in^ to Saints, who are nothing lefs. I would neither leave you at uncertainties,, nor would I puzle you with things unneceffary i Acl. 15 28. 1 would not lay any greater burden upon you, than the Holy Ghoft doth ; As the Apoftles faid. If I fhould prefs fuch things up- on you, as fomc did upon the Brethren, who told them, That wilefs they were circumcifed after the manner of Mofes> they wftld mt be favtd : So if I fhould tell you, That except you Chap! 3 4. T arable of the Prodigal Son. 245 be of fuch or fuch a perfwafion, or havefuchand fuch Degrees ©f Grace, ye cannot be faved ■■> I (hould then bind heavy bur- dens on you, and grievous to be born, as the Scribes and Pha- riftes did on their hearers. I fhall therefore only teU you. Matti,, 2- ^ what is neceflary to enable you fafcly to conclude, you are in a faving ft ate. Which you may do by thefe following par- ticu'ars. Firfl, By a Spirit of godly fear and jealoufie over your felves, of which the Apoftle fpeaks, Behold this fmething^ hat ~ ye forrowed after a godly fort \ what fear it wrought in yon, or y-aloufie of your felves. Now this GofpeU jealoufie over a mans felf, brings him to much felf-fearching \ a work that all natural men are unac- cuftomed to. There is a backwardness in men by nature- to come to a tryal* as a crafie body will not endure the tryal of the Weather , nor a fore Eye the tryal of the light. Men whofe ftate is evil, love- dar\nefs rather jpha 3,19.- than light. When the heart is unfound, it is tedious and" grievous to be fearched • but where, there is true Grace, it puts pfal. 119. 59. men upon it. I have examined my ways, faith David, He did by himfelf , as Caleb and Jojhia did by Canaan', they jsfutnf, I4 fearched the Land, and gave a true report of it. So will e- Lam, 3, .40*. very good man do : Let us fearch and try our ways. ~ -. And he will defire to be fearched and difcovered by a bet- pfal i5p. 2j.. ter Eye than his own: Search me , O God, and \now my heart; try me, and know tny thoughts, and fee if thert. be any way of wickednefs in me\ he faith not, fee if there be any fin, for no man is free from that. Saint Paul fpeaks of fin that dwelt.in Rom " him. But any indulgence or allowance of fin, any fin that is incompatible to a Saint, any way that differs from the way Jer. <<. \$. everla{Ung, the good old way, the way that is Galled holy. A gra- Ifa. 3$. 8. cious heart is ftill cafting out itsfcum. Ir is true, a carnal man, a bold hypocrite may fay, See me, 2 Kings lo.tdj as Jehii did to Jehonadab , but not fearch me. Come, fee my zeal for the Lord of hofis. But tho he would be feen without, yet not within. This was the Spirit of the Scribes and Tha- rifees , they would have their outfides feen , they did the good they did to be feen: But they durft not have their in- M . . 6- fide feen, where was nothing but rottennefs and corruption, ss M*tth 23 27~ JefusTaid^ who knew them within. ]chn 2. 2^ ' But 24^ Meditation upon the Par. 11, But now, when a man keeps a god!y jealoufie over his heart at all times, and is frequently making his rtqueft to God, Job 34. 32, Lord fearch me, and what I jus not, teach thou me', and is in- qiifuive t) find out the z/ichxn, the Shi that troubles • G?d, and troubles his own peace, wnethei it be a fin of pro- fit or pleafure, constitution or calling, that it may be judged and cut off > this is a fign of fincerity; which re the great vain of laving Grace, ana that which commends a man to Rom. 2.58,29. Gfld. 2 Cor. 1. 12, ^vhcre therefore, there is this godly fincerity, it runs it feif into thefe four heads, as the R ver of Eden&xd. 2 cor. 7. it. '• A godly jealoufie over araansfelf, as hath been fhewed. Lam. 3. 40. ' 2. Diligence in felf-fearching, and defire to be helped here- Pfaf, 139.24. in.* Let us parch and try cur ways. And fearch me, 0 God, and know my hearty try me and k^iow my thoughts. 3, Gladnefs to have unknown failings discovered, tho by Pfdl. 141. <. others .* Let tkt righteous [mite me, and it Jhall be a kindnefs, 4. A defire to grow more and more fincere, for this Grace ! is but in part, as well as others, and hath oppofition from the reliques of the natural deceitfulnefs of heart. So that nothing is more prayed for by a fincere S>u!> than (till more fincerity : Pfal. 119.80. Lord, let my heart be found in thy ftatutes. There is a defire after that ««-oAo>i«p,that felf clearing,or willingnets to approve our felves to God, fpoken of by the Holy Ghoft, iCor. 7. 11. Sakh Vetery Lord, thou knows ft all things, thou knoveeftthat I John 21. 17. lw t^ee' *^s of fincerity, as of God, in the fight of God , 2 Cor. 2. 17' fpeak,we in Chrifi. Not as many, which corrupt the word of God, play the Huckfters with ir,makeour own advantage of ir, Sophifticate it ; as Wine with Water or other L;quors • fo they with their own notions and phancies. But as of fincerity, we preach that which is the pure Word of God; and in the fight of God, we preach it as if God were prefent. Secondly, Where faving Grace is, there is poverty of Spi- rit. Poverty of Spirit accompanies every Gr^ce, and dilco- vers other Graces. Repentance and godly Sorrow for fin, are ever acted with a defire of rao*re, and fo is Faith \ Lord, I Mark 9 24- believe, help thou my mbeliif, and fo is every Grace. Proud men may have gifts \ fo had falfe Apoftles, and falfe Brethren in the Apoftlesdays.But none except humble men have Grace : Tames 4. He giveth grace to the humhl(< Where Grace is, it much a- bafeth Chap. 34. F arable of the Prodigal Son. 247- bafeth a man in his own eyes. How low was holy Paul'm his own eyes, who reputed himfelf to have been the chief of /in- vert ? and when he was in a ftate of Grace,Z>/> than the leaji cf all Saints. It was Pnde, that fhewed there was no grace, in thatP&<*. rifees confeflion/ God, It hank, thse that Tarn not at other men are, nor as this Publican.' Indeed, when a man can fill fuch a con- feffion with humility, and a fenfe of his own remaining un- worthiaels, and afcribe what he is, to trfe grace of God in Chrift , as the Apoftle did ; by the grace cf CjW, / am what I am : Here Poverty of fpirit is evidently feen. 1 Cor« x5- 9> And poverty of fpirit doth not only evidence the being of Grace , but alfo helps to increafe it. High hills have mod air, and the moft pleafant profpetts-, but low valleys are more fruitful •, fo men of fair parts, and profeffion, may make a great fhow in the Church, and pleafe themfelves and their own frumours; but they are the poor in fpirit that grow in Grace, and bring forth fruit to God •, the other, to themfelves, as HoC 10. \& jfrael did y but thefe to God y their fruit returns to him from whom it cooks. God is taken with a man that is poor in fpint,as well as with Saints and Angels in Heaven : / dwell in the high and holy place, ifa„ ^7> T^ wit h him alfo that is of a contrite and humble fpirii '■; to revive the fpirit of the humble <>to give life to his graces,and to his comforts. Great is that Promife made to this grace by Jefus Chrift his own mouth • Bleffed are the poor in fpirit] for theirs is the king- j^m ,, - dom of heaven. And by the Lord, who hath Heaven for his Throne, and Earth for his Foot-ftool: To this man will 1 loo^Ui, 66; Z2i. evtn to him thit i) poor and of a contrite fpirit. So that fmce- arity and poverty of fpirit, are two infallible souch-ftones of faving Grace. Thirdly ) faving Gracs is a deep inward work: fo is not the moft fp>=cious profeffion of Religion, or commorrGrace. Take the beftof another man, and it is of another nature. All that the Apoftle accumulates and rosy be fpoken of a natural man, being iolightened in the myftenes of the Gofpel , "having' xtafte of the- heavenly gif^ of the goodnef? of Chrift, j^k^'S, ft 'the gift of God, and being- a partaker of the extraordinary °4 iC> gifts of the Holy Ghoft =, and having a tafte of thegoodnets of the word of God, zstftrod heard John many 'things 'gla '^y "Mark & i o' and-. 248 Meditations upon the Par. II Mitt 13.20. and the ftony ground received the word, on a fudden,with jov, and a tafte of the powers of the world to come,, as "Balaam had-, Numb. 23.10. fret me die the death of the %}ghttom, and let my laflendbe like his : All this may not amount to a deep inward work j and therefore all may be loft ; they may be but flaihes that come and go like lightning : they have iiot rooting deep enough, they will endure but awhile; as our Saviour Ciith, Matt 13.22.' A Hypocrite may have as fpecious aftions as a rr art that hath true Grace:. 'With what zeal, and how like a godly Kinns io ^xmCi did Jehu dciboy Ba.l and his Worfhippers ? but a gra- cious heart was in none ofall that,thegreat cliff ;ence betwixt a, Hypocrite and a real Saint, lyes in the bottom of the heart : AmazAah did that which was right in the fight of the Lord} but 2Chrcu25. ™twithapcrfctt heart. u Real Saints, and others that have but common grace,may be outwardly like one another*, but there is a vaft difference within. The king* daughter is all glorious within : But a Hy- pfil. 45. 13. pocriteh inflde is full of all uncleannefs- It is true, where there Mm 23.25. is laving Grace, there is precious outwork too. As the Tem- ple was of ftately Building without j which made the Dif- Mitc. 24. ciples to admire it: but the Holy Place, the Holy of Holies within the Temple, had the greateft Glory. Thus where ther« is faving grrce *,men are Holinefsto the Lord without, this is written upon all their ways and works, even their common works*, Their conversation is in heavw, they are alive uno Zee. 14. 20. God through Jeftts Chrifl. As a candle in a lanthorn gives Phil. 3 20. light without the Lanthorn as well as within : fo Grace appears Kom 6. 11. without) a? wdl as within Gal **2o But the choiceft work of grace is within ; it is there that Eph. 3. 17. Chrift liveih and dwelleth, It is there that God writes his Uwt 3er. 31. 33. It is there that he fads abroad4ais love *, There are the great Rom. 5.5. ^onflifts betwixt grace and fin j and there are the panting* Rom. 7. after God. That of a godly man, which is of great pxice in p , the fight of God,is the hidden man of the heart. So then with my 1 3 4" -mind I ferve the law of God faith, the Apoftle Paul. Grace is a deep inward work. So that the leaves of it may be pulled ilohn 3.9.' °ff> t>ut tne root cannot be pu'led up : his feed remaineth in Mate 7. him. Saving grace, is like a houfe budded on a rocl{, that will er^ 24>25- dure wind and weather. Gifts, and common Grace, and the Match 13. 21. PcofcfTion of Religion, are but temporary things 5 hard times will Chap. 3 4- Parable of the Prcctigal Son. 24^ will wither them. But there is an eternity in faving grace; it is here begun, and in Heaven perfected into glory. As Gold, by rire*, foGiace by tempta ions is not deftroyed, but refined. Tribulation worketb patience', and putience, experience *, and Rom. 5.3, 4 5, experience,bope, OMerveyour felves therefore, whether the Kingdom of God be within you? whether he cxercifeth his Government over your Hearts, your wills and affections, and all your fa- culties. Obferve, whether God be in yon of a truth ', know ye Rom> * lt. net thatJefnsChriftis in you, except ye be reprobates ? whether ye are diligent to make the infide clean, befides wnat you do outwardly. What difowning and hating of fin there is within. Obferve what converfe you have with God, fuch as pfaI ■, David had when hefaid, my meditation of him Jhall be fweet. q^] / \^ Whether the Spirit of Chriit is, and works in you, as 9. fpirit of grace and fnpplication , as a Spirit of Holinefs, a Spirit of Truth, a teaching, leading, witnefiing, fealing, affifting, quick- ening, eftablifhing fpirit ? Grace is a deep inward work. An- gels converfe together mentally ; and fo do God and Saints, and Chrift and gracious Souls. As the Babe in the womb of Elizabeth fprang for joy at the Salutation of Mary *, fo God ■ , often (peaks to a believer with that foft and fecret voice, as *' 4^" makes his heart to do the like. Fourthly,Saving grace is dilcovered by the flrong tendency of the heart to God ; to walk with him as Enoch did \ to do his will, as2W*Wdid \ to enjoy him, as Afaph •, Whom have 1 Gt£- £ 24« , in heaven but thee} and there is none on earth that I defire befides y^ll' 22* thee. And it is good for me to draw near to Cod. With my font have I deftred thee in the night, faith the Prophet Ifaiah ; yea with my fpirit within me will Ijeek thee early. Grace muft needs carry the Soul to its Original and Spring, which is God \ r/% 2* But is the whole tendency and inclination of the Soul to God, * where there is Grace ? No, not actually, tho propofitively it be. For tirft, the Heatt may be bent uponother things when it is bent upon God; upon other things fubordinately, but ul- timately upon God himfelf. So there may be a regulated* felf- love-, love to relations, and to many other pcrfons and things. I fay, when the heart moves to thefe regularly, the motion at length reacheth to God himfelf, became it reacheth to the will of God, and the glory of God As a fhip that fails with a fide-wind, -in time comes to the landing-place. K k GsuQ. 250 Meditations upon the Par. II Qitfji. But may there not be a tendency in a gracious Soul to things contrary to God? *An[. Yes there may be, and often is ; b:caufe there is a, contrary principle, even where grace is^ viz. The corruption Gen. 25 23. of natuie: as there were two contrary Nations in Rebeccahs- womb together. The corruption of nature always carries the heart from God, as &4bfo!omdif\ the hearts of the people from David. Yet Deut. 22. 25. either it is by force, as the ravifhing'oi a Dami'd in the Law , 26. and then the Soul cries out as- (he D^mlel did ', a< /W, Q ftoin. 7.24. wre cht4 mam that I aw, who (hall deliver me from this body of death ? Or elfe by deceit, and that will io jn be difcovcred • Gen. 29. 25- ^n£j wncn jt j5j jt js bewailed. The Mariners Needle often waves from the North point, but by inftinct dill returns to it ag :in. So a gracious Soul may be diverted from God, as Solomon was by his ftr?nre wives } yet is it Mill rcftlefs till it returns to God againia* thijews laid,/ will Hof. 2. 7. return unto my fir ft husband; for then was it better with me than now. The bowl rouft not be valued by its rubs, but by its byas. Where there is Grace, the heart in all its diverfions from God to the Creature-, (till defires after God ; asFhaltiel hankerd after his wife, when taken from him ; and as Jonah 2 Sam. 5. \6. longed after the Temple, when in the belly of Hell : Yet will John 2. 4. I look tow ir As thy holy temple. Grace being of the Divine Na- . ture, it doth as naturally move the Soul towards God, as the jparks fly upward. Fifthly, Where there is Grace, a man bufieth himfelf much Cant. §, about Jifus Chrift. The Spoufe was not well without him. Phil. $. 10. /»<,#/(3e(ired and fough? nothing more, than the knowledg of JelusChiift, and conformity to him : Chrift is a holy mans great Imployraent. *. Becaufe all laving grace comes from Chrift, and therefore John 1. 1& thither it returns again,a* the waters into' the Sea. 2. Grace (hews us our need bi Chrift, how 'hat without john j §• $.' hiro we ean do nothing : not I, bat Chriji liveth in me. Therefore Gal. a. 20/ Ghrift rouft needs be our great bufmefs. ?. Grace difcovers the excellencies of Jefus Chrift. A man never fees the beauty and lovelincfs of Chrift. till he have grace. Natural men may in their way be fond of Chrift , as a meer fuperftitious Papift that reverences his Pitture; Eat no na- tural Chap. 3 5^ Parable of the Prodigal Son. 2 5 1 natural men can know his excellencies by found knowledg-and experience. As Children may be fond of a piece of Gold, but " know not the worth of if. It is grace that teacheth a man to lay, my beloved is the chiefefi of ten thonfand. 4. Grace makes a man abound in wifties to be Iikcr and lik tr 'Chrift, in his fpiritand temper of mind : in his humility, and phil' 3- $' obedience to his Father, and in his Praying-, Lord teach us to Luc. n. r« pray, fay the Difcipie.^ graceooth make a man like Chrift, and makes himfetk to be liker : for it is from his fnlnefs that rr*j0hn r. \6. receive , and grace for grace. Now tho no man doth attain to perfection in thefe things \ yet every man that hath grace, follows after perfection i Not pfliI 2* I2, that I have already attained, hut I follow after. CHi\p.xxxy. She wet h the opinion which many men have of their own Merits. From the whole 29 Verfe. j%nd he anfweringifaid to his Father, Lo, thefe many years do I ferve thee, neither tranfgrefftd I at any time thy command' mmt : and yet thou never gav eft me a kid, that 1 might mak? merry with my fr*«»Js, HER E the elder Son hath the confidence to tell his Father of his exact fervices, and the reward he expected upon that account. Whence we may obferve, 3 Dott. That trje conceit which natural men have of their own R'ghteoufnefs,efpecially M6ralift?,and feemingly religious menjfwel.upto the opinion of Merit, T is was the fpirit of the Jews of old \ wherefore have We tfk. $8. 3," fa[led,and thou fee ft not\ wherefore have we afflicted our font, and thou tabeft notyowledg} They fpeak, as thinking, they had deferved better of God. Such men kifs their hands to the it own Righteoufnefs and Works, as Job fpeaks the practice of Idolaters. Everyman naturally hath a Pope in his belly ; Job 31. 27, fomething of his own to commend him to God, and let him into Heaven : Good majicr, what good thing fiall I do that I may K k 2 havs 252 Meditations upon the Par. II. have eternal life'? 1 will not have Heaven gratis-, faid a Roman* Catholic t\. Give me that eternal life which thou owe ft me, laid Mattfi, 20. another. We find in that Parable of the Vinyard, that the firft labourers in the Vinyard, ( which were the Jews ) quar- relled with God, that their pay was no more: It is plain thar Ifrael {ought Righteoufnefs by the works ot the Law: Roin. o. 32. And the Rhtm. Annotations onHeb. 6. 10. God is not unrighte- ous to forget your worl^and labour of love; Say> That God fhwiild be uitjuft, if heihould not give men Heaven for their good works , and that for their good works they are worthy of er ternal life. Bellarmine^the Church of Homes great Champion, taught, That a man had a double right to the Kingdom of Heaven .* Partly, by his own merits •, and partly? by the merits of ChriftiK Tho when he came to dye, he altered his mind. The Elders Luc 7.4} 7. °f tne JetfS teH Jelus» tnaI tne Centurion was worthy, though himleif thought not to, 1 am nit worthy that thou jliouldft corns under my roof: and lam not Worthy to come to thee. Reaf. 1. Now the Rcafon of this, conceit in natural men, is . Tob 41 24. t^lc'r P1^ : Man is a proud ci eature^oneof the ions ot pride: Jcr. 48. 2$. He is eafily puffed up with fancies of his own excellencies : We have heard of the pride of Moab, he is exceed ng proud, his lof* tintfs, and his arrogancy,and the haughtinefs of his heart. The Apoft!efpeaks of imaginations and high thoughts in man, that 2 Cor. To. 5. exalt them f elves again ft God, Exod. 5. 2. Naturally man wou'd not own fubje&ion to God : Man looked upon his firft eftate as below turn > as the Angels that: Got).?. fell, did » and therefore fought a higher ^ Something of this 2chro.32.26. wi" fometimes furpriz- the beft men: fo Hewkiah was fain 2Cor. 12. 8. to humble himfelf for th? pride of his heart\ aid Paul had a Job 33,17. thorn in the fiefh] left he fnoula be exalted above meafure. A nd th refore God is fain to take many courfes to hide pride from man. Reaf 2. Another Reafon of this conceit of merit in natural men , is , their ignorance of their finful nature y and the finfulrcfs of iheir beft works , They fee nqt that ielf, hat hypocr'fie that is in them •, thev obierve not how Rev. 3*' 17. fc&fe God i, either in the beginning or end o! their brft works, ThoufuidftJ am rich \ and Knew, ft not that thou art poor Thofe ^al. i,^7« Jw* knew not, or would not fsnows thanhey had defpifed Gods Chap. 3 5. ? arable of the Prodigal Son. 253 Gods name, and polluted it: Wherein have we defpifed thy name'* and wherein have we polluted thee? There are many things which are highly eftcemed of men ', many of their Luke 16. i$. own works, which yet are an abomination in the fight of God. il- Ji> l2i The Jews had foaring, felf-blcfliig thoughts of their multitude of Sacrifices. Doubtlefs their opinion was, that God wa9 beholden to them on this account, and did them not right, that he took no more notice of them, and rewarded them no better -, when as alas-, God called them vain oblations, and their incenfe war an abomination to him- *, he could not away with thdrfolemn meetings, they were iniquity; his font hated, their new moons ; they were a trouble to him, he was weary to bear them. %jaf. j. A third Reafon why they efpecially of the Church of ^'wihold uptheDattrine of Merit, is, becaufeit is to their profit *, it brings them in great Revenues ; It's a rich and wealthy Doctrine : They have an art of making Silver and Gold with if more effl&ually than ever any Alchymift could do with the Philofophers ftone. And befides,they uphold other Doctrines of their Church by this: This, and that of Venial fins, and that Concupifcence is not fin in the Regenerate h anc* npnv more *, as ftones in an Arch uphold one another. V SE Firft, Let this make you very cautious againft this infection, conceit of meriting of God by the good you do : Chrift is much wronged tnis way } merit becomes not the mouth, no, nor the thoughts of a creature, no creature can merit of God, -neither Saints nor Angels: There is but one that merits, as there is but one Mediator, Jefus Chrift. Adam could not have merited of God if he had flood in his lnnocency,for -he had done but his duty : What had he x Cof.^.7. that hereceivsd not ? And for him to think of merit, would have been to have gloried in what he received, as tho he re- ceived it not : Should the holy Angels have a thought of me- l ^oi. 3.6, rit, it would ftain their glory, and change them into Devil.v Thofe glorified creature? caft down their Crowns before the Throne of God with this language, Thou art worthy, Thou, and not we, to receive glory , and honomr, and power. And Rev, 4-10/1 1». can there be merit on earth, when there is none in Heaven ? To fpeak of (he creatures meriting of God, as it is a proud, fo a moft abfurd;Do(trine. Where is the man that hath <3o« fpel- .$ 54 Meditations upn the Par. II fpel-Grace, but abhors the thoughts of.mtrit ?> He knows by experience, that there is no more place tor ihis now, then when he was in a graedefs ftate. He knows that he never doth above his duty, but under it. He knows that he gives God nothing but what is his own : When David and his people of- 1 Chr.29.14. fered fo largely, he faith, Of thine own, O Lord, have wegivtn thee. We are not fufficient of cur felves, as of our /elves, to thinly 2 Gor. 3. $. any thing , all em J efficiency is of Cod. if we can merit of God, why do we pray daily for our daily bread ? Beggars merit not thtir alajs* How rr.tch Scripture cloth the Do&nne of merit outface? Ron-. 8, 18 1 rtckpn that the fufferirgs of this preftnt life are not worthy to be compared with the glory thatfliall be revealed in us. What are light ajfltl'ti ns for a moment, when compared with an exceeding and eternal weight of glory ? Dcth the mafler than\his Jtrvant 2 Cor. 4 17. for deing what he was commanded} I trow net 5 fo ye, when ye {hall have done all that is commanded yon, fay-, We are unprofita- ble fervants. So St. Paul, Who hath fir ft given \t 0 him, and it Lrc 17. 10. jhall be recompensed to him again} ¥ or ot nim, and to him, "Rom,i 1.35,30 and truough him i:reali things, tohim be Glory for ever. So the fame Apoftle, By grace are you faved through faith, and £ ph. 2 . 8,9. t^at mt 0j y0HrfeiveSit it js the gtft tf coa : j\jot 0j Works, left any man Jhculd boafl. And of nimfr.lt and his own rsghteouf- nefs, he faith thus, That I may befour.dm him, that i«,in Chnftj not having mine own righteoufnefs, which is of the law, but that which is through the faith of Qjrifl. but tht time would fail -Philip 3.9. me, as the Apoftle faith in another cafe, tottl) yi u all ihe , Scriptures fay againft mans meriting of God. Take only thefe few obfervations further. 1. Obferve upon what terms the Seed of Abraham became the Lords people, above all other people. The Lord thy God •JDeur. 7.5, 7. hath chofen thee to be a fpecial people to himfelf; butwly ? The Lord did not fet his love upon ycu, nor choofe you, btcaufe ye Were more than other people^ for ye nere the fewefl cf all people • but btcaufe the Lord loved you: It was an act of free. Grace in God to make them his People. And oblervealfo, upon what terms they pofTefTcd the Land of Canaan. Spea\ not in thy Deur: 9. 4, 5» heart, faying, for my righteoufnefs the Lord hath brought me in to poffejs thii land : no, not for thy righteoufnefs, or the uprightnefs vj thy heart \ for thou art ajliff-necked people. , 2. Con- Chap. 3 5* Parable of the Prodigal So7i. 255 2. Confider, that the beft of men are not their own, but are b, tight with a price. Njw if thofj art not thy own, how i Cor. 6. 20. can any thing thou haft, be thine own to make money oi it ? 5. If we make God our debtor, why did our Lord Jefus x^jttl*. ? If the People of God may merit by their own righteoufnefs, why do they dilciaim it, as filthy rags ? and IP. 6$. 6. why do they need a high Prieft to bear the iniquities of their Heb. 2.17. foly things r And why do they need the Inctnfe of the Angel Rev- °- 3» 4- of the Covenant to mix with their praycrj, when .offered to . Go J ? 4.' .lfmer.it carries it with God, why then do the heft and worft tare alike in this life? All things come alike to all, there ^ccl- 9- 2, is one event to the righteous, and to the wicked. Yea, why do tie worlt fare bed, lometimes ,. and the heft worft? The Pftliri 73« worft have more than heart can wi(h in their L;fe, and have no bands in their death $ and the beft are fcourged all the daylong. \ 5. .The merit of man makes JtfusChrift but half a Saviour, his title to Salvation to be partly from his own merits, and partly from Chrifts*, as Bellarmine afTcrted, till he was fain to lay down his weapons, and forced to let the argument fall, and retract. Thofevery Fathers that the Papifts cry up for them- feives, are againft them in this point vefptcially St. Auguftinty who was a ftout.defenderof Grace,, agaiuft the pride of nature in mm, and the opinion of hb own merits. But befides the Father?, they are againft themfelves *, Btflac- mine againft Bellarnyne, Propter inctrtitndinem propria Juflttia, Dejuftif. ij&j & pirictthim h:iman& gloria.^ ttitiffwzH.n eft, &c. In regard oi 5- c« 7« the uncertainty of mans own righteoiilhels, and the danger of boafting , it is the fafeft way to put all our truft in the Mercy of God, and Merits of Chrift. And another of them confef- feth, that the purchafe o£ Chrifl, and mint of man, is a.con,-, tradition. 6. Confider, That man cannot add any thing to Gods advan- tage or happinefs, by all the g,ood he doth : fan a man be prcfi- tablet) Gild, as he that is wife my be profitable to himfetf? Is it any pleafnre to the Almighty that thou art righteous? Or is it gain :o him that thou make ft thy way perfett'ih is a Condetcentio n in God to -take pkalure in his Saints, not only on Earth, fat in Heaven, where they have no fia.. Chrift obligeth him, ^nd his Pro mil's.; 25^ Meditations tipjithe Far. II, Promife 6bligeth him, but there is nor any thing in man that can oblige him. 7. All the good any man doth', is duty, and debt to God • Luke 17 ic. and how can the payment of debt?, merit? It is true, Creditors may take what they pleafe of their debt, the one half for all. But vVhere did God ever fay he would thus compound with his Creatures ? God ftantb a? ftn£tly in his Gofpel-Covenant to have the whole debt paid , as he did in the Covenant of Works. Only he is content in the fecond Cove- nant to take payment of Chnft ourfurety, who is therefore K 7# 22' called the fatty of a better covenmt. Ob). The Matrons of this Do&rine of merit, urge that Pa- Luc. 12. 37. rable , Blejfed are thofe fervants, whom when their Lord Com- eth, he fhaU find watching \ verily I fay unto you, he (full gird himfelf, and m*kf them to fit down to meat, and will come forth and ferve them. Anf. I anfwer, That this is an aft of Grace, and not of debt. It is a point of Honour, and not Merit > as, Lo, thus (hall it be done to the man whom the King delighttth to honour. Pfal. 140 0. I^i* honour have all his Saints. Pfal. 19. 1 1. Ob). But the Scriptures fpeak of a reward, In keeping of them (thy commandments) there is great reward. Verily there is a :Pfal. 58. 1 j. reward for the righteous. Qreat is your reward in heaven. Anf. It is a reward of Grace, and not of Debt. That which our Sa- viour, Matth. 5. 46. calls reward-, in Luf^. 6. 3 2. he calls grace or favour. Ob). But they fay further, That A4erit*nd Reward, are Re- latives, and therefore the one fuppoieth the other, as a Son fuppofeth a Father. Anf. I anfwer, That God is pleafed to call Heaven our Re- ward, in relation to the Merits of Chnft, and to his Pr omile ^ by both which he hath obliged him'elf j but in relation to us, it is called , The gift of God* Ob'y But Chrift calls men into Heaven at the laft, upon the , account o their Works, Mztth, 25. $4. Qme ye blejfed of my \ father, inherit the ijngdom prepared for you: for I was an hun- gry, and ye fed«*e\ thirfy, and ye gave me drinks n-kfd, and y* (loathed me, &c. £*[.{ anfwei, 1. He will reward men according to their workf, but not for them. As in our Tuftification we are faid to be ju- stified Chap. 3 5 [ T arable of the Prodigal Son. 25 7 ftified by Faith, or through Faith , but never for our F^ith : So. men (hali be judged according to their Works, but not for them. Good works have a place of Order in mens Salvation, but not of Caufality. 2. Chrift faith, Inherit the kingdom prepared for you. He faith not, Inherit the Kingdom which ye have merited: - but which my Father hath prepared for you. God may fay to thofe, who bid their own Works and Righteoufriefs for Heaven, as the Prophetof h\mk\^A goodly price do they vxlut Heaven at! lich- l r- R* a poor Heaven that is worth no more than their works. iMen may merit their damnation : O Jfrael^ thou hjfl deftroyed thy filfi but not their Salvation. Hof- £5- * Ob'y But ibme may further urge that in Rev, 3.4. Ttjeyjhall wall^ with me in white ', for they art worthy, tyinf. 1. They judg not themfclves worthy: / am not worthy Math. 3. 1 1. to hear hisjhooes, faith John the Baptift of Chrift. / am not Worthy thonjhuldfi come under my roef , faith the Centurion , a man of Luc. 7, 6,7. great Faith. 2. As it is fpoken by Chrift, it is a word of Honour, as in 1 Sam. 1. 5. Not of Merit and Juftice. j. If they be worthy, it is by Chrifts righteoufneft, and not 2 Cor 5,21. their own : We are madethe righteoufnefs of God in him. 8/y, Aroongft many evils that follow the Doctrine of mans meriting of God, obierve thefe two, 1. it keeps men from being humble. Thofe that embrace it, will never be low and vile in their own eyes:, they will never Gen. 18 1% tall themfelves^A*/? and ajhes, as Abraham did, nor abhor them- Job 24 6. /elves in dufl and ajhs, as Job did*, nor cry ou% I am vile $ 'and 40 £. as he did 5 nor repute themfelves lefs than the leafi of aU Saints, RP^ £ ,' - as Paul 8 id •■> nor cry out as he did, O wretched man that I am /j^^,4' Nv»w God looks on fuch as his great enemies : He refifts the frond. They are not capable of Grace : He giveth grace to the humble. Intus extftens prohibit alienum.k proud heart is no more capable of Grace,! h.m a vcfTel mil of Water, is to receive Wine. 2. The Duttrine of Merit deftrovs the free- grace of God , GaJ. r. and brings in another G ipel, as the Galatians did, who were for justification by the works of the Law. If 'it be of works ,faith Rom. ir. 6. the Apoftle^ibra it is no more grace. And furely Devils may W fa- ved as foori as fuch men, that overthrow the free-grace of God : Eph. 2. 8, c. Ey grace ye are fav.d; not of works, left any man (honU boaft, But doth the Doftrine of fre -grace cieftroy ^od Woiks ? Que ft. LI M Meditations ?ipon the Par. II %Anf. No, it cftab-idicth them, as the Apoftle faid of Faith: Do lorn. 331. we majit vojJshe few through faith ? God forbid , yea, we ejlabltfl} the law. None more ohiervant of the Law,than Believers^ and none more abounding in good works, than thofe who live in the fenfe of free-Grace. They know they are chofen that they £| • •'• 4 * fhould he holy. And that they are redeemed, that they fhould s 2' i4 be zealous of good works. And that they are the wor\manfnpof God, created in Chrift Jefus unto good works, that they fiauld ■ 10. wapiti them. Tree-Grace lets them into Heaven, and thtir good Rev'. 14. .13..- wooks follow them. Tho no man be faved for his holinefs , yet no man can be fa- Heb. 1 2-. -i ^ . ved withoutit. You fhould be as zealous of good work?, as if you were to be faved by them ; arid yet impute nothing to them, as to the Merit of Salvation. To work in obedience to God, and fo in order to Salvation, is your duty : but the pur- chafe of Salva-ion is Chrifts Merit and Bounty : It is the gift of Rot?. 6. 7,7,. God through Jefus Chrijl Dur Lord. Tho your good and ho- Tms 3. 14. jy Works do not merit, yet they are necelTary for good ufes : tho they do not merit, yet they are not in vain} but of great confluence : Therefore, my brethren^ be ye fled f oft , unmovable9 . always abounding in the work of the Lord, for as much as ye 1 Ccr. 15. 58' know your labour ft) all not be in vain in the Lord, ticb. 11. 6. God is a rewarder of them that diligently feek him. But the reward is of Promitey not of Debt, further then his Promife makes him a Debtor to his People. And therefore let us be humble in the thoughts of our belt works. Letusftill walkjaum- Mich. 6. 8. yfy x^ith Qod. If he fhould mark iniquity, who fhould Jlandf r v; ?°' 3f' We need Gods Attribute of Mercy when we are at beft. All Qa|V , 7.' that are acquainted with the fin that dwelkth in them, with the KOUi. 7. 23. fie ft) that lufleth again ft the fpir it , with the law in the members, thatwarreth again ft the law of their mind, with the iniquities of their holy things, with the deceitfulnefs, and hardnefs, and felftfhnefs of their hearts, with their envying at the profperi- iy of the wicked, and difcontent at their own condition* with their frequent diftruft of God, and their dull affections to Jefus Chrift, and thofe many and daily infirmities in their hearts tmd lives : Let them tell us, if they can, what room or reafon thtre is left in thcra for Merit ? and whether they have not need bf Chrift when they are at beft ? And of {paring Mercy when tVy have done all ? As welL as Nehemiah , Remsm- 3- 2X< her me, OtoyjGod, concerning this alfo, and J pare me according t* .kegreatnefftf thy mercy \ CHAP* Chap. 3 £. V arable of the Prodigal Son. 255* CHAP. XXXVI. Sheweth^ How much it is in the nature of man% to find fault with God. From part of the 29, and 30, Verfes. Thou never gave ft me a kid, that 1 might make merry with my friends. But as foon as this thy fon was comey which hath de- voured thy Living with harlots, thou haft killed for him the fat" - ' ted Calf, SEE here the bafe Reflexions of this man ; how full of quar- rel with his Father, with whom he finds faulr,for his under- doing to himfclfj and over-doing to his younger ^Brother? Whence we learn , Doll, That it is the nature of man" to find fault and quarrel with God about his Difpenf3tion5. This ill Difpofnion hath appeared in man ever fince the fall. We may fee it in the Jews, from their beginning to their end, of whom this elder Son was the Reprefentative. They chide with God in the wildernefs ', not only with Mo- Exod. 7. 17. /jr, but with the Lord. Therefore the place where they did it, was named Meribah, that is, chiding, or ftrife; becaufe of the chiding of the Children oflfrael, and becaufe they tempted the Lord,('aying,/^ the Lord amongft us,or »ul J make thU difference betwixt m:n and men, when as he found all a like in Adam. Yea, they are fo fawcy, as toquefUon all Gods Attributes. As his Power \ can God prepare a tabU in the wildernefs ? And his Mercy, Ez, k. 33. 10. We fhatt pine sway in our fins'. There is no relief for us in his mercy. In fo much, tint God was fain to fwear againU them herein, to. clear hknfelf : v. 11. jtfatt 20. 12. ^t Hive, faith the Lord? 1 have no pleafure in the death of thfi 1 Cor. 1 25. wicked \, but that he turn from his wicked way, and iive : And Rom. 3y 1 4. fo his JuSice } thefe lafl have wrought but one hour, and thou haft 2 Per. 3. 4. made them equal to us, who have born the heat of the day. And his Wifdom, As the wile Gentiles counted the Gofpel the fool- ifhntfsof God. And his Truth ; which made the Apoftle {o zealoufly affert it^ Let Godbe true, and every man a liar. Where Hof. 8. 1?; is the promt fe of his coming? fay thoje fc jfers. But why fhould I jer.44.16. *7-g0 further in the proof of that which is feenever\ where? AndnKndo a'fo find fault with the Laws of God. 1 have written to him the great things of my Law, but they wtre counted as arrange thing. Men cannot bear Gods Legislative Power.* As for the word thou haft fpoken to us in the name of the Lord, W! will not hearken to thee^ but we will certainly do whstfoivtr goeth forth out of cur cwn mouth. Man drives with God for jtom. 8. 7. Will. How impudently have the Church of Rome expunged the fecond Commandment? And how many amongft our felvcs. have fought to m.tconfidering,rfc<«f Gods judgments are a great deep •Many?r> videnceshave been an offence to the Godly. triemlUves, » , Job coikff?, that he uttered things that he nnderfiood northings ^° ' ' * ' ^* too wonder ful for himyxvhich he knew no! And Jonah was offended at Gods dealing with Nimveh • yea, about that trifle, his. gourd. Afaph was Co dilTatisfied to fee how matters went in r his day-, th it he wds tempted to look on Godlinefs as. a vain ?*y3'l3M .thing, Verily, faith he, I have chsanfed my heart in vaMy and wajlud my hinds in innocency ; for all the day long Itfve I been r plagued, and chained every morning, And Jeremia'jytho he pre- miled hispe;fwafi >n or GodsRigh[eoufnds, ye* rie would rea- fon the cafe with God, V/herefre doth the way of the wicked profprl 26 i Meditation upon the Par. II „ ■ profper} when fore are all they happy that deal very treackerouflyl But yet this was only a fudden paflion in them, a furprizal by a temptation, that went off prefently again, like the fit of an ague. Whereas it is theconftitutionof bad men, to think evil of Providence, when they do not fpeak it out : neither do they rebuke themfelves in the fin, nor mourn for ir, nor drive againlt it, are th'jfe fervanw of God did. I come now to the reafons of this Point, p a*"' T^ i. It is from mans pride ; through p ide comes contention. Con- Cents' I0 tenticn andftrife with God, as well as with men.lt was pride and Gen. 3.^1 7i afpiring after great things, that made Argels and Men, at firftj Hab. 2. 5! to fall out with God • and the Woman to believe the Serpent, rather than God. Pi ide makes men drunk with a fort of mad dil- contenr. The proud is as he that tranjgrejfetb by wine ; and we know drunkards are quarreltbm. Jam. 4. 2 3. 2- The-luft of man is the reafon of his quarrelling with 2 Sam. 13. ' God : Men would have their lufts,and God croffes them, Te Numb. 1 1 litfl and have not, ye ask^and receive not, becaufeye askj that ye Mitch. 14. may cmfumehup.'n your luftr. Amnon will have Tamar, and Matth. 20. jj-rad wilj hav£ fl^ an(j Hnod ^jjj have Herodias, and Ra- chel will have children, and Zebedcts Ions will have honour: And when men luft and have not, or if they have, and mils of their expectation in that they have *, this bloweth the coals of difcontcnt and murmuring, «ven at God. Luft muft have much, and after all, is unfatiable. Bread from Heaven, and Water out of the Rock will not ferve Ifraels lu^s *, but they Numb. 11. 6. mufl: have Flelh from Heaven too, and chide with God for it. $. Satan eggs and puts men on to find fault with God : He madeE^ apprehend that God was too ftricl with them, in forbidding them the fruit of the Tree of Knowiedg of good job 1. and 2. and evil \ and he ufed all his arc to have provoked Job to have charged God fboliflilys and he prevailed with Adam to charge hi*: fin on Gad *, The woman which thou gaveft me, fie gave W of the tree and 1 did eat. As the Devil provoked Da- 1 Chr 21. i« wd to number the peopk i lb he provokes men to quarrel with God .• He would bring tnen, if he could, to curie God to his fke, as he would have done by Job. Amplication. And let us al! take heed of this unclean fpirit: Man i>\fooli(h creature in thinking to get any thing of God, ■ , by his peeWh and froward fpirit, With the f reward thou wilt pfal. is-*6- Jhew thy felf fyward i or thou wilt wreftle. Wc contend with \ one ip. 3 6. V arable of the Prodigal Son. 2^3 foiae infinitely above our match, if we contend with God : It would be a ftrange world, and man would be a ftrange crea- ture, if he might be, or things might be after his mind. Let job 34. 33. little children have their will, and they will eat trafh, and take knives into their hands, and play with fire, and any thing that would be hurtful to therm •• and thus would it be with man if he might have his will of Gxlj he would do, as it is laid of £an. ? 25. , that Prince \ Speak^ treat words againfl the m>fl high, and he would change times and laws-, ftates and conditions, yea, Gen. 11. Heaven and Earth, as they laid, Come, let us build a tower that Jhall reach to heaven. And as the Philofopher wifhed, That he were but one hour at the Sun,to fee the nature of its body, tho he was burnt with it after : And Pliny would not be fatis- fied, till he went fo far to fee the caufe ol the fiery eruptions of ^/wfli/^thathe was fmotheredto death with it.Wri;hmews the unrulincfs of humane appetites,which way foeverthey tend We read in Scripture of murmuring for want , as Jfrael for Water, Exod.15. 25,24. And God is pleated to bear with this paffion ; he winked at this, as it is laid he did at the times of their ignorance. But then there is a niarmu- £ J^'iiV ring out of wantonneis *, fuch was Ifratls murmuring, becaufe they had noflem, and this Gjd punilhed It verely : Oh take heed of quarrelling with God from the fuggeftions of wantonnefs and luft. Be lure that your finding fault with Gods difpen- fations will be to your great prejudice , It is fo great a fin : it is the very fcura and froth of a corrupt nature. Remember ourSaviourswords,«z*».f /*/*,that is,the comfort of his life, confiftetbnetinthe abundance of the things tbjt he pof Lu^e r2. i§., fejfeth. This we fee in Haman, All this availeth me nothing, J^?: *• *4- ■ A little that one righteous man hath, is better than the treafttrts y.c-\\' 2. &f many wicked. That a man mould eat and drink, and that his foul mould enjoy good in his labour, This is the gift of God* S® that let a mans condition be never fo low^ he mould not be ram and paflionateiy eager, to raife himfcH to a higher. If God do it, he will teach you how to bear it, and ufe it. Stay . tiil the Mutter of theFeaft bids you fit higher. And low thought's of your felves will make you content with a low condition, and to condefcend to men of a low eftate. Chriftians mould be more troubled at the littlenefs of Grace, than at th fittle- nelsof their outward condition, whether in refpecTo/ Wealth, Honour, or otherwife. Oh take heed of being offended at Godsdifpofal of you: There are myfteries in providence as Rom. ?. 20. well Q. 0 Jr Meditations upon the Par. IL well as in the Scripture. Humane R -.Son is foon giddy with ' ■ looking into the heigth and dept •■ibMejudg- Rom. ii. 33. rhents, and hit ways w ich are pa ft finding cut Ijc is aisogancy and folly in the higher! degree, r^ a-caiu e the Infinite Wiidam of God,by the narrow reafon oi m n. It is our great ^'ad- vantage,when Wwdo not :^now our'felvfst.ibe hut men t and God Pfal. 9. 2o.". to be the Lord, to whom ftcret things belong. What would Dcuti 29. 29. you think of a man that mould fcsk ^ o J , w hy he made him not an Angel ? If you give way to finding fault with your prefent ' lot, it will rile to that at laft % luft knows no limits You know what a man he was,thatfad>0/W / were made jitdg in < he land I a Snr\ 1$. There is -need that God mould atibme felons bang his people 1 Pec. r. 6. into alow condition ; as ?*«/ needed a thorn in the fleQi. a. ^^Cor. 12.O. Wilful Muficianiomerimes brings his ftrings lower, when the Song requires it. And truly there are none of us, but may ra- ther wonder at what we have, than at what we want, as Ja- cob did, OGod, I am left than the leaft of all the mercy, and Gen, 32. 10, all the truth that thou haft Jhewed me. How many would be glad of our leavings? If we murmur and complain, what may iuch do, who have much lefs than we have ? I (hall clofe with a few words of advice. 1. Remember that our finding fault with Godsdifpenfations is much to our own damage- like the Arrows that 'tis faid,C«- far caufedtobe fliot at Jupiter, for a foul day, that hindred his intended march: thele came mort of Heaven, and lei! down bpdntheir'own heads. So our quarrelling, whether in word or thought, at Gods Difpenfations, they hurt him not at all,, . but they hurt our & Ives much: Jonah felt the fm art of it. J0E 4' 2. In ftead of complaining of God, complain to him j men may do this } humble complaint to God is not murmuring, if it were, there would be lit;tle room for prayer: Nay, Jefus Chnft had murmured, when he faid My God, my God, why Mitth.27- ^6- ^a ft thou for fallen mi ^ David kith, Tfal 142. Iphuredoutmy complaint before him. But a quarrelling fpirit fowrs our duties, and callings , and relations, and every thing to us. $. N overlay down the duties of prayc and praife-, nocon- Heb. 4. 1 5. Virion muft hinder thefe : The Throne of G; ace is let up for a of need. And Job found place for praife in his greauft affi^QiOns' And if > ou cannot at prefent, y.t hope for a f.alon to c'o^H. Hope thoH in God for 1 [hall yet praife bir»i who ts the pfal. 42 1 1. health p/\v countenance , an J my God X F I ' N I S. / 1 •'."/ ■-. i ti !?H»