DOCT. That Gods Grace oftentimes obu­seth the vilest and worst of men to make it self known upon.

Such as men would least regard, God hath many times the largest favour for: Hence that of our Saviour, Mat. 21.31. The Publicans and Harlots go into the Kingdom of God before you: and here the Fathers special love is expressed to the younger Son: all Jesse's elder Sons are refused by God, and David, the youngest is appointed and anointed King: and many that are last are first.

Reas. For the exaltation of free Grace, and manifestation of the Soveraignty of Gods good pleasure. Should God make application of his saving mercy, only to men of a sober profes­sion, and civil conversation, and such as are more outwardly advantaged, me [...] might begin to think, that there was some worth in their persons, some merit in their civil carriage, some obligation on God by their visible rela­tion, to give them the Kingdom of Glory: but now when he chuseth such an one, here ap­pears to be nothing of the creature to obscure his Grace: this Peter acknowledged when he saw the Holy Ghost was given to the Gentile Believers, Act.10.34,35. Of a truth I perceive that God is no respecter of persons, &c. and on [Page 12] this account is our Saviours doxology, or thankful celebration of Gods Grace, Mat. 11. 25, 26.

USE. 1. To refute the Arminian Doctrine of something in us foreseen, as that which di­rects the Counsels and purposes of God about our future good. How contrary this is to the freeness of Gods Grace, and the ordinary way of his dealing with the Children of men, is very obvious: let the pattern of this poor Pro­digal stand for ever to confront that Opinion: look upon him in all his disadvantages; he had no law to pretend to the righteous observation of, and make a plea from thence; he had no good works to enumerate, and challenge ac­ceptance for; he had no Covenant whence to pretend an interest in, and heirship to the Kingdom: he was a younger Brother, a Pro­digal, a riotous Liver, and all that was evil.

USE 2. To encourage such poor Souls, who being under deep conviction, do find nothing of advantage in themselves to rely upon, and are hereupon ready to say, I have nothing to do with the Covenant, I am a poor abject, a Publican, &c. why be assured, that you are for this never the further off from saving Grace, nor ought you to be any thing the more discouraged from going to God: though you are a younger Son and a Prodigal too, yet if you go to him in Faith and Repentance, he [Page 13] will own thee for a Son, as the Father did such an one: be not then daunted, or beat off with frights and fears, but venture into his pre­sence, he knows how, Where sin hath abounded, to make Grace more than abound. But I pass.

Doct. I. That the most wicked inventions are sometimes cloathed with the fairest pretences.

Men are not content to dissemble one with another, but with God too. The name Father, is a name of honour, and when the Son calls him Father, he makes a shew of acknowledg­ing him in all that dignity, power, priviledg which a Father hath of his Children: he comes mannerly, as if he would not grieve him, while yet he is plotting his greatest disgrace, and how to carry himself most unworthily.

Reas. From the naturally remaining activi­ty of Conscience which is in men, and hath in all some power, excepting such consciences as are cauterized. [Page 14] men have something in them accusing or ex­cusing, Rom. 2.15. Whence it comes to pass, that though the hearts and wills of fallen men readily close with and approve of Wickedness, yet their natural shame, fear, self-condemnati­on makes them to palliate and shadow it under self cheating and deceiving pretences: thus they hide their sin from themselves, and think they do so from God too.

USE. To Admonish us to look to our own hearts, and in special to beware to our selves in our Prayers: we often seem to go fairly to God and call him Father, to ask things of him which to us may seem rational: thus the youn­ger Son thought it but fair, that being (as he supposed) at age and discretion to dispose of his own, he might without fault demand his Portion: we many times ask these and those things in prayer mannerly in expression, but let us beware lest for all that the wickedness of our hearts be in it: we ask gifts, but possibly to be proud of, and get applause by, and not to serve God with them; we ask comforts of this life, but not to encourage our chearful ser­ving of God with them, but to spend them upon our Lusts; and when it is so, it is Gods greatest love to deny us: Jam. 4.3.

DOCT. II. Wicked men are apt to challenge a special propriety in God.

[Page 15] The Prodigal accosts his Father with a title of nearest relation: the degenerate and pro­phane Jews, that had cast off the fear of God, yet must needs challenge him to be their Fa­ther: Job. 8.41. We have one Father, even God. Oftentimes there are none more confident then such; God is their God, they profess him, own and acknowledge him.

Reas. 1. From the conviction which every natural man carries upon his mind of his Ab­solute dependence upon God, and that he a­lone can make him happy or miserable: for, although this be a truth which man by his sin­ful courses practically contradicts, and a light which he is not unwilling to extinguish, it is yet so riveted in the mind of man, that he can­not wholly evade it; it sticks as close to him as his being; and hence it follows that though he neither loveth, nor careth for serving of God, yet he would maintain an hope, which may uphold his spirits from sinking, though it be but a rotten hope.

Reas. 2. From the carnal confidence that is in the hearts of many ungodly men: they are not willing to believe themselves such and so bad as they are, but presume that they are as much as any in the favour of God: the Jews thought themselves the Temple, though fallen into the depth of Apostacy, Jer. 7. 4. Men build upon false Grounds, and place their [Page 16] trust in lying words; and suppose that if they can but fairly dissemble with God, he must needs believe them.

USE This may put us upon it to try our hopes, and prove what it is that our confidence is grounded upon: we say we call God Father, and if we would do so rightly, Consider 1 Pet. 1.17. If ye call on the Father,— pass the time of your sojourning here in fear. It will little avail us to challenge him to be our Father, if he re­fuseth to own us as his Children: and let us be assured, that if we do not bear his image, we shall notwithstanding all our pretences be looked upon as Bastards and not Sons: it is not verbal calling of God our Father, but a careful doing the will of our Heavenly Father, that will render us blessed.

3. We come to consider the demand it self: Give me the portion of Goods that falleth to me. This I call his unreasonable demand: for though at first blush it may look as if it were rational, he asks but his Portion, his Share, that which falls to him by the right of Sonship, and [...] saith give, seeming [...] acknowledge his Fathers power, and that it is his bounty which he depends upon: although the word [Give] doth not alwayes intimate a free fa­vour, but sometimes a delivering of a thing out of our hands to another, which is his by right: but the unreasonableness of the demand ap­pears in these things.

[Page 17] 1. The positiveness of it: Though he calls him Father, yet he asks in a way of challenge, as though his father had stood obliged to do it upon his asking; as though the Estate were his during his fathers life: he doth not beg, but as it were command.

2. His asking is under the notion or consi­deration of an interest in it, he callsit there­fore the Portion falling to him: the word [...] signifies, quod contingi [...], that which befel him of it self, q. d. that which providence hath made mine, as if he were not beholen to his fa­thers courtesy; yea, as if it would have been an injury in his father to have denyed him.

3. His discontent in being at his fathers dis­posal and providing, and desire to be at his own pleasure: he seeks to shake off the yoke of his fathers Government, will be ordered by him no longer, and proudly thinks himself wiser than he; he can order things better for his own benefit than his father hath done: The sub­stance is, he would be from under command, and have all in his own hands.

4. In stead of relieving his father in his old age, he would not only leave him, but leave him as poor and bare as he can, would [...]ake and scrape all from him that he can come at, but do him no service at all. What our Saviour alludes to by this portion is the main enquiry. Some there be who referr it to all that furniture [Page 18] of Grace which God bestowed upon man when he created him: but this interpretation cannot sute to the state of Publicans and sinners, which is here alluded to, though we had all in Adam, and bear the woful punishment of his loss. I rather judge it to aim at all that which God▪ bestowes upon natural men, to some of whom he gives more, and to some less: It may include all God's common favours, all but sav­ing Grace; whatsoever it is that doth provi­dentially fall to their share, in God's sovereign distribution, as Wit, understanding, good natural dispositions, and all the comforts of this life, as health, strength, wealth, honour, &c. For such things as these is God pleased to make the por­tion of unregenerate men in this life, Psal. 17 14: The men of the World which have their Por­tion in this life. See how large it sometimes is, Job 21. begin. Psal. 73. begin.

Hence then we may observe.

DOCT. I. That all the common gifts and graces, and worldly favours which men enjoy in this life, are the gifts of God.

The son, however otherwise wicked, yet in this did express that which was true, by ac­knowledging that his father had his portion in his hand, and at his dispose, & that by a power of soveraignty, although he did not acknow­ledge [Page 19] the justice of it, as will be seen in the next Doctrine. And truly nature it self teach­eth this lesson, and the providence of God in the arbitrary and unaccountable disposal of these things, evidently affirms it; so that a man must first blot out the remains of the Law of nature, and put out the eyes of his experience before he can deny it. It is God who gives to men all their natural faculties, and the power of them, he makes not only the eye, but the seeing eye: Mens understandings and affe­ctions, wits and wills, parts and dispositions, and all the benefits and blessings that in this world they are accommodated withal, are the proper fruits of God's bounty to the Children of men. They are God's gifts in several re­spects.

1. They have their Original from his power and goodness: God formed the eye, he planted the ear, &c. Psal. 94. 9: God was under no na­tural obligation to the creature, he owed him not so much as his being, nor any either inter­nal or external ornament of it; he stood no more engaged to give Wisdom to the wiseman, than he did to the fool: Nabal had as much right, and as good a claim to counsel and un­derstanding as Achitophel, &c. Whatever men have they had it of him, and it was his bounty that bestowed it; it is he that gives life, breath, and being to all; and he gives it as he will: [Page 20] He gives men their Songs in the night, i.e. their conveniences and comforts, and he teacheth them more than the beasts of the field, though they practically forget, or do not regard whence all this comes, as Elibu complains, Job 25. 10, 11.

2. They are preserved and upheld in being by him: It is he alone who maintains that which he had before conferred upon us: He keeps our soul in life, eye from tears, foot from slid­ing, Psal. 116. 8. He is called the preserver of men, Job 7. 20. Mens wits, abilities, powers, comforts and delights last no longer than he. sees meet to maintain them, it is his hand un­derneath that keeps them up from sinking, and when he plucks it away, they dy and perish, nor can they draw breath one moment longer than his susteining providence supports them, Psal. 104. 29. Thou hidest thy face, they are troubled, thou takest away their breath, they dy.

3. The power of improving or making use of any of them is from him: Observable is that passage of the wisemans, Pro. 20. 12. The hear­ear, and the seeing eye, the Lord hath made even both of them. Both the faculty and operation wholly depends upon him; we not only live, but move also in him: If he at any time sus­pend his concourse, that very suspense gives sufficient check to our operations, Pro. 16. 1: The preparations of the heart, and the answer of the tongue is from the Lord. A man may have a [Page 21] great estate, but without him a man hath no power to make use of, or take any comfort in it, Eccl. 6.2:

4. God is by no natural necessity bound to give or continue these favours to the Children of men: Whatsoever he doth upon this score is meer bounty; though men may call it the porti­on of goods that belongeth to them, and seem to challenge it as due debt, yet God might, had he so seen meet, have given it all away from them, and done them no wrong: He cannot owe the creature any thing, except he volunta­rily become a debtor by free promise, which puts upon the thing promised the proper quality of a gift.

5. And he either withholds or taketh them away according to his Sovereign pleasure; yea, and bestows them too in what degree he sees meet, without being accountable unto us: Hence proceeds the various distribution of these gifts and favours of God: One is born a natural, another with excellent endowments; one is rich, powerful, highly honoured, ano­ther poor, ignoble and despised; yea, and the same men are now up and then down; Job in the morning the most opulent and flourishing of the East, at night, poor to a Proverb: Yea, and we can give no reason of the distribution, wicked Dives is rich, and abounds in all world­ly delights; honest Lazarus, is a beggar and [Page 22] full of sores; and if a reason of all this be demanded, Solomon will give us the an­swer, Eccles. 9.11. yea, and our Saviour Christ in Job. 9.3.

USE, 1. This affords us a wholsome cave­at, that none of us pride our selves in our in­ward or outward, natural or moral endow­ments; these are not things to be gloried in, Jer. 9.23. Remember you purchased them not to your selves, you have nothing but what you received: Are you tempted to despise o­thers? Reflect and think who it is that hath made you to differ: Have you excellent wits and parts? Remember that it was of God that you and the veriest fools did not exchange places: Have you wealth? Had God seen meet, this might have been the beggars portion, and his yours; God made both; it's Solomon's note: Pro. 22. 2. And if once you come to pride your selves in these things, God can blast them in a moment, and put a disgrace upon your glory: Be not high minded, but fear.

USE, 2. Here see what great reason there is why we should improve all that we have and are to the glory of God: as also the great­ness of their sin that misuse them to his disho­nour. Be we then exhorted to beware to our­selves what improvement we make of them. It was a convincing reproof which God gave un­to them, Hos, 2. 8,9. She did not know that I [Page 23] gave her Corn, &c. I will therefore return and take away my Corn, &c. God claims all the common gifts which you have received, as his; he saith it is my corn, my flax, he counts your knowledge, your good natural dispositions, your wealth, your power, to be his, and expects that you use them for him; and if you shall do otherwise, he will let you know of it, and it will be a sad reckoning that he will call you unto. God's goodness leads men to Repentance, Rom. 2. 4. And withal know that God designs his own Glory by whatever he doth and if you do not so do too in your improvment of all, he will in a judicial way recover it at your hands, and get himself a great name upon you: God will not be a loser by any of his Creatures: Let this humble and awaken such as have a more libe­ral portion than others, considering that where much is given, much is expected.

DOCT. II. Sinful man counts all those na­tural and acquired favours which God bestowes u­pon him, to be his own, and would have them at his own dispose.

There are two assertions contained in this Doctrine.

1. He reckons upon them to be his own: the Son claims a Portion as due to him, he pre­tends such a right thereto as by the rule of e­quity [Page 24] he may challenge, and though upon Sovereignty he may withhold it, yet he deems it injustice if he deny him: Thus, whatsoever God is pleased to do for sinful men, they are so far from acknowledging his immerited be­neficence therein, that they account it a debt. I know there is something Connexively or Hy­pothetically belongs to the Creature, but still the whole depends upon God's good pleasure. If God will have such a Creature, serve to such an end, there must be a capacity and sutable­ness put in to it unto this service and end, else it can never reach it, but all this is only Hypothe­tical, for God properly ows to the creature neither its being nor its end: & yet vain man thinks he holds all in capite, that he is a natural and rightful heir to all the Wit, Wisdom, Wealth, &c. that he hath. Thus Nebuchadnazzar, boasts of his Babylon, he made it, and for his glo­ry, Dan. 4.30. and thus they, Psal. 12. 4. Our lips are our own, who is Lord over us? Reason for this there is none, for if men knew them­selves, or would eye the work of Creation and Providence, they would find full conviction of their low & depending estate, and deep obliga­tions unto God for distinguishing undeserved favours: But the Reason of it is from the pride which is in the heart of man, and hath been there ever since he aspired to be as God, whence he doth not willingly acknowledge any subor­dination [Page 25] or dependence; and is so farr from owning of that condition which Creation pla­ced him in, viz. of a subordinate depending Creature, that he counts himself a Lord, and beholden to none, much less then will he yeild the merit of that miserable state which sin hath reduced him unto, in which all the subordi­nate Covenant-right, whatever it was which before the fatal Apostacy he had, is forfeited. And that men do thus account of these things appears in this one invincible Demonstration; viz. That as they do not thank God for these things, so neither do they aim higher than at themselves in the improvement of them. Have natural men Wit, Wealth, &c. they seek their own glory and not God's: Thus did Herod, Act. 12. 21. Hence they ascribe all to them­selves, Hab. 1. 16. They sacrifice to their net▪ and burn incense to their drag.

USE. To convince and reprove this folly in the Children of men: Are these things your own? how came you by them? what did they cost you? whence had you to pay for them? did you put them into, or procure them for your selves? who was it that taught you more than the beasts of the field, you your selves, or God? what did that little piece of common Mass or matter merit of God to be made into a man, and not a bruit? have you anything which God did not bestow upon you? and [Page 26] what obligation had you laid upon him to do it? wherein stood he more engaged to you than to others? can you keep them as long as you please? or can you entaile them upon your posterity? nay, can you say they shall be yours the next houre? if you can do none of all this, why then do you boast and pride our selves in these things? be assured if you are grown too proud to confess them to be God's it's the ready way not to have them long yours: If Nebuchadnazzar will not give God the ho­nour of making him a man, he can soon let him know how easily he can change him into a beast.

2. He would fain have all these favours at his own dispose: He is not content unless he may have them in his own hands; like a child, who, when he begins to grow up to years, pre­sently grows weary of Family Government, and cannot bear to be limited or controlled in any thing by his Parents, but must have his E­state given him, and set up for himself: This truth is evident by the lives of men; For,

1. They are not content to be restrained and directed by the Laws of God, in the im­provement of these gifts; the bounds of the precepts are too narrow for them, they must walk at large; tell them of the Command, they regard it not, and their lives say as they did with their tongues, Jer. 44.16. As for the word which [Page 27] thou hast [...]poken to us in the Name of the Lord we will not hearken unto thee.

2. Men do not manage themselves in the use of these things to the advancement of the honour and glory of God in the world: They do not serve God with their gifts, and estates, but serve divers lusts; they make panders of them for their corruptions: Great Wits are u­sually loose and licentious, great Estates are mens security to sin against God with the more boldness: It is a rare thing to see men that have the greatest visible advantages for it, to be very zealous for God-

Reas. 1. From the rebellion of the nature of fallen man: Man in his Apostasie shook off the yoke of obedience, and cannot endure to take it on him again: Ephraim professeth himself as an untamed heifer, that, not being accostumed to, knew not how to stoop under the yoke, Jer. 31. 18. Man is therefore said to be born as the wild Ass-colt, Job 11. 12. which never keeps in the inclosures, but hath the Wilder­ness for his range: Mans heart is become re­bellious, and filled with a principle of enmity against, which makes him hate subjection to the law of God, Rom. 8. 7:

Reas. 2. From the mistaken opinion which he hath taken up of liberty. Liberty is, if tru­ly known, a most desireable good, and a great part of a Believers happiness, but the heart of [Page 28] sinful man hath foolishly put that glorious title upon the worst of licentiousness, and hereu­pon he accounts himself to be under intolera­ble restraint, so long as he may not take his swindge in the world: and hence he esteems the law to be no better than a prison, which is indeed a perfect law of liberty.

Reason. 3. For Mans fond apprehension of of his own wisdom, Job 11. 12. Vain man would be wise. Every natural man is fondly opinionated of his own discretion, though he is indeed a meer fool and Child, yet he thinks he knows better than his Lord and Master: Gods Laws are not suted with mens carnal principles; they apprehend they see a great deal of weakness in them, and needless hazards in obeying of them; they are impolitick, and they can prescribe to themselves a better way to attain their ends than that which God hath laid out.

USE, 1. We see here the reason why men of large parts and abilities use them so little to the glory of God, the most part of such men improve their wit to invent sin, and find out vain, carnal, and fleshly devices, and worldly stratagems to advance their own by-ends: o­thers use their estates to feed and humour their lusts, to pamper their pride, voluptuousness, or covetous humors: the reason of all this is, be­cause man being turned away from God, and [Page 29] fallen upon other objects, is not willing to be ruled by God: Had men been free to have li­ved like Children, and kept their own place, God would have taught them to have better improved his gift. By this therefore you may discover a natural man, he is like a young no­vice, that is broken away from Family Gover­ment, with his reins on his neck, and lives like one that hath none to rule him.

USE, 2. To admonish us that we beware of giving way to this inclination: Our nature is prone to it, and we have therefore reason to be the more watchful against it▪ and there are two things which if well weighed, will be helpful here:

1. That we cannot of our selves order any thing well, Jer. 10.13. I knew that the way of man is not in himself, it is not in man that walk­eth, to direct his steps. Man ever, when left to himself, proves himself but a fool; he is like a poor young Child, who, if he be not care­fully watched by his vigilant Parents, will run himself into every mischief that is be­fore him.

2. That except God guide and rule us, we shall but provoke him, and, the more he lends us of his favours, the more exorbitances we shall run into, and thereby make our account the greater and more dreadful; let every one then receive this conviction, and be there u­pon [Page 30] awakened to go to God and submit to him, entreating him to take us under his watch, care and rule; then only are we safe when he undertakes to manage us by his fa­therly counsel.

DOCT. God sometime grants wicked men large Portions of common favours, and lea [...]vs them to use them at their own pleasure, without controle.

He gives them their Portion, and lets them go and do what they will with it: gratifies their sinful desires by giving them what they would have, and leaving them to take such courses in the improveing thereof, as their own cursed inclination leads them to. In the Expli­cation of this truth, we may consider. 1. The evidence that it is so. 2. Answer some doubts about it. 3. Give the reasons of the Do­ctrine.

1. For the evidencing of the truth we may Consider.

1. That all the affairs of the world are ordered & disposed of by Divine Providence. Whatsoever any of the Children of men have or enjoy, it is of God. The universal extent of the Provi­dence of God to all affairs, and things in the world, is a principle whereof there is no liberty for any man to make a question, the denial whereof, even in the sound judgment of Meer Ethnicks was branded with the deserved note of Atheism: and the confirmation of this truth is fully establisted in Scripture, assigning to all Creatures an absolute dependence upon the disposal hereof: See Psal. 145. 15,16. The [Page 32] eyes all wait upon thee &c. and in many other places.

2. That in the course of this Providence many wicked men enjoy all favours in abundance. This is so notorious a truth, that the so frequent, and almost constant observation of it; hath some­times dazled the weak eyes of the People of God, and put them to a demurre in their thoughts. In Job's time it was not a thing so obscure as his friends would have made of it; hence Job in his own vindication amply de­scribes it, Job 21. begin. David or Asaph, gives no less a pathetical description of it, and his own imbecillity in those offenses which he had taken at the observation of it, Psal. 73. begin, Jeremiah also seems to be in some suspense a­bout it, Chap. 12. 1. What power, honour, and and dominion had Nebuchadnezzer conferred upon him? What an oracle of Wit and Policy for his time was Acbitophel? What eloquent curious language had Herod and Tertullus; yea, and we may still observe men to be fullest fraught with these common favours, who nei­ther glorifie God, nor have any desire to glo­rifie him therewithal.

3. That these men are left of God to use these, or rather abuse them, at their sinful pleasure, is e­vident in those divers wayes wherein he so leaves them. For though it is true that God doth restrain wicked men unto such limits as [Page 33] he sees meet even such as shall make all service­able to his Glory at last, yet they are in very high measures given up by God; For,

1. That they do abuse them is manifest, by the evil improvement which they make of them: Observe but what course men of greatest ad­vantages do usually steer in this world; doth not all drive at the advancing of the interest of Satans Kingdom, and not of Christs? And how few great men improve their power for his Glory? the most do it for his dishonour; hear the Apostle, 1 Cor. 1. 16. Not many wise­men after the flesh, not many mighty, &c. These carnal things for the most part serve but to strengthen the enmity of the heart against God; poor, weak, and base things are they which for the most part follow Christ:

2. Gods leaving them thus to do discovers it self in three things.

1. His withholding his spirit, and not affor­ding to them his renewing or assisting Grace, without which no man can improve any thing to the Glory of God. When God doth not give a man an heart to be for him, he thereby leaves him to himself, and it is a Judgment; Moses bewails it, Deut. 29 4. The Lord hath not given you an heart to perceive, &c. And there needs no more but this suspension, the con­sequent upon which is for men to go in the wayes of their own heart, and sight of their [Page 34] eyes: When God intends that a People shall go in his wayes, he promiseth them his Spirit, Ezek. 36.27. I will put my spirit into you, and cause you to walk in my statutes. The spirit of God is the inward guide of the Children of God, they that are deserted by him, are conse­quently given up to their own guidance.

2. His laying no outward check or restraint upon them to hinder them, or stop their course. When God would no longer leave Israel to himself, he hedgeth up his way with thornes, that he shall not find the way to come at his lusts and lovers, Hos. 2: 6,7: But when [...] men have a large range, liberty and op­portunity, when he afflicts them not, but they prosper and have all at will, and there is no outward controle, this is a leaving men: thus God did to Ephraim, Hos. 4.7. Ephraim is joyned to Idols, let him alone:

3. His turning of these favours into snares and provocations of their lusts, [...] allure and draw them after them: There are many lusts in the heart of man and these outward mercies are sutable matter for them to work upon: and when God lets it be so; yea, judi­cially orders it to be so; when he gives them their table to be a snare, their wealth a snare, their health and strength a snare, their wit and knowledge a snare; when pride, prophane­ness, and sensuality are promoved and nourish­ed [Page 35] by these things, then God gives men up to their own hearts lust, and lets them walk on in their own wayes, Psal. 81. 12. He puts their Portion into their own hand, and lets them go whither they will, and do what they please with it.

2. To answer some doubts which may here arise;

1. Whether this doth not cast imputation upon Gods Holiness, in giving men his favours, and leaving them to themselves, when he knows they will both abuse them, and disho­nour him by their so doing; whereas his Ho­liness engageth him to seek his own Glory in all his works of Providence?

Ans. That God will be no loser of his Glory by any of his Creatures, in any of his works which he doth to or for them, is a truth not to be questioned; but the wayes in which he will be a saver, and no loser, are to be com­mended to the management of his own infinite wisdom, which doubtless will not fail in the execution, and though he may for a while seem to be on the losing hand, whiles men are running on the score with him, and meditat­ing nothing of payment; yet if we can let God alone till his day and time of reckoning with men, he will then make it to appear that he will be glorified in all the Pharaoh's and wicked men of this world, whom he hath rai­sed [Page 36] up, and suffered at present to abuse his ma­nifold mercies to their own ruine; and were it not that God knows how to get his penny­worths out of them, he would never credit them so far as he doth: God will be glorified in Zidon, as well as in Zion.

2. But God seems by this to be an encoura­ger of wickedness, and promoter of mans vile designs: Is not this to put a Sword in a mad­mans hand, that he may destroy himself there­withal? And if God hateth sin, why would he thus give men advantage to sin against him?

Ans. The wisdom of God in ordering of al­things according to his own counsels, is not for us mortals to call in question: God hath other Attributes besides his Justice to make known, and they are his bounty, patience, goodness, long sufferance; and this he can do upon the vessels of wrath, and thereby makes way for the glorious manifestation of his Justice upon them that are not led to repentance by: but abuse his goodness, Rom. 2. 4, 5. Neither doth God by this encourage sin, since by his holy Law (which is man's rule, and a discovery of his righteous Judgment) he strictly forbids, and severely denounceth threatnings against all sin: Neither is God's bounty the moral cause of promoting of sin, but hath argument in it to p [...]omptmen to holiness and obedience; [Page 37] but it is man's corrupt heart abusing it to such ends; whereas an holy heart is encouraged by all God's benefits to study his Glory and praise, Psal. 116. 12. And yet God may righteously leave man to follow his own wicked heart, and so to misimprove all his beneficence to his own just condemnation; yea, he may raise up Pharaoh to that very end, Exod. 9. 16. But I come to the Reasons of the Doctrine, which will serve further to clear the truth from impu­tation; and they are taken from the ends which God designs in thus doing; which though they are at present secret in regard of the individual persons who are thus left, till God of his Providence shall be pleased to make more full and clear discovery of them, yet in themselves they are alwayes one of these two, for all Gods dealings with mankind do ul­timately center in the one or the other viz. either.

1. That thus way may be made for the more illustrious manifestation of revenging Justice, in the destruction of sinners: They are thus made vessels of wrath f [...]ted to destruction, Rom. 9.22. Where much is given, there is much expe­cted: The more that men have abused, the more wrath awaits them: Doubtless a man of great parts and understanding, hath more to account with God for than a fool, the rich and weal­thy man, then the poor, a Magistrate, or a [Page 38] Minister, then a private Man: The more ad­vantage Men have put into their hands to serve God withal, the more they have to answer for, you may see what endictments God draws up against Babylen, Isa. 14. Tyrus, Ezek: 27. which had the advantage of other Nations, of worldly pomp and wisdom: For such God hath wonderful plagues: This patience, and good­ness, as they are largely displayed before such at the present, so they, by mens abusing of them, open a way for the more notable executions of Justice.

2. That he may prepare a way to make his Grace notably appear to be Grace, the truth is, Gods wayes are very mysterious, and past mans finding out; and oftentimes, when we may have reason justly to fear, that such a sin­ner is mounted on Horse-back, to run the swif­ter to his own utter ruine, yet even then God hath gracious designs in all this: God some­times allows a sinner a long Te [...]der, and lets him run to the end of it, and then pulls him back: God suffers him to lay a scene for his own ruine, and then displayes his riches of his grace in saving him from it, when he hath used all possible means utterly to have undone himself: Manasseth in the old, and Paul in the New-Testament stand for eminent examples of this, and the latter of these speaks thus of it, [...] Tim. 1. 13, 14. Who was before a blasphemer. [Page 39] &c. But I obtained mercy, &c. and the grace of our Lord Jesus was exceeding abundant, &c.

USE, 1. To teach us not too much to bless our selves in our enjoyment of outward favours. God's love is not from hence to be positively concluded: It is the wise mans ob­servation, Eccl. 9. begin. No man knows love or batred by all that is before him. And yet there is nothing more common than for men to be be proud and self conceited in these things whereas they are indeed nothing else but some of the offals of God's favours, which he can spare to the swine of the world, and often throws out to them in a plentiful measure: Things common to the Elect and Reprobate are not just matter of boasting; if you have all these blessings, and are wicked in the enjoy­ment of them, you are not happy but misera­ble in that enjoyment.

USE, 2. It may also teach us not to grudge at, or envy wicked men, for their great parts, and large estates, or whatever other worldly blessings they enjoy in a more liberal measure than other men: and the more we ought to beware of this, inasmuch as good men have sometimes been prone to be envious at these things, Psal. 73. begin. Yea, the Prophet had a mind to have impleaded God about it, Jer. 12. 1. If God leave them to themselves they will but abuse and foolishly squander them a­way, [Page 40] and then you know; the more Talents any have received, the more are to be reckon­ed for; and if he fared so ill that did but hide his one in a napkin, what account shall he be called to that squanders many away upon his lust, and dishonours God with them? It would have been better for such men if they had been the veryest fools, and the most obscure persons in the world: And as you have less of these things, so you have the less to reckon for; be­sides, this will not hinder your happiness in the end, but if you have the grace to be faith­full in a little, you shall surely enter into your Lords joy.

USE, 3. It may afford encouragement not to despare of unregenerate men, although they may at present be left to themselves, and wickedly to abuse all God's favours which they enjoy: God knows how to take them in their months: The poor Prodigal, left to himself, went for, but yet he returns at last, and is gra­ciously welcomed by his Father: If men are bad at present, it doth not hence necessarily fol­low that they shall never be good: Hence be not put out of heart, do not think your prayers and tears are thrown away, which are laid out for their conversion; yea, but be the more ear­nest, by how much you see that they may be more serviceable to the glory of God than ma­ny others; how much their rich parts, abilities, [Page 41] advantages would bring into the Treasury of the Temple, if God should be pleased to con­vert them.

USE, 4. It may counsel us all to beware how we desire to be at our own will and dispose; to be left to our selves, to have our own portion in our own hand: God may grant such unrea­sonable desires, but if he do, we shall smart for it: Know therefore that every Child of Adam left to himself, will prove a Prodigal: If we are not willing to be under the direction of Gods Law, and conduct of his spirit, he may righteously leave us, and then we shall certain­ly do as this yonger Son did, which is the next thing we are to enquire into.

Vers. 13. And not many dayes after, the yonger Son gathered all together, and took his journey in­to a far Country, and there wasted his substance with riotous living.

In which words is described to us the second point of his folly, appearing in his improvident and wastful missimprovment of his Portion; and this discovers it self in two things. 1. His getting as far as he could, with his Portion, from his fathers care and inspection. 2. His improvident and foolish expense of his Estate there, where he was out of sight as he hoped.

[Page 42] 1. We are to observe his getting as far away, with his portion, as he could, from his fathers care and oversight, in which there are three things observable. 1. The hast that he makes expressed in these words, not many dayes after. 2. that he takes all with him: He gathered all together. 3. The place whither he carried it, into a farr Countrey. I begin with the first.

1. The hast that he makes, as soon as he hath gotten his Portion, now he will be gone; he gets as much as he can out of his fa­ther, and when he can expect no more, now he leaves him, makes all speed to be gone, not many dayes after.

DOCT. Natural men will serve God no lon­ger than may answer their own carnall ends.

Religion is to an unregenerate man nothing but a pander to his lusts: As long as men hope they can get any thing to further their world­ly interest, they can be (with Jehu) zealous for God: Jehu could destroy Ahab's wicked house, and plead prescription from God for so doing, as though he was afraid to come a whit short of the command and threatning: but now when he hath what he would, all the competi­tours for the Crown are by this means remov­ed [Page 43] out of the way, now he grows cold in Reli­gion at once, and Gods precepts neglected, a further reformation refused, Jeroboam's poli­tick sin adhered to: and if we observe, we shall find that many there are who for by-ends make fair pretences, and are huge sticklers for God and his wayes for a while, who, when once they have gotten some worldly advantage or ad­vancements by it, of a sudden they become other men.

Reas. Because the most Religious natural men have chosen the service of God, not as their end, but only as a medium to attain some other end by: Now a mean is useful but in or­der to the end for which it is used, but the end is good for it self: Religion was appointed to be mans end, who was designed by the will of God, for his Glory: But carnal men have gotten some other end, which they think bet­ter than that which God hath appointed them, and finding (many times) that Religion is a needful step thereunto, they use it as a man doth a Ladder to climb upon, but when they are gotten up it is now of no more service to them, and now Religion is as easily thrown off again as ever it was taken up: It was an imputation which Satan would have cast upon Job, but the event proved it evidently a slander, after he had been upon the greatest tryal, that he did not serve God for nought but it will be found a [Page 44] truth concerning multitudes of our outside Pro­fessors: There were many of Christ's followers, that were so for nothing but the loaves, Job. 6. 26.

USE, 1. This may discover to us a Reason of the Apostasie of many in these times and places. It is not to be doubted, but that here where Religion hath had the precedency, and men have been esteemed of according to the Profession which they have made, that may have taken it up clearly upon this account, viz. to get into credit, favour, priviledge, prefer­ment, and hence no wonder, if either when men have been frustrated of what they expect­ed, or have gotten as much as they can probably hope to get by it, it grows an out-dated and use­less thing with them: This is an hour of tryal, and he that can maintain his Profession, when to all appearance of sense, it is a losing bargain, gives us reason to hope that that man is built upon a more stable foundation.

USE, 2. It may put us upon it to take a strickt account and tryal of our profession, to see what foundation it is built upon: If it be Sandy, a shock of temptation will overthrow it: If it be for by and carnal ends, those ends, either hoplesly disappointed, or obtained as far as we can hope, will turn us off it: Such a Profession is dead indeed, and moves only by external weights; and if they be either taken [Page 45] off, or run down to the ground, it will cease. The Vitals of Religion consist only [...] heart throughly perswaded of the glorious [...] of the waves and fear of God, and this [...] that which will hold out to the end; whereas the other will last but till men have tryed to the out­side how much they can get to satisfie their lusts with, by professing God and his Service, and when their expectations on that score cease, it will not be many dayes ere we hear of them, that they have trussed up all, and are gone: see then to the foundation upon which you are built, if ever you hope to stand.

DOCT. Sinful Man left to himself, denies God the glory of all his goodness.

Let God bestow upon him whatever he pleaseth, [Page 46] for him never so much, yet he takes it not as any engagement upon him to serve God, or glorifie him, but dishonoureth him with all: This was the sin which the Prop [...] [...]aid to the charge of that wicked King, Dan. 5. 23. The God in whose hand thy breath is, and whose are all thy wayes, thou hast not glorified. And this P aul declares to be the guize of men who are stran­gers from the grace of God, Rom. 2. 4, 5. The evidence and ground of this truth will appear if we lay together these parti­culars.

1. The heart of every natural man is estran­ged from God: they are born so, Psal. 53. 3. They go astray as soon as they be born: there is an estrangement in the understanding, they know him not, though God be near them, they see him not; though he doth all for them, they do not observe, it, Hos. 2. 8. She did not know I gave her Corn, &c. There is an estrange­ment in the Will, they care not for God, they are his enemies; yea, enmity it self against him, Rom. 8.7. They are estranged in their affecti­ons, hence they are called haters of God, Rom. 1 30. Now by vertue of this estrangedness, they are wholly indisposed, and utterly averse to the fear and service of God.

2. There are many lusts in the heart of e­very unregenerate man to which he is enslaved; man, by seeking an unbounded liberty, hath; [Page 47] changed one good Lord, for many tyrannical ones, that have usurped the Dominion over his soul, Tit. 3. 3. Serving divers lust and plea­sures: The word intimates one that is addicted unto, or wholly at the devotion of another, and is used to express our serving of God: Mens lusts rule them, their work and business is to gratifie them, and it is not one single lust, but there are many of them, and he is at the com­mand of them all; each claims an empire over the soul, and sets him on work to make provi­sion for it, there is the lust of the flesh, or car­nal concupiscence, the lust of the eye, or cove­tousness, the pride of the life, or ambition, these must all be obeyed.

3. The lusts of an unregenerate man are in­satiable: Like the horse-leeches two daughters, or like the barren womb, they never say they have e­nough, or like the grave, which is still gaping after more, hence so compared, Rom. 3. 13. Their throat is an open Sepulchre. all concupis­cence labours of a dropsie, the more it hath, the more it craves. When a man hath done his utmost to make provision for, he can never give content to his carnal desire, Pro. 27.20. And there is great reason for it, because concupis­cence hath diverted the heart of man from the only soul-satisfying object, to empty things.

4. The outward favours which God bestow­eth upon men are the proper objects upon [Page 48] which their lusts are placed, & from which they seek their satisfaction. Every carnal heart hath (with Demas) embraced the present world: When man left God he went to the Creature, and what God had provided to express his boun­ty to him in, that hath he abused to serve his lust withal: It is the world and the things of the world that his heart is in love with, which is opposite to the love of the father, I. Joh. 2. 15. God ha [...]h in just judgment set the world in mens hearts, for that they know no other good, nor seek any other content; not God himselfe, but his common favours are their por­tion, whether natural endowments, or occasi­onal blessings.

5. The natural man can spare nothing of these from his lusts: The truth is, all is too little; every thing is lost that doth not feed some lust or other: every lust is like Nabal, only generous and noble to it self, but churlish to David: It may be said of every lust, as was said of great Alexander. Unus Pellaeo juveni non sufficit orbis. Hence then it is no wonder if so many lusts think themselves straitned; the na­tural man is bound to please all his lusts, and there is not enough in a whole world to give them content, and then it is not to be thought strange, if he cannot spare any thing in the world from them.

6. The serving of God and serving a man's [Page 49] lusts are things directly contrary the one to the other; and hence a man cannot do them both. That man who seeks his own glory, cannot seek the Glory of God; they that mind their own things, cannot mind the things which are of God: And this is the very reason why men can allow God nothing of glory at all, because they think they shall then wrong them­selves, dissatisfie their own lusts: If men should sincerely improve their wit and parts for God, they should then lose their own com­mendations from men; if they should lay out their health, and strength, and power, and wealth for God, their lusts would want it: and, it being so that they are full resolved in it to deny their concupiscence nothing, hence they gather all together, and leave nothing be­hind, and resolve that they will not part with so much as an hoof for God and his service.

USE. 1. Hence we see one great reason of the vanity of the creature: The Apostle tells us, It is subjected not willingly, but by reason of him who hath subjected it in hope, Rom. 8. 20. The reason of it lyeth here, sinful man hath gotten it into his hands, God hath providenti­ally given him a Portion of these things, and he through the vanity of his mind, having it at his own dispose, hath carried it away from God, and diverted it from its native and pro­per use, which was for the service of God, to [Page 50] his own wicked and sinister ends, by vertue whereof it comes to be in vain. The crea­ture hath in its self its usefulness, every crea­ture of God hath a natural capacity of being improved to his glory, man might as well ho­nour God with his wit and parts, and substance as dishonour him; they are Talents which might be traded withall for him, but a wicked heart having seduced him, he turns them into another stream, and so in application they lose their end and become vain.

USE, 2. Here also see the reason why per­sons of greatest abilities and advantages, are many times the most averse from doing any thing to the glory of God: We often see it is so, and wonder whence it comes so to be, we think, oh, what, and how much might such and such a man do for God, if he would but propound it to himself as his business to live to him? but alas, as they have a great portion of Gods blessings, so they have great lusts to gratifie, and they live at their devotion; hereupon, let God call for their service, let their consciences tell them they wrong their own souls. Let the name and interest of Christ call never so much for their assistance, lust countermands, sin that reigns there will not have it to be so, and men have taken it up as a practical resolution, that they will sooner dis­please God than their lusts.

[Page 51] USE. 3. Let this serve to convince unrege­nerate men of their great wickedness, and shew them what a dreadful account they will have to give in to God at the great day: Consider of it solemnly, is it not enough for you to go away from God your selves, but must you needs carry away the whole creation of Gods good­ness with you? Shall God gratifie your desires in giving you a large portion of his bounty, and can you not give him one hearty acknow­ledgment for it all, but because he gives you in abundance, do you therefore say to the Al­mighty depart from us, for we desire not the know­ledge of thy wayes? Job 21. 14. Be convinced of folly and madness, and hence consider.

1. This is a most ungrateful requital of God; it is a most shameful abuse of his goodness: he may well expostulate with you, as he did with them in, Deut. 32. 5. Do ye thus requite the Lord, Oh foolish people and unwise? Do ye not know that goodness leads unto Repentance? Rom. 2.4. And will you resist that leading, and in­stead of it lead goodness into rebellion? can­not Jesurun wax fat, but he must presently kick? out of doubt a merciful God is grievously pro­voked by such things as these.

2. Do you not know that by thus doing you are laying up treasures of wrath for your selves? And will not your account be fearful and tremendous, when the fuel of that fire in [Page 52] which you shall burn eternally, shall be made of abused goodness, and your torments shall bear proportion to the favours which you have now enjoyed; when the creatures, which are now groaning under the pressure of violently imposed vanity, shall come in as witnesses a­gainst you, and be earnest pleaders that the wrong which you have done them may be righted upon you? Be therefore awakened to see the vileness of your own hearts, bewail your grievous folly, seek repentance and pardon, that you may be cleared of this dreadful charge in the great day of ac­count.

3. We come to consider of the place whither he carried his substance, into a far countrey: i. e. to get as far out of his fathers sight, and care, and counsel as he could: Hence ob­serve this.

DOCT. The more God doth for sin­ners, the further they seek to get away from him.

The Prodigal could not be content to live by himself, near his father, where he might have been advised and directed how to improve or husband his estate to profit, but he goes in­another Country; yea, a far Countrey: Thus wicked men (like Cain) go out of the presence [Page 53] of God; hence they are said to be far from God, Psal. 73. 27. The wickeds Apostacy is here compared to a journey, men go step by step, they grow worse and worse, by abusing of all the goodness of God afforded to them. In the explication we may consider, 1. What it is to go away from God? 2. The evidence that sinners, especially prospering sinners so do, and the reason of it.

1. What it is to go away from God?

Ans. There is an essential, and a providen­tial Omnipresence of God, from which no creature can withdraw it self, for in it we live, move, and have our being; this presence fills heaven, earth and hell; it is the preservative of all beings, it is the godly man's joy, and the wicked man's prison. Neither is this going a­way from God a local motion, but a spiritual withdrawing. We may therefore observe, that besides the general presence of Gods com­mon and universal Government of the world, by which he is intimately present with all crea­tures, and besides that presence of special and powerful Government, by which God leads all reasonable Creatures to an everlasting estate, and in which he drives wicked men to their end, and gets Glory by them, there is also a presence of special Grace, often pointed at in Scripture, by which God guids and leads his own people by his Word and Spirit, in all their [Page 54] way affording them counsel and support, and guiding them to Glory, inwardly by his spirit, outwardly by his Ordinances, and Providences: Now when men refuse to be under this con­duct, and withdraw themselves from it, now it is that they do both say unto God depart from us, and do also themselves depart away from God; and this is done.

1. When men do all they can to put God out of their thoughts, Psal. 10. 4. absence is a great help to forgetfulness; But wicked men desire not to think of God, or his Word, of his promises or threatnings: Men live without God in the world, Eph. 2. 12. They live at such a rate as if there were no God to Judge or call them to an account for their wayes: There is a practical Atheism in the heart of all natu­ral men, Psal. 14. 1. And they are gone far from God, having, as much as they are able, shaken off the thoughts of his being, power, ho­liness, Justice, &c.

2. When men indulge themselves in wicked­ness on presumption that God is a great way off from them, they take it for granted that he intermedleth not with their affairs, sees not, nor takes any notice of their wayes and do­ings; they may sin, and live according to their own pleasure, and God is not at all con­cerned in it; such were they, Ezek. 8. 12. They say, the Lord seeth us not, the Lord hath for­saken, [Page 55] the earth. Men would fain have it to be so, and as they would have it, so they presume, and please themselves that it is so.

3. When men, by falsly interpreting of Gods patience and benignity, do presume him to fa­vour and approve of their wicked wayes; so they argued, Psal. 50. 21. These things thou hast done, and I kept silence: thou thoughtest I was alto­gether such an one as thy self. Prospering ini­quity is in their account, Piety; sin unpuni­shed, settles their resolutions, and fortifies them in their courses, Eccl. 8.11. And what is this but to go far from God, when men make such a God of him, that if he were [...]o, he should cease to be God? Make him to be one that loves your sin, and approves of your iniquity, and you do manifestly deny the God-head.

4. When men go on in evil wayes adding sin to sin: all sin sets the creature at a di­stance from the holy God; sin is of a separat­ing nature, Isa. 59. 2 [...] Your sins have separated between you and your God. Every transgression is a step from God, when men throw them­selves into vain courses they are upon their journey; and as they grow more bold in wic­ked wayes, they get further off from him: Sin is called a going a whoring from God, & what is that but a going from the lawful husband, to the bed of a stranger? Apostate Judah is there­fore said to be gone far from God, Jer.2. [...]5:

[Page 56] 5. When men put away from them the fear of God: this is the character of a wicked man, Psal. 36. 1. There is no fear of God before his eyes. This is interpreted a forsaking of God, Jer. 2.19. God dwels in mens hearts by putting his fear into them, when he causeth them to de­light in his wayes, to love his commands, and to be afraid of his Judgements: but when in­stead of this, they thrust away his law, refuse to hearken to his counsel, and are not awed by his Judgments, their will cannot submit to his, when conscience is stifled, or lulled asleep, and men sin securely and without any dread, now they are gone far from God.

2. For the evidence of the Doctrine that it is so, the Scripture is plain; it is the very chara­cter of wicked men, as we heard, Psal. 73.27 They that are far from thee, shall perish. And that their prosperity emboldens them to it, the Psalmist also ascertains us, Psal. 55.19. Be­cause they have no changes, therefore they fear not God. And he that observes the boldness, secu­rity, confidence, fearlesness, irreclaimable­ness of wicked men, especially if the provi­dence of God smiles upon them, will easily conclude these men are far from God.

Reas. 1. From the natural rebellion and en­mity of the heart of man against God: Men hate God, they abhorre his holiness, his Laws disrelish their carnal aims and ends, cross and [Page 57] contradict their natural desires and concupis­cences; his promises savour not with them, his threatnings irritate and provoke them: the summe is, proud and sinful man would be at the greatest possible freedom to take his own course without any controle; and knowing how contrary Gods Government is to his wic­ked will, how opposite Gods grace is to his im­piety, hence he desires to be from under it: Men cannot so quietly and securely sin whiles God is near them: The Prodigal knew that if he dwelt near his Father, he must expect to be disturbed by wholsom counsels and admoni­tions, and that would mar a great deal of his mi [...]th, he should not with so much liberty and content follow his mad courses.

Reas. 2. From the natural tendency there is for the sinful heart of man to be strength­ned in this rebellion by outward prosperity: When men have their Portion large and great, they hope they can now vye it with God: the Prodigal had no more use or need of his father, now he had his Portion, and therefore as long as that lasted he regarded not to come at him: If God speak to back-slidden Judah in her pros­perity, She will not hear: prosperity makes men proud, Psal. 73.5,6. They are not in trouble as other men, therefore pride compasseth them about as a chain. Men can now do well enough without God, yea best when he is furthest off [Page 58] from them; and they must be reduced to an afflicted and distressed condition before they will think of a return, Hos. 5. 15. We hear no­thing of the Prodigals returning to his Father, till his folly had laded him with insupportable misery.

USE. 1. This serves to discover the great wickedness, and horrid ingratitude of the Chil­dren of men, that strengthen themselves in re­bellion by that which should soften and break their hearts. That those cords of kindness by which God would bind & engage their souls to love him, must be turned into cords of vanity to bind their hearts more strong in rebellion a­gainst him. It is a very sore charge which God draws up against Judah, to the observation of which, as a thing most unreasonable, and hor­rible, he calls heaven and earth as witnesses, Isa. 1. 2. I have nourished and brought up Children, and they have rebelled against me. How righte­our is the condemnation of sinners, that God's kindness should set their hearts more against him, that goodness should engender hatred? This is a strange Antiperistasis. Let it then convince us what wicked hearts we have na­turally, and humble us before God, that it should be so.

USE. 2. It plainly discovers to us that the conversion of a sinner is not of himself, nor from any leading motion or inclination of his [Page 59] own heart: for the very Bias of a mans heart doth naturally draw him to turn away from God, yea to run as far from him as possibly he can, and he would never return any more, if God did not draw him by his Almighty power: There must be the irresistable attraction of the Spirit of God to encline the soul to seek him, before it will look after him: If all Gods out­ward favours make him worse, there is no hope till there be something inward to change his heart, that he will ever be better: Wonder not then if we see men growing worse under the best of means and outward mercies, for the sinful nature of man takes advantage by these things to be so; but let us pray earnestly to God for the pouring out of his spirit and work­by his power.

USE, 3. To teach us that it is sometimes a great favour of God to withhold from men the enjoyment of a great Portion of outward blessings, or take them away from them: Au­gustin's Periissem, nisi Periissem is observable; whither would some men have gone, how far had they run away from God, had he not laid chains of affliction upon them, and bound them in fetters? David was going astray before he was afflicted, and how far might he have gone if God had let him alone? think not your selves then to be hardly dealt withal, be­cause you are held under the restraints of Pro­vidence, [Page 60] the day may come when you may bless God for it.

USE, 4. For tryal; It may put us upon it to examine our selves, and see what improve­ment we make of those blessings and favours which God indulgeth us with. Much of our true spiritual condition is to be known by this: Have you Gods blessing? have you parts, or worldly comforts? and do they make you wea­ry of Gods wayes, more careless of his fear, and more secure in sinning? these are the notes and characters of a Prodigal, only a re­bellious Child will do so: But if Gods favours are thankfully received, and his cords of love engage your hearts to love him and to study his fear; if they make you more to delight in his wayes, and diligent in his service; if they oblige you to improve them to his glory, this is indeed a fruit of his spirit & grace in the soul, and to be acknowledged as an evidence that his spirit dwels in you. They only are godly men who do carefully honour God with all his gifts; and if you so do, you shall be acknowledged by God, and he will never repent of what he hath done for and bestowed upon you.

DOCT. That wicked men grow to the height of prophaness by degrees.

Men conversing in the region of sin are upon a Journey, every step they take sets them at a farther distance from God: Wickedness growes upon men by degrees, there are few men that commence high prophane per saltum: from but a visible and sober profession to the top of wickedness there are divers steps a man hath to take, he must first leave a great deal behind him before he arrives at it: he must root out the efficacy of good education, he must suppress the activity of a stirring conscience, [Page 62] he must put off and get rid of his accustomed modesty, he must lay by the aw and dread of Gods Judgments; and all this requires time, and travail, and pains: it will cost a man some­thing to be flagitiously wicked, that hath been formerly professedly religious: you may see this exemplified in Saul and others.

USE, 1. This may tell us one Reason why men, though grosly degenerated, are yet so hard to be convinced of their wickedness: they fell into it gradually, and by consequence insensibly: Apostasie comes fair and softly, and men take no notice of it, but think themselves as good as ever.

USE, 2. It may be a warning to men, espe­cially young men, to beware of the first steps of sin: carefully avoid the first temptations of giving way to loose and vain courses: You may think to stop at pleasure, but it is a cheat, and if you are drawn in, you there­by step into a way which leads far from God, and will, in a while, arrive to such an high de­gree of prophaness, as you would at present abo­minate the very thought of, if wonderful mer­cy do not hedge up your way, and give check to your progress.

2. But I pass to the next particular, or the consideration of the improvident and un­frugal expense which the young man imploy­ed his Estate in; And there he wasted his sub­stance [Page 63] with riotous living. In which take no­tice: 1. What he did with his Estate, He wasted it: 2. What it was he wa­sted, his substance: 3. Where he wasted it, there, viz. in that far Country: 4. how he consumed it, in riotous living.

[He wasted] The word [ [...]] signi­fies the most prodigal and unprofitable throw­ing away of a thing that can be: Beza thinks it to be a Metaphor from a whirlwind, that scatters and throws the chaff hither and thi­ther: it intimates such an expense as knowes no measure, nor regards any end or use, minds neither how much is, nor for what it is laid out.

[His substance] The word signifies either ones being, or that which should uphold ones being, in which latter sense it is here intended: It was that which he should have improved for his livelyhood, for his comfort, which was given him to improve, and trade with for the upholding his life.

[In riotous living] The word signifies all manner of intemperance, lasciviousness, prodi­gality, all the wayes which profuse men can take to bring to nought that which they do en­joy: It signifies both excess in experiences, and excess in delights; and therefore it is va­riously translated [Profusely, Prodigally, Lux­uriously, Lewdly, Ungraciously] The word [ [...]] [Page 64] according to its derivation, intimates, a rese [...] ­ing of nothing, but making all fly, as our vul­gar expression is; under which is shadowed to us the course which every ungodly man takes with, and the use unto which he puts all God's favours. Hence,

DOCT. Unregenerate men are the greatest spend-thrifts; for they unprofitably wast all their substance upon their lusts.

It is not only a wast, but a riotous wast, which is the worst sort of unthriftiness in the world: We may take up the Explication of the Doctrine in a few Propositions.

1. The common favours of God are un­regenerate mens substance: their wit, their health, their wealth, their priviledges, &c. are their portion, which they have in hand: I mean,

1. They are that which they place their de­pendance upon, the things in the improve­ment of which they hope to get their living; they place their confidence and trust in them, Pro. 10. 15. The rich mans wealth is his strong City. They have nothing else that their heart relyes upon, they call them their goods, be­cause they expect to have their whole good from them, they take up their rest and content under the shadow of these things.

[Page 65] 2. They are the Talents which God hath lent them to improve for his Glory, and for their souls good: God hath put them in their hands with a command that they should trade them for him, and in his service: The Lord expected that Belshazzar should have glorified him with his Power, and Kingdom, and great glory which he had advanced him to, Dan. 5.23. He counts that men have by these things an advantage in their hands to do him service, that they have a price, and if they are not wise in the improvement thereof, for the exaltation of his name, he reckons it for an unexcusable transgression, Rom. 2. begin.

2. Ungodly or unregenerate men do spend all these upon their lusts. This is the nature and guize of every man in whom the fear of God is not, not to honour him, but to sacrifice them to his fleshly desires: What else did de­generate Israel do with God's favours? Hos. 2.8. For she did not know that I gave her the [...] &c. which they prepared for Baal. An [...] Reason of this is, because, as men place their happiness in satisfaction, so the natural mans satisfaction consists in giving content to the carnal demands of his own mind; if these be not satisfied he is discontent: sin hath so blinded the eyes, & deluded the judgment of fallen man, that, till Grace comes in to inform him better, he knows no blessedness but in pampering and [Page 66] cherishing the craving concupiscence of his soul: The rich man, Luk. 12. placeth his whole happiness in his souls ease, and that by giving himself full scope to eat, drink, and be merry; and that is a real description of the frame and opinion of every son and daughter of Adam, before the work of conver­sion passeth upon them.

3. For a man thus to do with the favours of God, is to wast and spend his substance most unprofitably. When a man useth his wit, wealth &c. to maintain his pride, his sensuality, to en­courage him in prophaness, &c. this is to play the greatest spend-thrift. for,

1. Man's great business which he hath in this life to trade for, is happiness: It is that which every man ought to aim at, and is in­deed the thing which all the Children of men do propound to themselves, Psal. 4.6. Many there be that do say, who will shew us good? They differ indeed in the way and means (and there are almost as many courses taken to obtain it as there are men that seek it) yet all naturally agree in this one end; viz. that they may do and be well: and the right improving of suta­ble means to this end, is the great thing where­i [...] man's wisdom [...] properly consist: If a man misseth of happiness in the end, all the labour that he hath been at here in this world is lost, this is the very thing which the [Page 67] wise man so often, in the book of Ec [...]lesiastes calleth Vanity, which is nothing else but a mans losing his propounded end, viz. his ul­timate end, i. e. Blessedness: tis only the loss of this which can prove a man to have lived in vain, and spent his time, and cost, and care unprofitably.

2. The only way for us to improve the fa­vours of Gods unto the enjoyment of happi­ness, is in the service of God. As happiness is our subjective, so is the Glory of God our objective end; and God hath tyed these toge­ther so inseparably, that man cannot possibly make a separation of them, without his un­speakable loss: The way to Glory is to glori­fie God, our glorifying of him is to be exprest in our improving of his bounty, to us aright, in honouring of him; those that honour him, he will honour. There is nothing we can do sincerely for God, but it redounds to our well-being; parts, power, priviledges, and all other creature enjoyments used for God, do help forward our everlasting salvation. Hence

3. All is utterly lost which is laid out upon our lusts: whatsoever men use to the service of their own desires ultimately, it's abused; it is wasted in riot, it is grosly thrown away. For,

1. God is hereby dishonoured, and so great­ly provoked against us. It is the highest affront which we can offer to God to serve his enemies [Page 68] with his favours, and hither do all the corrupt inclinations of our hearts lead, so much as we allow to them, so much we rob God of, we take it from him when we give it to them, and this he will not bear at our hands: it is the great quarrel which God hath with the world of sinful men, that he is forgotten and disregarded while they seek and serve them­selves, Hos. 1. 16, 17.

2. Man's happiness and everlasting well­being is no way promoted or furthered by it. A man is never the nearer happiness by all that he bestows upon himself, he may bless himself, and others may bless him, Psal. 49. 18. But he is not in the way to true blessedness: He may swim in pleasure boast himself in his delicacy, and count himself an hap­py man, but he is not nearer Heaven and Glo­ry. Nay,

3. Hereby he obstructs and wofully hinders his own salvation; in stead of helping it fore­ward, it is the great obstacle to it; it sets him further off from true good: When once the Prodigal is gotten into his far Country, and is now fallen to wasting his Estate in riot, he is in the most hopeless condition of all. A sin­ner setled in any course of sin, is most unlikely to return to God, whiles he is gratifying his lust, and tasteth a great deal of sweetness in his beloved sin, now he cannot endure so much as [Page 69] to think of the state of his soul, & thus his heart is hardned; he is in his heaven already, & re­gards not any other, his stakes are pitched down, and his pleasant ditty is, Soul take thine ease: Every sacrifice offered to his lusts sets God fur­ther from him, and him at a greater distance from God; nay, his account is increased, and his reckoning will be so much the more dread­ful; what he thought should have done him good, doth him the greatest hurt; treasures of wrath are heaped up, out of the treasures of a­bused goodness, and all that which is so abused for the gratifying of his lusts, is turned into so much fewel for hell: And therefore may all that which is used in a way of sin be well cal­led wasting and spending, Jam. 4. 3. Ye ask amiss, that ye may consume it upon your lusts.

USE, 1. For Information, learn we hence,

1. What man is like to come to if once he be separated from Gods gracious presence. If God leave men, they wast all: That every un­regenerate man is not as vile and profligate as ever any was, is of God's restraining grace; if be but withdraw, and that man be left to him­self, all goes to rack; let God do never so much for him, put never so fair a price into his hands, he but abuseth and squandereth it all away: It is therefore a dreadful judgment of God for any man to be left to himself: See, Psal. 81. 12. Rom. 1. 16. Every distance that [Page 70] man stands at from God, is one step to his ru­ine and undoing.

2. That every natural man is a very fool: For what is folly if this be not, for a man to wast away his substance unprofitably, to spend away profusely what he should have improved for his eternal benefit and good? How well might this young man have lived if he had tra­ded with his Stock, & improved it in a way of commerce? whereas by living on it, & laying it out lavish he wasteth all: And what might many men do for their souls, had they the pru­dence to trade with their Stock in heavens market, and exchange their outward blessings for spiritual benefits? but herein lyes their fol­ly, the young man thought his Estate would bear him out, thus men outwardly favoured of God, think they may live as they list, and this their way is their folly.

3 That every unregenerate man is in the high road way to misery. The young man while he lives high upon his Stock, is bringing it a­pace to that bottom, it is wasting. The com­mon favours of God are of a spending nature, and, if laid out upon mens lusts, will quickly be gone, and come to nothing: There is nothing but saving grace that will encrease by the ex­pence, every thing else wears out and decayes: If you see a man giving up the rains to his cor­ [...]uptions, and pleasing himself in his vain and [Page 71] profligate courses, you may easily read that man's misery in his life.

4. That man himself is the blameable cause of his own undoing. The young man may thank himself if he hath nothing left him to live upon, his own prodigal wasting brought his Estate to ruine. I am far from their opi­nion, who think that a natural man, by his im­provement of his best gifts, abilities, opportuni­ties, can lay any engagement upon God to give him saving grace; but this is certain, that God will charge upon sinful man every abuse of any part of his goodness, and this shall leave him without excuse: that men spend their time, and strength, and estates in the service of sin, shal bring them under great condemnation in the last day, Hos. 13. 9. Oh Israel, thou hast destroy­ed thy self. Though fallen man cannot of him­self save himself, yet it is his own folly that un­doeth him: If men had used what they had to Gods glory, they might have done well, that they have done otherwise is of their own sinful inclination: If men would yeild themselves up to the guidance of God's holy spirit, they might obtain eternal life; if they will (with the youn­ger Son) get away from God, and follow their own corrupt genius, and by so doing they undo and ruine themselves for ever, let them thank their own foolishness.

USE, 2. For expostulation with unregene­rate [Page 72] men, and those especially upon whom God hath bestowed much of his common boun­ty; I would plead with such as these in the words of the Prophet, Isa. 55. 2. Wherefore do you spend your money for that which is not bread? See and be convinced of your desperate folly and madness: God hath given you understand­ing, health, strength, comforts of this life, the Gospel of grace, and the means of spiritual good; why do you spend all this in riot, lay out all in that which will do you no good at all? wherefore is all this wast? but more par­ticularly.

1. See and be convinced that whatsoever you gratifie any sinful lust withal, is meer riot; all is lost that lust gains: The covetous man boasts that he is no Prodigal, he saves, whiles the other spends, he layes up whiles the other layes out, and doth not lay out unne­cessarily; but know it, whiles you are feed­ing your covetous humors, and satisfying that eager desire, and greediness of gain, you do but consume it. The voluptuous man thinks no­thing is ill spent that may afford his sensual part any satisfaction, and whereof he may taste the sweet: but know it, a life of pleasure is but death, I Tim. 5.6. She that liveth in pleasure, is dead while she liveth. The ambitious man reckons it a glorious purchase, if with all his wit, policy, and advantage, he may obtain fa­vour [Page 73] and esteem, applause and credit among men; but what hath he bought for his money but smoak, and the East wind? We may say the like of every other lust. There is no purchase but that of Salvation, but is dearly bought with the expense of our precious time, thoughts and care; all this sets you further from heaven and glory, and if you could purchase the whole world at the hazard, much more than with the sale and loss of your souls, you would deserved­ly procure the name of shamful unthrifts.

2. Seriously ponder and consider with your selves what these courses will lead unto: Re­member therefore that your times and advan­tages are given you to trade for eternity withal, whereas that is nothing which you are now ta­king care for less than that: Are you not build­ing a rotten fabrick that will tumble down on your heads? Are you not laying a sandy foun­dation which will be washt away with the flood? and then what will become of all your expense? What emolument, what comfort will you get by all? Do not these wayes make you forgetful of Eternity? Do they not harden you hearts from the fear of God? and what but misery will be the fruit of such things? Think what an exchange you are making, what it is you part with, and for what; it's Heavens Glory, the love of God, everlasting blessedness which is set before you, and all [Page 74] things are to encourage you to embrace and make sure of it; this you part with, this you sell, this you put away from you for Esau's mess of Pottage.

3. Consider what is the reason of all this, how it comes to pass that you are in a way to such a loss; is it not because (with the Prodigal) you are gone from God, and gotten into a strange Country? there he wasted his substance; If you had kept with God, you might have done well enough: the very root of man's mi­sery is departure from God, thence all his lewd and riotous courses derive their original: Let it then serve to convince you that you are at a distance from him.

4. Learn hence to account your selves truly miserable, so long as you remain in this sepa­ration from God; and let it be an awakening consideration to drive you to be diligent in seek­ing after, and serious in returning to him: Know then, that all God's Talents must be reckoned for; what you wast away riotously, God will call you to a strict account of it, and we will be to him in the great day of Judge­ment, that hath thrown away God's ravours upon his own lusts: If the man that hid his Talent in a napkin was so severely dealt with­al, what then will be done to him that cannot say here is thine own, but shall be enforced to this confession, I nourished my pride with thy [Page 75] favours, I sought mine own credit by the parts and understanding which thou gavest to me, I cherished mine own applause by the honour and power which thou didst afford me among men, I fed my lusts with the creature comfort I enjoyed, my visible priviledges and Church­membership made me secure and careless of my soul, I boasted my self in my wisdom, strength riches, Gospel-favours, and did not seek to make my boast in God alone; will not this be a sad and doleful account? What need have we then to be now very solicitous in endeavour­ing to get our account cleared, whiles, in way of true Repentance we may obtain this favour through the blood of Jesus Christ, and, whiles we have time and opportunity, to get into a better way of improving our selves? Could men but lay out that time, and strength, and heart for God, which they do upon their lusts, that would turn to their account, and that which is now justly accounted wast, would be found to be the best thrift: this would be the way to be happy in another world; then should we have a Portion to live on, when the foolish worldling hath spent his, we should ne­ver be brought to want: Beg then of God to grant you this wisdom, and labour with so much the more diligence to redeem the loss that you have already sustained, who have hitherto been spending away so much without profit, know­ing [Page 76] that if you wast and expend all now upon the vanities of this life, and the carnal delights of the present time, you will have nothing to live upon in the dayes of eternity, and then your present wastfulness, will be (too lat [...]) found to have laid that unhappy foundation of your utter and eternal undoing.

DOCT. All that which natural or unre­generate men place their confidence in, will fail, and leave them short of Salvation.

Let men have never so much of Gods com­mon favours, without saving grace all will come to nothing in the end: Man may make a flourishing shew with these things for a while but they will not last: There are things which the Scripture tells us perish with the using; such [Page 79] are all the common gifts of God. For clear­ing this truth, observe.

1. That is properly said to be spent which is laid out unprofitably. What men lay out for advantage, is not spent but improved; but that which brings in nothing again, is not on­ly expended but mispended: The Scripture expresseth it by labouring for the East-Wind, by laying out mony, for that which is not bread, by labouring in vain, &c. For a man to give his Gold or Silver, in exchange for Cockles, Pearls for Pebbles, Substance for Shadows, this is that which is deservedly accounted spen­ding.

2. Nothing is profitably laid out, but what is expended for Salvation: This is the only sa­ving purchase that any of the Children of men can trade for: A part in Christ is the only Riches, a Crown of Glory is the only honour, a place in the Paradice of God is the only plea­sure which is worthy a Man's laying out of cost and care for; and other purchases are em­pty, and will be found loss, Eccl. 1. 3. What profit hath a man of all the labour which he hath taken under the Sun?

3. Though all mankind are (in some sense) trading for Salvation or Happiness, yet the greatest number are there trading for it where it is not to be found; they are seeking the liv­ing among the dead; they are seeking heaven [Page 80] in hell, happiness among an heap of miseries: One man's wealth is his God, anothers pleasures are his felicity, another climbs the Pinacles of honour to seek for the seat of hap­piness: Nature leads men no higher than some­thing under the Sun, and therefore such as see no higher must of necessity spend their time, their wit, their estate, their all.

4. The best improvement that nature can make of Gods common favours, cannot bring them to find and enjoy blessedness: Let men use them never so frugally, and prudently, ac­cording to the measures which they take of prudence, and frugallity, yet they will fall short: Nature could never by its own strength arrive at saving grace, nor by the outward help of all the common blessings of God: A man may have health, strength, understanding, ordinan­ces, many advantages, but let him make his best of them, all will fall short: It is not of him that wills, nor of him that runs, Rom. 9. 16. these all are either but nature which is in a man, or but external things which he enjoyeth, and man cannot climb up to Heaven on the rounds of such a Ladder.

5. Hence when the natural man hath done his utmost, and taken the greatest pains in lay­ing out his time, strength and estate, he loseth his soul: Nay, it is very certain, that though a man be never so proud and confident in those [Page 81] many blessings God which he hath conferred upon him, yet sooner or later, he shall have a through and sensible conviction of his poverty; that he hath nothing which is saving, that he hath wasted and missimproved that which he had to unprofitable mispense Job. 27. 8.

USE, 1. Here we see what a poor Por­tion unregenerate men have, and therefore what little cause have they of pride, or the people of God of envy. God gives his enemies a great deal, but alas, what is it? Poor perish­ing stuff, spending, wasting substance, not in­deed worthy of that name: Think of this you that are proud of your wits, your wealth, your honour, your priviledges; what it is that you pride your selves in? or what will you do when all is spent? and such is the miserable exit of all that you are boasting your selves of: you now flourish and spread your selves, ere it be long all will be gone, and no where to be found, Psal. 37. 37, 38. There are thousands of casu­alties to which the object of your trust is daily exposed, you are sure of nothing; nay, there needs no more but your selves and your own folly to spend it: You may for a while carry before you a breadth in the world, and bless your selves in what you have, but it will not be long ere your mouths shall put upon you the name and title of fools, Prov. 5. 11, 12, 13, Your wit will not direct you to happiness, your [Page 82] wealth will not purchase you honour and glory; if not before, yet certainly in a dying hour they will all leave you, and then your naked soul passeth into eternity with nothing to live upon for ever: But if God intend your souls good, you shall, before that time, have your eyes opened to see that all this is nothing: your dependence upon these things shall be broken, and your hopes vanish: Lift not then up the horn on high, nor speak with a stiff neck. And you that are the Saints of God, be not en­vious; go with the Psalmist into the Temple, see their end, and then shall you find all that, which your mistake hath called happiness and prosperity, to be nothing better than painted misery; yea, woful infelicity. Little reason hath that man to make his brags, of the love of God, that hath no better an argument to ground his title upon. It had been well for some men if their Portion in this world had been less, some hopes there would then have been, that they would have been perswaded to have sought a durable portion in another.

USE, 2. Let it teach us all not to content our selves with any thing but saving Grace. Be not satisfied with no more but a Portion of out­ward favours; it is a great misery to think we have enough when we have nothing else: Let us not be well pleased to sit down with things that will not last or hold out: Remem­ber [Page 83] thou art an everlasting creature, and must endure for ever, and what good can a perish­ing portion do thee for eternity? Think with your selves, what will all these things avail me, which will not last out those infinite ages in which I must have a being, and without a Por­tion, must needs be miserable? It is our Savi­ours advice to think of this when we are about laying up our treasures, Mat. 6. 20, 21. All Gods common gifts and favours are lyable to the moth and rust and thief; the present enjoy­ment of these things is so far from being an happiness, that it will be an aggravating cir­cumstance of our misery when they are gone, that once we had them, when we shal have no­thing left of all, but the sorrowful rememb­rance: Learn therefore Luther's resolute pray­er, Lord, I will not be put off with these things. Remember the worlds wise-men with their wisdom go to hell, wicked men will ere long be stript naked; let this put you upon it, to seek for your selves a Portion which endureth for ever.

USE, 3. For encouragement and comfort to the People of God; I mean such as have gotten a part in saving Grace, you may want, or be scanted in all outward blessings, you may have but a little of worldly wisdom, a little E­state here, little favour among men, but be not discouraged with these things; have you [Page 84] saving Grace? you have the better Portion; and therefore better, because it shall never be taken away; this is durable riches; the hypo­crites shall perish, but yours shall endure: All the wit, good nature, moral righteousness; spe­cious profession, vain hopes and confidences of ungodly men shal all perish; they live now jovially upon them, but all will shortly be spent, and then where are they? or what shal they do? but your Grace, though little, shal not wast but increase, your hope, though languid, shal endure; saving Grace shal never go to de­cay; you shal live by your faith here in this world in despite of all adversity and temptations, and this faith shal never leave you, till having accompanied you in death, and waited upon you to eternity, it hath brought you to the pos­sesion of the Kingdom of Glory. That man is a rich man indeed, that hath believed in Christ; he is rich in possession, he shal never want; and he is infinitely rich in reversion, for Jehovah is his portion, and all the glories of Heaven are his heritage: bless God then for his grace; if wicked men owe God thanks for a spending portion, how much more do you owe him of gratitude for that which endures unto eternal life?

2. The other cause of his misery, was from the place that he was in; there arose a mighty famine in that land. Here are three circum­stances [Page 85] observable which made his misery ex­ceeding great. 1. The time when the famine came, it was in conjunction with his poverty, when he had spent all. 2. The measure of the famine; a mighty famine. The word signifies strong, powerful, prevailing: It was far greater than ordinary. 3. The place where it was, in that land: which was in a far Country, where he was a stranger, at a great distance from his Father and Friends. Hence,

DOCT. The World then most of all de­ceives and fails, when men have the most need of help.

If the young man had now had a good E­state in his hands, as he sometimes had, he would not have been so pincht with the fa­mine: Rich men usually rub through, it is the poor that are most opprest in times of scarcity: or if the famine had been more moderate, he might with more ease have scrambled for some supply, but when all fails, who should relieve him? or if he had been among his friends and rich kindred, they would have so far pittied him, as not to have suffered him to starve: but he is poor, and in a far Country, and a fa­mine raging, and now what shal become of him?

The famine deciphers to us the deficiency or [Page 86] of spiritual supplyes, or of Soul-food: Where as it is said, that then it arose, we must take notice that things are many times described ac­cording to appearance, and not reality: This spiritual famine was there before, but the young man, as long as he had something of his own, minded it not, but now when all was spent he began to feel it: The substance of this Allego­ry is, that a distressed sinner shal find that the world hath no relief for his soul; if a man feel anguish and misery coming upon him, and go to the world for help, he shal find nothing there but want and distress; all the world cannot ease an oppressed soul. For further Explicati­on, Consider.

1. The natural man, standing at a great di­stance from God hath no other hope or help to take to in his distress but the world: This far Country is the place which this sinner dwels in, and therefore here he must look for his suc­cour; he hath by his own grievous folly, put himself under the necessity, either to find re­lief from the world, or else to perish; i.e. he knows no other way.

2. Nay, he hath chosen and preferred the friendship and presumed fidelity of the world, rather than to have his dependance upon God, he went himself into this far Country; he was not driven to it by necessity, but went to it by choice, it was the place of his desires; he had [Page 87] rather trust in the uncertain world than a living God; this is a thing so natural to fallen man, that Paul is fain to give a strict charge against it, 1 Tim. 6. 17.

3. Hence in all his straits and wants he goes to the world, and seeks his redress there, [...] hopes to find supply: This is described by mens wandring from mountain to hill: The sinner concludes that if it be not here to be found, it is no where; he knows of no other content or soul-satisfaction, but what ariseth out of the dust, and is to be gotten by the worlds favour.

4. There is an hour of distress which the rio­tous sinner shal bring upon himself: It is cer­tain that he shal find himself at a loss and un­done; conscience will sooner or later speak, and tell him that he hath wasted all; hope will in a while fail, carnal confidence will shrink up to nothing, and his soul be filled with per­plexing sorrows.

5. Now the world in which he trusted will without doubt leave him at a loss: The Magazene from whence he hoped to fetch his livelihood, will be found empty, the Cistern will appear to be broken, and have no water in it; he shal be far from finding it able to direct him to true & solid comfort, or so much as point him to that which can indeed give him life. If a sinner be perishing, he must needs perish [Page 88] for all that the world can do to save him; here is not one morsel of the Bread of Life to keep a soul from Perdition; if he could gain it all, that would not save his soul, Mat. 16. 26. If he ask for bread, it gives him a stone, if a fish, a [...]pion; he may wander from sea to sea, seek­ing the bread of life, and find none: Hence the wiseman, in answer to the great question, where good is to be found, or where a man may fill himself with substance, and find con­tent, returns it in the Negative, respecting the world and all that is in it, and that because it is empty, vain, and vexatious, in the proof whereof he spends a whole Book, viz. that of Ecclesiastes. If a man wants eternal life, he may ask every creature for it, but all answer no, it is not in me: he that doth for the pre­sent rely here, and hopes it shal be well with him, doth but feed upon ashes, and cherish him self up with false expectations. As man cannot find his life in himself, so neither shal he mend himself in the world; he goes but from one want to another, from a famine within doors to a famine abroad; if he goes to the world he dyes, and if he rests in himself he dyes; he doth but rise to fall, he doth but go abroad to meet with that death which was coming home to him.

USE, 1. To teach us the certain necessity [Page 89] of the perdition of all those souls that have no thing else to trust to in their need, but this world and the vanities of it. What fools are the sons and daughters of men, that lay out their time, and thoughts, and care to get into the worlds favour, and secure to themselves a refuge here? What will you do when the day of distress comes upon you? Men think they shal inherit substance, but they purchase no­thing but famine. The world seems full to a carnal mind, he thinks it affords all that heart can wish, if he can have this to friend, he fears no want: but the soul shal to its cost find that it is empty, void, and wast. The soul of man must have something to live upon, or else it is undone, this is the great want, and for this want the creature hath no supply; whiles it feeds the body the soul starves: It is not it self soul-food, it cannot be the happiness of any man, neither can it be the price of the pur­chase of it; earths Mony will not pass in hea­vens Exchange; riches profit not in the day of wrath, Prov. 11. 4. What is it then that the Children of Men are doing, whiles they digg deep, and labour hard to build up a fabrick for themselves with such materials, with which they cannot ward themselves from wrath, buy themselves out of the hands of death, nor brible the flames of hell? he that hath laid in nothing else to live upon to all eternity but [Page 90] this vanishing world, must needs famish: and therefore,

USE, 2. Let it be a loud and awakening Call to all unregenerate sinners, if you would not suffer the utmost distress of the most pinch­ing famine, to get away from the world: Make hast out of your natural state, live no longer in this far Country; your distance from God is your misery, return to him and you shal be happy: You that live jocund and plea­sant, you that think all is well, and shal be so though you add iniquity to sin, be perswaded to take this warning: As much pomp and splendor as you now live in, as satisfied as you are at present, ere it be long a famine will come, a mighty famine, and what will you do then? O [...], fly from it before you come to the utmost distress: Did Abraham go to Egypt, the Shuna­mite to the Philistins, being warned of a tem­poral famine? Do not you then despise this warning, to come out of Egypt and Philistia, to escape a spiritual famine: Be assured, it will be a sore and distressing thing to feel wrath and misery siezing upon you, and have no­thing but a vain world to go to; miserable comforters shal you find all these things to be; they will not afford you one dram of consolati­on, nor give one morsel of quiet to your souls: you may cry and roar in your distress, but there will be none to help you; God whom you have [Page 91] forsaken, it may be will not, and to be sure the world in which you have trusted cannot: It will be a complicate misery to be a bank­rupt, and in a far Country, and there to be siezed with a mighty famine; now you are cal­led to avoid this: All you want is with God, for though the world be empty, he is full; that can supply no spiritual necessity, he can satisfie all; there you must needs perish, here you may be saved and satisfied: There is bread in Egypt when all other countries have none, but look one upon another, and pine and dy: There is no want with God, there is nothing else but want every where else: Do but open your eyes, the Lord open them for you; the famine is upon you now though you discern it not; see and be affected with and fly from it: and let this be your encouragement, that though you have provoked God by going from him, and abused his goodness, yet, as there is with him enough and to spare, so upon your penitent return you need not doubt or fear, but to find relief and welcome with him, as will also appear in the sequel of the Parable: Only do you know your misery, and fly to God in time to get a redress of it; so shal you find in him, all that which is in vain and to no purpose you have been seeking in an bowling wilder­ness, in a famishing world.

DOCT. When God intends saving Grace to any, he first makes them effectually sensi­ble of their own miserable and undone state.

God, in the ordinary and usual method of converting sinners under the means of Grace, begins with the discovery of their empty, needy, poor and miserable condition: Here began the ground and motive of the young man's return­ing to his Father, though it did not presently work to this end; had he not been reduced to the greatest straits, he had never thought of re­turning; his being in want was that which set him to seeking relief, and this is it which did at last (though not immediately) drive him home.

Among the works ascribed to the spirit of God, there are some which are called common and preparatory; common, because they may be found in Reprobates; preparatory, because they are wont (in the Elect) to be steps to­wards conversion, or works preparing the soul, as a rational Agent to entertain Christ as he is tendered in the Gospel.

The first of these works is Conviction, which hath two things for objects, viz. Sin and mise­ry; one is the cause, the other the effect, Conviction usually proceeds Analytically, it first discovers the effect, and from thence [Page 94] searcheth after the cause. The conviction of misery is that which here hath its considerati­on, that of sin follows afterwards. The first remove of the young man was, he felt himself to be in want, he found when the famine came and encreased, that now he had nothing to live upon. In the Explication we may consi­der, 1. What is this conviction of misery? 2. How it is wrought? 3. The reasons of the Doctrine.

1. What is this conviction of misery?

Answ. It is the first legal work that is usual­ly wrought in a sinner, making him to appre­hend his present state of perdition, notwith­standing all that is either in himself, or in the world. It is, though not the full of a lost estate, yet leading to it, or a step towards it. In the Description observe,

1. I call it a legal work; now Divines are wont to call those works legal.

1. Which are usually wrought by the appli­cation of the Law, in which is the curse, and by which is the knowledge of sin, Rom. 7. 8. Misery ariseth out of the curse, and the curse comes upon the breach of the Law, Gal. 3. 12. The Law therefore firstly discovers it.

2. Which are common works, and not in themselves saving; and so the word legal is often used in Divinity, of which nature is this before us: Conviction of misery may befal hy­pocrites, [Page 95] Isa. 43. 14. Yea, of it self this is hell begun in the soul, or conscience.

3. I call it the first legal work: my mean­ing is that God usually begins here, and so man for the most part is made to look upon the ef­fect, before he discovers the cause, yea is led by it thereunto: he first sees and feels misery upon himself, and thence is led to see sin as the blameable & meritorious cause of all this mise­ry: Man usually apprehends that he is con­demned, before he apprehends sin to be the just condemnation, he feels himself miserable, be­fore he justifieth God: for though it be sin which the law condemns, and hence he must so far see sin, as to know that he hath broken this law, yet he is not made to know sin in its just merit, but rather counts it a rigour of the law which makes him angry, with that and not with sin, Rom. 7. 5.

3. The proper effect of this conviction is to make him know and feel his perishing condi­tion at present, that he is now going to per­dition, viz. that he is under the curse of the law, bound over to eternal death, and that he is in the way to it, being held under the curse; the young man found himself perishing with hunger.

4. The efficacy of this conviction is that it unmasks the former delusion under which he lay, making him to see that he hath no remedy [Page 96] against this misery either in himself, or in the world. In respect to himself, he finds that he hath spent all, in regard to the world, he finds that there is a famine in that land, and the con­clusion that ariseth from hence is, that he is sensibly in want: i.e. he still wants that free­dom from the curse, notwithstanding all God's favours, or his interest in the creature, this is the summe of this conviction: in which though we must confess that there is a change now made in the sinner, yet it is not a saving change of his state. For,

1. His state was as bad before, only the dif­ference is, he then saw it not, but now he doth, he thought himself rich, and the world a trust friend: both these were mistakes, and now he finds them so to be; so that the substance of this charge is, now he is convinced that before he cheated himself: Hence,

2. His state is not properly mended by this conviction; for though he sees his misery in some degree, yet this sight doth not free him from it: Conviction is not Conversion, though God can, when he pleaseth, make it a step to­wards it: Conviction doth not make any man really better, though it doth give us hopes that where the spirit begins he may carry it on; for Cain and Judas fared never the better by it, though many souls have, by Divine Grace.

2. How this conviction is wrought?

[Page 97] Answ. 1. If we speak of the Author or ef­ [...] C [...]se of this work, it properly belongs to the spirit of God, who (in a work of com­mon grace) brings the creature to the sense and apprehension of this misery. I deny not but that rational conviction may be gathered and applyed from the rational consideration of things, but that this sensible conviction de­pends on a special work of the spirit, appears.

1. Because the same means of conviction are used with others, who yet are not thus con­vinced: We preach sin and misery to a great many; discourse with them of the distressed condition of the poor prodigal man; but it is but now and then one that is touched with re­morce, and cries out of it, or acknowledgeth it sensibly.

2. Because the same means may have been formerly used with this person, and yet did not gain their effect: It may be he had heard the same thing many a time, and his judgment assented to it to be truth, but yet he regarded it not, nor was affected with it: yea, possibly he had had it more urged, with more strength of argument, and pressed with more morally perswasive motives by others, but yet it never gained upon or got within him till now; and why now rather than at any other time? there was as much to have driven if home be­fore; it must needs therefore proceed from [Page 98] the power of the Holy Ghost working when he sees meet. But,

2. If we speak of the means by which it is wrought, I answer, God's spirit doth it some­times by the ministry of the Word, sometimes by the concurrence of wisely ordered Provi­dences, speaking in them to the soul; and it is a very frequent thing for God to back the Word in his providence for the bringing of a sinner under the power of this conviction: yea, pro­vidence sometimes begins and gives a general conviction, the Word then sets in and more particularly points out his condition: Provi­dence many times tells a man that he is mise­rable, and then the Word comes and tells him how he came to be so: More particularly.

1. The Word of God gives a [...] demon­stration of the natural state of all mankind; it tells us both what we are, and how we came to be so; it declares the wrath of God, and shews how man came to be subjected [...] it; it convinceth by clear and plain evidence; it is a Glass in which a natural man may see his own face, without those paintings wherewith carnal reason is wont to varnis [...] and hide it. It is one of the ends for which the Scripture is given, 2 Tim. 3. 16.

2. Divine Providence concurrs to the setting home of this truth, thus.

1. God often brings secure sinners into an [Page 99] afflicted condition, who were before that pros­perous, and whiles prosperous, they were se­cure; but now Gods begins to open their eyes: Thus it was with this younger son, Text, and Context.

2. In this afflicted estate men are apt to ponder and think of their condition: Affli­ction puts men upon consideration, and makes them usually more ready to hear, and take into their meditation such things as may concern them, Hos. 5. 15.

3. Now God many times brings home the Word to them, and moves them to a more se­rious and particular consideration of it: Their own concerns are now in it, whereas they looked at themselves as unconcerned be­fore: In prosperity they would not hear, but now the Word is made more to affect them than formerly.

4. Now the spirit of God takes and op­portunity to make many truths which before were very unwelcome to them, and they had put them away, to be thought upon, and cre­dited, so that,

1. They now feel that they are mortal, and must go shortly to another world, they could not endure to think of this formerly, nor did practically believe it, but now they apprehend it as a reality, and matter of concern.

2. They are made to discern that trust in [Page 100] themselves and in the world is vain, and that by reason of the foregoing truth: They now rememher that they have been hitherto think­ing of time, and providing for that, but had forgotten eternity: They thought of no hea­ven but in the enjoyment of the world and fa­vous of it, but now they see that all this will not avail them for an everlasting state.

3. They now remember the curses of the Law against such as do these and those things, or against all the progeny of fallen Adam in a natural condition, and are convinced that they are the men against whom they are denounc­ed; and now apprehending themselves hast­ing to eternity, and to have done nothing in way of providing for it, this becomes a terrible thought in them; and they are extreamly [...]er­tified with the thought of a future state, for which they have been taking no care: The severity of the word, and the fears of death op­press them, and they know not how they shall do to go into another world, and now they be­gin to be in want, all is leaving them, and they are naked and have no portion, and the world cannot keep them alive, for there is a fa­mine. The thoughts of dwelling with ever­lasting burnings, possesseth them with fearful­ness, Isa. 35. 14.

Reas. From the usefulness there is of this conviction in order to Conversion: It is use­ful▪

[Page 101] 1. For the seasonableness of it: God in­tending to advance himself in man's Salvation, and his Glory being declarative (for his essen­tial Glory is incapable of any advancement) hence the more gracious he appears to be, the more Glory redounds to his great Name: Now the greatness of grace herein appears in one discovery of it, viz. the greatness of the mise­ry from which the subject of this grace is deli­vered: For the illustration whereof, this work is very fit and seasonable: For, 1. Man must see his own misery, or else he will never ad­mire God's mercie. 2. The best knowledge of this misery, is by a sensible apprehension of the distressing efficacy of it. 3. The sense and apprehension cannot be so well after conver­sion, because then the apprehension of God's mercy, applyed to faith in the promise, cannot but afford some relief against the sense of mise­ry: Thought it is true, the right improvement of this is after mercy hath been apprehended; yet still the remembrance of this distress is a main help to fill the soul with admiration, Isa. 53. 6.

2. For the necessity of it in order to the re­ceiving of Christ in the tenders of the Gospel. For, 1. Christ's work is Salvation-work. Hence he is called Jesus, the Saviour, and said to come on this errand, 1 Tim. 1. 15. Christ came to save sinners. 2. Hence this work is for [Page 102] none but such as need Salvation, and that is such as are miserable: What should a Physi­tian do among men that are hail and sound? Luk. 5. 31. 3. Hence till men feel this mise­ry, they will certainly despise Christ; till then they will bid the Almighty to depart from them, Job 21. 14.

USE, 1. For Information hence learn,

1. That they make more hast than good speed, that are great Professors of Faith in Christ, before ever they were made through­ly sensible of their own misery. A Faith that antedates Conviction may justly be suspected: He that never knew his own distress, never went to Christ as a Saviour. There are in­deed divers steps from this conviction to true conversion, but yet this is one step from na­tural security, and usually the first: Though a man cannot see sin sinful (which is the true conviction of sin) but by an eye of faith, yet, by the common work of Illumination, he may see the woful estate of it. God, like a wise builder, digs for a foundation, before he layes it. Conviction of misery is not our foundati­on, Christ is the only foundation, Faith is that which only builds us upon him; but by Con­viction, the loose and unstable earth is remov­ed, the false and failing hopes of men are dug up. God is not wont to give hope, before he hath brought the soul to despair; he applyes [Page 103] not comforts antecedent to conviction. It may therefore put us upon it to enqiure whe­ther ever it were thus: It may be now you are rich in your own conceit, like Laodicea, but did you ever know your selves to be poor, and miserable, and blind, and naked? if not your riches are but a fancy, and your hopes are empty.

2. That there are some grounds of hope for those whom the spirit of God brings into a needy and destitute condition; whom he con­vinceth of their want and misery; who feel the curses of the Law, and can find no help in the world: I say, there is some hope, for there may be reason for fears and jealousies too, For, 1. This is but a common work, and therefore is no sufficient evidence of God's special love, no sure Character of an Elect Vessel. 2. There have been many under it, who yet through Satans temptations, and God leaving them, have lost it again; yea, and manifold experience gives in a sad testimony to this truth. 3. The curse and condemnation is still as really upon them as ever it was: That is not taken off till believing. 4. There is no speci­al promise made to them that God will carry on this work in them to effect: He may or he may not, and if he do not it will leave the man short of Heaven and Glory. But still there is more hope than there was before; for [Page 104] while they lay secure in sin, and felt no wrath, they were in no order to Salvation, but now they are in such as way as God brings home his own by; and we may say they are a stop near­er to the Kingdom than before: Though they are not under saving Grace, yet they are un­der the means to it: A man that is without the City gates, though just by them, is as really without, as one an hundred miles off, but yet he is nearer to it.

3. We have here a rule how to begin with men in our endeavours, for their spiritual good: Let us labour to shew them their mise­ry by sin: We must wound before we can heal, instrumentally: Be not afraid to fhew men their sins and the wrath of God for them: Mi­sery is the first thing a secure soul is like to be affected withal, and that is preparatory to the rend [...]ing of Christ precious to them: We should indeed encourage all to go to Christ, but encouragements without convictions, are but the laying a foundation for presumption, and not the way to bring men truely to believe. Peter, in Act. 2. First preacheth his hea­rers to remorce, and then he directs them to Christ.

USE, 2. For Conviction; let every unre­generate sinner see here (as in a Glass) his own miserable state: This young man's con­dition is thine spiritually: Thou hast nothing [Page 105] of thine own to live upon, there is nothing in the world to relieve thee, thou art perishing if no help appear; and art not thou then in want? here take these Considerations:

1. Thou art a cursed creature by nature: Wrath is upon all the world of mankind, who are condemned before they are born, who are enemies from the birth, and come into the world Children of wrath, Eph. 2. 3.

2. Thou hast nothing with thee which can help thee out of this cursed condition, all the Portion of God's common favours which thou enjoyest, will not redeem thee out of the hands of wrath, they cannot afford thy soul one drop of relief or supply; nay, all thy naturall and providential enjoyments are themselves under a curse as they are thine, Rom. 8. 20.

3. Thou hast by a vain and sinful life, abu­sed all the favours of God, and thereby made thy accounts the greater; thy condemnation is augmented: thou hast laid out all upon sin, and that is the worst sort of spending that can be, for thou art by it not only made poor, but greatly in debt also, and God will call thee to an account for all his goodness, and thy riot will enflame thy reckoning.

4. Thou hast been in vain seeking thy Sal­vation among creatures; the world thou goest to is under the curse too for man's sin, and can yeeld thee nothing but briars, and thorns, [Page 106] which will scratch and wound, but not relieve thee: They are but the shadow of a bramble, which will but mischief him that betakes him­self thither for shelter: nothing but what will reconcile thee to God, and bring thee in to his favour, give thee a part in Christ, pay all thy debts, and save thy soul from hell, will do thee any good, and this thou canst not find here.

5. Death and Judgment and Hell are com­ing upon thee: Thou art a mortal creature, thy day is coming, and may be nearer than thou art aware of; thou must ere long go down to the pit, and then Judgment calls thee to an account, and if thou art not better be­stead, hell receives thee for ever, from whence all thy vain trust shall not be able to deliver thee, Isa. 28. 17,18. Know then and consider that it is an evil thing and a bitter, that thou hast gone so far away from the living God, Jer. 2. 19. Thou thinkest thou wantest for nothing, but I can assure thee that thou art oppressed with every want: There is a great deal goes to the eternal life of a soul, and thou hast none of it; thou wantest the love of God, which is better than life; thou wantest grace which is indeed the inward principle of life in the soul; thou wantest the promise which is the support of the soul here in this life; yea, what is it thou wantest not? Oh that thou knewest it! [Page 107] thou wouldest not then be so secure and con­tented, thou wouldest bestir thy self, and seek for some remedy: Thou shalt find these words to be realities one day, God grant thou maist be perswaded of them, and so perswaded as not to rest content till thou hast gotten good security about them: Wert thou but once stir­red up to make inquiry, there is hope that God would of his rich mercy, in his own time point thee to the right way: This is certain there is no expectation that thou shouldest ever return to God, except thou first begin to be in want.

DOCT. I. Those that will not serve God, shall serve a worse Master.

The Prodigal was weary of his Father's Go­vernment, and what comes of it? he is fain to put himself under the Goverment of a stran­ger: Man was not made for sovereignty, but for service, and properly for the service of God; if therefore he shake off this service God righteously provides him cruel and Tyran­nical Lords, that shal bear rule over him, 2. Chron. 12. 8.

USE, This may teach us to beware how we count the service of God irksome and tedi­ous. If Christ's easie yoke will not be born, but we will pluck out our necks, and draw back our shoulders, Satan's iron yoke shall be prepared for us, and then we shall sooner or later know the difference.

DOCT. II. Man when convinced of his mise­ry, had rather take any course to redress it, than go to God for his help.

He will first try all wayes to repair his loss, and quite weary himself out in so doing; he had rather to enslave himself to Satan than become Christs freeman. And the Reason of this is.

[Page 110] 1. Negatively.

1. Not because there is indeed any help to be had elsewhere, for indeed there is none: Mans misery is such as the whole creation can­not repair it, it's vain to look any where for sal­vation, Jer. 3. 23. Man may try many conclu­sions, but it is a certain truth before he tryes, that he shall be wholly disappointed, they who forsake God, followes lies.

2. Nor because there is not help to be had with God for such: Fallen, back-slidden, wandring Prodigals may have hope with him in returning, Hos. 13. 9. Oh Israel thou hast de­stroyed thy self, but in me is thy help. Hence the following invitation, Chap. 14. 1. The Prodi­gal when he came home found it so. God is both able and willing, hence he never casts off a true penitent, but alwayes gave to such the best welcome.

2. Affirmatively.

1. From the pride of heart which is in natu­ral men: There is a proud shame (as I may call it) when a man knowing that he hath ill deserved at the hands of God, and greatly pro­voked him to anger by sinful departing from him, whereby he hath become his own undoer, is now ashamed to come in God's sight, such was in our first Parents upon their Apostacy, Gen. 3. 10. Man is ashamed, i.e. in truth he is too proud to take that shame to himself, [Page 111] which he must, if ever he hope to find accep­tance.

2. Because his former Conviction hath not taken away all his hopes; nay, although he feels his misery, & is convinced that the worlds help fails him, and will not supply him volun­tarily, yet he hopes that he may do something whereby he may help himself. The young man thought if he could but put himself out to service, he might be in a way to earn a living; so convinced sinners hope they may, by their own pains taking, get some ease, some relief; and if they can but make and shift to silence conscience, or cheat their own souls, so that their present terrors need not to make them af­raid, they are satisfied.

USE, 1. Here we have one reason why it is oftentimes so long after notable convictions of misery, before many are truly brought home to God: why the convinced sinner hath ma­ny courses to try, he sots his wit and invention to work, and though he hath lost his estate, lost the worlds favour, yet he hath his fingers ends; if he have it not in himself, yet notwith­standing he may earn it by his industry: Proud man is loth to come upon his knees, he is not willing to turn beggar; he may be stung with Conviction, and yet not killed with despair, he may be at some loss, and not a lost creature in his own apprehension; he hath some hopes [Page 112] that he may shift, and if he can catch at any straw, he will not swim to the Ark; nay, ne­ver expect as long as men have any project of their own, that ever they will come to God: And hence the Scripture speaks of going from mountain to hill, Jer. 50. 6.

USE, 2. To teach us what is to be done to and with such as are under these convictions: they are not yet fit for Christ, not perswada­ble to go to him; no, but they must be yet driven farther; they must have their hands knockt off from every hold, and yet fall into the ocean of distress, before they will look to the Temple: our endeavouring therefore, and our prayers must be, that they may be shaken out of all: a despairing soul is, though a sad, yet an encouraging sight, there is then hope, Isa. 41. 17.

USE, 3. It may teach us to pitty the empty designs that many are driving, after that they have had conviction of their misery: Some there be that seek to repair it by their reforma­tion, others to forget it by involving them­selves in vain and secular business, and many there be that would sooth themselves up with a general notion of God's mercy, and by these and the like fancies, poor miserable man takes paines to make themselves more miserable, for all this that they do is to no purpose, Jer. 46. 11.

DOCT. III. The folly of sinful man brings him into a state of necessary and voluntary bondage.

The Prodigal binds himself out for a servant. The two terms used in the Doctrine may seem contradictory, but they are not: His bondage is necessary; when he had spent all, and there was no friend to relieve him, what could he now do? he saw no other way, but either he must bind himself out or starve. The curse that fell upon Cham literally, fell upon all mankind spiritually: This servitude is therefore neces­sary, because, being a part of the curse, it falls upon the natural man undoubtedly, being a punishment inflicted upon man by God for sin, Joh. 8. 3. Whosoever committeth sin, is the servant, of sin. And ye it is.

2. Voluntary; men give themselves up to this slavery; they will do it, Joh. 8. 44. You are of your father the Devil, and the lusts of your father ye will do. This bondage is man's own choice: Had this son been willing to re­trun to his father, the necessity had been taken away; but men give themselves up to satan; and the ground of this lyes in the very nature of sin, which is a relinquishing of the service of God and enslaving a man's self to satan. Now this bondage is not bodily so much as spiri­tual; [Page 114] it is an enslaving or binding of the soul to his service, and consists in these things.

1. He is now at Satan's beck, and ready to hearken to; and attend every hint from him, to come and go at his pleasure; he hath gi­ven him the lordship of his soul, and bids him to take him under his government; hence he is said to rule in the Children of disobedience, Eph. 2. 2.

2. He is ready and forward to do all Satans commands, let them be what they will; he refuseth none, though never so base; if he sends him into the field to keep swine, he goes readily, and willingly about his business, so sor­did and slavish a spirit hath he gotten.

3. He is devoted to his own lust; for Satan rules in the unregenerate, by leading them af­ter the lusts of their own hearts, which are al­so in the Scripture, called the lusts of Satan, be­cause he busily sets them on work, and serves himself and his own ends by them.

4. Here he hath his whole dependance or relyance for relief, this is the utmost essay he hath to make, it is his last shift, and if this course fails him he is undone: As a servant expects (at least) food and rayment for his work, so the sinner hopes to get quiet and settlement in the service of Satan. Now the reason why men do thus oftentimes, after they have been convinced of misery, lyes here, be­cause [Page 115] this conviction doth not so properly put man upon it to get rid of sin, but to get his ter­rors removed, to get off his fears; and now Satan perswades him with many wiles to yield to him, and he will effect it, but how poorly he performs it for them, we shall soon hear.

USE. Hence we may learn what to judge of all those who are remaining in a state of na­ture; they are in most servile slavish condition, and let every unregenerate man lay it to heart, consider therefore.

1. Whom it is that you are enslaved to, it is Satan himself, he is that Citizen the Prodi­gal bound himself under.

2. What a manner of bondage you are in, viz.

1. It is necessary; I mean that which you have made so by your folly, for your natural condition leads you to it uncontrolably, and Satan hath gotten the possession of your wills, and all your faculties; and hence natural men are said to be led about by him at his will, 2 Tim. 2. 26.

2. It is your own doing and choice: thou wentest and joynedst thy self to him, hoping so to advance and meliorate thy condition, but all to no purpose, as will anon appear; and let this humble thee, to think that thou hast given Satan that possession of thy heart, that thou hast indented with him, and joyned thy self to [Page 116] him: Learn hence also th [...] thou canst not lay the blame of thy misery upon any but thy self; it is the course thou hast deliberately taken to rid thy self of misery by, but will be found a delusive project, and that which will involve thee in the greatest distress. Ah, what poor shifts are they which wretched sinners are dri­ven to, when God makes them know them­selves miserable, but reveals not to their souls the only way to recover out of it.

DOCT. IV. Satan exposeth his Vassals to all mean, ignoble, and sordid services.

This our Saviour aims at, by the Citizens setting him to keep swine: Swine were of old by the Ceremonial Law reckoned among un­clean beasts, and still they are of brutes the most bruitish: A swineherd among men is ac­counted the most low, sordid and contemptible employment: Such and so vile; yea, and in­comparably more base are those services which Satan imployes wicked men about: we may conceive of thi [...] if we consider wha [...] [...] is he puts them [...]pon doing: It is called in the Scrip­ture, a fulfilling of his lusts, Joh. 8. 44. and those are vile lusts so called, Rom. 1. 26. If we should examine in particular, what it is that wicked men do, in obedience to Satans will, we shall find it all to be filthy and swinish: [Page 117] What is the drunkards employment, but swil­ling himself, and turning his body into a living cask, and so losing that little of man which he had in him, and wholly becomes a beast? What doth the lewd and voluptuous man fol­low, but the giving scope to his lustfull hu­mour, and so throws himself into the perpe­tration of those base and obscene actions of which it is a shame to make any mention? As for the Epicure, Philosophy it self calls him not a swine-herd, but a very swine: Epicuri de grige porcum. And in truth all lusts are brui­tish; it hath its seat in the sensitive part of man, and its highest aspirings are but to give content to the body and senses, with a total ne­glect of the soul. Let us but consider what man was made for, viz. the service of God, those high and noble employments which An­gels delight in, and account their glory, and then look and see what a world of men are doing, one courting his pleasures, another chasing after honours, a third heaping up wealth, a fourth studying his revenge, &c. un­to any of which (in a true judgment) keeping of swine is a noble and honourable imploy­ment: And yet these are the things with which Satan seeks to divert men, and in the pursuit after which he makes them to hope that they shall get a living in this famine.

Reas From the malice which Satan bears a­gainst [Page 118] the Children of men: Who can expect favour or fidelity from an enemy? It is true, Satan promiseth men fair, and pretends to be a sure friend in a time of need, and makes them believe he proffers to do them a kindness, and thus with many fair words and deceivable, he draws them after him; but in truth, he hates the whole race of mankind, and all his contri­vance is to compass their utter and unavoida­ble ruine: He undid himself (as is thought by divers judicious) that he might undo man, and having by this horrid attempt of his lost his own felicity, without any the least glimmer­ing hope of any retrival for ever, how is it pos­sible we should believe that he can study man's welfare,? And the truth is, Satan's Kingdom is most properly a Tyranny, and it comes to pass through the righteous judgment of God: Satan being, of a fellow-servant, risen to be a master, and man having forsaken God, and joyned himself to him, chusing rather to be at his courteousie, than under God's directions, the Devil now in stead of a subject makes of him a slave.

USE, 1. See from whence we are fallen by sin, and learn to be ashamed of our selves: Every unregenerate man hath reason to hide his head with shame: If one of his fathers fa­mily had come to this young man, as he fol­lowed his swine, ragged and tattered, and put [Page 119] him in mind of his former condition, how ten­derly he was brought up by the care of a lov­ing father, &c. how think you would he have lookt? would he not have hid his head in some bush? what blushing and stupefacti­on would he have been siezed withal? Why this is the very condition of all men out of Christ: Remember therefore what you once were, look back to your former state, when you were favourites of God, adorned with his Image, shining with his Graces, and dwelling in his Paradise, living in good fashion, and fitted for the best and most honourable employ­ment: But how are you now changed into a company of swine-herds; yea, rather into meer swine? and that which makes it the more wonderful, is that we see men are proud of this employment.

USE, 2. Here we see a reason why it often fall out that men, after terrible awakenings, and convictions of wrath and misery, grow more loose, more vain, more addicted to folly and vanity than before: It shews us that they have been using of foolish courses, they have gone to Satan for advice, and not to the Spirit of God; and the truth is, Satan is now more bu [...]ie, and urgent with the soul to hearken to him, and if it do, this is that which alwayes comes of it. Satan evermore directeth men to some ignoble course or other; sends Cain to [Page 120] build Cities, that the noise of the hammers and and [...]axes may silence or drown the voice of Conscience, sets the drunkard to his cups, the wanton to his harlots, the vain man to his mer­ry company, &c. and God often permits this, to the end that his Elect may be the more con­vinced of their own folly and impotency, and of the wonderful riches of his grace in bringing of them home: And as long as men will afford an ear to Satan, it is not to be hoped that ever they should do better. Let us therefore pity such poor souls, and yet let us hope and pray for them: Conviction may be a seed of con­version, and though God suffer it to dy, and seem to be utterly lost, in its good time, it may revive again to efficacy, after they have unprofitably made themselves the Devils drudges, and wearied themselves in their way; they may be taken in their months, Jer. 2. 24.

USE, 3. To awaken poor enslaved sinners to think, and seriously to consider of their mi­serable and ignoble drudgery: Hadst thou one spark of that noble spirit of man in his creati­on, left in thee, thou wouldst rather chuse to dy, than live in such a service: Art thou poor and famishing? and dost thou think Satan can relieve thee? Alas, the best that he can pro­mise thee is but that poor world, where thou hast once already found there is a famine, he [Page 121] doth but paint it over in new colours to cheat thee: And for it thou must keep swine, be a drudge to the vilest of his lusts, and he will ne­ver give thee any better preferment; nay, his very design is to make thee a miserable slave here, that thou maist be a damned wretch hereafter. Stay then and consider before thou goest and joynest thy self to him; what canst thou promise thy self at his hands, who never did any thing but undo all those that have placed themselves under him, and put their trust in him? God is a better Master, and if thou wilt come to him, he will give thee a bet­ter service, and high-calling; he will give thee a clean and not a dirty service, thou shalt be a freeman and no longer a slave, it shall be a Glory for thee to serve him, the service it self shall be thy honour and felicity, and in the end of it, thou shalt be advanced to a throne and a Crown.

DOCT. I. The things of this world are bu [...] husks.

I know some by these husks interpret to be meant, the Doctrine of the Scribes and Pha­risees, who would perswade a man to rest in his own righteousness: but I chuse the former interpretation; and our Saviour useth this mean and opprobrious word, to shew us what [Page 124] a low and little esteem we ought to set upon earthly things. Now the things of the world may be called husks.

1. Negatively, not that they are things in themselves to be contemned undervalued, or in their place and use to be despised. For,

1. They are the creatures of God, and therefore good in their place and use for which he appointed them; God made nothing in vain, Gen. 1. ult.

2. They are outward blessings and so to be acknowledged by these that enjoy them; they are called his hid treasure, Psal. 17. 14. Yea, such blessings as God will call men to an ac­count for, and if he takes them away, it is a punishment, Hos. 2. 8,9.

3. They are things by which the people of God are in this life sustained, and comforted, and by the want whereof they are afflicted: They were made for the supply of their bo­dies, and when God chasteneth his Child­ren, he sometimes takes them away, 2 Sam. 14. 13.

4. They are such things as we are to pray for in their place, and to deprecate the want of them, Mat. 6. 11. But,

1. They are husks when they are propoun­ded to the soul as its adequate object: They are not food for souls, they cannot give satisfaction nor refreshment to the spiritual part of man; [Page 125] they are neither sutable nor sufficient for that, Mat. 16. 26.

2. They are husks; i. e. they are the object of low, mean, and vile spirits, they are only carnal and sensual appetites, that place their contentment in them; the basest spi­rited men are they that do most prize and pur­sue them.

3. They are husks, i. e. a truly illumina­ted, and savingly informed mind puts a low and inconsiderable account upon them, in com­parison of those better things which the soul finds in Jesus Christ: and they plainly dis­cover themselves in all these respects to be but husks.

1. Because they are not fitted to the soul of man; they are too mean for it: that is a spi­rit, but these are carnal things, that is a durable substance, but these are things that perish in the using, Col. 22. 22.

2. Because they are unsatisfying: The soul of man is of a large reach, and the desire of it aspire after more and greater things than this lower world comprizeth in it; many men complain of too much of the world: i. e. Of the cares, and burthens, and perplexities that it brings upon them, but no man was ever yet satisfied with it: They are poor empty things, Pro. 21. 5.

USE, 1. Hence see their folly, who spend [Page 126] their whole time about the world, and the things of it: They spend their mony for that which is not bread, Isa. 55. 2. Is it not an horrible de­basing of a man's nature, to aspire no higher, nor seek for any thing better, than that which can neither sute nor satisfie him? To gather husks, and more especially, such as, enjoying the Gospel, have a better trade opened to them? Such before whom the way is presented in which they might come to inherit substance? And what are such as are full fraught with the things of the world? shall we count them rich and happy? I pray what is a Ship-load, or a Ware-house full of husks worth? True grace, though it makes but a little show, is a Jewel more worth than a whole world of such pittiful lumber.

USE, 2. Let it then awaken us all to lay out our time, strength, and care about better things; be not content with this world: If these things are no better than husks, leave them to swine, if you are men, seek mans meat. Consider,

1. There are better things: There is a better happiness to be had from God in Christ, tendered to you in the Gospel, than all you can hope for in the world, Psal. 144. ult. Happy is that People, whose God is the Lord.

2. We are commanded to make these better things the object of our pursuit, Joh. 6. 27. La­bour [Page 127] not for the meat that perisheth, but for that which endureth to everlasting life. Hence there is hope that we may obtain it, if wedili­gently seek it.

3. Ere long there will be no husks: The things of this world will certainly fail in a very little time, and then woe will be to him that hath [...] thing better to trust to; distress and an­guish must need sieze upon him; he only is a wise man that now takes care to be provided against these things fail, Luk. 15. 9.

DOCT. II. Natural man would fain find content and satisfaction in these mean things of the World.

The young man, if he could have had his fill of husks, would have thought himself hap­py. It is an hard matter to perswade a blind sinner that his misery is any where else to be repaired, his great longings are to be filled with husks, to have his desires answered in the things below. This is evident,

1. From the restless endeavours which na­tural men use for the obtaining of the things of this life: That which a mans utmost desires and endeavours are laid out about, that is that which he builds his hopes upon, and such is the world to the men of the world: All mens pro­jects, aims and endeavours run this way, their [Page 128] heads are alwayes roling, their hands and feet alwayes moving to this; for this it is they rise up early, sit up late, wear themselves out in restless labour, that they may grasp in as much as they can of these things; yea, the Psalmist undertakes to tell us what are their inward thoughts, Psal. 94. 11. Their inwards thought is that their houses shall continue for ever.

2. From the confidence which worldly men place in their enjoyment of the things of the world: If once they prosper, they presently grow high, and proud and self-conceited, though formerly they carried themselves low and humble: yea, now they begin to be be­come regardless of convictions, and too good for reproofs; yea, they are strongly confident, and presumptuously take up their rest here: They are upon this account called their strong City, Pro.18.11.

3. From the miserable complaint which they make when they lose these things: they are presently undone, their gods are taken from them, their hopes vanish, and they begin to despair; they now think all joy is departed, and they must never expect to see good day more; their bladders are prickt, and now they sink: And did not men lean their weight upon those things, they would not so anxiously perplex their souls at the loss of them.

Reason. 1. From the sensuality which posses­seth [Page 129] the heart of every natural man: Man is become a slave to his sense, whence it comes to pass that he is perswaded to judge these things to be most sutable for him: sin having thrown all out of order; sense is now gotten above reason; hence, as swine run after husks, be­cause they sute their nature, and are proper for their kind, so natural men find and taste a sen­sitive sweetness in the things of the world, and that makes them to say, Happy is the People that is in such a case▪ Psal. 144, ult.

Reas. 2. From the natural ignorance which there is in unregenerate men of better things: Man by sin hath lost the knowledge and appre­hension of spiritual and heavenly things, he un­derstands not what they mean, I Cor. 2. 14. The natural man receiveth not ( i. e. into his understanding) the things of the spirit of God. The highest reach of his understanding is to find and apprehend some seeming outward re­past in the comforts and conveniencies of this world, and hence he aspires no higher. As a beast is not acquainted with the excellency of a rational life, and hence he accounts his own the best, looks after no better: Now every man i [...] become brutish, as the Scripture in­forms us.

Reas. 3. From the delusion of Satan and the World, who promise to vain man more from the enjoyment of these things, than ever they [Page 130] can perform for him; and the credulous soul is ready to believe them, and the rather, because these things are seen, whereas spiritual things are not seen: Satan presents the world in a fine and fair dress, and the heart of man is easily deluded; he thinks it to be all out as good as it looks for, and so his affections are stollen away, Isa. 44. 20.

USE, I. Hence wonder not to see the men of the world carried out so instantly, and with such eagerness in pursuit of the things of this life: their poor, hungry, starving souls want supply, and they hope to fill their bellies with these things; they are their happiness: could we but see the inside of the greedy worldling, and know what conceptions he entertains himself withall, how he promiseth himself all peace, comfort, content and felicity in the creature, (our saviour characterizeth him to the life, in, Luk. 12. 17, 18, 19.) We would no more won­der at his violence, his eager and immoderate pursuit after them, every man loveth life, is loth to perish, and is therefore (in distress) ready to say, who shall shew me good, and now through his own mistake, encreased by the devils delusion, and the worlds flatte­ries, he conceives that he hath found it: Oh! thinks he, could I but have my belly full of these husks, I should be well of it: he envyes the very swine their draffe, and could he but be [Page 131] quartered with them, he would desire no more.

USE, 2. Here we are informed that an ea­ger, resolute, and insatiable pursuit after the things of this world, is an argument of an un­regenerate man; or an evidence of one that is not as yet truly converted unto God. It is clear and undeniable, that a mans chief good is his highest pursuit; and hence if he makes those things his utmost reach, it is a proof that he never knew better, and that is the ve­ry reason why he is so violent after them: Wonder not then that covetousness is so often in Scripture branded with the odious name of Idolatry; it being a resolved and not to be questioned Truth, that the World is the covetous mans God.

USE, 3. Let this consideration be an incen­tive and strong perswasive to the people of God, to stir them up to the more eagerness in pursuit after heaven and heavenly things, and to look for your souls satisfaction in them: When you see the men of the world so eager and busie in seeking to load themselves with thick clay, how should it fill you with an holy emulation, and excite you with utmost en­deavour to labour to outstrip them in this more profitable pursuit? And it may encourage you to be as diligent as; yea more follicitous than they, to consider.

[Page 132] 1. That they labour for the things that perish, but you are an enduring substance: When they have gotten it (if ever they do get the World) it soon vanisheth away again; but what you have in your eye and aim, is a trea­sure that endures, and never will wax old or go to decay: With this argument the Apostle stirrs up his Corinthians, I Cor. 9. 25. They do it to obtain a corruptible Crown, but we are in­corruptible.

2. They seek that which shall never fill their bellies, never give them satisfaction: Their eye is never satisfied with seeing, &c. But God hath promised you to satisfie your most enlarged de­sires, Psal. 81. 9. Open thy mouth wide, and I will fill it. He hath told you that he will give you durable riches and righteousness, you shall be abundantly satisfied and filled: This is the way to enjoy abundance, to inherit substance; your labour shall never be lost, nor shall you ever see cause to repent of your care and pains, when you shall find, not your hands full of husks which satisfie not, but your souls repleni­shed with grace and glory.

DOCT. III. Wicked men are meer swine.

It is certain that our Saviour by this term aims at these, and indeed they are very much alike, for,

[Page 133] 1. Swine love to live upon husks and draff: The coursest and meanest things best content them: Thus, give a natural man the things of this world, and let who likes it take heaven, hence it's said, their names are written in the earth, Jer. 17. 13. they aspire no higher; how like a hog did he express himself, that protested he would not change his part in Paris for a part in Paradise?

2. They are most unprofitable as long as they live, they do no good all their life time, they cloath us not as the Sheep, nor labour for us as the Ox, &c. but are a meer charge without service: and as little good do ungod­ly men whiles they live in the world, Rom. 3.12. They are altogether become unprofitable. They bring God no honour, but dishonour him all their dayes, only, as swine when they are dead are for our service, so when wicked men dye God will get Glory upon them in the eternal triumphs of Divine revenge.

3. They are a very mischievous creature, they are alwayes doing damage, except care­fully lookt after; rooting up the ground, and breaking into the Corn, &c. Such are the wayes of them that know not God, they are ever provoking him, dishonouring his Name, and doing mischief to his People, Psal. 58. 3, 4.

4. They are a nasty, brutish, filthy, loth­some [Page 134] creature, alwayes wallowing in the mire [...] defiling themselves, and polluting of all that comes near them, if you should wash them clean they will presently fall to wallowing in the next slough they meet withal: And such is the whole life of wicked men, a meer pollu­tion, they are alwayes defiling themselves with unclean lusts, wallowing in the mire of sin, and never content but when they are entertaining themselves with filthiness: hence called corrupt and abominable, Psal. 14. 1, 3.

USE. Let this humble every unregenerate man: Are you out of Christ? you here see, that though you think your selves of worth and excellency, persons of merit and account, yet it is a [...] account which Jesus Christ sets upon you; how low and base you are in his eyes: and let it teach all those who desire to pass a right judgement on persons and things, not overmuch to admire, or set too high an esteem upon those that are out of Christ: It cannot be less than the basest Idolatry, to worship and adore a nasty filthy swine.

DOCT. IV. God many times, when he in­tends a Soul true good, withholds from him the thing of this world, though he long for, and lay out after them never so earnestly.

Men labour hard, take a great deal of pains, [Page 135] weary themselves in pursuit, and think why may not they obtain it as well as others? their opportunities are as fair, their understandings as pregnant, their endeavours as prudent and diligent, and still there is an unseen obstacle, a remora that is put to their endeavours, that they prosper not: That this is of God, the Prophet tells us, Hab. 2. 13. and he oftentimes makes it to be thus in order to their conver­sion and best good. And the reason why God takes this course is,

1. From the natural tendency which there is in outward prosperity to hinder a sinners conversion: for it is an occasion of making him proud, self-conceited, deaf to counsel, Jer. 22. 21. I spake to thee in thy prosperity, and thou wouldest not hear. When men are setled upon the world and their hearts are at ease, they like not to be disturbed.

2. Because the natural man will never go to God as long as he hath any hopes else-where: If he can but have his belly full of husks, he cares for seeking no farther; he must therefore be taken off from every thing here, before he comes to rest upon Christ, who is the only foundation of true rest.

USE. 1. To teach us not to interpret God's providence in the worst sense: Do not be too ready to conclude that he hates you when he strips you of all, but observe the issue; be [Page 136] not angry if he hides all created good from you, that he may make way throughly to re­veal all his own increated excellencies to your souls; for know it, this is the best love of God you are capable of.

USE, 2: To advise such as are ceduced to the utmost straits what to do; i: e: betake your selves to God: Can you not get your bellies full of huskes? are your enterprises de­feated in the world, let that stir you up to think where there is bread to be had: It may be you have no husks to feed on, or if you have yet they give you no satisfaction: Let this put you upon it to enquire for that which is better, something which you may have to live upon in the famine, that when the men of the world, for all its draff, must famish and starve, you may have that bread to live upon which endures to eternal life.

DOCT. 1. The natural man, whiles he is wandring from God, is beside himself.

As long as a man seeks happiness and soul­satisfaction any where else but in God, he is spiritually distracted, out of his wits, a meer mad-man: Hence the Scripture call every na­tural man, a fool, Psal. 14. 1. a mad-man, Eccl. 9. 3. one that is without knowledge, Jer. 4. 22. It is the natural, habitual, and hereditary di­stemper of all Adam's posterity. Man got a fall in the Cradle of his infancy, which hath not only lamed his feet, but crazed his brain, which craziness runs in the blood, and is pro­pagated to his Children. Folly, dotage, and madness, are but the divers degrees of one di­stemper and are indifferently used in Scripture to hold forth the same thing. Now the evi­dence of the Doctrine will appear, when we have considered what are the symptoms and notes whereby a fool and frantick are to be known, and have seen the like to be in the unregenerate and secure sinner, and they are such as these.

1. An ignorant preferring of the worst things before the best: because he knows not the worth of things, but follows his own fancy, therefore his bauble is of greatest worth and excellency: If things shine, and make a fair [Page 140] shew, they are the things in his account: He judgeth of things not by their worth, but by appearance: Such are unregenerate men, the little things, the trifles of this world, the shin­ing glories of it, only win credit with them, and they incomparably preferr them to the glory of another world: A little earthly pelf is better than all the treasures of Heaven, a lit­tle frothy pleasure is more worth than everlast­ing joyes, the worlds applause out-weighs the Crown of Glory in their esteem: They call good evil, they see no excellency in God and his wayes, Isa. 5. 20. Job 21. 13, 14.

2. In the choise which they make: And this follows upon the former: a crazed understan­ding, accompanied with a perverted will, makes a mad-man. It was a rule of old to try a fool by his choise, presenting him some gay nothing, and some other thing of worth: Thus every unregenerate man sitting under the Gospel, hath Heaven and Earth set before him, fading vanities and everlasting mercies; and he chus­eth these poor things, and leaves those other, he runs away with the world, and the contem­ptible things of it, and scorns the pross [...]s of Grace and Glory, chuseth a lump of earth a­ther than a Crown of Stars: The great things of the Law are counted strange things; the little things of the world are excellent things, Isa. 66: 3: They have chosen their own wayes.

[Page 141] 3. They are indiscreet and inconsiderate in all they do; fools deliberate not of their acti­ons; they neither ask a reason, nor ponder of the event, but go headlong and precipitant in­to all, Pro. 27. 12. The simple pass on: just so do unregenerate men; they ponder not any of their paths, but are led blindfold after their lusts, Isa. 1. 3. Israel doth not know, my People doth not consider. Hence that expostulation, Deut. 32. 29. They never ask that question, what they are doing, or whether their wayes are tending, Pro. 7. 22,23. He g [...]eth after her,—as a bird hasteth to the snare, and knoweth not that it is for his life.

4. They are very bold and hardy, they fear no dangers that are before them, and will therefore run themselves upon any mischief: If their way be through fire and water, they are not daunted at it, hence our proverb, fool­hardy. So are sinners; warnings, threatinings, terrours of the Almighty fright them not; though the sword of Divine vengeance hang o­ver their heads, though God's judgments are a­broad in the world, and their wicked compa­nions are swept away thereby, yet still they hold on their course, hence compared to the horse, Jer. 8: 6: Every one turneth to his course, as the horse rusheth into the battle. Of whose rash­ness see, Job 39.21: &c.

5. They are incapable of receiving counsel, [Page 142] or being convinced of their foolish and mad wayes: There is no perswading a fool or mad­man with reason, for wisdom and counsel is out of his reach: If you fetch all the Topicks in Logick, and all the Tropes and figures in Rhe­torick, you may move a stone sooner than him from his notions: Thus unregenerate men are unteachable; you may teach an Ox and an Ass sooner, Isa. 1: 3: Tell them of the evil of their wayes, the unreasonableness of their courses, bring the witness of natural consci­ence, the testimony of reason, the light of Scripture, and all will not move or perswade them: Plead, intreat, woo, sollicit by all that can be said or thought of, surdo canis. They are deaf adders, Psal. 58: 4,5: Which will not hearken to the voice of charmes, charming never so wisely.

6. They are easily cheated and imposed upon: though they will not hear reason, yet they are readily begulled and abused by fair and fallacious pretences, they may be cogged to give all they have away for a trifle: Truly thus doth Satan, that great jugler, abuse unregenerate men, he leads them about at his pleasure, rooks them out of all that is good, perswades them to neglect God's day of grace, turn their backs upon heaven, despise a Saviour, trample upon the pearl of price, and all for the sake of a few fading, perishing shews of carnal content, [Page 143] and vain delight: Thus he beguiled our first Parents with an Apple, and daily gulls mul­titudes of sinners, with rattles, and noises and poor empty gay things to the eternal loss of their souls.

7. They mischief themselves and all they come near when let loose, and left to them­selves: It is a property of madness to be mis­chievous: Fools throw fire-brands and say they are in sport: Thus unregenerate men delight in nothing but mischief, undoing their own souls, and the souls of all they have to do with as much as in them lyes; they run themselves to everlasting ruine and destruction, and draw as many after them as they can, they will entise, allure, perswade others to be their companions, Pro. 1. 10. Cast in thy lot with us.

8. They are most angry at those that endea­vour to do them the most good: He that binds or stops a mad-man, though he loveth him, yet he vexeth him: he accounts them for his greatest enemies that would give him any hin­derance in his mad pranks; it is as safe meet­ing a Bear robbed of her whelps, as standing in his way: Thus unrenewed men cannot bear to be told of their wayes and courses, they will count a Paul their enemy if he tells them the truth; endeavour never so gently and compassionatly to perswade them that they are going away from good, and bringing mischief upon their [Page 144] own heads, it is the way to be ha [...]ed, back-bit­ten, reviled, and spitefully used by them: Ahab hates Micajah, and thinks he never prophesies good to him: And takes Elijah to be the troubler of Israel, because he reproved his wicked courses.

9. Correction or punishment will not re­claim them, and bring them to better frame, but rather make them more mad, Pro. 17. 10. A reproof enters more into a wise man than an hundred stripes into a fool. An hundred, nay if it were a thousand, his folly would remain with him; yea, you may separate his soul from his body, but not him from his folly; although you reduce him to atomes, yet his foolishness abides still, Prov. 27.22. Thus are unregene­rate men so rivetted to their sin, it is so intrinse­cally seated in them, and diffused through them, that all the awful judgments of God make no impression upon them to reclaim them; God may smite till he is weary of smiting, but they are as bad as ever and worse, Isa. 1. 5. Why should ye be smitten any more, ye will revolt more and more: Like Ahaz, in their affliction they will sin more than ever.

10. Folly and madness discovers it self in all they do: A wise word or action may steal un­awares from them, but this is the tract of their life, you may read it in the tenor of their course: so spiritual madness is in all that uncon­verted men do; what is the life of the proud [Page 145] and ambitious, but a pleasing and priding themselves in a gay Coat, an handful of dirt, a cap and [...] knee an empty title? which is meer foolery. How looks the covetous man, who like a boy spends his time in rolling up a great snow ball, which melts before the sun? What but madness are all the actions of the vo­luptuous, who put off man, and put on beast, being brutish in all their prosecutions? what doth the passionate man, but scatter coals, and throw about fire-brands, as if he had nothing else to do, but set the world in a flame?

USE, 1. It may teach us not to wonder at all the exorbitanci [...]s and confusions which we see acted in the world: when fools and mad­men have gotten the reins in their necks, and act all their own pleasure without any control, what better can be expected? The workers of iniquity all of them have no knowledge, no mar­vel then that they act so foolish­ly: Nay, much rather have we cause to wonder at the power and wisdom of God, that so wisely orders, and powerfully manageth this great Bedlam, as to carry on his own ends and designs in it without control or let, causing even the folly of men to pay tribute to his wisdom.

USE, 2. Here we see a reason why the moans of Grace, where they are never so pow­erfully dispensed, are yet so ineffectual to the conversion of sinners; why convictions fasten [Page 146] not, threatnings take not place, promises allure not the Children of men, but they continue sensless under all: the wise man gives the rea­son of it, Prov. 24. 7. Wisdom is too high for a fool. The saving knowledge and spiritual im­provment of these things is out of their reach: It is labour lost to go about to instruct a man that is beside himself: hence it is not in the power of means to work it; none but God who can restore lost man to his wits again, and bring him to himself, is able to give efficacy to any endeavours of this nature, and till then, line upon line, and precept upon precept, are but as so much water spilt upon a rock.

USE, 3. It may also teach us how to carry it towards unregenerate sinners in their unrege­neracy, viz. as we would do to a man that is beside himself: i. e. First, pity and pray for them; we are not wont to be enraged at a frantick, though he play mad tricks, because we know it comes from his distemper: Thus our Saviour, Luk. 23. 34. Father forgive them, they know not what they do: And so Stephen, Act 7. 60. Lay not this sin to their charge. They need your pity and prayers who can do no­thing for themselves. 2. Be not afraid to an­ger them, so you may but do them good: Think it not hard to be scorned, reviled, when you rebuke and entreat them: Alas, if we should say or do nothing to them but what they [Page 147] like, we should let them undo and destroy themselves, and become guilty of their blood. 3. Chuse them not for your counsellors and companions: Who would account it his commendation or profit, to associate with a fool, or make himself the intimate of one that is out of his wits? None but fools delight in fools.

USE. 4. It may exhort the people of God, (true Believers) to great thankfulness to God for his wonderful love to you, that you are by his grace restored to a sound mind: as, when we look upon one that is distracted, and see what strange, imprudent, misguided, foolish actions he performs, it is a lesson to all that look on, shewing them how deeply they are bound to thank God, and how much they ow him for their wits and understandings: so when we see what mad courses prodigal sin­ners drive, how they are carried head-long af­ter their own lusts; go from God, spend all in riot, enslave themselves to Satan, and wast away their time in the midst of restless and unsatis­fying vanities, neither knowing nor regarding an higher happiness; labouring for husks, and not filling of themselves, and yet presuming that they are in a way to do well; Oh, how should you acknowledge that Grace, from whence you have received more noble princi­ples, and are disposed to higher imployments? [Page 148] That he hath given you a judgment and spirit of discerning between good and evil; especial­ly remembring that you had been once of that society, and had lived in their Bedlam still, if he who alone is the great Physitian of [...] not applyed his grace, and so cured you of this distemper.

USE, 5. It may also serve for a word of convicton to such as are in their natural estate, let such be perswaded that they are beside themselves. Were you but willing to consider of it, there is enough to make it evident: 1. In your departing from God, and bidding him to go away from you, who only can make you happy, and who can make you miserable: You forsake the fountain of living water. 2. In your resolutely continuing in a course of sin; which is nothing less than running upon a swords point, and exposing of your selves to fearful plagues. 3. In placing your hope and confi­dence in the creature, which is empty and de­ceitful, a broken cistern in which is no water, Jer. 2. 13. 4. In laying all out upon your lusts, which fight against your souls, and are but fed and nourished to your utter undoing. But I pass.

DOCT. II. God, in order to the conversion of a sinner, first works upon the understanding.

[Page 149] The first step to true conversion is Divine [...]. The Prodigal, before he thinks of returning to his Father, first comes to himself: The ground of this is in three things.

1. Man is a reasonable Creature, and a cause by counsel of his own actions: The un­derstanding in man is the light in him, by which he regulates all his wayes, and as he seeth so he practiseth. The reason why sinful men place their hopes in perishing things, is because they call evil good: This therefore is a main part of man's misery, that his understanding is perverted, Psal. 53. 2,4.

2. Faith, which is wrought in conversion, is grounded upon knowledge, Psal. 9. 10. God dealeth with his creatures according to the manner of their being and acting: Faith is a chusing, and so a closing with God; but every choise ariseth from a rational and con­vincing discovery of the sutableness of the ob­ject chosen, and preference which it is con­ceived to deserve above others: now this disco­very is made to the understanding, which is the eye of the mind whereby it seeth and judg­eth of things. Hence,

3. It is impossible that the heart of man; which is naturally glewed to the vanities of the world, and hath been deeply setled in his high opinion of it, should ever be made to renounce, cast off, and utterly to refuse to have any [Page 150] thing more to do with them, or to place any more confidence in them, and make choice of God in Christ, and preferr him above all, till he be throughly enlightned in, and fully perswa­ded of his own misery, the creatures empti­ness, and the glorious fulness that there is in God: The things which he hath so loved must appear to be evil, and the God whom he hath forsaken must appear to be good: an unknown evil is not forsaken; an unknown good is not chosen: Hence the absence of saving know­ledge is the ground of destruction. Hos. 4. 6. Hence conversion it self is often Synechdochi­cally, called knowledge, and understanding, because that is a main ingredient in it: And then a man begins to come to himself, when he becomes to have a discerning of the truth of things.

USE, 1. Here we have a rule directing us what course to take for the conversion of sin­ners; we must imitate God in this, if ever we would do sinners any good; we must endea­vour their conviction; we must first deal with their understandings; to raise the affections, without informing the mind, is a fruitlesse un­profitable labour, and serves but to make zeal without knowledge: Man must first see before he will repent of his evil; he must first know if ever he will love God, Psal. 9. 10.

USE, 2. It tells us that there are great hopes [Page 151] of men when they begin to come to themselves: If God begins once to cure men of their fren­zy, to take them off their wild opinions, and vain conceits of happiness, in the profits, plea­sures, and honours of this world, to make them see the emptiness of these things, and their own misery for want of a better stay to trust to, these are in an hopeful way to conversion. hence,

USE, 3. To teach us what to pray for in behalf of unregenerate sinners: i. e. that they may come to themselves: that their eyes may be opened, that God will illuminate their under­standings, and give them to see things in their nature, truths in their plainness: It may be they may think you beside your selves for so doing, but it's the greatest love you can shew them, and the blessing which they nextly stand in need of. Would God be pleased but to set­tle mens mindes, and open their eyes, we should soon hear them cry out of their own madness and folly, and condemn their prodi­gality and riot, and be earnestly enquiring after God and Christ, and seeking something better than the world affords, to save their sinking souls from perdition, Act. 2. 37.

DOCT. Consideration is the first step towards conversion.

The first thing we find, this young man doth after he came to himself is, he begins to consi­der, and discourse with himself: he first pon­ders, then concludes, then acts. Conversion is properly the returning of a sinner from sin unto God, emblemed to us by the Prodigal's return from a far country, to his father's house: The sinner, before conversion, was going away from God, now he is returning to him. Conversion is considered either passively or actively; the soul is said to be passive in con­version, in as much as he can do nothing sa­vingly, till he hath received a principle of saving grace: but still we mistake, if we think that Gods deals with men as with stocks and stones, and brute creatures: The will of man, which is the first mover in him, must not be forced, but led: The spirit, though he dealeth irresistably, yet not violently with it; hence he doth not compel but perswade: which perswa­sion is a rational conviction, whereby impres­sion is made upon the understanding, and will, the one being to see and approve, the other to embrace the object, which may be called active conversion; when the soul viewing and discern­ing the force of those arguments used by the [Page 154] spirit, and imprinted upon him, turns from sin to God: and thus, though the Spirit of God be the author or efficient of this work, yet he makes use of us in the working of it: This is that which I say begins at consideration, and this will appear in a sew things.

1: The natural mans sinful way is right in his own eyes, unregenerate men, though fools themselves, and foolish in all they do, yet think they are the only wise and prudent: They call evil good; i. e. they so judge of it. The Prodi­gal, in his vain humour, thought it the only happy life to get abroad into a far country, and riot it among strangers, where he might live at large: Sinners think the way to hell a fair, large, broad, pleasant way; here they pro­mise themselves to find pleasures, profits, pre­ferments; they see no hurt in their courses, and can laugh at the wayes of God and godli­ness, as foolish and unprofitable. Of these the wise man speaks, Prov. 14. 12. There is a way which seems right to a man, but the end thereof are the wayes of death. The truth is, the great­est number of sinners think they sin with a great deal of reason.

2. Nay, the sinner hath many strong engag­ments lying upon him to follow his own wayes and courses: his heart is naturally set upon them, sin is connatural to him; he hath all his dependance for happiness upon these de­signs, [Page 155] Ever since man went away from God, and forsook him, he hath had his dependance upon lying vanities, and in those his hopes are laid up: Nay, there are many entising promi­ses, fair words, and deceiving flatteries which draw his heart away; his lusts do as Prov. 7. 21. With much fair speech she caused him to yeild, with the flattery of her lips she forced him. The carnal concupiscences of the heart of man, are no otherwise to be satiated, but in the prose­cution of their sinful wayes.

3. More then this, he is deeply rooted in his way: He is practically fixt in it by custom; it is the trade which he hath lived in all his dayes: He took to it naturally, learnt it readily, and hath lived in it long. Now custom is a second nature, and therefore of much difficulty to af­ter or remove: Mens essayes in it are like the washing of an Ethiopian to get off his blackness, as Jer. 13. 23. It is an hard matter to perswade men to leave off old customs, though never so bad: but besides this, he is also rooted in it by the approbation of his misperswaded judgment; it hath gotten room in his heart, and is high in his opinion, and that opinion is strengthen­ed by observation and experience: He hath found it a profitable way, as they, Jer. 44. 17 It hath been very pleasant to him, Prov. 9.17. Stollen waters are sweet: Hence it must needs be exceeding difficult, if not impossible, to [Page 156] make him out of love with it, or think other than well of it: The covetous man finds a sweetness in gain, the voluptuous man in his amorous embraces, the ambitious man in his adorations, &c.

4. Besides this he hath taken up strong pre­judices against the way of conversion; and that partly through the contrariety of his heart and nature to it, in which there is a congene­ [...] aversness to all which is good; and partly through the temptations and misrepresentations of Satan, who endeavours to exhibit it before his thoughts in the blackest and ougliest col­lours that may be; and that both against the beginning and progress of it; Godly sorrow, mourning for sin, forsaking of our evil wayes, turning into the strict wayes of God, and liv­ing a life of Godliness; these are harsh lessons, and hard sayings, not readily entertained by a soul that loves jollity, and cares not to be mo­lested: the thoughts of such a work and way are frightful, and set him violently against con­version in the very first motions of it: These are dull, dark, strait, melancholick wayes; be­sides the cross and persecution that is in them: Hence the natural man is perswaded to think that there are none who live so miserably and unhappily as the People of God, and if they should be converted, farewel to joy and quiet, they must ever after be men of sorrows [Page 157] and contention, and good dayes must be at an end with them.

5. To true conversion is necessarily requir­ed the full and free consent of the will: for God regardeth the heart, and judgeth of mens actions according as that is in them; so, the will is the regent in man, and the first mover to every action: If that be true in it, the work is real, if that be deceitful, the work is hypo­critical: Conversion is a turning of the whole man from sin unto God, it is a leaving off the old wayes of sin, to take up a new life of holi­ness; and how can this be done, so long as the heart loves to wander? besides the will of man never stands neuter, though it may hault a while, till the understanding hath pondered and weighed things, yet it alwayes comes at length to a conclusion: Men will either love God or Sin, they will either serve God or Mammon: Man is a traveller, he will keep some way: Hence you shall find in the Scrip­ture, that unconversion is ascribed to the will: Psal. 81. 11. Israel would none of me. But when the will is turned the work is done, when the heart is given to God, all is his.

6. The Will will never be gained till all the forementioned obstructions be taken away. For they are so many fortresses in which it set­leth and secureth it self: As long as the heart remaineth deceived, it is also unperswadable, [Page 158] Isa. 44. 20, A deceived heart hath turned him a­side, that he cannot deliver his soul. Whiles men call good evil, and evil good, whiles a mans own way is right, and pleasant, and accustom­ed, and God's wayes are uneasie and unprofi­table, whiles he finds substance in a way of Sin, and fills his house with spoil, and he sees no profit in praying to God and serving him, how can he desire the knowledge of his wayes? Nay, he will say to the Almighty, depart, 44.16, 17, 18. And till he finds Sin to be bitter, the way of it dangerous, the end death; till he grows weary of this way, and sees the beauty in holi­ness, he will never reject his old, and make choise of a new way.

7. The way wherein the spirit of God work­eth this conviction, is by bringing man under serious considerations; nor is it to be expected other wayes to be effected, for,

1. There, is no truth any further affects us, or moves with us, than as it is applyed particu­larly to our minds and consciences. The truths of the word of God are ever the same, for they are everlasting truths: It was ever a truth, that the wayes of Sin lead to that chambers of death, that they are bitterness in the latter end; that the wayes of wisdom are wayes of pleasantness, and their latter end is peace: but these are gene­ral truths, and the reason why men practice not accordingly, is because they never applied [Page 159] these truths to themselves, or compared their wayes by them; hence that complaint, Isa. 1. 3. My People doth not consider. And hence that is the first direction of the Prophet, Hag. 1. 5. Now therefore, thus saith the Lord, consider your wayes.

2. This particular application of the truth to our selves, is the work of consideration; this lets in the first distinct light into the soul, whereby it is made privy to its own state, and stirred up to seek the bettering of it: Conside­ration then may be thus described,. It is a deliberate pondering of such things as nearly concern us, giving credit to them, and drawing useful pra­ctical conclusions from them. All this is imply­ed in the word, He said: Consideration is an inward discourse, or ratiocination: but more particularly.

1. The act it self is a deliberate pondering in the mind: called Communing with the heart, Psal 4. 4. The mind of man is naturally roving, consideration fixeth it; it is compared to chewing the cud, wherein the food is turned o­ver and over: It is a looking upon, and into a thing with diligent inspection, it is called, a laying a thing to heart, Isa. 42. 25. which is a close and serious minding and weighing it.

2. The matter which it is conversant about, is such things as nearly concern us: It is every ones work to look to the concerns of his own [Page 160] soul; if thou be wise, be wise for thy self. Our conversion is not advanced in being busy in o­ther mens matters, but in our own, thy wayes, and thy doings, is that which the Scripture di­rects us to be thinking of.

3. That which gives weight to these things within us, is that we give credit to them; If we do not believe the things, they will be of no moment in our consideration; many a man hears weighty and seasonable truths spoken in the ordinances, but he believes them not, and so rejecteth them: Truth must be believ­ed before it can be improved: Hence that Psal 106. 24. They despised the pleasant land: they be­lieved not his word.

4. The improvment of it, is to draw useful practical conclusions from it. All truths lead to practice; and that consideration that issues not here is fruitless: The work of considerati­on is to say, what have I done, or what have I to do, if these things be thus or so? Now, till the soul comes unto this, it is not so much as in the way to conversion; for, though the spirit draws, yet the soul follows, and that not as a blind or dead thing, but as it is affected or per­swaded by the efficacy of that which leads it sweetly after, and whereof it can give an ac­count, and render a reason for what it doth: Thus Lydia's heart was touched, and she hearkned &c, Thus the Prodigal, comes to himself, [Page 161] and then he reasons within himself.

USE, 1. For Information; we may hence learn.

1. The reason why there are so many under the clearest Gospel dispensations, that live and ly in Sin: It is not for want of light, for Scrip­ture truths are written with Sun-beams; it is not for want of evidence, for they are full of demonstration; it is not because men are not concerned in them, for their everlasting con­cerns are therein contained; but it is for want of due consideration: Men come and go, they hear the Word the most pertinent and profi­table truths; but few make personal applicati­on; few enter into their own souls and debate the matter with themselves: It is God's com­plaint, Jer. 8. 6. No man repented of his wicked­ness, saying, what have I done? Men rush in­to the wayes of Sin, and are bold and fearless, though God seeth and threatens, and why? Because they do not consider of this, Hos. 7. 2. They consider not in their hearts, that I remember all their wickedness. Jerusalem is obstinate, till she be ruined, and why? see, Lam. 1. 9. She remembreth not her last end, therefore she came down wonderfully The young fool followeth his harlots, till a dart striketh through his liver, and how is this?. Prov. 7. 25. He knoweth not that it is for his life: The sons and daughters of men are wilfully blind, because they shut [Page 162] their eyes, and will not receive counsel. If men would look into their sinful wayes, and compare them by the word of God, they might find enough to terrifie and fright them there­from; but they cannot abide to think of it: If they would enquire into the wayes of God, they might discover the purity and pleasantness of them; but they will not suffer their thoughts to dwel there: Hence they are called sottish chil­dren: Nay, if the spirit of God begin to touch and prick them, they are never well till they have banished all the thoughts of seriousness, or sense of regret; hence they are compared to men that are drunk and asleep, that cannot a­bide to be awakened, and if they are made to rub their eyes, they soon fall asleep again: Hence also it is that they cannot endure soul­searching truths, left they should be disquieted; and thus men go on till they drop into hell for want of consideration.

2. The reason why Satan, especially under powerful means, so much endeavours to keep men from consideration, and to divert their minds from pondering the truth; why, if he sees a soul once come to this, he is afraid that he shall lose him: Nothing more afrights this politick enemy, than to see souls begin to be serious: he knows his kingdom is maintained by fallacies, kept up by darkness; hence when a beam of light flasheth upon any conscience, [Page 163] he labours to extinguish it, by drawing the mind off; and therefore in the house of God, and in the dispensation of the Ordinances, he seeks to stop their ears, divert their thoughts, occupy them some other way; some he lulls asleep, others he invites to private discourse, to others he presents some object on which their eyes may be fixed, and he fills others with fancies, which occasion roving thoughts, that they may not attend: And if any are touched by the word, and begin to be affected, he hur­ries them away, not to their closets, but either to their vain company, or secular business; he finds something or other to employ their minds, and fill them with diversion, that so (if possible) they may not have no more serious thoughts of those matters: This is Emblema­tized to us by our Saviour, in the high way ground, those fowles of the heaven which pick up the seed, are Satan; and by those means it is that he keeps up his authority in the hearts of men.

3. The reason why worldly occasions or delights, are to carnal hearts so great an ob­struction to their conversion; why they choak good thoughts, good motions, and this is disco­vered in the thorny ground: Cares and deceitful­ness of the world are these thornes; alas! men have so much to do in the world, that it is a wonder if they do not (with those ghuests, [Page 164] Mat. 22.) desire to be excused from coming at the Ordinances; but if they do in comple­ment attend them, yet they have no time or leisure to improve what they hear, by consi­deration: Men have so much to do here in this world, that they cannot find a convenient time to think of the affairs of their souls: The clamour of outward business, speaks so much that they have no time to say a serious word to themselves about eternity and the things of a­nother world: they are alwayes in a crowd and hurry, and there is no room for meditati­on; one hath his Shop to look after, another his Ship to fit out, lawful things, and duties in their time and place; but it is great pity that there should be no thoughts mean while of those greater matters: And hence no wonder that our Saviour speaks of it as a difficult, and miraculous thing for a rich man to be conver­ted, because his mind is so taken up, his heart so fixed, his thoughts so occupied here, that he hears not the trumpet sound, nor takes the ala­rum of the word, nor ever so much as seriously thinks of an after state, and how much he is concerned in it.

USE, 2. For a word of Counsel and Ex­hortation unto sinners: Oh, be perswaded as you love your souls, and desire their good, as ever you would be converted and healed, that you would be intreated to call your hearts to [Page 165] an account, and put your selves upon serious and solemn consideration; consider your state, your wayes, your end, and for Motive.

1. Consider, your misery is not less, but your danger is greater, because you do not mind it. Naturalists tell us of a great (but foolish) creature, which, when danger is near it, thrusts its head into a bush, and presumes, because she seeth not, she is secure: Just thus it is with poor sinners, when God threatens wrath, and declares Judgement against them, they shut their eyes, or stop their ears, will not mind it, and now they think all is safe: But know it assuredly that God will be as good as his word, and what he hath spoken shall come to pass, Whether you will hear, or whether you will forbear: He that sleeps at the top of a Mast, is not in less, but more danger of being thrown in­to the Sea and drowned, because he is asleep: And be sure, hell will be no whit easier to bear, because you drop into it unawares.

2. Know and assure your selves that you are labouring under dangerous mistakes: you think you are safe and all is well, but you are under the wrath of God, and condemnation of hell: You think your way is your wisdom, but this way, and this thought is your folly: you con­ceive a way of sin to be a gainful trade, but you shall find it the greatest loss, when you shall know that [...]t hath lost your souls; you account [Page 166] God's wayes, those wayes of holiness to be un­profitable, but it is nothing so; and if you would rightly consider, you should find all these to be great and gross delusions, and very dan­gerous for they are undoing: It's certain that on these principles you must needs perish for ever.

3. Seriously consider, that there is yet hope that you might do well: Though you are in the way to destruction, yet there is an oppor­tunity to withdraw your foot, and take hold of the way of life: This the poor Prodigal found though he had run far; and indeed there is nothing that hinders your conversion and salva­tion but your ignorance, inadvertency, and thence proceeding obstinacy and wilfulness; all that obstructs is in your selves: There are better wayes than those you are going in, think of them: The wise woman considers a field and buyes it, the wise Merchant considers a Pearl of great price, and purchaseth it: What if you part with all for it? it will recompence all your cost.

4. It is great rashness in you either to com­mend the wayes of Sin, or condemn the wayes of Godliness, before you have well considered of both: Why should you take up things upon trust? Why should you say of Godliness, This way is every where evil spoken of? How know you but [...] it is done injuriously [...] by such [Page 167] who do as little know, and have as little consi­dered of it as you have done? The Apostles counsel is to prove all things, and hold fast that which is good: Prove them by consideration, hear what each can say for themselves; what God hath to say for his wayes, as well as the pleading of Sin and Satan for theirs.

5. Think, it will shortly be too late to con­sider to any comfort or profit: They that will not consider now, shall consider at the last, Jer. 23. 20. But it will be a sad consideration, when all the fruit thou canst reap, by the re­flections, will be only the accusations of Conscience, retorting thy incurable and irrepa­rable follies upon thee; when its best language shall be to upbraid thee with precipitancy, and tell thee thou wouldest have thine own wayes in despite of admonitions, warnings, counsels; thou wast told of this, what would be the end of these wayes; how undoing a course thou wast taking; thou wast entreated to be a little serious, and open thine ear to instruction, thou wast proffered better things; thou mightest easily have seen, plainly have discovered, and so prevented that which now thou feelest; they were words of weight which were spoken to thee, but thou wouldest not hear, nor con­sider, and art therefore justly fallen into that pit from whence there is no recovery, and drowned in that destruction, from which [Page 168] thou mightest have been delivered: And is it not better to consider now, than to deferr it till then? If now thou wilt consider, it may tend to life, and the saving of thy soul, and so [...] thy happiness; but assure thy self, hells consi­derations will be torments, and fiery reflecti­ons; yea, that eating worm that dies not, but shall pray upon the soul for ever: Be wise then in time. The matter of this consideration is the next thing to be taken notice of, in the fol­lowing words of our Text.

DOCT. I. The Soul of Man, without sutable spiritual supplies must needs perish.

There is a natural consequence of dying, upon a famine, if no relief come; and if the soul have nothing to live upon, it must needs die for ever, which might learn us.

USE, 1. Their folly who take care only for their bodies, and neglect their souls: and truly every unregenerate man is such an one; he takes heed to provide for the feeding and cloth­ing of his body, but layes in no provision for his better part: and so much the greater is this folly, in as much as ten thousand bodily deaths are not comparable to the death or lost of a soul, Mat. 16. 26.

USE, 2. To teach us to prize the means and supplies which God affords for the relief of our souls: That is a terrible famine mentio­ned, [Page 171] Amos 8. 11, 12. Not of bread, nor of water, but of hearing the word of God. Deprecate it as the forest evil: And having such provision made for your souls as God is pleased to give you in a place of such plenty of the means of grace, labour to love, to prize, to feed and live upon it; starve not in the midst of plent­ty, lest you be found wilful self-murderers. But I shall not insist on this, the main thing fol­lows, therefore.

DOCT. II. In order to the conversion of a sin­ner, God makes him deeply apprehensive that he is perishing with hunger.

We must carefully distinguish between the reality of a mans state, and the sense that he bears of that state: The famine was all over that land, but none feels the distructiveness of it but this poor Prodigal: All mankind, whiles in a state of nature are famishing creatures, but it is but some few among, them that feel it, the rest perish insensibly.

The work we are here speaking of, is that which Divines call a lost state, and it compre­hends in it the first part of preparatory humili­ation, which is properly the beating of a sin­ner wholly off from himself, and all that is in himself, in point of sufficiency. In the Explica­tion of the Doctrine we may consider, 1. Some [Page 172] thing of the nature of this work. 2. The ne­cessity of it in order to Conversion.

1. Concerning the nature of this work, or what it is for a Soul to be sensibly perishing with hunger, and how he is brought unto this sense, observe; The Spirit of God raiseth in him a manifest and irresistable conviction of three things, which laid together do reduce him to this exigency or distress; and all this is the work of the Spirit in the means, for; all mens conditions being really one and the same by nature, why else should not all that enjoy the same means of Conviction, be alike apprehen­sive of it, but the spirit imprints it upon some and not others? Now the things are these;

1, He kindles in him an eager and pinching hunger: note that besides that spiritual and gracious hunger of the Soul after righteousness mentioned, Mat. 5.6. there is also a preparato­ry hunger, which is oppressive to, and grie­vously distresseth the soul, see Isai. 65.13. My Servants shall eat but ye shall be hungry: Now this hunger is made up of these two things, Viz.

1. A deep apprehension of distressing mi­sery lying upon him, and making his spirits to fail, and heart to faint. God opens the Sin­ners eyes to see and find that which before he neither knew nor believed; that the wrath of God is upon him, that he is a cursed creature, [Page 173] that he hath lost all grace, and is in danger of the miseries of Hell: he finds his Soul to be in a condition extreamly dangerous, exposed to the executions of divine Vengeance, he now believes because he feels, that wrath is upon him, sees a Sword of vengeance drawn against him.

2. An earnest longing to be rid of, and free from this distress: as the hungry man longs that he may have some food; so doth the Sin­ner wish earnestly that his misery may be eased, the cause taken away, and the wrath of God impending, removed: he is fearfully amazed at the apprehensions of the anger of God, he cannot tell how to bear it, or to be able to endure it, and fain he would, if there were any possibility, be delivered, Isai. 33.14. Who a­mong us shall dwell with everlasting burnings? al­though he doth not know whither to go in particular for a redress, yet in general he saith, Who shall shew me good? yea he cannot satisfie himself, he is restless, his soul is disquieted and filled with tumultuations, these terrors make him afraid. 2. He makes him to find and discover that there is no relief to be had in any of these wayes and courses which he hath been taking; and this makes his hunger to be the more distressing: when an hungry stomach meets with a well furnished Table, it is a plea­sure to have a good appetite; but when [Page 172] hunger and penury meet together, this is tor­menting: When the cravings of the soul are insatiable, & there are no supplyes to be gotten for it, this is terrible, such is the condition of the soul now, where it thought to have meat, there it can find nothing but husks, and that both,

1. In the world, in which he formerly trust­ed, and in the enjoyment whereof he was wo [...] to say to his soul, eat, drink, and be merry, for thou hast goods laid up for many years. This world cannot satisfie him now; it will not still the cry of Conscience, it will not comfort him against the anger of God, and fears of hell, Riches cannot profit him in the day of wrath. H [...] cannot feed and refresh himself upon its fair promises, and glossing insinuations. It will not ease his troubled mind; but like Belshazzar, he cryes out in the midst of his cups and com­panions; his hiding place of deceit is washt a­way, and he sees that the world is empty, and void, and wast, Nah. 1. 10.

2. In himself, and his own duties and righte­ousness: He was wont to please himself in them, and feed himself with vain hopes, think­ing to appear with them, and hold up his head before God; but now he finds that these will not suffice, they cannot atone God, appease his anger, turn away his fury, or procure him happiness: They are unprofitable, he hath [Page 175] now no more self-sufficiency, he cannot do what the Law requires, nor pay the debts he ows it, nor pick up any resolution out of his best services, Conscience now tells him all this is nothing, Num. 17.12,13.

3. He causeth him to draw this positive and sad conclusion, that in this condition he must certainly perish: He is now shaken out of all his vain hopes, fond expectations, wherewith he was wont to feed his fancy, and cherish his soul: There is now nothing but misery, hell and destruction in his eyes and thoughts: The Law is rigorous, and will be satisfied; God is holy and will be glorified; he is by this Law condemned, and hath no satisfaction to make to it; the world is a priceless thing, and if he had it, it would not be taken in exchange for a soul; and thus, between longing and despair he is ready to faint and die: This whole con­dition is amply described to us in apt and per­tinent metaphors, Isa. 41. 17. The poor and nee­dy seek water, and there is none, and their tongue faileth for thirst.

2. Touching the necessity of the work in or­der to conversion, we may observe.

1. That conversion is the turning of a sinner from sin to God: Now Sin is properly the rely­ance of the creature upon something else which stands in competition with, and opposition to God, which therefore it must leave, or else it's [Page 176] impossible that it should come to him: he that goes to one contrary, must in so doing go away from the other; the Apostle opposeth these two, I Tim. 6. 15. That they trust not in uncertain riches, but in the living God.

2. In Conversion the spirit of God comes in­to the Soul, and fills it with his Grace; in or­der to which filling it is needful that the Soul be first emptied, for as long as a Man is full of himself, of the World, of his carnal hopes, of his legal righteousness, there is no room for the spirit of God, hence he comes to the poor and needy, Isai. 41.17.

3. In active Conversion, there is a volunta­ry motion of the Soul: the will of man is that which doth first renounce Sin, Satan and World, and lay hold upon Christ; now a vo­luntary action is the action of a reasonable creature, applying himself to his object, not upon compulsion, nor by the force of instinct, but by the inclination of his own mind; so that as he doth it willingly, he also (and there­fore) doth it rationally, or upon some appre­hended grounds: and from this it will appear, how needful it is that a Sinner be made thus sensible in order to his Conversion: For,

1. Man by nature is a proud Creature, and loth to go or be beholden to any other as long as he hath any hopes to do well of himself: [Page 177] This appeared before, in the consideration of the sordid course the needy Prodigal took to supply his want.

2. Man is naturally most opposite and con­trary to God, and will not (be sure) come to him until he be driven: It is very evident, that he will try every way, turn every stone, use all means to do well otherwayes, before he will betake him [...]fe to God: the Prodigal will live meanly, fare hardly, scramble, and debase himself if that will do rather than return to his father's house: as long as a sinner hath any hopes that he can make a shift to keep up him­self from sinking, he flyes not unto God: (the [...]ven; if he can have carrion to light upon and feed of, returns not to the Ark:) for till now he hath no need of God: A man must be sick before he will send for a Physitian, and dangerously sick, heart sick, before he will send for one whom he hates, other Physitians must first fail him.

4. In Conversion there must be a whole reliance upon God, and that must presuppose an better rejection of all other helps and props, Hos. 14. 3. Ashur shall not save us, &c. Now man hath naturally such an opinion of himself, and of the creature, that till he be throughly con­vinced of its emptiness, he will not forsake it, and till that he cannot close truly with God, who will not be a divided trust, or part glory [Page 178] with another, Isa. 42. 8.

USE, 1. For Information, here we see,

1. The reason why Jesus Christ and his sal­vation are no more welcome and acceptable to the most of men, and so why the work of conversion is so rare and infrequent even there where the Gospel comes with most clearness; it is because the most of men have yet some­thing of then own to live upon; they have not spent all, they are not nipt with the famine. Though all natural men are prodigals, yet they have not as yet made away with their por­tion, they still have something to support them; they do not feel themselves poor peri­shing creatures; but are like Laodicea, Rev. 3.17. Rich and want for nothing. Tell them of the riches of grace in Christ, the full supplyes that are with him, that he hath wherewithal to satisfie the hungry soul, what care they? they need it not, the are not hungry and pincht; the most of the children of men think they can do sufficiently without Christ, therefore they say to him depart from us, Job 21. 14. The Gospel invitations are presented to poor, blind, sick, perishing sinners, and therefore men do not take it to themselves, they hope they are not such: and therefore, till we see men distressed, till we find them despairing, till we hear them crying out sensibly of their woful misery, we must not expect they should do any other then [Page 179] complement with Jesus Christ, and, with them that were invited to the Gospel feast, Mat. 22. to frame excuses, and use delayes.

2. What need there is of preaching the Law, or legal truths in the dayes of the Gospel: It is true, Christ is the end of the Law, and Christ only ought to be preached: i.e. as the ultimate scope of all Divine truths: But, as the Law was of old, so it is still, a School-master to Christ, i. e. to make men see and feel their need of Christ: And truly, without it men will never give him that true welcome which he deserves in their souls: This is the right class in which man is made to see his own con­dition, and to understand his misery; this is it that discovers man to be a bank-rupt, the world an empty, hungry place; this displayes man's sin, Gods Justice, and our own utter inability, and all this is the very ground-work of bring­ing us to feel our selves perishing: God will humble sinners before he will save them; he will make them come to Christ for need, and not in complement. They are therefore strangers from the methods of God's grace, that brand this with the aspersion of legal and op­posite to the Gospel, whereas it is necessarily introductive.

3. The usefulness of affliction in order to the conversion of sinners, and the reason why God is many times pleased to lay these chains upon [Page 180] them; why they are very sutable for the help­ing forward this great affair in the soul: Hence when God would do Ephraim good, he af­flicts him, Hos. 5. 15. with 6. 1. and see for this also, Job 37. 16. &c. Man is high mind­ed, and self-conceited, when he hath his health, strength, wealth and honour in the world; he is too good to be spoken to: but affliction de­presseth him, it helps to bore his ear, it puts him upon consideration, which we heard is the first step to conversion: Affliction is a School in which a sinner is set to study, here is his fol­ly and vain trust anatomized; here his misery begins to appear, and he finds how he hath de­ceived his own foul. Not that affliction of and by it self will open a blind eye, or soften and hard heart: There are many that are hard­ned, and made worse by it, but when God is pleased to set in with it, it hath that in it which is of use to help man to see some­thing of himself: Be not their angry with af­flictions.

4. That a soul sensible of, groaning under, and ready to dy by reason of the oppression of his spiritual distress and want, is not far from the Kingdom of Heaven: I know their is a despair through the weight of horrour, that sets a soul further from good, and drives him to hell with violence, such was Cain's and Judas's. And truly, separate this state from the sweet in­vitations [Page 181] of the Gospel, and it is the clearest Emblem of hell upon earth that can be: But yet in the Gospel-way Christ is near to such a soul to tender himself to him, Isa. 4. 17. Yea, his special invitations are to such, and all en­couragement is set before them, Isa. 55. 1. Ho, every one that thirsteth, come to the waters. Mat. 11. 28. Come to me ye that are weary and heavy laden. Rev. 22. 17. Let him that is a­thirst come. Till it comes to this, our hopes for man are built but upon general propositions, God may call them, it is possible, because they live under the Gospel, and under the means, &c. But now there is hope that God is doing the work: And, as when the pain of a travel­ling woman encreaseth, there is expectation that she will ere long be delivered, so these cryes give encouragement, that it will not be long ere Christ be formed in such a soul.

USE, 2. For Exhortation, let it serve to call upon and invite every unregenerate sinner to serious and solemn consideration of this truth, viz. that he is perishing, starving, fami­shing, dying: It is the saddest sight in the world to see poor miserable men and women dying, and they ignorant; dropping every day into hell, because they have nothing to live upon, and yet not consider. If you ask me who is intended by this perishing Prodigal; I answer, if thou art unconverted thou are the [Page 182] person; and that thou mayest be convinced of, and made to apprehend it, take into thought these things.

1. Thy poor soul must have something to live upon, or else it will perish everlastingly: This is a truth that man little thinks of, hence he cares only for his outward man; but it is e­vident, man is every way a dependent creature; if the soul have not spiritual food to live on, it must needs dy: as the life is lost without food, so is the soul lost without Christ, hence called. our life. Col. 3. 4.

2. Thou hast nothing in thy self to live upon, and therefore in thy self art certainly perish­ing: Such is the condition of every soul out of Christ, he is going to destruction: Look upon thy self and thou shalt find in thee all the sym­ptoms of a perishing creature: all thou hadst to live upon is spent, or, I am sure, will be spent without thy profit: Original righteous­ness and holiness thou hast lost already, and thy vain and carnal hopes thou wilt lose sooner or latter: thou art a law breaker, art under the curse, sentenced to dy everlastingly; God, in whose favour alone is life, is thy Enemy; the Law, in obedience to which thou mightest have lived, is broken by thee, and calls for thy destruction; thou hast nothing to redeem thee from the efficacy of it; thou hast no power to obey it, no price to satisfie with for thy viola­tion [Page 183] of it; thou hast lost the Image of God, thou hast lost the favour of God, thou hast lost strength to obey him, thou art fast bound in cords of vanity, Divine vengeance is pursuing hard after thee, the mouth of the pit is open to receive thee; and who then is ready to pe­rish, if thou art not?

3. The things which thou seekest to and re­lyest upon for thy relief, they are not bread: They will not feed and support a dying soul: the worlds fairest banquets are but a shew, and have no substance in them, they are husks, Swines, but not mans meat: Dost thou trust in riches? They will not profit in the day of wrath. Dost thou rely upon friends? They cannot by any means redeem thy soul. Dost thou content thy self in pleasures? Thou art dead alive. Dost thou feed thy self with honours? neither they nor thou can abide, but thou art like the beasts that perish. Strip thy self out of these things, for God will else strip thee shortly; and then see what a forlorn estate thou art in: Thy hun­gry soul is put off with a stone for bread, and for a fish, a serpent; and all thy hopes here are perishing hopes, and when they leave thee, thou must perish too.

4. Jesus Christ only hath that bread which can satisfie thy hunger, and save thy life; but thou art at an everlasting distance from him, thou art in a farr Country a great [Page 184] way off: In particular

1. Thou art far from having any will or desire to go to him for it: The unregenerate sinner, though dying, yet will not come to him for life, Job. [...]. 40. It is the great misery of sinful man, that he will dy, Ezek. 33. 11. Why will ye dy? i. e. he will do so rather than repent and return to God, and seek his grace in his way: There is bread in Egypt, but you will not go thither for it, eternal life is only for comers, but you refuse to come that you may have it.

2. You are far from having any power or ability to come to Christ; that rock, which is the Magazene or Store-house of bread for fa­mishing souls, is out of your reach, hygher than you are, and, without an Almighty arm to lift you up into it, you will ever fall short of it: God must draw before ever the sinner can come: Your Pit, as it hath no water in it, so it is deep, and you have no ladder to climb upon, nor legs or hands to ascend withal, if you had one, [...]hus it is with you, and now what will you do?

3. God is under no engagment or obligati­on to you, to do this kindness for you, viz. [...]o bring you this bread of life to save you from famishing; nay, he hath many provocations to refuse so to do: You have undone your selves, your riot hath brought this poverty [Page 185] upon you; yea, you have been putting of this Grace away from you; you have loved lies and deceits, embraced lying vanities, and hated your own mercies. Think of these things, and now say whither it is good, a safe, a desireable condition you are in? So are all unconverted ones; let this affect your hearts: One would think it should make mens souls dy within them, to think and con­sider of the death which they are dying; a death of hunger, the very worst, and most op­pressing and calamitous sort of death: Oh that men felt this now! there were then hopes that they might have relief, whiles the bread and water of life are exhibited in Gospel ten­ders: but if you will not know nor believe it now, you must be made sensible of it in a more amazing hour, when you shall tire hea­ven with endless and fruitless cries, and shall not be able by them all to prevail so far, as to obtain, in that everlasting famine, so much as one drop of water to quench the heat of your torments.

DOCT. The consideration of Divine sufficien­cy and bounty, are great encouragments to the soul, tha [...] feels it self ready to perish.

It is wondrous relief to a despairing dying soul, to consider and believe that God hath e­nough to answer his wants, and is a God very bountifull to his Creatures. In the Ex­plication consider. 1. What manner of en­couragement this affords? 2. What of encou­ragement ariseth therefrom? 3. That it is pro­per for perishing sinners.

[Page 188] 1. What manner of encouragement this af­fords?

Answ. We are here to consider that the Prodigal was not yet returned, nor returning to his father, but only upon deliberation about it; nor yet come to a resolution in the thing; in which resolution may be observed (when we come to it) the first working of saving Grace, so that the encouragement which is here denoted is that which helped him to a preparatory hope, and was a mean to keep him from utter despair. That there is such an hope, is asserted to by our Divines; an hope before faith, keeping the soul from falling into deadly discouragement, or utterly refusing to attend upon any means for his good, which must needs be the fruit of utter despair. Hope of obtaining the end, is the very motive to us­ing the means: Did not the perishing sinner conceive some hope that he might find good in the ways of Gods appointment, he would cer­tainly reject them. Now this hope is not an effect or fruit of justifying faith, but precedent, and oftentimes in order to it. And if we carry in mind, that the spirit of God deals with sinners after the manner of reasonable creatures, we may the better conceive of this hope, and the encouragment arising from it; which may be in a few things.

The soul of man absolutely needs some [Page 189] object to rely upon; man's dependance for soul as well as body is out of himself; that must have something to live upon, or else it cannot do: Man was made for an end, and the attain­ment of his end is the fruition of his object, hence the Church calls God the portion of her soul, Lam. 3. 24.

2. Hence the soul can hold up no longer than it hath some object to depend upon, ei­ther really or imaginarily able to support it: The soul therefore sinks when it hath nothing to trust to; and that is the proper nature of despair, viz. the sinking of a soul for want of a stay: and the reason why every sinner is not a desponder, is only because he stayes upon the things of the world, and hopes they will support him; hence they are said, to trust in them, Psal. 49. 6.

3. God and the creature cannot both be a man's stay: These are set in opposition in the Scripture, and will alone be our confidence, or not at all, Deut. 32. 12. Therefore the Apo­stle opposeth these two trusts to each other I Tim. 6. 17.

4. Hence in order to conversion the soul is broken off from his hope, trust, or reliancy upon any created being; he is made to find himself, with the Prodigal, a bankrupt creature living in a famishing world, which hath no­thing in it but husks, and he cannot feed upon [Page 190] them: he sees Ashur cannot save, he is in a pit wherein no water is, and now he is ready to dy, perish, can find no comfort here.

5. In this state there is nothing but hope can sustain the soul from utterly despairing, and without this the heart would certainly break: For, that man who knows that he must certainly perish without help, and all help which he relyed on utterly fails him, hath only this to relieve him, to hope that help may come some other way, else his heart must sink and dy within him. Now this hope must be prepara­tary, for,

1. It flows not from an interest in Christ, for it is the encouragment of a soul that hath been estranged from him to go to him; for God allures the soul to Christ, by setting this hope before him, and effectually perswading him to embrace it; and it is the usual method, of the spirit to come in with it into the soul; so Eph­raim, Jer. 31. 18.

2. It ariseth only from a possibility, or at furthest a probability that he may here find ac­ceptance, and obtain a full supply of all the good he needs, and not from a certainty, or promise, or covenant in which he may claim it: you have it expressed in Janah, 3. 9. Who knows but the Lord may be gracious? The sink­ing soul hears news that there may be a redress had for him, that there is one who not only [Page 191] can do, but hath done as much for such as he, which makes him to bear up, and puts him upon waiting in the use of means.

What of encouragment ariseth from these considerations?

Answ. Here is the only Rational encourag­ment of an humbled sinner: He can find none with looking elsewhere: if he look upon the world he sees nothing but famine; if upon himself, he hath spent all, and is utterly undone, it is only in God that he can expect to find any relief. Now the Soul is not first made to believe, and then see the reason of it, but the spirit of God draws the soul to believe, by mak­ing it see the excellency of the object, and so perswading it; he is first made to see the ground of hope, and then to follow, as the Prodigal here. Now both of these Attributes are full of encouragement.

1. The sufficiency of God; it cannot but a­nimate the Prodigal, to think that there is bread enough and to spare in his fathers house: Star­ving beggars are not wont to ask relief of beg­gars like themselves, but they go to the rich: Men account it vain to ask an alms where they know there is nothing to be had; but where they understand there is enough, they will be very importunate, because they know such an one can, if the hath an heart to it, do them a kindness: So, here the soul discovers [Page 192] a possibility that he may have succour, because God is able; there is all fulness in him, he can save him from hell, and wrath, and misery, and bestow life and salvation upon him if he sees meet: When Jacob heard there was bread in Egypt, he said to his Sons, Why do you sit still and look one on another, and dy? So, when a soul hears there is all Grace with God, it prompts him to say, why do I tarry here then, and perish? God therefore thus propounds himself to destroyed Israel, Hos. 13.9. In me is thy help. And Christ propounds it as a question to them in order to their cure, Matt. 9. 28. Believe ye that I am able to do this? Now possibility appre­hended gives ease to extream necessity, and when a soul hears of it, it will not cast off all hope, till it hath made utmost proof, and hence the soul is helpt to come to Christ be­lieving, hence the poor Leper makes this his argument, and comes with it: Mat. 8. 2. If thou wilt thou canst make me clean.

2. The bounty of God added to his suffici­ency gives further strength to hope, in that it discovereth more than a possibility, viz. some probability: The Fathers bounty to hired ser­vants, made the son think, he not only hath enough, but is very free of it, why then may not I, who am a son, though a Prodigal, make proof of it? Beggars go more chearfully to, and knock more liberally at a bountiful man's [Page 193] door, because they are ready to promise them­selves relief; not that they deserve more of him than of another, but because he is more ready to communicate his favour than a churle is: When a poor sinner considers how kind God is, how full of mercy, how liberally he distri­butes his favours, how he deals his kindnesses undeserved; and scatters them, not with a spa­ring but bountiful hand, now, thinks he, why may I not speed? why may not I come as well as another, and hope to find him kind to me, as well as others have done? Hence God puts this argument into their mouths, Hos. 14. 3. With thee the fatherless findeth mercy. You find David makes a plea of this, Psal. 86. 5. Thou, O Lord, art good, and ready to forgive. Now, though the soul have never a promise to rely on (for that is received in believing) yet he hath a support against despair, and argument to drive him to go to God for his mercy.

3. That this encouragment is of use only to perishing sinners: The Prodigal comes not to this thought till he is at an utter loss, and he joynes it to that consideration, I perish with hunger: And there is great reason for this, for,

1. As long as a sinner hath any thing at home, he minds not nor regards God, but saith to the Almighty, depart; men that have sup­plies within doors will not go abroad, and [Page 194] knock at other doors for relief: Hence, to a proud and carnally confident sinner it is no en­couragement, that God hath bread enough, and is ready to distribute it to such as come and ask it, for what is that to him who needs it not, who is full, and wants for nothing? He feels himself well and lusty, the Physi­tian may go about his business he hath no need of him.

2. Hence also these encouragments are not nextly and immediately exhibited to sinners, till they come to this stare and sense: The Gospel is not properly preached to men till they are prepared for it by the Law: Christ therefore saith, that he did not come to call the righteous: i. e. men rich with the opinion of their own sanctity; but sinners, i. e. such as were sensible of sin. It is the hunger-bitten soul that longs for bread, the faint and thirsty that hearkens after springs of water. Christ propound his Grace to souls when it is like to be welcome: these therefore are wont to go together, sense of utmost distress, and a dis­covery of the riches and readiness of Christ for succour; the first of these without the second breeds dispair, the second without the first meets with scorn and contempt,

USE, 1. For Information;

1. That he that would have any encourage­ment to wait on God for grace, must seek it in [Page 195] God alone and not in himself. The through­ly awakened sinner must indeed look both on God and himself too; but he must see in him­self nothing but ground of dispair, and all his hope in God, Hos. 13. 9. This therefore dash­eth their hopes, who would fain find in them­selves that which may encourage them; and are therefore made to despond, by their un­worthiness, the greatness of their sin, &c. this also may encourage those that see the worst in themselves, none like them for sin and misery; why God is the same.

2. That they lay blocks in the way of their own conversion, that only sit poring upon their own misery, and look no further: What good would it have done the poor Prodigal, to have only sat, and wrung his hands, and cry­ed, I perish, I perish? If he had looked no farther he had perished indeed. Though we must begin here, yet we must not end here, but look further for encouragement. The di­stressed man's enquiry is, where shal I have help? and so must yours, and now the spirit of grace is ready to direct you to one that is both able and full. therefore,

USE, 2. Let it be for a word of encourage­ment to those that are at the point of death, who feel themselves miserable, but neither in themselves nor elsewhere can find deliverance, and are (possibly) ready to pass a sad sentence [Page 196] upon themselves, that there is no hope for their souls. Thou hast seen an end of all crea­ted perfection, thou hast come to the bottom of thine own confidence; thou hast found an empty world, felt an empty soul; but didst thou never hear of God, or hast thou never tryed him? If not, do not yet despair; first see what he can and will do for thee: you will say, I have tryed many courses and they fail, and I am dis-heartened; well, but this is a way never yet frustrated thee, and let these Attributes put a little comforting hope into thy soul; consider then and believe.

1. That God is able to help thee: He hath all that, and more than all that which thou needest: He hath eternal life with him to give to all those that ask it of him; thou art starving, but he can feed thee, thou art perish­ing, but he can save thee: God loves to com­mend his power to us, that we may take hold of it, Isa. 27. 5. Let him lay hold of my strength, that he may make peace with him. Look upon him,

1. As he is God: That word is enough to tell thee he is able; God thinks it a word big enough to encourage his desponding, and al­most despairing people, Isa. 45. 22. Look unto me, for I am God. The reason why thou canst find no help among the creatures, is because they are not God, Isa. 31. 3. The Egyptians are [Page 197] men, and not God. And that you may know what he can do as God, look upon the work of Creation: when God would hearten his peo­ple to rely upon him, he calls up their conside­ration hither, Isa. 44. 24, 25. 12. 15. What cannot he who made a world out of nothing, do? Could God call for a world, and it an­swered his call, and can not he save a poor sinner from perishing? doubtless he can: what serve all the Divine Attributes for, but to dis­play the greatness and immensity of the power of God?

2. As he is God in Christ: And there you shall see how he is not only absolutely able, but also sutably laid in with sufficient supply to save the perishing souls of prodigal sinners from perdition: Christ is a great Store-house, in whom is laid up all provision needful for the famishing posterity of fallen Adam: the great discouragement of a convinced sinner is, how can God do it and be just? Though there be a fountain of goodness in God, able to satisfie the soul that enjoyes it, yet sin hath stopt up the channel, and Divine Justice interposeth, con­demning the sinner to dy: But now in Christ all these Channels are opened again; he hath satisfied Justice, and so broken open a new and and living way to God, and presented him sit­ting on a Throne of Grace; and thus God is able, notwithstanding his Justice, to open trea­sures [Page 198] of many to sinners, and fill every hungry soul with good things. Divine sufficiency is by this means rendred communicable to the Children of men: And it is in this sense the Apostle speaks, Eph. 3. 20. He is able to do more than we can ask or think. Otherwise it had been a mockery put upon dying sinners, to have told them of abundant store of Grace and good, which it was no wayes possible for them to come at. Now it is your work and business to apply this to your condition, and say, though I am perishing, yet there is a pos­sibility that I may be supplyed; though the world cannot relieve me, yet God can, and that not only by absolute power, but in a feiz­able way of his own finding out: I may then live and not dy: And the very belief of this probability hath driven many a soul to him; and thou maist, as well as the poor leper, frame a petition and argument out of it; If thou wilt, thou canst. Out of doubt it opens a door of hope, for a soul to know and be­lieve, that if God will, he can both save him and be just.

2. That God is bountiful, and ready to re­lieve such as are in want: This may add to thy encouragement and hope, though thou art not certain that he will help thee: The Prodigal did not know that his father would look upon him, but he knew him to be kind, and that [Page 199] put him foreward; so it should do thee; hence God hath written his Name in letters of goodness, Exod. 34. 6, 7. And to help here,

1. Consider how much God doth for such as never return to him, nor ask mercy of him: God's general goodness, should lead sinners to re­pentance, Rom. 2. 4. When you see how God spares prophane and wretched sinners, and suffers them to live; yea, provides liberally for them; fills them with hid treasures, gives them more than heart can wish, and the waters of an overflowing cup are wrung out unto them, so that their hearts are filled with food and glad­ness, they crown their heads with Rose-buds, and spend their dayes in wealth, and leave there­sidue to their babes: Argue from hence, what goodness hath he then in store for them that humble themselves, forsake their sins, repent, and return to him with their whole hearts?

2. Consider how many repenting Prodigals have upon their return been entertained and made welcome by him, who once did as thou hast done, run themselves out, spent all, and were ready to famish, but, betaking themselves to him, they were fed, and saved alive, and this may give you hopes to find the like favour at his hand; Consider therefore,

1. They were such who as little diserved this favour as thou: they had nothing of merit for which they should be [...]id welcome, and reliev­ed [Page 200] in their distress, for all mankind stand guil­ty before God, Rom. 3. 19.

2. They had gone away from him, and wa­sted all in riot, as thou hast done: What a Prodigal was Manasseh? how miserably had he run himself out? yet he obtained favour: What a great sinner had Paul been? yet he was accepted,

3. They were such as had as little to plead for themselves as thou hast: They had no­thing to plead but mercy, condescending mer­cy, undeserved mercy: they had no more to say for themselves than the poor publican had, Lord have mercy on me a sinner. For themselves; or of themselves, all they could say, was only to make this poor Prodigal's acknowledgment, vers. 19. and yet were not rejected, but found mercy.

3. Consider what relentings there are in the hearts of men, especiall of Parents towards their Children: for, that is the scope of the Parable, to argue from the less to the greater; q. d. If a father can have so much mercy, a poor man, that hath but a little kindness, a lit­tle pitty with him, what may we hope then that God will do? Can a Prodigal so argue from his fathers bounty, and encourage himself by it? how much more a poor guilty sinner from the bounty of God, with whom are everlasting mercies?

[Page 201] 4. Consider how richly God hath entertain­ed returning sinners. The poorest, meanest Be­liever hath enough and to spare, no Believer in Christs family wants for any thing; that pro­mise is fulfilled, Ps. 34. 10. God hath done for them more than they can express; and though they sometimes seem to complain, yet it is their infirmity and infidelity: What can a Believer want which he hath not? Pardon of sin, title of inheritance to all good things, favour with God, grace to serve him, a fatherly care for him; yea, and to spare, he hath joyes, conso­lations, ravishings of soul; he may, not only feed, but feast it by faith on Jesus Christ: If you say, what is all this to me, who have no lot or share in this matter? I answer, it is this to thee, it should encourage thee to hope, and not utterly to despare of finding mercy; and from hence to animate thy soul to go to God, and wait upon him for it, to seek him diligent­ly in the use of means; and to resolve not to sit still & dy of the famine silently, but to make thy moan to God, and pour out thy complaint before him; to arise and leave this far country where there is nothing but famine and death, and, with the Prodigal, take up a resolution to return to God, and ask gracious entertainment with him for a poor dying perishing sinner, who is he alone with whom the fatherless find­eth mercy.

DOCT. 1. The goodness of God, is the great motive to true Repentance, Rom.2.4.

God wins the soul to himself nextly, not by terrours, but his benignity. It is true, God prepares them to entertain his kindness, by ter­rible discoveries, that so he may make it the more welcome; but still, these do but terrifie, amaze, make afraid; but this is that which wins the soul, breaks the heart, encourageth hope, and by this way the spirit worketh the soul to Repentance. Hence that, Job 13. 20, 21.

USE, Thus may teach us that for Ministers to preach nothing but terrours, or for poor a­wakened souls to look upon nothing but ter­rours, is not the way to promote the work of the Gospel, or conversion of Souls: This drives only to despair: All our Doctrines, and all our hopes, must center in the free Grace of God. But I come to the words them­selves.

1. The first part of his resolution is gene­ral: viz. that he will return to his father; I will arise, and go to my father. In this the work of Repentance is generally, and comprehen­sively intimated, in which there is;

[Page 206] 1. The terminus â quo: the place from whence he came, viz. his farr Country: where he was, though not locally, yet spiritually di­stant from God, far from him in heart and life; this is it he will leave:

2. The terminus ad q [...]em: or whether he will go, to his father: How God may be said to be his father, who is an unregenerate profligate sinner: I here intend not to make particular enquiry; though it may possibly be intimated to us by this words, being so often used in the parable, that by vertue of the Everlasting Co­venant of Redemption, every Elect Person, in his greatest degeneracy and Prodigality, is looked upon as a Child, chosen in Christ to the Adoption of Children: But it here mainly intends his going to God as a Father of Mer­cies.

3. The form of Repentance it self; I will arise, and go: Where is the beginning of that motion, I will arise, and the progress, and go? or the respect that it bears to both the termes; to the far country, I will arise, i. e. I will fit or tarry no longer here, I will leave it: to his father, I will go to him: In the Greek it is, rising, I will go: And the word [ rise] pro­perly signifies, rising again: q. d. after some fall: and hence the nown is used for a resurre­ction, either from sin, or from the grave: and because this Anast [...]sie, presumes a former Apo­stasie, hence,

DOCT. 1. If ever the perishing sinner hopes to be saved, he must rise again, and go to God.

As he formerly went away from him, so now he must return to him: Hence God in the proclamation of his Grace thus invites, Jer. 3. 12, 13. & 4. 1. Hos. 14. 1. In the Expli­cation we may consider. 1. The import of this rising and going to his father. 2. The reasons of the Doctrine.

1. The import of this rising and going: we heard in general, that it denotes the act of Repentance, not as separated from, but as the first fruit of saving Faith, and therefore both implying and including of it: Faith and Re­pentance are propounded in the Gospel as con­junct, Mark 1. 15. Repent, and believe the Gospel. Because they are practically insepara­ble: Now this Repentance of Faith is sutably expressed by these two phrases, and if they be well pondered, they will give light to the na­ture of it: Repentance is of two sorts, Legal, and Evangelical; it is the latter of these we are now speaking of, which is a saving turning from sin to God. Of the motives and means of it: I shall not here speak, only of the act resembled by these allusions of rising an going.

[Page 208] 1. Rising implyes these things.

1. Rising being an Anastasie, implyes the sinner before conversion to be in a state of Apostasie, or a fallen state: it speakes that man was once in a good state, but now hath lost it: God therefore useth this as an argu­ment to quicken them to Repentance, Hos. 14. 1. Thou hast fallen by thine iniquity. A man that never was up may rise; but he was once standing that riseth again: God made man upright, in our first Parents we once had a standing in God's favour, but have lost it by Sin, and now the whole race of mankind, till Grace raiseth them, ly groveling in iniquity; nay, they are dead in Sin, for this rising is a re­surrection, Eph. 2. 1. And this shews that it is not a man's own strength, but the Almighty power of God that giveth Repentance.

2. It implyes that in order to true Repen­tance, the soul must be furnished with a new principle of spiritual life: Self-motion, such as rising is, is a life act, and supposeth a life habit: It is the property of dead things to ly still and move no further then they are forcibly moved; they are only living things that move by a power implanted in them: It therefore pre­sumes that the Spirit of God hath been at work, moving upon the dead soul, and breathing in­to it the breath of life: our Saviour saith, it is the spirit that quickeneth: He gives life to dry [Page 209] bones, and then they rise and walk, else they had never forgone their Graves: A dead car­cass cannot so much as will to arise.

3. It implyes that in true Repentance there must be a forsaking of all Sin: we must not ly in Sin, if we will return to God: those are directly opposite terms, Sin and God are con­traries; the farr Country in which the Prodigal, was, is the Kingdom of Sin, which he must leave, else he can never come to his father; nor can a sinner ever come to God, till he hath rejected and abandoned his sinful life and way: Hence that counsel, Isa. 55. 7. Let the wicked forsake his way. There is no salvation to be had by sitting still.

2. Going to his father implyes these things.

1. That every natural man, in his uncon­verted state, is at a great distance from God: Sin is therefore said to make a separation, Isa. 59. 2. This means not a local distance, for Gods Omnipresence fills all places, and is with the sinner to eye and observe diligently all his wayes: but it intends a distance in heart and affection, an alienation; that God and the sinner are enemies; he hates God's law and wayes, as God hates his way and course; God is therefore said to see the proud afar off, Psal. 178. 6. And the sinner is said to be far from God, Psal. 73. 27.

2. That in Repentance it is not enough to [Page 210] leave off sinful wayes and courses, but we must also put holiness in practice: rising out of sin is neither true nor sufficient, except there be returning unto God, hence they are both put together, Isa. 35. 7. This is but like the Pha­risee's negatives which could not declare him justified: we must not only cease to do evil, but we must also learn to do well.

3. That God alone is the object of true Re­pentance: He goes to his father. It is vain for an awakened sinner to go any where else,; it is but to wander from mountain to hill, from one vanity to another; hence that restriction, Jer. 4. 1. If thou wilt return, return to me. The distressed soul is full of projects, and would try many conclusions, but the repenting Believer is resolved in this, that he will go to God, and no whither else, Jer. 3. 23. Joh. 6. 68.

4. That in the work of conversion, there is not only a passive reception of grace, but al­so an actual improvment of it unto active Re­pentance. If God gives us life we must stir; if he gives us legs we must go, Cant. 1. 4. God so calls a sinner in conversion, as that he makes him answer his call, rise and come away.

Reas. 1. From the nature of saving faith, which is a trusting in God for life: Now such trust of the soul necessarily requires repentance in both parts of it; for, if God be trusted in, [Page 211] all other trust must needs be forsaken and reje­cted: to dwel by Cisterns argues the fountain is relinquished: He that will find mercy, must say Ashur shall not save; and if God be trusted in for life, then the soul must needs go to him for it, Isa. 55. 1. Faith without exercise is dead, and the working of faith and love is the exer­cise of Repentance, as without faith there is no salvation, so faith cannot be, but it will bring forth fruit in Repentance.

Reas. 2. Because, as happiness and misery are contraries, so the way to the one and the other must be contrary: Now the way in which man brought himself into misery was by departing from God and falling into Sin. The Prophet describes it, Jer. 2.13. and as long as the cause of misery remains, the continuance of it must be: As long as a sinner lyeth in Sin, he must needs be miserable: the foundation of happiness is laid in saving us from Sin, Mat. 1.12. He shall save his People from their sins. And therefore the way to Salvation must be retrograde: i. e. by rising from Sin, and com­ing back to God. Man's felicity consists in his enjoyment of God; he cannot enjoy him till he comes to him; every distance from God is a misery: Sin is contrary to God, he therefore cannot in that sense come to us, his holiness forbids. Christ doth not save us in our sins, but from our sins, and that is by working

[Page 214] USE, 3. For Examination; it may put us upon it by this Rule to try our hopes of Salvation, whither they be rightly grounded, and hopes that shall not perish: Thou art by nature a Child of wrath; thou hast been a poor Prodigal, hast destroyed thy self, and in this state there is nothing but mi­sery to be expected, Rom. 3. 16. Destruction and misery are in all their wayes. In God only is help, and that is only to be had in going to him, and thou canst not go to him, except thou risest and forsakest thy vain and carnal trust in lying vanities: Where art thou? what hast thou done? art thou pursuing lies? art thou sitting still and despairing? or art thou going upon thy return to God? art thou yet deliberating, or art thou resolved? art thou consulting with flesh and blood? or hast thou said resolutely I will arise and go to my father? If thou art in the full purpose of thy heart set against sin, and for the glory of God, resolv­ing by his grace so to do, it is well; this is ac­cepted of God, and he that gives to will, will also give to do: But if it be not so, what is thy hope built upon? what are thy comforts but delusions? what are thy assurances but undoing deceit?

USE, 4. For Exhortation; and let me di­rect it particularly to such as, being under the sense of perishing in themselves, have made [Page 215] discovery of the great power and goodness of God, and received some preparatory hope by it; he hence encouraged and counselled to a­rise and go to God: Do you feel your selves un­der a condition so miserable, and have you dis­covered an object so glorious and sutable? take heart, and resolve to adventure into his pre­sence, and throw your selves upon him. Con­sider, God therefore reveals himself to be such an one to such as you are, to this very end that you may be wooed and won to him; and if now you put him away by unbelief, you will slight Mercy. Remember withal, though there be so much supply with God, as is enough to make you compleatly happy, and to spare, yet it is only for comers: If you will taste of this Feast you must accept of the invitation, and come and be ghuests; you must come out of those hedge-rows, and high-wayes in which you ly starving, you must go to the waters, if you will have wine and milk, Isa. 55. 1. Halt no longer between two opinions; if it be good perishing, sit still, but if it be good to be saved arise and come away; come to a resolution, draw up your conclusion. If you object and say, I can resolve nothing of my self, except God put his Grace and resolution in me; I an­swer, It is true, but remember also, that as God is a free Agent, so we are obliged by du­ty, and the ty of it is such, that we must, ex­cept [Page 216] we will bring guilt upon our selves, set about it; and this is our duty, to believe, and resolve, not in your strength, but in the strength of God; nay, it is one of Satans cheats, to tell us we must wait before we resolve, till we dis­cover Grace coming in, whereas the habits of Grace come in undiscerned, and the first fruit of Grace is to be found in the resolution it self: If God helps us to this resolution, we must by that know that his Spirit is come into us; and it is our duty, in the use of means to stirr up our selves to believe. Resolve then in the strength of God; here thou art perishing, there is mercy with him that he may be feared: he saith, if thou comest he will not upbraid thee: he saith, The hungry [...]e will satisfie with bread, and give the longing soul the desires of his heart: he saith, he will give the weary rest; in a word, if ever you obtain Salvation it must be with him; hills, mountains, all created be­ings will not afford it: Thou hast tyred thy self to no purpose in seeking it there already, and why shouldest thou again make a vain es­say? if God will he can; and he is a merciful God; the fatherless have found him so: Do thou but resolve to leave all for him, and make choice of him for thy trust, and he will do it for thee, what ever it be that thou wantest, grace, glory, and every good thing will he be­stow upon thee.

DOCT. Where God gives true Repentance, such an one will confess his sins with the greatest aggravation.

He will not mince or extenuate, and go about to make them look little and small, but acknowledge them in their height & greatness; present them in their blackest and ugliest colours: so doth this Prodigal son resolve to go to his father, and so did.

Though every sin in its proper nature nak­edly considered, as it is a Transgression of the Laws of God, an affront offered, and an of­fence given to the Majesty of Heaven, is on that account great; yet there are several cir­cumstances with which it is clothed, which, if truly looked upon, do exaggerate or heighten the vileness of it: these the Hypocrite endea­vours to cover over, and hopes thereby to ex­cuse [Page 219] himself â tanto, as the Pharisee, I am not thus and so: but contrariwise, in sound Repen­tance, when the sinner comes to humble himself before God, and confess his sins, he makes himself as vile as he can: Sin is made exceeding sinful. An hypocrite hopes to plead that he hath not been so bad, therefore he may hope for mercy; but Paul was of another mind, 1 Tim. 1. 25. Christ came to save sinners, of whom I am chief. And David, Psal. 25. 11. Pardon mine iniquity, for it is very great. Now the aggravations in our text are three, under which heads the most that can be said may be ranked; these let us a little look into.

1. He takes the whole blame upon himself: I have sinned; it is I have done this thing; so David calls it his own sin, Psal. 51. 9. q. d. Whatever blame or guilt there is in it, I take it all to my self: He confesseth it roundly, and plainly, without any excuse, or extenuations, or putting it off to any other cause, occasion, or tempter. And this is one difference between the repentance of an hypocrite and a true peni­tent; the one would put off his sin as much as he can, seek excuses, find others to lay it upon, and bear as little of the blame as possibly he may; he would divide the fault, that he may leave the least part of it to himself; and he finds many occasions, or causes to change it upon.

[Page 220] 1. He throwes it upon everlasting decrees, and would make the holy counsel of God to have a causal influence into his wickedness; and will say, if God had intended me so to have been, I should have been as holy as the Angels, but if he purposed me to be such a sin­ner, how could I help it? Such the Apostle confronts, Rom. 9. 19. Thus Hypocrites, like Spiders, suck poyson out of the precious Do­ctrine of predestination.

2. He will charge God himself for the Au­thor of his Temptations: will say, Divine all­efficiency is the first mover, and if he had not assisted, I had not committed the sin: He presented the object or I had not followed, such the Apostle James sets himself against, Jam. 1. 13. &c.

3. Nay, he will blame the very goodness and kindness of God to him, and a curse, or at least a reason of his sin, and so God, in stead of being acknowledged for his favour, shall be upbraided: So Adam, Gen. 3. 12. The woman whom thou gavest to be with me, &c. God had given her for a meet help to him, he could not have done well without her, and yet if he a­buse this favour, God is charged for it; and why then did he bestow her upon me?

4. He will turn it off upon those that were his Tempters; they sollicited me, perswaded me, drew me in: This Adam layes the fault [Page 221] upon the Woman, and she upon the Serpent; and thus men are oft ready to say, I may thank such an one, who drew me in, who would not let me alone, but followed me, and prevailed upon me with importunity; if it had not been for him, I had not been drawn away.

5. He will excuse and mince it with all de­minutive circumstances, to make it look like a very little fault, as, 1. He did it ignorantly, he knew no sin there was in it but, thought that he had done well enough: Thus Saul excus­eth himself for sacrificing, 1 Sam. 13. 11, 12. 2. He did but follow his natural inclination, it was, at worst, but a trick of youth, &c. 3. It was no great matter, a thing of no great con­sequence, and others frequently do the like. 4. He was provoked to it; yea, had many great provocations which bare him down. These, and many the like excuses, the corrupt heart of man is ready to frame: But when God sets sin home upon the soul with the right conception of it, he then layes the blame upon himself, and that with greatest aggravation, in which,

1. He acquits God; layes it not in the least to his charge, but declares him to be altoge­ther blameless: David takes his sin to himself, that God may be righteous and justified, Psal. 51 4. q. d. I have nothing to accuse God of, he is holy and righteous.

[Page 222] 2. He looks not too much upon instruments and occasions; he layes not his own blame to another; doth not charge it as Satans fault, that he yielded to the Temptation, but counts it his own; Peter blames Ananias, that Satan had tempted him, Deut. 5. 3. It was Satan's fault to tempt, but his to be tempted.

3. Chargeth it upon his own vile heart and nature, that fountain and originial of all actu­al Transgression: he is therefore led up to it, and made to bewail that before God, as the root of all, Psal. 51. 5. I was shapen in ini­quity. q. d. Hence comes all this, here it is fountained; thus the Prodigal, Father, I have sinned, I askt my Portion, and was not content till I had it in mine own hands; I took at and went away into a far Country, and washed all there in riot,; I dishonoured my original by becoming a slave to a stranger, keeping swine, and feeding with them upon husks: I did all thus voluntarily without any compulsion; I did it against the law of nature, and bond of filial obedience; he doth not say, it was a trick of youth, and these good follows, pot compa­nions, gamesters and harlots, drew me in, and so I did it. The truly, penitent, so sees his own guilt and wilful obstinacy, that he can look no where else: what ever his occasions or temptations were, yet still he sees that the Law of God was against it, which he ought [Page 223] to have hearkened to notwithstanding all Temptation; and his heart was in it, else they could never have prevailed; he gave his con­sent, or else it had never been.

2. He aggravates it in that it was against God. q. d. Had I only wronged a creature, it had not been so much, but this is it that ren­ders it hainous; it was against Heaven: All sin is against God. Wrongs are valued according to the person wronged: A thing is counted Treason when done against a Prince, which would be a little fault if only done to a subject. It is remarkable, that in the Parable it self, the younger Son is brought in acknowledging his sin to be against Heaven, rather than against the Father: Nothing, that the wrongs we do to others are therein mostly to be bewailed, in that they are against God. Hence David Con­fesseth it with an emphasis, Psal. 51. 4. Against thee, thee only. It was against Uriah, against Bathsheba, &c. but that was little compared to, and therefore swallowed up in this. True Re­pentance runs sin up to the last object against whom it is, now all sin is against God in that it is,

1. Against the Law of God; for that is it which makes it to be sin, 1 Joh. 3. 4. It is not the hurt which another receives, nor what we our selves suffer, but what we do, that firstly de­monstrates it sin; but it is the contrariety it [Page 224] bears to the precept, and holy revealed will of God: He that breaks thy King's Laws, wrongs the King himself.

2. Against the love of God; his good will, his bounty and beneficence to his creatures, by which he doth invite and engageth all men to serve and honour him; it is therefore called a despising of his goodness, Rom. 2. 4. The Fa­thers bounty made the Sons sins the worse, he had readily given him a plentiful Portion, and yet he spends it in riot.

3. Against the promises and threatnings of God; they slight the one, and contemn the o­ther, are not in love with the promises, nor a­fraid of his wrath: There are great promises made to obedience, but they forsake these mercies, count them as worthless things: See Psal. 81. 9, to 13. God hath fearfully menao­ed, and denounced heavy judgments against sin and sinners, and bids them beware of sin because of them, Jer. 6.8. Be instructed, left my soul depart from thee. And because these are from God, who is able to honour his ser­vants, and to make inexpressibly miserable his enemies, this is a sore aggravation.

4. Against God's earnest and heart-break­ing calls and counsels; yea, strongest Mo­tives and perswasions: What stronger plea can God use against sin, than to declare that it is abominable to him, & his soul hates it [...] yet it is [Page 225] a grief to his spirit, and will oppress him? and yet thus God pleads with sinners, Jer 44. 4.

5. Against his Honour and Glory: There is nothing so much against the declarative glo­ry of God as sin is; yea, nothing at all is a­gainst it, but sin: Every sin dishonours his Name; by secret sin we dishonour him in our hearts, by open sin, we do it in our lives [...] God is an holy God, and it is only holiness that honours him. Now this is to see sin sinfull, [...]hen we are brought to see that it is against God, wherein properly the sinfulness of it doth consist: Nor can a soul ever know how great an evil sin is, nor the meritoriousness of it, not the equity of the penalty threatned against it, till he be fully perswaded and made to acknow­ledge that it is against Heaven.

3. He aggravates it, in that it was not only against, but before his father: Thus also David aggravates his sin, Psal. 51. 4. and done this e­vil in thy sight. The word [ [...]] signifi­eth, in the sight: and Sin is committed in the presence of God; he stands by & looks on; not only such sins as are committed in the sight of sun, but such also as are done in the dark, & out of the sight of mortal men: he sees into every corner, Psal. 139. 12. Divine Omnipresence [...]lls all places: and this is a great aggravation of Sin; it argues either,

1. Great heedlesness; that men do not re­gard [Page 226] the presence of God; and that shews much of Atheism: Did men know or believe that God stood by and over-looked all their actions, would they dare so to do as they do? This was that which made them so impudently bold, in Ezek. 9. 9. They say, the Lord s [...]th not. And thus men deny that glorious Attri­bute without which he were not God, Or,

2. Horrid prophaneness: If men do ac­knowledge, and yet regard not that God seeth them, it argues that men have cast off the fear of God from them, that they have lost the aw of his Judgements, and are not afraid of his wrath. It is the aggravation of Sodoms Sin, Gen. 23.13. They were sinners before the Lord, God comes to men and presents himself in his strict commands, and severe threatnings, tells them in his Word and Ordinances that his wrath shall burn against such Sins, and such Sinners; and yet they care not: God speaks by his Word, and speaks by consci­ence, but to no purpose; this proves mens ob­stinacy.

2. The reason why God makes the true pe­nitent thus see and acknowledge Sin is not to drive the soul beyond hope of mercy, but it is.

1. To make the creature so touched with the sense of his own sin, that he may thus see it in its worst colours, and thence learn to loath it, [Page 227] and himself for it: that he may see Sin hateful not only in its consequents, but in its self, and thence what reason God hath, and how just it is for him to be so severe, and bear such a dreadful witness against Sin, as he doth in his word and works, Ezek. 36. 31.

2. That the greatness of the riches of his grace may appear, and be known to be un­searchable: that every believer may experi­ence the meaning of that, Rom. 5. 20. Where sin hath abounded, grace did much more abound. Hence Paul shall not only acknowledge grace, but with an emphasis, 1 Tim. 1. 15, 16. The blacker the Sin looketh, the brighter will grace appear, and the more intense will the love of the soul be to God: It is our Saviours argu­ment, Luk. 7. 47. To whom little is forgiven, the same loveth little. That believer that hath seen and known the worst of himself, ever hath the most precious thoughts of Christ.

USE, 1. Here we see how far those are from true Repentance, who instead of aggravating, do mince and extenuate their Sins, and endea­vour to make them look as small as they can, that they may be little affected with, or humb­led for them. Many pretend they have come to God, and believed in him, but how did they come? Why, as the Pharisee, with their proud boastings, not as the Publican, with a Lord have mercy on me a sinner. They have looked for [Page 228] Grace and Mercy, not on the account of Christ alone, but their encouragement hath been, they have been better than others, have a good nature, have not been tainted with such Sins, nor so dishonoured God, &c. This is not the way of Gospel-Repentance; such as these are far from true convevrsion; there is yet a great work to do for and upon them if ever they come to be made sharers of saving mercies.

USE, 2. This may serve to answer that u­sual objection or discouragement which many a wakened sinners are exercised withal, and deterred by, from coming to Christ; viz. the greatness of their sins, their hainousness, their amazing aggravations, they have not finned at the ordinary rate, but exceeded, and none have sinned like them; they have gotten to speak terribly against themselves: and hence they are ready to draw a desperate conclusion, there is no hope for me: This you see directly contra­dicts the Gospel method; whereas you ought thus to argue, therefore there is the greatest need for me above all. Let those that think their wounds small, that hope to cure them themselves, or to out-grow them, let such tarry away; but for me, I must perish if I go not to the Physitian; yea, this may animate you to this, to consider, this is the way of Christ; he makes sin very bitter, Jer. 2. 19. Where he in­tends to afford his grace and salvation; and [Page 229] till you find it to be so, you are not fit for mer­cy: there is no plea for mercy more accepta­ble to or prevalent with Christ, than that which is framed from the sensible acknowledgement, of its Sin in its greatest aggravations: The worse we count of our selves, the better he likes us, and the fitter we are for his grace to work upon; let this then drive thee the more reso­lutely to him.

USE, 3. From counsel to such as are en­couraged with the hopes of mercy, and would go to God for it, how to go so as to find ac­ceptance, i. e. in summe, labour to be as vile in your own eye and esteem as can be: get the deep sense and apprehension of the greatness of your sin: charge Sin as God chargeth it, aggravate Sin as the word of God aggravates it; judge your selves by the righteous law of God; feel the weight and burden of Sin, and groan under it as those that are weary and op­pressed with it; such are encouraged, Matt. 11. 28. Come to me ye that are weary and heavy laden. Add every proper weight to Sin that may make it the most burdensome and insup­portible thing in the world: In particular;

1. Make it your own, and take the blame to your selves, Sin ever affects us more or less, according as we find our selves interested in it, so much as we fault others, so much of self Ju­stification will follow; and the less we have [Page 230] known Sin to be our own, the less will the grace of Christ be sweetned in our apprehensi­on: When Cicero would set forth Caesar's great clemency, he makes his own fault every way his own: Nullâ vi coactus, judicio meo, & voluntate meâ, ad ea arma profectus sum, quae sump­ta sunt contra te. Pro Ligar. Thus must you do, and thus shall you bring glory to pardoning mercy; See and say, it was your own choice, your heart was in it, you were not compelled, but acted freely, resolutely, and therefore have justly deserved to be rejected when you have nothing to plead for your selves, then you are fit to plead mercy. Remember therefore that God made man upright, it is he that hath sought out many inventions. God hath given to no tempters, either Men or Devils, power over your wills to compel them.

2. See how vile your Sin must be, in that it hath been against God: you never look aright upon it until you bring it up hither. It is true, Sin cannot rob God of his essential glory, which is out of the reach of the creatures ma­lignity, but his declarative glory is thereby abu­sed: you have not only wronged man that is a worm, but you have injured the God of Glory: It is his holy Law that you have broken, else it is not Sin; you have preferred a base lust, a lying vanity before him; you have rejected the rule of infinit wisdom, which only can di­rect [Page 231] man to his end: you have despised and trampled upon the great reward of happiness, which was propounded to you: you have cast off the yoke of supream soveraignty, under which you ought to have put your selves: You have placed Sin in God's Throne, and given it the precedency; you have slighted the graci­ous and precious invitations or the Gospel, which have been set before you; you that are worms of the dust, have risen up against an in­finite Majesty: And is not this a sore and grie­vous thing? Can you be too much affected for that Sin which is of so deep a dye? this is the true and kindly sence which every penitent Soul, enlightned by the Spirit of Grace, hath of his Sins.

3. How bold must that Sin needs be, which hath been committed before the face and pre­sence of God. Would you not have been a­fraid and ashamed, if sinful men like your selves had stood by and looked on when you committed these and those Sins? how then were you not afraid to do them when God looked o [...]t? if you did not consider it, was not that an Atheistical Spirit? or, if you cared not for, nor regarded it, was it not a brazen face? you were not afraid of his terrors, nor awed with his judgments, you either forgat God, which is desperate security, or you despised him which is high Prophaneness: Thus con­fess [Page 232] your Sins to God, if you hope to find mer­cy: hide not, cover them not under your tongues, be not afraid to make the worst of them; you cannot confess worse than God knows: judge your selves if you would not be judged of the Lord: if you now hide your Sins, God will unmask them before Angels and Men; but if you thus confess, God is just to forgive. Be not afraid to confess your selves the chief of Sinners, this cannot set you beyond the hope of mercy, since Christ is more able to save, than we are to destroy our selves, since it is before a God who can abundantly pardon; since Christs business is to save Sin­ners, labour to know and confess your selves to be really and truly so: and the more you know and feel your selves to be such, the more en­couragement you have to go to Christ. Re­member Sin hath taken away all other Pleas from fallen man, and left no room for him to say any thing more or other, for, or of him­self, but that he hath sinned, and thereby ex­posed himself to wrath, and hath no other thing to fly to, but the Grace of God in Christ Jesus; on which account it is that he hath this one plea left him humbly to present. For thy Name sake, O Lord! pardon my iniquity, for it is very great.

DOCT. Where God gives true Repentance, he makes the Sinner to see and confess himself to be utterly unworthy of any mercy, and worthy of all misery.

[Page 234] The Grace we are here considering of is true Humility, a fruit and discovery of Faith, and concomitant of sound Repentance. You shall see that our Saviour finds and acknowledgeth true and great Faith in it, Mat. 8. 8. with 10. It is a Grace which God requires and earnestly calls for in Scripture, and is made the end of many solemn dispensations of God to his Peo­ple, Deut. 8.14, 15, 16. now this Humility hath two things in it: viz. 1. A low and vile e­steem of one self. 2. Which follows, a yield­ing one self up to Gods dispose: the former we have now consider; the latter follows in the next words: This first is an utter renoun­cing of self-excellence. Man by nature is ve­ry proud, he thinks himself to be of some de­sert and worth; hence he counts all the evil that befals him, an injury, and all good, a debt: the Soul is not fit for Christ, but God, when he draws him home to himself, makes him know that he is the most worthless creature in the World to receive any good, and worthy of all evil. And that we may make some particular discovery of this Grace, we may consider it in two things, viz. 1. The root of it. 2. The fruit proceeding from it.

1. The root of this Humility, and that which influenceth each part of it, is a deep sense and apprehension of his own vileness. The Spirit of God gives him to see, find and [Page 235] feel himself to be a vile creature: this is Job's Confession, Job 40.4. I am vile, the word sig­nifies contemptible, or worthy of no esteem: he finds and confesseth himself every way vile.

1. Vile as he is a Man, a piece of Clay, a little dust of the Ballance. God made man so as that he might ever see cause to have low and little thoughts of himself, Gen. 2.7. his body a lump of dirt, his breath a blast, himself a Bro­ther of worms: God must stoop to take notice of man in his greatest excellency; hence the Psalmist thinks of it with admiration, Psal. 8.4. What is man, that thou art mindful of him?

2. Much more, because he is a sinful crea­ture: the sence and apprehension of his own Sin, renders him unspeakably abominable in his own eyes: he sees Sin to be a vile thing, & him­self, being a Sinner, to be defiled with it. Sin is not only vile in it self, but it renders every one so that is polluted by it: the best of crea­tures are vile, if compared with God, but sinful Man much more, Job 11. 14,15,16. this hath rendred Man loathsome to God, whose pure eye hates Sin; and shall render him so to him­self, when God shall do him good, Ezek. 36.31. this hath pulled off his Scarlet, and thrown him upon a Dung hill: this hath defaced his beauty, and covered him with deformity; degraded his Glory, and filed him with Ignominy; yea, [Page 236] overspread him with wounds, ulcers, and putri­fying sores; so that now he can see nothing in himself that might attract love, but justly cause loathing.

3. Vile in all that he doth: Such as is the principle, such are the acts: Like tree, like fruits, Mat. 7. 16. see Job 14. 4. If he look on none but his best actions that he doth, yet here he seeth his own filthiness so deriving it self in­to them, that he cannot place any esteem up­on them, but declare them vile things, Isa. 64.6. Filthy rags. Filthy; the word is variously translated, and by all to set out loathsome vile­ness. The like you have of Paul, Phil. 3.8. dung. The truly humbled soul sees no excel­lency in himself, which he can call his own, nor any thing done by him which is not pollut­ed. So Paul, Rom. 7.18. In my flesh dwells no good thing. So that he dares not put his actions upon the tryal, but deprecates it, as David, Psal. 14. 3. 2. Enter not into Judgment with thy ser­vant. This is the root of Humility.

2. The fruit that proceeds from this root, is the debasing of him in his own esteem, and firstly, the sensible acknowledging his unwor­thiness of mercy, and defect of misery.

1. His unworthiness of any mercy: the Pro­digal confesseth that he deserveth no kindness from his father; so doth the truly humbled soul see that he deserves nothing at the hands of God. In particular▪

[Page 237] 1. He acknowledgeth that he is unworthy of the least outward mercy, so far from being worthy to be treated as a son, as not to deserve to be treated as a creature: and here he ac­knowledgeth,

1. That he is unworthy of his life, that he is a Child of wrath by nature, and doth not deserve that God should suffer him to breath in his world, it is a great kindness that he is not con­sumed, and destroyed from off the face of the earth, and turned down into the pit long before this, Lam. 3. [...]2.

2. That he is unworthy of livelyhood: he cannot challenge, as a debt from God, so much as the least bit of bread, or draught of water, but if he do bestow it upon him, it is a conde­scending favour, Gen. 32. 10.

3. Unworthy that God should conde­scend to step aside to do him the least courte­ousie at all; that he should visit him with any mercy, Matt. 8. 8. Hence he wonders at all, saith, as David, Who am I? or as Mephibofheth, 2 Sam. 9. 8. What is thy servant, that thou shouldest look upon such a dead dog as I am? The ungrateful sinner is quar­relling with God, let him shew him never so much kindness; but the humble sinner won­ders at God, let him shew him never so [Page 238] little kindness, because he judgeth that none can be little to such a worthless creature as he.

2. He acknowledgeth that he is much more unworthy that God should pardon his Sin, and take him among the number of his Children, that he should relieve his famishing Soul, and bestow his Grace upon him: it is such a thing that he dareth hardly speak of, Luk. 18. 14. when Paul speaks of his calling to the Mini­stry, how doth he set it forth? see Eph. 3. 18. To me, who am less than the least of all Saints: how much more may every one say so of his Conversion? he will acknowledge, that if God refuse to come and save him, he doth him no wrong, Rom. 9.19,20. if he do it, it is meer Grace, Eph. 2.8.

2. He acknowledgeth his worthiness of all misery: that he is not only undeserving, but ill-deserving; that he hath not only forfeited all mercies, but procured to himself all woes; is not only unprofitable, but is also a great pro­vocation to God. In particular,

1. He acknowledgeth that all the sorrows and sufferings of this life, are not only his de­sert, but less than his desert, Ezar 9.13. Job 11.6. He will not only justifie Gods anger, but mag­nifie his mercy in all the sorrows that befal him here in this World, Lam. 3.22. if God take a­way his Estate, comforts of his life, strip him naked of all, yet naked as he is, he chargeth not [Page 239] God, but blesseth him, Job 1.20,21,22. the threat­nings of God are just, his executions of them righteous, and his moderation of them mer­ciful.

2. That the utmost of the wrath and curse of God is duly and truly his merit: that he hath done things worthy of Death, and that it belongs to him as his wages, Rom. 8. ult. Dan. 9. 8. he sees Hell to be a place proper for him, and confesseth that it is mere patience that hath hitherto kept him out of it, else he had been there ere this: he sees weight enough in his Sin, to sink him down into the nethermost Hell, and that he is not there as well as others, undergoing endless, easeless, remediless tor­ments, is not because he is better, but because God is more merciful to him.

Now when the humbled Soul is thus made sensible of his own worthlessness, hereupon these further fruits of it discover themselves.

1. He is really taken off from all confidence in himself: he now dares to rest no longer upon any thing that is his, whether of nature or grace, to give him favour with God, and plead for him in his presence. He now dares not to rely upon his duties, though done with never so much seriousness and sincerity; no, they are Loss, Dung, Rags to him; they are not to be trusted in, or accounted of.

2. He is taken off from exalting himself, [Page 240] and his own duties: all self conceits are beaten down; and his business is to undermine them, and undervalue them; he denies himself, this is true humility, Mat. 16. 24. He despiseth his own services, they are nothing, nor is he ever she more worthy for them.

3. He comes before God with self-abhor­rence: comes not as a proud man, that thinks he comes for nothing but what he may expect and challenge, and it will be an affront to deny it him, as they did, Isa. 58. 3. No, but he layes all his excellencies, and all his moralities, and all his good duties in the dust, under God's feet, and acknowledgeth that he may, if he sees meet, trample upon them, and do him no wrong, Job 42. 6. If he had thought a thought or spoken a word in defence of his own worth or deserving, he loaths himself for that word or thought; he eats it again, and professeth he will speak no more, and condemns himself for what he hath spoken already.

Now the Reason why God works this grace in conversion, is because his great design in the New-Covenant, is to bring about man's Salvation in a way of Grace, the Glory of which Attribute is the bottom end of his counsel con­cerning his Elect, Rom. 9.23. Now then grace appears to be grace, in respect of the subject, it is applyed to, when this subject is made to appear the most undeserving; and every cir­cumstance [Page 241] lowering the creatures desert, heigh­tens the excellency of this Grace: Hence you shall find the Scripture loves to set it off with this, Deut. 26. 5. &c. Ezek. 16. begin. Eph. 2. begin. And, inasmuch as man is actively to give God the glory of this grace, it is therefore needful, that he see and feel in himself, that which may put the Emphasis upon it: Thus the Apostles argument was, Rom. 5. 7, 8. To see good, honest, innocent men taken to heaven, would be no such great matter to be spoken of, but to see such as had been wick­ed, had provoked God, were sinners of the Gen­tiles, &c. saved, this is matter for heaven to ring of to all eternity: none will so wonder at their own salvation, as those that have been deepest apprehensive of, and humbled for their own sinful unworthiness of mercy, and provo­cation of God to wrath; they will glorifie God indeed, who see that he hath saved them fro [...] lowest hell, in which he might have left them in chains, prisoners, to have suffered wrath for ever.

The more full application of this truth will fall under the following Doctrine; containing the other part of Gospel humility, it may suf­fice to hint at one here.

USE. To convince and perswade poor sin­ners of their worthlesness: If ever you would come unto God acceptably, you must come [Page 242] unto him empty of all self-conceits, renounc­ing all worth or excellency in your selves: so long as you think you deserve any thing so long Christ will refuse you: He will have you to cast your selves upon meer mercy, unto which you have no claim of your own, but sue for it as beggars, who can no way oblige their bene­factors to do them a kindness. See then and view how unworthy you are that God should do any thing for you; unworthy of com­mon favours, much more unworthy to be called his Sons or Daughters: For motive, consider,

1. None but the humble soul can expect ac­ceptance with God: He sees the proud afar off, but the humble he will exalt: When you ly low­est, you are nearest the height of happiness: it is from the dungeon, from the lowest pit, that Christ fetcheth those whom he makes him No­bles; it is the meek he will teach his way.

2. None but the humble soul takes a right scantling of himself: this man only is he that knows himself: and we can never know God aright in the Covenant of his Grace, till we have a right apprehension, of our selves. Now that you may clearly understand your own un­worthiness. Consider,

1. That you have never done any thing in all your lives, that can render you worthy in God's account: the Godly themselves must [Page 243] say of all they do, they are unprofitable, Luk. 17. 10. The best deeds of sanctified men call for forgiveness; yea, for the merits of Christ to render them acceptable unto God, which makes them so far from boasting, that it puts them upon it to ask forgiveness. According to the first Covenant, those works were ac­counted worthy of acceptance and reward, whereby God was glorified in perfect obedi­ence; wherein the heart and life were exactly conformed to the mind of the Law of God, that was given man for his rule; but since the fall, the best of men cannot thus do: And as for thee, thou hast been a sinner, how justly maist thou take that to thy self, which the Pro­phet charged that wicked King withal? Dan.5.23. Thou hast kept no command of God, but fallen short of all, and what worthiness canst thou plead? those services which thou thinkest thou hast done, even they are worse than filthy rags; for the Church concludes hers to be no better, Isa. 64. 6.

2. How much thou hast done to ren­der thy self unworthy: Thou hast not on­ly done nothing for God and his Glory, but but hast been doing very much against it; nay consider.

1. What an unworthy creature thou art in thy natural state; so far from being amiable in Gods eyes, that thou art by nature a loath­some [Page 244] object: Thy p [...]degree, original, state, all speak all against thee: thou maist see what thou art, Ezek. 16. begin. Though thou hadst done nothing against God, yet thy very being is hateful: Who counts toads and snakes worthy of preservation, but rather of destruction?

2. Thou hast carried it unworthily towards God in the whole course of thy life: all the dayes of thy vanity and unregeneracy, all thy course and carriage, hath been to set thee out of his favour. If vile and profligate abuses will give a man worth, thou mightest claim it, for such hath all thy life been. Consider,

1. What God hath been doing for you: how many ways he hath been expressing kind­ness, pitty, favour to you: The being he hath given you, the preservation afforded to you, the provision he hath made for you, the boun­ty he hath heaped upon you; but above all, the precious Salvation he hath set before you, and all the means given you for the pro­moting of it: innumerable have been the ob­ligations, strong the cords that he hath laid up­on you.

2. What you have requited him with; in one word, Ingratitude ( &si ingratum dixeris, omnia dixisti.) Nay, opprobrious contumity: For,

1. You have driven a trade of sinning a­gainst [Page 245] and provoking him all your lives long: it hath been your custom from your youth up­ward; nay, you have done it with delight; you have made nothing to break his holy com­mands; yea, it hath been a sport and recrea­tion to you, you could not sleep without it.

2. You have abused and mis-improved all his mercies, taking encouragment by them to sin against him: with his own you have dishonou­red his great Name; with his flax, and his wool, &c. Hos. 2.8,9. You have spent that sub­stance which he lent you in riot, have made his creatures to serve your sins, and so armed them against him, and thereby made the crea­tion to groan under your oppression.

3. You have sought for succour, relief, com­fort, to other things, and not to him, have trusted in creatures and not in the Creator, you have lived upon husks, and fed on the air, and have made your selves servants; yea, slaves to Satan and the World, and thereby disgraced your Original, and forgotten your end, which was to serve God, and depend upon him for all.

4. You have despised his Redemption and Grace, that hath been tendered to you in the Gospel: Jesus Christ, that precious Saviour, hath been less esteemed by you than your vile lust, and filthy pleasures; his patience hath been slighted, and grace refused; you have [Page 246] turned a deaf ear to his counsel, the back and not the face to his proffers of Salvation; thus hath he been of no worth in your eyes. And now say, What are you worthy of? Ask your own Consciences, and they will tell you, that you do such things as are worthy of death: An heathen's Conscience will say so much, Rom. 1. ult. You are worthy to have all those mercies that you have thus abused, taken from you, and to be turned down into the place of woes and miseries: Hell is a place fit for▪ you, and the torments of it a due reward. Thus thou art unspeakably unworthy that God should shew thee any mercy: Get then to be deeply abased, and ashamed of thy self; hang down thy head with the Publican, and so go to the throne of Grace, and ask mercy of God for his own sake, for Christ's sake; this is the way in which God is to be found, and entertainment to be had with him: God is not wont to send such away ashamed, but con­tented.

DOCT. In true Conversion a sinner is brought to a voluntary resignation of himself to God's dispose.

He voluntarily throws himself down at Gods feet, and leaves him to do with him as he sees meet. This is the highest part of self-denial, which Christ requires in those that come unto him, Mat. 16.24. And this will follow upon a true sight and sense of our own unworthi­ness; and both of these are rooted in the right apprehension of our own vileness. It will not be amiss to look into the nature of this Grace, and its operation in an humble soul; and there is in it somthing Negative, and som­thing Positive.

1. The Negative part of it is, that he will be no longer at his own dispose: He finds that he hath been so long enough already to his cost: The Prodigal found that it was the taking up­on himself the Goverment of himself, that [Page 249] brought him to all his misery, and this taught him, to see how unable he was to rule and guide himself. He hath no wisdom, no discretion, but is a meer childish thing; hence resolves a­gainst it, as they, Hos. 14. 3. He confesseth himself to be bruitish and ignorant; readi­ly consents that it is not of man of himself to direct his own way, or make a good choice for himself.

2. The Positive part of it is, that he is wil­ling God should do with him as he seeth meet; to place and order him according to his wisdom and pleasure. But me thinks, in the very front of this discourse, a great and puzling question seems to assault us, viz. Whether in this part of Humiliation, God requires the souls to be so low as to be willing to be damned if he sees meet? Some have been troubled about it, else I should think the question unnecessary: But lest any may think themselves not humbled enough for want of this, I shall answer it, and I may safely lay it down as a positive assertion, That no man is bound to be willing to be damned. You see how the Prodigal, though he yields to his Father's wisdom and will in disposing of him, yet he begs for a place in his family, and be as one of the houshold; he would be there where he may have bread and not famish. Thus ought every son and daughter of Adam, to la­bour to escape damnation; to use utmost dili­gence [Page 250] in it, and to pray, and weep, and strive against it: For.

1. A desire after happiness, and an abhor­rence of misery are naturally seated in a man by a concreated principle: Now such princi­ples as God put into man's nature in Creation, and stamped indelebly upon his being, not ca­pable of being obliterated, were therefore put in him to be helps to lead him right to his end for which he was made: & therefore to be wil­ling to be damned, is a transgression against the nature of man; it is a violence offered to his own being and inclinations.

2. God hath made it the duty of all men to seek after, and use means to obtain happiness: yea, all that duty which God hath laid upon men in the first and second Covenant, it is with an eye and aim at happiness: This is the motive in each to spur man on to his duty: God promised life to Adam if he obeyed, for life therefore was he to obey: and Christ also promiseth salvation to him that believes, he is therefore to believe for salvation, or that he may be saved, 2 Thes. 2. 10.

3. Man was made to glorifie God: i. e. the end of the precept for which man was by du­ty obliged, was that he might serve, honour, and glorifie him: and having lost this power by the fall, it is every mans duty to labour af­ter true Grace, whereby he may again please [Page 251] God; for without this Principle, we cannot do it, and where this principle is, it necessarily includes, or involves Salvation in it. We can­not desire to be converted, but we do withal desire to be saved. We are to pray for Grace, without which we can do no service for God: Now Eupraxy is happiness formally; to be willing to be damned therefore, includes in it to be willing to be without Grace, and conse­quently dishonouring God for ever, as the damned do.

Object. But no unregenerate man knowes whether he be Chosen to life, and he ought to be willing to be disposed of according to Gods Decree.

Ans. This Objection labours of great igno­rance. For,

1. Not God's Decrees but his Commands are the rules of mens actions, Deut. 25. 29. It is not for us, in enquiring after our duty, so much as to propose what is decreed, what not: For though God hath made it a rule of his own works, yet he hath given us another of ours.

2. No man can know whether he be elect­ed or no, till he can make his calling sure, 2 Pet 1. 10. As for reprobation, there are no ordina­ry infallible notes known to a man of it, nor doth God reveal the other but by drawing the soul effectually home to Christ.

[Page 252] 3. The invitations of the Gospel are to all where the sound of it comes; and all such are bound by the precepts to obey them, except they will bring guilt on themselves, and en­crease their condemnation, Job. 3. 29.

4. Men are not damned under the Gospel because they are reprobated, but because they slight the Gospel, and wilfully refuse to accept of Christ and his Salvation, ibid.

5. It is both lawful and a duty to pray for things that God hath never purposed to bring to pass: Stephen else have sinned in his last words, Act. 7. ult. Nor could we ever know whom to pray for, lest we should sin.

Quest. If it be then enquired how far the soul should resign itself up to Gods dispose; I answer, He doth in this act submit himself to the Soveraignty, Justice, and Mercy of God: He throws himself down at the feet of these Attributes; not one alone, but all of them.

1. He submits himself to the Justice of God, acknowledging him to be righteous in all his dealings with him; yea, that he cannot in a­ny wise do him the least wrong: He is incapa­ble of injury from the Almighty.

1. If he bring long, sore, and heavy Judge­ments upon him, wasting and perplexing ca­lamities, such as make him groane, yet he is righteous, Neh. 9. 33.

[Page 253] 2. If he should delay to hear him, or give him any answer of peace, though he have pray­ed and begged, yet it is no affront; it is right, and it is his duty to wait till he will, let it be whensoever he pleaseth, Isa. 8. 17.

3. If he should judge and condemn him, by passing a sentence upon him, and declaring his reward to be with sinners, still he must be ju­stified, Psal. 51.4.

4. If he please to damn him everlastingly, to harden his heart against him, yet even this also hath he truly deserved; and it is at his liberty whether he will do otherwise with him yea or no, Dan. 9. 8. He hath but that which doth properly belong to him, it is but his wa­ges, Rom. 6. 23. Thus, though the poor crea­ture is loth to be damned, and earnestly de­precates it, and cannot think of it without trembling and amazement; yet he yields this to God, that he may with all equity do it, and if he do, he shall for ever have cause to be si­lent, and not in the least to complain against him as unjust.

2. He submits himself to the Soveraignty of God; acknowledging it to be his prerogative, to dispense himself to his creatures at his plea­sure. And hence,

1. He owns and yields himself to be at the Soveraign dispose of God, being one of his creatures, and he may appoint him to what he [Page 254] will, without wrong: If the Potter may order his mass of clay (though his fellow creature) to make vessels of the same lump, for several uses, some honourable, some dishonourable; much more may God dispose of him, who gave being to the lump it self of which he was made, Rom. 9. 21.

2. Hence he layes himself down before Gods Soveraignty, and yields himself to be­come a subject of it: he puts himself into God's hands as a Soveraign; as a rebel yields himself up freely to his Prince; resolving with himself that God shall do with him what he will, whether it be in judgement or in mercy: He will not strive, contend, or make any rebellious resistance against him. Thus did Eli, 1 Sam. 3. 18. and David, 2 Sam. 15. 26. Here I am, let him do to me as seemeth good unto him.

3. Hence [...] resolves not to reply against any of God's dispensations, be they never so sharp or severe upon him. There is a great diffe­rence between being willing to be damned, and being willing that God should be Sove­raign: God commands us to fly from hell, and yet he expects of us, both to acknowledge that we have deserved it, and also that we can­not lay claim of title to any such favour at his hands, as Salvation, till he doth freely bestow it upon us; and that if he doth, we ow the ac­knowledgement [Page 255] of it to his Soveraign good pleasure, Rom. 9. 18. He hath mercy, on whom he will have mercy. We must desire and seek to be saved, but we must submit those desires to him who hath the Key of David, and unlocks heavens doors, to none but to whom he pleaseth.

3. He submits himself to God's free mer­cy; to which alone he repairs, and on which only he depends for acceptance: and be sub­mits to this,

1. By a free and constant acknowledge­ment that all that he hath ever received of God, hath flowed from this fountain; his life, his livelihood, the proffers of Grace; and if ever he obtain Salvation it must be from mer­cy: If God should deny him Grace, he should be just; but if for his own names sake he will take him up into everlasting arms, this is meer mercy; and every inviting call, every encou­raging promise, every smile of his countenance is undeserved mercy.

2. By a free, ready, willing, earnest desire to be saved in a way of mercy, and [...] no o­ther way: he now looks no more for any me­rit in himself, or any righteousness of his own by which he might please God, satisfie the law, deserve favour; he no longer sticks at any of these things, but would have mercy to reap the whole honour and praise of his salvation, Psal. 115. 1.

[Page 256] 3. He takes up a firm resolution to ly and tarry at the door of mercy, to repair to this fountain for all good, and to expect and wait for all here.

1. He [...] not, nor will he make use of any other Attribute, or plead for acceptance by; and this hope is in God's Grace, and all his pleading is, For thine own Name sake. As far as mercy may be moved to look favourab­ly upon him, so far his hope reacheth, and no further.

2. Hence he resigns himself to mercy's dis­posal: Text. Let God but accept of me, take me into his house, and now let mercy do what it sees fit: May I be but a subject of saving mercy, I will trust that for the rest.

3. Here he will wait God's time for the dis­covery of himself in his love: He knows he is at the foot of mercy, and here he will not limit the holy one of Israel, but will tarry his leisure, Isa. 8. 17. He remembers it is mercy he hath to do with, and therefore it must not be com­manded, but waited for.

4. If mercy seem to turn from him, and in­dignation to burn against him; if mercy seem not to regard (as Christ to the Canaanitish wo­man) yet he will bear all this, and still wait. If mercy seem (like that unjust Judge) to stop its ears, anger to sit in the countenance of the the most high, he will submit, and yet throw [Page 257] himself upon the mercy of an angry and offended God, Mic. 7.9.

4. He is resolved that if God will accept him, witness his love to him, and acknowledge him in Christ, his free mercy shall have the full and whole Glory of it, and he will engage his heart to magnifie mercy, by degrading himself, and keeping in mind his own unwor­thiness: God shall have the praise of all, his heart shall eccho, grace, grace, through all his life, and heaven shall ring with these glorious acclamations to all eternity.

This is the true Gospel humility, which the spirit of God worketh in every soul whom he draws home to himself: This is a true qualifi­cation of Repentance of Faith, and the modi­fication of it in respect of the term to which the sinner returnes, viz. God: and those that so come shall find mercy. For the Reasons why God brings the soul thus to his foot, they are such as these.

Reas. 1. To take away all boasting from the creature: that the soul may have nothing at all before it to confide in: man is emptied of him­self as long as there is any self-soveraignty re­maining in him: he doth not, cannot acknow­ledge all to come from God, till he utterly re­linquish the disposal of himself: He cannot see that his Salvation is wholly out of himself, as long as he think she may capitulate with God about it. Now God will hide pride from man.

[Page 258] 2. That his glorious Soveraignty may be fully subscribed to: Hence God will save none till they do yield that he might damn them, and hath no obligation from them to do otherwise: God will be seen in his royalty, to dispense grace from a throne, or not at all, hence we are to go to a throne of grace, Heb. 4. 16. God's Soveraignty is a most precious pearl in his Roy­al Diadem, and he will not suffer it to be pluckt out: Job shall be convinced of this be­fore he returnes his captivity.

3. That the grace of God may not lift them up, but keep them low and humble: That they may not despise others, no [...] think of them­selves beyond what is meet: that they may not be high minded, but fear; that they may always remember who hath made them to differ from o­thers, and may dwel upon that, that it is by Grace they are saved, and not of themselves.

USE, Give me leave here to improve the former and present Doctrine, in a serious word of Exhortation; as you would prove your selves true penitent [...], to get and keep humble before God: Ply this work of humiliation, and exercise the grace of humility; get humble, walk humbly before the Lord: Renounce self-sufficiency, and cast off self-soveraignty. For Motive.

1. Consider how acceptable an humble soul is to God, and how displeasing pride is to him: [Page 259] God takes great delight in those that are hum­ble, he dwels with them, Isa. 57. 15. If any are like to have more of Gods refreshing and comfort­ing presence than others, it is those that are humble: where this grace is in exercise, God will give more grace. Their services are highly esteemed by God, Psal. 51. 17. he hath a pe­culiar respect to them, Isa. 66. 2.

2. Consider how much reason, and how many causes you have to be humble, to see and count your selves vile creatures, and to ly low before God:

1. Your sins should make and keep you humble: The sin of your heart, the leprosie of your nature, the body of death, that heart-full of filthiness and corruption: your daily sins of act, in omission of duty, in transgressing the command; especially your particular enormi­ties, Psal. 51. 1. This evil. It will be a truth for ever that you have committed things wor­thy of death, and are not worthy to be called sons and daughters of God, an hyred servants place is too good for you.

2. Your duties should humble you: Hast thou done any thing for God? it was not thou didst it of thy self, but the spirit in thee. And in all your duties you may see humbling con­siderations; how cold your affections? how little impression had they on your hearts? of how little continuance, even as the morning [Page 260] dew? How little sincerity, how much hypo­crisie? How little grace, how much corrupti­on?

3. All your afflictions should humble you: God hath hung many weights on thy heart to crush thee, and thou shouldest be ashamed that they have brought thee no lower: All perso­nal, & all publick rebukes of God's Providence, all Wilderness Tryals, are to humble the people of God, Deut. 8. 1.5, 16.

4. All God's mercies should humble you; you have not deserved them, but the contrary: The mercies of your being, preservation, spe­cial deliverances; above all those saving mer­cies, the grace of God in Christ, and the pro­mise of eternal life: In a word; whoever thou art, whether Believer or unbeliever, thou hast abundant cause to be alwayes affecting thy heart unto a low frame, and to bring thee down to [...] foot of the great God, and ly there as a poor d [...]spicable nothing, resigning thy self up to, and placing all thy hope upon his meer love & mercy in Christ, and endeavouring that that may have the praise and glory of all.

DOCT. True Repentance is practical Repentance.

In the work of Conversion, there are not only deliberate purposes but real acts. In or­der [Page 274] of nature, there must be first resolving be­fore doing; yet where true grace is, when men are resolved, they will do. Although the will be the first mover, yet it is not the sole mover, it rests not in Elicite, but proceeds to Imperate acts. Of the nature of rising and go­ing, I have before spoken, that which we have now to enquire into, is the inseparable con­nexion between grace in the heart, and grace in the life. We saw before the Prodigal's reso­lution was gracious, and the Reason given was, because it was the root and spring of practice; it was the beginning of the work in the supe­riour faculties, which was to influence the whole man: And the sincerity of it herein discovers it self, because, as he said, so he did, as he resolved, so he acted. It gives us a note of difference between false and true Repen­tance: Here then we may consider. 1. The evidence of the truth of the Doctrine. 2. What is this practice of Repentance?

1. For the evidence of the truth of the Do­ctrine, take these Conclusions.

1. There may be some kind of deliberations and purposes in the heart of a sinner that is unconverted, about repenting and returning to God. Every purpose is not an evidence of sincerity. A man held under the sting and lashes of an awakened accusing Conscience, may be made to vomit up his morsels, and (in [Page 275] a fright) to make forced promises of leaving off his sinful wayes; and upon the hearing of the Gospel, may resolve (as John's Generation of Vipers) te flee from the wrath to come: distres­sed Consciences are often hurried to it, rashly to throw themselves upon such resolutions; and some visible practise, and that violent for the while.

2. That which discovers the falshood of these resolutions is, that they are very short-lived; they soon expire: many of them do not live long enough to make any visible shew in pra­ctice, but die in the womb; many a sick man in horror, promiseth Reformation, if God will spare him: but he recovers not so fast as his re­solutions decay and die. Others that have had a more forcible impulse, do a little seem­ingly, but are like the stony ground, Mat. 13. they are often too violent to be permanent, and by this discover, that they are acted by exter­nal force, and not an inward principle.

3. The whole man is gone away from God by sin, and therefore the whole must return by repentance, Not only the heart is de­filed, but the life is polluted; not the inward man alone, but the outward too is gone away from God, and must return to him: now true Repentance is not a partial, but a whole turn­ing: we ow God the whole man, Soul, Body and Spirit, I Thess.5.23.

[Page 276] 4. The declarative glory of God is the great thing which all our doings should aim at. In Conversion therefore, we are not only to praise him, but to shew forth his praise; and how is this done, but in life Repentance? God on­ly sees the heart, men observe and judge of our lives.

5. The Will, being commandress over the whole man, is not only to resolve for it self, but for the whole man. Purposing or resol­ving is properly an act of the will, but it is for the whole, it being representative of all, and being able to indent for all: thus the young man promiseth for himself, I will arise, true purposes are an obligation laid on the whole man for the performance of them.

6. Hence, if the Will be indeed sincere in purposing, practice will follow. This is un­questionable to him who knows what power it hath in man. You shall find in Scripture, that impenitence, or unconversion is charged here, Ezek.33.11. Job. 5.40. Psal. 81.12. and why? but because where the Will leads the whole man naturally and necessarily follows, at least in true and real endeavours. A Belie­ver may indeed fail in the manner of perfor­mance, when his Will is intense: but yet, where purposes have been taken, and promises made of Repentance, and not put forth in endeavour, but men sit still where they were, [Page 277] those promises were made with a deceitful heart, Isai. 44.90. and this hinders thorough re­pentance, Psal. 78.37. their heart was not right: where the he [...]t is truly given to God, such an one will not sit still, but be up and do­ing.

2. What is the practise of Repentance which is requisite?

Ans. It is a speedy, constant, and industri­ous endeavour in the mortifying of Sin, and quickening of Grace, by the help of Gods Holy Spirit. When the Spirit of God hath wrought the habits of Grace in the heart, he alwayes adds the bringing of them forth into act, which is their end and use: He that works the Will, works the Deed too, Phil. 2. 13. so that the Soul no sooner is furnished for its work, but it sets about it: when Christ raised any, or healed them, they rose and walked: so that practical Repentance is nothing else but im­provement of Grace.

1. The business of this Grace, or that a­bout which it is conversant, is the mortify­ing of Sin, and quickening of Grace: rising out of Sin, is a rejecting, relinquishing, cast­ing it off, which is done in mortification. Sin [...] the power of a Prince in a natural man, commands him, Reigns over him, Rom. 6. 12. [Page 278] It must therefore be vanquished, its dominion cast off, by such as rise out of it: Sin so dwells in us, that it is no more left than it is mortified: returning to God, is an exciting of Grace, a quickening of it, it is an exerting of faith in him, and love to him, in these Repentance consists, Rom. 6.11.

2. That which is to be done in this busi­ness, is,

1. To be using all means to strengthen ha­tred of Sin: the more we hate Sin, the more we are gone from it; he whose heart most ab­hors it is gotten furthest off from it: Hence, there is an using such helps as may make it loathsome: which are a viewing the evil nature of it as discovered in the Word of God, viz. its pollution, its contrariety to God, the wrong it doth the Soul: and also the cross of Christ, on which we should crucifie the World and its Lusts, Gal.6.14.

2. To be by all wayes engaging our hearts to God, to love and fear him; and hence to get more and more perswaded of his goodness, of the riches of his Grace in Christ, of the great happiness of those whom he admits into favour with himself: the better we are ac­quainted with, and perswaded of God, the more intense will be the actings of our Grace, Psal. 9.10.

3. The qualities of this act are these three,

[Page 279] 1. It is a speedy work: if repentance be begun in the heart, it cannot rest there, but presently breaks forth, Psal. 39. 3. the young man no sooner purposed, but he practised, his resolutions were no sooner sealed, but he falls upon them; the Soul that is throughly perswa­ded, sees so much reason, and feels such urgent necessity; Sin is made so bitter, and God re­presented so desireable, and his present state so dangerous, that he cannot be at rest till the thing be done.

2. It is a constant work: the practice of Re­pentance is not a transient but a permanent act: he that begins right in the work of Re­pentance, holds on all his life: Paul quickens his Colossians to the work of Mortification af­ter a long standing in Christ, Col.3.5. there is Sin in Believers all their life, and so much Sin, so much distance from God; they had need then to be turning all their dayes. The true Christian is in his way, travelling out of his far Countrey, and he cannot sit still till he be gotten to Heaven.

3. It is an industrious work: when a thing is difficult, he that is in good earnest will take pains: it is not light skirmishes, but a warfare that must accomplish this business: his life therefore is an agony, he attends on the word [...] diligence, prayes with all importunity, as one that is oppressed, Isai. 38. 14. sets a strict [Page 280] watch over his heart and life, looks to his wayes, flies from temptations, endeavours that every step of his life may be a step farther from sin, and nearer to God, and in this race he runs as fast as he can.

4. The fruit of all is, Sin dies, and Grace grows daily; I mean in the progress of his Christian course: he hates Sin more, loves God more, gets more strength against temp­tation, and more agility in Gods service; thus the renews his strength, mounts up with wings as Eagles, runs and is not weary, walks and doth not faint, Isa.40. ult.

USE 1. For Information:

1. Here see how vain it is for men to rest in empty and impracticable purposes of repenting and returning unto God, as if therefore their state were good. True Repentance indeed begins at the Will, but it is as certain that if it be true, it rests not there but proceeds farther, and the whole man will be exercised in it; if the heart be really turned to God, that man is right; but then his life will be changed too.

This Doctrine doth not blame men for re­solving and promising, but for doing no more, for sitting still and thinking they have done sufficient: beware then of resting here: ask your hearts on what grounds they purposed, & if good, why then do they not perform them? Heaven will not be won with a few empty [Page 281] wishes, and faint promises; but there must be wrestling, striving, overcoming: the Son pro­mised his Father to go and work in the Vine­yard, but went not, and what did that promise come to? God will not be so mocked.

2. It plainly condemns such as have relin­quished or abandoned their resolutions: they promised Repentance, & practise impenitence: how many in affliction have engaged to God, to leave off their vain courses, and no longer follow foolish things, they would arise and re­turn to God, and if he would give opportuni­ty they would make it appear; but after a lit­tle while they get the mastery over their con­victions, still their Consciences lick their wounds whole; now are their resolutions bu­ried, their promises forgotten, their old wayes please them again, and so the Dog returns to his vomit. Let such consider,

1. God takes notice of, and keeps a record by him of all those purposes and promises and will one day call you to an account for them.

2. This is the way to be more hardened in Sin, and make your conversion the more hope­less; this is to quench the Spirit, and provoke him to strive no more.

3. It will be a sad remembrance in the bot­tomless pit, to think, how near you once were to Heaven, and yet thus thrust your selves a­way from it.

[Page 282] USE 2. For Exhortation: to such as are di­stressed under the weight of oppressing evil, and have taken up purposes, and made promi­ses of arising and going to God; would you have the comfort of them, follow them with serious practise. For motive, consider;

1. Else they will come to nothing; they will prove but the Fools Dream, and Sluggards Wish: God will one day say to you, why did you not do as you thought? why did you stand still, or go backward?

2. These resolutions are the suggestions of the Spirit of God, calling you to your duty, and if you neglect them, you quench the Spirit, and so provoke him to forsake you.

3. These are resolutions not to be neglected or repented of: they are the best purposes that ever you made in your lives; they have a right object before them, and there lies a necessity on you, if you will ever do well to practise them: For 1. Something must be done, or else you perish: there is no lying still where you are, where there is nothing but Famine and misery. 2. If your return to your old wayes and courses, it is but to act over your old mise­ries: the World will never be better than a de­solate Wilderness; if you go to it, you do but return to Famine and destruction. 3. Jesus Christ, and no other, can save you; and he is willing to save you, and is grieved to see you [Page 283] halting so long between two Opinions, faintly re­solving, and dubiously promising: he waits to see you do at last as you have often said. For Help,

1. Beware of Delays: men say they will, but when? Satan is politick, our hearts are de­ceitful, and these seek to while off the work, and make us believe it is enough to promise now, and practise at leasure: rise and go while your resolutions are hot, they will else cool by degrees, till they have no heat nor motion in them.

2. Enter not upon debates about the busi­ness; Satan will plead, Flesh and Blood will reason; you can no way more gratifie your Enemy than to enter a review, and bring the matter into question and deliberation agen: thus they not only gain time, which may be an irreparable loss, but have also many advan­tages to break off and disanull the thoughts of your hearts.

3. Entertain not discouragements from go­ing to Christ: Satan will say, your Sins are too great and many, or your time is past, or it is a desperate venture, being uncertain whe­ther you shall find entertainment: and many the like stumbling blocks he will throw in your way: But fortifie your resolutions.

1. By considering your own necessity: that one thought is enough to stop the mouth [Page 284] of every Objection, I must go or die.

2. By seriously pondering the Gospel en­couragements: doth not Christ bid thee come? hath he not said, those that do come he will not cast off? he is the fountain of living waters, hath enough to satisfie the hungry soul: mercy is a­bove our unworthiness, as high as the heavens above the earth; he can and will abundantly pardon, what needs more? If then thou hast thoughts to return to God, fix these thoughts, and rise, and do so; if thou sit still, faint, or give back, all is lost, and thou art more mise­rable than ever: but if thou rise and return, this will evidence the truth of thy resolutions: and thou shalt find all kind welcom, and soul­satisfying entertainment with God; which is the next thing that follows.

DOCT. In the work of Conversion Gods free Grace prevents, and so becomes the first and leading cause of our Salvation.

The first expressions of Gods saving love meet the Sinner when he is a great way off: nature doth not prevent Grace, but Grace na­ture: it is not with God as with humane Fa­thers, whose hearts are turned with their Chil­drens humble and submissive subjecting them­selves to them. Gods Grace indeed appears in receiving the truly penitent, but it is nei­ther moved by their penitence, nor doth it here begin; but it is the first, and leads all the causes of Salvation. By the Grace of God, I here understand all that special good will which he bears to any of the Children of men, in appointing them Heirs of Glory; which Grace first appears to any in particular, when it effectually works for their Salvation: Grace neither is tied to, nor waits fort nor is conse­quent [Page 288] upon the natural operations of men. A brief opening of this Doctrine may be couched in a few Propositions.

1. The natural man cannot by his natural power move one step towards God: the high­est improvements of nature by our own Prin­ciples, bring us not one foot in our way to­wards Heaven: the Scripture expressions of mans being dead, impotent, dry bones, a car­cass, &c. though Metaphors, yet are not Hyper­bole's. If by the image of God on man, we understand the sanctification of his nature, fitting him for the service of God, that image is wholly defaced, and there are not so much as any relicks of it left: Man is Blind, Deaf, Dumb, Dead.

2. As God hath appointed his unto Salva­tion, so hath he appointed a way in which he will bring them thereunto; and this way be­comes by his ordmation, a necessary medium to the attainment of it: Faith and Holiness are the way to glory: the Psalmist speaks of a Path of life. Psal.16. ult. out of this way none over come to Heaven.

3. Hence mans Salvation is wrought appl [...] ­catorily, by bringing him into and keeping him in this way: Eternal life is ascertained to it, Gal.6.16. they that find it, and follow it, and lose it not, never miss of Glory: the promise is so firm that it cannot fail, all the difficulty [Page 289] lies in the performance of what is in order to the receiving it.

4. That the discovering of this way, and appointing Salvation in it is of Grace, is evi­dent, for God and man were fallen out, and God might chuse whether ever he would ac­cept him any more: nor is there any propor­tion between what is required, and the conse­quent Salvation: besides, Christ, by whom alone we have access to it, was freely given to open this way.

5. That the bringing of any into, and keep­ing of them in this way is also of Grace, is the thing which we have now to prove, and will clear the truth of the Doctrine; and in­deed this alone is that which removes all legal respects from the Gospel; and the truth of it will hence appear:

1. That before the Spirit of God begins to work upon him, there is nothing in an elect person to distinguish him from another: he is dead as well as he, a child of wrath even as o­thers, Eph.2.3. One hath not a better nature, or better dispositions than the other: Abraham was an Idolater, Rahab an Harlot, Mary Mag­dalen no better, Paul a Blasphemer and Perse­cutor, and in his rage the spirit met him.

2. The very common work of preparation is not of nature, but of grace. There is com­mon, and there is special grace: the Sinner [Page 290] doth not so much as convince himself: it is not Conscience alone, but it is Conscience a­wakened, and improved by the Spirit of God, that brings a Sinner under sense of sin and misery, Joh. 16.9. man is naturally stupid, a convinced Sinner is nearer the Kingdom than another, this is not of himself.

3. Saving Faith whereby we are entituled to Salvation, is not of man himself, but of grace: [...]e that believes shall be saved, but God gives men to believe, Eph. 2.8. it is the gift of God. Men would live and die in unbelief, did not he exert his Almighty power: Faith is a creating work, 2 Cor.4.6. and the operation of the same power which raised Christ, Eph. 1. 19,20.

4. The saving efficacy of all the means of Grace is of God: it is not in them, they have not power in themselves to produce this grace in us, but that is according to his pleasure: it was he that touched Lydia's heart, Act. 16. the vertue of the means, lies not in the skill, grace, good will of instruments, nor all their industry but in him, I Cor.3.6. some are converted at the first Sermon they ever heard, others have heard a thousand, and are yet in their Sins: Sermons are but the Prophets staff in the Ser­vants hand.

5. Though Gods ordinary method be, first to prepare the Soul for Faith, before he infuseth it, yet, not only the preparation is [Page 291] of Grace, but the soul thus prepared, is, before believing, a great way off from God, he is still in a state of nature, hath nothing in him that can challenge this Grace; but if God bestow it upon him, it is his meer favour: there are many who have a common work, and it pro­ceeds no farther: they have had many awa­kenings, shakings, terrors; taken up many re­solutions, made many promises; and yet never past from death to life, but have either staid here, or gone back again: nay, God is here Soveraign, the Sinner is dead still, and hath not a promise that God will give him life: God when he passeth by, may either look upon him, and say to him Lvie; or he may pass a­way.

USE 1. For Information:

1. Of the absoluteness of the Grace of God: it must needs be every way wholly free: the first cause hath no dependence upon any other, or any other but a voluntary obligation to them: hence they undertake a vain task, that will give any reason of mans Conversion be­yond Gods will; or why these and not those are converted and saved: if there were any to sway that, it were not the leading cause.

2. Of the infallibility of the conversion and salvation of Gods Elect; because it flows from Grace as that highest cause of it. If it did firstly depend upon any thing in us, our muta­bility [Page 292] would expose it to hazard, and thence it would be dubious, and alwayes questionable: but if Grace lead, all is certain; for who or what can be able to frustrate Grace, or disap­point it in all that it hath designed for our Sal­vation? of Grace, to the end the promise might be sure to all the seed, Rom.4.16.

3. The reason why the means convert at one time, and not at another; and one man and not another. Many a powerful Sermon, awakening Providence, &c. pass, and the man still goeth on frowardly in his wayes, but at last, that which seems to be in it self of less efficacy, awakens, melts, humbleth, healeth the Soul: but this is when Grace begins to work, and that, only that, is irresistible, man's sinful heart is too hard for every thing else; and this is done when and where God pleaseth, John 3. 8.

4. That no man can lay any engagement upon God to do him any good. No man can be too soon for him: we cannot stir till he moves us; we can do nothing for him, till he first doth for us, and in us: and hence those whom God passeth by, and leaves in their sin, have no just ground of complaint, which if they could do any thing first to oblige God, they might have a shew for.

USE 2. For Exhortation:

1. To the unconverted; be hence advised,

[Page 293] 1. Not to think to earn Grace and Glory by your own endeavours, or to do that of your selves which may bring you under the Cove­nant promise of life; this will never be: were there no more in the Gospel, but only that counsel, believe and be saved, the grace of the Gospel would do us no good: but when God speaks of making us to believe, of work­ing the will and deed, that is the life of Gospel Grace: Christ bids us to come, but if he come not first, he would keep his Salvation to himself.

2. Not to put away the grace of God from you till you have made your selves fit for it. Many say, what have I to do to ask Grace, who am so vile and cannot come to God? I answer, none hath more need of it than such an one: and therefore do not say, I will wait till I have fitted my self; but wait on God for his preventing grace, to fit and prepare, and turn you unto him: say not, if I could get up yonder to him, it would be well, but wait for him to come to your pit.

3. Not to rest in means and endeavours, as if they were able to do for you what you need; but look up to Grace to help you to attend up­on the means, and bless that attendance for your Spiritual good. Promise not to your selves any thing from Ordinances themselves, but only so far as he shall breath in them: [Page 294] Wait therefore for the north and south wind to blow.

4. Be willing to wait the leisure of free­grace. If that lead, it must not be limited, but suffered to take its own time; only it is our duty to be waiting in the use of all means, not growing weary, fainting or repining.

2. To the converted, learn you also from hence,

1. Not to be proud of your grace, or think highly of your selves above others: He hath but a shadow of grace, and not that which is true, who is apt to say, I am not as this Publi­can. It is certain, where grace is most emi­nent, there the creature is least in his own eyes, not arrogating or ascribing any thing to it self. That Grace is the most insuspectible and renders us most unworthy in our own esteem.

2. Would you be serviceable in your gene­ration to the glory of God, be directed to go to him in all you have to do, for his grace, that by it alone you may undertake. Paul will en­gage in any thing, so Christ shall stand engaged to strengthen him. It may teach us to begin every work with prayer, which we desire to have succeed; for if God be not in it, leading and strengthening, it will certainly fail: Not all other advantages of helps and means will be otherwise then abortive, if grace give them [Page 295] not their efficacy. If you set about any thing without engaging God in it, the very spring, and rise, and strength of all is wanting.

3. If you find the work of Conversion wrought in your selves, or see it wrought in o­thers, be sure to ascribe it to the grace of God as the leading cause. No flesh hath any cause to glory, but all the glory is his due: you have used means, attended on ordinances, been con­stant in duties, & now you find grace coming in upon these, Faith to believe in Christ, and rely upon him, an heart subdued to obedience; say not now that this is your own work; you saw not how it came in, but by this effect you are led up to the cause, and must say the finger of God was in it: Others have done the like for the matter of it, and never the near. You see that your labours with your Children or your servants are blessed, your reproofs and counsels take effect; think not now that you have done the work, or deserve the praise of it; but consider it: God's blessing upon your labours which havh done all: others have been as careful, and yet can see no fruit, God so dispenseth himself to the Children of men, as to take away all boasting, and when we look upon all our gains & attainments we must con­clude with Paul, it is by the grace of God we are what we are. [Page 296] Had not he come home to us, we had never gone forth to him; had not he been gracious to us, we had died in our sins. Have you seen your sin and misery? he opened your blind eyes; have you arose and gone to him? he saw you first, and being moved with compas­sion came to you, and took you up in his arms. Study therefore to live to the praise of his Grace; and still wait upon him for the con­tinuance of it; for the compleating of your Salvation, and bringing of you to glory, knowing that he who hath begun a good work in you, must also perfect it to the day of the Lord, if ever it be done; and except he leads, you can never follow.

DOCT. The compassion of God is the on­ly moving cause prompting him to shew fa­vour to a poor perishing sinner,

In the former Doctrine, we heard that Grace prevents; here we see what grace it is that first moves, viz. The fathers compassion, when once this begins to set it self on work, he can sit still no longer, but riseth, runs, &c. Here consider, 1. What the compassion is. 2. The evidence and reason of the Doctrine.

1. What is the compassion of God which leads him to shew favour to a sinner?

Answ. Compassion, when it is attributed to men, or reasonable creatures, is a compound affection, made up of love and grief, and ad­mits of this description: It is an affection stir­ring up the soul to be grieved, at the discove­ry of some miserable object, and moving of him to endeavour its succour or relief. Affections [Page 299] are the feet of the soul, and prime mover of the will of man; hence they are moved with reason either true or apprehended, and lead unto actions suitable to that motion: now though God be in himself [...], not capable of being moved with any outward object; and unchangeable in his will; and hence never more propense to any thing at one time, than at another, but performes all things according to the everlasting counsel of his will which is unalterable: Yet, speaking of himself after the manner of man, he assumes affections, as love, hatred, joy, compassion, &c. And that be­cause in operibus ad extra, or in the works of providence there are such manifest fruits, as are wont in men to proceed from such affecti­ons: so that we may see something resembling this description, in the present case; observe then.

1. The object of compassion is a miserable thing: A creature brought into distress, groaning under his misery, and standing in need of his succour: Such an one is the sinner: he is one famishing, and ready to dy; he is the forlorn creature, a miserable wretch, going without hope to the pit; an helpless creature, whom no created being can relieve and rid of his misery, he is both poor and perishing, as we before heard.

[Page 300] 2. The affections which go into compassion are two,

1. Grief; whereby the mind is moved and troubled at the creatures misery: the sight of it oppresseth the heart, when he sees it; he can­not tell how to bear the sight of it; hence al­so often proceed sighs and tears of pity over the object. Thus, God also (speaking in our dialect) seeing poor Sinners in their misery, expresseth himself like one whose heart is rea­dy to burst, Hos. 11.8. How shall I give thee up? how shall I deliver thee? my heart is turned; my repentings are kindled. And after like manner, Jer. 31.20. in this grief also we are wont to be troubled at our selves if we have done any thing to bring the creature into such a mise­rable condition, and hence we relent, and re­pent; and so God also speaks of himself, in the forecited, Hos. 10.8.

2. Love; for without love there can be no compassion: hatred is inexorable; it [...] rejoy­ceth and triumpheth in the misery of its ene­my; and the more miserable it sees him, the more it can rejoyce in it: but compassion ar­gues good will: hence God useth such ex­pressions concerning Ephraim, Jer. 31. 10. Is Ephraim my dear Son? is he a pleasant Child? &c.

3. The natural operation of this affection in us, is to stir us up to do what we can for [Page 301] the succour of the person thus in misery. If we do indeed throughly pity the condition of one that is in sorrow, we cannot sit still: this affection will hale men to action, they will certainly afford the best help they can: thus God by vertue of this compassion of his, suc­cours, saves, delivers the Sinner, frees him from misery, restoreth him to a better state, this af­fection sets him on work, Jer. 31. 20. My bo­wels are troubled for him; I will surely have mer­cy upon him.

2. In the clearing up of the Doctrine, con­sider 1. That God is a God of compassion. 2. That this is the moving cause of all the mer­cy which he shews to a Sinner.

1 That God is a God of Compassion ap­pears:

1. Because it belongs to his Attributes, Exod. 34. 6, 7. merciful and gracious, forgiving iniquity, and transgression and sin. Hence his People ascribe this title to him, Psal. 86. 15. But thou oh Lord art a God fall of compassion.

2. Because his works declare him to be so: his works of providence towards his visible Co­venant people evince it, Psal. 78.37. But he be­ing full of compassion forgave their iniquity, and destroyed them not. His works of special favour towards his Elect, in pardoning their Sins, and accepting of them to be his Children, do more notably confirm it.

[Page 302] 2. That this is the moving cause of all the mercy which he shews to a sinner, will ap­pear.

1. From the nature of God: He is the first mover to his own actions, and cannot possibly be moved by any thing out of himself: Hence man's pity and God's, differ in respect of the the moving cause: Man hath such an affecti­on habitually, but it lyes still till an object ex­cite it; but God is otherwise, it moves it self: That which moves in us, hath the respect of a cause, and that which is a cause is in nature before the effect, but the good will of God to man, whence all his compassion flowes, was from Eternity, Jer. 31. 3. I have loved thee with an everlasting love, therefore in loving kind­ness have I called thee.

2. God renders this as a reason of all his mercy towards his Creatures: When he speaks of pitying and relieving them, he reduceth [...]t to our good-wil, and mercyful nature, Jer. 3. 12,13. Hos. 11.9. Rom. 9.15. Psal. 78.38.

3. Because there is nothing in the Creature can be rendred as a sufficient moving cause of his compassion towards it.

1. Not the Creatures misery in it self, For,

1. The sinners misery is not a fortuitous thing, or befalling an innocent person, but it is the just penalty of his sin, inflicted by God him­self, [Page 303] and that according to the equity of an ho­ly and just Law, Lam. 3.39. A man for the punishment of his sin.

2. Then must God be equally moved to compassion to all sinners, who are alike mise­rable, and alike need succour; and then why are not all saved? That compassion which saves one, could as well save another, but there are but some sharers in this saving com­passion, others suffer his rigour, Rom. 11. 7. The Elect obtained it, the rest were blinded.

2. Not their legal convictions, and tenors, and confessions and softly walkings &c. i. e. No preparatory work: For, 1. The Son was for all them a great way off, when his Father pittied him. 2. There are that Call, and God will not hear, that seek him early, and shall not find him, Prov. 1: 28:

3. Not legal Repentance and Reformation, turning from many sinful practises, and do­ing many things: For these are nothing but sin: Esau repented and wept, but it pro­fited him not, Heb. 12: 17: Herod's reformati­on engaged not God to him. In summ, God's compassion is according to his will, and that is absolutely free, nor to be regenerated by the creature, Rom: 9: 16, with 18:

4. Because God's design in the Salvation of a sinner is the manifestation of his Grace; [Page 304] which grace discovers it self in shewing him compassion. Now this grace of God hath described its subjects from eternity; and therein distinguishing Grace is made to ap­pear, when it falls upon a subject that hath nothing in it to engage him, nor could of it self do any thing in the least to move him.

USE 1. Here we see how far the name and term of merit is a stranger from Gospel lan­guage; and what care we ought to take that we do not entertain any thoughts of it. God is no debter to his creatures except voluntarily: as it was free to him to make them, so also to assign them their end and use: and it is cer­tain that he designed or appointed no creature to any use, but withal compleatly furnished it for that end; and if, through its own default, that be lost, it can claim no restitution at Gods hands: hence let no man think that his mise­ry should be a sufficient ground to engage Gods mercy to him; no nor his acknowledgment of his sin and misery neither: for if we stand at the tribunal of Justice (unto which merit is properly reckoned) it doth not deserve par­don for a delinquent to fall down at the Judges feet, confess his fault, and beg that it may be past by, and not imputed to him: if the Law condemns him, and he stands guilty before the Bar, it is only a free pardon that can acquit him. Now though an humane Judge [Page 305] may be moved by the submiss and lamentable expressions of a justly condemned person; yet God is capable of no such impressions; but if he intends a soul good, he puts this very frame into him, and then accepts him in this way, though not for this carriage: but in all this there is not any room or occasion to speak of merit.

USE 2. Learn hence also not to be discour­aged from going to God in the sense of your own misery: Though you are altogether un­worthy, and have nothing of your own to plead with him, which deserves to impetrate his mercy, yet you see here that his own com­passion leads him to be merciful, and that the object which it hath chosen to express it self unto, is miserable sinners, such as are every way miserable; helpless and hopeless creatures: And if thou knowest, findest, and feelest thy self to be such an one, there is no reason to be discouraged; thou art one of such whom God hath chosen to express his compassion upon; and he who knows thy condition, if he will, can have mercy on thee: Such as are helpless, he is ready to help, Isa. 63.5.

USE, 3. It may be a ground of wonderful encouragement to poor sinners to go to God, and to wait upon him for mercy: to consider that God is a God of compassion, and that this compassion is the originial of all the good [Page 308] which the creature receives.

1. To consider that he is a God of com­passion. We have heard, say they, That the Kings of Israel are merciful Kings. He is a God that delights to exalt and magnifie him­self by those titles of Merciful, Gracious, Com­passionate, &c. His bowels stir towards, and he pitties dying sinners, and therefore he comes [...]o their Graves and bids them live. The com­mendation of a pitiful and a compassionate na­ture in a prince, wilbring in rebels apace, to come and throw themselv [...]s upon his mercy, & sue for a pardon; who if they knew him to be pityless and inexorable, would run utmost adventures, as those that know they can but dy, and can hope for no better by submission.

2. To consider that this compassion is the root and spring of the mercy he shews: Hence we may silence all uprising of heart, and discou­raging temptations, and be animated to break through all. I can do nothing; but if I could, it would but obscure his compassion. Be en­couraged, Satan presents God in arms against us, & tells us we must appease him with sacrifices of obedience, but God accepts of no sacrifice but that of Christ; he looks that his mer­cy alone should be sought unto; learn then to make heaven ring with thy cries; ask mercy, put God in mind of these Attributes, which he hath commended himself in, to the Children of [Page 307] men, Exod. 34. 6,7. put that into every pray­er to encourage thy hope, Psal. 86 [...]. Thou art good, and ready to forgive, and plenteous in mercy unto all them that call upon thee. And Dan. 9. 9. To thee Lord our God belong mercies, and forgiveness.

USE, 4. For Exhortation to Believers: This truth tells you what is the work you have to do all your lives; viz. To adore, admire and magnifie God's compassion, those won­derful bowels of mercy that have appeared in your delivery out of all that misery, into which Sin had cast you: This is the great subject which should take up the thoughts and words of the Saints, Grace, Grace; it should be the [...]oice with which the Temple should resound. Think therefore often with yourselves, where you once were, what was your former conditi­on, who it was that transformed you, when it was that he looked upon, and had regard to you; what miserable sinners you were, and how near to the pit of eternal destruction. Follow this compassion up to the beginnings of its actings towards you; think not that it only met you as you were returning, but call to mind, that it came to your dungeon and lifted you out thence; that it followed you in­to your far Country and fetcht you from among the swine, or else you had still been there, and perished for ever.

DOCT. God manifests his choice and incomparable love to a sinner, then when he converts him to himself.

Here it is that God's special grace is made to appear, and such love as all comparisons are but dark shadows and resemblances of. God in­deed shews a great deed of common favour to the world, the goodness they tast of is called his hid treasures: But all this falls incomparably short of that which he confers upon an elect person in his conversion. This love of God was from eternity, sealed up in his own breast: It began generally to be published and made known in the world, as soon as man had by his fall brought ruine and misery upon himself, [Page 310] and his progeny; as was whispered in that first Gospel promise, Gen. 3. 15. He shall break thy head. And more abundantly shone forth when the Lord Jesus Christ had laid down his life at the foot of Justice: but these were more ge­neral demonstrations of it. It more especially and particularly first begins to appear to the sinner himself, then when he is regenerated, and eternal life begun in him. The manner and nature of this work, was then opened when we considered the Prodigal's return; that which is here to be observed, is the great­ness of this love, and how or wherein it expres­seth its self, according to the spiritual meaning of these phrases. I might here expatiate, but I shall confine this discourse to the words in our text, by a reduction of them to a spiri­tual sense.

1. The first expression of this love is, in that he ran to him; herein is intimated a twofold declaration of divine love; one positive, the other comparative.

1. Positive, It points out God's coming to the sinner where he is, to bestow his grace up­on him. The sinner could never have gone to God, he therefore cometh to him: He was a great way off, and could come no nearer: The rock of his salvation is higher than he is. Though as to rational and common actions, man is capable of using means, yet as to spiri­tual [Page 311] life-actions, he is void of a principle of them: like Lazarus, he is both dead, and bound in his grave cloths: God therefore by his spirit comes to his graves side, to his pits mouth, where he is perishing, and thence he fetcheth him,: and is not this wonderful love? Had not God come hither, the sinner neither could nor would ever have come to him: that is Emphaticall, Zech. 9. 11. I have sent forth my Prisoners out of the pit where there is no water.

2. Comparative; he not only comes, but he comes in hast, to the help of the poor dying creature. Bis dat, qui cito dat. Running is a note of speed, and signifies a great commo­tion of the affections: God makes great hast to bring relief to a perishing sinner. The Heathen painted love with wings, noting the swiftness of this affection in its actions. Here therefore God's wonderful love to a sinner manifests it-self, in that he comes to him un­sent for, and brings his grace, when it was un­sought, Isa. 65. 1.

2. The next evpression of his love is, He fell upon his neck. When men embraced each other in one anothers arms, they were said to fall upon one anothers necks: It notes embra­cing: And this serves to express the favour which God takes a sinner into: It holds out that union which in conversion is made be­tween [Page 312] Christ and the soul: They which were at a great distance are now made near. God doth not only come and do something for his relief, but he takes him into his arms; and now those that were enemies, are in mutual embraces: Such were the greeting between Jacob and Esau, Gen. 33.4. Each doth now, as it were, breath himself into the others bo­som; they exchange souls, manifesting by dumb signs, that love which is too great for words to express, so that by this expression we are taught.

1. That God gives himself to the sinner to be his, and takes him to himself, makes himself to be his portion, and bequeaths himself to him, and receives him into arms of mercy, making him his peculiar treasure and jewel.

2. That he now infuseth his grace into his soul, by breathing spiritual life into him: He falls upon him with his spirit and grace, and layes the foundation of spiritual life in him, by putting a principle of it into his soul, quickening him who was dead.

3. He kissed him; this is the last thing in the act; and here is great favour indeed; that when he might have killed him he kisseth him; this word hath diverse expressions of love con­tained under it.

1. God now opens and reveals that secret [Page 313] and everlasting love of his to his soul, kissing was an outward act to intimate an inward af­fection: Men often did it dissemblingly, but God alwayes doth it really: Now God begins to give the soul to perceive what was his purpose of good will to him from eternity, what were his ancient thoughts about him; this is a visible confirmation of that secret love.

2. God now reveals that he is fully recon­ciled to, and at peace with him; that all former distances and alienations of heart are wholly taken away; he is no more angry, nor will any more condemn him. David kissed Absolom to let him understand he was now re­conciled. God never kisseth and killeth, as Joab dealt with Amasa: his heart alwayes goes out with his promise. It is a justifying kiss, in­timating that this soul shall never more have any more cause to fear the suffering the pu­nishment of his sins, or being exposed to con­demnation.

3. The father by this manifestly takes his son into the state of a son: It is a kiss of Ado­ption; David thus acknowledged Absolom: The sinner had made himself an abject, God now restores him again to that inheritance which he had rooted himself out of: he is thus taken again into his fathers house, and made to enjoy the priviledge of a Child.

4. God by this draws out the love of the soul [Page 314] to him; breaks his heart, and wins him to himself: By this testification of his love he at­tracts a reciprocal love from the sinner; makes him now to chuse God and give himself up to him, put himself into his hands, and devote himself to his service, for all this presently follows, vers. 21. Thus it is a sanctifying kiss.

5. All this is done to restore comfort to the soul: Sense of his sin, and the great wrong that he had done to his father, by so vilely leav­ing him, and profusely spending his estate, had filled him with sorrow and bitterness; his Fa­ther now kisseth him to comfort him: They are called the kisses of the mouth, Can. 1.2. which are given in the application of the pro­mises to the soul, and enabling of him to close with them, suck the sweet out of them, and draw to his consolation the good that is in them: and thus it is also a glorifying kiss. Put altogether and it telleth us what a wonderful declaration of God's love it is that comes into the soul at the hour of Conversion.

USE 1. For Information,

1. We hence learn that the soul is passive in vocation: I do not mean as it is a Rational, but as it is a spiritual Agent. If God had not come to the sinner, he had never come to God, nor could he have done it: As well might the widows son lying upon the bier, and carrying [Page 315] to the grave, have fetcht back his departed soul' as a sinner dead in trespasses and sins, recover the lost Image of God. Hither every Rege­nerate man ows his spiritual original, viz. Not to the strength of his nature, or flexibility of his will, but to God, who came to him there where he lay a dying, and whence he was not able so much as to lift up his eyes towards hea­ven, without God put the ability into him by reviving Grace. And this proclaims the won­derful condescendency of the great God to un­done men and women, in that he is not only ready and willing to receive them when they come to him, but he runs forth to meet them, and to do them good: The condition that all men are lying in, at such time as he speaks that happy word to them, live; tends mightily to enhaunce or illustrate the unspeakable kind­ness, of God, and hence deserves an ingemiti­ation, Ezek. 16. 5,6. None eye pitied thee, thou wast cast into the open field; I said unto thee when thou wast in thy blood, live; yea, I said unto thee, when thou wast in thy blood, live.

2. Here we see that in Regeneration the whole body of graces are brought into the soul at once and together. In effectual vocation the soul receives Christ himself, and that not only relatively, by receiving his person into such relations wherby he becomes his Redeemer and Saviour, applyes his righteousness to him [Page 316] for Justification, and by marrying him, ad­mits him among the Adopted Children of God; but also really, by the communication of his graces, and filling him with his spirit: He falls upon his neck and kisseth him; all grace is communicated in this act: and there is great reason for it, for Christ in giving of himself to the soul becomes its life, Gal. 2. 20. Christ lives in me. And Christ thus becomes his spi­ritual life, not only by changing his relative state from what it was, but especially (life being a principle of operation) by putting this new principle into him, in which are contain­ed all such habits and dispositions as are requi­site to fit him to live spiritually: i. e. the ha­bits of all graces, for all flow from one and the same principle, viz. spiritual life.

3. As a consectary from the former, we hence see that at the instant of effectual voca­tion, the soul is made partaker in every grace; Justification and Adoption fully, Sanctificati­on and Glorification inchoatively, and in their degrees: these come all together and in­separable, and are made over to the soul in the instant in which God converts him: For when God gives Christ, he gives all things with him; Rom. 8. 32. Yea, he gives him to be all to us, 1 Cor. 1. 30. He is made of God to us, Wisdom, Righteousness, Sanctification, and Redemption There is a succession of these Graces, 1. Do­ctrinally, [Page 317] they are to be handled orderly, me­thodically, and distinctly, in the opening of the Doctrines of the Gospel. 2. In the apprehen­sion of a Believer, who doth not immediatly discern all of them. 3. In order of nature and consequence: But in time they are contempo­rary: and the reason is, because the whole Co­venant is sealed up in Conversion, and all that is contained in it; i. e. all grace.

4. We here see the Reason of the sudden and strange alteration which we may some­times see wrought in a sinner: one whom the other day we saw bleeding to death [...]n his sins, rotting in his grave, spending all in riot, slight­ing all counsels and perswasions, going in the ways of destruction; now changed and be­come another man, all new in him: yea, one that was wounded under amazement and ter­rours of conscience, despairing and dying un­der convictions; now rejoycing and ravished with the experience of the love of God. These are strange alterations, but not to be misbelie­ved, if we consider the hast that God makes to find out, and take into his arms dying sinners, and the ravishing embraces he affords them. When God comes, he runs; he may delay a while, and let the sinner run himself out, and not come presently to convert him; but when he doth come, he comes without delay, nothing stops him, Hab. 2. 2. Cant. 2.8.

[Page 318] USE. 2. For Exhortation to the regenerate, or such as have been converted unto God; meditate much upon, and labour to be deeply affected with the discoveries of God's wonder­ful love to you: Think often.

1. What hast he made: I was dying, de­spairing, hopeless; but he speedily came, and put under an everlasting arm: or ever I was a­ware, &c.

2. With what ardour of affection he fell up­on thy neck: Oh remember those embraces; how he took thee up in his arms, an unworthy, filthy, polluted armful; how kind were those claspings which encircled thee? those embra­ces which took thee out of thy pit.

3. How he kissed thee; breathing his soul into thee, and filling thee with his love; pardoning all thy sins, taking thee to be his son again, influencing thee with his grace, in thy far Country speaking comfortably to thee. Oh! love the Lord all ye his Saints, and let your hearts boil over in ardent affections to him.

DOCT. When God manifests his special love to the soul of a sinner in Conversion, it will draw forth the most kindly acts of true Repentance.

God's pardoning and accepting Grace, sen­sibly apprehended, will make a soul more to loth his sins, accuse himself of them, and be ashamed at them. Though whiles God is kind­ling these resolves, he comes in with them and brings his Salvation, yet this shall not extin­guish those resolutions, but help them. This is the season to express and act, Godly sorrow, humiliation and repentance. We have David in this for an excellent example; whom when [Page] [...] [Page 337] none but free Citizens were to wear rings: o­thers, for his ennoblement, among the Orien­tal nations, none but the Nobility had this pri­viledge: others for the seal of the spirit: The Wedding Ring was given as a ratification of Marriage; so now the union between Christ and the soul is sealed and confirmed.

3. Shoes are put upon his feet: The feet are the affections, shoes are both for Orna­ment, and for saying the feet from harm: These shoes are the preparation of the Gospel, of peace, Eph. 6. 15. The soul is adorned with sanctifying grace, and the affections pre­served from being gravelled, and galled with the pebbles of carnal desires.

4. The fatted Calf is killed [ Gr. the fatted Calf, sacrifice it] This intends Christ, and may bear some respect to the Sacrament of the Supper: the soul is now spiritually fit for it, and to be invited to it. In summe, the best preparation is made, the soul is feasted: i. e. Divine love is shed abroad, Rom. 5. 5. God gives him all his favours in titles and com­municates of them to him, according to that measure which is best for him; and so much (at least) of Divine light is irradiated upon him, as enables him to rely upon Christ alone for life, and hope in his Grace. This must needs be a joyful day; for,

1. It is the day of Jubile, which was al­wayes [Page 338] joyful: Now the servant of sin goes out free; he that had before bound himself to a stranger, to Satan and his lusts, is set at liberty.

2. It is his Wedding day: which is alwayes celebrated with symptomes of joy; more especially, when a Beggar is married to a Prince; when a condemned prisoner of Ju­stice is honourably espoused, to the eternal Son of God.

3. It is his Birth day; the day wherein he was new born: his Resurrection day in which he riseth out of his grave, vers. 24. He was dead and is now alive. And that is a blessed day, Rev. 20. 6. Blessed is he that hath part in the first Resurrection.

4. It is the day of his Adoption; the day wherein the King of Glory entitles him his son, gives him a new Name, and seals up to him an irreversible deed of conveyance, wherein he confirms him in title to an inheritance worth many Worlds.

USE, 1: For Information.

1. Here we see how sincerely God speaketh, when he saith, As I live I delight not in the death of a sinner, but had rather he should re­pent and live. The satisfaction which he ex­presseth himself to take in a sinners conversion, is an abundant confirmation of it. If after God hath said and sworn it in his Word, there [Page 339] should any make a doubt of it; let him go to the converted sinner, and he shall tell him such a story of God's abundant love, and that pre­cious entertainment that he gave him, as shall make it evidently appear. If God did not take great delight in our Conversion, can we think that he would make such a royal feast to entertain us, & confer so many & such unspeak­able benefits and blessings upon us? Do men use to kill and slay, to make noble feasts for the entertainment of those whom they have no delight to see?

2. Here we see a reason why the affections of the soul do often appear more ardent and o­verflowing towards God, about, or quickly af­ter Conversion, than afterwards, and discover themselves, both,

1. In an extraordinary delight in spiritual duties: The soul now can scarce find oppor­tunity to do any thing else, but read, hear pray, meditate, confer with Christians, &c. Why is it their Wedding day, it is a feast day with them, and they cannot but be ravished with it: It is a new world with a Prodigal, when come from a famine to such plenty and delicacy.

2. In a cotempt of the world and things of it in comparison of these things; slighting and scarce regarding of any thing here below; on­ly taken with heavenly things, and desirous [Page 340] to depart and be with Christ; willing to have [...] [...]ore to do here if might be: How can it almost be otherwise? Who can but think it good seeing, tasting, enjoying the love of God? and relishing the sweetness of the streams, to long to be at the Well head of all this? but when these treats are something over, and he goe from his feast to his work, and there mee [...] with difficulties, and many temptations; now he is sometimes at a [...]and, his affections cooled with carnal things, and his heart distracted with worldly cares: Hence it is that we sometimes hear God calling his people back to their first love, Rev. 2. 5.

3. Here also see a Reason why Believers have usually more ravishments and extasies, and abounding comforts at first Conversion, than afterwards: It is because the robe is now brought out to them and put on, &c. It is the most glorious entertainment they were ever at, and they themselves the occasion of it; as long as this feast lasts it must needs be so: therefore,

1. Be sure if it be thus at this time, lay in a­gainst a time of want: that may come before you think of it. Store your selves now with the experiences of the love expressions which God reveals himself to you in: It is not impos­sible but it may be such a time with you, as you shall never have the like opportunity while you live again

[Page 341] 2. And if at any time afterwards in your Christian race, you meet with doubts and darkness, and are put to a stand in regard of your spiritual state, be sure to have recourse to the day of espousals: Call to mind the Garment, the Ring, the fatted Calf, &c. Psal. 77. 10. I will remember the years of the right hand of the most High.

USE, 2. For Exhortation and encourage­ment unto awakened Sinners in special, to re­pent, and return to God; to fall down at his feet and beg his grace and favour, to confess your unworthiness: Oh, long for the day of Conversion, it will be a joyful day. God him­self will rejoyce in thee; it is well pleasing to God, it is his delight, he takes pleasure in the Sinners return; thou canst not give him grea­ter content by any thing. Thou wilt afford matter of joy to the blessed Angels, who are exceedingly satisfied in the glory of God, and Salvation of Sinners. Thou wilt glad the souls of glorified Saints, if not now because they know it not, yet when thou shalt go to them, and thy presence in that General Assembly of the first born shall be a witness to it, then will they magnifie God for it, and take pleasure in thee. Thou shalt wondrously refresh the souls of militant saints; thy Godly Parents, faithful Ministers, pious neighbours, these shall have smiles instead of tears; and shall take delight in [Page 342] reaping the fruit of their many prayers, and counsels. Thou wilt grieve none but Devils and devilish men. Nay, it is thy own con­cern; thou art now mourning, thou shalt then rejoyce and be filled with unspeakable glad­ness of heart: Nay, God himself will make a feast for thee, a Wedding day shall be kept with greatest solemnity, and thou thy self shall be the subject of all those triumphs and songs of joy: Oh then all [...] forsake satan's camp, come over unto the Lord Jesus Christ; then shall those that have been grieved for your sin and obstinancy, have their hearts refreshed by you, and all rejoyce together with you in your Conversion.

DOCT. 1. God useth his Servants as instruments in bestowing his spiritual blessing upon his Children.

He doth not usually dispense these things immediatly, but in and with the means. We may here consider. 1. Who are these Servants. 2. The confirmation of the Doctrine.

1. Who are these Servants?

Answ. Touching the Ministry of the Holy Angels, though the thing be a truth, Heb. 1. 14. Yet the way is more secret: and I verily believe they do more for the Saints than they are aware of, and may be as active in suggesti­on of that which is good, as satan that which is evil: But I shall not adventure here to parti­cularize, therefore,

2. By these servants we may understand the [Page 344] Ministers of the Gospel, who are appointed to this end, to be labourers under Christ for the help of the Elect, and bringing of them to Glory, Eph. 4. 10, 11, 12. these are therefore called Ambassadours for Christ, 2 Cor. 5. 20. Now Ambassadours are the representatives of their Princes, and manage forreign affairs in their name; and these do dispence for Christ the Gospel of Reconciliation, vers. 19. Hence they are called Ministers, and Stewards, I Cor. 4. 1. Whose work is to distribute their Masters Estate according to order. They are also cal­led Deacons, I Cor. 3. 5. Because as they do by office distribute the outward, so do these the spiritual treasures.

2. For Confirmation of the Doctrine: The Scripture gives us clear light for this truth; be­sides that Allegorical direction, Cant. 1. 7, 8. See, Mal. 2. 7: The Priests lips should keep know­ledge, and they should ask the Law at his mouth. Which is spoken of Gospel times: besides illu­strious examples add confirmation to it; that of Paul, Act. 9: 14: of Cornelius, Act: 10: of the Eunuch, Act: 8: shew what care God takes to ratifie this way. Though Paul be enlighte­ned and awakened extraordinarily, he must be confirmed and comforted by a Minister: Though an Angel appear to comfort Cornelius and counsel him, yet his instruction and re­ceiving the spirit, must be under Peter's minist­ry; [Page 345] Though God works a miracle upon▪ Philip to bring him to him, yet the Eunuch must re­ceive the Gospel by ordinary means: and the ground is,

1: Negatively; not for want of power in God; he needs not the assistance of Angels or men; he sometimes doth without them; though to keep up and credit his appointed order, it is but seldom.

2. Positively; God doth it:

1. To suit our nature: the People begged that Moses might speak to them: God speaks to us familiarly when he speaks by men like our selves.

2: To honour his servants: it is an honour to any creature to be used by God in any ser­vice of his; but to be used in the greatest work, that is so much more; this is it which so elevates Paul, Eph: 3: 8: To me, who am less than the least of all Saints, is this grace given, &c.

USE, 1: For Information,

1: See their folly who, contemning the ser­vants of Christ, expect all their comforts and benefits to come from himself immediatly: They scorn to receive the best robe, &c. at the hands of Christ's Servants, but must have it from him without means, though (should God grant us our desire) it is most suitable that his Servants should be helpful in it; yet it [Page 346] is a strange frame in a Prodigal; that he will be limiting his Father, and telling him how he shall relieve him, or not at all? What? Can we not see the father's love in the gift, because it is sent by the hand of a Messenger? Well; it God's own way cannot content men, they are like to go without his blessing.

2. That those are likely to receive the great­est manifestations of Gods love to their soul; that are most careful and diligent in giving attendance to the Ordinances. In heaven in­deed, we shall derive all immediatly from Christ, but upon earth it is otherwise: Hence that promise, Prov. 8. 35, 36. Blessed is the man that heareth me, watching daily at may Gates, &c. It is vain for men to depend upon immediate revelations; Moses and the Prophets they have, let them use them. Gods way is in his Temple. David desires to dwell in Gods house, there to be­hold his beauty, Psal. 27. 4. and declares such as do so, to be blessed, because they will still be praising him, Psal. 84. 4. i. e. they will be al­wayes finding matter of praise.

USE, For Exhortation: It may advise all such as would receive the spiritual blessings of the Gospel, to make use of the help of Christ's Servants, his Ministers. Do you want help, relief, comfort? repair to them. Though it be true that God only can give it, and all means avail▪ [...] without his blessing, yet is [Page 347] also true, that by them he dispenseth it ordina­rily: Now, as the means are appointed by God, so he honours them with the presence and efficacy of his spirit, which else is not to be expected, where there are such advantages. Truth may be the same, spoken by a Minister and another, and yet it may come with more efficacy from such an one, than from ano­ther; not from any vertue in him, but from the grace of God, who will thus own his own appointments. Are you in trouble and want help? May you not blame your selves? You say, Alas! What can such an one stead me? I answer, not at all of himself, but God comes where he will, and may justly leave you without the blessing, if you dispise his way: Let then the messages of peace be welcome to you; if God sends you comfort by his Servants, do not refuse, but receive it.

DOCT. 2. God testifieth his love to a penitent sinner, not so much in words as in deeds.

We do not here observe that the Father is mentioned to say any thing, to his humble son; weeping out his confessions to him in his arms; but he calls for his servants, and commands them presently to do for him, that which shall [Page 348] be a real testimony of his entire love: What is done for him shall speak his affection bet­ter than ten thousand complemental profes­sions.

USE, This may shew us the difference be­tween God and men: Those make many proffers and protestations; say be fed, be cloth­ed; but mean while the needy creature may perish for all them: But now God seeing a miserable soul in distress, he takes it up into his arms, gives him what he wants, cloths his nakedness, feeds his hunger, takes away his [...] It may also direct us in clearing up our evidences; you are ready to say, could I but hear or understand him to speak to me in this or that promise, it would greatly satisfie my doubts; but I reply, is there not a convinc­ing language in deeds? and do you find that to be wrought in you which the promise speaks of? is there suitable spiritual supply brought into your souls? Do you find that there which answers your wants? and shall not this satisfie and certifie you of your fathers love, and your interest in the Promise: Nay, you may safely thus argue the case, could he do this for me if he loved me not? Am I not de [...]lt with as a son, and shall I any longer doubt of my son­ship.

DOCT. 3. There is a very eminent and glorious change wrought in Conversion.

This is expressed, vers. 24. under two re­semblances, wherein the state of man before and after conversion is opposed.

1. Of one that was dead, and is now alive▪ the natural man is spiritually dead, Eph. 2. 1. This part of the curse actually fell upon Adam, as soon as he fell, and falls on his posterity as soon as they are born, or have a being. They are every way like one that is dead, have no principle of spiritual life, being wholly with­out Sanctification, which was the informing principle of their Theological life: he can do nothing that is good, can neither stir hand or foot to the service of God; he stinks in the nostrils of God, all that comes from him is rot­ten and noisom, he sees, hears, understands nothing spiritually. But the convert is alive, Gal. 2. 20. I live; the Image of God is restor­ed, his eyes are opened, ears bored, and he is made capable of doing God service, and glori­fying of him in his life; he can now savour the things of God, and walk in his wayes.

2. Of one that was lost, and is found: E­very Son and Daughter of Adam is lost, gone astray, knows not the way of peace; is in a wil­derness and cannot find the way out of it; [Page 350] cannot tell where he is, nor what he is doing, nor whither he is going, and will certainly be lost for ever, if grace follow him not into the Wilderness: seek him out, take him up into arms of mercy and bring him home: But the Convert is found; grace hath sought and found him in the mountains, set him in his right way, and becomes his conducter; and now he is going to eternal happiness, and shall arrive at glory.

USE, 1. To teach us how unjustly they boast of their conversion, who are still the same that they were; no changlings; whose lives and conversations are as dead and sapless and unsavoury as ever; who are wandring from God and from his wayes: Let us assure our selves, that where grace hath been at work it will not be so, if men have received spiritual life, they will live; if they are found, they will seek and endeavour to keep in the way of peace, in Tit. 1. 16. See a vast difference be­tween some that say they are converted, and such as are so indeed.

USE, 2. For comfort to those that find this change wrought in them: these are the begin­nings of eternal life: This the father gives as the reason of the joyful feast; can you say you were dead and are alive? you have the ground of all consolation in you, and may rejoyce in the midst of all other sorrows and troubles. [Page 351] He that lives spiritually, shall live eternally, and him whom Christ hath found, he will save, and he shall be lost no more: He may have his wandrings, but he shall never wholly swerve.

DOCT. 4. The Believers joy is but begun in this life.

They began to be merry. They are but the sips and foretastes, inchoations of joy which they partake in in this world: The Saints have joy here transcending all the worlds plea­sures and delights, such as indeed they cannot so much as apprehend, 1 Cor. 2. 9. but com­pared with those that are to come, they are but drops, essayes, inchoa [...]ions.

Reas. 1. From the different manner of their fruition of the object of their joy: Their joy here, is for the most part a joy of hope, but af­terwards it shall be a joy of possession, Rom. 8. 24. 2 Cor. 5. 7. For we walk by faith, not by fight. They are now heirs, and their inheri­tance is glorious, and the fore-thought of it af­fords them great joy, but they are under Tutors, and Guardians the while; but then they shall take possession of all the Glories of Heaven, and fulness of Christ: they now rejoyce that their names are written in Heaven; then they [Page 352] shall themselves be there placed upon thrones, and wear Crowns.

Reas. 2. From the different degrees of their fruition: They have something now to live upon by Faith, there is something of heaven that doth come down into the souls of Believ­ers here upon earth, but they are but earnests, like a bunch of grapes to refresh them in a wilderness; which, though it be sweeter than all that is in the world, yet it is but little to that Canaan where these grow in abundance: they have spiced draughts here, but then the moun­tain of spices, Psal. 16. ult. fulness of joy is in thy presence.

Reas. 3. From the mixture and allays of their joyes here, which shall not be in another world. The joyes of Believers are here some­times interrupted, a cloud intercepts the Sun, a curtain is drawn before their window, they are in the dark and see no light: Though Faith be never lost, yet sense is many times taken away; they have broken bones to pain them: Yea, all along the presence of sin, that captivating power of the body of death, put them into mourning; their clearest sun­shine is attended with showres, so that their present joyes cannot be full: but there no cloud doth arise, that upper world enjoyes a perpetual serenity; There is no sin to molest them, no frown of a father to deject them, [Page 353] nothing to cut off their full and endless com­munion with Jesus Christ the fountain of life and glory.

USE, 1. This may help to strengthen and augment a Believers present joy: There is a vast difference between a meer penny, and an earnest penny: Though we see but a little light just at day breaking, yet this is the com­fort of it, that it is an harbinger to, and wit­ness of the Suns rising shortly; so, though they be but weak and faint beams of comfort that are glimmering upon our hearts, yet this is our happiness that they dart in to tell us that we shall ere long be put into possession of all that felicity which Christ hath bought and paid for.

USE, 2. Let this also serve to sweeten to our thoughts, the apprehension of our change: If a drop doth so refresh thy soul, as to fetch it again to life, when just dying, think how blessed then are they who dwel by the foun­tain, and drink their fill of it every day? Ah what will it be to be in his armes everlastingly? Didst thou hear his voice in an Ordinance, it was so full of charms, that thy ravished soul could hardly, keep in from quitting its mortal tabernacle? What will it then be to feel his everlasting embraces? How welcome should this make the messenger of Death; yea, how pleasantly may it make thee to meditate upon [Page 354] and put into thee a desire to be dissolved, and to be with Christ which is best of all.

DOCT. 1. Outward careful attendance upon the visible service of God, is no sure sign of a sincere Christian.

The eldest son was in the field, and where could he have been better? He was getting mony, while the other was spending it. The Scribes & Pharisees were great sticklers in the law and outward worship of God: hear how he boasts of himself; Luk. 18. 11. and yet all this may be where there is no sincerity; see, Mat. 5. 20. A man may do abundance and be a stranger to saving grace.

Reas. 1. Because a man may do all this upon false and unsound principles, for,

1. There may be bodily service where there is not the heart, Ezek. 33. 31. It is the cen­sure which our Saviour passed upon the [Page 357] Pharisees of his time, applying the saying of the Prophet to them, Mat▪ 15. 7, 8. and declared it to be vain service, vers. 9. Hence that, 1 Tim. 4. 8. Bodily exercise profiteth little.

2. Men may do all this for outward credit and applause: When Religion is in fashion, there are many that court it meerly for fashion sake, many love to be as the times are; Many are very Religious only in complement, to be talked of, commended, &c. This fault also our Saviour found in the Pharisees, and charg­eth hypocrisie on them for it, Mat. 6. 1, and 5.

3. Men may do a great deal because they hope to be saved for their doing: As there is in all men a reaching desire after happiness, so there is also a natural pride, they are willing to be their own saviours, in quest of which men will take much pains; and when they apprehend li [...]e to be had by doing, they will do much: this also was another ground of, and defect in the doings of these Pharisees, Mat. 6. 7. Rom. 9. 31, 32.

USE, 1. Here see the Reason why some that have in their time been great Professors, and careful, do afterwards degenerate, and grow licentious: for if all that so profess are not sincere, do not act from a sound principle, no wonder if they decline: If the seed that hath no rooting, though it grow a while, and [Page 358] out-grow many, do at last dy, wither, decay, we are not to wonder, nor ought this any way to discourage those that are sinners.

USE, 2. Let it counsel us, to have a care that we do not ground our confidence in this, that we do more than others: think not our selves better, or surer meerly for this: Though God will not reprove you for your sacrifices, yet he may for your hypocrisie, and so you may weary him with your vain oblations, Isa. 1. 13. Remember there is no Justification legal, by the work we do.

DOCT. 2. The Hypocrite is not ac­quainted with, nor invited to the solemni­zation of the great joy which is at the conver­sion of a sinner.

Whiles this joyful entertainments is provided for and afforded to this younger son, his elder brother is in the field, the father doth not send and call him in unto it: This is not without its spiritual meaning; hypocrites may seem­ingly do a great deal, but still they are strang­ers to, and have no share in the joy of true Believers, Prov. 14. 10.

Reas. Because he is a meer stranger to that which is the cause of his joy, viz. converting grace; he doth not know what it is, what is [Page 359] the worth and excellency of it, nor what are those grounds of spiritual joy which proceed from it: these are spiritual things, and there­fore a natural man cannot receive them, 1 Cor. 2. 14. The hypocrite is truely unregenerate, and hence he moves in an inferiour orb, and can no more know what the joyes of a Belie­ver are, than a beast can understand the na­ture and advantages of a life of reason: he is in the flesh, but these are not fleshly joyes.

USE, 1. This may shew us the true reason why hypocritical men are so little affected with the conversion of a sinner to God: when the report of it comes to them, it may be they are angry and envious, however they are not stir­red up by it to praise God for them, to con­gratulate with them their happiness, and par­take in their joyes: Alas, they were not invit­ed, they do not see nor know what it is to have been dead, and be alive, to be restored from spiritual death, to be brought home to God, of a Prodigal to be made a son.

USE 2. Here we also see a reason why uncon­verted men wonder when they hear the People of God speak of their joyes and comforts; whereas they look upon them as sorrowful and miserable men, and think them mad to please themselves with phantasms and dreams; where­as their own blindness and ignorance is the cause of their admiration. Foelix thinks Paul [Page 360] is distracted, whereas he himself is distempered; Hence let not the People of God judge them­selves by, or think worse of themselves for worldly mens opinion concerning them.

USE, 3. If Hypocrites may not feast it with the People of God here, much less shal they do it in the Kingdom of Glory: If they may not partake with them in the feast of Tabernacles, much less in their consummation: How mise­rable a thing then is it to be a professor and no more? to how wood and draw water with the Gibeonites? to do the drudgery of the Law, but not to partake of the joyes of the Gospel? a legal li [...]e is a life of much business, but of no comfort; there are many terrours which may oppress the conscience for defaults, and much labour in striving to attain an unat­tainable legal perfection; but no true joyes, which can only flow from the sense of God's love and pardon in Jesus Christ; beware than of Hypocrisie.

2. We may observe the ground of the of­fense, viz. The information he had of his brothers kind entertainment: this he guesseth at by the noise he heard of joy, but waits for further information, which he receives by one of the servants, who readily informs him of it, and fully acquaints him with the occasion.

The action of this servant, is exemplary; it tells us thus much;

[Page 361] Observ. That in our relation of matters of fact, we should do it with all fidelity and can­dor, to make the best of things [...]nd not the worst; The servant both tells what his master had done, and gives a good reason for it, that one would think might have been convincing, however it is otherwise taken. It is very cer­tain that a story may be true, and yet so told as may be advantageous or prejudicial to him whom it concerns. Doeg, for all that we read, spake true of Ahimelech, but in such manner as was pernicious, and carried a ly in it, and is therefore called a lying tongue, Psal. 52. begin. Which may give us warning to beware how we represent matters in our relation of them: have a care therefore of a spirit of detraction, else its certain the most spotless actions of the most in­nocent persons, may be laid open [...]o the malice and spite of men: and the rather avoid it, be­cause it is a disease the times labour of. There is something also commendable and imitable in the action of the eldest son; he enquires before he determines, he doth not presently conclude, from what he hears, but seeks to be certified in the truth; which if it were more practised a­mongst Christians, would prevent many un­just censures which are, by over credulity, past upon the innocent. But I especially intend to take notice of the ground it self of his offense, whence observe this,

DOCT. 3. It is the guise and Cha­racter of an hypocrite, that he is offended and angry at the grace of God, manifested to those whom he converts and takes into fa­vour.

They cannot bear that God should shew any love to repenting Prodigals: The elder brother is angry that his father should make a feast for his returning son: The comforts and consolations of a Penitent are his great eye­sores: The Scribs and Pharisees could not bear that Christ should conve [...]e with Publicans and sinners,: Hence the more they observe of God's love to any, the more they hate and ab­hoor them. This was Cain's sin, and for this very cause he murdered his innocent brother, because God had more respect to his sacrifice, than to Cain's: this is the ground of persecuti­on, and their prosecuting them with all malice, and studying by all means to do them injury: they are the joyes of the People of God that these m [...]n cannot bear.

I shall give the evidence of the Doctrine in two things▪

1. The natural enmity of the wicked against the Godly, makes them to grieve at all their prosperity which they partake in: Wicked [Page 363] men are of the evil one; who, next to God himself, hates his Children; and as there is war betwixt Christ and the Devil, so also there is opposition betwixt their seed: There is a spirit of envy in the nature of fallen man, Jam 4. 5. It hath for its objects persons and things: The persons whom it most expresseth it self a­gainst are the People of God, because they are not of them, Joh. 15. 19. And the things are, all their prosperity so far as they apprehend it: Sorrow and misery is not envied, at that they can rejoyce, and say, Aha! so would we have it: But their prosperity, the singular favours of God, their comfort, their hopes, their pro­fessed assurance; these they cannot bear, and hence they are spitefully enraged, and gnash their teeth, Psal. 112. 8. 9, 10.

2. Where this spirit is found ruling in a pro­fessor, it is a certain note of an Hypocrite I know there is no sin but hath its motions in a Believer, but it doth not there reign; but where it so doth, let a mans profession be what it will, it proves it vain and dissembling: and the reason is plain, because it contradicts this property of a Believers grace, which is to re­joyce both in the glory of God, and in our neighbours good; both of which are herein so eminently manifested, that if there be any grace stirring, it will be raised by it: God most prizeth the glory of his grace, which that [Page 364] more appears, the more vile and unworthy the subject hath been: And the joy of Conversi­on is the realest and best joy that a soul can have, that of glory differs from it but in degree; and he that envyes God's Glory, and his neigh­bours good, he breakes the whole Law at once.

USE, 1. Here we see a Reason why the faithful People of God meet with so much op­position, in the world, not only from the pro­fessed enemies of Godliness, but also from many pretenders to it; they cannot bear the prosperity of the righteous, the more God fa­vours them, the more they envy them; alas, all are not Israel that are of Israel: There are many that profess God, and yet hate godliness; and then no wonder if they cannot endure that God should bless the Godly: they therefore persecute them, and do all they can to disturb them in their quiet and tranquility: Let not these things amuse us, bet let it satisfie us if God love us, though men hate us: if God give us joy in himself, peace in our consciences, though others seek to trouble us, be not discontent, nor let us seek mens favour but God's; yea, let that alwayes be our prayer, Psal. 109. 28. Though they curse, do thou bless.

USE, 2. For Examination; here we have one Rule for the tryal of our sincerity, i. e. How are we affected when we see and hear, [Page 365] that this or that poor Prodigal that was lying in sin, and had dishonoured God, is converted and brought home, and made partake in his grace, and rich benefits? Do we truely re­joyce with them, and bless God for them? or do we envy them, and grow angry that any thing should be done for them? do we hate them, and the more because we think God loves them? this is a dangerous note of hypo­crisie: and truly if men would search their own hearts, they might find too much of this spirit: Gods people are hated for their liberties, priviledges, their communion with God, and acquaintance with him: Men pretend other reasons, but this is the true reason: But let me expostulate with such spirits, as God did with Cain: If you do well, if you also are con­verted, there is enough for you, God can fill all souls with joy, there can be nothing wan­ting; if you are not converted, you have more need to mourn than envy: The fault is your own, not theirs, do as they have done, re­turn and humble your selves before God, land you may fare as they do.

USE, 3. To Exhort Believers to shew a spi­rit contrary to the envious spirit of wicked men▪ do you therefore pray for, and by all means in your compass, endeavour the Conversion [Page 366] of Prodigals, long and travel for the regenera­tion of sinners; and when you see it, rejoyce in it, and glorifie God for it; so shall you ap­prove your selves to be the People of God, and not only so, but you shall also share in their joy, and it shall be a complement of your happiness to be fellow commoners with them, in the blessed things which God prepared for those that love him.

DOCT. 1. It is the Hypocrites own fault that he doth not partake with the People of God in their joyes.

The father did not shut the elder son out, but he would not come in; yea, though his father entreated him he still refused.

Object. But he was not invited, how then should he come?

[Page 368] Ans. But if he had had an ingenious and brotherly spirit, he might have come when he heard of it: The word tacitly insinuate that the servant did entreat him, but he would not hear him. But to give a closer de cision of the case; unregenerate men are not, and yet they are invited: There is not the inward, spiritual, powerful invitation which compels them, and by particular application of grace draws them: But there is a general, doctrinal, conditional invitation presented to all where the Gospel comes, in which God by his Ser­vants speaks seriously, pleads earnestly, expo­stulates industriously, waits patiently, as one that is willing and desirous that they should come in; this is the invitation which they re­ject: and of such it is that our Saviour useth those expressions, Joh. 3. 29. Men chuse dark­ness. Chap. 5. 20. Ye will not come unto me. Rom. 10. 2. All day long have I stretched forth my hand, unto a disobedient and gainsaying Peo­ple.

Reas. Because they refuse to come up to the terms upon which they are invited. God bids all come, but he tells them how he expects they should come; but these terms are hard, and they cannot bear them: Men will not leave their farms and merchandize, they will not part with their darling lusts, they will not suffer loss of their own righteousness; the company doth [Page 369] not please them, the Saints ere the People they hate: The eldest son its like would have come in, if his father would have turned his brother▪ out of the doors: Men, instead of embracing the Gospel, pick quarrels with it, they will not come at all unless they may come in their own strength, bring their righteousness with them, &c. Rom. 10. 3.

USE, Hence how inexcusable will wicked men be, and without any Apology, when they shall be condemned to everlasting separa­tion from the Saints and their joy? Time was when they might if they would, but they would not; they scorned the communion of the Saints here, and shall be justly denied it for e­ver: Then shall they remember the time when they were striven with, pleaded withal, [...]ar­nestly entreated to be recon [...]ed to God, but they scornfully refused, or pleaded impotency, and because they could not come of themselves, they would not let Christ help them, but kept off by unbelief: And if men thus despise the feast of the Gospel, and will not part with their lusts, vanities, carnal confidences, that they may feast it with Christ and his People, can they charge unjust dealing, or undue se­verity upon the master of the feast, if he swear against them that they shall never tas [...] of his Supper? Is not the law of retaliation just? Prov. [...]. 2. &c. Beware then how you despise, [Page 370] or envy, or find fault with the dispensations of the Gospel unto a wilful exclusion of your selves; it will be bitterness in the latter end.

DOCT. 2. It is the disposition of false and hypocritical Professors to be finding fault with God's dispensations of providence.

The fathers dealings seem very irregular and unrighteous to his eldest son: This was the frame of that self-cheating people, Isa. 58. 2. They think God doth them wrong: thus it was with Cain, he counted himself injured, be­cause his brother was accepted before him; yea, it was too common a thing among the J [...]w [...] to say, God's wayes are not equal, Ezek. 18. 25.—29: &c.

Reas. 1. Negatively; not because God doth any wrong, for he who is the judge of the whole earth cannot but de that which is right, though he often acts soveraignly, yet he never acts injuriously: he will plead his cause and vindicate it one day, to the silencing of all those who now seek to impute injustice to him.

Positively: The ground of it is,

Reas. 2. Because Hypocrites judge of things only by outward appearance, and that cannot be righteous Judgement: the causes of Gods providence are many times obscure, but never [Page 371] irregular: He that looks upon the outward face of things may be amazed, but he that be­holds that an al-wise hand of God doth all, will suspend, his Judgement, and wait till the time when all things shall be made clear.

2. Because of their ignorance of the ways of God: they are above them, and they cannot see into them: Ignorance and a good opinion of themselves, meeting together, is the reason of all the mis-judging of carnal men: Through self-conceit they argue thus, that because they cannot see the reason, therefore there is none; as if we were bound to confess that the sun shi­neth not, because a blind man sees it not: Wisdom is too high for a fool, therefore he condemneth it of folly.

USE, 2. It may teach us that if we would escape the just censure of being hypocrites, we labour to have reverend thoughts of all God's wayes: Though you cannot alwayes dis­cern the depth of them, yet be not rash in cen­suring then: condemn not the things you know not, but rather admire them; and when you cannot give a reason of this or that providence, remember you are men, and then you need not to wonder at it: When many parts of Di­vine wisdom are too high for you, and with the Psalmist, Psal. 73. you are pained within you, with searching into them, then satisfie your selves in this, that it is God that sits at [Page 372] helm, and he is good, and cannot do ought but good.

DOCT. 3. Legalists look upon their own works to be meritorious, and think God unjust if he do not reward them eminently.

The Son is angry that his faithful service is not rewarded so much as with a kid: The Jews thought their fastings ill laid out, Isa. 58. begin. If they do not prosper, and all things go as their hearts can wish, legal spirited men think them­selves abused.

Reas. Because such as rely upon their own works and doings, though they may have ta­ken up an Evangelical profession, and have gotten the name of Christ in their mouths as a word of course; yet they were never truly bro­ken off from themselves; they never saw the emptiness of their own righteousness, nor un­derstood what unprofitable servants they are, when they have done all: There is a root of pride remaining in all unconverted men, they are not humbled as they ought to be: As long as a man thinks his doings to be of so much worth, he will consequently count himself in­jured, if they be not rewarded according to his expectation.

USE, 1. Here we see the very root and [Page 373] and ground of all our repinings, and murmur­ings at the providences of God which do befall us; it proceeds from a legal spirit: It is be­cause we set up our counters for gold, and rate our poor sorry doings beyond their desert: and particularly many grumble and complain that they have no fatted calf; i. e. feasting and joy, though they labour hard, and live conscientiously, yet they spend all their time in the dark, have not the provision and enter­tainment which others have. It is true, a Be­liever may walk in darkness, and want light; but to envy others theirs, and to find fault with God that they themselves enjoy it not, and though they have waited long for it, yet it comes not, hath too much of a legal spirit in it.

USE, 2. It may teach us, that if we would justifie God in all his dealings to our selves and to others, we must learn to despise, and see the emptiness, and nothingness of all our own per­formances. They that had laboured all day, are angry that loyterers, and idle persons, that came in but at the eleventh hour, had their pen­ny too as well as they; they judged their work worth something: Whereas an humble soul that counts his own righteousness rags, and pollut­ed, that acknowledgeth free grace to preside in all the dispensations of Divine favours; he will adore that grace which appears to others, [Page 374] and patiently wait on God for the like favour, not repining that it comes not yet, but count­ing and confessing it an high favour if ever it comes [...].

DOCT. 4. A man may live a long while in Christs visible family, and also in a careful outward attendance to duty, and yet never be made to partake in his special love and favour.

Never be feasted with his special spiritu­al grace, never have a kid killed for him to feast it with his friends: The hypocrite never tasts one crumb of the Childrens bread,

Reas. 1. From their incapacity; they are not in a state and condition to be feasted: joys and feasts are for the living, and not for the dead; whereas these men are not alive: they are painted sepulchres, but full of dead mens bones, they are really dead, though seemingly alive.

Reas. 2. Because the dispensation of God's special love and favour are not Legal, but Evan­gelical dispensations. God doth nothing for any of Adam's sinful progeny for the sake of their righteousness, but only of his free grace; as long therefore as men boast of their doings, they may do all their lives long, and God no whit regard so as to accept of them: the proud Pharisee is not justified.

[Page 375] USE, 1. To teach us that when man hath done his utmost, still grace is free, and not owing to him: The father had not been un­kind, much less injurious to his son, though he served him, and he killed no kid for him: God ows not conversion, nor the benefits that come by it to our endeavours.

USE. 2. Hence wonder not if many Pro­fessors in the visible Church are lifeless, and sapless, hold no spiritual communion with Je­sus Christ: It is not to be wondered at, if we consider how great difference and distance there is between being a son in the visible fa­mily, and a son received into special grace, and favour with his father.

USE, 3. It may also teach us to beware that we rely not upon our selves and our duties, but to renounce all, and fly to the Grace of God in Christ, that is the only way to come by, and be partakers in special and soul refreshing grace.

DOCT. 5. Wicked men delight in aspersing the People of God with their former follies.

How eloquent is the elder son in rehear­sing the wickedness of his brother? but not a word of his repentance. They love to remem­ber [Page 376] what the Saints were, not what they are; if in their youth they have been vain, profuse, prodigal, this shall never be forgotten; but their reformation, deep sorrow, and sincere repentance shall never be taken notice of; they are like Scaribees that live upon dung-hils, and suck nothing but corruption, like flyes that live upon [...]ores: And this they do,

1. In enmity against the grace of God: The eldest son doth it to cast a blemish upon his fathers kindness, as if he therefore favoured such wickedness: When one objected against [...], some wanton youthful Poems, he said, Hi [...] homo invidet mihi gratiam Dei.

2. To justifie themselves, they hope by this means to gain the better reputation, they that have no real goodness of their own, think to shine by comparison: I am not at this Publican.

USE, To teach those that are the People of God to avoid this frame of spirit: Consider not what the People of God were, but what they are; if they have been Pr [...]digals, yet if now they are Converts, acknowledge the grace of God, and magnifie it: If God hath blotted his sins out of his book of remembrance, do not you record them: Remember, if you your selves have not been such in your outward con­versation, you had as bad hearts, and it was only restraining grace that did prevert you, else your like natures had appeared in as bad actions: [Page 377] Be sure consider alwayes that it is the grace of God by which you are what you are; be not envious at them, but labour to strengthen your faith by their example: Think how glorious a God you serve, that is able to pass by and par­don such sins; trust him the more, love him the better, rely on him with the greater confi­dence.

DOCT. 6. God's converting grace ma­ny times meets the profane Prodigal in his Ca­reer and turns him, when it passeth by the mo­ral and legal Professor.

God finds the Prodigal in his far Country; his eldest brother is at home, and yet past by. In our Saviours time there were more Publi­cans converted than Scribes and Pharisees; afterwards the Heathen Gentiles came flocking in upon the preaching of the Gospel by the Apostles, whiles the Jews obstinately refused it: So true is that of our Saviour, Luk. 13. 28, 29, 30. Mat. 21. 31,32. The Publicans and the Harlots go into the Kingdome of God before you, &c.

Reas. 1. From the deep interest of self in a legal Professor: The profane persons sins are almost convincible; whereas the other thinks his righteousness to be of great worth, and is [Page 378] not easily perswaded of the unprofitableness of it, Rom. 9. 31,32.

Reas. From the wisdom of God, to make his free grace thus the more manifest, The more profuse any have been, the more visible and observable is that grace which is made to appear to be in them: The Phy [...]itian gets no credit by administring to one that thinks him­self well already; the more desperate the dis­ease is apprehended, the more eminent is the cure acknowledged to be, Luk. 5. 31.

USE, 1. To awaken carnal Professors; you may easily be cheated: Why are you no more concerned with the awakening means which you enjoy? you think your selves to be whole and sound, and these warnings are for the vain and profane; beware! you may be lost, when those whom you despise may be saved.

USE, 2. To advise us not to despair of, but to pray for the worst sinners: God both knows how to magnifie his mercy upon them, and not only so, but is often pleased to single out these to make illustrious monuments of his sav­ing grace, despair not then of them, but pray hard for them, that they may be converted, and believe.

USE, 3. To encourage any that have been grievous sinners against God; despair not, such are often chosen to be the subjects of grace, and if God hath awakened and humbled you, [Page 379] hope in his mercy; he knows how to get him a name in your Salvation.

DOCT. 1. There is never any occasi­on of special joy over an Hypocrite. Son thou art ever with me.

The father insinuates that he was not wont to do things superfluously or without occasion: And we may see the evidence of the Doctrine, if we consider what is the ground of extraordi­nary expressions of joy among men. Now, though men that are given to excess will make occasions of feasting, and great shews of jocun­dity, where there is no reason; yet as joy is an affection moved by the apprehension of some present good; so, the extraordinary signifying of it by feasts, mirth, great entertainments, is when the reason of it is more than usual: Hence the most of those occasions recorded in [Page 383] Scripture are either, 1. The revolution of birth dayes, so Herod kept his birth day, Mat. 14. 6. and Pharach, Gen. 40.20. 2. The time of wean­ing Children; so Abraham for Isaak, Gen. 21. 8. 3. Marriages; Christ honoured with his presence a wedding feast, and with his first mi­racle, Joh. 2. begin. 4. Great victorys ad deliverances, hence dayes of thanksgiving ap­pointed, and hence the passeover. 5. Gods sig­nal blessing upon their labours, in giving them the fruit of the earth. Hence the feast of in­gathering. 6. The entertainment of stran­gers, or occasional visitation of friends; thus Lot made a feast for the Angels, Gen. 19. 3. and David for Abner, 2 Sam. 3. 20. 7. The finding of that which was lost, Luk. 15. 6—9. But there is no such respect in one or another kind, on a spiritual account, with an hypocrite: whereupon God should make him a joyful en­tertainment: For,

1. He hath no birth day; was never born again, but lives and lies in sin: All his legal and moral duties are but splendida pecc [...]ta: He is the lame he was, there is no gracious change wrought in him: There is more reason to mourn over him as a dead man; than to re­joyce over him as a living man; [...]o celebrate his funeral, than his birth: The state of nature is a state of death. Eph. 2. 1.

2. He was never weaned from the world and [Page 384] vanities of it, but still hangs upon its breasts, seeking his contentment among creatures, and to satisfie, his appetite upon these things; His name is written in the earth, he lives upon lying vanities, cannot say as David, Psal. 131. 2. I am like a weaned Child.

3. He is not married to Christ; his league with sin and satan was never broken, he was never dead to the law that he might be united to a Saviour: How should there be a marriage feast without a marriage? Christ indeed hath woed him; but he never gave his consent, nor will leave playing the harlot with other lovers; never embraced that call, Jer. 3. 2. [...]

4. He never was a conquerour over his lusts, nor got victory upon his corruptions; but re­mains a slave of sin and satan, led about at his pleasure, and serving divers lusts: Sin rules him, his Chains were never knockt off, nor his prison doors broken open, but he lives un­der the power and condemnation of sin.

5. He hath brought forth no fruit to God, or to his own souls comfort; is a dry heath and barren ground, a fig tree, which if it have the leaves of a profession, yet hath no fruit of san­ctification; a vine, which if it bear any grapes, they are sower wild grapes; a fig-tree long wai­ted on for fruit, and ready for that sentence, Cut it down, why cumbers it the ground, Luk. 13. 7. A piece of ground that is night unto cursing. Heb. 6. 8.

[Page 385] 6. He never came to God for entertainment, not so much as like a stranger to ask his friend­ship and favour: much less as a son who had absented himself, to seek his fathers pardon; but he lyeth out from him, keeps at a distance, will not come to Christ for life, Joh. 5. 40.

7. Though he be a lost creature in himself, yet he was never found, but is lost still; he is yet in the wilderness, wandring upon the mountains: and whiles it is thus, what occa­sion can there be of special joy over him?

Use, 1. Hence the joyes and boastings of un­regenerate men are groundless: Many talk of their hopes, and comforts, and soul satisfacti­ons; they tell how God refreshed them at this and that time with these and those promises; nay, they have had tastes of the powers of the world to come: Alas! enfatuated souls! God doth not scatter his joyes promiscuously: Though men may, God will not make a need­less feast.

USE, 2. It may put men upon enquiry, when they cannot find that comfort and joy in their service which they expect, whither this may not be the reason of it: I do not say it is alwayes so, the best Saint may sit in the dark, Isa. 50. 10. And there are other reasons why the al-wise God will make his own Children to fast, and to mourn too: Many falls, much heedlesness; yea, their weakness to bear much [Page 386] of this new wine; God stints his own People, and will not [...]ill them with Cordials: But I say, it is a good enquiry, hast thou not, nor ever hadst any tast of these joyes? ask then, am I new born, &c. If there be none of this, wonder not, there was no occasion: most men act preposterously, they try their grace by their joyes, whereas they ought to try their joyes by their Grace.

DOCT. 2. Unregenerate men have no cause to complain that God shews more special favour to repenting sinners, than he doth to them.

What ever they think they have to say for themselves, yet God wrongs them not: The father could entertain the younger son, without injuring his elder: This will appear if we consider,

1. That God in the dispensing of his grace, acts as a free Agent. This is insinuated in that Parable, Mat. 20. 15. A Father is not bound to give an account to his Children how he improves his estate; much less is God to sinful men how he distributes his grace. The Creature cannot oblige the Creator, much less a sinful creature, who hath forfeited all: It is the Apostles Challenge, Rom. 11. 31. Who hath [Page 387] given to him at any time? The [...] cannot be re­spect of persons in grate it is; there is no bind­ing rule of justice in the bestowing of kind­ness, and where the benefit is a free favour, the chusing one, and passing by another is ar­bitrary, and depends on the will of the Doner. In Gods bestowing of Grace on the Children of men, there can be none worthy, and if he will pitch upon the most unworthy, to make his favour the more notable, who shall call him to an account?

2. That the best works of the most resined hypocrites are no ways obliging or deserving. An unregenerate man may do many things materially good, he may pray, confess his sins, read the word, attend upon ordinances, carry fair among men, abstain from many evils, do many duties; but still they deserve no favour, nay, they deserve the wrath of God; Their prayer is abomination, their plowing sin, their ob­lations detestable, Isa. 66. begin. If the Godly do confess their best to be rags, their holy du­ties dung; what then must we say of what the unregenerate do, who have no saving princi­ple of holiness, no meadiatour through whom to obtain acceptance, no good end in their per­formances?

3. That the same grace is tendered to them, and the same means of obtaining it are afforded them; if therefore they go without it, it is [Page 388] their own fault. Men are indeed ready to say, God's wayes are unequal, when their own wayes are so: The proffer of Grace in the Gospel is universal; if men thirst, God shews them the waters, and bids them come freely; if they thirst not, and will not come, who is to blame? God stretcheth out his hand all the day [...], but they gain say: God saith, If they will [...] and believe they shall be saved; but they say, These many years have I served thee, [...] any [...]me transgressed I thy command­ment; God saith, if you be sick, here is a Phy­sitian, they say we are well and need him not. And what wrong then is it to them, if when a company of sick souls, who feel their malady, and are ready to dy of it, come to him for healing, he shows his skill; if when a company of hunger-starved beggars come to him for food, he feeds them; yea, plentifully feasts them?

USE, Learn we hence in stead of quarrel­ing with, to admire the free grace of God, which opens a door of hope to the greatest and worst of sinners: Do not discourage or dash the hopes of any; be not afraid to invite the worst to come to Christ upon Gospel-terms; [...] let any poor soul that is stung with sin, that [...] it ly as mountains between him and God, despair of Salvation: Lo, Christ came [...] over the mountains, and leaping over the bill [...]: [Page 389] Say not, can God save me and be just? He hath satisfied his own Justice, and will silence the cavils of Men and Devils: Say not there is no hope for me; think therefore of the Prodigal: Are there such bowels in men? and are not God's thoughts above ours? This Pa­rable was written for thy sake, who hast been a chief sinner, and now art humbled, to en­courage thee to go to God in the name of Christ, and to hope for his mercy.

DOCT. 3. Then, and not till then is there true cause of rejoycing over a sinner, when he is converted and brought home to God.

This the father thinks enough to silence all the grumblings of his discontented son, vers. 32. What cause there is of joy at such time, hath been expressed under a former Doctrine, that there is none before, may in a word be cleared, from the consideration of what every sinner is before conversion. I confess men may differ in many things of an inferiour na­ture, one may be better morally disposed than another, one may have more restraining grace, a more affable nature, carry it more obedient­ly to his Parents, be more reformed, &c. than another: But in this the state of all unregene­rate men before conversion is alike, viz. that they are,

[Page 390] 1. Dead creatures, under the power of spiri­tual death, rotting in the grave of sin; we do not use to rejoyce over our dead Children and relations, but to weep and mourn. They can do nothing for God, nor for their own souls Salvation; they cannot glorifie him, &c.

2. They are Children of wrath, Eph, 2. 3. They are blasted by the curse, held under con­demnation, lyable every moment to fall into hells flames; yea, going to execution: and what mother could ever rejoyce over her son that was going to suffer for his deserts, or not wring her hands?

USE, 1. This may give check to the mad mirth of ungodly sinners: Hearken you merry Greeks, that sport your selves in the world as the fishes do in the sea, that cannot spare time from your jollity to have one serious thought: Stay a little, let me ask, what cause? why so jovial and facetious? are you converted? ah no! I know you will plead, it is lawful to be cheerful, & that civilly in the enjoyment of the outward comforts of this life: True, but when? when they are sanctified by the grace of God, and made yours in the New-Covenant: Get this title, and then you may rejoyce in all Gods goodness; till then take this bitter pill; all the curses written in the book of God are upon you, and all the things that you rejoyce in are tain­ted with them; you are going to the pit, and [Page 391] all these are but fatting you to the slaughter; trea­sures of mercy are thus turned into treasures of wrath.

USE, 2. Let this direct those that are the People of God, what chiefly to rejoyce in: It is our saviours advice, Luk.10. 20. In this rejoyce not, that the spirits are subject to you, but rather re­joyce, because your names are written in Heaven. Count that your only joy, that the love of God hath appeared in translating of you from death to life: and in regard of your Children, do not take too much carnal delight in them; one is comly and beautiful, another active and spright­ly, a third witty and pleasant; they are good natured: all these are good in their place, and mercies of God; but oh remember the want of saving grace dasheth the joy of all those, and takes away their pleasancy: If they are not con­verted, as they were born under the curse, so they are still held by it: Oh then travail with pangs of holy care and sorrow for them, till Christ be formed in them; then will you have cause to rejoyce indeed: till then think solemn­ly, what if they may still be damned, and se­parated from God for ever? what then will all these things avail? Long for their conversi­on, and when once you see it, now rejoyce as a mother over her first born son: here is ground for that joy which shall never end, but encrease [...]ill it grow up to Everlasting Hallalujah.