Meditations the Parable of the Prodigal Son, Chapter 2
CHAP. II.
Giveth the General Doctrine of the whole Parable; illustrating God's gracious Reception of Returning Sinners, in several particulars.
HAving shewed you the general import and parts of the Parable, I come now to the consideration of those several points of Doctrine therein contained. And first of that which seems to be the most conspicuous Doctrine from the whole Parable. Afterwards of those in their order, which result from the several Parts. The first I shall lay down, and illustrate in this Chapter; and it is this, The general Doctrine from the Parable. 2 Sam. 13.That God doth very graciously receive returning sinners. You know the History of David's carriage to Absolom after he had murthered his brother; David was highly displeased with Absolom, so that he was forced out of his Fathers presence three years; yet after it is said, That the soul of King David longed to go forth unto Absolom. And when Absolom afterwards came into his presence, and bowed himself before the King, it's said, The King kissed Absolom, Chap. 14.
Alas, this is nothing to the bowels of God towards a self-bemoaning sinner: Jer. 32.18, 19, 20.I have surely heard Ephraim bemoaning himself, therefore my bowels are troubled for him; I will surely have mercy upon him.
God is irreconcilable to sinning Angels; Note.he hath cast them down to Hell, and delivered them into chains of darkness to be reserved unto Judgment, 2 Pet. 2.4. but he sues to sinning men for reconciliation; 2 Cor. 5.2.As though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. You know what mourning words he put into Ezekiel's mouth; Ezek. 33.11.Say to the house of Israel, who say, If our transgressions and sins be upon us, and we pine away in them, how should we then live? Say unto them, As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, for why will ye die, O house of Israel? No man can be so serious in any Case, as God is in this; in his desires that sinners should repent, and return and live.
There are some things that the Devil frequently gets into the thoughts of awakened sinners to dash them in this case.
1. One is the thought of God's Decrees; but herein the Devil doth grosly abuse both God and the sinner: For let me tell you, That as the Decrees of God did not at all clash with mans power given him in Innocency, to have been happy for ever, so neither do they clash with God's affectionate inviting lost sinners to return to him since the fall, no more than his Prescience would do if there were no Decree: Fore events are as sure upon God's Prescience as upon his Decrees: And this made Socinus to deny the Prescience of God.
2. And as the Decree was no cause at all of mans fall, but his own Will, he would hearken to the Woman, and to the Serpent, rather than to God, and would eat; so God's Decree is no cause at all of man's damnation: The Decree of God damns no man, but his own Will: Ezek. 33.11.Why will ye die O house of Israel? I would, and ye would not. Matth. 23.37.Ye will not come to me that ye might have life. Joh. 5.40. Luke 19.14.We will not have this man to reign over us. God's Decree of Reprobation, as it's called, does only, for ought appears to me, leave some men to be proceeded with in a way of Justice. And assuredly mens damnation will be found to be of themselves: O Israel, Thou hast destroyed thy self.Psal. 13.9.
3. Note.God's Decree is not the first thing that a sinner is to consider in his returning unto God, but God's Call, and Christ's Invitation. Matth. 11.28.These are the first things which the sinner is to mind; Why will ye die? Come unto me all ye that are heavy laden, John 6.37.and I will give you rest: and him that cometh to me I will in no wise cast out.
Mens election is not a ground for their returning to God; Note.but their return to God is a proof of their election. It's true, Election is the first in order in God's acting, but Conversion is the first in order of ours: we must be Called before we can know that we are Elected, 2 Pet. 1.10. O remember this, that a sinners business, that he is put upon in the Scriptures, is his return to God, and to believe in Christ: This is his Call.
But then here the Tempter pusles again, and bids thee reason thus: If I knew that Christ died for me, I say for me, then I could set my self to believe, and that in hope. Poor Soul… look upon this as a Temptation also; and consider this well, That the Scripture hath given thee as much assurance, that Christ died for thee, as any sinner else that doth not yet believe, or as to any believer before he did believe: Thou knowest as much of Christ's dying for thee, as any Saint in the world did before he did believe in Christ.
And again, why not Christ die for thee? because thou art a sinner? Why, he died for such: wert thou not a sinner, thou wouldest have no need of Christ; Matth. 9.The whole need not the Physician. Christ had not died, if thou and I had not been sinners. Or is thy doubt whether Christ died for thee, because thou art so great a sinner? consider what Paul says in his own case, 1 Tim. 1.15.Jesus Christ came into the world to save sinners, of whom I am chief. Many of the greatest sort of sinners were called by Christ when he was on earth, Matth. 21. John 4.Publicans and Harlots; that woman of Samaria, that was an Idolater and an Harlot; and that notorious woman called a sinner, Luke 7. You cannot be ignorant how many Instances of this nature there are in Scripture; 1 Tim. 1.14.Who was before a blasphemer, and a persecutor, and injurious, but I obtained mercy. So that well may the Scripture say, The grace of our Lord is exceeding abundant; hath abounded to flowing over: Rom. 5.20.And where sin abounded, grace did much more abound.
The matter is not what a sinner thou hast been, or art; but how thou standest affected to thy sinful state, and how thy mind stands towards a better. If thou beest so far come to thy self, as to be upon thoughts of returning to God, as it's said of this Prodigal afterwards, now take heed of the Devil's Sophistry; now he will be pusling thee with doubtful disputations and reasonings, to hinder the main work, viz. the bewailing thy sinful state, and thy self in it, and looking out for relief.
But I shall further clear this Point by several observables in the Parable; and indeed, amongst all the Parables of Christ, this is the fullest of affections, and set forth in the liveliest colours to humbled sinners; and you shall see it in six Particulars.
First, you may observe how God exceeds the returning sinner in affections: here the old Father sees his Son a great way off; his eyes were not dim, as Isaac's were, who could not by his sight distinguish between Jacob and Esau, though close by him. God can distinguish betwixt serious Penitents and feignedly turning Judah, Jer. 3.10. He knows what is in man, John 2.25.
And then he ran to meet his Son; he stood not still as a Father, an offended Father might have done, till his offending Son came to him: No, his bowels were moved towards him, as towards Ephraim, Jer. 31.20. Yea observe, the Son only goes to his Father, but the Father runs to meet the Son. There are greater affections in God towards a repenting sinner, than in such a sinner towards God; God out-does him in affections.
And then, when they meet, the Father does not take him by the hand, which had been much for a displeased Father, but falls on his neck and kisses him, as Joseph did on his Brethrens that had sold him into Egypt.
O the riches of mercy in God towards repenting and returning sinners! 2 Cor. 1.3.to such he becomes the Father of Mercies, begetting mercy after mercy for them. Yea, once more observe, That though the repenting Prodigal Son said in himself, I will go unto my Father, and say, Father, I have sinned— yet he did it not, till his Father had fallen on his neck and embraced him. Note. The kindliest repentings for sins are after the sinners sense and experience of the free mercy and grace of God.
Secondly, you shall observe in the Parable, how God doth graciously take notice of small beginnings of Grace in a true Convert; he excepts of sparks before they flame; he despiseth not the day of small things in a seriously returning sinner: when this Prodigal came to himself, and but said, I will arise, and go to my Father; though yet a great way off God saw him, and went towards him.
When poor sinners begin to set their faces towards God, he is much pleased with it; he notes their secret sighings and hidden groanings. When the heart begins to melt, he makes much of such beginnings; he will not break the bruised reed, nor quench the smoaking flax, Isa. 42.3. A Hen will give over sitting a rotten Egg, but while there is life in it she will not leave it: Why so God will at length cast off unsound hearts, feignedly turning sinners, as they are called Jer. 3.10. albeit he take some present notice of their external humblings, as of Ahab's, 1 Kings 21. but if the heart of a sinner be broken indeed, and indeed pointing to God, now he regards the offers of such a sinner; he will strengthen the bruised reed, and not break it; and he will blow up the sparks of smoaking flax, and not put them out. O the riches of Grace, of the grace of God, who before we come to act, accepts of secret and serious purposes! I said, saith David, I will confess my transgression to the Lord, and thou forgavest the iniquities of my sin, Psal. 32.5. God's ear was at David's heart, before David's Confession could be in his mouth; like that in Isaiah 68.24. Before they call I will answer—
God takes notice of the preparations and first motions of the heart towards himself; 2 Chron. 6.8.Because it was in thine heart to build me an house, thou didst well; forasmuch as it was in thine heart. God's gracious and tender dealing with a sinner upon his first setting out towards him, is very observable.
But here the lazy sinner must not think to ingratiate his dull acknowledgments of his sins, and to get acceptance with God at his cold Lord have mercy upon me; as if God would be found of such as these. He accepts of the Prodigal's thoughts and resolves of returning, because he saw he was restless in himself, till he was returned; but the sluggard desireth and hath nothing, Prov. 13.4. God respects not the sparks of a slint, though he make much of those of smoaking flax. The cold forced Confession of hard hearted Pharaoh, I have sinned this time, Exod. 9. was not much to God: God rejects the humblings of a customary sinner, that afflicts his soul only for a day, Isa. 58.5. such Penitents may expect much from God, v. 3. but God regards them little.
Jesus Christ was sent by his Father to bind up the broken hearted, Isa. 61.1. The outwardly flourishing Hypocrite and proud Justiciary may spread forth their hands, yet God will hide his eyes from them; and though they make many prayers, Isa. 1.15.God will not hear: But for poor souls that are serious in setting their faces towards God, and wait humbly on free grace; God will answer them before they call, and hear before they ask; that is, his mercy and grace shall prevent them: He observes the humble motions of their hearts with content: God graciously takes notice of small beginnings of grace in a true Convert.
Thirdly, God mercifully remits the remembrance of the former sins of a converting sinner. The elder Brother of this Prodigal upbraids him with his former loose life, but his Father does not mention it to him. The Silences of Scripture are Instructing; the Holy Ghost remembers us of Job's Patience, James 5.11.but speaks not a word of his Passions.
Take notice of it, thou poor relenting sinner; though the proud Pharisees of the world may throw thy former vileness, as dirt, in thy face, when thou art returning to God, yet God will not do so: If the wicked turn from all his sins, Ezek. 18.21.his sins shall not be mentioned to him. A strange thing! he that remembers every thing, will forget such a mans sins.
Indeed you must not forget them, though God will; Ezek. 16.11.no, not when they are forgiven: You shall remember and be confounded — when I am pacified toward you. Yet God will not upbraid you with them, though you do your selves.
It is certain that God does, and will remember the sins of unhumbled and unchanged sinners; he hath sworn he will, Amos 8.7. The Lord hath sworn by the excellency of Jacob, 2 Sam. 15.2.i. e. himself; surely I will never forget any of their works. I remember what Amalek did to Israel. This was four hundred years since: Psal. 8.13.Now will he remember their iniquity. But to Souls humbled for sin, Thus saith the Lord, Isa. 43.25. I, even I am he that will not remember thy sins.
Fourthly, as God will graciously remit the remembrance of former sins to a returning sinner, Zach. 3.and so cause his iniquity to pass away; so he takes away his filthy garments, and clothes him with change of raiment, v. 22. The Father said unto his servants, bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet. God will not let the ensigns of a sinner, his filthy Garments remain on him: when he is humbled for sin, when a sinner is changed, God gives him change of raiment; I spread my skirt over thee, and covered thy nakedness, Ezek. 16.8. and thy beauty was perfect through my comliness put upon thee, v. 14. These mean the righteousness of Christ imputed, and the graces of his Spirit imparted to a Convert: Christ's righteousness is his upper garment, and humility, 2 Pet. 3.4. Chap. 5.5.and a meek and quiet spirit, and other graces, are his inward garments. This is another eminent act of grace, which God shews to a returning sinner.
Fifthly, God rejoyceth at the return of a sinner to him; bring hither the fatted Calf, and kill it, v. 23. and let us eat and be merry; for this my son was dead, and is alive, v. 24. O what wonderful condescention is this in God, that he will be merry (to speak with reverence) with a repenting sinner! which is set out by Jesus his eating with Publicans and Sinners, v. 1, 2.
We read Exod. 32.17. how God was refreshed with his works of Creation, he rested on the seventh day, and was refreshed; and therefore he must needs be refreshed at his new Creature, being a more excellent work than the former. There are more wonders in grace than in nature.
Jacob was marvellously revived when he heard that Joseph was alive, who had been dead many years in his thoughts, Gen. 45.It is enough, Joseph my son is alive: Thus saith the Father of the returning Prodigal, Let's be merry, for this my son was dead, and is alive.
The Scripture also tells us how joyful Jesus Christ is at the sinners conversion, Isa. 53.10, 11. He shall see his seed, he shall see the travel of his soul and be satisfied. Seest thou this woman, saith Jesus to Simon the Pharisee Luke 7.44. This Woman, Mary Magdalen (as some think) a great sinner, but a repenting sinner: The words of Christ are glorying words.
And so the Holy Ghost is contented to speak after the manner of men, as the Scripture doth. I say the Comforter is comforted at the repenting and returning of a sinner to God: as he is grieved and vexed at the unbelief, stubbornness, and obstinacy of sinners, Isa. 63.10. so is he surely rejoyced at a poor Soul's repenting of sin, and returning from sin to God: and there is reason for it; because a sinners change is the great work of the Spirit; a man is born again of the spirit, John 3.
And further, Angels rejoice at the repentance of sinners, v. 10. of this Chapter, There is joy in the presence of the Angels of God over one sinner that repenteth. Luke 2. Heb. 2.The Angels bear good will to mankind, since Christ took on him the nature of man. The holy Angels have great affection for converted sinners: Gen. 3.24.They were at a distance from man after the fall, and are still, while men keep at a distance from God; But when a man is come home to God, now the Angels love him, and delight in him, and to do good for him; Psal. 34.The Angel of the Lord pitcheth his Tent round about them that fear him, and delivereth them. And are they not all ministring spirits, Neh. 1.14.sent forth to minister for them who shall be heirs of salvation?
And returning sinners themselves have their share in this joy, they take a part in the sweet Consort; the fatted Calf was killed for the returning Prodigal: It is now that the poor Sinner knows that Christ was his Sacrifice, and that Christ loved him, and gave himself for him. Gal. 2.20.A converted Sinner knows the Spirit of God to be the Comforter, as well as the Sanctifier.
God begins usually in Converts with great Sorrow, but ends with great Joy; as a Woman in travel hath first pain and sorrow, but then joy that aman is born into the World, John 16.21, 22. Converted Sinners have commonly at first strong Consolations; for they come into a new World, and into new Company and Acquaintance, such as they never had afore, with God himself, and Jesus Christ, and Saints; and all things are new to them, 2 Cor. 5.17. Yet these great Joys are not lasting, though in a state of Grace; the fatted Calf is not killed every day for them, but then especially when the Spirit of Adoption supersedes the Spirit of Bondage. It may be a Case, Note. whether Paul presently after his Conversion had not greater Joy, than in his taking up into the third Heaven: this occasioned him great sorrow, that great joy: O! I was a blasphemer, 1 Tim. 1.and a persecutor, but I obtained mercy.
Christ and Joy come into the Soul together. When Jesus came in Maries womb towards Elizabeth, John leaped for joy in Elizabeths womb, Luke 2. Thus you see how the returning Sinner to God is feasted; his water is turned into wine, as at the marriage Feast, John 2. There is joy and mirth at Feasts, and the Company at this Feast is such as much enlargeth the joy; not only Saints and Angels, but God himself; If any man open to me, I will come in to him, and sup with him, and he with me, Rev. 3.20.
And therefore certainly, that repentance for sin, that bringeth not forth spiritual joy and comfort, is repentance to be repented of. God puts not a converted Sinner to sorrow for sorrows sake, but for joy and comfort, to make way for these. God would not have a repenting Sinner lie down in sorrow; but it is the self-confident sinner, or that trusts to lying refuges, who shall do thus, Isa. 50.11.
Sixthly and lastly, God justifieth his own actions in receiving and entertaining returning Prodigals so graciously, and with such loving kindness and mercy. The elder Son murmured, and was in a great pett, that his Father had received his Prodigal Brother into his house again, and with love of such remark, v. 30. of this Chapter; As soon as this thy son, not my brother (he disdained this) was come, that hath devoured thy living with harlots, thou hast killed for him the fatted Calf. But what saith his Father to him? he justifies what he had done, v. 32. It was meet that we should make merry, and be glad; for this thy brother was dead, and is alive again; and was lost, and is found.
In the beginning of the Chapter we see how the Scribes and Pharisees murmured that Jesus received Sinners, noted Sinners, and eat with them: Now Christ to convince them of their pride, and envy, and self-justifying, and self-weening thoughts, and that the Publicans and Sinners, being now in the way of Conversion, was in a better condition than themselves, he spake all these three Parables, which fill up this Chapter.
God will have men to know, that he hath more kindness for self-judging and self-abasing Sinners, than for self-justifying and self-ascribing righteous men. These think they need no Repentance, v. 7. but those think they cannot repent enough. These trust in themselves that they are righteous, Luke 18.9. those see nothing but sin in themselves; God be merciful to me a Sinner, v. 13. and these were words more than mouth-deep; they came from a sad heart in the deep sense of Sin. Those despise others, v. 9. these themselves; I am not worthy to be called thy Son. Let men say what they will, or think what they will, Rom. 9.God will have mercy on whom he will have mercy, and whom he will he hardens, and that justly. In these mysteries he exceeds not only the common Capacities of the world, but the purest Comprehension of the Saints; Rom. 11.Brethren, I would not have you ignorant of this mystery; speaking of the Lord's severe way with the Jews, and gracious and favourable way with the Gentiles. St. Paul, Paul the learned, 2 Cor. 12.2.Paul that was taken up into the third Heaven, and that had abundance of revelations, 1 Cor. 2.16.and a man of great intimacy with Christ, yet he is in a maze at these dispensations, and cries out, Rom 11.23.O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
Now from what hath been said on this last Particular we may easily see, Note.That it is an ill sign, when Professors of Religion carry it proudly and insultingly over poor Sinners, especially when they begin to look towards Christ. There was a great difference betwixt the carriage of Christ, and of the Pharisees and Scribes in this Case: they wonder thus, that Jesus would receive, and eat with Publicans and Sinners that followed him. And Simon the Pharisee, in Luke 7. was offended at Jesus, that he would let that woman, which had been noted for a Sinner, touch him; and the like we read of the woman in John 8.
Thus you have seen it cleared of all Controversie, That God doth graciously receive repenting and returning Sinners, how vile soever they have been, by these six Instances in this Parable; 1. God exceeds a returning Sinner in affection. 2. He takes notice of small beginnings of grace in a Convert. 3. He upbraids not a repenting Sinner with his former sins. 4. He takes away his filthy garments, and gives him change of raiment. 5. There is great joy in Heaven and earth at the conversion of a Sinner. 6. God justifies himself against the censures of men in all this.