Mercy Magnified, Sermon 1
SERMON I.
Luke 15. 11. And he ſaid, a certain man had two Sons, &c.
THe Riches and Freeneſs of the Grace of God, manifeſting it ſelf in the Converſion and Salvation of undone ſelf-ruined Sinners (having by the ſame Grace firſt provided for this in the glorious Redemption wrought out by Chriſt) is one of the great deſigns of Goſpel diſcoveries. Proud nature ſlights it it ſelf, and envies it to others. The ſelf-conceited Phariſee deems none to deſerve favour but himſelf, and thinks he hath reaſon to find fault with a merciful God, if he reveal and apply his mercy to any other. A notable Inſtance of this, the Chapter afore us doth afford: our Saviour Chriſt is recorded, ver. 1. (and it was not the firſt time that he had ſo done) to condeſcend to teach Publicans and Sinners in the great concerns of their Souls, and inſtruct them in the way to eternal life: [Ver. 2.] The Phariſees and Scribes (thoſe ſelf-admiring Juſticiaries) take great offence, and when the almoſt did they otherwiſe than find fault with the ſpotleſs actions of Chriſt? but when offence is taken and not given, the woe denounced falls upon thoſe that take it: Chriſt therefore doth not for this abſtain, leſt they ſhould be prejudiced, but ſtrenuouſly maintains and juſtifies that which he hath done againſt all their cavils. The main things which we aim at in this vindication are the diſcovering:
1. That the Subjects of Gods Grace are not Phariſees but Publicans, not men righteous in their own vain Opinion, but ſuch as are ſinners both in their own and others account.
2. That God is the firſt in this great work, he ſeeks up loſt ſinners before they ſeek after him:
3. That the greateſt diſtance which ſinners have ſet themſelves at from God, can neither hinder their return, when he comes to convert them, nor give obſtruction to his merciful and kind acceptance of them returning. This our Saviour Chriſt illuſtrates in three Parables; the two former more brief and ſuccinct, and (being taken, the one from a ſenſitive, the other from an inanimate thing) not ſo full; the third more ample and large, as carrying in it a very great Analogy to the thing; which laſt is the ſubject of the enſuing Diſcourſe.
In order to the entrance upon this Subject, give me leave to premiſe a few words touching the nature and uſe of Parables in general.
Parables are properly Aenigmatical or Allegorical compariſons, wherein, under the repreſentation of other perſons, actions or things, ſome other like thing is intended, and commended to our conſideration. The word Parable is variouſly uſed in Scripture, in Heb. 11. 19. it is uſed for an exchange, in Heb. 9. 9. for a pattern: but in the Goſpel uſually for a repreſentation of heavenly truths under earthly ſimilitudes: The Scripture maketh mention of two ends of the uſing of Parables, which indeed ſeem to be contrary, which contrariety chiefly ariſeth from the different way of expreſſing them.
1. They are to wrap up myſterious Truths in obſcurity: they are a kind of Riddles which require great Study to enode them. Chriſt to this end ſpake them to the multitude, of the Jews, Mat. 13. 10, 11. it was not given to them to underſtand the myſteries of the Kingdom; they were to break their teeth upon the ſhell, and not come at the kernel: Hence they are called dark ſayings, Prov. 1. 6. and this is this their nature, when there is only the propoſition, or parable it ſelf propoſed, without its illuſtration.
2. They are to explicate and clear up a Truth to the underſtanding by the help of the ſenſes. They ſpeak of ſenſible things, ſuch as are obvious to our eyes, ears, &c. and ſo lead us to a conception of ſpiritual things; and this is done when the Reddition or Interpretation of them is given: ſee Mat. 13, 18. When a Parable is opened, it bringeth more light to mens underſtandings, then plain enunciations of Truth, and adds to be very uſeful for the moving of the affections.
Now if we would make a genuine improvement of Parables, we muſt carefully attend unto theſe two Rules.
1. That Parables are not ſo much for Argumentation as for Illuſtration, or the opening of our underſtandings to the conception of things: we do not ſo much argue by a ſimilitude (though there be ſomething of Argument in it too if it be pertinently framed) as clear up the matter we are upon to the apprehenſion of thoſe to whom we are ſpeaking.
2. That we muſt not ſtrain the circumſtances of Parables beyond the purpoſe or intent of the ſimilitude, but reſt in the main ſcope of them: for, becauſe they are Similitudes, that which we have to mind is the thing which they are improved to ſhadow out unto us. The neglect of this Rule runs men into many errors: we muſt carry this as a certain truth, That ſuch things as are condemned by plain Scripture prohibitions, are in vain ſought to be justified by Parables.
But to come to the Parable it ſelf: Let it not be thought vain or needleſs that Chriſt uſeth ſo many Words, and divers Parables to inſinuate the truth of Gods free Grace; but let it inform us of our ſtupidity, & Chriſts rich condeſcendency to us, ſo as to take ſo great pains to inſtruct us in the matters of our Souls welfare.
The main ſcope of this Parable is to ſet forth the rich Grace of God to miſerable ſelfundone ſinners, and the great pleaſure which he takes in their Converſion: it therefore preſents us with the pattern of a grieyous ſinner, and diſcovers to us, both what he is before Converſion, and how he is converted, and what welcom he finds with God upon his return unto him: this is that which is principally intended, unto which there is added a diſcovery of the malice of carnal Profeſſors againſt ſincere Converts: all of which is ſhadowed out to us, under the compariſon of a Father and his two Sons, and the carriage of each of them. This Parable, amongſt Eccleſiaſtical Writers, bears the title of the Prodigal, becauſe ſuch an one is the primary, and principally intended Subject of the Diſcourſe. The Parable may be divided into four principal parts, beſides the introduction to them, in ver. 11. viz. 1. The Prodigals goings away from his Father, with the conſequences of it, ver. 12, to 17. 2. His return to his Father, with the motive and manner of it, ver. 17, to 20: 3. The entertainment which he finds with his Father at his returning, ver: 20, to 25: 4. The carriage and deportment of his Elder Brother, with the circumſtances depending, ver: 25 to the end: I ſhall endeavour (as God ſhall aſſiſt) to ſpeak to each of theſe ſeverally and in order.
The Introduction you have in ver: 11: in which we have the perſons and relations uſed in the Parable intimated, viz: A Father and his two Sons: Interpreters variouſly aſſign the intent or meaning of theſe perſons: That God himſelf is here repreſented under the title of a Father, is without any juſt reaſon of being doubted; for although ſpiritual Adoption is not here aimed at, (nor, poſſibly, is there any reſpect had to the viſible and external relation of men to the viſible Church, which is a ſort of outward Adoption, Rom. 9. 4.) yet herein our Saviour intends to expreſs the carriage of God towards men, by that of a Father to his Children: and it is certain that God is in the Scripture, with reſpect to his Creation and Providence, called the Father of all Fleſh. Some by the two Sons underſtand the Jews the Elder, and the Gentiles the Younger: but I rather cloſe with their judgment, who refer the Parable to the preſent caſe and queſtion: Doubtleſs Chriſts deſign here is to lay matter of conviction before theſe Jews, and to vindicate himſelf from their injurious aſperſions, of having undue commerce with Publicans and Sinners. By the Elder. Son then is intended theſe Scribes and Phariſees, thoſe ſtrict Orders of the Jews, that made a ſhew of zeal and rigid auſterity in legal performances, and ſo counted themſelves the deſerving Heirs and Inheritors of the promiſes: and by the younger is intended Publicans and Sinners, who ſeemed to be excluded from a right to this Inheritance, men that were ſelf-condemned, and could pretend to no ſuch hopes. It is not my purpoſe or buſineſs to inſiſt on theſe things only let us by the way obſerve, That there is many a Man calls God Father, who is yet either a prophane ſinner, or at leaſt an hypocritical Profeſſor. The challenging of ſuch a Relation, ſo built, will ſtand men in little ſtead. If we will call God Father Profitably, let us carry our ſelves as becomes his Children: let not men boaſt of their Priviledges, and for that count themſelves Elder Brethren, knowing that there may come thoſe from the Eaſt and Weſt, the North and South, that ſhall ſit down with Abraham, with Iſaac, and with Jacob in the Kingdom of God, when the Children of the Kingdom are ſhut out: and on the other hand, it may encourage convicted ſenſible ſinners, to come humbly to God, and to wait upon him in hope; for thoſe that ſo do are in the moſt likely way to find him a Father to them.
But I proceed to the parts of the Parable.
Verſe 12. And the younger of them ſaid to his Father, Father give me the portion of Goods that falleth to me, and he divided unto them his Inheritance.
The firſt part deſcribeth to us the Prodigal's going away from his Father, with the circumſtances and events. We muſt not ſeek for myſteries in every word: the general ſcope of it is to ſhew us how far ſin leadeth us from God, how many provocations it hath in it, and to what miſeries and ſtraits it reduceth us: and this is ſet forth by the pattern of a fooliſh ingrateful Son, dealing moſt unworthily by a kind and indulgent Father; meriting by his carriage to be rejected, and bringing of himſelf to all miſerable exigencies by his ſo doing. Of this part of the Parable we may briefly take this partition; it conſiſts of two parts, or holds out to us:
1. The folly of the younger Son.
2. The miſery which enſued upon it.
1. His folly diſplayeth it ſelf in two Particulars.
1. His unreaſonable demand of Ins portion, to have it in his own hand and diſpoſe, ver. 12.
2. His improvident and waſtful misimprovement of it, ver. 13.
1. His unreaſonable demand; this is the firſt thing we have to take notice of in the twelfth verſe: in which deſcription we may obſerve.
1. The perſon making this demand: the Younger Son.
2. The perſon of whom he makes this demand, his Father: He ſaid to his Father, Father:
3. The demand it ſelf, Give me the Portion of Goods that falleth to me.
4. The Fathers conceding act; And he divided unto them his Living.
1. Touching the perſon that makes this demand, he is called the younger Son; whether the Opinion of ſome will hold, that would have him called the younger, to note his folly and childiſhneſs, I cannot well ſee; though it be a proverbial ſpeech in ſome Nations, to call a giddy ſhallow witted perſon a younger Brother, yet that it was ſo uſed among the Jews, I find not: the ſcope of it may rather ſeem to be, that our Saviour would here (to make way for the illuſtration of Grace) repreſent this Son at all diſadvantages, whereof this is one. If a Father had no Son but one, he might have greater ſeeming reaſon to bear more with him, and paſs by many and great offences, as having no other to confer his love upon; and if he have more than one, the elder Son might promiſe himſelf moſt of his Fathers patience and connivance, as looked upon under greater advantages, and often carrying away the beſt portion, not of Goods only, but of Affections alſo: but for a younger Son thus to abuſe his Father, this aggravates his fault; and for him after this to find favour, and obtain acceptance when there was an elder Brother, this enhauncheth the kindneſs: and may teach us thus much;
DOCT. That Gods Grace oftentimes chuſeth 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, men 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 how 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 this account is our Saviours doxology, … thankful celebration of Gods Grace, Mat. 1… 25, 26.
USE. 1. To refute the Arminian Doctrine of ſomething in us foreſeen, as that which … rects the Counſels and purpoſes of God abo… our future good. How contrary this is to the freeneſs of Gods Grace, and the ordinary wa… of his dealing with the Children of men, very obvious: let the pattern of this poor Prodigal ſtand for ever to confront that Opinion look upon him in all his diſadvantages; he ha… no law to pretend to the righteous obſervation of, and make a plea from thence; he had … good works to enumerate, and challenge acceptance for; he had no Covenant when… 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, wh… being under deep conviction, do find nothing of advantage in themſelves to rely upon, an… are hereupon ready to ſay, I have nothing … do with the Covenant, I am a poor abject, Publican, &c. why be aſſured, that you a… for this never the further off from ſavin… Grace, nor ought you to be any thing t… more diſcouraged from going to God: though you are a younger Son and a Prodigal too, y… if you go to him in Faith and Repentance, … will own thee for a Son, as the Father did …ch an one: be not then daunted, or beat off with frights and fears, but venture into his pre…nce, he knows how, Where ſin hath abounded, make Grace more than abound. But I paſs.