Mercy Magnified, Sermon 13
SERMON XIII.
2. THe ſecond Motive is taken from his Father, in whom he obſerves two things. Viz. Plenty, and bounty: for he had enough and to ſpare: Bounty, for ſo much was allowed to his hired ſervants, from whence he argues, he will not, if I go, ſuffer me, who am a Child to periſh; and therefore joyns to theſe, his relation to his plenty, it was his father that had it.
The main difficulty in the words is to know what is meant by, or alluded to in theſe hyred ſervants that were ſo well provided for: ſome by theſe underſtands viſible Members of the viſible Church, that were only outward profeſſors, and not ſincere, who, like hirelings, only ſerve God for ſiniſter ends; and then by bread they underſtand Ordinances, as Prayer, Preaching, and the Sacraments, of which they have enough and to ſpare, more than they would care for: The word is, do abound, a Metaphor from a fountain that runs over; nor doth I wholly reject this interpretation from being part of the meaning, and may teach us thus much; That an enlightned ſoul expects his ſpiritual food in and by the Ordinances. But it ſeems to come nearer the condition of a ſinner in ſuch a ſtate as we have been conſidering, if we look upon the phraſe to have no particular alluſion, but only to be a comparative illuſtration of Divine bounty: Hyred ſervants in great houſes are not wont to be greatly cared for; he is a bountiful houſkeeper indeed that feeds ſuch plentifully. Or it may be an alluſion to the general care which God takes of all his creatures, as he is Lord of the world and provider of the great family of the earth, even the worſt and meaneſt of creatures, Job 38. ult. but I ſhall not be over curious. Hence,
DOCT. The conſideration of Divine ſufficiency and bounty, are great encouragments to the ſoul, that 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.
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.
1. The ſoul of man abſolutely needs ſome 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 1 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 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 Jonah, 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 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.
2. 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 he hath an heart to it, do them a kindneſs: So, here the ſoul diſcovers 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 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 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 ſtate 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 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 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 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 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 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 the reſidue 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 deſerved this favour as thou: they had nothing of merit for which they ſhould be bid welcome, and relieved 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?
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, raviſhing 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.