Mercy Magnified, Sermon 20
SERMON. XX.
Ver. 20. But when he was yet a great way off, his Father ſaw him, and had compaſſion, and ran, and fell on his neck, and kiſſed him.
WE come now to the third part of the Parable, expreſſing the entertainment the Prodigal found with his Father, which was with all kindneſs, and higheſt expreſſions of greateſt love. The purpoſe of it is to ſet forth the riches of Gods Grace, and inexpreſſible bounty to repenting Sinners; and ſo expreſſeth the great benefit that come by believing, deſeribed, ver. 20, to 25. and here are two things to be noted: 1. The meeting and greeting between him and his Father, ver. 20, 21. 2. The Proviſion made for, and entertainment afforded to him, ver. 22, 23, 24. In their meeting and greeting there are two parts: 1. His Fathers carriage towards him, ver. 20. 2. His deportment towards his Father, ver. 21. In his Fathers carriage towards him we are to obſerve, 1. The time of it, when he was yet, &c. 2. The manner of it, in ſeveral circumſtances.
1. To begin at the time when this entertainment or treaty was, it is expreſſed by the circumſtance of place, at ſuch time as he was at a great diſtance from him: the right meaning of which Phraſe is of weight to be underſtood, for the confirming of the forementioned Doctrine of Repentance. Some underſtand it to be ſpoken by way of anticipation, and that this part of the Parable doth not follow the foregoing in order of time; but that as in the ſecond part he had deſcribed the Sons repentance in the order and method of it as it was done by him; ſo in this third part, ſetting forth the Grace of God, by the Fathers entertainment, he begins it at the firſt diſcoveries of it, and that before (being the leading cauſe of) his Repentance, q. d. before he could riſe & come to his Father, he came to himſelf Others ſuppoſe the order of time is here obſerved, and ſo account that here are the beginnings of ſaving Grace, and ſo put over the former to preparatory work, q. d. whiles he was reſolving, and practiſing to uſe means with a preparatory hope, God comes in with ſaving Grace. But I cloſe rather with the firſt of theſe: for doubtleſs this ariſing and going, muſt expreſs true Repentance; and the expreſſion in our Text diſcovers the preventing Grace of God, and ſhews the original of his favour to be of himſelf, and the beginning of the application of it to be before any Repentance of ours: we might be ready to think that the Sons Repentance was that which mo…ed his Fathers bowels, and his acknowledgement had broken his heart: Our Saviour tells us no, God comes firſt, his Bowels out-run our Repentings. Hence,
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 for▪ nor is conſequent 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 …mprovements 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 Hyperhole'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 ordination, 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 ever come to Heaven.
3. Hence mans Salvation is wrought applicatorily, 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 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 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: he 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, 1 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 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 Soveraing, 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 Live; 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 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,
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: 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 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. 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.