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And He said (meaning Christ,) A certain man had two sons:
And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided to them his Living, &c.
THis Parable of the Prodigal may have a three-fold relation.
Three general Things observed about the Prodigal.
I. His going out from his Father. In which consider,
II. His Return home again. Where consider,
Where consider,
III. His Entertainment upon his return. And that opened in five Particulars.
First, The best robe is put on; that's the first thing: And for these ends;
Secondly, A Ring is put on his hand, to adorn it: And that in three cases.
Thirdly, Shooes are put on his feet: The feet express the love and affections, by which the Soul moves; to which shooes bear a threefold Useful∣ness:
Fourthly, The fatted Calf is killed; There is now meat for him: And that has these Considera∣tions.
Fifthly, There's Mirth and Musique to compleat all; Let us eat and be merry, &c. And that for three Reasons.
All this parallel'd in the inward work upon the Soul.
Ʋses hence.
And he said, (meaning Christ,) A certain man had two sons:
And the younger of them said to his father, Father, give me the portion of goods that falleth to me: And he divided to them his Living, &c.
THis Parable may have relation to three sorts of Peo∣ple: And a certain man had two sons, &c. It may be taken thus.
1. These two sons may be the Jew, and the Gentile, which once were in the House together, in the days of Righteous Noah, when he built an Ark, to the saving of his houshold: But Japhet the Gentile went out, and from hence came forth that Prayer, or Prophecy, God shall perswade Japhet, and he shall dwell in the tents of Shem, Gen. 9.27. And now was the time of prevailing with him, (for at this time was the calling of the Gentiles;) but this younger son (the Gentile) would needs go from Jerusalem to Jericho, from the City of a blessing to a curse: So is it with the heart, as the horse rusheth in∣to the battel, without fear, and knows not but that a spear may strike through his bowels; and as Job saith, as the sparks fly upwards; so natural is it for man to go to cursing. But,
2. A certain man had two sons; a son that abode in the house, and a son that loves to wander: And this may have relation to a People joyn'd together in the Truth, being of one Family, as amongst our selves; and yet we may wander one from another; we may not all of us so love our Fathers house, nor our Brethren, nor have a mind
to retain God in our counsels, but stand and seem wiser in our own conceits then seven men that can give a Rea∣son. But,
3. It may also have relation to the two sons in one man: (For what ever we see in the great World with∣out us, the same is comprehended in one particular man, if it were discovered:) There are the two Nations in the womb, (as 'tis said of Rebecca;) there's the natural son, and the spiritual son; there's the Jew, and the Gentile; the Jew is a natural branch, the Gentile contrary to na∣ture; the Son of God, and the son of man. Except a man be born again, he cannot see the Kingdom of God, (saith Christ.) A man, viz. the will, the understanding, the Soul, (for this house, the body that we carry about with us, that is not the man, where the Son of God dwells; as Paul saith, He that hath not the Spirit of Christ, he is none of his;) Now where that Spirit is, the Father brings that man to be his son, to a new birth; not to a new birth in the full sence; for there's a two-fold birth; first, there's a birth to see the Kingdom, and then a birth to enter into the Kingdom of God: To the first the Pro∣digal was brought. And this we can truly witness, We are born in the house, have eaten and drunk in his pre∣sence, and heard him teach in our streets; we have lived at his Table, we have had bread enough and to spare, having the world at will (saith David,) &c. But now we girded our selves (in this day) with Peter, we could walk upon the Sea to Christ, and thought our selves safe, &c. till at last getting up our portion, we wandred from our fathers house. And this Interpretation I in∣tend to follow: For though the other two are true, yet if we come not to particulars, what's this to me? to hear of a Jew, and a Gentile without me; or to hear of a Prodigal wandring from his fathers house, &c.
if all this while I be not this man, I this Prodigal spoke of? I shall now go on to the several Observations rising from the carriage of this Prodigal son.
1. The son said to his father, &c. Hence is consider∣able, the distinct knowing that God of his mercy hath brought him to, to know the Truth. It's not said, that one said, or that a certain man said thus; but, the son said to his father. And herein have we exceedingly made an evil of the goodness of the Lord: And it makes my heart tremble to think what want will come upon this Prodi∣gal for it. But,
2. The second thing considerable in this Prodigal, is this; And the son said to his father, Give me the por∣tion of goods that belongs to me. You shal see, if you mind it, another manner of carriage in him, when he returns from his Prodigality: Now he is upon his claiming, Give me my portion; but when he returns home, he does not say, (though greatly pined with hunger,) kill the fatted Calf; but he comes thus, I am not worthy to be called thy son, make me as one of thy hired servants.
In the days of our Ignorance, how do we claim our portions, looking for a reward as due to us? But no greater token that want is coming, then this; and this is a certain thing, that all our losses have come from this, and will come, whilest you command God, and his ser∣vants, saying, Why do'nt he regard me more? And so there is a claiming of our portions, and taking them out of the hands of Truth, and so we thrust our selves out of the house, as the Prodigal, and say,
He will be such a hard Master to me, I had better have it in my own hand.Thus hath there been an evil intreating of the Son of God: Now is that presuming, and desperate venturing, that we are able to go alone.
But I would you might read all along as you go, that
those of you who are not fallen (if possible) might be warned; and if you are fallen, that you might learn In∣struction how to return. How did destruction come upon Korah for his evil reaching? What, are not all the Lords People holy? Will you put out the eyes of these men? But, by and by you shall know (saith Moses:) And indeed how did they know to their woe? How did the fire of the Lord consume some, and the Earth swallow up others? &c. Oh that you might take warn∣ing! But,
3ly. The father gives him his deresi; a sad case! And he divided to them his substance. When Israel mur∣mured against God, complaining of the light Manna, and craving for Quails, God heard their cries, He gave them their hearts lust, but sent them leanness of Soul. When I consider the cries of our hearts, those evil reach∣ings for the Truth, it makes my heart tremble, lest God may take advantage in giving us our desires: We think, because we reach after the things of God, we do well; But when I think what Lot got by desiring to go to Zoar, (though God gave him his choyce to go, yet) how did his heart reproach his mouth? When he had it, he could not abide there, but feared to dwell in Zoar; Zoar now will not maintain him; the time comes, when nei∣ther wisdom, nor knowledg, nor discerning will serve the turn. Though I had the gift of Prophecy, (saith Paul,) and could understand all mysteries; If I had all know∣ledg, and faith, that I could remove mountains, it would profit me nothing, if I had not Love, 1 Cor. 13.2, 3. When I enjoyed the world at will, when my bough was green, when the dew lay upon my branch all night; then I said in my prosperity, I shall never be moved; thou Lord of thy goodness hadst made my mountain so strong, (saith David.) I know thy works (saith the Angel to
the Church of Ephesus) thy labour, and thy patience, and how thou canst not bear with them that are evil; and hast tryed them which say they are Apostles, and are not, and hast found them lyars, &c. Nevertheless, I have somewhat against thee, because thou hast left thy first Love: As if God should say,
I know thy gifts have not sprung from the garden of Nature, but I have given them, they were my Wool, and my Flax; but you have deck'd your Idols with them, therefore they are taken away.But he gives a portion to his eldest son, that ne∣ver shall be taken away; He saith to him, Son, thou art ever with me, and all that I have is thine: But to the younger son he gives that which may be spent, the com∣mon Faith; as Paul writes to Titus, Titus, my dear son (saith he) according to the Common Faith. But yet what a loss came to the Prodigal, though truly a son? Such a loss may the Soul come to, to be as naked as a child that is newly born. So foolish and ignorant was I (saith David) as a beast before thee. Behold (saith God) I make the Earth utterly empty, without an In∣habitant: And then (as Christ said) you shall desire to see one of the days of the Son of man, and shall not see them. As a dead man out of mind (saith David.) If we were aware of this, it would make us afraid of what we reach after. I know many of you have an aspiring mind to be high, and accounted eminent in the Church; but if you would know for no better end then this, only to satisfie your reaching heart, if you employ not your Masters goods to the best advantage, better had you ne∣ver had the Truth, then to make an evil use of it; as Christ declares in the next Chapter, a Parable of a Stew∣ard that wasted his Masters goods, and inrich'd himself by it. Ephraim is a fruitful Vine to himself: But (as Solomon saith) Riches are given to some for their hurts.
And here you may see, that if riches and honor, &c. shall be the way to bring a man down, God will give him them. Eve shall eat of the Apple, though forbidden, (be∣cause (said she) its good to make one wise, &c.) that so she might be brought under the curse: Though all shall not have their hearts brought down that way; for some shall have their hearts discovered by their foolishness, they shall have no knowledg, but be ignorant, and brutish as a beast: What strange ways does God take to bring down mans heart, before he can know that he standeth by grace, that he is not able to think a good thought of himself? As the Prodigal here, as soon as ever he can get all together, he is gone, he thinks he is well now: As soon as God gives understanding, knowledg, discerning, then comes Pride, then we think we are something, be∣cause we have something: But alas (may we cry out as the man did to Elijah) it was but borrowed; and he that lent it, may call for it when it pleases him: Therefore let him that thinks he standeth, take heed lest he fall. How proud is this Peacock? how does she spread out her tail? but when she sees her black feet, then she hangs down her head.
4ly. The Prodigal having gathered all together he has, then he goes forth gallantly adorned: Now I can give Reproof, Instruction, and Counsel (saith he;) and thus he looks upon his plume of Feathers: but by and by his portion is gone, his Feathers are pluckt, and then how naked and ashamed is he? If you be made wise, to see and be warned, then happy are you: We never come to our losses, but by this prying upon our selves; (as the Apostle saith,) We measure our selves by our selves, say∣ing, I am better then I was; and amongst our selves, when we look upon others, we say, I am better then this and th'other; but in this you are not wise, &c. But who of us
desires the Truth as David did, O deal kindly with me (saith he,) that I may keep thy Commandments? We say, Let me have the Truth; but for what end? to be proud of it? We often enquire and enquire, as the Pha∣rises did of the blind man, But how came thine eyes open? as if we would be his Disciples: But is it indeed for that end? I beseech you enquire, why would you know the hidden Mysteries of God, and be of his Counsel? &c. If you have no mind to be his Disciples, there's great danger in it; there's great need to enquire wherefore you would know God: Would you know him, to fear him? fear him, to serve him? serve him, to love him? to love him, not your selves; is this in all your hearings, desirings, and prayings? &c. What would you have him for? is it to get honour to your selves? or is it for the honour of him? That in all your desirings, this may be set before you, to say thus;
Did the Prodigal desire? and did the father give him his desire? But what did he with it?He gathered all together, and ran from his father. We never undertake to be desperately evil, but we first plot how to carry it out: As a thief that is resol∣ved to steal, he plots how to carry away what he intends to steal. When you look over, how you are wiser, and have more discerning then others, how good is prophe∣sied concerning you, &c. then you gather up your por∣tions, and arm your selves against the Truth to fight with it. All you that have gone far from God, have not gone naked; we have made use of what God had given us, to carry us out from him: We could never have gone into a Land of wasting, of hunger and famine, had we not once been in a Land of plenty; You have not gone out hood∣wink'd: How have you promised your selves, when you have gone into evil company, you would only go to learn experience, and return again presently?
But whither have you carried your riches? even as the Prodigal, to a Citizen of that Country, where self-love, pride, envy, &c. dwells, where the Ishmaelites dwell, the Tabernacles of Edom, of Moab, and the Ha∣garens, Gebal, and Ammon, and Amlaeck, &c. Psal. 83.6, 7. All the kindred that are against Truth, Pride, Self-love, Envy, &c. are the Country-men whither the Pro∣digal carries his riches. And what doth he now do? does he go to God in this loss? No, he joyns himself to this Citizen, one of the same kind; for such as a mans heart is, such is his society he joyns himself to: If the heart is let out to Envy, then to the envious; if to Self-love, Pride, unmercifulness, it seeks for such; and there∣fore must our high thoughts come down: And whoso∣ever of you shall be so wise to take warning by this, might be afraid to ask of God riches any more, since we have spent them upon our lusts. We have gone from Je∣rusalem to that cursed Jericho, and as the Prodigal, spent all our substance.
And when he had spent all, there arose a mighty fa∣mine in the Land, and he began to be in want, &c. And so it will be; all the vertue, strength, power, wisdom, fear, love, &c. what ever we have enjoyed that sprung from Truth, will be spent, and the famine will arise.
But for what Cause?
1. As a just Judgment.
When David had numbered the people, God sent un∣to him three Judgments, bidding him choose which he would: Shall seven years of famine come unto thy Land (saith God?) or wilt thou fly three moneths before thine enemies? or shall three days Pestilence be in thy Land? &c. 2 Sam. 24.13. This was to come as a Judg∣ment upon him: Therefore now in this strait, what great need have you of one to make an attonement for you!
When you have had the exercise of Truth lively upon you, how have you babbled it to every one? You have thought, Sure I have riches enough; and so have run it out as long as ever you had breath; as a drunken man that has money, he spends all, never considering how hardly he came by it, and how soon he may want: Not like that wise man Christ speaks of, who when he hath found the treasure hid in a field, presently goes and hi∣deth it again, Mat. 13.44. But as soon as we are a little brought out but to see our way, &c. how do we tell it abroad to every one we meet? My heart shall never re∣proach my mouth (saith Job,) I, but it did; for how did he curse the day of his Being, &c. though he had once spoke well of God? The Prodigal sure once thought, when he was in his fathers house, that he should never be so base as to leave his father, and joyn to a Citizen of a strange Country; but you see he did it: But shall not God visit for such things as these? I will surely bring upon them (saith God) all the days of Baalim, when they offered sacrifice to their Idols. God is a just God: Mo∣ses, when Miriam was smitten, prayed, O Lord, let her not be as one dead; heal her now: No (saith God,) she shall be shut out of the Camp seven days, till she bear her shame; according to the transgression of her Sabbaths when she enjoyed them, so many Sabbaths shall she be without a Priest, or an Ephod: Here's the Judgment indeed. God does not afflict willingly; but because you would not hear, therefore He cries out, O Jerusalem, Jerusalem! that stonest thy Prophets, &c. He bewails over you, because you have slept away your time, all the days of his patience, and long-suffering, and dayly calling upon you. It was possible to have turned his anger a∣way, while he was waiting, and enduring the froward∣ness and rebellions; but when he saw that Israel would
not for all this return, therefore (saith God) will I let go all my wrath. And yet be comforted in this, He is righteous in all his Judgments, and holy in all his ways; the ministration of condemnation is glorious: And now to accept of the punishment of iniquity, this God would have you do; for if we wring and wrestle never so in the chain, he will be too hard for us. But,
2. There arises a famine to this purpose, to shew us, there is no increase in this Land; we may carry much in, but bring nothing out again: Wo unto me (said the Prophet,) that I am constrained to dwell with them that hate Peace. When we go into the Land of slanders, backbitings, envyings, &c. these are not like the garden of Eden; A Land of plenty of all things is this Land, where Brethren dwell together in unity: But in this go∣ing out, the Lord will have no fellowship with the stool of iniquity: And though a man should have a great sub∣stance, and gather it all together, and carry it into a Land where nothing grows, it would soon waste. They that go down to destruction, they cannot celebrate thy praise; there's nothing grows in that Land. You are wondering why you are so desolate and empty, so voyd of exer∣cise, &c. alas, there grows nothing in this Land; you are gone out of the Land of plenty, and can it be expected that men can gather grapes of thorns, or figs of thistles? The time comes that all will be spent, and you shall won∣der at the desolation that shall come; you shall say, Where is the Land of Increase that once I was in? The Deeps they say, It is not in me; the Sea saith, It is not in me: But (saith Job,) Sure there is a place where Gold is found, and a vein for the Silver, Job 28.14. But as for the place of wisdom and understanding, where is it? It's not in the wise world, it's not in sleepiness, nor envy, nor pride; where then? where the fear of the Lord
grows; they that fear the Lord, they are the men that get wisdom. They have forsaken the Fountain of living water, and digged to themselves Cisterns that will hold no water. It's no wonder we are barren, because we have not had the fear of the Lord before our eyes. A∣gain,
3. The famine arises for this Cause, that the Prodigal might be pincht out of his place. When a General of an Army goes to storm a dangerous place, he first consi∣ders, May it not be taken by starving them out, saith he? So the Lord deals with his Prodigals; they are gone far off from hearing, beleeving, &c. but there comes a want, because the Father intends to starve them out. This mi∣sery befell the son of Josiah; he was carried into Capti∣vity, and Manasseh, being in chains, cryed unto the Lord, and because he was of those good Figs, God brought him out: But there is a misery that befalls some, (as God bids the Prophet Jeremiah, that he should not weep nor pray for a people,) some go into Captivity, and shal return no more: But here's the mercy, God brought out his Prodigal, he was carried into Captivity for his good, in∣to a Land of famine, nakedness, &c. to make him remem∣ber his fathers house; and where this want is, there's no greater token of deliverance. The restless Dove finds no footing, till she return home to the Ark, whence she went out; but the Raven went out, and returned no more: Some are brought into famine for their in∣struction, and some for their destruction. There were some invited to the feast, and because they would not come, God swore, they should never taste of his Supper. But it was not so with Peter; he went a great way off, but the Cock did but crow, his Conscience was awaken∣ed, and Christ gave him but a look, and that broke his heart; for it was that look of Christ that was his deli∣verance,
though his Conscience was awakened before. It was not so with Judas, he went out, but returned not again: And here lies th•• ••avour of them God intends good to, they shall return.
Therefore because it hath been thus with us, that we are all Prodigals, and have gone out, and are in a very dangerous way, here lies the fear now, whether Truth will look upon us with an eye of favour or no: The Cock will of a certain crow, your Consciences will be awakened, and your guilt will fly in your faces; but if that were all, our cases would be the same with Judas.
Thus you see the three Causes, why this famine is come: 1. As a Judgment: 2. To shew us, that no en∣largement, no increase of Truth grows in that Country. 3. To pinch the Soul home to its Father; he must find no rest, he must have no bread, he is glad to serve swine, and would fain eat husks with them, but must have none; and here's his mercy, that he has none. Here's the differ∣ence; two Thieves are crucified with Christ, the one is saved, the other left.
Therefore consider, Though you are all sinners toge∣ther, you don't know whether you shall all return toge∣ther; therefore if the famine be come, the great thing is to know the end, whether there must be a return; for all comes but for this one end, that we might return home to our Father. And he began to be in want: The time will come, that the want will be felt, hunger that may be felt, a hard heart, a blinded mind that may be felt, then the want will come nigh. A mad man feels no want. Wh le we have been mad in our huntings after folly, &c. we have not felt the want of Truth: But the time will come when we shall feel it; but why is he now in want? There is a two-fold want, and I would have
you distinguish them: There is a certain need when a mans head is plotting, yet there's a fainting of the heart, the dart strikes him: how do we often famble in speaking of our conditions? There's a want within, we want God; but we would carry it out fairly still, shuffle it off, and say, as Elisha's servant did, Thy servant went no whither. When we have been rioting in an Harlots house, our heads are plotting, though we in want. Never would the Prodigal return, if possible, but that none would receive him when all is spent. How did Jacob change his wages ten times, because he loved Labans service? Before we will cry out, and own what we have done, how we have taken his Wool, and his Flax, and called them our portions, and spent them upon Harlots, it must be a want indeed.
But now is the Prodigal left to his last shift, and being once gone from his father, the heart is like a run-away child, though he can be received no where, yet he had ra∣ther lie in a ditch, or a stable, any out-house, then come and buckle to his father: Though he was in a Land of pits, and deserts, of emptiness, where no good grows, a Land of thorns, (therefore he came home ragged and torn;) yet for all this, his head is plotting still to carry it out. Though Saul had forsaken the Lord, yet he comes to Samuel to ask counsel in his want, when the Phili∣stins were upon him, &c. Though Israel walk'd not stedfastly with God, but contemned the counsel of the most High, &c. yet in their afflictions (saith God) they will seek me. The Prodigal joyn'd himself to a Citizen of that Country, not to a stranger, for then had it been possible, they might have gone out of this evil Country to∣gether; but he is joyned to a Citizen, to the King of dark∣ness, the Spirit of Antichrist, a dweller in that Land; and now to have him to be his Counsellor, that cursed Sense
and Reason to rule all, to become one with that King of darkness, to be molded into that soil, O what misery is it! Your League with Hell shall be broken, and your Cove∣nant with Death shall be disanulled: But as yet it is not broken in us; there has not been a translation out of the Kingdom of Darkness into the Kingdom of Light: We can truly say, we have been born again, and have seen the Kingdom; but Except a man be born of Water and the Spirit (saith Christ) he cannot enter; that birth has not been: Therefore what fellowship and society has the Prodigal? why such as is suitable to him: for now the heart is afraid of the righteous, the clean and just ones; now it invents, saying, How shall I spend my days? &c. And now he is joyned to the Citizen, he must do his ser∣vice; and whats that? he must now be a server of swine; Alas, alas! what a case is he in! Now Princes go on foot (indeed,) and servants ride on horses: What, for a Prince to feed swine! The Church saith, O thou whom my Soul loveth, tell me where thou makest thy flocks to rest at noon; for why am I turned aside by the flocks of thy companions? Alas, to be with swine! there's no harmo∣ny; yet he would fain have eaten husks with the swine, but no man gave him; upon any thing would the heart feed, rather then repent, then come to the Land of the living, it had rather feed swine in the Land of Death.
But here was his mercy, that he had no mercy shew∣ed him; and this was a token God would bring him out, because the hearts of them he would have had fa∣vour from, were closed to him. If indeed God has a fa∣vour to a man that is intangled in the world, and will bring him out, he will let him find no favour. When God had a purpose to bring Israel out of Egypt, he turned the hearts of the Egyptians to hate them. But
might the Prodigal have said, Why don't you favor me? I am joyned to you; I have as swinish an heart as any of you: But though there would be a cleaving, yet be∣cause God has a minde to bring him out, he will make a separation, and all things shall work to make a disagree∣ment; and here you see the end of his race.
I shall speak next of his Return, and then of his En∣tertainment by his father.
By and by he comes to himself, and now he says, How many hired servants in my fathers house have bread e∣nough and to spare, and I pine with hunger? But where had he been? Why, all this while he was out of his wits, he was not himself, he was enchanted; But when he came to consider what he once enjoyed, and the present misery he was in, Alass! (as if he should say) what a case am I in? I, that am a son, who have a father, &c. He remembers the time that he was brought forth by the Truth, and truly born to be a Child: He is not now as one that knows not who he belongs to, and is not able to go to a father; but he knows him: And if this be not in your returning, you will never return.
Two Considerations there are must move you to it.
1. To consider that you are children; for if you know not this, you will never return: He that comes to God must first beleeve that He is, before he can set one step to come to him: Turn to your strong holds, you prison∣ers of hope. But while you stand disputing, Am I a son or not? &c. here you have forgotten that you were once cleansed, that God is your Father; but when once you shall come to your selves, you will then con∣sider, and say, Thou art our Father, we are thy Chil∣dren. The way to come to the blessing of the Birth-right,
is, to set an high price upon it, not to dis-esteem it, and count it light (as Esau,) for therefore he lost it. Now though you have spent your portion, and lost it, and squandred it away you know not how; yet there's hope: but if you had despised it, and trod it under foot as a light thing, then had there been no hope; but (as Paul saith) Brethren, I know that through igno∣rance you have done it: You have gone out with this Saying, That sure you are well, it will maintain you, &c. But No, it was not given for that end. I beseech you consider, that you be not of them that draw back to perdition; I know you have not so properly been there in despising, but here you have been, You have left your first Love: If there had been a contemning your Birth-right, and saying as the man that had but one Talent, What's this? &c. if a despising, then had there been no return: but you have been cheated of your por∣tion, the subtle Enemy has got beyond you; all that you have cared for has been, that you might have meat for your lusts; as Eve, she did not sell her birth-right, but the serpent beguiled her, and she did eat. If indeed there is to be a return in you, I beseech you consider; (for it's in vain to think of returning, if no fathers house) if thou wert never born to see the Kingdom, there can never be an entering in.
2. This encourages him in his Return, when he con∣siders with himself thus, How many hired servants in my fathers house have bread enough and to spare? Who have no portion, they have been followed, and dandled upon the knee; but I, being a son, have been cheated of my portion. How are you made to cry out sometimes, Woe is me, for the treacherous dealers have dealt treacherously with me! You have been enchanted, your iniquities have hindred good things from you; but when
he considers these two things, then he says, I will arise and go to my father.
And this is beyond all that went before; for while he was under the judgment, under the plague, pinched with want, yet this makes him not arise; but now he saith, I will arise and go, when he considers he is a son, and that he is worse then any hired servant in his fathers house that hath no portion. Oh that the Lord would be pleased to call you according to purpose, that you might have no rest till you return. When Jacob saw the charets that were sent from Joseph (he could not beleeve, for all the former reports, but his heart fainted still; yet now) the spirit of old Jacob revived, Genes. 45, 27, 28. He resolves, I will arise and go, what ever it cost me.
In this arising of the Prodigal these things are con∣siderable.
1. He is made sensible of the want he is in; that there's neither bread, nor clothing, nothing that's good where he is; therefore he saith, Well, I will arise and go to my father, for there the servants have bread e∣nough, &c. much more I that am a son, might: Now he bethinks himself where he is, how beset on every side. And here consider, what a stubbornness there is in man, an evil malignity against God: for we may say, Why cannot he return without this stir? Why, because of that evil-disposedness in the heart that would not love the Lord: Why? What evil have I done (saith God) to you, that you would none of me? Have I been a wil∣derness or a land of darkness to Israel? No; all arises from an evil will that lieth in the bottom, and is at en∣mity with God: But when the Soul is brought to such a pinch, that there's no remedy, (for God will never leave hunting and hunting (as a blood-hound) till he findes out its iniquity;) then the Soul is made at last to say as Da∣vid,
Whither shall I fly from thy presence? If I take the wings of the morning, and fly up to Heaven, thou art there; if I go down to Hell, there will thy hand find me out, &c. At last, when pinched out of all, and no other shift, I will arise (saith he) and go to my fa∣ther.
2ly, I will arise, &c. As though he should say,
Well, against all my fears and gainsayings, &c. I will arise, what ever I shall meet with; I will forget all my shame, all my ill dealing, &c. nothing shall stand in my way to hinder, now there's a going as Benhadads servants with ropes about their necks;and as Esther, though it was death for any to go in before the King, yet (in such a case of necessity) she is resolved to ven∣ture, and goes thus, If I perish, I perish.
O all you Prodigals, that have gone astray from your fathers house, &c. when will you venture into the hands of Justice (as the Prodigal here) and say, I will arise? We are like a man that stands betwixt hope and fear, that would ••ain venture to leap over a ditch, but dares not a great while; but when his minde is strong e∣nough, then at last he is made to venture. When you shall consider and say, Why should I not hope? Is he not my father? If we sit here (said the Lepers) we perish; and if we arise and go upon our Enemies, we can but dye; Need forces them at last: So here (saith the Prodigal) I will arise; see, prove him, if he will not open the windows of Heaven to you, and receive you. But,
3ly, Does he take off his filthy garments when he a∣rises? No; but though he be naked and desolate, yet, I will arise (saith he) and go to my father, and say, Fa∣ther, I have sinned, &c. He does not lay his grievings of his Father aside, how ill he has delt with him, but that he
carries on his back: When ever your Souls shall arise, think not to leave your iniquity behinde you, and come clear; but come as you are, owning and confessing the thing as it is, saying,
I once lived nigh thee, in the house, in the counsel; but I thought it not good to keep there, but have chosen rather to wander from thee:I have sinned against Heaven (thy people) and before thee, &c. For now, being once born again, and turning out, we defile not only our selves by our sin, but one another, either by our evil counsel, or not standing, or not helping others to stand; yet thus he arises and goes to his father; he bears his sin, and sight of it, he goes as he is.
And when his father saw him a great way off, he ran and met him, and fell upon his neck and kissed him: And the son said, Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son: Make me as one of thy hired servants. Here appears the pride of our hearts; we would not be∣gin with a morsel of bread: But when the father saw him a great way off, [saw his mind coming] he ran and met him; He waits to be gracious: And, If any man say, I have sinned, and perverted that which was right, and it did not profit me; then he will deliver his Soul from death, &c. Job 33.27, 28.
But now consider, If you should lie owning and confessing all your life-time, and should not stir in your ownings, there would be no meeting of you; there's a certain savoring of a returning minde: but while he was feeding swine, and pined with hunger, he might have said, Sure my father will look for me, he will not leave me: No, no; there's no looking after him, so long as he is loving to feed swine: No, saith God, E∣phraim is joyned to Idols, let him alone.
Therefore all you Prodigals think upon this; Truth does not regard you while you love darkness rather then light: but as soon as the Prodigal does but return, then saith the father, Come bring the best robe and put it on him, &c. But did he think to finde such entertainment as this? He proposed but to be as an hired servant, but while he claims nothing he enjoys something; and while he was claiming something, he spent all and had nothing: a strange way that God takes; He sets the Begger, that's taken out of the dunghil, with the Prin∣ces of his people, but the rich he sends empty away. That such as lie reaching to be great should be sent empty a∣way; and such as lie, and say, I have sinned,
I have sinned against Heaven, I have hindred this people, I am conscious of it, I have been a block in the way; yet that He should be received, this is strange!But what is he saluted with? not with the remembrance of his sin, but bring the best robe, which is that everlasting righ∣teousness, that clean Love, (for if the Prodigal does but return, he will never go out again,) and Love covers a multitude of sins: Bring the best robe; that's his best robe; He hath beheld no iniquity in Jacob, neither hath he seen perverseness in Israel, Numb. 23. He does as Noahs best son did to his father, go backward to cover his nakedness; so, before he can well see him, he cries, Come, bring the best robe: You don't know when you shall return thus buckled and bowed, owning the thing as it is, how the Father will reward you! Be not dis∣couraged, do but cry out, Lord, I have sinned; what wouldst thou have me to do? And though thou shalt say, but I cannot speak a word as I ought, nor think a good thought; yet let not this hinder thee, Come as thou art; Remember thou hast heard it reported, the Prodigal came thus, and his father received him: better
to be an hired servant in the house, then a son a great way off: better is it to wipe the childrens shooes, then to be in a Kings house amongst ravenous beasts.
All this is written for our learning, that we through patient waiting might have hope, and return with this saying, Peradventure he will receive me, though we come forlorn, &c. yet see what his Prodigal received, for God waits to be gracious; O that I could but hear the sound of a right word! All your complainings, ri∣sing onely from being tormented, &c. are nothing to me, because you still love to be in them; but if there were but a minde to return, see what entertainment it would finde! Then he had the fatted Calf set before him, the musique and dancing; O the sweet harmony, when God and man are at unity! From this time it shall be said of Jacob and Israel, What hath God wrought?
But minde this of a certain, That all your forced con∣fessings for fear, &c. bring no turn in you, nor turns Truth to you; but where truly the Soul is buckled, it ventures, and comes in to its Father, and is received: and this kinde of entertainment the son findes, not a word of upbraiding for what he had done: Though the servant owed his Lord ten thousand Talents, and is not able to pay one peny of it, yet in that he lies down at his Lords feet, and owns the thing as it is, saying, Lord, have compassion on me, all is forgiven him; and had he stood here, his Lord had quite forgiven him for ever; but because he began to lord it over his fellow servant that owed him a hundred pence, taking him by the throat, saying, Pay me that thou owest me; and though he fell down and besought him, yet he would not have compassion on him; therefore his Lord was grieved, and cast him (again) into prison, till he
should pay the uttermost farthing: Matt. 18.24, &c.
Therefore minde what will be the benefit of the Pro∣digals returning; see what shall follow it: but no man can beget Truth where it is not, nor raise it where it is, before its time: but were you sensible of the reward that shall follow a right turning, it were enough to make the worst heart in the world to bow: For we propound, He is a hard Master; No, there's nothing remembred against him, but bring the best rob, &c.
There are five dishes which are set before this son for his entertainment.
Here will be considered the order next, And why not meat for his belly first? for he was now almost starved by reason of famine: Yet (saith the father) in the first place, Come bring the best robe. Wherein you may consider these three things.
1. The best robe is brought to cover his nakedness, for there's no standing else before God; there's no dis∣puting with him at all except the sin be covered: while there's any guilt upon the heart, there cannot be a neer∣ness betwixt God and man. But in all reason he should have had meat for his belly first; yet that must not be till he has the best robe, [the Fathers best Love upon his back;] because there can be no standing in his sight to speak a word without it: For who can stand before everlasting burning? And God is a consuming fire. Where this Love is not first a covering, they will ra∣ther
cry to the rocks and the mountains to fall on them; for who can stand before God in his guilt? Therefore first this is most needful, to be covered with the best robe. But,
2. Bring the best robe, because the sinner stands with such a shame upon him: for while he stands guilty, there can be no boldness nor freeness to receive any thing from his Father. The poor sinner saith,
I know not why he gives me this and th'other; for ought I know it's for my greater condemnation:for (as Solo∣mon saith) Some have riches given them for their hurt: And how many patterns do we see of it!
3. The fear will remain till it be discovered that the sin is taken away: therefore saith the Father, Bring the best robe; for the Father has robes that will wax old, which the servants are clothed with: I will turn them out of my house (saith he) and love them no more. But after the Prodigal is thus adorned, when the Love of God has covered him, that he is made able to stand spotless and blameless before him in love, now he stands covered in this long white robe: he had none of this garment upon him when he went out, for then had he never gone; but he was covered with that which could be taken from him; And you shall know (saith God) the breach of a Promise: But there is Love that cannot be changed; a Covenant that can never be broken; a Foun∣dation that cannot be shaken; and now there's a bold∣ness to appear before God: but so long as any guiltiness remains, the Soul is afraid of God: I remembred God (saith David) and was troubled: Therefore he cries, O cleanse me from my blood guiltiness. The Father is sensible how the Soul stands trembling, therefore
Make haste, bring the best robe; make haste to cover his nakedness (saith the Father) because our guilt is up∣on
us.How do we pull charging of sin upon our selves when God charges not, and hide our sin, when God would charge us! but the best robe clears all: it intimates the Father had others. It's said of Elkanah, he gave por∣tions to all his wives, but to Hannah he gave a worthy portion, because he loved her. I have loved thee with an everlasting Love (saith God,) therefore with loving kindness have I drawn thee, That where sin abounded, Grace might superabound; for yet in the worst day the Soul is made to say, but my wisdom remained with me. The Prodigal in the worst day retained his sonship still, though when he returns he is made to confess the thing as it is. But first he arises, and that's beyond all that howl upon their beds; In their sickness-time and straits they will cry out, Oh, what a wretch am I! but their iniquities are still upon their backs; they arise not, they dare not approach before God: But the Prodigal, though he comes bowing and blushing, yet he comes knowing and hoping; and he never says that word, Fa∣ther, I have sinned, but the Father saith presently, Bring the best robe. But,
2. I told you this was considerable the Father saith, And put a Ring on his hand: Do you consider what Rings are used for? They are not put on to strengthen the hands, but to adorn them: But what is the hand for? It's for work: O prosper thou the work of our hands (saith David.) Now what must the hand, the work be adorned with? There are these three ornaments for it.
1. The Prodigal must be adorned with Skill; as it's said of David concerning Israel, He fed them in the integrity of his heart, and guided them with the skilfulness of his hand, Psal. 78.72. It has taught the Prodigal skill indeed; he can say now as David, Come ••y Brethren, and I can tell you what God has done for
my Soul; how he delivered me, and instructed me; now I am made able to divide the word aright: There's great need of skill to know when to speak, how to speak, to what to speak, for what purpose to speak, either for edification or destruction. All the while before he had no heart to pity strangers, till he was fallen amongst thieves, &c. and now after his coming home, he is able to instruct and teach others; If there be a messenger, one of a thousand, to shew unto man his righteous∣ness, &c. Now he has learnt expereince by his wander∣ing: But all the while we were in the house, we were Novices; we had learn'd no skill how to instruct o∣thers, for we had learn'd none our selves. But now the burnt child dreads the fire; when we have run our rounds, tryed what is in madness and folly, it brings forth skill: And who are fit to bring up a people in the wisdom and fear of the Lord, but such as have gone down to the deeps, as Joseph did? First he had been proved and tryed himself; he was separated from his brethren, as Christ said of Peter, Satan hath desired to sift thee, and he shall, &c. but when thou art converted, then strengthen thy brethren. But,
2. The second thing the hand is to be adorned with, is, Diligence; being now once brought from his prodigality, he will redeem the time, and be more watchful and diligent then ever: Be you vigilant, for your Enemy the Devil goes about like a roaring Lion, seeking whom he may devour. It's an ornament to the work when it goes on with diligence, not sleepingly: we say of such a man, sure the work is never like to come to perfection. The Lord expects a diligent hand in all your services, and that beautifies the work; but to beautifie a slothful hand, is like to the putting a Ring in a swines snout: He will not reward the slothful hand,
but the diligent he rewardeth: The Soul, that is dili∣gent night and day, how to further the work of the Lord; therefore Be you always abounding in the work of the Lord (saith Paul,) knowing that your labor is not in vain, &c. But alass! while we are in the Land of Harlots, we are ashamed of our work. A man that has no meat to eat, nor clothes to put on, nor a friend to go to, to impart his grief, what a miserable case is he in! such a Land are you in, where there's no growing of any thing that good is; nothing but leanness and ill-favored∣ness, because you have outed your selves of all friends: But when you shall be brought home, then will you say, Well, I will be diligent: Then will you set an high price upon the Truth, and say as David, O what shall I render to the Lord? &c. I know how many precious days and seasons you have troden under foot, but the time will come that you will be glad to glean them up again, and say, I will be more diligent to hear, and lay up every word, and Look: The least smile of Truth will be layd up; every Mercy will you be made to prize: There will be no more a claiming, (as the Prodi∣gal,) Give me my portion; and saying to me, You are bound to preach, and look after me, and give me this and th'other: No, there will be a diligent hand prizing and improving to the utmost the least mercy. But,
3. A third Ring that adorns his hand, is, the weigh∣tiness of employment, when the hand shall be em∣ployed in things of great concernment: When we pass and see a man at work in carving some curious piece, and not busied upon baubles and trifles (like children that make dirt-pyes) we stand and prize the work: This will adorn the hand, when it shall be employed about things that profit, to be about a work which shall abide for ever; Let all your words be full of grace, seasoned
with salt. To be employed about such a work, which neither fire nor water can hurt, this adorns the hand in∣deed: But alass! what a little of our work will endure the fire? but we shall know the difference. I shrink to think what I shall say: But must you all go a prodi∣galling? Will you all see your hearts by desperate ven∣turings? Indeed Travellers learn experience, but they pay dear for it: None will know how to distinguish be∣tween works and works, but they that have traded through them. When I was a child (saith Paul) I did as a child, and spoke as a child; but when I became a man, I put away childish things. The Prodigal did fool∣ishly in forsaking his Fathers house, and going to Har∣lots, &c. but God shall say to him at his return, Be not grieved that you sold me, &c. He has lost nothing by it, he is made now to love him the more: When God shall say, 'Twas not you that sold me, &c. 'I sent you into the wilderness to learn you experience, that when you are converted, you might strengthen your Bre∣thren.
Thus you may see of what use Rings are: and this is wonderful, that God should so adorn the hand with his Rings; To be, 1. Skill'd in the works of Truth. 2. To be diligent in the work of Truth. And, 3. To be gar∣nish'd with this, to be busied about things of worth, to be exercised in things that abide for ever: Let all your things (saith Paul) be done to edification: Let nothing be out of strife or vain glory, but all for the building of something that shall stand for ever. But yet this son is wanting still; as if the Father should say,
What if we clothe him with the best robe, and put Rings on his hands;yet if his feet be not shod too, how can he go? Therefore,
3. This is the third thing, And put shooes on his
feet, &c. Let him be shod with the Preparation of the Everlasting Gospel of Peace.
The feet are the Affections, which are to be wrought upon.
1. To go, but how? why, Let all your things (saith Paul) be done in Love: There's need your feet be prepared to serve the Lord in Love: And that our loves might be prepared, there's need of shooes to put on, that the feet might be enabled to go upon the bryars and thorns, to endure the frost and the snow; need to have the Love made strong, to endure hardness: Love (saith Paul) suffereth long, and is kinde, envyeth not, seeketh not her own, is not easily provoked, thinketh no evil, rejoyceth not in iniquity, but rejoyceth in the Truth, &c. 1 Cor. 13.4, 5, 6. It had need be shod in∣deed.
When God said to Moses, Thou shalt carry this peo∣ple in thy bosom as a Mother doth her child, &c. Alass, (pleads he) how can I carry all this people? If thou dealest thus with me, I pray thee take me away, that I may not see my wretchedness: He had not Love enough to carry him through; There's need of great preparati∣ons, if such a service be in hand. And now the Prodi∣gal shall be made to endure, to bless when he is cursed, because he knows now the heart of a stranger: We our selves (saith Paul) were sometimes strangers and ali∣ens from the Commonwealth of Israel, hateful, and hating one another: He having a knowledg into this, was made to endure, Though the more abundantly I love (saith he) the less I be loved. That there may not be a shrinking here, this is one main thing he has need of, of the shooes, of that which may be a fence, a safeguard to his feet; that no fiery darts; no discontents, &c. may stop or overturn him. But then,
2. The shooes are, that the Love might run the swifter, without fear: Withhold thy Feet from being ƲNSHOD (saith God) and thy throat from thirst, Jerem. 2.25. Thou makest my Feet like HINDES FEET (saith David:) But when the Love is cold, then the heart by and by waxeth feeble and faint. Ezra was astonish'd, and sat seven days so, because he had said, The Lord was able to save them; therefore (said he) I was ashamed to go to the King for a band of men: His Love began to be feeble at last. And Job sat asto∣nish'd seven days; his Love was cold; he could not have offended, had that been alive: Great Peace have they that love thy Law, and nothing can offend them. How do we stand, and pick and choose? But when we shall be made able to say as Paul, I am not onely ready to be bound for the Name of Christ, but to suffer death also; When so shod, then shall we go boldly without fear: when the Love is shod with quickness, then, I shall run the way of thy Commands: When thou hast set my feet at liberty (saith David,) then will the Soul readily love the Lord with all the heart, and all the soul, and all its strength. But when it's not quick and lively, there come in the miscarriages. For, 1. It's not shod to endure: And, 2ly, then it has not quickness to speed on the work; but through reasoning and disputing the case, the Love waxes cold: And the Prodigal shall be made to see, to his cost, when he returns home, what his Leaden-heel'd Love was. But,
3. The third thing that prepares the Love, is, singleness, solidness, and faithfulness; these are the shooes that garnish his feet; these are the Affections to be shod with: The double minded man (saith James) is unstable in all his ways. When the Prodigal comes home, and sees how double he had been before in all his
ways, now he is made to say, It was good for me that I was afflicted, for thereby I learn'd thy Law: Now he can say, One thing have I desired, which (now) I will seek after, That I may dwell in the house of the Lord for ever, to enquire dayly in his Temple, &c. Now the Prodigal has learn'd this, He knows what it is to put his hand to the plow, looking backwards: Now his Love is singly fixt upon its object; but when it was not single, how did he soon wander from it! He was bare-foot then, but when he comes home, then the Fa∣ther puts on his shooes; they were not of his putting on, but the Fathers, done by his command.
But all along, while I am speaking to you, and am see∣ing what divided hearts you come with, and the great loss that is come upon you, there's great need to pray to the Father, that he would bring the shooes (his Love) to set the Affections right, to love with rightness, readiness, and singleness; for if He bring them not, this evil and hypocritical will will be our undoing: But (saith God) You shall finde me, when you shall seek me with all your heart, and all your soul: He will be sought to of the house of Israel; And he has not said to the house of Jacob, Seek my face in vain: But he that offers to the Lord for a sacrifice, that which is torn or lame, and has a male in his flock▪ He abhors that mans offering; He will receive none but that which is without blemish, and that will make our works accepted, (as Paul saith) Faith, that works by Love, and doth all in singleness of Soul, That will make every thing acceptable in his sight.
4. A fourth thing the Soul is to be shod with, is, So∣berness; for there may be a real singleness of spirit, and yet a great headiness: Therefore (saith Paul) let your
Moderation be seen in all things: For if we cannot say as Job, The Lord giveth, and the Lord taketh away, and blessed be the Name of the Lord, there is not a sober love: Therefore, Put off thy shooes (said God to Moses;) He was yet over-heady, and not fit to walk; as you may see in his strait concerning Miriam, because God had strick∣en her with Leprosie, he prays, Lord, heal her now: But (as if God should have said) No, thy love is too heady; Let her go out of the Camp seven days, and bear her shame, and then let her be received again. But Paul could say, I have learn'd in all things to be contented, both how to abound, and how to want: And this is that which God delights in; Sober love, ordered love. He that rules over men must be just (saith David,) ruling in the Fear of God, in Soberness, in Humility, &c. to be wise, slow to do evil, swift to do good, more ready to hear then to offer the sacrifice of fools. What, need of this! When we are but a little brought from our hypo∣crisie, and can truly say, our love is single, then we think, sure this is enough: No, but yet be you sober; that's the counsel.
But who will be wise? none but the Prodigal that has learn'd experience. Peter meant singly when he said to Christ, I will lay down my life for thy sake: But how heady was it? He was unsober in it; He knew not that was to be fulfilled, that was ordained before of God, that he should deny him. All you shall this night (saith Christ to him) be offended because of me, and shall leave me; for it is written, I will smite the Shepherd, and the sheep shall be scattered abroad: He little thought of this.
Alas, is there no other way to find this Soberness, but through sorrows, through banishments, sending into Captivity? This is hard dealing indeed. But now the
Prodigal can tell this Mystery, now he has learn'd Sobrie∣ty, he is made to admire at the way his father took to make him a sober man: Now he can say (as David,) It was good for me that I was afflicted: A friend loves at all times: And now he seeth, That Love is as strong as Death: It has Hinds feet, it hath quickness, singleness, and soberness; and when you shall be thus shod, then love as much as you can, nay then you cannot but love: And thus the son is welcom'd, Bring hither the best robe, and put a ring on his hand, and shooes on his feet.
And if ever we shall see this Return, then shall we be made to say as Paul, Thanks be to God that we are the servants of sin. But who would fetch pearls from the bottom of the Sea? It's ten thousand to one not to be spoiled in this venture: For there shall be but a remnant saved; here and there one; as the shaking of an Olive tree, here and there one in an uppermost branch. What, to be found dead and stinking in the grave, as Lazarus! to be incompast about with Harlots, &c. and yet get home again! Sure the Prodigal did not discover himself to the Citizen he joyned to, that he was a Jew, for then he would not have received him; he was fain to use all the shifts he could for entertainment: And so do we, and yet we can find none that pities us, we cannot so much as feed with the swine. But what has God wrought! that no inchantment nor divination should be against him. Oh the wonder! that ever he should welcom his Prodigal with such entertainment as I have shewed you. But,
4. The next thing considerable in his Entertainment, is, And kill the fatted Calf, &c. The Robe I shewed you what it was; I also shewed you why he must have that put on before he has meat, and why the rings and
shooes go first, seeing he came out of the Land of famine; and the main cause that moved him to return, was be∣cause his father he knew had bread enough, and he pe∣rished for hunger. I shewed you the Reasons, &c. But why must he have such abundance? And this is not all neither, Bring the musick; there must be dancing and mirth too: Well may this be likened to Jacobs ladder, for it reached to Heaven. The fatted Calf, what's that?
The Everlasting Righteousness, to be establisht with the free Spirit. Seventy weeks (saith Daniel) are determi∣ned, to finish transgression, and make an end of sin, to make reconciliation for iniquity, and to bring in the EVER∣LASTING RIGHTEOƲSNESS, &c. Dan. 10.24. This David cries out for, when his blood-guiltiness lies upon him, O deliver me from my blood-guiltiness (saith he,) establish me with thy free Spirit, Psal. 51.14, 12. With that Spirit Christ could say, It's my meat and drink to do the Will of my Father. This made David say, Thy Word is dearer to me then my necessary food.
But what benefit is it to the man or woman that eats this fatted Calf?
There are three Benefits considerable that comes to him by this meat.
1. There's refreshment to the weary Soul: When the Inwards are dying, and sinking, and tyred quite out, when hunger has smit the Inwards for want of the en∣joyment of God, how good then is the Spirit of Truth to refresh to the heart? After a great abstinence, after a long time of distance, then Christ saith, But I will send the Comforter, the Holy Ghost, who shall abide with you for ever. After many a weary step, and hard pang, for want of meat, a mans inwards close together, and (as it were) devour themselves. Is it not enough that I take
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my flesh in my teeth (saith Job?) I lookt on my left hand, and none stood by me, and on my right hand, and found none to comfort me: And O that I could find him! (saith Job.) Alas, Hope deferred, makes the heart sick; but when the desire is come, it is a tree of life. After a wea∣ry journey, & long want, every morsel is good, nay bitter things become sweet. But,
2. The second use of meat, is to strengthen mans heart; so is the Communion of the Holy Ghost, a Strengthener to the Soul: As Paul prayeth concerning the Ephesians, That you might be strengthened (saith he) in your spirit with might in the inward man, that Christ might dwell in your hearts by faith, that you being root∣ed and grounded in love, &c. Rooted and grounded: As if he should say, That now you may be able to stand strongly and unshakeably through temptations, and pro∣vings, and all storms; as the Prodigal here, now never more having a mind to wander from his fathers house; and this will be your happiness indeed, if ever you attain to it. We have had many deliverances, and experiences, and helps in the wotk, but are not yet made able to stand: but (as David says) we mount up to Heaven, and down again to the deeps; not yet come home: But when God shall have given victory, then will there be a sure stand∣ing; we shall then move no more, when once establisht upon mount Sion, that steady Foundation, which shall ne∣ver change, nor wax old as a garment; then shall we stick to our Principles, and not after a vow enquire, as now we do. But,
3. Meat (if a blessing be with it) makes a man look well, have a good countenance; but how through want does a man look lean and ill favored? Wo is me (saith Jeremy,) my leanness, my leanness, the treacherous Dealers have dealt treacherously, &c. God gave Israel
their hearts desire, but sent leanness into their Souls. How uncomely does a lean man look? 'Twas not so with the Spouse; Let me see thy countenance, let me hear thy voyce (saith Christ,) for sweet is thy voyce, and thy countenance comely; she was in the banqueting house, and her looks shew it: How often does Christ commend her? though she saith, I am black, yet still she is comely: I look like one of thine (saith David.) If a mans heart be down and under, how feeble is his countenance? but when he is up and refreshed, how is he bold as a Lion? The Righteous are bold as a Lion, &c. When we are in by-paths, how do we hang down the head, and creep into a corner, and are loth to be seen? But surely the Promise is, that we shall be fat, and well-liking, and bring forth more fruit in old age. But what a day of leanness is it now with us! We spend our days in a Consumption, a lingering disease has taken hold; but when we shall return, then shall the flesh come again as the flesh of a young child. When you shall look over all the Entertainment, and view it well together, it will be wonderful: but you must first be wearied out of all; and when they shall be weary, then they shall curse their King and their God, and look upwards.
5. The Entertainment of this Prodigal still goes on, And let us eat and be merry; which is more strange then all the rest, and hath more in it: and yet that this joy should accompany his Return, who had so slighted his father, and abused all his mercies, now to be enter∣tained thus, this is strange: The Father sets him up again amongst the Princes at his own Table: Now he needs not be ashamed to sit with them in the gate, when they all see how the King smiles upon him. This is beyond all expression, that ever he that was a begger should be so adorned, so accepted and incompassed with mercies on
all sides: The Father calls all his friends to see his glory, and invites them to this great feast, Come, let's eat and be merry; he calls his servants, all the Angels, those noble Spirits, he makes them ministring Spirits: But to which of them does he say, Sit thou at my right hand? But to man he says, Thou art my son, this day have I begotten thee. There's more joy in Heaven over one sinner that repents, then over the ninety and nine just persons (the Angels) that need no repentance. Those glorious Angels are made but ministring Spirits to attend dayly upon those that shall be saved: But to be born of God, to be co-heirs with Christ, this is beyond all the Angels por∣tions. Come (saith the Father,) let us eat and be mer∣ry. But for what Cause must there be so much mirth? &c.
It arises from these two Causes.
1. From the liberty the Father had in himself. And,
2. From the contentedness he had in his son: It signi∣fies he was now eased of his grief; for when he went out, he grieved for him, he had no content in that; as if he had said,
Well, my son will never be at quiet till he has had his run in Prodigality; well, I will let him go, though with many a sad and a king heart for him.He yet cries after him, O Jerusalem, Jerusalem, that thou hadst harkened to me, then had thy Peace been as a River. And (as David for Absalom) O my son Absalom, my son Absalom, would God I had dyed for thee, &c. It ap∣peared well that he loved him; for how does he at his Return give him the best of every thing? clothes him with the best robe, puts rings on his hands, kills the fat∣ed Calf for him, and now has full contentedness in re∣ceiving his son, Let's eat and be merry; as though he should say, I have enough, I have my son again. But,
What particular Grounds are there of all his mirth? why these three.
1. (Saith the father,) Because this my son was dead, and is alive again. And,
2. He was lost, and is found.
3. Because I have received him safe and sound.
Here's cause indeed of Joy, if all this be true: What, to have recovery after banishment! Here's Joy indeed, both in his recovering, and in the fathers receiving him. But,
1. Because he was dead, and is alive, &c. If any of you should have a child fall into a Well, and in all appear∣ance should be drowned; now to have this child revive again, how would you prize him above all you did be∣fore, and above all your other children? A man that is dead, is without hearing, seeing, savoring of any thing: A dead man is burdensom to every one, yea to his dearest friends, every one is weary of his company, and afraid of getting a taint from him: There's no hope of a dead man: Things dead turn to rottenness presently. Such was this Prodigal, he was dead, without sense, unsuitable to any society. The dead cannot praise thee; but (saith He∣zekiah) the living, the living, they shall praise thee, &c. Well may the father rejoyce, when he considers the case his son was in, This my son was dead; well might they eat and be merry at the receiving of this dead son alive again. When I consider how you lie, as dead men, so voyd of understanding, and sensless, would I not rather say as Jeremy, O that I had a Cottage in the Wilder∣ness, &c. that I might fly away from this people, and be at rest, rather then to endure with you? But if ever deli∣verance be, would there not be rejoycing in me indeed, to receive you, as Moses, drawn out of the water; or as Jo∣nah, out of the Whales belly? There's cause indeed of
mirth, when the graves shall give up their dead, and the Sea give up its dead, then shall we sing in the height of Sion: Why the Promise is, that God will comfort the mourners. But,
2. This is not all neither; but, This my son was lost, and is found. A man that's drowned in a River, and cannot be found again; whosoever was the friend of that man, it's a far greater grief to him (if any of you have experience of it) to have him lost, then to have him drowned; it's a great and restless disquiet to think what is become of his friend. So the father cannot find this son, he is such a fugitive; he goes to Heaven, to Hell, to seek his Church, and cannot tell where to find them. Such runagates are you, the Lord knows not where to meet with you, that he might say to the dead, Arise, your heart is so lost, and setled upon nothing: But if once Christ could but come to your graves (as to Lazarus,) and find you there, if you were but brought to a narrow compass, there were hope. But to be lost, that's above all your misery, that Truth cannot tell where to find you: Could it but find you! though in a Goal, or Stocks, amongst Harlots, or any where in the dirtiest hole that could be, it would be a gladness. But to be as runaways, every where, and yet no where, sometime in this Harlots house, & some∣times in another, this is a great woe and sorrow. But let's be merry (saith the father) for I have found my son again that was lost. If you could but come forth, and say to the Lord, Here I am, and declare the very particular place where you lie, and stick, 'twere happy. As a man in a mist (when quite lost) is glad to hallow, and call to any to give notice he is lost, and tells them where they shall find him. But we slight it, and say, 'Tis true, I am in a lost condition, but what will any telling another do me good? We think there must be no crying out: But the
time will come, that you will cry before delivered, both to instruct others, saying, O come not here! as (the Lepers were to cry out to all, O come not to me; I am unclean, I am unclean:) and then there will be a cry∣ing, Can you help me? can you tell me which way God delivered you? Though the Father sent forth his word, to seek up his son, yet he came not till he was alive, quick, and sensible of his wants; and this made him a∣rise and go to his father, &c.
The last thing yet remains, wherein lies the conclusi∣on of all; and it is marvelous to consider how the work hangs together.
A third Reason why the Father is merry, is, the safe return of his Prodigal: When the other son came out of the field, and heard the musick and dancing, he asked one of the servants what those things meant? Why (saith he) Thy Brother is come, and thy Father hath killed for him the fatted Calf, because he hath received him safe and sound. And if this should not be, all would be an incompleat Salvation still. But while I speak the word, I sigh to speak it; Shall we ever see the day to be thus adorned? to have the best robe, the shooes, the ring, and the fatted Calf? to sit at the Kings Table, and have the presence and favor of the Father? to hear that concord between Heaven and Earth, that musick and harmony? to hear the gladness of the Father and all those holy Angels? to see the Earth, which is his foot∣stool, brought to the Will of the Heavenly? to have Heaven and Earth brought together to a meet and close? Therefore Let's eat and be merry: 1. Because my son was dead, and is alive again. 2. He was lost, and is found. And, 3. He hath received Him safe and sound. And this is wonderful, that one so far gone, that had been dead and lost, that Lazarus lying four days stink∣ing
in his grave, should be raised and made a sound man again; that there should be no deadness, nor confusi∣on, nor taint in the Principle of Life, but all return sound; this will be a wonder! That there shall be no taint nor smell of any ill savor in all our words and ways left; it will be wonderful indeed, to have such a Resur∣rection!
There are three things considerable from this word To be Safe.
1. That which is safe is well fenced about, as Solomon saith, The Name of the Lord is a strong Tower; the Righteous runneth into it, and is safe, Prov. 18.10. But what's the Name of the Lord? He proclaims his Name thus; The Lord, the Lord God, merciful, and gracious, long-suffering, abundant in goodness and truth; Keeping mercy for thousands, for∣giving iniquity, transgression, and sin, and that will by no means let the guilty go free, &c. Exod. 34.6, 7. When the Prodigal is compassed about with this Name, he is safe to purpose, with long-suffering, gentle∣ness, &c. and with remembrance of this also, That he will by no means let the guilty go free; then is he made to give glory to his Father: This will be a strong tower where the Soul may be safe.
2. To be safe, is to be where no harm can come at him: In time of trouble (saith David) he shall hide me in his pavilion; in the secret of his Tabernacle shall he hide me, Psal. 27.5. A pavilion stands in the midst of the Army, and what harm can touch one there? To be in the City of Refuge, there the Avenger of blood cannot come neer: Now he is under the wings of his Father, no Witchcraft nor Enchantment can touch him: And when ever God shall make such a fence a∣bout you, your estate will be good indeed, when
thus fenced about with the Name of the Lord. But,
3. A man may be said to be safe, when he can∣not run away to harm himself neither: When God makes this Covenant with Israel, he saith, And I will make an everlasting Covenant with them, That I will not turn away from them to do them good, but will put my Fear into their hearts, that they SHALL NOT DE∣PART FROM ME, Jer. 32.40. A man that is lock'd in the Stocks, or in a Gaol, we use to say, such a man is safe, because he cannot get away: So when God has put his Fear into the heart, it's made as an hook or anchor to the Soul, it cannot get away from him: But happy are they whom God will bring back again with the Pro∣digal, from the Land of their captivity into his presence: There's the place of rest and quiet; there the Father re∣joyces over his Prodigal, because he has received him safe and sound.
To be Sound hath these things considerable in it.
1. A thing that is sound may be considered thus, to be without rottenness, without fault, firm and du∣rable: Now the Prodigal (before his return) has a heart with a taint in it; and 'twill be wonderful if ever we shall be brought out clean, spotless, unblameable, &c. It's nothing to keep a man from stealing when he can come at no prize; but to have the Babylonish garments and the wedges of gold lie before the Soul, and now not to have an Achans heart, to covet them; here will be the tryal: O let me not taste of their dainties (saith David.) The time was, he was envious at the pro∣sperity of the wicked: But now to see them prosper, and enjoy their portions, and yet not envy, nor cover; [in nothing to be tainted;] here will be the wonder! But,
2. To be Sound, is to be compleat, and without
deficiency; as of a Horse that is fit for service, we say, He is a sound Horse, sound wind and limb, com∣pleat, &c. The Prodigal came home compleated, (as Paul saith,) That you may be wholly compleat in him, not having any spot or blemish, or any such thing: And, My Beloved (saith the Church) is wholly delectable, compleat in beauty: O that my heart were so direct (saith David) [that I were sound in thy Law!] O Lord, how far off are we from this compleat soundness! We complain because we cannot have our evil wills; but when David was delivered, O let me never taste of their dainties (saith he:) Thus did the Father receive the Prodigal safe and sound. But,
He received him so] Which intimates, That no un∣clean thing shall enter: The Child shall be in the wil∣derness till he know how to refuse the evil, and choose the good: but we put it off, and would never learn, saying, When God comes indeed, we shall be so: But we must be brought to choose the thing; our wills must buckle to be of his minde, not his Will to ours; all this curious work was wrought in the dark: I was curious∣ly fashioned (saith David) in the lower-most parts of the Earth, &c. When the Prodigal came to himself, when he first returned, the Father received him safe and sound; so sure was he fenced about with the Name of the Lord; a strong fence indeed! The Father findes him in this Name, and in this he receives him; as Christ saith of Mary, She loved much, therefore much was forgiven her: So, safe and sound does the Father receive him; Safe, in that he is free from all evil, nothing can touch him; and then safe, in that he cannot get away: and sound, not having an evil tincture of an old rotten heart in him: Now he has no mind to return to Sodom: I remember (in that day) I look'd for all my fears that had
plagued me, and could not finde them; the minde was set on fire for God alone. Well may the Father be mer∣ry now, to receive a son that was once forlorn, that had neither clothes to his back, nor meat for his belly; that had no fellowship but Rogues, fit for every base Har∣lots house, taking all opportunities of destruction; yet he is saved out of all, and comes home safe: and now for a King to entertain him thus, it was a token he was a son indeed; for who else could have the face to own such a Father (such a case as he was now in?) but he ventures, and calls him Father; and the Father own•• him, and is glad to receive him, in how miserable a case soever he findes him.
Thus have you seen the progress of all the Prodigal's way: Did you see him in his pride and bravery? (wiser then seven men that can give a reason?) full of wealth and store, having got his portion into his hands? and have you seen what he does with it? The rich mans wealth (saith Solomon) is a high wall in his own con∣ceit; ('tis but in his own conceit:) But before de∣struction (saith he) a mans heart is haughty, Prov. 18.11, 12. And if you see him a while after, where is it all become? The time comes he is glad of an husk, if he could but feed with the swine; but he may not. And now he is put to his last shift, either to dye with hunger, or to return home to his Father, at a peradventure whe∣ther he will receive him or no: he proposes to himself, if he might but be received as a servant, it was far bet∣ter to be so, then as he was, for they had no want, but he starved with hunger: And because he comes home thus buckled, owning his shame, confessing he had so sinned, and was not worthy any more of the name of a son, (now his commanding and claiming spirit is layd down;) but while he comes thus, he is largely enter∣tained
with abundance of mercies; as hath been shew∣ed you.
Now from all this you may consider these Ʋses.
1. In the first place, here might be an Use of Infor∣mation, or forewarning, to all those that are sons or daughters of this Father, That (if possible) you might take warning, and not gain this loss to your selves by wandering. If a man be a Drunkard, or Swearer, &c. yet he will (many times) counsel his child, that he should not follow his way: And as Paul said, so I say to you, 〈◊〉〈◊〉 would you were all as I am, except my bonds: I would you might never have a minde to wander as the Prodigal did; you see what it brought him to: And all the Examples you hear of, they are all written for your admonition, upon whom the ends of the world are come: And as you have seen the end of the World, so you would see an end of Truth too (were it in your power.) The Prodigal did not spend the Worlds, but his own portion; you have made an evil use of all the Creatures, and will you make an evil use of Truth too? O that you might learn instruction, and be wise! That the days past might suffice, in which you have walked perversly; that hence-forward you might be warned to keep out of the snare.
2. It may be of Use for Instruction, to let us know of a certain, That where ever Pride goes before, De∣struction will follow after: The Prodigal for his riotous living was rewarded with famine. It were well if you would never venture; but if you do, know of a cer∣tain the Famine will overtake you: Therefore (as Paul saith) Forsake not the assembling of your selves toge∣ther, as the manner of some is, who are thereby harden∣ed: Where presumption goes before, hardness of heart will follow: Therefore it's no marvel to see us lean and
barren; it is because that proud spirit has gone before; which has brought it on us; that promis'd you, you should not be poor, but sit as a Lady for ever, &c. We have promised our selves we would be diligent and watchful, not envy nor despise any; but when the heart is once out, it's hard to come in again: When Da∣vids heart had got out to look upon the woman, he presently sends for her Husband, then makes him drunk, then sends him with a Letter to the Army, to take his life away; and all that he might enjoy his Wife: So when the heart is once out, how does it heap one lye and mischief upon another! O therefore consider how you get out; for if you are once gone, it's not such an easie thing to come in again: The beginning of strife (saith Solomon) is like the breaking out of water; The gap is made bigger and bigger, till at last it cannot be stopt.
3. And lastly, This may be for Encouragement to all those Wanderers that are gone a long journey, and would never think of returning; that count God such an hard Master: Do but consider his works of old, as David did; he was encouraged by it, and had hope: Our fathers hoped in thee (saith he) and were not a∣shamed. Remember the Prodigal, though a poor for∣lorn wretch, yet he return'd to his Father as he was; and see what entertainment he found.
Therefore now enquire with what Principle thou couldst come in; Art thou dead? and thy fear is, thou shalt not be revived again? or is thy fear be∣cause of a dissembling unsound spirit thou hast, which twists about thee do what thou canst? Yet see; Is thy strait for a single and upright heart? Doth thy Soul choose it, however thou art found? That's the thing; If thou canst but come in this Name of the Lord, then
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be encouraged, that he will receive thee, he will make thee a feast of fat things, and of wine well refined on the lees: He will sit down at Table with thee, and say, Eat my friends, eat abundantly; Come and let's be merry, &c. for Fury is not in him (as we suppose;) He waits to be gracious, and is more glad of one sinner that repents, then of ninety nine just persons that need no repentance.
O therefore return thou Prodigal, return; say to thy Soul a thousand times over, O return to thy strong hold: Take hold on the horns of the Altar as thou art, and be safe: Say not, If I were clothed I would come; if I were shod, and had Rings on my hands, and were filled with the spirit of power, then I could come; But enquire, Is there not life in thee? Is not the principle quite dead? then be encouraged (for where there's life, there's hope) the Father will entertain thee: But, O Lord! how long shall we neglect so great Salvation?
O Lord, the thing is too much to expect, That ever the sinner should be so received, to stand before him spotless and blameless, safe and sound: But surely the Scripture has not said it in vain; nor is that principle in you in vain, that gasps and pants after it. O therefore minde and consider, that we might enjoy this portion, and return from our Prodigality; and the good Lord bring you in at the right door, for there onely will he finde you: and where's that? Why, in the Name of the Lord. But so long as this pride and envy, &c lives, we would never come to admire and say, O the for∣bearance and long-suffering of our God! We would ne∣ver clear him, and own the thing as it is: but this is the door by which the righteous enter, and are safe.