THE 
 
 PRODIGAL’S PILGRIMAGE 
 
 INTO A FAR COUNTRY 
 AND 
 
 BACK TO HIS FATHER’S HOUSE. 
 
 IN FOURTEEN STAGES: 
 
 BY THOMAS JONES, 
 
 CURATE OF CREATON. 
 
 Let the wicked forsake his way, and the unrighteous man his 
 thoughts ; and let him return unto the Lord, and_he will have mercy - 
 upon him, and to our God, for he will abundantly pardon. 
 
 ISAIAH lv. 7. 
 
 PRINTED FOR L. B. SEELEY AND SON, 
 FLEET-STREET, LONDON. 
 
 MDCCCXXV. 
 
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INTRODUCTION. 
 
 Human actions have their motives ; and man, in all he 
 does, should know his motives, and see that they are 
 right in the sight of God and man. My end and motive 
 in writing this small volume is, to teach plain men, in 
 a plain manner, the way of salvation. For myself, 1. 
 am satisfied that the parable of the Prodigal is the 
 history of man in his departure from God, and his 
 returning to God again. It would be difficult to put 
 " any other construction upon it. The reader may here 
 learn what sin has done, and what grace can do. Sin 
 separates man from God; leads him astray into rebel- 
 lion against heaven, and then sinks him into ruin and 
 misery.-—Grace restores the sinner to God, and con- 
 ducts him back to his Father’s house, and reinstates 
 him in his forfeited privileges. 
 
 This little work is designed chiefly for the use of the 
 poor of my own flock, which has been under my care 
 just forty years in the wilderness. Having now arrived 
 near the banks of Jordan, I wish to leave some 
 testimony of my regard and concern for the welfare of 
 a people, among whom I have had my full share of 
 indulgence and enjoyment. Few stipendiary Curates 
 
Vill INTRODUCTION. 
 
 have continued so long with one people, or enjoyed 
 such uninterrupted peace and kindness, love and har- 
 mony, as have happily fallen to my lot. I beg their 
 acceptance of this small token of my gratitude, as an 
 expression of my concern for their future welfare. It 
 teaches them nothing new, but it may call to their 
 remembrance some of the doctrines which they have 
 heard for so many years. In the review of which, we 
 find cause to praise God aloud for the many happy 
 sabbaths ‘we have spent together in the courts of the 
 Lord; while we have at the same time cause to lament 
 our own unfruitfulness, and slow progress in the way 
 everlasting. In order to stand fast in the faith and go 
 forward, let us keep our eyes fixed on the land of end- 
 less rest, ‘and press towards the mark, for the prize 
 of the high calling of God in Christ Jesus.” That our 
 hearts may be allured heaven-wards, let us keep in 
 constant view the forgiving temper and loving kindness 
 of the Eternal Father towards returning sinners, who 
 throw themselves on his mercy and grace. May we 
 return to our God, and abide with him, that we may 
 finally ascend to the heavens, and be for ever with the 
 Lord. 
 
THE 
 
 PRODIGAL’S PILGRIMAGE. 
 
 Il. THE ARROGANT CLAIM. 
 
 Luke, chap. xv. ver. 12.—Father, give me the portion 
 of goods that falleth to me. 
 
 Tus parable of our Lord is perhaps of all others the 
 most interesting and instructive. It is in fact the whole 
 history of man from beginning to end: of every man 
 that returns to God, and finds the way to heaven. And 
 what is the history of man, especially of those that are 
 eternally saved, but a long catalogue of the most 
 extraordinary events: an endless train of mysteries, 
 which rise in wonder as God proceeds with his plan of 
 salvation. 
 
 Of all the beings which God has brought into exis- 
 tence, man is the most singular and extraordinary, 
 whether we consider him in his origin, as he came from 
 the hands of his Maker, or in his progress through one 
 
 B 
 
22 THE PRODIGAL’S PILGRIMAGE. 
 
 world into another, or in his final destination and eter- 
 nal state. " 
 
 1. What was man’s origin? and how was he formed ? 
 God made great preparation for man before he gave 
 him existence. He made the heavens and the earth for 
 the use of man: built this lower creation for his dwel- 
 ling place, and furnished it with all manner of store. 
 When creation was finished, arranged, and beautified, 
 man was brought into existence. And the manner of 
 his creation should never be forgotten. ‘‘ God created 
 man in his own image ; in the image of God created he 
 him ;” Gen. i. 27. And on the day that he made his 
 appearance, he was constituted Lord of. this lower 
 world. His great Creator said unto him, “ Have thou 
 dominion over the fish of the sea, and oyer the fowl of 
 the air, and over every living thing that moyeth upon 
 the earth,” Gen. i. 28. Such was man in his origin. 
 
 2. And what is the history of man’s progress through 
 one world into another: or his journey through this 
 life? He soon departed from his God. And-when he 
 lost God, he lost all: lost the image and favour of his 
 God: lost his dominion over the creatures: nay, lost 
 his life. In the day he sinned, in that day he died to 
 God, and turned to be his enemy, and. rebelled againse 
 him. And how can evil proceed farther! 
 
 This tremendous apostacy of man made way for the ». 
 grand Redemption of the fallen world by the death and 
 sufferings of the Son of God. God so loved:the world, 
 that:‘he gave his only begotten Son, to be for salvation 
 to the ends of the earth. The Son of God became the 
 son of man, that the sons of men might be made the 
 
THE PRODIGAL’S PILGRIMAGE. 3 
 
 sons of God. He put on the nature of man, which he 
 will eternally wear in his kingdom; and in that nature 
 suffered, bled, and died, that the children of men might 
 be restored to God, obtain mercy, and live for ever.— 
 “« And as many as received him, to them gave he power 
 to become the sons of God,” John i. 12. All that re- 
 turn to the Father in this new and living way, are con- 
 stituted kings and priests unto God : and formed for an 
 habitation of God through the spirit, and finally, are 
 exalted to the throne of glory, to be for ever with the 
 Lord. But all those that reject the Saviour, and neg- 
 lect his great salvation, and refuse to return to the 
 Father in this new and wondrous way of life, must perish 
 everlastingly, and go where the worm dieth not, and 
 where the fire is not quenched : for there is salvation in 
 no other, but in him whose name is Jesus, and who died 
 for our redemption. 
 
 3. What is man’s final destination ? Heisa creature 
 formed for eternity. As his origin was widely different 
 from all other beings, so is his progressive history and 
 his final destiny very different from them all. Truly 
 marvellous are the things which man shall live to. see. 
 What he has yet seen are as nothing to what he shall 
 see hereafter. He shall see the time when he shall 
 change worlds, and find himself in the world of spirits 
 disembodied. When he comes to the end of time and 
 the beginning of eternity, he puts on immortality; and 
 enters on a period that knows no end. Man shall live 
 to see the whole creation pass away with tremendous 
 . thunders and disappear; when the elements shall melt 
 with fervent heat: when earth and sea shall burn: 
 
 B2 
 
4 ‘THE PRODIGAL’S PILGRIMAGE. 
 
 when sun and stars shall sink into endless darkness, 
 and universal nature vanish out of sight, to give place to 
 a new earth and anew heaven. Man shall live to see 
 the Son of God coming on the clouds of heaven with 
 power and great glory, and with all the hosts of heaven 
 in his train. Then shall the Arch-angel sound his 
 trumpet to summon the living and the dead to come to 
 judgment. The myriads of the dead shall come forth, 
 ‘“‘'They that have done good, unto the resurrection of 
 life ; and they that have done evil, unto the resurrection 
 of damnation,” John v.29. Yes, man shall exist to 
 witness the wonderful transactions of God's great day, 
 when all the children of men shall appear before the 
 judgment seat of Christ to receive according ‘‘ To what 
 they have done in the body, whether it be good or evil.” 
 “‘ The wicked shall go into everlasting punishment, but 
 the righteous unto life eternal.” 
 
 These scenes are yet before us, all of which man must 
 live to see. When they are all over, and they will be 
 over and gone by, man has still more and greater things 
 to witness. Death, and the end of the world, the re- 
 surrection and the judgment, are scenes which are truly 
 grand and great, yet are they all as nothing to what 
 man has still before him. These are comparatively but 
 little things which man passeth by as he is pursuing his 
 journey to his eternal home, where immensity of won- 
 ders will be ever rising up to view, and increasing with 
 the ages of eternity. ‘Eye hath not seen, nor ear 
 heard, neither have entered into the heart of man, the 
 things which God hath prepared for them that love 
 him,” J Cor. ii. 9. 
 
THE PRODIGAL'S PILGRIMAGE. 5 
 
 We have now sketched the history of man, and have 
 taken a general view of his journey through the world 
 of time into the world eternal. Let us now mark his 
 conduct more narrowly. 
 
 I. He comes to his father to DEMAND HIS PORTION. 
 
 1. Man must have a portion to live upon, because he 
 is a dependent being, and must live out of himself upon 
 something else. God alone can live of and upon him- 
 self. All created beings are dependent beings, that 
 derive their existence and borrow their support. and 
 their enjoyments. Let man be forsaken of God and be 
 denied all supplies, and where is his happiness? He 
 must therefore have his portion of goods for his support 
 and comfort. He must have an inheritance to live upon 
 for ever. 
 
 2. And a small portion will nét suffice for man: his 
 inheritance must be truly great and lasting, or he must 
 continue poor and blind, naked and miserable. 
 
 The portion must be great, because the powers of 
 the human soul are truly great. It has a capacity to 
 possess and enjoy the greatest things. It can enjoy 
 the highest felicity, even the exceeding great and eter- 
 nal weight of glory. It has capacities which none can 
 fill but God alone, and all that are made truly happy 
 shall “be filled with all the fulness of God.” And is 
 not man also capable of suffering the deepest miseries, 
 even the wrath of God and the torments of eternity ?— 
 Then the happiness or misery of man will turn upon the 
 choice of his portion. ‘‘The wise shall inherit glory, 
 but shame shall be the promotion of fools,” Prov. iii. 35. 
 
 The duration of the soul’s existence shews that his 
 
 B3 
 
6 THE PRODIGAL’S PILGRIMAGE. 
 
 portion and inheritance must be lasting as well as great. 
 
 Man must live for ever: He had abeginning, shall have 
 
 no end, but must live as long as God himself: his state 
 
 beyond death is that of immortality. Solemn thought! 
 
 Can man, in passing through time to eternity forget 
 
 that he is to live for ever? And can man neglect to 
 
 inquire what is to be his treasure and inheritance during 
 
 his endless existence? Are not we to exist for millions 
 
 of ages far more numerous than the sand of the sea, or 
 the particles of light in the sun beams? then it must be 
 a most necessary inquiry, what shall we have to sub- 
 sist upon during such an endless period? Nothing but 
 the “‘ true and durable riches” will answer our purpose. 
 
 The portion must be fully adequate to the capacity and 
 powers of the human soul, and durable asits existence, 
 
 or there can be no felitity. Then let allmen take heed 
 to their choice of portion, for on this depends your 
 happiness or misery, your triumphs or your torments, 
 your joy or sorrow for ever and ever. 
 
 3. All men on earth are choosing their portion for 
 another world. They have all sorts of treasures pre- 
 sented to their view. The treasures of earth and of 
 heaven: the riches of the world and of Christ: things 
 present and things to come: things temporal and things 
 eternal, are all set before the children of men, for every 
 one to make choice of his portion and inheritance. And 
 every soul on earth does make his choice. 
 
 Go through all the towns, cities, and kingdoms of the 
 world, visit all ranks, characters, and conditions, you 
 will find them all busy, earnest, and intent upon some- 
 thing. Should you ask what they areall doing, the answer 
 
THE PRODIGAL’S PILGRIMAGE. 7 
 
 must be, they areall choosing their portion, and laying 
 up for time to come. Their choices are various: they 
 are far enough from choosing the same things. The 
 difference is very strikmg. One could ‘hardly believe, 
 that beings of the same order, endued with the Same 
 faculties, having the same concern and interest to mind, 
 and placed alike under the same dispensation of mercy, 
 should differ so widely in their choice of Pees and 
 inheritance. 
 
 4, Some make avery foolish choice :' so extravagantly 
 foolish, wicked, and injurious, as might fill us with 
 astonishment. Were pearls and pebbles set before a 
 man to take his choice, and ‘were he to grasp eagerly at 
 the common pebbles which are of no value, and with 
 all indifference let go the pearls and jewels which are 
 of the greatest worth, would you not esteem that man 
 devoid of sense and reason? Heaven and earth are set 
 before the children of men, and do not most men give a 
 decided preference to the earth? They grasp eagerly at 
 the things of time, and willingly lose the exceeding 
 great and eternal weight of glory. How unaccountable 
 is this conduct im rational beings! Yet we plainly see 
 that thousands and millions give a decided preference 
 to the paltry treasures of a fallen world, before the un- 
 searchable riches of Christ, which are treasures for 
 eternity. They choose to have their inheritance in a 
 world where rust and moth do corrupt, rather than to 
 have an incorruptible inheritance with the saints in 
 light. What folly is practised by the deluded children 
 of men im the choice of their treasure! they prefer to 
 have in their hands for a few moments the map of a 
 
g THE PRODIGAL’S PILGRIMAGE. 
 
 smallestate, rather than to possess a kingdom as their 
 mheritance for ever. The rich young man in the gos- 
 pel is a fair specimen of all worldly men. . Christ said. 
 to him, sell thine earthly treasures, and divide them 
 among the poor, and I will give thee far better treasures, 
 and more durable riches in heayen- No, says he, I 
 cannot part with my earthly things, though I lose 
 heaven for ever. Is not this the language of every one 
 that loves the world and the things that are in the 
 world? God provided his great supper, his eternal 
 salvation in Christ, and all sorts of perishing sinners 
 are inyited to partake of it. But multitudes refuse to 
 come, and make their foolish excuses. They. prefer 
 their wives, their farms, their merchandise, to all the 
 treasures of grace in Christ, yes, to all the rich pro- 
 visions he hath made for the salvation of sinners, for 
 ever. 
 
 How is it that men make such a foolish choice of 
 portion ?—The things of earth are present with them, 
 they are “ things which are seen;” they tempt the 
 senses, and can be enjoyed now. Man is eager for 
 enjoyment, and makes a great point of immediate 
 possession, therefore grasps what is present with him. 
 The inheritance in heaven can only be seen through 
 faith, “‘ and all men have not faith:” as it cannot be 
 fully enjoyed till we go to another world, unbelievers 
 care little about it, and are unwilling to wait; but cry 
 with the sons of Eli, ‘‘ Give it me now.”—Man that is 
 departed from God, naturally feeds on trash, “ on 
 what is not bread,” “‘ on the husks which the swine do 
 eat;” and loathes the manna, the bread of life, which 
 
THE PRODIGAL’S PILGRIMAGE. 9 
 
 eame down from heaven. Having once forsaken God, 
 we try to live without him. Sinners are idolaters, who 
 love the creature more than the Creator: God com- 
 plains aloud of this, and saith, ‘‘ Be astonished, O ye 
 _ heayens, at this, and be horribly afraid, for my people 
 haye committed two evils; they have forsaken me, the 
 fountain of living waters, and hewed them out cisterns, 
 broken cisterns, that can hold no water,” Jer. ii. 12, 
 13. Fallen man has a strong aversion to holy things. 
 “The carnal mind is enmity against God.” The 
 language of sinners to God is, “ Depart from us, for 
 we desire not the knowledge of thy ways,” Job xxi. 14. 
 The Gadarenes greatly valued their herds of swine; 
 but desired that Christ should depart out of their 
 coast. The avaricious and profligate nation of Israel, 
 said of the Saviour, ‘‘ Away with him, crucify him;” 
 “< we will not have this man to reign over us.” Give 
 us the earth, and we are satisfied to go without God’s 
 salvation.—These then are some of the reasons why 
 men make such a foolish choice as to prefer earth to 
 heaven, and the things which are seen and temporal, 
 to the things which are not seen and eternal. They 
 grasp at what is present with them: their hearts are 
 for the earth, and against God. 
 
 The folly of their choice is seen here—they choose 
 what is not suitable for the immortal mind. What 
 relation is there between the human soul and the gold, 
 the cattle, and the productions of the earth? A living 
 spirit and dead matter have no relation to each other. 
 You might as well try to fill a barn with ideas, as to 
 fill the soul of man with the things of the earth.— 
 
 B 5 
 
10 THE PRODIGAL’S PILGRIMAGE. 
 
 Besides, the fulness of the world is not sufficient for 
 the immortal mind: ‘‘ What shall it profit a man if he 
 gain the whole world, and lose his own soul?” The 
 soul is capable of possessing and enjoying far greater 
 and better things than all the world can give. God 
 alone can fill the soul of man; and he only is a sufh- 
 cient portion for it:—and the things of earth are not 
 durable enough for the soul that is to live for ever. 
 All things here are passing away, and will soon come 
 to an end: but the soul must exist for endless ages. 
 Where, then, is the portion of those that love the world 
 and the things which are in the world, more than God 
 who liveth for ever? It is well said, ““ Man walketh 
 in a vain shadow and disquieteth himself in vain, he 
 heapeth up riches,” and cannot tell in whose posses- 
 sion they will shortly be. All here are shadows that 
 vanish away :—Man proclaims his folly to the world, 
 by the absurdity of the choice he makes of things for 
 his portion ;—he chooses what will feed his lusts and 
 starve his soul; he chooses trifles which perish with 
 time in preference to those great things which endure 
 for ever in heaven.—When such a fool comes to leave 
 this world, his God will say unto him, “ Thou hast 
 received thy good things,” now enter on thine eternal 
 poverty: “ the harvest is past, the summer is over, 
 and thou art nct saved.” 
 
 5. And some of the children of men make a very 
 wise choice. They choose the good part which shall 
 not \be taken from them: they choose the true and 
 durable riches, ‘‘ the unsearchable riches of Christ :” 
 they choose to wait for the inheritance of the saints in 
 
THE PRODIGAL’S PILGRIMAGE, ll 
 
 light, rather than to possess the greatest things that 
 this world can give: nay, they will take the spoiling 
 of their goods, that they may have treasures in heaven, 
 and will suffer the loss of all things that they may win 
 Christ, and be found in him. ‘‘ Moses chose rather 
 to suffer affliction with the people of God, than to 
 enjoy the pleasures of sin for a season ; esteeming the 
 reproach of Christ greater riches than the treasures in 
 Egypt: for he had respect unto the reeompence of the 
 reward,” Heb. xi. 25, 26.—Yes, the righteous shew 
 their wisdom by their willingness to suffer here, that 
 they may enjoy the triumphs of eternity. They suffer 
 with Christ, that they may reign with Christ: they die 
 with him, that they may live with him: they are made 
 in the likeness of his death, that they may be made in 
 the likeness of his resurrection: they go without the 
 camp bearing his reproach, that they may share his 
 triumphs and his joy for ever. Well may they drink 
 here for a few fleeting days, of the bitter cup which he 
 drank of, that they may drink of the rivers of pleasure 
 which flow at God’s right hand for evermore: ‘ For 
 our light affliction, which is but for a moment, worketh 
 for us a far more exceeding and eternal weight of 
 glory; while we look not at the things which are seen, 
 but at the things which are not seen; for the things 
 which are seen are temporal, but the things which are 
 not seen are eternal,” 2 Cor. 1v. 17, 18.—Here, then, 
 is the wisdom of the saints; they choose the good 
 part; they set their affections on things above, walk 
 in the way of life, and lean on their beloved in going 
 
 1 
 
12 THE PRODIGAL'’S PILGRIMAGE. 
 
 up out of the wilderness, with their faces towards 
 Zion. The men of understanding build on the foun- 
 dation which God hath laid in Zion, and take shelter 
 in the clefts of the rock of ages, where they find the 
 defence of Christ over them “ like the shadow of a 
 great rock in a weary land:” ‘“ The name of the Lord 
 is a strong tower, the righteous runneth into it, and is 
 safe.”—Well may the children of wisdom triumph 
 always in Christ Jesus, though they are appointed to 
 go through tribulation to heaven : ‘“ For the wise shail 
 inherit glory, when shame shall be the promotion of 
 fools,” Prov. iii. 35. For a short season the godly 
 shall be sufferers, seeing they are encompassed with 
 infirmities, temptations and trials, and their names cast 
 out as evil; “‘ Yet say ye to the righteous, it shall be 
 well with him; but woe to the wicked :” for the righ- 
 teous hath hope in his death; but the wicked is driven 
 away in his wickedness. Death will soon settle this 
 long-disputed point, and will shew who are the wise 
 virgins, and who the foolish; who shall go into Zion, 
 and who shall be excluded. 
 
 6. When men have made their choice and have 
 fixed on their portion, they are all anxious to increase 
 it: all are treasuring up for times to come.’ Some lay 
 up for the soul, and some for the body: some for the 
 earth, and some for heaven: some for time, and others 
 for eternity. All are striving to be rich and abound in 
 what they have set their hearts upon, whether it be the 
 substance, or the shadows; whether it be for the sal- 
 vation, or for the destruction of the soul. All strive to 
 
THE PRODIGAL’S PILGRIMAGE. 13 
 
 increase their treasure, and enlarge their source of 
 happiness.—To be convinced of this, observe these 
 four classes of men. 
 
 Look at notorious sinners, who live after the flesh, 
 and make provision for the flesh, to fulfil the Lists 
 thereof. They add sin to sin, and drunkenness to 
 thirst: they go on from iniquity unto iniquity, till 
 iniquity becomes their ruin. There are numerous mul- 
 titudes in this Christian land, who never seek nor 
 covet any higher enjoyment than the gratification of 
 their appetites and passions: they go forward and 
 plunge deeper in all abominations, and so “ treasure 
 up wrath against the day of wrath.” After you look 
 at these degraded rebels against heaven, and observe 
 that they are very diligent in adding to their treasures 
 of guilt and wrath, turn and look at another class, 
 
 The more refined sons of pleasure and dissipation. 
 How do multitudes of the gay and great of this world, 
 spend their time and talents? Not at all better em- 
 ployed than butterflies that paint their wings, or spiders 
 that weave their poisonous, useless webs. These airy 
 sons of dissipation move truly in a vain shadow. The 
 only heaven they know, covet, or seek after, is to 
 abound in pleasures that disqualify them for the heaven 
 of God, and fit them for the torments of eternity: but 
 having chosen the pleasures of the flesh for their por- 
 tion of happiness, they strive to increase them; they 
 travel from city to city, from kingdom to kingdom, 
 and compass sea and land in quest of new or addi- 
 tional enjoyments; they will spend their thousands 
 freely to keep these pleasures alive, and to keep their 
 
14 THE PRODIGAL’S PILGRIMAGE. 
 
 lusts from pining. When they drink deep of these 
 intoxicating draughts of sinful gratifications, they: ery 
 exulting, ‘‘ To-morrow shall be as to-day, and much 
 more abundant.” While this language is yet in their 
 mouths, Death starts unlooked for from behind the 
 curtain, and apprehends them as high offenders against 
 the Majesty of heaven, and saith, ‘ You must come 
 away, and take your trial before the tribunal of God, 
 whose gifts you have abused, whose laws you have 
 trampled upon, and whose gospel you have despised.’ 
 Then, in a moment, they bid eternal adieu to all their 
 pleasures, sink into a sea of the bitterest sorrow, and 
 weep for ever, without a ray of hope. ‘‘ Oh that they 
 were wise, that they understood this, and would con- 
 sider their latter end!” 
 
 There is another very numerous class, who have set 
 their hearts upon riches. They love the world, and 
 the things that are in the world, when their hearts are 
 alienated from the living God. ‘ They have loved 
 idols, and after them they will go.” When once they 
 have chosen the riches of earth for their portion, they 
 are ever intent upon increasing it; they add to it, 
 and, let the heap be ever so large, they still add, and 
 are no more satisfied than the horse-leech. Their 
 mouth is “like an open sepulchre,” ever ready to 
 swallow more, after it has already swallowed its mil- 
 lions: the grave stands ready to swallow millions 
 more, and so is the earthly mind. All such men are 
 under the impression, that their happiness will increase 
 with their riches: But who. has found it so? Can 
 earthly riches help therm to heaven, or wean them from 
 
YHE PRODIGAL'’S PILGRIMAGE. 15 
 
 the earth? What use do these wretched worldlings 
 make of their riches? They make idols of them, and 
 set aside their God: they make chains to bind their 
 souls to the earth : they set their great heaps as rocks 
 and mountains between themselves and heaven : ‘‘ how 
 hardly them shall a rich man enter into the kingdom of 
 heaven?” Riches are snares: they have wings also 
 to fly away: they who trust to them, lean ona reed: 
 they who make gold their confidence, and make haste 
 to be rich, “ fall into temptation and a snare, and many 
 foolish and hurtful lusts, which drown men in destruc- 
 tion and perdition,” 1 Tim. vi. 9. When they who 
 trust to uncertain riches come to leave the world, God 
 will say to them, “ Thou hast received thy good 
 things,” now take thine evil things. On this they go 
 away naked, sink into the eternal poverty of Dives, 
 and “ This shall be their portion to drink.” 
 
 The men of grace also try to increase their portion. 
 In one point of view their portion cannot be increased ; 
 *‘ for the Lord is the portion of their souls,” Psalm 
 exix. 57. All they try, is to possess and enjoy their 
 portion more and more: they strive to grow in the 
 knowledge of God their Saviour, and to grow up in 
 all things in Christ Jesus; to drink deeper into his 
 mind and spirit; to be transformed more into his like- 
 ness, and enjoy more intimate communion with their 
 beloved Lord and Saviour—While worldly minds strive 
 for the things of earth and time, they strive to be rich 
 towards God, and to lay up their treasures in heaven. 
 The grand aim of a true Christian is, “to grow in 
 grace:” to lay faster hold on eternal life: to go more 
 
16 THE PRODIGAL’S PILGRIMAGE. 
 
 out of himself, and more into Christ: to make progress 
 in the way everlasting, and be made more meet for the 
 inheritance of the saints in light: to produce more of 
 the fruits of righteousness, and obtain more complete 
 victory over all his enemies.—They who live by faith 
 on the Son of God, grow richer by every act of faith 
 on him. Divine faith is a principle of extraordinary 
 power and properties: it takes possession of all it 
 touches : if it lays hold on eternal life, on the kingdom 
 of heaven, and on the fulness of Christ, it makes ail 
 its own. The Christian believer grows richer by laying 
 out his talents in the service of his God. The more 
 he lays out for his Lord and Master, the more he lays 
 up for himself. 
 
 7. That which men pursue with sane and dis 
 light in as their chief object, must be their portion. 
 ‘« Where your treasure is, there will your heart be 
 also.” Mat. vi. 21. The jour classes which we have 
 considered will find it so.—They who seek their chief 
 happiness in the indulgence of their appetites and pas- 
 stons, and in the gratification of their sinful lusts, are 
 never to expect any higher pleasure, nor look for this 
 pleasure.long. In their state, the hope of heaven is 
 daring arrogance and blind presumption. For, to de- 
 light in uncleanness is to hate holiness. “ And with- 
 out holiness no man shall see the Lord.”—And what 
 is to be the portion of those “ who live in pleasure, 
 and are dead while they live?” They shall enjoy for 
 a season the things they love, They shall run a circle 
 of dissipated pleasures. And as they prefer their carnal 
 mirth to the joys of heaven, they have no ground to 
 
THE PRODIGAL’S PILGRIMAGE. 17 
 
 expect for their portion, any other pleasures than those 
 which they have decidedly preferred. All the heaven 
 that these merry triflers are ever to look for or expect, 
 is the mirth of time, for the enjoyment of which they 
 voluntarily sell the joys of heaven. They are so happy 
 now in pursuing their vain amusements, that the very 
 name of Christ, or the bare mention of salvation 
 would only damp their joy. When summoned to 
 judgment, where are their joys then? They are gone 
 for ever, never to return, and are followed with endless 
 weeping: their wine then turns to gall and wormwood. 
 The mysterious hand-writing on the wall of the pol- 
 luted palace of Belshazzar quickly put an end to his 
 mirth and feasting: his happiness vanished for ever, 
 and all was misery——And what shall they have for 
 their portion who have set their affections on things 
 that are on the earth, and not on things above? These 
 may even miss the things which they love; but they 
 can have no reason to expect the things of the Spirit, 
 which they never loved. The riches which they have 
 heaped up, are all left behind when they die, and they 
 have nothing treasured up in heaven. What madness 
 then must it be to prefer the perishing to the durable 
 riches !—The godly also shall inherit the portion they 
 have chosen. Whatever may be thought of them now 
 by a blind world, ail will acknowledge in the end, that 
 the godly are the only wise people. When all other 
 descriptions of men are stripped of their treasures, and 
 sink into endless poverty, the righteous shall keep pos- 
 session of their treasures and inherit life eternal. Their 
 treasures are ‘‘ the sure mercies of David,” secured to 
 
18 THE PRODIGAL’S PILGRIMAGE. - 
 
 them by an everlasting covenant. Who can deprive 
 them of their portion? Theirinheritance fadeth not 
 away, but is reserved in heaven for them. And they 
 are kept by the power of God through faith unto sal- 
 vation. 1 Pet. i. 4,5. They and their inheritance are 
 together in Christ : and both are safe. 
 
 8. And does not every man discover the state of his 
 heart by the choice he makes, and the object he pursues ? 
 When men are at liberty to act, without compulsion or 
 restraint, will not every man go after what he loves most 
 and delights most in? Yes, every man living shews the 
 state of his soul, by what he pursues and seeks habitually 
 with the greatest diligence and delight. If then you 
 covet, seek, and desire earthly treasures and carnal 
 delights more ardently than the riches of grace, and the 
 spiritual enjoyment of the salvation of Christ, where 
 then is the difficulty of knowing, that the state of your 
 heart is earthly, sensual, and far from God? Were 
 they who wallow in sin, to pretend that they delight 
 im holiness; were they who are intoxicated with sen- 
 sual pleasures, to tell you that their hearts are spiritual ; 
 or were covetous worldlings to protest that their affec- 
 tions are not on the earth, but on things above; who 
 has faith enough to believe them? Every tree pro- 
 duceth fruit according to its own nature. “ We do 
 not gather grapes from thorns, nor figs from thistles.” 
 Therefore, “« by their fruit ye shall know them.”—On 
 the other hand, if men’s hearts delight more in spiritual, 
 than in carnal things, and seek first the kingdom of 
 God and his righteousness, what should hinder such 
 men to know that their hearts are renewed by grace, 
 
THE PRODIGAL’S PILGRIMAGE. 19 
 
 and that their portion is the Lord their God ?—No man 
 need be at a loss to know what is the state of his own 
 soul, and what will be his portion hereafter. Let any 
 man ascertain what are his chief delights and pursuits, 
 and what are his habitual desires, longings, and endea- 
 vours, and he may by this ascertain the real state of 
 his soul and the tone of his heart. And when a man 
 knows the state of his heart, where lies the difficulty to 
 know where will be his habitation and inheritance for 
 ever ? ( | 
 
 II. This younger son Lays cLarM to his portion as 
 a due debt, which he thinks his father owes him. ‘‘ Fa- 
 ther, give me the portion of goods that falleth to me,” 
 or, that which of right belongs to me. I ask only for 
 that which I can claim as my own, and what thou owest 
 me. And I now come to demand it, that I may spend 
 it as Iplease. This is very impertinent language from 
 ason toafather. Had his father complied with his 
 request, and given him all he asked for, I doubt whe- 
 ther he would have been well pleased, nor much grati- 
 fied, for not one particle of all his father’s property of 
 right belonged to him: and all that he deserved at his 
 father’s hand was the rod of correction.—By the conduct 
 of this son, we are instructed how all the unregenerate 
 act towards God. What we see in his spirit, language 
 and conduct, may be seen in all sinners while they con- 
 tinue in the state of nature. Keep in mind that this 
 younger son, until he returns again to his father’s house, 
 represents all sinners without grace, and without God: 
 and on his return home, he represents all true penitents 
 who obtain mercy and find grace and salvation.—Let 
 
20 THE PRODIGAL’S PILGRIMAGE, 
 
 us now inquire what evils. appear in this arrogant 
 claim, ‘‘ Give me the portion of goods that falleth to 
 me,” \ 
 1. We see first of all the dreadful pride of the hu- 
 man heart, and man’s vain conceit of his own merzts 
 and deservings. All blind sinners think surely that 
 God’s blessings, both temporal and spiritual, belong of . 
 right to them as due debts. All men learn this lesson 
 in the school of nature, that they deserve some benefits, 
 some comforts, some blessings, at the hand of their 
 Lord and Maker. Grace alone can truly convince any 
 sinner that he deserves not so much as a mouthful of 
 air or a drop of water at the hands of his Creator, and 
 that he is unworthy of “ less than the least of all his 
 mercies.” Why is the world so full of murmurs, so 
 dissatisfied and complaining? Men think surely that 
 God afflicts them with sufferings they never deserved, 
 or that he withholds from them comforts and blessings 
 which they have a right to. If they believed neither, 
 they would cease from murmuring, as they would see 
 that there was no room nor cause for complaining. 
 “« Why should a living man complain?” Yet he often 
 will complain, if he only sees his neighbour in more 
 favourable circumstances than himself. But why mur- 
 mur on this account? He thinks injustice is done to 
 him, and that he deserves better treatment. God 
 alone can convince man that he is a pensioner that 
 lives even in temporal blessings on the free necoueiae 
 bounty of his Maker. 
 
 How much more so in spiritual things! What grace, 
 what favour, what blessing can a sinner deserve, who 
 
THE PRODIGAL’S PILGRIMAGE. 21 
 
 has broken the laws of heaven and rebelled against his 
 God? Hasnothe by his transgressions forfeited heaven 
 and earth: forfeited all blessings in time and eternity, 
 and brought himself under the curse of the law, and the 
 wrath of his God? And what atonement can he ever 
 make? His eternal weeping would not satisfy for one 
 sin. And what one blessing in salvation can he pos- 
 sibly deserve, by his imperfect and polluted obedience ? 
 _ While all the saints in heaven ascribe the whole of their 
 salvation to free grace, and render praises to God and 
 the Lamb, sinners on earth dream of their own merits. 
 This is the base on which the whole fabric of Roman 
 Antichrist is built; and every man by nature furnishes 
 very proper materials for such a building. All enter- 
 tain very favourable ideas of their merits, till the Holy 
 Ghost convinceth them of sin, and shews to them that 
 they merit nothing but hell. Even penitents are long 
 before they wholly relinquish the doctrine of human 
 merit, ‘ Oh,” says the penitent, ‘could I mourn and weep 
 enough, God would accept of me.’ These secretly 
 think that there is some merit in a flood of tears, and 
 therefore strive to shed them, instead of throwing them- 
 selves on the mercies of God in Christ Jesus, the only 
 way of salvation. . 
 
 2. The sinner by demanding his portion, and wishing 
 to have all his goods in his own power and at his own 
 disposal, aims at Independence. He means to set up 
 for himself, and to be no longer a dependent pensioner, 
 living from day to day on the charitable bounty of his 
 Lord and Master. This is one of the greatest evils that 
 loads the earth with guilt: Man aiming at indepen- 
 
22 THE PRODIGAL’s PILGRIMAGE: 
 
 dence! It is of all others the greatest vanity, pre- 
 sumption, and folly. It is a sin that pervades the - 
 whole human race. All the children of Adam fall into 
 the delusion of their first parents, ‘‘ That they shall be 
 as gods.” But of all beings in God’s creation, not one 
 appears to be so dependent as man: he is far more so 
 than any other creature on earth. His wants are nu- 
 merous beyond all calculation : some of them real, and 
 some artificial : he has natural and spiritual wants : wants 
 for time and wants for eternity: wants for every member 
 of the body and every faculty of thesoul. In youth, in 
 age, in affluence and poverty, in life and death; man is 
 full of wants. All things through the vast creation 
 were ordained to supply the wants of man, and to ad- 
 minister to his comforts. And all are far too little; 
 man continues full’ of wants in every station of life, 
 and under the most favourable circumstances. 
 
 Man appears to be more or less dependent upon 
 every creature, great and small, for his support or 
 comfort: much more so than any other creature, be- 
 cause his wants are greater and more numerous. 
 Give the beasts of the field grass to eat, water to drink, 
 and ground to lie on, and their wants are all supplied. 
 But let man have what you will, his wants still con- 
 tinue. And for the supply of his necessities he is de- 
 pendent upon every creature. He is dependent on the 
 on the sun for light; on the air for breath; on the 
 earth for bread to satisfy his hunger; and on the 
 springs of water to quench his thirst. Let the sun 
 withdraw its hght, man walks in darkness: let the air 
 cease to blow, and man breathes no more: let the 
 
 + 
 
THE PRODIGAL’S PILGRIMAGE. 23 
 
 earth withhold, its produce, man starves with hunger : 
 let all the springs of water be dried up, and man. dies 
 with:thirst. So dependent a creature is helpless man, 
 that you can hardly name a thing in all creation but 
 man owes it something, whether he knows it or no, for 
 his pleasures and supplies. And this is true of every 
 man inevery state, age and station. High and low, 
 rich and. poor together are full of the deepest need. 
 The poor have many wants:; the rich many more than 
 they. To exalt man in the. world, is to make him 
 poor; for his wants increase and multiply faster than 
 his comforts.. So then, man is dependent upon every 
 thing in all creation, and all things here below admi- 
 nister some supply for his wants; yet man continues 
 poor and .a needy creature, without half his wants 
 supplied. 
 
 3. What.then must be man’s dependence upon God 
 for spiritual treasures? If he is so dependent on 
 things: miicreation for his: temporal subsistence and 
 delights, how much more is he dependent on the God 
 of salvation for his spiritual life, and his eternal well- 
 being! Only survey with attention the absolute wants 
 ot a sinner while travelling to immortality, and you will 
 soon be convinced that they are neither few nor small. 
 If he has lost all in Adam, he wants all in Christ. 
 Doubtless in Adam he has lost his spiritual life; lost 
 the image and favour of his God; lost his right and 
 title to all blessings and felicity here and for ever.— 
 And what has he left? He hasasoul of immense value, 
 sunk into poverty, guilt and wretchedness: there he lies, 
 
24 THE PRODIGAL’S PILGRIMAGE. 
 
 helpless as he is guilty. What can he do towards his 
 restoration to his lost excellence and felicity? Can he 
 quicken his own soul and give himself life eternal ? 
 Can he atone for his transgressions, and purchase the 
 favour of his God? Can he cleanse his polluted na- 
 ture, or renew the image of God in his heart? Can 
 he regain his forfeited right to felicity in God, or make 
 himself meet for the inheritance of the saints in light? 
 No. As soon can the sinner create a world, as to | 
 create his own soul anew, and restore it to righteous- 
 ness and true holiness. ‘‘ It cost more to redeem the 
 soul, so that he must let that alone for ever.” Let 
 man study his own poverty, wants, and hneliesonge: 
 and this will humble him. ; 
 Let him also know “ that all his help is in the name 
 of the Lord, who made heaven and earth.” None but 
 God our Saviour has any spiritual blessings to bestow. 
 He sells none, and we have nothing to. purchase with 
 if hedid. He freely gives us all things, when we come 
 to rest on him, and live by faith in his name.—The sin- 
 ner is so dependent upon Christ for all the blessings of 
 salvation, ‘‘ That from him, and through him, and to 
 him, are all things.” ‘“‘ In Christ all fulness dwells, 
 and out of his fulness we receive grace upon grace.” 
 ‘« In him we live, move, and have our being.” From 
 him we receive all, and receive them freely, ‘‘ without 
 money and without price.” Eternal life is his free gift, 
 and he giveth it to whom he will, for no one deserves it 
 more than another. So dependent are we upon the 
 Saviour, that without him we can do nothing and have 
 
THE PRODIGAL’S PILGRIMAGE. 25: 
 
 nothing ; we cannot live without him, “ he is our life 
 and we live by him and in him.” And our happiness 
 wholly consists in living by faith on Christ and unto 
 Christ. 
 
 If the sinner is so entirely dependent on the Saviour 
 for all things in salvation, that all spiritual blessings 
 are his free gifts, what folly and madness it is in the 
 sinner to seek for independence! It would be our 
 highest wisdom and chief interest to go wholly out of 
 ourselves and live by faith on Christ crucified, and say 
 truly and cordially to him, “ Thou art my PorTioN,” 
 here and for ever. “ Whom have I in heaven but 
 thee, and there is none upon earth that I desire besides 
 thée.” 
 
 11.—THE CONCEITED WANDERER. 
 
 Ver. 13.---And he divided unto them his living. And 
 _not many days after, the younger son gathered all 
 together, and took his journey into a far country. 
 
 THE younger son having demanded his portion of his 
 father, his father condescendingly complied with his 
 arrogant demand. “ He divided unto them his liy- 
 ing.” No sooner had this young man his portion at 
 ‘command, but he left his father’s house without cere- 
 mony, and foolishly wandered into a far country, where 
 he wickedly spent all his property. And as the natural 
 c 
 
26 THE PRODIGAL’S PILGRIMAGE. 
 
 fruit of his own will and extravagant conduct, he sunk 
 into the deepest poverty, and was ready to perish with 
 famine. He tried every mean shift, and submitted to 
 the most degrading drudgery, in order to satisfy his 
 craving hunger; but every effort failed him. Such is 
 the history of every sinner that forsakes his God. 
 
 I. To sin, is to DEPART from God. 
 
 1. What else is sin, but alienation of heart from the 
 living and true God, and setting our affections on 
 something else in preference tohim? Sin is leaving the 
 true God, to go after false gods. Itis ‘ forsaking the 
 fountain of living waters, for broken cisterns that can 
 hold no water.” Should any still inquire what sin is, 
 we answer, the very nature of every sin in the world is 
 to leave God, to shake off his government, and rebel 
 against him, So far as any man is influenced by the 
 principle of sin, so far he removes from his God. It 
 must be said of all the fallen children of Adam, “ Your 
 sins have separated between you and your God.” The 
 more we sin, the farther we remove from him: for 
 every sin we commit is a step towards hell, and fits the 
 sinner for final destruction. “What deep need then 
 have we of the Saviour’s grace to restoreour wandering — 
 hearts to our forsaken Father, and to subdue the power 
 of sin within us, that we wander and rebel no more. 
 
 What is man doing when he forsakes the living and 
 true God? He gives up at once all excellence, happi- 
 ness and glory. When he departs from God himself, he 
 gives up all that God has to bestow on man. He gives 
 up his favour, love, and grace; all the rivers. of his 
 tender mercies ; all his spiritual blessings in heavenly 
 
THE PRODIGAL’S PILGRIMAGE. Q27 
 
 places in Christ Jesus: he gives up the kingdom of 
 God ; his great salvation which shall be for ever, and 
 the exceeding great and eternal weight of glory. Every 
 transgression forfeits, all the gifts, blessings, and felicity 
 which God has to bestow on his creature man. How 
 little dées the sinner think of this, when he runs to his 
 favourite sins with as much relish, as a glutton to a 
 delicious feast, ‘‘ and drinks iniquity like water ? ” 
 
 2. Surely there must be some extraordinary allure- 
 ment in sin, or it never could prevail on man, a rational 
 being, to forsake his God, to forfeit his favour, and incur 
 his anger for ever. There must be incomparable 
 loveliness, the greatest gain, the sweetest pleasure, and 
 the most refined enjoyment in sin, or it never could 
 allure such an intelligent being, as man is, to forsake 
 his Creator, and forfeit all the high and endless felicity, 
 which God has to bestow on him No—strange to 
 tell, the very reverse of all this is the true character of 
 sin. Sin is of all others the greatest deformity. It is 
 vileness itself: the destroyer of happiness, and the 
 fountain of misery. It is the only thing that God 
 hates, that can ruin man, or form a hell.—Only think 
 what sim has done. One sin ruined a world, and 
 brought death into it: marred and polluted the fair 
 creation of Jehovah, and made the whole earth to rebel 
 against heaven. It has done more; it has filled this 
 world with all manner of miseries: filled heaven with 
 anger, and hell with torments. And to complete its 
 direful malignity, it ‘‘ murdered the Lord of glory.” 
 
 Detestable and ruinous as sin is, most men are ex- 
 ceedingly enamoured with it, yea far more strongly 
 
 C2 
 
28 THE PRODIGAL’s PILGRIMAGE. 
 
 attached to it than they are to the inestimable blessings 
 which are to be found in the Redeemer’s kingdom ; 
 and would much rather walk in the vile and slippery 
 paths of sin, than in the ways of holiness and righ- 
 teousness.—So strong their attachment to sin, that the 
 wisdom of heaven fails to persuade them to turn away 
 from it. They will not listen to the voice of the hea- 
 venly charmer, charm he never so wisely. You cannot 
 allure their hearts from sin by any reward that can be 
 offered : offer them the kingdom of heayen they will 
 reject it, rather than forsake their beloved lusts. And 
 no threatenings will frighten them out of their sinful 
 ways. ‘Tell them, that “ the wicked shall be turned 
 into hell, and all the people that forget God,” they will 
 neither hear nor believe you, but rush madly on in pur- 
 suit of sinful delights. Yea rather than forsake all 
 their favourite sins, they will run the risk of losing for 
 ever the rivers of pleasures which flow at God's right- 
 hand in heaven. Nay, they will run the risk of suffer- 
 ing the vengeance of eternal fire, rather than turn from 
 sin toGod. To be convinced of all this, you have only 
 to open your eyes, and take a fair survey of the man- 
 ners of men that live in a land of Bibles and gospel 
 ordinances. 
 
 3. But what is there in sin that so powerfully wins 
 the hearts of men after it?—The pEcEIVABLENESs of 
 it.—This is the only answer that can be given. Sin is 
 a world of deceit, and so subtle a deceiver, that it has 
 deceived all the nations upon earth. The main strength 
 of every sin in the world consists in its artful nature to 
 deceive the heart of man: and sin has many artful 
 
THE PRODIGAL’S PILGRIMAGE. 29 
 
 ways to allure mankind.—It deceives by darkening the 
 understanding, till men cannot discern the real nature 
 of things. And in their blindness they commit the 
 most ruinous mistakes. ‘‘ They put light for darkness, 
 and darkness for light: they put bitter for sweet, and 
 sweet for bitter.” When darkness hath blinded their 
 eyes, they make a strange choice. They prefer what 
 will gratify the flesh before what would save the soul ; 
 prefer sin to grace; and prefer earth to heaven. 
 Walking in this darkness, they know. not whither they 
 go, and think they are in the way to Canaan, while 
 they are geing back to Egypt. ‘ Darkness hath 
 coyered the earth, and gross darkness the people.’ 
 And in this darkness which sin has brought upon the 
 earth, the children of men wander from God. ‘“ A 
 deceived heart hath turned them aside.”—Sin deceives 
 also-by nourishing unbelief in the hearts of men. They 
 give no credit to the testimony of God. While they 
 allow all, they believe nothing of what God saith of 
 the sinner, or of the Saviour. They do not really 
 believe what is said of sin and death, or they could not 
 sin as they do. Neither do they believe what they 
 hear of grace and salvation, or they would strive to 
 enter into the kingdom. Sinners are so blinded that 
 they neither see the deformity and evil of sin, nor the 
 glory of Christ and the greatness of his salvation. 
 Believing nothing, they lie down contentedly in the 
 bosom of sin, on the bed of death.—Sin also deceives 
 by hardening the heart of man. The very nature of 
 sin is to harden the heart. The more a man sinneth, 
 the more callous his heart grows; and being led on 
 c3 
 
30 THE PRODIGAL’S PILGRIMAGE. 
 
 from evil to greater evil, he is gradually prepared for 
 the commission of the greatest crimes. ‘“ He is har- 
 dened through the deceitfulness of sin,” Heb. iii. 13. 
 Sin first deceives and then kills, Rom. vii. 11. It is 
 like the spider alluring the fly into his web, and when 
 entangled, poisons him. ‘ Deceit is in the heart of 
 them that imagine evil,” Prov. xii. 20. 
 
 4, But the main power of sin to deceive consists in 
 the rLLustons of Satan through the medium of sin. 
 Satan’s work-shop is in the imagination of man, Eph. 
 HW. 2. And the main art of his trade is to gild and 
 varnish every bait with which he allures the senses of 
 fallen man. He far excels all beings in the whole: 
 creation in the art of painting. He ean make his 
 counterfeits appear to our senses far more beautiful 
 and precious than the king’s coin. He presents all 
 things unto us in deceitful mirrors, which make all 
 objects to appear the very reverse of what they really 
 are. And he will never allow us, if he ean help it, to 
 look at any object whatever, but in his mirrors; Here 
 - he paints all the ways of sin in the most captivating 
 and alluring style, pleasant, delightful and highly 
 gratifying, strewed with flowers and smoothed with 
 oil, every way attractive to our corrupted nature. But 
 the ways of holiness and righteousness which lead to. 
 heaven, he paints as most repulsive, rugged and per- 
 plexed: ways of gloom and darkness, destitute of all 
 pleasure, and full of pain, fit only for the ignorant 
 vulgar, and deluded fools. Satan’s panoramas deceive 
 and ruin countless millions of human beings. In one 
 of these he paints the world with grandeur and glory 
 
THE PRODIGAL’S PILGRIMAGE. 31 
 
 that eclipse heaven, and make the treasures of earth to 
 appear to worldly hearts far more to be desired than 
 the unsearchable riches of Christ. Here lies “ the 
 deceitfulness of riches,” in Satan’s illusions and falla- 
 cious paintings.—In another of his delusive panoramas 
 Satan spreads a disgusting veil of darkness over all 
 the glory of the Saviour’s kingdom, and paints every 
 thing of a holy and spiritual nature in such black and 
 frightful characters, that most men startle back, and 
 will have nothing to do with the pure religion of the 
 Son of God. These are properly called “ The wiles of 
 the devil.’ ‘‘ We are not ignorant of Satan’s devices.” 
 He presents his intoxicating draughts in golden cups : 
 He hides the destructive dagger under a velvet robe, 
 and wraps his poisonous pills in golden leaves. He 
 transforms himself into an angel of light, and, with his 
 artful guile and delusive frauds, deceives the nations, 
 and allures them into his kingdom; which procured 
 him the name of, “ The god of this world, and prince 
 of darkness.” Having such a formidable enemy, and 
 being encompassed with so many and great dangers) 
 what great need have we of the whole armour of God, 
 that we may be able to stand against the wiles of the 
 devil! When he assaults us with his subtle artifice 
 and delusions, we cannot say that he has nothing in 
 us; For our hearts are “ deceitful above all things 
 and desperately wicked.” Nothing short of the grace, 
 wisdom, and strength of the All-wise and Almighty 
 Saviour is sufficient for us. Then for grace, let us. 
 never cease to pray.—We have now heard, that to sin 
 is to depart from God: that men are allured to sin 
 
32 THE PRODIGAL’S PILGRIMAGE. 
 
 by the deceztfulness of it: and that the chief part of 
 Satan’s power to deceive and allure our hearts consists 
 in zllusion. 
 
 I]. All sinners that are carried away with the love 
 of sin, do acTUALLY LEAVE Gop and depart. Of all 
 the mistakes committed under the sun, this is by far 
 the greatest and the most ruinous. ‘“‘ Lord, they know 
 not what they are doing,” when they depart from thee! 
 Many have been ready to break their hearts when 
 forced to leave their native land to see it no more for 
 ever; yet men can leave God without reluctance. 
 How greatly frightened are the men who have their 
 portion of good things in this life, at the thought of 
 leaving the world, and going into eternity. But what 
 is parting with a dying world compared with departing 
 from the living God? How much does the sinner give 
 up when he leaves his Lord and Saviour, to go into a 
 far country! He gives up an everlasting kingdom, 
 endless life, with eternal weight of glory. He gives up 
 the great salvation of Christ; the inheritance of the 
 saints in light, and all, all the rivers of pleasures that 
 flow for ever at God’s right hand in heaven. All this 
 extravagant folly and wickedness they commit; ‘but 
 they know not what they are doing, neither would 
 they be persuaded though one rose from the dead to 
 counsel and warn them: for they have already rejected 
 the counsel of the Most High, and trifled with thou- 
 sand solemn warnings from heaven itself. Let us 
 proceed to inquire why do sinners leave God to go 
 into a far country? Some of the causes are these, 
 
 1, They do not know what is to be found in God.-— 
 
THE PRODIGAL’S PILGRIMAGE. 33 
 
 All sinners in the state of nature are spiritually blind : 
 “¢ Having eyes that cannot see, and hearis that cannot 
 understand. The light which is in them is darkness.” 
 «The natural man receiveth not the things of the 
 Spirit of God; for they are foolishness unto him: 
 neither can he know them, because they are spiritually 
 discerned,” 1 Cor. ii. 14. What but ignorance of the 
 living God made the nations of the earth to go after 
 dead gods, made of wood and stone?- Andawvhat but 
 ignorance of the Lord Jehovah makes multitudes in a 
 christian land to prefer the world and sin before Christ 
 and his kingdom? Millions of men, called Christians, 
 ery with Pharaoh, “‘ Who is the Lord, that we should 
 obey him?” In their ignorance they think that he is 
 such an one as themselves, one that will make a mock 
 of sin.—They know not the happiness that is to be 
 found in God, and therefore are easily prevailed upon 
 to leave him, and go after idols into a far country. 
 None but’ the Holy Ghost can remove this darkness 
 from the human mind. / Let all those that dread afi 
 eternal night, pray God the Spirit to shine into their 
 hearts, to give them the knowledge of the glory of God 
 in the face of Jesus Christ. 
 
 On the other hand, the people who know the Lord, 
 and have seen the glory of Christ, and drank of his 
 love, can never be prevailed upon to leave Christ and 
 his kingdom. They have tasted that the Lord is gra- 
 cious, and found rest unto their souls under the shadow 
 of the wings of the Almighty, where they enjoy peace 
 that passeth all understanding, and hope full of immor- 
 tality : Finding such transcendent felicity in communion 
 
 €5 
 
34 THE PRODIGAL’S PILGRIMAGE. 
 
 with God, they sing as they go the heavenly road, 
 ‘¢ Whom have I in heaven but thee, and there-is none 
 upon earth that I desire besides thee:” ‘ I count all 
 things but loss in comparison of the excellency of the 
 knowledge of Christ Jesus.” No bribe that can ever 
 be offered will prevail on these to give up Christ and 
 his salvation : offer them all the wealth of the globe, 
 they say, It is nothing but worthless trash to what we 
 have in Christ, where we have the true, the durable, 
 and unsearchable riches: offer them all the pleasures 
 of the flesh and the joys of the world, they answer, 
 ‘No, these poison the soul; but we have refined plea- 
 sures in the Saviour, which flow in endless rivers.’ 
 Were you to offer them all the honours that come from 
 man, to allure them away from Christ, these also they 
 would reject with disdain, and would say, ‘ All these are 
 empty bubbles; but we have the honours that come 
 from God, the honour of being made sons and daugh- 
 ters, kings and priests, and heirs of God.’ So, nothing 
 can wean from the Saviour the souls that i. his 
 name. And they that know not the Lord, voluntarily 
 depart from him, and go in quest of happiness into a 
 far country. 
 
 2. Sinners depart from God because of their dis- 
 agreement, or contrariety of natures. They are in 
 their principle, heart, and nature directly contrary to 
 all that God is; God is holy, and they are vile: God 
 is righteous, and they are sinful: God is purity and 
 truth, and they are nothing but a lie and deceit: God 
 is love, and they are enmity. No wonder they leave 
 one they are so unlike to; “ for how can two walk 
 
THE PRODIGAL’S PILGRIMAGE, 35 
 
 together except they be agreed?” There can be no 
 harmony and friendship between parties whose very 
 natures are in direct opposition. Discord and war 
 must take place where natures disagree. What is man 
 in his natural state but an enemy of God? ‘ Ye are 
 enemies unto God by wicked works.” Nay more, 
 “The carnal mind is enmity against God.” This 
 opposition of nature induces the sinner to leave the 
 Lord and wander into a far country. 
 
 Graceless sinners cannot abide nearness unto the 
 Lord : nothing is so intolerable to them. Cain in his 
 enmity, and Jonah in his anger, fled from the presence 
 of the Lord, and went, as they thought, into a far 
 country. There is, indeed, no place where God is 
 not; yet there are places where he manifests forth his 
 glory, and where his true worship is set up. Graceless 
 sinners hate to be near these places, because Jehovah 
 is there. There are some rays of the glory of God on 
 his tabernacles, his spiritual church here in the wilder- 
 ness, and faint traces of his image seen in his believing 
 people. So strong is the enmity of the carnal mind 
 against God, that sinners cannot abide even these 
 glimmering appearances of his glory. How disgusting 
 are the prayers and the praises of spiritual men to 
 carnal minds. They hate such music, and delight to 
 ridicule it, while they admire the songs of the drunkards, 
 and enjoy the mirth of revellers, though it be nothing 
 else than the mirth of criminals in their way to the 
 place of execution. Such men are always glad, when 
 they can remove far enough from praying families and 
 from temples where Christ is faithfully preached. All 
 
36 THE PRODIGAL’S PILGRIMAGE. 
 
 this proceeds from hatred to God. And what means 
 all the opposition made to the faithful ambassadors of 
 Christ, but resistance offered to Christ himself: “‘ He 
 that rejecteth you rejecteth me.” All dislike to hear 
 the everlasting gospel of the blessed God, proceeds 
 from hatred to Christ, and enmity against God: When 
 bad names are given to Christ’s religion,and good- 
 names to the persecutors of it, then the enemies of 
 true holiness proceed most conscientiously in their 
 enmity against God, and go as far from him as they 
 can. 
 
 What have those men to fear that continue in a 
 state of enmity against God? And this every sinner on 
 earth is doing whose heart is not reconciled unto him. 
 Will not the Judge of the whole earth say of such men, 
 in the last day, ‘“‘ But those, mime enemies, which 
 would not that I should reign over them, bring hither, 
 and slay them before me,” Luke xix. 27. ‘‘ Surely 
 thou wilt slay the wicked, O God,” Psalm cxxxix. 19. 
 How truly marvellous is the grace of God in the sal- 
 vation of sinners! ‘‘ When we were yet sinners, Christ 
 died for us:” ‘“* When we were enemies, we were 
 reconciled to God by the death of his Son.” From 
 among his enemies hath God chosen his children : 
 and truly marvellous is that grace, that changes ene- 
 mies into sons and daughters of God Almighty. Of 
 grace will these eternaily sing. 
 
 3. Sinners depart from God because of their strong 
 aversion to his laws and government. They love licen- 
 tious liberty and hate control. They detest the laws 
 that command their obedience to their Maker; that 
 
THE PRODIGAL’S PILGRIMAGE. 37 
 
 lay restraint on their corruptions ; or that punish them 
 for their offences. Command them to serve the Lord, 
 they ery, ‘‘ Who is the Lord, that we should obey 
 him?” Tell them to submit to his government, they 
 will say, “‘ Who is Lord over us?” Remind them 
 of what God and his Christ require at their hands, 
 instead of obeying, they say, “ Let us break. their 
 bands asunder, and cast away their cords from us,” 
 Psalm ii. 3. Rebuke them for the abuse of their 
 tongues, they will tell you, ‘Our tongues are our 
 own, and we shall make what use we please of them.’ 
 Put them in mind that Christ is Lord over all, they 
 cry mightily, ‘“ We will not have this man to reign 
 over us.” All sinful lusts in fallen nature are cla- 
 mourous for indulgence, and eager for gratification. 
 Every sin strives to break forth into full action, and 
 revel without control.. Therefore sinners abhor the 
 _ government of Jehovah, which lays restraints on their 
 evik propensities. These restraints they cannot endure, 
 and in the hope of obtaining unbounded liberty to riot 
 in iniquity, they leave God, and wander into a far 
 country. 
 
 But is the government of God our Saviour hard to 
 endure? No; to none but the rebellious who can bear 
 no restraints to their riotous living. All the loyal sub- 
 jects of the king of Sion glory in his government, and 
 delight in obeying the laavs of his kingdom. For upon 
 trial they find that his dominion is the dominion of love, 
 mercy, and grace: under the protection of which they 
 find a full supply for all their wants, and a safe refuge 
 from all their dangers. They find his laws to be righteous 
 
38 THE PRODIGAL’S PILGRIMAGE, 
 
 and benevolent laws, denying them nothing but what 
 would be to their hurt, and requiring nothing but what 
 is for their benefit. Yes, all the faithful subjects of 
 king Jesus will bear their willing testimony that his 
 commandments are not grievous, but joyous; that his 
 yoke is easy and his burden light; that his service is 
 perfect freedom; and that all his ways are ways of 
 pleasantness, and his paths, paths of peace. These 
 happy subjects are joyful in their king. 
 
 We have now noticed some of the things that induce 
 Sinners to depart from their God—They know not what 
 is to be found in God—Their sinful nature is contrary 
 to him—And they cannot abide his righteous laws and 
 holy government—They also feel themselves great 
 debtors, in a state of bankruptey, and therefore run 
 away from their creditor—And they vainly hope for 
 increasing happiness in a state of alienation from God. 
 
 IlI. And he went into a Far country. 
 
 1. This prodigal son set off immediately, as soon as 
 he received his portion. In parting he did not so much 
 as ask for his father’s blessing, and said not a word 
 about the time he should come home again, for he 
 never meant to return. He dreamt of a delightful 
 paradise in some very distant country, but knew not 
 where. So he set off in very high spirits, and rapidly 
 sailed down the deep river of human depravity, and 
 for a time was excessively gratified with his quick 
 movement and pleasant sailing, not at all aware, nor 
 once suspected, that this broad enchanting river flowed 
 in a direct course down to the sea of endless perdition. 
 —Man stays with God just so long as God holds him 
 
THE PRODIGAL’S PILGRIMAGE. 39 
 
 fast, and not a moment longer. Even innocent Adam 
 departed from his Creator, as soon as he was left to 
 himself. It is the current opinion that he continued 
 but a few hours im a sinless state. What then can we 
 expect from the sinful children of Adam, but apostacy ? 
 In themselves they are perfect weakness, without holi- 
 ness, atid fall of corruption. Their very nature is to 
 wander from their Maker: the world is full of snares 
 and allurements to draw them aside; and Satan is full 
 _ of subtilty and cunning to deceive them. No wonder 
 then that the multitudes of the ungodly wander from 
 the Lord into a far country. Nay, the children of 
 gtace who are born of God, and have eternal life 
 abiding in them, will stand no longer than the Lord 
 supports them. Let him take his hand away from 
 underneath them, and they are down, as you may see 
 in the case of Lot, David, and Peter. Had God left 
 Paul to himself at the gate of heaven, he would have 
 fallen headlong into apostacy and despair. What 
 warnings have we here not to trust to our own strength! 
 What need have we to lean on the arm of the Lord! If 
 man is so feeble and so full of evil even in his best 
 state, what room is, there for pride? what cause for 
 humility! and what deep need have we of erying to 
 God our Saviour, all the way to heaven, “ Hold thou 
 me up, and I shall be safe.” All that are kept upright 
 to the end, “‘ are kept by the power of God through 
 faith unto salvation :” and to him alone will they 
 ascribe their safety, when they arrive at home in their 
 ’ Father’s kingdom. 
 
 2. The more bountiful the Almighty is to man, the 
 
40 THE PRODIGAL’S PILGRIMAGE; 
 
 more undutifully man, in general, acts towards God. 
 When the prodigal received his portion, he turned his 
 back on his father, and set up for himself, in opposition 
 to him. The more the Lord multiplies his earthly 
 blessings on graceless sinners, the more they multiply 
 their offences against heaven. When he sends them 
 provisions to benefit their souls, they take them to feed 
 their lusts, and to satisfy the will of the flesh. If the 
 Lord gives the gold and jewels of the Egyptians to the 
 Israelites, they make gods of them. If he feeds them 
 with bread from heaven, they loath it and murmur. 
 If he gives them a land flowing with milk and honey, 
 they defile it with idolatry, and fill it with pride-and 
 oppression. No sooner did the Lord fill the land with 
 silver and gold and chariots, but they filled it with 
 idols and all abominations. Moses tells them plainly, 
 ‘ the more kind and bountiful your God is to you, the 
 more ungrateful and rebellious you grow.’ “ Jeshu- 
 run waxed fat and kicked;” see Deut. xxxii. 9—15. 
 How frequently and solemnly does he warn them of 
 their danger of forgetting the Lord, when thoy. or 
 prosperous in Canaan. 
 
 You have only to observe the manners of men in 
 general to be convinced, that the better God is to 
 graceless sinners, the worse they grow. Where the 
 Lord exalts men in wealth and power, Satan exalts 
 them in pride and irreligion. “ If riches increase, they 
 set their hearts upon them.” If the world smiles, they 
 worship it and forget God. Many that cry unto the 
 Lord on a bed of sickness and pain, employ their 
 tongues in curses when he restores them to health. 
 
THE PRODIGAL’S PILGRIMAGE. Al 
 
 What gift of God but sinners pervert into occasions of 
 
 sin and wickedness! If men think they excel in body 
 
 or mind, they are prone to abuse these powers to sin 
 " more against the Lord. 
 
 ‘Ye men of God, be not conformed to this world: act 
 not like those who have their good things here, but act 
 on your own heavenly principles. Let every gift of 
 God draw your hearts more to himself. When the sun 
 of earthly prosperity shines bright; when the candle 
 of the Lord is on your dwelling; take heed that you 
 forsake not the Lord your God, who maketh you to 
 prosper. When he exalts you with prosperity, you should 
 sink in humility} fear, and trembling. Let Christians 
 see to it, that no bounty or gift of God run away with 
 their hearts, and remove them farther from him; but 
 let every instance of his loving kindness draw their 
 affections heavenward. 
 
 3. The sinner, when once departed from God, is in 
 a VERY FAR country. The distance is immense and 
 tremendous: not distance of place, but of state: and 
 without the interposition of grace to restore the sinner, 
 and bring him back to his forsaken God, the distance 
 between them will remain and widen for ever. The 
 distance is very great at first, but the sinner may always 
 go farther. And that is actually the case with all im- 
 penitents: their whole life is nothing else but wander- 
 ing farther from the Lord. -And the wandering sinner 
 can never say, ‘I have now goneas far as I can go from 
 my Maker.’ No; let him go as far as he will, he may 
 still go farther, for error is infinite, and sin has neither 
 termination nor limits. This long journey, like all 
 
42 THE FRODIGAL’S PILGRIMAGE. 
 
 journeys, is performed by steps; and every sin that 
 rebels commit in thought, word, or deed, is a step far- 
 ther off from God, and nearer to final perdition. Little 
 does the sinner think of this when he makes a mock of 
 sin and delights in iniquity. 
 
 In what a very far country does every unconveried 
 sinner live! Far fromwhat? Notfar from death and 
 final ruin ; but far from God and salvation: far from 
 safety, happiness, and heaven. All out of Christ are 
 in the land of death; in the kingdom of Satan, and in 
 the road to destruction: but they believe it not, and 
 have no suspicion of danger, though warned from 
 heaven.—It is such a far country, that they have lost 
 all knowedge of God, and of every thing that is spi- 
 ritual, holy, and heavenly. They have na love to 
 Christ, nor any desire to be in his kingdom of grace 
 and salvation—Dismal land! Where darkness reigns : 
 where the sun never shines: where heavenly blessings 
 never fall: where sins are never pardoned, and where 
 souls are never saved. Ali that continue here perish 
 everlastingly. 
 
 Yet marvellous to relate, and strange the story we 
 have to tell, numberless hosts of the children of men 
 continue for ever in the land of darkness and of death, 
 and never return to God. They are easy and fearless, 
 because they believe nothing of God’s testimony. He 
 sends his Ambassadors to invite them, with a promise 
 of free pardon and reconciliation. But so averse are 
 they to return, that they frequently ill-treat the mes- 
 sengers, and grow angry at the offers of mercy. What 
 strange infatuation is this! Preferrmg the land of 
 
THE PRODIGAL’S PILGRIMAGE. 43 
 
 darkness and death to the land of light and life: pre- 
 ferring the reign of sin in the kingdom of Satan to the 
 reign of grace in the kingdom of God’s dear Son! No 
 threatenings, however alarming, can drive them out; 
 and no gifts or promises that heaven can offer, are 
 sufficient to allure them home. But let them know 
 that ‘‘ they who are far from God shall perish.” And 
 all the pleasures and gratifications which now delight 
 and chain them down, shall perish also. In death they 
 and their pleasure part, to meet no more for ever. And 
 yet for these short lived enjoyments they forfeit an 
 eternal heaven. Awful delusion! which leads to end- 
 less woe. 
 
 4, All that are now the children of grace and in the 
 way to heaven, have once wandered far from their God. 
 And some of them have been suffered to go very far: 
 to plunge into gross iniquities: to move in the fore- 
 most ranks of rebels, and to be guilty of the most 
 daring impiety against heaven. Such was Saul of 
 Tarsus, a persecutor, blasphemer, and chief of sinners ; 
 but it pleased God to make him a vessel of mercy, 
 eminent in grace, and chief of the Apostles. Should 
 any take occasion to say, ‘ Let us sin, that grace may 
 abound, their damnation is just.”—Those who are suf- 
 fered to go into a far country, and afterwards brought 
 home to their Father’s house, are taught to hate sin with 
 deep and eternal hatred, for they now see clearly that 
 if grace had not interposed, sin would soon have car- 
 ried them down to the bottomless pit, from whence 
 there is no redemption. By such a deliverance they 
 are instructed to admire and adore, to love and to praise 
 
44 THE PRODIGAL’S PILGRIMAGE. 
 
 their great and merciful deliverer. They ascribe their 
 whole salvation to the free unbounded grace of their 
 great Redeemer, who had mercy on them, and plucked 
 them as brands from the burning, and carried them 
 from this far and dismal country into his kingdom of 
 salvation. A due sense of this immeasurable kindness 
 of their gracious deliverer fills their hearts for ever with 
 deep humility, love, and gratitude. All the way home 
 to heaven they sing, “ Not unto us, O Lord, not unto 
 us, but unto thy name give the praise.” And when 
 they arrive at home in their Father’s kingdom, they 
 will never cease to sing, ‘‘ Salvation to the Lamb.” 
 
 Ten thousand times ten thousand, and thousands of 
 thousands, a company that no man can number, of 
 these delivered captives, will at last appear together in 
 Sion, singing the praises of redeeming love and saving 
 grace. Their sound will be like the sound of a great. 
 thunder, saying, with a loud voice, ‘“‘ Worthy is the 
 Lamb that was slain, to receive power, and riches, and 
 wisdom, and strength, and honour, and glory, and 
 blessing, for ever and ever.” Happy the company, 
 melodious the song, and long the day. Their sun will 
 never set. None that will stay in the far country will 
 be found there. Then, sinner, flee from Sodom before 
 it burns, and return unto the Lord thy God, and live 
 for ever. 
 
THE PRODIGAL’S PILGRIMAGE. 45 
 
 II].—THE RIOTOUS SPENDTHRIFT. 
 
 Ver. 13.—And there wasted his substance with riotous 
 , living. 
 
 We have seen this prodigal son taking his journey 
 into a far country, and now we are informed how he 
 conducted himself in that distant land. We cannot 
 reasonably expect to hear any good report of a young 
 man that has acted so very undutifully to his father. 
 He was tired of his house and government; could 
 bear no restraints; and was so self-willed, that he 
 must have every thing at his own command: he could 
 not trust his father to manage for him, but thought he 
 could manage far better for himself; therefore he 
 arrogantly demands his portion.’ He is indulged 
 with all that he asks for; and the young man, with- 
 out ceremony, sets off to go into a far country, that he 
 might be no longer under the control of his father.— 
 As soon as he begins to act for himself he grows worse 
 than ever. His history darkens as he proceeds. The 
 apostate turns rebel, and spends the riches which his 
 father bestowed on him, in opposition to his will. As 
 we move farther from the sun, we sink into deeper 
 darkness. So, the farther sinners move away from 
 their heavenly Father, the more will sin gain the 
 dominion over them. When once they have left God, 
 what can be expected from them but to go on pro- 
 gressively in their hostility towards him: ‘‘ They spend 
 all his gifts in riotous living.” 
 
46 THE PRODIGAL’S PILGRIMAGE. 
 
 What an exact picture of many of our youth have 
 we now before us! Many, when partly grown up and 
 bordering on the age of manhood, become tired of 
 home, and seek their chief enjoyment abroad. At 
 this period of life, when the character is forming, not 
 a few of them become exceedingly proud and con- 
 ceited, and think far more highly of themselves than ~ 
 their qualifications and virtues would justify. These 
 are apt to Jook upon all useful employments as unwor- 
 thy of their attention: they are so high-spirited, that 
 they scorn to remain any longer under the authority of 
 parents, however kind and prudent.—And none are so 
 tired of home, and so impatient of restraints, as some 
 graceless children of pious parents: these find the 
 restrictions of religion intolerable, and are in haste to 
 break loose from these bonds, to go as far as they can 
 from under the eye of their fathers, that they may riot 
 and revel without contro] or restraint. This they 
 falsely call liberty, when it is, in fact, the worst of 
 bondage and slavery. They change the government 
 of wise and affectionate parents for the dominion of 
 their own lusts and vices. In their ardent pursuit of 
 sinful pleasures, they contrive to believe that their own 
 will and inclination is the rule of duty, and the sure 
 road to happiness. When once they get into this 
 whirlpool, their heads turn giddy till they lose all dis- 
 tinctions between vice and virtue, and stand ready for 
 any service that Satan chooses to employ them in, 
 
 Yet while pursuing this wicked and extravagant 
 course, wild and wasteful, they vainly conceit that 
 they have a just claim on their fathers’ patrimony, and 
 
THE PRODIGAL’S PILGRIMAGE. 47 
 
 arrogantly demand their portion to spend on their wild 
 pursuits and vicious practices. And when they receive 
 their share they soon part with it and come to poverty 
 and want. They mount their high horse and drive 
 furiously, but are soon found wallowing in the mud : 
 the faster they drive in their mad career of dissipation, 
 the sooner they are found trying to fill their bellies at 
 the swine’s trough, But, strange to tell, Satan has 
 artfully persuaded the females to think and to say, 
 that ‘ reformed rakes make the best husbands.’ But 
 can we on any rational ground expect those that have 
 forsaken all virtuous principles, and nourished in 
 themselves all vices, to act better than those who have 
 carefully cultivated all that is amiable and excellent in 
 human nature? Deceptions and errors fill the world, 
 and these lead the deluded to certain misery at the 
 last. Then, above all things, get that wisdom which 
 cometh from above, and is more precious than rubies : 
 “ He that getteth wisdom loveth his own soul ;” ‘but 
 fools despise wisdom and instruction,” Prov. i. 7. 
 
 I, All sinners when they have departed from God, 
 are SPENDTHRIFTS AND GREAT WasTERS. They 
 are doing nothing but spending their Lord’s money: 
 No sooner do they receive their portion than they 
 waste it; and very soon it is all gone, and they are 
 poor indeed, having nothing left but the guilt of their 
 misconduct and its necessary painful consequences. 
 ——All sinners out,of Christ are spending every gift and 
 talent which their Creator gave them. They take dif- 
 ferent ways, but they follow the same trade: they may 
 appear to sustain different characters, but they are all 
 
48 THE PRODIGAL’S PILGRIMAGE. 
 
 of one spirit: and all, in their own way, determined 
 upon spending what God has-given them, —_ laying 
 up nothing for the life to come. 
 
 1, Understand that all the children of men receive 
 their portion of goods of the Lord: some gifts and 
 talents are bestowed upon every individual; none go 
 without some talents. It is indeed evident that some 
 receive far more than others;—the Lord acts as a 
 sovereign in the distribution of his gifts ;—‘ He giveth 
 unto every one severally as he will,” to some one 
 talent, to others two, and to others five. He knows 
 what he is doing, and does what is best, and we should 
 be satisfied. Our usefulness and happiness do not 
 consist in the amount of the sum we receive of the 
 Lord, but in the use we make of it ; and some do more 
 good with one talent than others with ten. Among 
 the talents we may reckon all our faculties both 
 of body and soul; our time and our life; our earthly 
 treasures and influence, and opportunities to do 
 good; the gospel of Christ and all the means of grace, 
 and divine ordinances. 
 
 All men are God’s stewards, not proprietors. ‘* The 
 earth is the Lord’s and the fnlness thereof.” He 
 never gives up his right of property; though he 
 entrusteth his goods in the hands of men, he still 
 retains his right to them. Who can say that so much 
 as their bodies and souls are their own, when the Lord 
 tells them plainly, ‘‘ Ye are not your own, for ye are 
 ‘bought with a price, therefore glorify God in your 
 body and in your spirit, which are God’s,” 1 Cor. vi. 
 20. Men receive their talents not as their own pro- 
 
THE PRODIGAL’S PILGRIMAGE. 49 
 
 perty, but as their Lord’s money; “They are made 
 stewards of the manifold gifts of God.” When he 
 puts his talents into their hands, he saith unto them, 
 “ Occupy till I come:” be faithful over these few 
 things; trade with my money; lay them out as I 
 direct ; that thou mayest have a good account to give 
 in the day of reckoning. They are not allowed to 
 spend one penny on their own lusts and carnal plea- 
 sures ; but all in the service and for the glory of their 
 Lord and Master. ‘‘ Whether therefore ye eat or 
 drink, or whatsoever ye do, do all to the glory of 
 God,” 1 Cor. x. 31. ‘‘ We must not live unto our- 
 selves, but unto him which died for us.” We should 
 never forget, that we are not our own, and that we 
 have nothing that we can call our own property: all 
 are the Lord’s, and we are only his stewards; “ and 
 it is required of stewards that a man be found faithful,” 
 that they may give up their account with joy, and not 
 with sorrow, in God’s great day. 
 
 2. But sinners in an unregenerate state are doing 
 nothing but wast¢ng the goods which their heavenly 
 Father has bestowed upon them, and consuming them 
 on their own lusts. To be convinced of this you have 
 only to observe the state of the world, and see how 
 men live, and what use they make of their different 
 talents, and how they are wasting and abusing..— 
 They abuse the powers of their bodes, and waste them 
 in the service of sin. God designed that the body 
 should be a holy yessel, consecrated for his own ser- 
 vice; a vessel unto honour, and the temple of the 
 Holy Ghost. But in what a variety of ways do sinners 
 
 D 
 
50 THE PRODIGAL’S PILGRIMAGE. 
 
 defile, abuse, and ruin their bodies? But, if any mare 
 defile the temple of God (or what should have been his 
 temple) him will God destroy. They also waste the 
 faculties and powers of the immortal soul. These were 
 given them for high and holy purposes: to serve and 
 honour the Lord, and set forth his praises: to enjoy 
 - holy communion with God : to adore him for his grace, 
 and to glorify him for ever. Instead of this, they bury 
 their souls in the earth, and employ all their powers it 
 a thousand different ways of sinning. They also abuse 
 and waste their earthly treasures. Many idolize them ; 
 set their hearts upon them, instead of on the giver, 
 and far prefer them to any gifts that Christ has to’ 
 bestow. These may appear to hoard up riches, but 
 they waste them all, and are in the way to endless 
 poverty. Others again spend them all in gratifying 
 their various lusts and vices; and they will pay dear 
 for things that destroy both body and soul. Whatever 
 use they make of their treasures, all is wasted, save 
 that alone which they employ in the service and: for 
 the glory of God. See, then, that you honour the’ 
 Lord with your substance: give him all, and you save 
 all: and what you deny unto him is wasted and lost. 
 3. Sinners in the state of nature waste the day of 
 salvation. Important day! A day of which none can 
 calculate its value: A day in which millions of lost 
 sinners obtain mercy and find grace to save them: 
 and millions more neglect the great salvation and 
 perish in their sins. The short period that man has to 
 live on earth is of a most peculiar nature. It is here 
 that all is to be done for eternity: it is here that we 
 
THE PRODIGAL’S PILGRIMAGE. 51 
 
 must be created anew, put off the old man, and put on 
 Christ: it is here we must find salvation, return to 
 God, and be made his children: it is here that we 
 must receive eternal life, meetness for the inheritance 
 of the saints in light, and grace to conduct us safe to 
 glory. Yes, the day of salvation is our seed-time, 
 ‘‘and what a man soweth that shall he also reap.” 
 As we spend the day of salvation, so shall we he 
 through the ages of eternity. ‘If ye live after the 
 flesh ye shall die; but if ye through the spirit do mor- 
 tify the deeds of the body, ye shall live,” Rom. viii. 13. 
 If so much depends on the right spending of the day 
 of salvation, we might expect to find all men full of 
 concern for their everlasting state; working out their 
 own salvation with fear and trembling ; giving all dili- 
 gence to make their calling and election sure ; pressing 
 into the kingdom before their sun goes down. 
 
 But alas! it is not so. Most men waste the day of 
 salvation. Most men spend their days on earth as if 
 there was no hereafter: They mind earthly things, for- 
 get God and die: They lay up their treasures on earth 
 instead of growing rich towards God : They walk in a 
 vain shadow and disquiet themselves in vain; careful 
 indeed about many things, but neglecting the one thing 
 needful, the eternal salvation of their immortal minds. 
 How true is*this sad account of men in all ranks in 
 society—Go to the great men, to all that have means to 
 support them without labor, how do most of these spend 
 the day of salvation? Surely not in preparing to meet 
 their God, “ God is not in all their thoughts,” and 
 serious religion is their perfect scorn, fit for none, in 
 
 D3 
 
Bi THE PRODIGAL’S PILGRIMAGE. 
 
 their esteem, but for deluded enthusiasts. These 
 verily walk in a vain shadow, in an airy element, and 
 in a pestilential atmosphere. » Gay amusements, dissi- 
 pated pleasures, and the gratification of the flesh, form 
 all the happiness they know, and all the heaven they 
 covet or seek after. Thus do these waste the day of 
 salvation, lose the kingdom, and sink into a dark eter- 
 nity.—Go next to the men of business, who carry on 
 trades and merchandise or agriculture, take a fair sur- 
 vey of these; weigh them in the balance of the sanc- 
 tuary, see how they employ their minds, their strength, 
 their time and talents, that you may form a right judg- 
 ment how they spend the day of salvation. Is it not 
 evident, that by far the greater part of these bury their 
 talents in the earth, set their affections on the things 
 of this world, ‘‘ and mind earthly things?” . The love 
 of riches and the cares of the world crowd on their 
 minds, and so occupy their time and attention that they 
 have neither jeisure nor inclination to attend to their 
 spiritual and eternal concerns. So the day of salvation 
 passeth by, while they have made no provisions for the 
 world to come.—Go to the rising generation, who are 
 yet free from the cares of this world, and see what they 
 are pursuing. At this early period of life, they boil 
 with spirits and are full of action. If left to themselves 
 to follow the bent of their fallen nature, they are sure 
 to go wrong. And frequently, in spite of the best in- 
 structions, they break every band to follow the strong 
 bias of their depraved hearts, and to join the multitude 
 todoevil. The youthiof every age, with few exceptions, 
 flow in one direction. They forget God, revel in sin, 
 
THE PRODIGAL’S PILGRIMAGE. 53 
 
 and banish reflection. They tempt.and animate one 
 another to proceed in riotous liviag. In their blind- 
 ness and thoughtlessness, they give the ‘best of their 
 days to vanity and folly, without even considering the 
 serious injury they are doing to their own souls, in 
 wandering from their God. Dear youth, stop for a 
 moment, and listen attentively to this one solemn sen- 
 tence: The day of salvation is passing by: It soon 
 will come to an end, and thy sun may set, before thy 
 soul is saved.—Go lastly to the laborious poor, and see 
 what use they make of the day of salvation.. To them 
 the gospel is preached, and many of them hear it gladly, 
 for God hath chosen the poor of this world to be rich 
 in faith, and heirs of salvation. But even among these 
 we find multitudes that live far from God. They labor 
 for the meat that perisheth, and not for the meat that 
 endured to everlasting life. The chief desire of the 
 graceless poor is either to ward off pinching poverty 
 from their dwellings, or to gratify their lusts in intoxi- 
 cation. These also waste the day of salvation, and lose 
 both worlds.—If the picture here drawn of all classes 
 of men be false, reject it, and forgive the writer; but if 
 it be true, weep over your perishing brethren, who waste 
 the day of salvation, and so lose eternal life. 
 
 4, Sin is of all others the worst spendthrift and the 
 greatest waster. More goes to support sin than to 
 sustain nature. One sin costs more than a hundred 
 families. Sin pollutes, wastes, and ruins all it touches. 
 It has sent hosts of angels from glory to eternal tor- 
 ments: It has ruined a world in the bosom of Adam, 
 while Adam was in the bosom of God: Sin murdered 
 
54 THE PRODIGAL’S PILGRIMAGE. 
 
 the Lord of glory, and sin will be the torment of all its 
 own servants and lovers for ever. See what a waster 
 is sin! How much happiness it destroys, and what 
 numbers it ruins! The whole earth groans under its 
 wasteful hand. It melts down many of the finest 
 estates; it levels lofty palaces with the ground; over- 
 turns thrones, and ruins empires: It wastes what is of 
 far greater value than they all, it wastes the lives of 
 men on earth by turning away their attention from the 
 great concern. 
 
 If you wish to know what a waster sin is, look at lost 
 sinners in the day of death. They have wasted every 
 thing, and have nothing left but sin, and the wages 
 of sin, which is death. They once had a day of salva- 
 tion, but they wasted it, and itis now gone. They once 
 had the holy sabbaths to attend in the courts of the 
 Lord, and hear the everlasting gospel; but they wasted 
 them all, and they are gone by. What great wasters 
 have they been! They have wasted their time, their 
 talents, their strength, and their life: they have wasted 
 all the means of grace, and the fine opportunities they 
 once had of securing heaven and going there: But now 
 all is lost. They leave the world without God, with- 
 out salvation, and without hope. Is there poverty like 
 unto their poverty? Whether they will lay it to heart 
 or not, this is the case with all Christless sinners in the 
 hour of death. They have spent all, and now they 
 have nothing to take away with them into the eternal 
 world, but guilt, poverty, and death. 
 
 5. The men of grace have treasures which they can 
 never spend. They are the true and durable riches, 
 
THE PRODIGAL’S PILGRIMAGE. 55 
 
 which always last. The children of grace alone act the 
 wise part; they have made a wise and happy choice. 
 They have chosen for their treasures and inheritance, 
 things which can never perish, but will endure for ever 
 in heaven: things which are incorruptible, undefiled, 
 and that never fade away. They have chosen treasures 
 that are so immensely great that they never can be 
 spent, even ‘‘ the fulness of Christ, in whom all ful- 
 ness dwells.” And their portion is as safe asit is great 
 and lasting. Itisin Christ, secured unto them by ‘‘an 
 everlasting covenant, ordered in all things and sure.” 
 “ Their inheritance is reserved for them in heaven, and 
 they are kept by the power of God through faith unto 
 salvation.” Hear the triumphant song of every true 
 pilgrim while travelling through the wilderness, “‘ God 
 is the portion of my soul, therefore will I hope, He also 
 is become my salvation.” God from on high animates 
 the song and saith to them, “ My salvation shall be 
 for ever,” ‘‘ I am your God, and ye shall be my 
 people.” In hearing this, their hearts take fire and 
 ery aloud, ‘‘ This God is our God for ever and ever; 
 He will be our guide even unto death.” 
 
 Will any after all ask, What advantages have the 
 men of grace over the men of the world? We answer, 
 They have a far better portion, and more enduring in- 
 heritance. When the men of the world have wasted all 
 their goods and have nothing, “ the children of God shal! 
 have enough,” in the “ fulness of him that filleth all in 
 all.” They shall always have the fountain of life, when 
 the men of the world with their broken cisterns, which 
 could hold no water, are left without resource. No trea- 
 
56 THE PRODIGAL’S PILGRIMAGE. 
 
 sures will always last, or long endure, but the treasures _ 
 which believers have in Christ. Were the men of the 
 world to possess the fulness of the world, they would 
 soon spend it all and come to poverty. All things in 
 creation are perishing things, and the world itself 
 passeth away. When the vessel sinks at sea, all the 
 goods on board, however valued, must sink with it. 
 When the world passeth away, where then are your 
 dwellings, treasures, and inheritances? They are gone 
 for ever.— So then we find that the men of. this world, 
 of every description, spend their lives on earth in doing 
 nothing but wasting the goods which their heavenly 
 Father has given them, and that in a country far from 
 God. In a few years they spend all, and sink at last 
 into endless poverty. 
 
 II. The men of this world not only waste all the 
 gifts and talents which their Creator has given them, 
 but they spend them all in riotous tivine. This 
 solemn charge is brought against all the sons of men, 
 till they become sons of God. Not only against those 
 that are notorious sinners, and a nuisance to society ; 
 but also against the most orderly and moral who have 
 not given their hearts unto God, nor received the Sa- 
 viour. All that are not sons and daughters, are rebels 
 and traitors. They who have not returned unto God 
 through Christ are still in a far country; and all that 
 are afar off from God are charged with riotous living, 
 for, F 
 
 1. They have cast off the government of God. The 
 Lord Jehovah is our king and governor : his dominion 
 is over all the earth, and the inhabitants of the world 
 
THE PRODIGAL’S- PILGRIMAGE. 57 
 
 are his subjects. All live on his bounty, ‘‘and by him 
 all things consist.” It is he that supports our lives, 
 provides for our wants, and protects us from our ene- 
 mies. We owe all things to God, and he has every 
 right to rule over us. And we’are under every possi- 
 ble obligation to love our Governor, to obey him in all 
 things with delight, and to: glorify his name with all 
 our powers. It is not done. 
 
 The whole earth is full of rebellion. It is a riotous 
 world. All mankind, till they are brought under the 
 dominion of the grace of Christ, are tired of the go- 
 vernment of God, and strive every way to shake it off. 
 “« The carnal mind is enmity against God;” and this 
 mind is in every man: in the decent pharisee as well as 
 in the profligate sinner, till Christ comes to dwell in their 
 hearts by faith. It is indeed easy to see that all these 
 try to get rid of the government of the Almighty, by 
 such instances as these :—They are constantly oppo- 
 sing their own wills to the will of God, and think that 
 the Lord ought to give up his will to make way for 
 theirs. And is not this high rebellion against heaven, 
 and a most riotous living ?—God’s management in pro- 
 vidence seldom pleases them. They constantly find 
 fault with the state of things on earth, the seasons and 
 the weather, and proudly think that he frequently errs, 
 and they could act better.—What are all the murmurs 
 that fill the world, but quarrelling with God’s govern- 
 ment, and wishing to shake it off?—And if the Lord 
 corrects them for their faults, what loud complaining 
 of their hard treatment? Does all this appear like 
 submission to their sovereign? The world from one 
 
 Ds 
 
58 THE PRODIGAL’S PILGRIMAGE. 
 
 end to the other is full of disobedience to him who go- 
 verns the earth; and every act of disobedience is ait 
 effort to shake off his government. And can there - 
 possibly exist a more “ riotous living” than this? 
 
 2. God has made Jaws for his kingdom on earth: 
 wise and just laws, such as never can be improved or 
 altered, being already perfect, “ holy, just, and good.” 
 These laws are laid down for the direction of mankind 
 how to please God as loyal subjects of his kingdom. 
 They are rules to direct both our hearts and lives in 
 the ways of holiness and righteousness, and “ to guide 
 our feet into the paths of peace.” Man’s happiness 
 consists in his obedience to these laws: and his misery 
 proceeds from his disobedience. God from on high 
 commands all men every where to render obedience to 
 the laws which he has set up, and threatens that whoso 
 will not obey them, “ shall be cast into the midst of a 
 burning fiery furnace.” 
 
 Men answer him from the earth and say, ‘ “ Be it 
 known unto thee, O king, that we will not obey thy 
 laws which thou hast set up;” but we will do our own 
 will and pleasure, and walk in the ways of our own 
 hearts,’—It is indeed very evident that sinners who 
 have not returned to-God, make very light of his holy 
 laws. When is it that they inquire, ‘ Lord, what is 
 thy will, that we may doit?” When do they cousult 
 the divine oracle in order to know how they ought to 
 live, and please God?—No; the laws which are in 
 their members, the corruptions of their nature, are the 
 laws they consult and obey. The scriptures describe 
 them in this language: ‘ They are carnal, and not 
 
THE PRODIGAL’S PILGRIMAGE. 59 
 
 spiritual, sold under sin, fulfilling the desires of the 
 flesh and of the mind; serving divers lusts and plea- 
 sures; living after the flesh, and not after the spirit.” 
 —Well indeed may this be called riotous living, when 
 men live unto themselves, and not unto God: following 
 their own hearts’ inclinations, and disregarding the 
 commandments of the Most High. f 
 
 3. And lastly, when sinners leave God, and shake 
 off his government, and trample on his holy laws, they 
 put themselves under the government of the grand ad- 
 versary of God and man. They join the standard of 
 Satan, to rebel and fight against their heavenly Father. 
 —When the enemy once has the dominion over them, 
 “* He worketh in these children of disobedience,” em- 
 ploys them in his service, and sends them here. and 
 there as his agents. He saith to one, ‘“‘ Go, and he 
 goeth; and to another, come, and he cometh; and to 
 his servant, do this, and he doeth it.”—The captives 
 of Satan, and the slaves of sin, have no suspicion of 
 their being in such an evil case; but fancy that they 
 are the people who enjoy liberty, because “ they do 
 what they lust,” not suspecting that they serve sin and 
 Satan, and provoke the anger of the Almighty. What 
 blinds.and deludes these guilty captives? The grati- 
 fication of the flesh, and the pleasures of sin. They 
 glide down pleasantly with the stream of their own 
 hearts’ desires and propensities, and for the time con- 
 ceive of this as the highest happiness. And is not this 
 riotous living ? 
 
 What can be more riotous than the conduct of sin- 
 ners in an unregenerate state? They have left God, 
 
> 
 
 60 THE PRODIGAL’S PILGRIMAGE. 
 
 and cast off his government. They trample on his 
 laws, and refuse to obey him. They neither love nor 
 fear him, and feel no desire to return.—While in this 
 far country, they are in Satan’s kingdom and become 
 his subjects and soldiers to fight against the Holy One, 
 While they are led captive by him at his will, what 
 can be expected from them but high rebellion against 
 heaven ?—Riotous living indeed ! when men move not 
 by the rules which their God has laid down for them 
 to walk by, but are hurried away by their own depraved 
 nature, and governed by their own sinful appetites.— 
 This then is the sad history of sinners when they leave 
 God and do not return. They revel in a far sone 
 spend all, and die. 
 
 4, How widely different from all this is the dltantotor 
 and conduct of those who have returned from this far 
 country to their Father’s house! They are mercifully 
 delivered from the galling yoke of sin and Satan, and 
 restored to the kingdom of salvation, and to the glo- 
 rious liberty of the children of God. Sin shall no 
 more reign over them, and Satan has lost his dominion 
 in their hearts for ever.—On their return they have put 
 themselves under the government and protection of 
 their great Deliverer, who hides them in his pavilion, 
 and defends them from all evil—They who once were 
 the servants of sin are now become the servants of God, 
 whom they glorify with their souls and bodies, which 
 are his. They can no longer live the rest of their time 
 to the lusts of men, but to the will of God. They are 
 dead unto sin, and can no longer live unto it. _ For the 
 grace of God which bringeth salvation teacheth them 
 
THE PRODIGAL’S PILGRIMAGE. 61 
 
 to “‘ deny all ungodliness, and worldly lusts, and to 
 live soberly, righteously, and godly, in this present 
 world.” Titus ii. 12. 
 
 How much happier is it to be under the reign of 
 grace than to be under the dominion of sin; to walk 
 according to the holy laws of God than to be. carried 
 away by the base corruptions of our fallen nature / 
 The law, the love, and the fear of the Lord are im- 
 planted in the hearts of those who have returned to the 
 Lord their God; and this heavenly principle puts an 
 end to. their riotous living, and leads their hearts and 
 lives in the holy ways which lead to the land of life; to 
 the obedience of Christ; and finally, to the rest that 
 remaineth for the people of God. Let all rioters hear 
 and consider this, and return in haste to the God they 
 have forsaken, submit to the happy reign of his grace, 
 and live for ever. 
 
 IV.—THE GRIEVOUS FAMINE. 
 
 Verse 14.— And when he had spent all, there arose a 
 mighty famine in thut land; and he began to be in 
 want. 
 
 Tuts is exactly what we might expect to hear of such 
 a prodigal son. When we see high-spirited youths 
 breaking loose from parental authority, and casting off 
 all restraints, they begin the road toruin. No sooner 
 
62 THE PRODIGAL’S PILGRIMAGE. 
 
 are these their own masters, and have means at their 
 command, than they enter the green flowery fields of 
 gay and expensive dissipation. There they commence 
 their riotous living, and begin their thoughtless career 
 of ruin. Hurried on by a passionate desire of pleasure, 
 they banish all reflection: eagerly grasping the present 
 gratification, and regardless of future consequences, 
 they lavish their goods with unrestrained profusion.— 
 When thus hurried on by their uncontrolled passions © 
 and licentious pursuits, dreaming of rivers of pleasures 
 for years yet to come, the dark clouds gather and sud- 
 denly burst in torrents on their giddy heads: tidings 
 arrive that their means are all spent. Now the dark 
 and cloudy day is come, and their sun sets. They are 
 not only reduced ; but they have spent all their money, 
 their health, their character, and their conscience. 
 And now their friends, their hopes, and prospects are 
 all vanished, and have left them to their own painful 
 " reflections, to weep and groan disconsolate in the gloomy 
 region of black despair. Nothing now remains but the 
 mighty famine, as the natural fruit of riotous living. 
 
 In the history of the prodigal, we see the true cha-~ 
 racter and conduct of the sinner; of every sinner that 
 has left God. We have heard already that sinners are 
 ereat spend-thrifts: now we hear, “ that they have 
 spent atu.” It would be of great advantage to us, 
 clearly to understand this great and self-evident truth, 
 ‘“‘ that all the gifts, benefits, and blessings that God 
 bestows on graceless sinners, are things that will be 
 spent and come to nothing.” Nothing will endure for 
 ever but Christ, his grace and salvation. All the good 
 
THE PRODIGAL’S PILGRIMAGE. 63 
 
 things of earth will perish with the earth ;—all the 
 talents, privileges, and opportunities which God be- 
 stoweth on Christless sinners will waste and vanish 
 away, and be no more. It will soon be said of all that 
 have their portion here below, ‘ They have spent all, 
 and the mighty famine is come.” 
 
 I.—It would be well worth our while to take a Farr 
 survey of all things under the sun, and see how 
 quickly they decay, perish, and disappear.—There are 
 a vast variety of things in creation which greatly amuse 
 the human mind, that gain man’s attention, employ 
 his talents, win his affections, and delight his heart : 
 men in their weakness and folly live on these instead 
 of living on God. What multitudes may truly say, 
 “« | have made gold my hope, and said to the fine gold, 
 thou art my confidence.” And what countless hosts 
 of the children of men have risked their eternal life for 
 the pleasures of this lower world. But how quickly.is 
 it said of such men, “ They have spent all.” 
 
 1. This may be said of a great number zn this Life, 
 long before they leave the world. All the happiness 
 they ever knew has forsaken them, and left them to 
 sink into misery and pain.—Many of the gayest sons 
 Of dissipation, who appeared once the most lively and 
 happy of the train, live till their pleasures are all spent 
 and gone by; their means fail them to pursue their 
 vain course any farther. Not a few can say in the 
 midst of their days, “I have spent all,” and have 
 nothing left. Though once they abounded in treasures ; 
 their treasures made themselves wings and fled away. 
 —As for spiritual treasures they have none to spend, 
 
64 THE PRODIGAL’S PILGRIMAGE. 
 
 and never had since they departed from God. In that 
 sense they were always ‘ poor, and blind, and naked.” 
 And now their earthly goods, of every description, are 
 lavished away ; many in early life have spent all, 
 
 2. And at the close of life, the poverty of the un- 
 godly is inconceivably deep and distressing! It may 
 be well said, of all Christless souls in the day of death, 
 they have spent all, and have nothing.—They close 
 their eyes on all creation, and shall see. the sun, the 
 earth, the sea, no more for ever. All their fine scene- 
 ries are vanished away; the last hour of mirth and 
 pleasure is spent, and shall no more return; they are 
 stripped of all, even the clothes they wore; and have 
 not a friend in all creation that can yield them help or 
 consolation. Truly they have spent all, and are poor 
 indeed! For in one hour they bid an eternal adieu to 
 all their vain delights, and all that is dear to them under 
 the sun. All this they could patiently endure if they 
 had a Saviour to support, protect, and comfort them ; 
 but they have no saviour, no salvation, and no 
 refuge. They have rejected Christ, and. preferred 
 the world and sin before him: they have negleeted 
 and trifled with his great salvation, and therefore 
 remain under condemnation, and perish in this forlorn, 
 deserted state. And what are their prospects in the 
 world eternal whither they are going? they are truly 
 dark, dismal, and terrific! If they look up to heaven, 
 they say, ‘ that country I despised, and refused the 
 way that leads to it. It is not my country, and I shall 
 never enter in; having no title to it, nor meetness for 
 it, and never have laid up any treasures) there.’— 
 
THE PRODIGAL’S PILGRIMAGE. 65 
 
 Verily all that die out of Christ, ‘“‘ have spent all,” and 
 are poor indeed; having lost both heaven and earth, 
 and now are driven hopeless into the land of endless 
 despair, and are ingulphed in a dark eternity !—Oh, 
 sinners, flee in time to the refuge, and take shelter 
 under the wings of mercy. ‘Turn ye to the strong 
 hold, ye prisoners of hope.” Hide yourselves in the 
 clefts of the rock of ages, that you may be safe from 
 the wrath to come; and that you may triumph in the 
 eternal ‘Saviour, when graceless sinners weep and 
 lament, and perish without hope. 
 
 I.—* There arose a mighty ramive in that land.” 
 
 1. By this far country and land of famine, we are 
 clearly to understand, the state of nature into which 
 sin hath brought us; a state of alienation from God, 
 and of enmity against him; a state of sin and death, 
 * of condemnation and misery. In this woful state all 
 are born into the world, “ children of wrath.” And in 
 this condition many always continue, living, dying, 
 and forever. They never return from this far country, 
 nor leave the land of famime; but abide in it and never 
 know happiness; never reconciled to God, nor God to 
 them.—We are all in this state of nature, till we are 
 born of God, and made the children of grace. All the 
 unregenerate ; all that have not passed from death te 
 life; yes, all that have not put off the old man, and 
 put on Christ, are inhabitants of this far country. 
 
 2. And this far country is a land of great famine ; 
 a land of the deepest poverty, of wretchedness, and of 
 ruin. It would be well if sinners took due pains to 
 understand and consider the nature and greatness of 
 
66 THE PRODIGAL’S PILGRIMAGE. 
 
 that famine, which always, and every where, fills the 
 land of nature. It is a grievous famine,—a “ dearth 
 oyer all the world.” And this famine is in a land 
 where a supply can never be found. We must leave 
 this country, or perish everlastingly.—No spiritual 
 blessings can ever fall to your lot while you remain in 
 an unregenerate state. All unconverted sinners are 
 in the world of nature, and not of grace; and there 
 they have nothing but natural things, and not one 
 spiritual blessing. —While men continue in the state of 
 nature, “ they are wethout Christ,” without saving 
 grace, and without salvation. Truly the famine of 
 this land is great indeed! Not one of the inhabitants 
 is In a pardoned state, at peace with God, and in the 
 way to heaven. Not one is put in possession of salva- 
 tion, because they have never put on Christ, and made 
 one with him; and without union with the Saviour, 
 they can have no eternal life, ‘< for there is salvation in 
 no other.”——None of the graces and saving blessings of 
 the Holy Ghost will ever fall upon sinners in their 
 natural state. The first.operation of the Holy Spirit 
 oa the souls that are saved, is to unite them to Christ, 
 and make them partakers of the divine life in him. 
 Prior to this union, He convinceth them of sin, guilt, 
 and danger, to make them willing to receive a Savi- 
 our. The first saviag work of the Spirit is to raise 
 sinners from death to life, and so translate them from 
 the state of nature into the state of grace. Men in the 
 state of nature have not one spark of holiness or meet- 
 ness for heaven. In this far country they never can 
 have the renewing of the Holy Ghost, nor the white 
 
THE PRODIGAL’S PILGRIMAGE. 67 
 
 robe and garments of salvation.—Here they shall never 
 taste of the bread of life, nor drink of the water of life, 
 nor have any one spiritual blessing. 
 
 _ No: all these are to be found in the land of life, 
 and not in the land of death.—So great is the poverty 
 and barrenness of the land of nature, that nothing but 
 weeds, thorns, and briars grow in it. Not one of the 
 fruits of the Spirit can ever grow in this barren soil : 
 and none of the inhabitants of this far country have 
 any communion with God, nor love to Christ, nor any 
 peace and joy in the Holy Ghost. These can be en- 
 joyed no where but in the land of life, in the kingdom 
 of grace, and state of salvation—Such is the great 
 famine that always fills this far country, that the inha- 
 bitants have nothing but dying things that perish in 
 the using: they have no salvation, no life eternal, no 
 divine blessing; they are without hope, and without 
 God in the world. This subject leads us to make the 
 following Observations :— 
 
 Obs. 1. Sinners proceed from sin to greater sins. 
 Sin is a plant of quick growth: it is a leaven that 
 spreads fast over all the members of the body and 
 faculties of the soul, till the whole is leavened. Sin 
 moves on with a quick step, and every step it takes 
 gives it additional energy and makes the next step less 
 difficult, and more gratifying. Eve first listened to 
 Satan, looked at the tree, coveted the fruit, put out 
 her hand, took of it and ate it, and then gave to her 
 husband. Her son Cain, entertained jealousy, then 
 hated his brother, and then slew him. Judas also, 
 loved money, turned hypocrite, and proved a traitor. 
 
68 THE PRODIGAL’S PILGRIMAGE. 
 
 And this prodigal son likewise began his’ career of 
 wickedness with forming high thoughts of himself, 
 then grew saucy to his father, demanded his’ portion, 
 then marched off into a far country, where he spent all 
 his money in riotous living.—Is not this the manner of 
 sinners in general? they go on from iniquity unto 
 iniquity, and gain strength as they go on, as a stone 
 rolling down hill gains force and motion as it proceeds. 
 But let sinners ‘know this;—that as they grow in 
 wickedness, they sink in danger: as they treasure up 
 sin, they treasure up wrath as fast: the more. guilty 
 they become, the more angry God is towards them. 
 O transgressors, as you value the favour of God, 
 depart from all iniquity, before iniquity becomes your 
 ruin! 
 
 Obs. 2. We observe next, that sin leads to suffer- 
 angs. It was the riotous living that brought on the 
 famine: when the land was not cultivated, the harvest 
 failed. We see how very true it is, “‘ that what a man 
 soweth, that shall he also reap:” “‘ he that soweth to 
 the flesh, shall of the flesh reap corruption :” and “ he 
 that soweth ito the wind shall reap the whirlwind.” 
 Transgressions are the seed of pain and punishment : 
 extravagance leads to poverty; and rebellion to the 
 prison. All the sufferings that fill the world may be 
 traced to the sins of men :—indeed, sufferings fre- 
 quently flow out of sin as naturally as restlessness 
 from a fever, or pain from broken bones. Men often 
 can read their sin in their punishment, The prodigal 
 son could plainly see the words RIoroUS LIVING, 
 written in large characters on the famine which he 
 
THE PRODIGAL’S PILGRIMAGE. 69 
 
 endured. He that groans on his couch under the 
 gnawing pain or torturing agony of the gout, well 
 remembers his former intemperance and feastings, his 
 drunkenness and gluttony. What fine constitutions 
 have been undermined, enfeebled, and utterly ruined, 
 by midnight revels, licentious conduct, and riotous 
 living! Many gamble away their estates, and their 
 children beg their bread. Thousands of poor families 
 pine for want of bread, owing to the intemperance of 
 parents at the tap-house. What fills our jails, and 
 for the most part our hospitals too, but riotous living ? 
 We can safely say of most of the sufferings that fill the 
 earth, that they flow out of sin as naturally as stench 
 from the dunghill; or bitter streams from a bitter 
 fountain.—And where sufferings and pain are not the 
 natural fruits of transgressions, they are sent as 
 punishment from God for them; as the plagues on 
 Pharaoh, the curse on Ham, or the leprosy on Gehazi. 
 —But with regard to those who shall inherit glory, 
 God makes use of punishment as the means of mercy, 
 as in the case of Job, he strips him of all that he may 
 give him much more. He sells Joseph as a slave, and 
 leads him through the prison to be governor of Egypt. 
 And the mighty famine in the far country shall send 
 the prodigal son home to his father’s house. So that, 
 “In the midst of judgment God remembereth mercy.” 
 Many are the benefits which the men of grace derive 
 from the afflictions of this life: they keep them back 
 from sin, and drive:them more to Christ. This 
 is the furnace which God hath in Zion to purify his 
 people; and here they learn many a useful lesson 
 
70 THE PRODIGAL’S PILGRIMAGE. 
 
 which either they would not, or could not, learn any 
 where else but under the smarting rod: “ Tribulation 
 worketh patience ; and patience, experience; and ex- 
 perience, hope.” ‘* When they are tried, they shall 
 come forth as gold.” So then, all the sufferings of 
 this life are either the natural fruits of sin, or judgment 
 from God on the wicked for their sins, or corrections 
 to benefit the righteous. 
 
 Obs. 3. This mighty famine is sent on purpose to 
 drive out the inhabitants of that far country, and to 
 send them home to God their Father; to convince 
 sinners that the land of sin is the land of death; and 
 to prevail on them to come into the land of life. 
 Sinners, generally, take no warning of their danger, 
 nor feel their need of God, till they become great 
 sufferers: while they bask in the sunshine of pros- 
 perity they, like Jeshurun, wax fat and kick. God 
 sends many messengers after them to call them home, 
 and they will not hear: but, if Pharaoh will not hear 
 Moses, he shall soon hear the plagues which God 
 sends to speak to him. Many sleep so fast in sin, or 
 are so intent on the ways of the flesh, that they hear 
 neither the thunders of Sinai, nor the melodies of Sion: 
 yet God can speak in a voice that will arrest their 
 attention, and make their flesh to tremble. He has 
 got the pestilence, the famine, and the sword, as his 
 servants at command. He sends these to snatch their 
 wives from their bosom, or slay their first-born. Here 
 all their plans and projects are disconcerted; their 
 fine pictures are dashed to pieces; and their hopes 
 perish. ‘ Will you hear me now?’ saith the voice 
 
THE PRODIGAL’S PILGRIMAGE. vo 
 
 from heaven: they answer, for the first time, “ Speak, 
 Lord, thy servant heareth.” “ In the day of adversity 
 they consider,” and cry out, “ Wherefore hath this 
 happened unto us?” “< We are im prison and cannot 
 come out.” Where shall we find a deliverer? The 
 earth eannot furnish us, let us turm our eyes to 
 heaven.—It is the mighty famine that drives home the 
 prodigal. 
 
 Obs. 4. Man naturally shuns and dreads the cala- 
 mities and afflictions of this life; but our God and 
 Father sees it mecessary to send them. And under 
 his wise and gracious management, the things which 
 men dreaded most have proved thew greatest bles- 
 sings: prevailed on them to come to the Saviour for 
 salvation and deliverance from danger and trouble, 
 when all other means had failed. Bartimeus shall be 
 made blind that he may be made to cry, “ Son of 
 David have mercy on me.” A young woman of Ca- 
 naan shall be possessed with the Dewi to bring her 
 afflicted mother to Jesus, and to pray earnestly, “ Lord, 
 help me.” Absalom could not bring Joab to speak to 
 him till he set his corn-field on fire. Many will not 
 come to Gad, though often invited, till he fires them 
 out of their dwellings. ‘“ He puts affliction on their 
 loims,” till they are foreed “ to cry unto the Lord in 
 their trouble.” He sends an Elijah to destroy their 
 false gods, that they may worship the true God.— 
 When great troubles come, men run to their idols for 
 help, and cry m their distress, ““ O Baal, hear us;” O 
 world, deliver us! ‘* And when there is neither voice, 
 nor any to answer, nor any to regard,” some begim tg 
 
72 THE PRODIGAL’S PILGRIMAGE. 
 
 cry with Elijah, ‘‘ Hear thou me, O Lord, hear me.”— 
 But some harden their hearts that they will not hear 
 the voice of judgment nor of merey. Of these the 
 Lord saith, “‘ I have called, and ye refused:” “ He 
 that being often reproved hardeneth his neck, shall 
 suddenly be destroyed, and that without remedy,” 
 Prov. xxix. 1.. The mighty famine itself will not 
 drive all out of the far country ; but they will stay in 
 spite of it, and die there. 
 
 III. Of this prckigal it is said, that ‘‘ HE BEGAN TO 
 BE IN WANT.” When he was full and in the heighth 
 of his mad career, he thought nothing of poverty and 
 want. But it is come at an hour he looked not for it; 
 and he meets it just as a culprit meets the constable 
 that apprehends him to take him to prison. He now 
 finds the old adage true, that ‘ wilful waste brings to 
 woful want.’ A riotous liver has but a short way to 
 travel into the land of poverty and distress; and the 
 faster he drives, the sooner he comes to his journey’s 
 end.—But in what sense is this true of those sinners 
 that God arrests in their career of wickedness, and 
 begins to prepare the way to restore them to himself ? 
 
 1. How do they begin to be in want? In numerous 
 instances, the Lord strips them of the means to gratify 
 their desires, appetites, and inclinations any longer. 
 When they drive on furiously, the Lord all of a sudden 
 meets them in some narrow passage and stops them, 
 as the Angel stopped Balaam, when on his way to 
 curse Israel. When the inhabitants of Sodom’ were 
 most determined on their gratification, ‘‘ the Lord 
 struck them with blindness, that they wearied them- 
 
THE PRODIGAL’S PILGRIMAGE. 73 
 
 selves to find the door.” So does God frequently now 
 deprive sinners at once of the power to proceed in 
 their sinful courses. Some dark cloud overshadows 
 their land of delights, and their day is turned into 
 night. It may be their health and strength fail them ; 
 their friends forsake them; their property is wasted ; 
 their character rnined ; and their name despised. Now 
 they sink into despondency and ery, “ They have 
 taken away my gods, and what have I more?” My 
 gourd is withered, and I do well to be angry even 
 unto death. Their hearts are still on the vain delights 
 and sinful pleasures which they once enjoyed, but now 
 have fled away: “ they follow hard after their lovers, 
 but cannot overtake them:” they wander from place 
 to place, and go from company to company, and 
 inquire every where, ‘ Are my former pleasures and 
 mirth here?’ and every thing under the sun answers 
 them, ‘ NO.’ So they begin to be in want :—in want 
 of rest, peace, and pleasure; in want of all enjoy- 
 ments, or any cheering prospects ; the world denies 
 them any more favours, and they know not where to 
 go, for hitherto they are perfect strangers to any higher 
 pleasures, and have no knowledge of the Saviour. 
 What can be a more forlorn condition than that 
 poor sinners are in, when the world turns into dark- 
 ness, and God does not shine, nor speak peace unto 
 them? They are filled with dread and trembling : 
 they attempt to flee; but they know of no refuge. 
 Into such a dismal state multitudes of the most high- 
 spirited and daring sinners are gradually reduced; 
 and, in some instances, are brought down from their 
 E 
 
74 THE PRODIGAL’S PILGRIMAGE. 
 
 high towers to the dark dungeon in a moment, as with 
 a whirlwind., When Belshazzar with his thousand 
 lords, wives, and concubines, were at the height of 
 their mirth, in the midst of, their joyous feast ; and at 
 the moment they were. profaning the sacred vessels of 
 God’s temple, by drinking their wine in them, and 
 praising their gods of gold, of silver, and of brass; the 
 mysterious hand-writing on the wall put an end to 
 their mirth in a moment, and filled. every heart with 
 terror and consternation, till their knees smote one 
 against another. So, from the midst of their afflu- 
 ence, they come down in a moment, and ‘‘ rset 
 to be in want.” ‘ 
 
 2. Wherever the Holy Ghost begins, his aaaiginne 
 work for effectual conversion, he always brings sinners 
 under. a due sense of their poverty and wants.—When 
 the Holy Ghost actually converts the sinner, he unites 
 him to Christ ; gives. him life eternal ;.seals him unto 
 the day of redemption; and none. shall be able to 
 separate him from the love of God, in Christ Jesus. 
 All that, pass from death to life shall not come into 
 condemnation ; but are kept, by, the, power of God 
 through faith unto. salvation:—-Whom the, Lord justi- 
 fieth, he also glorifieth., But, there are operations of 
 the Spirit.on the unreyenerate, which may.come short 
 of salvation. We read of some being enlightened, 
 that taste of the heayenly gift, are made .partakers of 
 the Holy Ghost, that taste of the. good word of God, 
 and the powers of the world to come; and after all 
 fall away and, die. Heb. vi.,,, This, with other scrip- 
 tures, ,plainly shew that the unconverted, haye some 
 
THE PRODIGAL’S PILGRIMAGE. 75 
 
 influences from the Holy Spirit. He strives with them, 
 stands at their door and knocks, and convinceth them 
 of sin, before they are brought to conversion and a 
 state of salvation. 
 
 This possibly is the case of the prodigal at the 
 present stage of his progress, when he “ begins to be 
 in want.” He is now convinced of the emptiness and 
 vanity of all things under the sun. He tried various 
 ways of happiness, and met with nothing better than 
 disappointment in them all. He repeated the trial 
 again and again, in hopes of succeeding by perse- 
 verance; but every new attempt increased his disap- 
 pointment; till at last he arrived at this true con- 
 elusion, “‘ All things under the sun are vanity and 
 vexation of spirit.” Now in reviewing the ways he 
 travelled, the objects he pursued, and the hopes he 
 entertained in those days of vanity, he is filled with 
 astonishment and confusion at his own wickedness and 
 folly. He calls himself the chief of sinners, and the 
 most deluded of men,—that he ever expected to find 
 rest in the vanishing shadows of time, or happiness in 
 things that have no happiness in themselves. His lan- 
 guage now is this, ‘ I am convinced, upon a fair trial, 
 that this world has nothing to make me happy, or to 
 save me from misery: al] things here are passing away, 
 but I shall always live.’ This kind of conviction les- 
 sens the sinner’s attachment to earthly things, cools his 
 desires, and weans his soul from the earth. When all 
 his earthly felicity has fled and forsaken him, and 
 continuing a stranger to better things, “ he begins to 
 be in want.” 
 
 E2 
 
76 THE PRODIGAL’S PILGRIMAGE. 
 
 3. He wants something which he has not, but does 
 not know what he wants. He is restless and unhappy, 
 ' seeking rest, but finding none. All his former plea- 
 sures have forsaken him, and he has none in the room 
 of them. Under this privation he feels within him an 
 empty void, but knows not where to find a supply. In 
 his distress, he goes again, and tries what those plea- 
 sures, which once highly delighted him, can do for 
 him now, under his painful wants. He enters his 
 former circles, assumes an air of gaiety, and acts his 
 part in the wild whims and frolics of his companions, 
 and strives to be merry; but his awakened conscience 
 forbids it, and reminds him, at every step he takes, 
 that this is the road to ruin. Alarmed with the fear of 
 death and judgment, he flees and retires again into 
 solitude, and there sinks in sadness and sorrow. His 
 wants press hard upon his mind; gloom and despond- 
 ency fill his soul; he knows not what to do, nor where 
 to go; for at this stage of his pilgrimage he is an 
 utter stranger to Christ and his salvation.—All that is 
 yet done in his soul is but the preparatory work of the 
 new Creator. God is pulling down what stands in the 
 sinners way to the Saviour. The Holy Ghost con- 
 vinceth him of sin and ruin ; strips him of self-righteous- 
 ness and self-confidence ; gives him to feel that he is 
 poor, and blind, and naked, guilty and condemned. 
 Under these convictions, he sensibly feels that he is in 
 want.—And great indeed are the wants of all Christ- 
 less sinners. For what have they in their unregenerate 
 state? They have no grace, and no God; no Saviour, 
 and no salvation; no eternal life, no right to heaven, 
 
THE PRODIGAL’S PILGRIMAGE. 77 
 
 nor meetness for it.—Let those sinners who feel con- 
 viction that this is their own case, take courage, for 
 they are “ not far from the kingdom of heaven.” The 
 Spirit of God is preparing them to receive the salvation 
 that is in Christ Jesus. 
 
 V.—THE WILLING SLAVE. 
 
 Ver. 15, 16.—And he went and joined himself to a 
 citizen of that country; and he sent him into his 
 fields to feed swine, And he would fain have filled 
 his belly with the husks that the swine did eat: and 
 no man gave unto him. 
 
 We are now come to that stage of the prodigal’s pil- 
 grimage where we may learn these humiliating lessons, 
 —That sinners are extremely backward to return home 
 to their forsaken God; that they have the greatest 
 aversion to come again to their Father’s house; and: 
 that they leave this far country with the greatest re- 
 luctance—They will have recourse to every mean shift, 
 and submit to the lowest drudgery, and suffer the 
 greatest hardship rather than return.—But we see tha 
 all their plans and policies utterly fail them: they meet 
 with nothing but. disappointment at every turn, until 
 they turn to God, and to this they have the strongest 
 aversion, and would rather perish where they are. 
 
 I. It is indeed with the sTRONGEST RELUCTANCE 
 
78 THE PRODIGAL’S PILGRIMAGE. 
 
 that sinners leave this far country. While sin reigns 
 in their mortal body they have the greatest aversion:to 
 return home to God. 
 
 1. How strange, how marvellous, how unaccountable 
 is this conduct in sinners, who must inevitably perish 
 everlastingly except they return in heart and in truth 
 to the God of salvation.—Can criminals who are con- 
 demned and banished from the presence of God into 
 the enemy’s country, be backward to accept of liberty; . 
 feel aversion to return, and receive their pardon, and 
 be reconciled to their God and Father? Can sinners, 
 who lie under the tremendous ‘sentence of. eternal 
 death, be backward to return ‘to’ their offended God, 
 that they may obtain remission of sins, and peace with 
 heaven? Can they who dwell in Satan’s kingdom, 
 where the wrath of God abideth on them, feel reluetant 
 to come into the kingdom of salvation and be made 
 partakers of spiritual blessings in’ heavenly places in 
 Christ Jesus ?—How unaccountable it is, that perishing 
 sinners are so loath to leave the land of death and come 
 to the land of life! They hug the chains that bind 
 them down inthe enemy’s country; and are most back- 
 ward to accept of the glorious liberty which Christ 
 bestows on thesubjects of his kingdom. They love to 
 dwell in the darkness of sin and death, rather than 
 come into the light of life. :The children: of' darkness 
 hate the light, and will not come:unto the light, 'lest 
 their deeds should be made manifest.—Strange indeed, 
 that lost sinners:should feel such aversion'to:come to 
 the Saviour, who alone can deliver them from) death 
 and hell!: While they remain in this far country, they 
 
THE PRODIGAL’S FILGRIMAGE, 79 
 
 are exposed to every’ danger, and have no defence, yet 
 refuse to cothe to the refuge which God hath provided, 
 and where aloné safety can be found. 
 
 Here pause for ‘a moment,—And ‘think ‘first’ of ‘all 
 what a God he%s whom sinners have forsaken, and to 
 whom they are all so’ reluctant to’ return. He is the 
 God of salvation, the God of all grace, and the Father 
 of mercies: ‘‘ God is love.” —Next think what sinners 
 are without God. ‘They are-in' a wretched state, and 
 in the most deplorable condition. They are moving 
 on through time’ under ‘an enormous load» of guilt, 
 and drawing fast on towards the'torments ‘of eternity. 
 —And think’ once more’ what felicity and glory all 
 returning sinners find in God their Saviour. They 
 receive eternal hfe; are made partakers® of°the great 
 salvation; made sons of God and co-heirs with Christ ; 
 and are finally exalted to the throne of heaven, to be 
 for ever with the Lord. l 
 
 Now if a Herald was sent down from heaven, and 
 commissioned to ¢o' through the whole earth and pro- 
 claim only once to the fallen race of Adam these tidings 
 of salvation through grace, one would expect that the 
 whole world would gladly’ and joyfully embrace the 
 offered salvation ; that they would all flow into Zion by 
 thousands and millions, and that none would’ remain 
 in that distant land to perish everlastingly. But me- 
 lancholy to relate, few accept of the salvation of God 
 and return to their Father’s’ house.’ ‘The great mass of» 
 mankind prefer staying in’ the far country, and ruin 
 their souls for ever. 
 
 2. Sinners are so far from being ‘willmg, that they 
 
80 THE PRODIGAL’S PILGRIMAGE. 
 
 have the greatest AVERSION to come home to God. 
 They would rather go any where else; and will run 
 the risk of losing all the felicity that can be enjoyed in 
 heaven, and suffer all the torments which hell can in- 
 flict, rather than come away from the land of sin and 
 death, and return to the kingdom of life and holiness. 
 Of this strong aversion, they give us the most abundant 
 proofs, such as these : 
 
 The inhabitants of this far country are frequently 
 very unhappy and miserable where they are, and yet 
 will not come out and return to the Lord their God. 
 Here they can enjoy nothing but what the world can 
 give, and very often the world itself frowns on them, 
 and deprives them of their chief delights. Their plans 
 and projects are broken down; their hopes and pros- 
 pects vanish ; all around is darkness; and their spirits 
 sink into a state of despondency and hopeless gloom. 
 Here they become self-tormentors, weary of life, yet 
 dreading death, and have no cheering hopes of heaven. 
 Yet even now they will not return to God, though he 
 offers them a kingdom of joy and endless rest. A 
 strong proof this of their aversion to God, and the 
 enmity of their hearts against holiness. 
 
 Another proof of this strong aversion to return to 
 God we find in those who withstand ail the iavitations, 
 offers, promises, and allurements of the glorious gospel 
 of the blessed God.—A bleeding Redeemer shews them 
 his wounds, and invites them to partake of all the bles- 
 sings and felicity that his flowing blood could purchase, 
 The eternal Father melts over their miseries, and affec- 
 tionately invites them to return to his house, and to 
 
THE PRODIGAL’S PILGRIMAGE. 81 
 
 abide there for ever. Yes, the King of kings invites 
 them to his palace in the heaveris, and to share with 
 him all the joys and triumphs of eternity. But to 
 all these kind invitations they turn a deaf ear.—The 
 glorious Saviour, in order to prevail on their reluctant 
 hearts to comply with his gracious invitations, makes 
 them the greatest offers that he can possibly ever make 
 to any beings. He offereth them a glorious and eternai 
 salvation; the highest life, and that forever; unsearch- 
 able riches of grace, and exceeding great and eternal 
 weight of glory. What more has God to give? what 
 more can man desire? Yet few of the inhabitants of 
 ’ this far ‘country are prevailed with to accept of these 
 inestimable mercies.—And to those that will accept 
 his offers, he makes exceeding great and precious 
 promises ; promises of the life that now is, and of that 
 which is to come. To go up to the very highest, and 
 to make all secure, he engageth by an everlasting 
 covenant that he will be their God, and that they shall 
 be his people. This promise crowns all, includes all, 
 and secures all blessings for evermore.—Surely there is 
 enough here to allure the hearts of all sinners to the 
 God of grace. Who can withstand such gracious 
 invitations ? who can reject such great offers from the 
 God of glory? and who but must be overcome and 
 allured home to God by promises that contain all 
 riches of grace and glory, and rivers of pleasure for 
 evermore. But marvellous to relate, all, ald are too 
 little to win the hearts of sinners; to slay their enmity 
 against God, and to prevail on them to leave the far 
 country and return to God.—Then I ask, how strong 
 E 5 
 
82 THE PRODIGAL’S / PILGRIMAGE. 
 
 is that aversion of ‘sinners to ‘the: Lord; where such 
 powerful motives fail to persuade them!!! 
 
 Their strong aversion is clearly seen in various other 
 ways—Their hatred to the religion of Christ shews it. 
 Though this alone can save sinners, yet you cannot 
 mention this religion in their hearing without giving 
 offence. Itis cant; it is hypocrisy; itis fit only for 
 the ignorant vulgar.—When the alluring voice of the 
 gospel wins upon’some of the inhabitants ofthe: far 
 country, and prevails with them to come out and begin 
 the way to Zion, they who stay behind: begin: to jeer, 
 Tevile, and scorn them as deluded fools, and doll they 
 can to bring them back: to the land of death,’ And 
 what do they say of those that determine to»goifor- 
 ward? They say that they are quite lost tovsociety ; 
 greatly to be pitied, and deserve to be despised.—~And 
 what, but the strong aversion of a blind world towards 
 God, has caused all the persecutions and cruelty shewn 
 to his saints? The ground of the quarrel is) because 
 they leave the far country to go home to their, Father's 
 house. By these and other instances we seethe:strong 
 aversion of sinners to return to God, and accept of his 
 salvation. 
 
 How clearly is this reluctance and. aversion seen: in 
 the conduct of the prodigal son! | When he had spent 
 all and reduced: himself to extreme poverty, yet he has 
 no thoughts of returning home: Then the mighty 
 famine comes on, he has nothing to eat, and his life is 
 in danger, yet feels the strongest reluctance to leave 
 this far country. He tries every mean:shift, ‘and will 
 endure the greatest hardship; he: will even serve the 
 
THE PRODIGAL’S PILGRIMAGE. 83 
 
 cruelest master, and put up with the meanest fare, 
 rather than return to God his Father. 
 
 3. Why all this reluctance to leave the land of death 
 and aversion to the land of life? This, at first view, 
 appears unaccountable; for it is every way the highest 
 interest of ‘perishing sinners to leave this far country 
 and return home to God: and yet strange to tell, few, 
 ' comparatively, are prevailed with to come away; they 
 
 had rather pine with hunger, and die where they are, 
 than come tothe kingdom of salvation. How is this 
 to be accounted for? 
 
 In the first place, they believe nothing of what 
 they hear of the country where they live. They are 
 often warned that it is an enemy’s land, and that none 
 but enemies to the King of Sion will continue in it. 
 And they are also warned that no true happiness can 
 ever be enjoyed here ; and that vengeance from heaven 
 will inevitably fall on them all at last. They laugh at 
 this, and think it is only the idle cant of enthusiasts. 
 O, say they, this is a very fine country to live in, it is 
 the land of liberty; a person may here do just what he 
 likes, and nobody is to call him to account: So they 
 believe nothing of what they hear against the country 
 where they live.—Neither do they believe a word of 
 what they hear of the Redeemer’s kingdom. The gos- 
 pel gives a beautiful description of the glory and gran- 
 deur of that kingdom, and of the infinite privileges and 
 felicity of its inhabitants. They hear that all the 
 subjects of King Jesus are made sons and daughters 
 of God Almighty; that they shall live for ever, and 
 
 _Teign with Christ in glory eternal: But they believe 
 
. 
 
 84 THE PRODIGAL’S PILGRIMAGE. 
 
 nothing of all this. Did they believe these glad tidings 
 indeed, it would be impossible to keep them’ a pes 
 longer in the enemy’s kingdom. 
 
 Besides their want of faith, they find this far coun- 
 try. every way suitable to their sinful inclinations.— 
 Here they are in their natural element, as much as the 
 fish is so in the water, or the swine in the mud. All 
 the happiness they know, or desire to experience, is 
 the gratification of ther various sinful propensities, 
 and to live after the flesh. In this distant land they 
 find abundance of food for their lusts, and plenty of 
 companions to keep them in countenance. This coun- 
 try, therefore, suits their taste and turn of mind so 
 exactly, that they wish to stay here, and never depart. 
 —And as to the land of life, and kingdom of grace, 
 they dread the thought of going there, knowing very 
 well, that it is required of all the subjects of the Sa- 
 viour, to depart from iniquity, and serve the living God : 
 to mortify their evil affections, to crucify the flesh, to 
 die unto sin, and to live godly in Christ Jesus. All 
 this they exceedingly dislike, and dread entering into 
 the country where this self-denial, and holy exercises 
 are required. They know that there is nothing ia the 
 Redeemer’s kingdom that would agree with their taste, 
 or gratify their principle; therefore they feel the 
 strongest aversion to go there. But in the kingdom of 
 sin, they find things suitable to their taste and delight; 
 and on this account they abide in it. 
 
 But the grand cause of this strong aversion towards 
 Christ and his kingdom is, the deep rooted enmity of 
 the carnal mind against God, and all holiness. Sin- 
 
7 
 ~* 
 THE PRODIGALS PILGRIMAGE. 85 
 
 ners are not only careless and indifferent about return - 
 ing to the Lord; but more, they dread to be near unto 
 him. But why so?—Because the very nature of sin is 
 enmity and hatred against God. It is therefore natural 
 to shun what they hate. And so strong is this enmity, 
 that they quarrel with God for setting up his govern- 
 ment over them; for controlling their actions, and 
 restraining their wickedness; and for threatening to 
 punish them as transgressors. They wish to sin with- 
 out restriction or control, and to go without punish- 
 ment; therefore they hate the government of God. 
 So inveterate is the enmity of the carnal mind against 
 a holy God, that nothing short of omnipotent grace 
 can subdue it. 
 
 I]. When sinners are awakened by the Holy Ghost, 
 and brought under DEEP CONVICTION OF SIN, which 
 generally is done in suffering times, they now begin to 
 think of their ruined state, and imminent danger; and 
 to tremble for fear of judgment.—But even now they 
 are very unwilling to return home to their Father’s 
 house. They will try every artful policy, every mean 
 shift, and submit to every hardship, rather than seek 
 help of God and come to the land of life. What did 
 this prodigal do when the mighty famine came, and 
 reduced him to want and wretchedness? Did he get 
 up and begin the way home to his father? No, not 
 so. 
 
 1. But he went and joined himself to a cirtzen of 
 that country. That is, to Satan, who dwells always 
 and for ever in the regions of sin. All sinners in the 
 state of nature are in the same country with the prince 
 
® 
 86 THE PRODIGAL’S PILGRIMAGE. 
 
 of darkness. Even’ those that are ‘afterwards the 
 citizens of the new Jerusalem, are for a time in the 
 same country with apostate angels, and under their 
 dominion ; but these, at their conversion, are delivered 
 from the power of darkness, and ‘translated into! the 
 kingdom of God’s dear Son. Col. 1/13. In their un- 
 converted state, they join themselves to the grand 
 adversary in rebellion against heaven: they side with 
 Satan against God; and agree to disobey his laws, 
 and to fight against his kingdom.—They put them- 
 selves under the dominion of the god of this world, and 
 become his servants: they that forsake God are sure 
 to have a hard master to serve. The prince of dark- 
 ness saith to his subjects, Harden your hearts against 
 the Almighty, and they do so; Open your mouths 
 against heaven, and they lie and swear, and blas- 
 pheme; Shut your eyes and ears against all that the 
 Lord saith or doeth, and they close their eyes that they 
 cannot see, and their ears that they cannot hear; 
 Run away from the temple, from the works and the 
 ways of the Lord; they obey their master and depart 
 farther and farther from God. Sinners have’ a cruel 
 master, they are ashamed to own him, yet will serve him 
 faithfully. 
 
 2. ** And he sent him into his jields to feed swine.” 
 As he has entered the service of such a hard master, 
 he shall have a hard and mean service; and be made a 
 slave, a drudge, and be very poorly paid at last. Yet, 
 strange to tell, a great number-of reputed | wise men, 
 learned men, and men in eminent stations, even the 
 nobles of this world, will in crowds enter’ as’ readily 
 
THE PRODIGAL’S PILGRIMAGE. 87 
 
 into the service of the prince of darkness, as the lowest 
 and mostignorant of the people. They volunteer their 
 services to the god of this world, and he sends them 
 into his fields to feed swine. 
 
 Satan has many fields to employ his servants in, for 
 his country’is very extensive; he has all the wide 
 regions of sin under his)dominion; and these regions 
 are as wide as earth and hell put together. In these 
 territories he has as many fields as there are ways of 
 sinning; but they are all open fields, not at all enclos- 
 ed, so that his subjects may wander as far as they 
 _ please, and work in as many fields as they like. Pro- 
 vided they serve him, he does not care where. It 
 would be very difficult to find a name for all the fields 
 within the dominion of the prince of darkness. Some 
 of them are these : the fields of ignorance, of infidelity 
 and impiety ; the fields of vanity, of dissipation, and 
 carnal mirth; the fields of avarice, of cheating, lying, 
 and swearing; the fields of hypocrisy, error, and delu- 
 sion; the fields of ambition, jealousy, hatred, and 
 revenge; the fields of debauchery, drunkenness, and 
 revellings, with hundreds and thousands more, 
 
 All the Liberty which Satan allows his subjects is to 
 choose in what fields they will work. And it is a little 
 singular, that men of all ranks and stations ‘in life, - 
 frequently fix on the same fields; so that you will find 
 some of the highest, and some of the lowest, mixed and 
 blended together in one and the same field, working 
 together for their one hard and cruel master. Different 
 indeed in apparel, but one in morals; pursuing the 
 same gratification and indulgences.—As these are 
 
88 THE PRODIGAL’S PILGRIMAGE: - 
 
 workers together in the same fields, is it not a matter, 
 not of mere conjecture, but of absolute certainty, that 
 these shall, in the last day, be bound together in bun- 
 dles to be burnt? for so hath God determined. 
 
 3. “ And he sent him into his fields to feed swine.” 
 As he has chosen so bad a master, he shall have very 
 mean employment. But he will submit to any thing 
 rather than returning home; he will try every way, and 
 submit to the greatest privation and hardship before he 
 is made willing to go back to his Father’s house.— 
 Yes, he will go at Satan’s orders to feed swine before 
 he can be prevailed upon to submit to his Father's 
 government. 
 
 He will go and join sinners who have made Diseas 
 selves vile as the swine. No animal so filthy and vile as 
 swine, which would rather be in the puddle than in a 
 palace ; and yet to these unclean animals are vile sin- 
 ners frequently compared in Scripture, because of their 
 filthiness and brutishness. They are said to be like 
 the brute beasts that have no understanding, because 
 they are not guided by reason and judgment; but by 
 their unruly passions and inclinations, and act as if 
 they had no more understanding than the beasts of 
 the forest. Reason is what gives man his superiority 
 over the beasts that perish; and when men give up 
 their understanding, and follow their appetites and 
 sinful desires, they sink on a level with the brutes. . 
 
 Or, by the swine he is sent to feed, we may fairly 
 understand. the herd of corruptions that dwell in his 
 own heart and nature. All these are more noisy than 
 swine for gratification. Some of the works of the flesh 
 
THE PRODIGAL’S PILGRIMAGE. 89 
 
 are these: “ Adultery, fornication, uncleanness, lasci- 
 viousness, idolatry, witchcraft, hatred, variance, emu- 
 lation, wrath, strife, seditions, heresies, envyings, 
 murders, drunkenness, revellings, and such like. - 
 They who do such things, shail not inherit the kingdom 
 of God.” Gal. v.19—21. See also 1 Cor. vi. 9, 10. 
 and Rom. viii. 6, 7, 13. 
 
 Such then is the state and condition of sinners out 
 of Christ. They are the servants of Satan, who leads 
 them captive at his will; they have the most degraded 
 employment, serving divers lusts, and base corruptions, 
 and they are very poorly paid at last for all their vile 
 drudgery. “‘ The wages of sin is death, and they that live 
 after the flesh shall die.” There is no such cruel bondage 
 and degraded slavery, as what the servants of sin en- 
 dure. The children of Israel were in an evil case when 
 bondmen in the iron furnace, and made slaves in the 
 brick-kilns. But the children of men who were created 
 after God’s image, and made little lower than the 
 angels, are infinitely more degraded when made cap- 
 tives to Satan and servants of sin. 
 
 4. They try to fill their bellies with the husks which 
 the swine do eat, and no man giveth unto them. The 
 souls of men hunger and thirst after happiness, rest, 
 and satisfaction. Men try a vast variety of ways and 
 means to’ obtain this happiness and enjoyment; but 
 all things fail them: their hunger is never satisfied, and 
 their souls find no rest till they truly turn to God the 
 Saviour, and rest in his finished salvation. This the 
 Psalmist well knew when he said, “ Return unto thy 
 rest, O my soul.”— All things short of the salvation of 
 
90 THE PRODIGAL’S ‘PILGRIMAGE. 
 
 God are husks which the swine do’ eat, and not bread. 
 They are albvanities, that fade and die; empty cisterns 
 that can hold no water. They are not suitable to the 
 soul; nor what can relieve’ the sinner any more’ than 
 music to the dying man.'"’The soul lives for ever; but 
 -all sinful. gratifications; and all things under the sun 
 die away with time. 
 
 It may, indeed, be truly said, that’ no’ man yiveth 
 unto him husks enough to fill his belly.’ The more he 
 eats, the more he hungers.’ By feeding his corruptions, 
 he nourishes‘his diseases and weakens his constitution. 
 The soul is never ‘satisfied by drinking of*the muddy 
 waters of eatth; ‘‘ He that drinketh ofthis water shall 
 thirst again.” The more he drinks; the more intense 
 his thirst.—‘‘ No man giveth unto him.” ° When sin- 
 ners forsake God, God soon makes all things'to forsake 
 them; nothing shall satisfy them, and all things shall 
 be made to torment them.” ‘They may for alittle while 
 find gratification, and count themselves happy: But 
 soon, very ‘soon, all bid them*eternal ‘adiew! » Then 
 they are left in a forlorn state, to bewail their folly in 
 going after vain gods, which’ cannot ‘help nor deliver 
 them. When men forsake God; nothing in’all‘creation 
 can supply: their''wants.—So then, all things are 
 husks till you come to feed on the bread’ of life; and 
 these husks can never nourish the soul and make «it 
 happy. All sinful pleasures and delights—all riches 
 and earthly things—all false doctrines, and: false pro- 
 fessions—all are empty husks’ which delude the soul, 
 and destroy: the sinner- 
 
 Let the sinner believe this cbiidus truth : édiggiees 
 
THE PRODIGAL’S PILGRIMAGE. 91 
 
 can no where be found but iz God alone ; depart from 
 him, and you will soon be as restless as Cain. The 
 dove that went out of the ark found no rest till it 
 returned to the ark again; the soul that leaves God 
 may rove through the whole earth seeking rest and 
 felicity, but shall find none until it returns again to 
 God. Strange that there should be such back- 
 wardness to return to him, who alone can make man 
 happy. When God created the heavens and the earth 
 with all their hosts, he was not satisfied; and could not 
 rest till he made man in his own likeness, to crown the 
 whole; then he rested from all his works. And can 
 you rest till you find God as your portion and inheri- 
 tance, your dwelling place, and exceeding joy? 
 
 They who return unto the Lord with all their hearts 
 and with all their souls, find every thing in God to 
 make them truly happy and blessed, and to yield them 
 eternal rest and joy. When they come to live on God, 
 they find that they have all things; for in ‘Christal 
 fulness dwells. And they have their constant supply 
 out of this inexhaustible fulness, till they often cry 
 exulting, “Whom have’I in heaven but thee, and 
 there is none upon earth that I desire besides thee ;” 
 “« When I awake up in ‘thy likeness I shall be satisfied 
 with it;” “for in thy presence is fulness of joy; at 
 thy right hand are pleasures for evermore.” All that 
 cordially believe this, will inevitably return unto the 
 Lord their God. - 
 
92 THE. PRODIGAL’S ‘PILGRIMAGE. 
 
 VI.—_THE SOLEMN PAUSE. 
 
 Ver. 17.—And when he came to himself, he said, how 
 many hired servants of my father’s have bread enough 
 and to spare, and I perish with hunger. 
 
 Tue prodigal son is now arrived at a very peculiar. 
 
 period of his history. Till now he drove on furiously 
 
 in his mad career, determined on his sinful indulgences, 
 and regardless of consequences. But, at a moment 
 when he least expected, he is stopped. His attention 
 is arrested, his heart is alarmed, and his spirits sik 
 into dark despondency. He now drinks the wine of 
 astonishment, all his pleasures forsake him in one day, 
 his Courage is turned to cowardice, his flattering hopes 
 are vanished like vain shadows. The days of darkness 
 are come. He stands stil/, and knows not which way 
 to move, nor what todo. If he looks forward to the 
 
 paths of sin, he sees nothing in that direction but mi- 
 
 sery and ruin: and if he turns to look towards his 
 
 Father’s house, shame and sorrow, guilt and fear, fill 
 
 hisheart. He stands trembling, pensive, lostin thought, 
 
 and mutters to himself in solitude, ‘ What is to become 
 of a wretch like me? whither shall I flee? Where can 
 such an offender find a refuge or a friend ?, and im what 
 country can a weary soul like mine find rest?’ This 
 is the grand turning point: he stands hetween life and 
 death. ‘‘ He comes to himself.” ‘ 
 
 I. Till now he was in a state of MORAL MADNESS. 
 
 1. When you mark the manners of men in their 
 
THE PRODIGAL’S PILGRIMAGE. 93 
 
 natural and careless state, and see how they act, what 
 they delight in, covet, and pursue, you must confess 
 that they act as irrational a part in spiritual concerns 
 as lunatics do in temporal affairs—Graceless sinners 
 are thoughtless and careless about their great and eter- 
 nal interest. Their thoughts and affections are so 
 buried in the affairs of a dying world, till the exceeding 
 great and eternal weight of glory is forgotten. What 
 madness is this !—They also forfect their highest bles- 
 sings with unconcern. Were you to take from them 
 their earthly comforts, their wealth, their estates, and 
 their character, they would soon resist you; but they 
 will offer no resistance to their own corruptions, which 
 rob them of the great salvation, and all the spiritual 
 blessings that are in Christ Jesus. Does not this ap- 
 pear like insanity ?—Graceless sinners reect the greatest 
 offers which Christ can make them, such as admission 
 into the kingdom of salvation, adoption into the family 
 of God, and meetness for eternal glory. They reject 
 the Saviour himself, and all that he purchased with his 
 precious blood. And is not this madness of the most 
 ruinous kind !—Sinners that continue to serve sin, 
 plainly prove the insanity of their hearts. ‘Their con- 
 cerns are infinite and for eternity, yet they neglect 
 them, and mind only earthly things; they prefer earth 
 to heaven, and sell their souls and salvation for a mo- 
 mentary gratification of the flesh. _ They rebel against 
 the Almighty, and refuse submission to the government 
 of his grace. What madness so fatal as this!—Were 
 you to see men so intent on their games and their plea- 
 sures, as to refuse quitting the house on fire over their 
 
94 THE PRODIGAL’S PILGRIMAGE, 
 
 heads; or bartering their estates for waste paper; in 
 that case you would say, surely these men must be out 
 of their senses. And what must you think of those 
 that are so intent on their carnal pleasures and worldly 
 pursuits, as to neglect so great.a salvation, and forfeit 
 the inheritance of the saints in light, for shadows that 
 vanish away. Such conduct plainly proves their moral 
 insanity, in the court of divine justice, and soon shall 
 their galling bands be laid on, never to be loosed. 
 
 2. One of the leading marks of insanity is to make 
 very high professions, and extravagant claims. Mad- 
 men frequently fancy they are kings and emperors, and 
 that all the wisdom and wealth of the world belong to 
 them. What then shall we think of the airy genera- 
 tion of young men who live in the whirlwind, and tossed 
 about with every blast of temptation. Their profes- 
 sion and their practice are dreadfully at variance. 
 Their profession is very high, and their practice low. 
 They profess what angels-cannot do, and practice what 
 devils cannot exceed. They profess that they are 
 Curistiaws.: which is the very same as to say, ‘ We 
 are the disciples and followers, the servants and sol- 
 diers of the Lord Jesus. We live on Christ and live 
 unto Christ; we depart from all iniquity, and practice 
 holiness in the fear of the Lord; we seek first the king- _ 
 dom of God and his righteousness, and prepare to meet 
 our God, and be ready for eternity.’ All this and 
 much more every one professes by calling himself a 
 Christian. But.do the lves.of our gay and dissipated 
 young men correspond with this high profession ? Yes, 
 as correctly as light and darkness agree. They are 
 
THE PRODIGAL’S PILGRIMAGE. 95 
 
 just as.consistent as Satan is, when he professes to be 
 an angel of light. How do graceless young. men hve, 
 what do.they pursue, and where do. they seek their hap- 
 piness.? Notin God, ‘ He is not in all their thoughts :” 
 not in the holy ways of religion, these they shun and 
 despise: mot.in mortifying the flesh and its affections 
 and lusts; “ but in living after the flesh” and “ making 
 provision for the flesh, to fulfil the lusts thereof.” 
 
 . Verily the youth of this generation, for the most part, 
 walk in a vain shadow and disquiet themselves in vain, 
 pursuing eagerly what can never satisfy, and drinking 
 streams of pleasures that will quickly turn into gall 
 and wormwood... Their life is madness... They break 
 every band ;. they banish all reflection; they scorn re- 
 proof, and despise religion. In order to be free from the 
 restraints and lashes of their own consciences, they say 
 in their hearts, ‘ ‘¢ there is no God,” and religion is an 
 evil device to embitter our pleasures.’ . This they call 
 liberty, and: when they enjoy it they give full vent to 
 ali their inclinations, appetites, and desires; they deny 
 themselves nothing that money can purchase or the 
 flesh enjoy. They live in luxury, allow intemperance, 
 run intoall excess of riot, and revelin iniquity. Mirth 
 and laughter, wine and women, and midnight revels, 
 constitute all the heaven they know or ever wish to find. 
 To enjoy these pleasures they will encompass sea and 
 land, waste their fortunes and their health, and even risk 
 their very lives, and forfeit their salvation for ever. So 
 determined are they upon the enjoyment of their grati- 
 fications, that they will not listen tothe counsel of men, 
 nor the threatenings of their God. In truth, they live 
 
96 THE PRODIGAL’S PILGRIMAGE. 
 
 as if there were no hell to shun, no heaven to find, no 
 soul to save, nor God to serve. What impartial jury 
 in the world, that deliberated on the case of these self- 
 murderers, but would give in their verdict—1iunacy? 
 
 3. And what does the conduct of this conceited 
 young prodigal before us declare? What can be more 
 rash and presumptuous, more wild and hazardous, 
 than the line of conduct he adopts.—He leaves God in 
 hopes of finding some better friend; departs from his 
 father’s house in expectation of some better accommo- 
 dations ; he tries to improve his condition by wander- 
 ing from his true rest :—and when he comes into straits 
 and difficulties, instead of returning home and throwing 
 himself on the mercy of his injured and offended father, 
 he goes and joins his greatest adversary, submits to the 
 vilest drudgery, and endures the most painful priva- 
 tions, rather than return home, where all kindness and 
 plenty were to be found. Who that observes this 
 irrational and outrageous conduct, but will readily 
 pronounce him devoid of understanding. The same 
 may be truly said of all the sinners on earth, who 
 depart from God, and refuse to return. They are in 
 a state of moral madness; not guided by reason, nor 
 interest; but hurried away by the passions and incli- 
 nations of their depraved nature. 
 
 II. But the prodigal son is now COME TO HIMSELF ; 
 i. e. to his right senses. 
 
 1. He never before gave himself the trouble of 
 thinkeng ; but followed the bent of his nature, and the 
 inclination of his own heart. Gratification was all he 
 sought for; without once considering whether his 
 
THE PRODIGAL’S PILGRIMAGE. 97 
 
 choice would be injurious or beneficial to him.— 
 And is not this the manner of men in general ?— 
 Acting without thinking: at least, without inquiring 
 what is right in the sight of God, and what will truly 
 benefit the soul. To banish reflection, and to set 
 reason aside, is one of the fruits of the fall. God 
 created man a thinking being; and in the proper use 
 of his reason his happiness greatly consisted. But 
 now reason is set aside, and the carnal mind takes the 
 throne. Reason has lost the government, and a host 
 of usurpers, such as Pride, Selfishness, and Passion, 
 govern the man.—And so things continue with every 
 child of man till the heart is created anew, and the 
 faculties of his soul restored to their proper order and 
 exercise ; then the wheels move right again. 
 
 2. Now the thoughtless sinner begins to THINK 
 seriously. When the Spirit of God begins his new 
 creation in the soul, he sobers the mind, and makes 
 the man thoughtful. He is made first to consider his 
 ways, and see his danger, and then he turns unto the 
 Lord. It is in serious thinking that life eternal com- 
 mences. So long as Satan can contrive to keep sin- 
 ners thoughtless and unconcerned, he has them fast in 
 his strongest chains. But when the Holy Ghost comes 
 and brings the sinner into proper reflection, that sinner 
 cannot be long before he asserts his liberty. This the 
 enemy well knows, and therefore strives with all his 
 skill to keep sinners from close thinking and self- 
 examination. In this he prevails to an alarming de- 
 gree. Maultitudes never awake, but die in sleep, and | 
 perish in thoughtlessness.—That men do not think is 
 
 F 
 
98 THE PRODIGAL’S PILGRIMAGE. 
 
 ; 
 very evident. They have souls that must live for ever, 
 yet will not so much as inquire where they are to have 
 their eternal home. They must soon put on immor- 
 tality, but contrive to forget this by minding earthly 
 things. Their soul, their heaven, and their God are 
 lost; and yet they can laugh and sing on the brink of 
 a dark eternity. What thoughtlessness is this! 
 
 Nothing under heaven is so unaccountable as to see 
 lost sinners travelling to eternity with a quiet con- 
 science and a thoughtless mind, Sin is a powerful 
 opiate to the soul, and keeps the sinner quiet in the 
 most hopeless state. To live without thinking is the 
 high road to ruin. Without close meditation, there 
 will be no self-examination nor self-knowledge: and 
 while men are ignorant of their lost condition, they 
 will never seek the salvation of God. In their dark- 
 ness they cry, ‘‘ Peace, peace, when there is no peace ;” 
 and, like the dead professors of Laodicea, say, ‘I 
 am rich and increased with goods, and have need of 
 nothing; and know not that they are wretched and 
 miserable, and poor, and blind, and naked.” Rey. 
 i. 17. 
 
 This prodigal’s attention is at last arrested. He is 
 now full of deep thought and serious reflection. He 
 retires into solitude, to converse with his own heart, 
 and to think upon God. He is solemn, serious, and 
 lost in thought, and saith within himself, ‘ What am 
 1? Where have I been? What have I been doing? 
 What will become of me?, I have a soul of immense 
 value, which is formed for eternity. This soul I have 
 abused, polluted, and ruined : neglected its best inte- 
 
THE PRODIGAL’S PILGRIMAGE. 99 
 
 rest, loaded it with guilt, and fitted it for destruction. 
 And now what is my hope and prospect? If I look 
 up to heaven, I see a heaven that I have forfeited, and 
 a God that I have provoked to anger: If I look down 
 to hell, I behold torments that I justly deserve: If 1 
 look to the world, I see nothing there but an empty 
 void, and darkness brooding over it: and if I look to 
 myself, I tremble as a guilty culprit, left friendless to 
 perish in his iniquity unpitied.’ Such are the first 
 solemn reflections of an awakened sinner. 
 
 All must be brought to pentential reflection, or 
 never see life. Nothing is so difficult as to bring sin- 
 ners to serious thinking. They are like bankrupts, 
 afraid of examining their accounts. But forgetting an 
 eternal hell is not the way to escape it. The right 
 employment of the thoughts is of infinite consequence 
 to man: on this, happimess or misery, eternal gain or 
 loss, life or death, greatly depend.—Then let every man 
 take heed how he employs his thoughts. There are mean, 
 worthless, and injurious subjects in abundance within 
 our reach: there are also before us, grand, glorious, and 
 -eternal subjects.—Why not choose these, as materials 
 for thinking, in preference of the grovelling, dying, 
 and polluting things of the flesh? The soul plainly 
 tells its state by its choice of subjects for habitual 
 meditation. Every creature naturally flees to its own 
 natural element. So does every mind naturally and 
 habitually think on those things that agree with the 
 reigning principle of the heart. The thoughts of a 
 worldly soul flow towards the world: the earnal mmd 
 goes to carnal things :—and where the soul is spiritual, 
 
 F 2 
 
100 THE PRODIGAL’S PILGRIMAGE. 
 
 its thoughts must be also spiritual. The general cur- 
 rent of my thoughts, and the subjects I prefer to think 
 upon, form the best clue to judge of the state of my 
 heart : for it is out of the abundance of the heart that 
 these streams flow.—Say what you will, man will never 
 think with real seriousness on his everlasting concerns, 
 till he, like the prodigal, ‘ comes to himself” by the 
 operations of the Holy Ghost, 
 
 {11.—When the prodigal is brought to serious reflee- 
 tion, the suBsects which fill his whole soul, are 
 these two. The happiness of those who enjoy such 
 abundance in his father’s house, ‘and his own starving 
 condition in a distant land. With deep agony of mind 
 he exclaims, ‘‘ How many hired servants of my Father 
 have bread enough and to spare, and I perish with 
 hunger !”—God useth these two things to bring his 
 children home, miseries to drive and mercies to draw 
 them. They are made to feel their wants, and to see 
 the rich provisions in their father’s house. . Sufferings 
 make them willing to accept help from God ;. and hope 
 of mercy, pardon and supply, save them from despair. 
 This faint hope of salvation keeps their head above 
 water till their feet are on the rock. This was the case 
 with the prodigal at this period of his pilgrimage; a 
 distant view of his father’s house furnished his ae 
 ing soul with a gleam of trembling hope. 
 
 First : He lifts up his weeping eyes to look over the . 
 dark monntains toward his father’s house, in a very 
 distant land, and reflects with mixed grief and pleasure 
 on the happy state of those who enjoy such abundance 
 in the house where he himself once dwelt. In taking this 
 
THE PRODIGAL’S PILGRIMAGE. 101 
 
 view, he envies their happy lot who have bread enough 
 and to spare, while he perisheth with hunger. He 
 saith within himself, ‘How striking the contrast !— 
 How immensely different their condition and mine! 
 they live like the sons of princes, while I am numbered 
 with beggars; they fare sumptuously every day, and I 
 perish with hunger; they are arrayed in white gar- 
 ments, when I have nothing but filthy rags; they 
 enjoy sweet communion with saints, while I associate 
 with filthy swine; they feast on all the delicacies of 
 the King’s table, while I have no better fare than the 
 husks which the swine do eat; they feed on the bread 
 of life and live for ever, and I die with hunger.— 
 Hard, very hard indeed, is my lot and condition; but 
 I brought all this on myself: I was not driven from my 
 father’s house, but ran away. My kind father gave 
 me a great portion; but I spent all in riotous living. 
 What I have sowed, I now reap: my sufferings are the 
 fruits of my sins. I sowed to the wind, and I reap the 
 whirlwind; I sowed to the flesh, and of the flesh I 
 reap corruption. Wo is me that I have sinned.’ Such 
 were the sighs and moans which flowed from his 
 broken heart, while he thought of his father’s house, 
 and of the happiness of his family. 
 
 2. Godkeeps a full house and a well- furnished table 
 for his family. The provisions which he has made for 
 his church and people are immensely great; ‘‘ He 
 satisfies all their wants according to his riches in 
 glory.” ‘‘They shall be all abundantly satisfied with 
 the fulness of thy house, and thou shalt make them 
 
102 THE PRODIGAL’S PILGRIMAGE. 
 
 drink of the rivers of thy pleasures.” Ps. xxxvi. 8, No 
 feast like the gospel feast; a feast of fat things, and of 
 wines well refined! It isa marriage feast, which the 
 King of Glory made for his Son Jesus. The provisions 
 for this feast are made according to his riches in glory. 
 He hath provided every thing that his own infinite loye 
 could furnish; all that the blood of Immanuel, the God- 
 man could purchase; all that his boundless kingdom 
 could produce. He has laid out on this feast his un- 
 searchable riches of grace. Here are the very best things 
 that are found in heaven itself; the greatest variety 
 that divine wisdom could devise; the most precious 
 things existing, even the true and durable riches; 
 and the greatest possible abundance, even all the ful- 
 ness that is in Christ Jesus; in whom all fulness 
 dwells, even the fulness of the Godhead bodily. It 
 may then be truly said, ‘‘ Eye hath not seen, nor ear 
 heard, neither have entered into the heart of man, the 
 things which God hath prepared for them that love 
 him.” 1 Cor. ii, 9.—It would be utterly impossible even 
 to name all the provisions in God’s kingdom of salva- 
 tion. Here is the bread of life, of which if a man eat 
 he shall never die; there are the living waters; yea, 
 rivers of pleasures, even the fountain of life: there are 
 white robes, palms, and crowns, and heavenly man- 
 sions prepared for all the true disciples of Jesus.—Oh 
 the zmmensity of the provisions which God hath made 
 for those that shall be saved! Eternal deliverance to 
 captives; eternal rest for the weary; eternal triumph 
 to the soldiers of Christ ; and eternal joy to those that 
 
THE PRODIGAL S PILGRIMAGE. 103 
 
 mourn in'Sion. In a word, “ All spiritual blessings in 
 heavenly places in Christ Jesus” are ready for them.— 
 ‘ All things are ready.” 
 
 3. Every thinking believer must be filled with aston- 
 ishment at the thought of the provisions which God 
 hath made for them that love him. If there be any 
 thing that will excite our astonishment in an equal 
 degree, it must be to hear that most of the human race 
 are perfectly indifferent about these provisions, and 
 give a decided preference to what the world can give 
 for a few days or years. Nay, more, they refuse to 
 accept of them as the free gift of God. When invited 
 to partake of this glorious and eternal feast, they say, 
 “Excuse us, we cannot come.” When they are in- 
 vited and intreated to come for safety under the pro- 
 tection of Christ, and be reconciled to God, they cry 
 out, “ We will not come,” and “ This man shall not 
 reign over us.” But-why is this? Because they have 
 no heart to believe the gospel report. And they have 
 hearts that can hate all that is holy. So between the 
 unbelief of the heart and enmity of the carnal mind, they 
 willingly let go all the grand realities of eternity, and 
 grasp the shadows of time, and so perish in unbelief. 
 
 Serious thoughts of what God hath provided for the 
 salvation of sinners, are the most effectual means to 
 prevail on them to return home. The prodigal thinks 
 of the abundance that is in his father’s house, and weeps 
 with longing.—Let all sinners know that there is bread 
 enough there and to spare. ' Enough for them, enough 
 for all. How many generations one after another have 
 lived at our Saviour’s table! When one generation 
 
104 THE PRODIGAL’S PILGRIMAGE. 
 
 ate to the full, they left plenty for the next generation. 
 As one sun serves to give light to all generations, so 
 one Christ is enough for the universal church in earth 
 and heaven, in time, and when time shall be no more. 
 The fountain of life flows forever; drink what you will, 
 there is more left than you have taken. What is drank 
 of the water of an ocean is not missed. What isan 
 ocean to Christ! Verily, in our Father’s house is 
 enough for ever and to spare. 
 
 Secondly, ‘“ Yet I perish with hunger,” saith the pro- 
 digal. Doubtless “ all that are far from God shall 
 perish.” Not because there is nothing to save them 
 alive ; but because of their distance from their Father’s 
 house, and their refusing to return home. Return 
 they must, or perish without remedy. There is no 
 bread to keep alive, but in God’s house. You may feed 
 your soul on earthly treasures, on carnal delights, on 
 your fancied excellence; but feed on what you will 
 you perish, till you come to feed on Christ the bread 
 of life. ‘* He that eateth not my flesh, and drinketh 
 not my blood, shall not see life ;” when “ he that eateth 
 of this bread shall live for ever.” 
 
 1. “ I perish with hunger.” We see that crosses and 
 affictions are excellent means in the hand of the Holy 
 _ Spirit, to prepare sinners to return to God. ‘“ Lord, 
 in trouble they have visited thee, they poured forth a 
 prayer when thy chastening was upon them.” Isaiah 
 xxvi. 16. ‘“ When bound in affliction and iron, they. 
 cried unto the Lord in their distresses.” Ps. evii. ‘In 
 their affliction they will seek me early.” Hosea vy. 15. 
 Prosperity intoxicates the heart, tribulation sobers it 
 
THE PRODIGAL’S PILGRIMAGE. 105 
 
 again. We shun: nothing like crosses, yet nothing is 
 more beneficial to us. 
 
 Yet crosses and sufferings alone will never convert the 
 soul, this is the work of the Holy Spirit. We see many 
 deeply afflicted, who never turned to the Lord. Pharaoh 
 with many others, had plenty of plagues, yet they har- 
 dened their hearts the more, In the hand of the Spirit 
 crosses and afflictions are some of the chief means to 
 bring sinners to repentance, and to stir them up to seek 
 after God. Yet all the tribulation of the world would 
 bring no sinners to true repentance, without the Holy 
 Ghost working by them. Afflictions plow the ground, 
 but God sows the seed, and makes it grow. 
 
 What must we think of those that have suffered 
 much, but are no better; often under the rod, but not 
 reformed ; often in the furnace which is in Zion, but 
 not purified from their dross. ‘‘ They have not re- 
 turned unto him that smote them.” The very same 
 crosses and trials which prevailed on others to return 
 to God, have left them to continue the slaves of sin. 
 The hunger which. compelled some to come home to 
 their Father’s house, have left them still at the swine’s 
 trough, desiring to feed on the husks which the swine 
 do eat. Such sinners have the greatest cause to trem- 
 ble; for the most powerful means have failed to bring 
 themhome. ‘“ He that being often reproved, hardeneth 
 his neck, shall suddenly be destroyed, and that without 
 remedy.” Prov. xxix. 1.. God saith to those who re- 
 fused’ to hear the rod, “ I will gather you and blow 
 upon you in the fire of my wrath, and you shall be 
 
 Fs F5 
 
106 THE PRODIGAL’S PILGRIMAGE. 
 
 melted in the midst thereof.” Ezek. xxii.21. Hear ye 
 this, tremble and repent. 
 
 Let the people of God see to it that they reap benefit 
 by their trials and sufferings, for that is the end God 
 has in all our chastisements. He correcteth us for our 
 profit, to make us partakers of his holiness; see Heb, 
 xii. 5—10. When God’s children fall asleep on the 
 bosom of the world, the Lord comes, and takes away 
 from them some of their chief enjoyments, in order to 
 awake them, and when they awake, he restores their 
 comforts. When his children wander far from their 
 Father's house, he lets some of the fierce dogs of this 
 world loose upon them to drive them home, Crosses 
 are at times so ponderous and galling, that they 
 weigh us down and our strength is gone. But why is 
 this? Is it amark.of hatred? No, it is a token of 
 love; it is to teach us and compel us to rest on the 
 arm of the Lord, and to go up out of the wilderness 
 leaning on our beloved. When Christians are put in 
 the furnace, let them take heed that they come out 
 purified, or the hand of the Lord will be stretched out 
 still against them. Reformation or destruction must 
 be the lot of all. Then, if famine is come into the 
 land, return to thy Father’s house. 
 
 2. ‘ Though there is bread enough in my Father's 
 house, enough for all, and enough for ever, yet I perish 
 with hunger.’ But why do you perish? Why notarise 
 and gohome ? Look at this phenomenon. The Father 
 makes immense provisions, and yet the son for whom 
 these provisions are made perisheth with hunger. But 
 
THE PRODIGAL'’S PILGRIMAGE. 107 
 
 why is this? The Father is willing to receive his sn 
 home, and to give him all that he hath. But the son 
 is unwilling to come home. He wants to be supplied 
 in the far country, but his Father will not give him so 
 much as one morsel of the true bread there. He must 
 return home or die with famine. 
 
 So stands the matter between sinners and their God. 
 His salvation is provided; the bread of life and the 
 water of life are ready ; the well of life and the way of 
 life are ready; ‘“ All things are ready.” Yet sinners 
 perish. But why perish when such immense provisions 
 are made ready, and made ready on purpose for them ? 
 
 ‘How is this? Are not they willing to be pardoned, 
 and saved, and be happy? Yes, they all earnestly 
 covet this. How is it then that they perish with hun- 
 ger? Becausethey will not come home to their Father’s 
 house; and their Father will never supply them any 
 where else. ‘‘ God placeth salvation in Sion.” And 
 there sinners must go, or die with hunger in the wil- 
 derness. ‘‘ Return unto me, and | will return unto 
 you,” is the voice of God. Keep away from Christ, 
 and you shall never taste of his supper. Though his 
 house is full, yet they that are afar off shall perish wit 
 hunger. Arise, sinner, and come away. 
 
 3. Though afflictions are powerful means under the 
 management of the Holy Spirit to bring sinners to re- 
 pentance, yet these alone are not sufficcent ; the sinner 
 must know that God is merciful, or will never return to 
 him. A sense of misery without a sense of mercy will 
 never bring him to true repentance. The prodigal must 
 look at his Father’s house, and think of his pardoning 
 
108 THE. PRODIGAL’S PILGRIMAGE. 
 
 love, as well as attend to his own starving condition, 
 before he feels any inclination to go home. He must. 
 view God as a sin pardoning God, before he ever re-, 
 turns to him as a penitent. 
 
 Come then and view the rivers of his tender mercies.. 
 It was in mercy that he kept you from a thousand sins, 
 which your nature would have led you to commit. And 
 have not you committed sins that justly deserve eter- 
 nal punishment? and are not many in hell for the very 
 sins that you have been guilty of? How marvellous. 
 then is that mercy which has spared you so long under 
 the means of salvation! Let a sense of this infinite. 
 mercy lead you to repentance, that you may never 
 perish. See also how merciful God is in continuing to 
 you the mercies which you have abused. You have 
 abused your faculties and bodily senses, your health 
 and strength ; you have abused your religious privi- 
 leges, gospel ordinances, and means of grace, yet God 
 continues them to you, and lengthens out your days to 
 enjoy them. © Let this prove to you that he is the Father. 
 of mercies. Above all, view him as the God of salva- 
 tion. He so loved the world that he gave his only 
 begotten Son, that whosoever believeth in him should 
 not perish but have everlasting life. Surely we need 
 no further proof that ‘ his nature and property is 
 always to have mercy.’ 
 
 Then look at thy heavenly Father in his own true 
 character, as the Father of mercies and God of all 
 grace; as a sin-pardoning God, and one that delighteth 
 in mercy, and willing to forgive. View the ocean. of 
 his love and the rivers of his grace till thine hard heart 
 
THE PRODIGAL’S PILGRIMAGE. 109 
 
 melts, till thy soul longs to return to thy Father’s 
 house. If you return, he will pardon all thy past 
 sins and forgive all thine offences. Does he not say 
 to thee now, ‘ My son, only return; it is all I ask; 
 though thy sins be as scarlet they shall be white as 
 snow. I have opened a fountain in the blood of my Son 
 Jesus for sin and uncleanness; I will wash thee there 
 from all thy filthiness, and all thine uncleanness, and 
 I will no more remember thine iniquities, but will 
 blot them out of my book, and cover them from my 
 sight for ever. I pledge my truth and swear by my 
 holiness that so will I act, if youdo but return. “ And 
 if you return, return unto me saith the Lord.”’ 
 
 Such is the language of God to you prodigals. Yea, 
 such is the tender, forgiving, alluring voice of your 
 heavenly Father. And can you resist such language 
 of grace, mercy, and love? Can you be deaf to such 
 kind invitations and gracious promises? _ Is it possible! 
 Then what is the state of your hearts? How strong 
 must be your love of sin and enmity against God! 
 Where must you go? There is no other Saviour, no 
 other way of salvation, no other gospel of grace, but 
 what you now have. Reject these, and you inevitably 
 perish for ever. Oh then to-day, if ye will hear his 
 voice, harden not your hearts, but melt in deep repen- 
 tance; arise and go to thy Father, and throw thy 
 guilty souls on the multitude of his tender mercies, 
 and he will have mercy upon you, and no more re- 
 member thy sins. 
 
LLO THE PRODIGAL’S PILGRIMAGE. 
 
 VII.—THE PIOUS RESOLUTION. 
 Ver. 18.—I will arise and go to my father. 
 
 We have here the solemn resonurron of an 
 awakened sinner to leave the land of sin and death, 
 and return to the land of life. While musing on his 
 own perishing condition, and on the felicity of those 
 who feast on the salvation of God, the fire kindled in 
 his breast till he formed this holy resolution ;—<‘ “ I will 
 arise, and go to my father.” Yes, I must leave this 
 dismal, barren land, and go into Immanuel’s kingdom. 
 I can endure no longer the tyranny of Satan and the 
 bands of sin; but I must assert my liberty, and go to 
 the kingdom of God’s dear Son. There alone true 
 liberty can be found. I shall no longer lie down at 
 the swine’s trough, and perish with hunger; but will 
 go to my father’s house, to feast my soul on the living 
 bread which came down from heaven, of which if a 
 man eat, he shall live for ever.—Such is the holy 
 resolution that the Spirit of God inspires in the’heart 
 of every sinner that he is going to save. 
 
 1. It is very evident that multitudes who call them- 
 selves Christians, have never resolved at all: to depart 
 from iniquity to serve the living God.—How very 
 unlike Christians are they who openly rebel against 
 heaven! There are not a few that delight in iniquity, 
 and serve sin with greediness: they live as if they de- 
 fied heaven, and scorned the counsels of the Most 
 High ; from their birth to the grave, have never once 
 
THE PRODIGAL’S PILGRIMAGE. lll 
 
 resolved, nor even wished to arise and go tothe Father. 
 Yet even these call themselves Christians.—Many 
 others of more decent morals and amiable qualities, lie 
 down quietly among the dead, and have no thoughts of 
 repentance, nor any desire to return in heart to God. 
 They trust to their moral virtues and not to Christ: 
 they have strong confidence in the flesh, but no con- 
 fidence in the Saviour’s blood. These are whole, and 
 feef not their need of the Physician, and therefore 
 never resolve to arise and go to the Father.—O sinner, 
 if thou art like either of these, what hopes can be 
 entertained that you will ever arrive in glory? There 
 is no finishing a journey without beginning it; nor 
 will any ever begin till they first resolve to leave all 
 things for Christ. If you reject the Saviour, and shun 
 the way of holiness, God will deny you the kingdom, 
 and suffer you to perish with hunger. All who con- 
 tinue in the far country ; poverty, wretchedness, and 
 ’ ruin, must be their portion to drink. Hosts of sinners 
 never once resolve to leave that far country. 
 
 2. Others are for ever wavering about returning 
 home, and are not a jot more safe than those who lie 
 down quietly in the far country. Many are very un- 
 easy in their perishing condition, and tremble for fear 
 of judgment ; yet have no heart to arise and go to the 
 Father. Such sinners are in a very pitiable condition : 
 —they long for salvation, and yet refuse to leave the 
 far country, where salvation never comes :—they envy 
 the happiness of those that go to Sion, yet cannot find 
 in their hearts to leave Babylon :—they often say to 
 those that are in the way to heaven, “ We.will go with 
 
112 THE PRODIGAL’S PILGRIMAGE: 
 
 you, for we have heard that God is with you;” yet 
 are never ready to shake off their bands and mareh 
 for heaven :—they ardently covet the felicity of the 
 men of grace, but are never prepared to walk in the 
 holy ways of religion; with Balaam they desire to die 
 the death of the righteous, without living the life of 
 the righteous :—they expect what is impossible,—to 
 have the inheritance of the saints, without having the 
 character of the saints; and to go to heaven, without 
 being in the way that leads there. —These half-awakened 
 sinners have many religious fits, and often bid fair for 
 the kingdom of heaven; but have no steadiness, no 
 perseverance, and make no progress in religion :—they 
 ebb and flow like the tide of the sea; move back- 
 wards and forwards like the door on its hinges; halt 
 between two opinions; ‘ unstable as water, they shall 
 not excel.”—With all their fair promises and purposes, 
 they never set off; nor form a steadfast resolution, to 
 leave all, to take up the cross, and follow Christ, in 
 the way of self-denial, to heaven. But why not re- 
 solve? They are not under sufficient conviction of 
 their perishing condition, or concerned for salvation ; 
 nor do they cordially believe what God saith of his 
 kingdom of grace.—In this wavering state, the grand 
 adversary has great advantage over them, and they are 
 easily carried away with every wind of doctrine :—not 
 having on the holy armour, they have no strength to 
 withstand temptations. To continue in this wavering 
 state, is to perish with hunger in the far country. 
 
 3. We must truly and steadfastly resolve to go to 
 glory, or we, can never arrive there. All that shall 
 
THE PRODIGAL’s PILGRIMAGE, 113 
 
 inherit life eternal, resolve, with full purpose of heart, 
 to depart from all ungodliness ; to serve the living 
 God; to die to sin, and live unto righteousness; to 
 put off the old man with his deeds; and to put on the 
 new man, which after God is created in righteousness 
 and true holiness, Eph. iv. 24. 
 
 How. came they to form this holy resolution? By 
 believing the testimony of God in scripture: see Eph. 
 iy. 21. When once they come to believe God, they 
 see things as they really are :—they see themselves 
 lost, condemned, and ruined :—they see that there-is 
 a glorious salvation in Christ Jesus :—they see it 
 possible for them to obtain that salvation.. These 
 believing views inspire their hearts with the hope of 
 glory, and compel them to form this admirable resolu- 
 tion ;—to arise and go to the Father, in the new and 
 living way which is opened for them. When through 
 faith they come to see their ruined state, and the help 
 that is laid for them on one almighty to save, the hope 
 of heaven begins to dawn on their desponding souls ; 
 they ery, ‘ We will arise and go to the pares and 
 not stay here to perish with hunger.’ 
 
 4. This resolution must be rightly formed, or it will 
 soon come to nothing. Many, under alarms of con- 
 science, under fear of judgment, and dread of hell, 
 form hasty and well-meant resolutions to repent and 
 turn.—But these are often of short duration :—let 
 their old companions call on them to go to the tavern, 
 or the playhouse, they soon relax, they yield, they go, 
 like the ox to the slaughter, or the swine to the dung- 
 hill: “In time of temptation they fall away.” No 
 
114 THE PRODIGAL’S PILGRIMAGE. 
 
 sooner is this done, but their consciences are filled 
 with horror at the thought of their base and. treacherous 
 conduct ;—they again form new resolutions, and bind 
 themselves with stronger vows; yet, after all, when 
 their peculiar temptations return, they are overcome 
 and carried away: when once they get into the whirl- 
 pool, their strength is gone, and they become an easy 
 prey to their lusts and temptations. They wonder how 
 this can be; for they were very sincere in forming 
 their resolutions, and yet they are easily overcome of 
 evil. The great secret is not explained tothem. Their 
 confidence is yet in the flesh, and not in the Lord the 
 Saviour. They act in their own strength, and not in 
 the strength of the Lord God.—And what is their 
 strength, separate from Christ, but perfect weakness ? 
 And they have not yet learnt, “ that their heart is 
 deceitful above all things and desperately wicked.” — 
 They run, but not in the way: they build, but not on 
 the rock: they have not counted the cost, and have 
 no strength to finish. 
 
 When God designs to make, of any of these, vessels 
 of mercy, he will, sooner or later, bring them into such 
 straits, as will convince them of their absolute need of 
 Christ, as their strength and righteousness: he will 
 giye them sensibly to feel, that they have no might to 
 withstand and overcome the hosts that come against 
 them; and he will give them to hear the Saviour’s 
 voice, saying, ‘‘ In me is thine help found.” And when 
 they come to see what is treasured up for them in 
 Christ Jesus, they begin to exclaim with gladness of 
 heart, In the Lord have I righteousness and strength :” 
 
THE PRODIGAL’S PILGRIMAGE. 115 
 
 Now, “I will go in the strength of the Lord God, and 
 will make mention of his righteousness, even of his 
 only.” A resolution so formed, will break through 
 every band, overcome every enemy, and subdue all 
 difficulties. 
 
 5. Were sinners duly to consider their ways, their 
 vast concerns, and their latter end, they would soon 
 resolve to break through all, and return unto the Lord 
 their God. None but the thonghtless can continue in 
 sin, and quietly lose heaven. and be merry in the road 
 to endless ruin: serious consideration would soon lead 
 to holy resolutions; and serious meditation would 
 produce devotion.. All the actions of our lives begin 
 with the mind ; and the common way of the Spirit, in 
 the new creation, is to arrest the mind, and fasten the 
 thoughts on the great concerns of man. By deep 
 thinking, the mind is enlightened to form a right 
 judgment of the way of life : and, in viewing the grace 
 and glory of Christ, the affections are allured, and the 
 will is gained.—Then the soul resolves to arise and 
 return home. 
 
 As you wish to find mercy and be saved, begin to 
 think like dying men. You have before you these 
 great subjects to employ your meditations.—Inquire 
 into the real state of your own souls; whether they 
 are dead in sin, or alive unto God; in the way to 
 destruction, or to glory; saved, or lost.—Meditate 
 with close attention on the glorious Saviour, as the 
 fountain of life, and the way to God; as the foun- 
 dation which is laid in Sion; and as the portion and 
 inheritance of the saints in light.—Meditate also on 
 
116 THE PRODIGAL’S PILGRIMAGE« 
 
 the deep miseries and endless torments of the lost 
 world, ‘‘ where the worm dieth not, and the fire is not 
 quenched.”—Then turn your thoughts to heaven above, 
 and view the men of grace arrived in glory, inheriting 
 the kingdom, and drinking of the rivers of pleasures 
 which flow for ever there, and enjoying the triumphs 
 of eternity.—Then ask, Where am I? and to what 
 country am I travelling? and where am { likely to be 
 for ever ?—Again, I say, meditate on subjects like 
 these till your heart is deeply affected ; till your affec- 
 tions are fixed on things above ; and until you resolve 
 to arise and go to the Father. Here are two points 
 that the awakened sinner is determined upon; and the 
 first is this,— 
 
 I. “Twill arntsz.” I have been down long enough, 
 and low enough; but will stay no longer in this de- 
 graded, miserable state. I will arise and begin my 
 way home.—When the soul is enlightened by the Holy 
 Ghost to see where he is, he cannot continue any 
 longer as a captive in a foreign land, but will assert his 
 liberty. The flesh will plead for further indulgence, 
 but grace must prevail. The awakened sinner can no 
 longer trifle in matters of life and death, but comes to 
 a point, and saith, “I will arise.” But why not con- 
 tinue in the land where you have been for so many 
 years; and where you have numbers of all ranks to 
 keep you company? To this he replies, ‘ While my 
 eyes were blind, and my heart dead in sin, I was easy 
 and unconcerned ; willing to stay here, and reluctant 
 to leave :—but now, having mine eyes opened to see 
 the nature of the country I dwell in, to stay here any 
 
THE PRODIGAL’S PILGRIMAGE. 117 
 
 longer is utterly impossible :—And some of my reasons 
 for determining to leave, are these, 
 
 1. It is, in the first place, a most dangerous country 
 to abide in. Here I am liable every day to be taken 
 up as a rebel against heaven; a traitor against my 
 lawful Sovereign ; and an enemy to the God of salva- 
 tion. How then can I continue here any longer? 
 To-morrow the officer of divine justice may have his 
 commission from the court of heaven to apprehend me, 
 and to cast me into prison. The sentence of con- 
 demnation is past upon me already: and the only way 
 to escape death is to go out of this country into the 
 kingdom of salvation; and hide myself in the refuge 
 provided for sinners like me, where alone I can escape 
 the torments of eternity. 
 
 2. Besides, in this dreary land, I can find nothing to 
 supply my numerous wants. It is a land of poverty, 
 of wretchedness, and of ruin; where there is not one 
 thing to contribute to my comfort. How then can a 
 lost sinner abide in such a land as this? For here I 
 can find no Saviour, no salvation, no refuge, and no 
 rest. It is indeed a most dismal country, and if I 
 continue in it, I must remain a wretched being; for 
 here is no grace to save my ruined seul, no bread of 
 life, no garments of salvation, nor any one spiritual 
 blessing, nor hope of glory. What temptation then 
 ean I have to tarry any longer in a land, where the 
 sun never shines, and where the inhabitants pine with 
 hunger? It is indeed the place of dragons, the habi- 
 tation of cruelty, where Satan’s seat is. To think of 
 staying here any longer is. to me impossible; I 
 
118 THE PRODIGAL’S PILGRIMAGE. 
 
 will arise and direct my course towards my father’s 
 house.’ 
 
 3. At this stage, the pilgrim has some glimmering 
 wtew of the Redeemer’s kingdom, and the privileges of 
 his subjects. Though these views are yet faint, as 
 through a glass darkly, yet they create in his soul a 
 longing desire to be in a state of salvation, to share 
 the felicity of the people of God. This, above all other 
 motives, quickens his soul, and induces him to say, 
 that he will arise from his low estate, leave this land of 
 darkness, and go to Sion.—He now begins to see 
 something of the glory of Christ, the treasures of his 
 grace, and the preciousness of his salvation. He be- 
 _ holds the great river of life, the foundation that is laid 
 in Sion, and the new way to God. He sees that all 
 things are provided in the kingdom of grace, to make 
 the sinner safe and happy. When these things are 
 once discovered, the pilgrim saith, ‘ How infinitely 
 better is that land of life that breaks in upon my view, 
 than this dismal country where I dwell! “TI will 
 arise and go to my Father.”’ 
 
 He now looks at his old companions who are gone 
 up to Sion before him, and saith, What different men are 
 they now from what they once were! they formerly wal- 
 lowed in sin, and sunk in vileness; but now they are 
 washed and arrayed in white robes. They once were cap- 
 tive slaves, like myself, in this foreign land; butnow they 
 are at home with the Father enjoying the glorious liberty 
 of the gospel. They were once, as I still am, on the 
 brink of the pit, and in the utmost peril; but they are 
 now in perfect safety, in the clefts of the rock of ages, 
 
THE PRODIGAL’S PILGRIMAGE. 119 
 
 and under the wings of mercy: kept by the power of 
 “God through faith unto salvation. They enjoy the 
 highest privileges, as the sons of God, and heirs of 
 the kingdom, while I am still exposed to the utmost 
 dangers. Yet even now I have one comfort left me; 
 I do not dwell in the land of despair: the door of hope 
 is open before me, and the King of Sion invites me to 
 enter into his kingdom. I will therefore arise and go to 
 mount Sion, and to the city of the living God, the new 
 Jerusalem. 
 
 4, Now the sinner is sure to have peculiar tempta- 
 tions ; for this is the hour and power of darkness. While 
 he stays quietly in the enemy’s kingdom, Satan employs 
 him, but does not yet torment him ; but the moment 
 he offers to depart he shall hear from Satan, who will 
 soon be in armsagainst him. If the sinner offers to go 
 to Christ, Satan will try to throw him down.—Many, 
 deep, and marvellous are his stratagems and devices, 
 to keep men from leaving his kingdom. —He first of all 
 tries to persuade them to stay where they are, and 
 strives hard to make them believe that they cannot 
 better their condition. He saith, “ My kingdom will 
 afford you the highest gratifications and delights; men 
 of honour, learning, wealth, and pleasure, choose to 
 remain within my dominions, and it is your interest | 
 to abide quietly with them.— Where persuasions fail, 
 he has his ensnaring temptations ready. He will turn 
 the attention of the sinner to some alluring objects, in 
 order to divert his mind from the great concerns of 
 eternity. He allures him to form improper connex- 
 ions; to engage in some injurious projects; or to 
 
120 THE PRODIGAL’S PILGRIMAGE. 
 
 enter into some ensnaring line of life, where his cor- 
 ruptions will be called into action.—Should this strata- 
 gem also fail, Satan will change his policy, and try 
 next to allay the fears of the trembling sinner by per- 
 suading him to believe that he has religion enough to 
 save him without going to Christ. He will tell him 
 that to feel distress, weep, and tremble is all that is 
 necessary; and all this you have sufficiently felt, and 
 what more would you have? He strives artfully to 
 conceal from the sinner his need of Christ, and faith 
 in his name, when nothing short. of this can save the 
 sinner. It is no where said, he that trembles and 
 weeps shall be saved; but he that believeth in the Son 
 of God hath life, and he that believeth not is con- 
 demned already. If the awakened sinner still resolves 
 to arise, and cannot be easy where he is, Satan will 
 next try to drive him to despondency, and to despair 
 of finding mercy. The enemy saith to him, recollect 
 what a notorious sinner you have been; you have 
 rebelled against your Maker, and kindled his anger 
 against you to the uttermost; how can you expect pity 
 or favour at his hands? There may be mercy for 
 others ; but there can be none for you. Give up all 
 hopes of salvation, and fill thine heart with the delights 
 and pleasures found within my dominions. 
 
 Satan strives hard to discowrage beginners in reli- 
 gion, by magnifying the difficulties in the way to hea- 
 ven. He saith, how can a feeble creature like you 
 level those high mountains that stand in your way to 
 Paradise ? And how can you subdue such formidable 
 hosts of enemies,as you have to encounter? And above 
 
THE PRODIGAL’S PILGRIMAGE. 121 
 
 all, how can you quench the fire of wrath which you 
 have.kindled in heaven against your guilty soul? He 
 saith again, why are you so desirous of joining these 
 religious people, which are every where spoken against ? 
 You see they are mostly poor, and a despised people, 
 and their names cast out asevil? And you cannot 
 say that they are better or happier than other people. 
 They are generally of a mournful cast, and some of 
 them have turned back to me, and the rest were never 
 sO merry as when they were withm my dominion.— 
 Believe me, the whole of their religion is a mere delu- 
 sion; therefore be content to tarry where you are, and 
 talk no more about rising up to go away. Such are 
 some of Satan’s devices to entangle the sinner when he 
 thinks seriously of departing out of his kingdom. 
 
 5. And how does the awakened sinner escape his 
 snares? How does he overcome such a powerful 
 enemy, and subtle temptations? He betakes himself 
 to prayer; he flees to the refuge, and hides himself 
 under the wings of mercy. Under a deep sense of his 
 weakness and danger he commits his cause unto God, 
 and cries aloud, ‘ Lord undertake for me, and deliver 
 me from the hands of my enemies. Lord help me, and 
 have mercy upon me; save or I perish. I have no 
 power or might to withstand this formidable enemy that 
 comes against me; my strength is perfect weakness, 
 and my soul is in the most perilous condition ; Lord, 
 be thou my helper, defender, and deliverer: save me 
 for thy name’s sake. The more violent the tempta-— 
 tions, the more the penitent trembles, and the more 
 earnest he wrestles with God in prayer for help and 
 
 G 
 
122 THE PRODIGAL’S PILGRIMAGE. 
 
 protection in this time of need. God suffers the tempter 
 to distress him more and more to convince him more 
 thoroughly of his need of a Saviour. And this sense 
 of danger drives him day by day to the throne of grace, 
 to cry for mercy and protection. While the tempted 
 and. afflicted penitent continuesas animportunate beggar 
 before the door of mercy, the Lord looks down from 
 heaven and pities his distressed child, and sends him 
 help from his holy place. The Lord from on high 
 saith, “I have seen, I have seen the .deep affliction of 
 this repenting sinner, and 1 am come. down to deliver 
 him from the hands of all his enemies. Herve the Lord 
 clothes his servant with the holy armour; teacheth his 
 hands to war and his fingers to fight; and coveis his 
 head in the day of battle; and addresseth, him in this 
 animating strain: ‘‘ Fear not, thou worm. Jacob, I will 
 help thee, and thou shalt thresh the mountains and 
 beat them small, and shalt make the hills as chaff.— 
 Fear thou not, for Iam with thee: be not dismayed, 
 for 1 am thy God: I will strengthen thee; yea, I will 
 help thee; yea, I will uphold thee with the right hand 
 of my righteousness.” Isa, xli—The praying penitent 
 hears the language of grace, believes it, and applies it 
 to himself. Then is he greatly relieved from his fears ; 
 takes courage, renews the combat with the enemy; and 
 in the strength of Jesus conquers; asserts his liberty; 
 and marches out of the enemy’s kingdom, and saith;— 
 
 If. “I witu Go to my FatHer.” 
 
 1, We find that all things naturally draw towards 
 home. They have a strong tendency towards the 
 
 country from .whence they came, and will never 
 
THE PRODIGAL ’S PILGRIMAGE. 123 
 
 rest till they arrive there again. Whatever came 
 originally from the earth, draw back towards the 
 earth again. All plants, animals, and our own 
 bodies, came from the earth, and to the earth will 
 they return.—All sins proceeded from hell, and they 
 draw towards it again as naturally as the rivers to 
 the sea.—Grace originates in heaven, and the very 
 nature of grace is to ascend and draw towards 
 heaven, and will never rest till it arrives there.—This 
 prodigal is born from above, and his new nature draws 
 him towards home. It is this heavenly principle that 
 induces him to say, ‘‘I will go to my Father.’— 
 Wherever grace is implanted, it strives to rise and go 
 to its native country. It has rocks and mountains ; 
 seas of trouble, and worlds of difficulties in its way 
 home; yet grace will strive to break through all, and 
 return to its native land. “It groans being burdened,” 
 yet struggles hard to return to the Father. The diffi- 
 culty is great, yet “all things are possible to him that 
 believeth.” So determined is grace to go home to 
 heaven, that it will contend with earth and hell, and 
 struggle against the greatest difficulties that can meet 
 us m our way to glory. And no power in all creation 
 éan keep the weakest believer from going home to 
 heaven. Every grain of grace must return to God 
 from whence it came. The prodigal was sunk very 
 low and gone very far from God; but the moment the 
 grace of God touched his heart, he cries, I will arise 
 and go to my Father; and he arose and came to him. 
 
 2. Here the Holy Ghost begins his gracious opera- 
 tion on the sinner’s heart, by creating hunger and 
 
 G2 
 
124 THE PRODIGAL’S PILGRIMAGE. 
 
 thirst after righteousness, and resolution to return to 
 God.—This is the turning point, when the sinner first 
 turns his face towards Sion. This is the first breath 
 of the new born soul, and the very dawn of the eternal 
 day on the heart. 
 
 O perishing sinners, take heed how you manage this 
 small beginning: this dawn of life; this first visit of 
 the Spirit of life. Your eternal life may depend on 
 your conduct now. Then beware that you do not 
 resist the Holy Spirit, nor smother your first convic- 
 tions. Quench not the smoking flax, but blow it into 
 a flame ;—quench not the Spirit, lest he depart from 
 you, and leave you to perish in the far country. 
 
 Go not now unto such companies as will discourage 
 you, laugh you out of your seriousness, or divert your 
 attention from your great concern. \ We must not ruin 
 our souls, and forfeit heayen for eyer to please an un- 
 godly world, that is at enmity with God. Then 
 instead of going into the world to smother your first 
 convictions ; ‘‘Go to thy Father in secret,” and there 
 pour out your heart before -him in earnest prayer, - Cry 
 mightily unto God to create in you a new heart, and 
 renew a right spirit within you. When the Holy Spirit 
 visits your soul, grieve him not by entertaining his 
 enemies in his presence; lest God is provoked to take 
 his Spirit from you, and leave you to perish in the 
 hands of your enemies. 
 
 As you value eternal life, nourzsh your first serious 
 concern for salvation. Has the Lord kindled a spark 
 of grace in your heart, fan it into a flame; add fuel to 
 the fire, that it may not be extinguished, but burn up_ 
 
THE PRODIGAL’S PILGRIMAGE. 125 
 
 to heaven. Asa means of growth in grace, read the 
 oracles of God; hear the language of grace; give 
 credit to the God of truth; obey his voice; embrace 
 the Saviour, and follow him faithfully. When the 
 Lord creates hunger, feed on the bread of heaven ; 
 —when he gives thirst, drink of the river of life ;— 
 when he excites longing for your Father’s house, arise 
 and go to him. 
 
 3. Where there is life, there will be growth. If we 
 have begun the way to the Father, we shall proceed on 
 our journey. If the sinner is once made to stand on 
 his feet, he will set off for his Father’s house. He 
 begins to travel as soon as he begins to live; and will 
 take step after step till he arrives at home in his Fa- 
 ther’s kingdom. The grace that gives life is a grace 
 that will give growth: and the grace that never grows 
 will die away, and come to nothing. When the God 
 of salvation is once known, the soul will draw towards 
 him. Every view of Jesus has an alluring and trans- 
 forming power; and the nearer we approach, the 
 stronger the attraction. They that are ingrafted into 
 Christ, grow up in all things in Christ. The babe be- 
 comes a young man, and then a father. Nothing has 
 so much growth in it as the grace of God in the human 
 soul. It is at first like a grain of mustard seed, but 
 grows intoagreattree. The new-born soul has hardly 
 strength to whisper in prayer, but gradually grows 
 strong enough to overcome the world and conquer 
 death, and to triumph always in Christ Jesus. The 
 feeble hope grows into complete victory; the grain of 
 sand becomes a great mountain ; and the dawning light 
 
126 THE PRODIGAL’S PILGRIMAGE. 
 
 increaseth to the perfect day. The Christian arrives 
 at last to the “ measure of the stature of the fulness of 
 Christ.” —Christians differ in nothing more than in their 
 growth in grace. Some are rooted and grounded very 
 soon, while others waver for many years. Some are 
 like ripe corn at an early age, while others are like 
 withered shrubs in old age. In order to grow in the 
 divine life, there must be great concern and circum-~- 
 spection, diligence and sincerity, watching and praying. 
 Our growth in grace, under God, greatly depends on 
 the kind of public ministry we statedly attend; the 
 manner family worship is conducted; the nature of 
 our intercourse with our Father in secret ; and the use 
 we make of the holy scriptures. Nothing so desirable 
 and advantageous as to make progress in the way 
 everlasting. What is progress but drawing nearer to 
 God; growing more like Christ; and enjoying stronger 
 hope of glory. In one word, to grow in grace, is to 
 travel home to God, and this the prodigal is now de- 
 termined upon, “ I will go to my Father.” 
 
 4. But stop, sir. Are you not the prodigal son, who 
 has wasted his portion in riotous living? How dare 
 you face your Father, or ever hope for pardon? Re- 
 member your rebellious conduct, and the provocations 
 you have given him. You have fwfeited his favour for 
 eyer, grieved his heart, and provoked his anger to the 
 uttermost. How then can you appear any more in his 
 presence? Is not God a consuming fire to such a 
 transgressor as you are? How then can you venture 
 to draw nigh untohim? Should others find pardon 
 and peace, you must look for nothing but indignation 
 
THE PRODIGAL’S PILGRIMAGE. 127 
 
 and wrath. Yet for all this I see you are going back to 
 your Father. Pray, tell me, what encouragement have 
 _ you’ to return? and on what do you ground your hope 
 of pardon and reconciliation?—To this the penitent 
 prodigal replies, ‘ I ground my hope and expectation 
 of obtaining mercy and peace, on a gracious message 
 which my heavenly Father has sent me by the hands 
 of Prophets and Apostles. The message runs thus— 
 “« My son, hear the instruction of a Father, and be 
 wise.” Know that my name is “ The Lord, ‘the Lord 
 God, merciful and gracious, long-suffering, and abun- 
 dant in goodness and truth, keeping mercy for thou- 
 sands, forgiving iniquity, transgression, and sin.” Ex. 
 xxxiv. 7,8. <‘‘ Let the wicked forsake his way, and 
 the unrighteous man his thoughts, and let him return 
 unto the Lord, and he will have mercy upon him, and 
 to our God, for he will abundantly pardon,” Isa. lv. 7. 
 Return thou, my son, return unto me; though I was 
 angry with thee, yet, on thy repentance, mine anger is 
 turned away. ‘‘ Though thy sins be as scarlet, they 
 shall be as white as snow.” Only return, and I will 
 spread a veil of forgiveness over all thy past conduct, 
 and will cover all thy sins. Iwill even blot them out 
 of my book, and bury them in everlasting oblivion. 
 These things will I do unto thee, and will no more 
 forsake thee. Return, and I will be yet a Father unto 
 thee, and will enfold thee in the arms of my everlasting 
 love, and constitute thee a heir of heaven.—Such is 
 the most gracious message which my forgiving Father 
 has sent unto me. It is full of grace and compassion ; 
 it is melting; it is overwhelming; it is irresistible. 
 
128 THE PRODIGAL’S PILGRIMAGE: 
 
 The tender nature of this message overcomes. my heart ; 
 it melts me down; it wins my soul, and draws me 
 home. ‘‘ I will go to my Father.” ’ 
 
 5. The sinner, when he comes into distress and 
 misery, has no where to go at last for help and comfort, 
 but to his God. The prodigal once thought he could 
 do very well without his father, and that the farther 
 from him the better. But when he came into ‘straits 
 and great difficulties, he could find no friend nor deli- 
 verer ; all forsook him and fled. When thus deserted, 
 and left without hope in his distresses, he is compelled 
 at last to say, “ I will return to my Father.” How 
 marvellous are the ways of grace! The sinner fights 
 against God, and yet when judgments come, he can go 
 no where for defence and refuge but under the protec- 
 tion of the Almighty, against whom he has sinned and 
 rebelled. Unbelievers indeed, in their folly, try to run 
 away, and hide themselves in refuges of lies; but they 
 are soon driven out of them, and left naked, and ex- 
 posed to the consuming fire. They may cry torthe 
 rocks and mountains: to hide them from the wrath of 
 the Lamb, but there will be none to pity those that have 
 forsaken God, and refused to return.— How different 
 do penitent believers act!. When they see the Lord in 
 anger coming to take vengeance, they run to meet him, 
 and throw themselves under the wings of his mercy, 
 and there they find a safe shelter from hisfury. ‘“ The 
 name of the Lord is a strong tower; the righteous run- 
 neth into it, and is safe.” Sinners inflict a thousand 
 wounds in the bosom of Jesus, and yet: to that very 
 bosom must they flee in their, distresses,, when the 
 
THE PRODIGAL’S PILGRIMAGE. 129 
 
 avenger of blood pursueth. It may be truly said of 
 millions of sinners, ‘‘ When they were at their wits’ 
 end by reason of their affliction, they cried unto the 
 Lord in their trouble, and he brought them out of their 
 distresses.” Were sinners to search through all crea- 
 tion, they would find no refuge but in clefts of the rock 
 of ages; in the bleeding wounds of the glorious Imma- 
 nuel. He is to all his children “ like the shadow of a 
 great rock in a weary land.” Sinners, flee to this 
 refuge and be eternally safe. 
 
 VIll.—THE PREPARATORY ADDRESS. 
 
 Ver. 18, 19.—And will say unto him, Father, I have 
 sinned against heaven and before thee, and am no 
 more worthy to be called thy son; make me as one of 
 thy hired servants. 
 
 Tue prodigal having fully made up his mind to return. 
 to his father, considers beforehand what he shall say 
 unto him. He gets his speech ready, that he may ad- 
 dress him properly. <I will say unto him, Father, I 
 have sinned against heaven and before thee, and am 
 no more worthy to be called thy son; make me as one 
 of thy hired servants.” 
 
 What can be more presumptuous than for a sinner 
 on earth to rush into the presence of the God of heaven 
 with a thoughtless mind and unprepared heart. We 
 
 G5 
 
130 THE PRODIGAL'S PLLGRIMAGE. 
 
 should well consider beforehand what we are, and who 
 that God is that we are going to address. We should 
 know beforehand what our errand is, and how to de- 
 liver it. Were we to appear before the tribunal of an 
 earthly judge to petition for our forfeited lives and 
 liberties, we should make every preparation in our 
 power in order to gain our suit. How much more when 
 we go into the presence of the judge of the whole earth, 
 to plead for the eternal life of our ruined souls? Then 
 go to thy God with a prepared heart. 
 
 The repenting prodigal saith, ‘I am now going to my 
 father, but how can I venture into his presence? What 
 shall I say? What can I say? I cannot say that I 
 have been a dutiful and obedient son, for I have been 
 of all sons the most wicked and rebellious. I cannot 
 even plead my relation to my father, for I have forfeited 
 the very name of a son. What then shall I plead in 
 extenuation of my guilt? I have not one plea to make ; 
 my rebellion has been voluntary. I see but one thing 
 that I can do, and that I will do: I will prostrate myself 
 at the feet of my father, make a free and full confession 
 of all my transgressions, and throw myself on his mercy, 
 for his mercies are great. Who can tell but he may 
 pity me, and blot out mine iniquities? Who can tell 
 but that he who so long spared.the life of a rebel, may 
 pardon the sins of a penitent? I have but this one 
 door open for me, the door of mercy; I will enter 
 at this door into the presence of my father, and confess 
 my sins before him. I will say unto him, “ Father, I 
 have sinned against heaven and before thee, &c.”’ 
 
 I. The sinner must come and conress his sins unto 
 
THE PRODIGAL’S PILGRIMAGE, 131 
 
 God, or never find mercy. Confession and remission 
 of sins always go together. The penitent alone is par- 
 doned ; and where there is no true repentance, there 
 can be no remission of sins. ‘‘ Except ye repent, ye 
 shall perish.” On the other hand he that confesseth 
 his sins unto the Lord, shall not come into condemna- 
 tion. Where God gives a penitent heart, he gives 
 pardon of sm; and where the sinner’s heart is stirred 
 up to cry for mercy, he always obtains it. So David 
 found it. He said, ‘“ J will confess my transgressions 
 unto the Lord, and thou forgavest the iniquity of my 
 sin.” Psalm xxxii. 5. 
 
 1. The God of salvation hath ordained confession of 
 sins as the way to obtain forgiveness of sins. Sacrifice 
 and offering for sin he doth not require at the hand of the 
 transgressor; he hath found a ransom, the atonement 
 is made, and God is satisfied, and requireth no more 
 satisfaction. But he requireth confession of sins. Ezra 
 saith to the people, ‘‘ Ye have transgressed, therefore 
 make confession unto the Lord God.”—We find, inva- 
 tiably, that all true penitents run unto God, and make © 
 confession of their transgressions. They cannot do 
 otherwise, they know that God requireth this, that itis 
 the appointed way to obtain mercy, and that it is the 
 only possible way to be relieved of the heavy load of * 
 guilt which presseth down their souls. “Hear the 
 Psalmist, “‘ When I kept silence, my bones waxed old 
 through my daily complaining ; 1 acknowledged my 
 sin unto thee, and mine iniquity have I not hid.” And 
 what followed? <‘‘ And thou forgavest: all my sin.”— 
 It is as natural for every true penitent to confess his 
 
132 THE PRODIGAL’S PILGRIMAGE, 
 
 sins unto God, as it is for him to desire happiness, or 
 wish to escape misery. “ For this shall every one that 
 is godly pray unto thee, in a time when thou mayest be 
 found.” When the fear of the Lord fell on the sinners 
 at Ephesus, ‘“‘ many that believed came, and confessed» 
 and shewed their deeds.” There never was a true 
 penitent but fell down and cried, “ I have sinned 
 against heaven and before thee, and am no more worthy 
 to be called thy son.” —True confession of sin is al/ that 
 the offender can offer to his God, and it is all that his 
 God requireth. And we every where find, that where 
 confession is made with true contrition, full pardon im- 
 mediately follows. No sooner did David ery, “ I have 
 sinned against the Lord,” than the prophet said unto 
 him, ‘‘ The Lord also hath put away thy sin.” When- 
 ever rebellious Israel repented and cried, “‘ We have 
 sinned against the Lord,” invariably the Lord re- 
 lented, pitied his people, and removed their judgments. 
 And so now, “ If we confess our sins, God is faithful 
 and just to forgive us our sins, and to cleanse us from 
 all unrighteousness.”—Who does not see then that 
 confession of sin is necessary to salvation? No confes- — 
 sion, no forgiveness. 
 
 2. There are multitudes of perishing sinners who 
 never confess their sins unto the Lord. They may in- 
 deed say, ‘ We are all sinners,’ ‘ The Lord have merey 
 - upon us;’ and they may at times repeat the confession 
 which our church sets before them, and there use the 
 pathetic and mournful language of penitents; but to 
 them they are words without meaning, the language of 
 the lips alone.—Too many that live in a Christian land 
 
THE PRODIGAL’S PILGRIMAGE. 133 
 
 never know that sin hath separated between them and 
 their God, and brought them into a los¢ condition. As 
 they know neither the evil nor the danger of sin, they 
 are never likely to make any confession, nor to obtain 
 forgiveness from heaven, but to perish in their iniquities. 
 —Some, like Ananias and Sapphira, are so foolish and 
 wicked as to try to Ade their sins from theall-seeing eye 
 of God.. They commit sin openly before the world, 
 and yet vainly hope to conceal it from God, saying, 
 “Tush, how doth God know?” They.are not at all 
 ashamed to rebel against heaven, but they are ashamed 
 to confess that they are rebels. These seek the cover 
 of night to commit iniquity; but God. will set their 
 secret sins in the light of his countenance,.and there 
 will be at last public punishment for secret sins. All 
 attempt at concealment here, is the essence of delusion, 
 and one of the strongest bands of death.—And what 
 number of sinners actually deny their sins, and with 
 the proud pharisee in the temple, boast of their excel- 
 lencies. Tell these to come with broken hearts before 
 the throne of mercy; they will tell you, we have no 
 sins to burden our consciences, and we have kept the 
 law from our youth up.. To such proud characters 
 Christ saith, that there are more hopes of seeing the 
 vilest sinners coming to repentance and to heaven, than 
 of them.—And multitudes of professing Christians will 
 confess that they are sinners, but will deny that they 
 are great sinners. They love the sins they commit, 
 and can see no great harm in what they love. They 
 practice every art to make their sins appear small. 
 ‘O, says the sinner,“ my sins are only the common 
 
134 THE PRODIGAL’S PILGRIMAGE. 
 
 sins of the country and of the times, and less than those 
 of many of my neighbours; and besides, I have com- 
 mitted them under peculiar temptations, and chiefly 
 through the instigation of others, who must answer for 
 them.’ How very far is all this from confession of sins 
 _ to God. And how very unlikely are these of ever see- 
 ing the kingdom of heaven !—Some are so hardened 
 in wickedness, as to plead for their sins, and even de- 
 fend their iniquities. They give to the grossest trans- 
 gressions a lovely name; plead the example of high 
 ranks in society, and call in question the threatenings 
 of God against their ungodliness. They try by wit and 
 fallacies to prove that sin is no sin; and so blind their 
 own eyes and harden their hearts, till iniquity becomes 
 their everlasting ruin, They laugh at this now, but 
 they shall weep hereafter, when there shall be no com- 
 forter.—Some are so hardened in rebellion as “ to glory 
 in their shame.” So far from confessing their sins 
 with tears of repentance, that they boast of their abo- 
 minable practices; of their drunkenness, lewdness, and 
 lying. These are Satan’s most faithful servants, the 
 greatest proficients in rebellion, and the most ripe for 
 endless ruin. Yet strange to hear, even these will tell 
 you that they are Christians, and confident of heaven. 
 What strong delusion is this! expecting pardon with- 
 out repentance, and to find heaven in the road to hell. 
 
 Thus we see that there are various sorts and degrees 
 of smners, who may differ in some respects from one 
 another; but all agree in this, that they will not come 
 as penitents before the throne of grace, to ‘ery for 
 mercy, that they may obtain forgiveness of sins. Let 
 
THE PRODIGAL’S PILGRIMAGE. 135 
 
 these know, that the sins which are not truly confes- 
 sed, are sins which shall never be forgiven. He alone 
 who confesseth and forsaketh his sins shail find mercy, 
 and obtain eternal life. God will never cancel the sins 
 you try to conceal; and those you strive to hide, he 
 will publish on the house-top; and the sins in which 
 you glory, shall end in your eternal shame, disgrace, and 
 torment.—O ruined sinner, view thy perilous situation, 
 suspended by the feeble thread of life over the bottom- 
 less pit. Should this thread break before thy sins are 
 forgiven, thy soul-is in torments from whence there is 
 no redemption. Then lose not the present golden 
 moment, but apply in haste and in earnest to that God 
 and Saviour who alone can take away sin, and save the 
 sinner. Confess to him your trangressions and sins, 
 and cry aloud for mercy that you perish not, but obtain 
 life eternal. Having shewed that confession is neces- 
 sary to salvation, we should proceed to inquire, in the 
 next place, 
 
 Il. How this confession must be made, and is made 
 by every one that finds forgiveness from his God. 
 
 1. It is not every kind of confession that will find 
 mercy, it must be a ¢rwe confession; not of the mouth 
 only, but of the heart also—‘< God requireth truth in 
 the inward parts.” We must mean what we say, and 
 speak the truth from the heart when we speak to a 
 heart-searching God, who knoweth what is in man.— 
 We may impose upon man, and man may impose on 
 himself; but to impose upon God is a thing impossible. 
 Sooner may one darken the sun than blind the eyes of 
 him who seeth in secret, and to whom darkness and 
 
 - 
 
136 THE PRODIGAL’S PILGRIMAGE. 
 
 light are both alike. Nothing will go down with our 
 God but truth; then see to it that you say nothing but 
 truth unto him when you tell him on your knees that 
 you repent of your sins, and loath yourself as a trans- 
 gressor. God will never regard any thing but truth, 
 and nothing short of true confession will ever obtain 
 forgiveness of sins. 
 
 There are several sorts of confessions that will prove 
 unavailing.—There is a general confession which means 
 nothing; we must come to particulars. St. Paul 
 mentions by name his most grievous sins :—I was a 
 persecutor, injurious, and a blasphemer.. As you 
 would tell your physician in what parts of your body 
 your pains are; go and tell your God what sins chiefly 
 injure and afflict your soul. There is a formal dry 
 confession which never reaches to heaven, nor finds 
 pardon; they who make it have no quarrel with sin, 
 nor intention to part with it. Their confession is like 
 that of a debtor which cares nothing about his debts, 
 and only wishes to go without punishment. Where 
 sin itself is become a burden, there is a longing for 
 release, and more earnest cry to have sin forgiven, than 
 to escape the penalty. There is also the confession of 
 mere dread and fear of judgments. Pharaoh, Saul; 
 Ahab, and Jeroboam, with many more, could say, “Tf 
 . have sinned, pray for me.” But prayer was made, and 
 judgments removed ; they sinned yet the more, which 
 plainly proved that there was no truth in their confes- 
 sions. Even Judas confessed his sins in despair, and 
 never asked for mercy. Then let us never forget that _ 
 God requireth truth in our confessions. 
 
THE PRODIGAL’S PILGRIMAGE, 137 
 
 2. Our confession of sin must be such as the 
 eccasion requires. In bowing before the throne let 
 us always recollect what a Ged he is, against whom — 
 we have sinned; he is infinite in holiness and in all 
 perfections. The least offence that can be committed 
 against him is a greater evil than the destruction of a 
 world: what then will become of us whose sins are 
 innumerable as the sand of the sea. And we have 
 sinned with a high hand; we have cast off our allegi- 
 ance and rebelled against his kingdom; we have left 
 him and went after idols; we have preferred our own 
 wills and ways to his ; and set up self on the throne 
 where God alone should reign. What evils- have we 
 not done ?- -We broke all the holy laws of heaven; 
 and with our sins have we crucified the Lord of glory, 
 grieved his Spirit, and abused the multitude of his 
 tender mercies. Lay all this to heart, and your con- 
 fession. of sin will flow out im strong torrents from a 
 broken and bleeding heart. When the sinner sees his 
 offended God coming in wrath against him, to punish 
 him with everlasting destruction, how loud, how 
 earnest, how importunate, will be his cries for mercy 
 and pardon! 
 
 3. In true confession of sins there is always the joint 
 exercise of faith and repentance. One without the 
 other would be unavailing: we must have both, or we 
 are no true confessors, and we obtain no pardon. 
 
 The true confessor has two eyes ;- with one he looks 
 at himself, and sees his trangressions and his danger : 
 With the other eye he looks at Christ, and sees his 
 atoning blood and his pardoning mercy. The view 
 
138 THE PRODIGAL’S PILGRIMAGE. 
 
 he has of himself humbles him, breaks his heart, 
 and makes him to cry out, “I have sinned against 
 heaven.” The view he has of the Saviour, inspires 
 hopes of pardon, and draws him home to his father’s 
 house. Here he is like one suspended between two 
 powerful influences. A deep sense of guilt sinks him 
 down to death, and hope of mercy puts life into his 
 soul and bears him up. 
 
 In confession of sins, faith would not do without 
 repentance, nor repentance without faith; they must 
 both be there, and kept in exercise.—Were we to con- 
 fess our sins with the deepest sorrow and the bitterest 
 wailing, and had no faith in the atonement, this would 
 only break the heart with grief, and leave the soul to 
 sink in death. The deepest repentance can make no 
 atonement, and without faith im the atonement the 
 sinner must perish. 
 
 Or were we to act faith on Christ, without repentance 
 towards God, such a faith cannot save us, it is not the 
 faith of God’s elect. The true faith of the gospel is 
 nota mere doctrinal sentiment in the head, but an 
 operative principle in the soul. The faith that unites the 
 sinner to Christ, purifieth the heart, worketh by love, 
 and overcometh the world.—There is a kind ofa spu- 
 rious faith, which makes a mighty shew, but is alone, 
 and produceth not the fruits of righteousness. It makes 
 indeed a great parade about exalting the Saviour, when 
 no device of Satan ever degraded him more. Faith, 
 with these men, is every thing, and repentance and per- 
 sonal holiness nothing. But that faith which casts 
 away repentance towards God, is an airy phantom, the 
 
THE PRODIGAL’S PILGRIMAGE. 139 
 
 dream of delirium, and the soul of delusion. These 
 solifidians put to sea with high sails, and having no 
 ballast, soon make shipwreck of their faith. These 
 airy light professors, filled with inflammable air, soar 
 on high and look down on all mankind as a pigmy 
 race that walk in darkness, or contemptible reptiles 
 crawling in the dust. The prominent family features of 
 the whole fraternity, are pride, bitterness of spirit, 
 abusive language, and contempt of all that cannot 
 see with their eyes. ‘‘ By their fruits ye shall know 
 them.” The creed that corrects the sinner’s errors, 
 refines his nature, transforms him into the likeness 
 of Christ, and makes him of one spirit with the 
 Lord, must be the true creed, which the Holy Ghost 
 inspireth. But the creed of these Antinomians pro- 
 duceth no such fruits, but the very reverse; you will 
 invariably find them full of vain conceit, harshness of 
 spirit, bold presumption, and arrogant claim to  su- 
 perior light, and new discoveries. Such sour fruits tell 
 you plainly what the tree is. Those who exalt faith 
 and decry repentance, wear the mask of fine profession, 
 that conscience may not disturb their repose in the 
 bosom of sin. 
 
 “« Repentance towards God and faith in our Lord 
 ~ Jesus Christ,” are always working together in the heart 
 of every true confessor of sins before’ the throne of 
 grace. This was taught to penitent believers under the 
 law. They laid their hands on the head of the victim, 
 and confessed their sins. Thus were they instructed 
 to lay their hand of faith on the head of Christ, their 
 true sacrifice, and trust to him alone to take away sin; 
 
140 THE PRODIGAL’S PILGRIMAGE. 
 
 and were at the same time instructed to make true 
 confession of their sins, in order to’ be released.—And 
 if confession be true, there must be a full determination 
 to break off our sins, to depart from all iniquity, and 
 to serve the living God. “He that covereth his sins 
 shall not prosper: but whoso confesseth and forsaketh 
 them shall have mercy.” Prov. xxviii. 13.—And where- 
 ever true confession is made, there will be an earnest 
 prayer for pardon, with the hand of faith stretched out 
 and laid on the atoning sacrifice. So may we confess, 
 and find mercy. 
 
 III. What encouRaAGEMENT has the sinner to con- 
 fess his sins unto God? And what hopes can he have 
 of obtaining merey and pardon? While we look at the 
 sinner alone, and see what he is, what he has done, and 
 what he deserves, we say he can have no encourage- 
 ment: for what hopes can an enemy of God have, that 
 has rebelled against heaven itself, of obtaining mercy? 
 —But when we turn from the sinner, and look at 
 God, we see at once that he has the greatest possible 
 encouragement to repent and turn. There never was 
 in God’s creation, greater encouragement to any one 
 thing than the sinner has, to go and confess his sins 
 to God. The sinner should know this, in order to 
 draw his heart “to come boldly before the throne of 
 grace, that he may obtain mercy, and find grace to 
 help him in time of need.” 
 
 Then look at God the Father, study his character, 
 and view his grace. ‘ God is love,’ love immense, 
 unsearchable; like a sea that has neither bottom nor 
 shore. Is there no attraction in this view of God ?— 
 
THE PRODIGAL’S PILGRIMAGE. 141 
 
 When you go to him, you go toa father, the Father 
 of mercies, and the God of all grace. He has bowels 
 of mercies, yea, multitudes of tender mercies: he is 
 one that greatly delighteth in shewing mercy ; for the 
 very nature of God is to have compassion on the 
 miserable: then, why not on you ?—God’s greatest 
 delight is salvation: All his plans lead to this one 
 point,—to save sinners: He would spare nothing that 
 heaven itself could furnish, in order to bring many 
 sons unto glory. ‘‘ He so loved the world, that he 
 gave his only begotten Son, that whosoever believeth 
 in him should not perish, but have everlasting life,” 
 John ii. 16. “ And if he hath given us his Son, how 
 shall he not with him also.freely give us all things?” 
 pardon of sin, and peace with heaven. In approaching 
 the throne, should you, after all, fear that sins like 
 your’s cannot be forgiven; thy Father, to prevent thy 
 fear, crieth from heaven, ‘‘ I, even I, am he that blot- 
 teth out thy transgressions for mine own sake, and will 
 not remember thy sins,” Isa. xlii. 25.—See also ch. xliv. 
 22. Let such alluring views as these of the heavenly 
 Father draw you before the throne to confess your 
 guilt,.in full hopes of obtaining remission of sins, and 
 grace to save you. 
 
 2. Every view that you can take of God the Son, 
 most strongly encourages you to come to him and 
 confess your sins. Now turn and view the glorious 
 Saviour of a lost world: fasten your eyes upon him; 
 see what wonderful thiags he hath done for the chil- 
 dren of men; and all that he ever did was with this 
 view,—to forgive sins, and to save sinners. What 
 
142 THE PRODIGAL’S PILGRIMAGE. 
 
 does he do? The Saviour puts on our flesh, and will 
 never put it off: the Son of God becomes the Son of 
 Man, that we might be made the Sons of God. he 
 wears the human nature, that we might be made par- 
 takers of the Divine nature: he was made sin for us, 
 that we might be made the righteousness of God in 
 him: he died, that we might live-—See, again, what 
 the Son of God accomplished in order to pardon and 
 save us. ‘He so loved us, that he gave himself for 
 us;” and by the one sacrifice of himself, he made a 
 full and eternal satisfaction for the sins of the whole 
 world : he opened the door of mercy before the greatest 
 sinners: he opened a fountain that will wash away 
 iniquity, and cleanse from all sin: he got all things 
 ready to complete the salvation of all that will believe 
 in his name. Hath the Son of God taken such immense 
 pains, and made such wonderful provisions for the 
 salvation of sinners? Is it then possible that he can 
 turn a deaf ear to the confession of a penitent, or to 
 the prayers of a sinner that weeps for his salvation ? 
 No, impossible. Such is the grace of Christ, that he 
 would rather die a thousand deaths, than to suffer one 
 true penitent to perish at his feet. Such, then, is your 
 ground and encouragement to confess your sins to 
 God. — 
 
 3. And every view you can take of God the Holy 
 Ghost, in all his glorious offices, operations, and grace, 
 will furnish your souls with the strongest inducements 
 _ to come and confess your sins before the throne of 
 grace. The Holy Ghost came down from heaven to 
 do a great work on the earth.—He came to apply unto 
 
THE PRODIGAL’S PILGRIMAGE. 143 
 
 us the salvation which Christ had provided. As Christ 
 has done all for us, so the Holy Ghost is to do all in 
 us. ‘¢ He worketh all our works in us,” both to will 
 and todo. It is he that creates the soul anew, and 
 unites it unto Christ, and gives it life eternal. It ishe 
 that enlightens, sanctifies, and comforts all believers. 
 All that we do aright, or truly enjoy, are the fruits of 
 the Spiit.—Now if this Holy Spirit geves you to see 
 your perilous condition ; to feel your guilt, and to long 
 for reconciliation with your heavenly Father; if he 
 breaks your hard heart, and fills you with godly sorrow 
 for sin, and draws you to the throne of grace to cry for 
 mercy and peace; you have the surest ground to hope 
 for the salvation of God.—If the Holy Spirit leads you 
 as a penitent to cunfess your transgressions before God, 
 it is with the view of giving you remission of sins. If 
 he has given you a heart to pray, he will give you the 
 needful blessings you pray for. If with a penitent 
 heart you ery in faith to God for remission of sins for 
 his Son’s sake, he will most assuredly blot out your 
 iniquities as a cloud, and bury them all in eternal 
 oblivion, that you may finally appear without sin unto 
 salvation. 
 
 4. For your further encouragement to confess your 
 sms in hopes of mercy, read the glorious gospel of the 
 blessed God ; study it hard in all its branches: hear 
 what the Lord God saith unto you, and give him 
 boundless credit for all he saith, “ for it is impossible 
 for God to lie.”» When this is done, your conclusion 
 will be this,—that it is the will of God you should 
 repent, to give him room to glorify his grace in your 
 
144 THE PRODIGAL’S PILGRIMAGE. 
 
 salvation. Attend first to the doctrines of Christ, and 
 
 the mysteries of Christ, and the unsearchable riches 
 
 of his grace, displayed in the scheme of redemption 
 
 and salvation of sinners. Dwell on this til) your whole 
 
 soul is filled with amazement, love, gratitude, and 
 
 praise. Listen attentively to his gracious invitations 
 
 to sinners :—“‘ If any man thirst, let him come unto 
 
 me and drink ;” ‘‘ Whosoever will, let him come, and 
 
 take of the water of life freely;” and ‘ Whosoever 
 cometh unto me, I will in no wise cast out.” How 
 
 inviting and alluring is this voice of the Saviour! And 
 
 what immense offers he makes to all that repent and 
 believe the gospel. He engageth by covenant to give 
 
 them eternal life, and that they shall never perish: 
 
 that he will give them the kingdom: and that all things 
 shall be then’s. The Lord Jesus in the gospel fur-_ 
 nisheth sinners with the most powerful motives to come 
 
 to repentance, that they may be pardoned; and affords 
 unto those that confess their sins, the surest ground to 
 
 expect forgiveness of sins.—It is utterly impossible to 
 give stronger encouragement to come to repentance, or 
 greater assurances of pardon to penitents, than the 
 
 gospel of Christ affords. 
 
 5. Yet, painful to relate, all the allurements of the 
 gospel, all the attractions in Christ Jesus, and all the 
 benefits of salvation do not win upon all men to bring 
 them to repentance. No, far from it.. There are mul- 
 titudes of sinners -under the constant sound of the 
 gospel, that never felt.its power, and were never allured 
 by its grace to come to repentance. These must perish, 
 for God has no higher means to melt their hearts, to 
 
THE PRODIGAL’S PILGRIMAGE. 145 
 
 win their souls, and to bring them into his kingdom of 
 salvation. 
 
 There are also true confessors that have no comfort ; 
 and never ean believe that theyare in a pardoned state. 
 They cannot believe that their sims are forgiven and 
 blotted out; because they constantly find that sin, even 
 the body of sin, still liveth in them, and is so trouble- 
 some to them, till they are often forced to cry out in 
 distress, ‘‘ O, wretched man that I am, who shall de- 
 liver me from the body of this death ?”—These believe 
 the gospel and repent of sin; God has forgiven them; 
 but they cannot forgive themselves. They are safe, 
 yet always trembling: they are in the ark, yet dread 
 the surrounding deluge. 
 
 Some are so truly-penitent, and so established in 
 faith, that they happily enjoy that glorious liberty which 
 the gospel brings, till they triumph always in Christ 
 Jesus. None but diligent souls can rise so high. You 
 will find these daily before the throne confessing their 
 sins, saying, ‘ F ather I have sinned against heaven 
 and before thee and am not worthy of the least of all 
 thy mercies ; yet, O Father, let me have a place in thy 
 family.’ 
 
146 THE FRODIGAL’S PILGRIMAGE. 
 
 IX.—THE TURNING POINT. . 
 Ver. 20.—And he arose, and came to his father. . 
 
 He had said, when poverty pressed hard upon him 
 in the far country, “ I will arise and go to my Father.” 
 There he made the vow, and now performs it. “* He 
 arose and came to his father.” He practised what he 
 purposed; this proves the truth of his resolution; he 
 acts upon it, ard performs his promise. He gets up 
 and sets his face towards his father’s house and begins 
 his journey home, and actually comes tohis father. So 
 it is written, “ He arose, and eame to his father.” 
 Multitudes of sinners under the gospel make the same 
 resolution with the prodigal, but do not act like him. 
 They make many fair promises and vows, but never 
 perform them. They resolve, and resolve again, but 
 never rise to come away from the far country.— When 
 the broken law thunders its tremendous terrors in their 
 ears, and threatens them with everlasting destruction, 
 they tremble, like Belshazzar at the sight of the’ hand 
 writing on the wall. Under this terror they promise 
 and vow to leave this land of death, and return unto 
 the Lord. But as soon as their fears and alarms sub- 
 side, their resolution dies away. Remove the plagues, 
 and Pharaoh’s heart is hardened.—When sinners hear 
 the joyful sound, and the glad tidings of the kingdom 
 _ of God, they are so charmed with the melody of the 
 gospel, that “‘ they receive the word with joy; but 
 having no root, it soon withers away.” In hearing of 
 
 - 
 
~ 
 
 THE PRODIGAL’S PILGRIMAGE. 147 
 
 the great salvation, and the felicity of those that in- 
 herit life eternal, they say with Agrippa, ‘‘ Almost thou 
 persuadest me to be a Christian.” The vows they 
 make under these impressions, are like the morning 
 dew that quickly dries away. They say indeed, “1 
 will arise,” but this is never done.—When the heavy 
 hand of God is upon them; when he lays affliction on 
 their lois; when all is dark and threatening, they say, 
 “¢ We will arise and seek early after God.” ‘‘ Never- 
 theless, they do but flatter him with their lips, and ‘lie 
 unto him with their tongues.” Psalm Ixxviii. Remove 
 their troubles, and they will sin yet the more. 
 
 Strange to tell, these people think they have grace 
 and religion, merely because they formed good resolu- 
 tions when they were in trouble. They shed tears, 
 felt desires, and entertained hopes; then hastily con- 
 cluded that all was safe, when all was lost. Let these 
 self-deluded souls know that nothing but actual return- 
 ing to God, can save them from death. Then, sinners, 
 return, return unto the Lord your God, with your whole 
 heart, and cry mightily unto him, and say, “ Turn thou 
 us, good Lord, and so shall we be turned.” Should you 
 refuse to do so much as to offer up such a prayer, won- 
 der not that God suffers you to perish in your sin: he 
 hath often warned you, that except you repent, you shall 
 perish—Repentance hath two parts. Turning from 
 sin, and turning to God: Departing from all iniquity 
 
 ‘to serve the living God: To put off the old man, and 
 ‘to put on the new: To rise from death unto life.—It 
 ~ is said here of the prodigal in the first place, 
 
 I. “ And he arose.” 
 
 H 2 
 
148 THE PRODIGAL’S PILGRIMAGE: 
 
 1. The true penitent rzseth up and cometh forth from 
 the regions of the dead. He leaves the land of death 
 in sin, and comes from death unto life. It is actually a 
 resurrection ; it is passing from death unto life—He 
 riseth from under the dominion of sin, to be under the 
 dominion of grace; and from under condemnation into 
 a state of salvation. He riseth from the love of sin to 
 the love of God; from the practice of iniquity to the 
 obedienee of Christ; and from the bondage of corrup- 
 tion into the glorious liberty of the children of God.— 
 _ Hear what the Lord saith unto the children of his grace, 
 whom he hath ‘ called from darkness into light:” “ Ye 
 were afar off, but are now brought nigh; ye were not 
 a people, but are now the people of God; ye were the 
 servants of sin, but now, being made free from sin, ye 
 are become the servants of God, and have your fruit 
 unto holiness, and the end everlasting life.” Rom. vi. 
 This language proves that they have all arisen, actually 
 come forth from death in sin unto a life of righteous- 
 ness. The prodigal arose; he got up and set off, and 
 departed from the land of death and sin, and came into 
 the land of life. 
 
 2. The new-born soul cannot stay in the far country. 
 The eyes of his understanding being enlightened, he 
 sees that while he tarries there, he cannot have the 
 bread of life, nor any one spiritual blessing. He sees 
 that the river of life does not flow in this land of death, 
 and that while he tarries here he can have no hope of 
 salvation.—On the contrary, he sees that he has every 
 thing to fear. For now he perceives that none abide 
 in this country but those that are enemies unto God : 
 
THE PRODIGAL’S PILGRIMAGE. 149 
 
 all that are his friends flee and depart. He seeth that 
 they are all children of disobedience, and children of 
 wrath, under the awful sentence of condemnation. 
 Seeing this, he fleeth and escapeth for his life, lest the 
 wrath of God abide on him. 
 
 He cannot stay for this reason also. When the sin- 
 ‘ner is made alive unto God, he dies to sen; the life of 
 Christ in the soul is the death of sin there; the love of 
 God must kill the love of sin. ‘“ If we are quickened 
 together with Christ, our old man is crucified with him, 
 that the body of sin might be destroyed, that hence- 
 forth we should not serve sin.” Rom. vi. When we 
 are made partakers of Christ, and feel the power of his 
 resurrection, we die to sin. ‘‘ And how shall we that 
 are dead unto sin live any longer therein?” We must 
 necessarily arise, for sin hath lost its dominion. 
 
 To abide longer in the far country is impossible for 
 the new born soul, for he begins to have such views 
 and enjoyments as allure and constrain him to arise and 
 come away. One believing view of the glory of Christ, 
 eclipses the glory of the world. One view of redeem- 
 ing love and. salvation through grace, captivates the 
 soul, and draws him away after Christ. He soon finds 
 that the ways of the Lord are ways of pleasantness, 
 and his paths, paths of peace. He finds the sabbaths 
 his delights and days of rest to his soul, and the ordi- 
 nances of God’s house like feasts of fat things. Now 
 he understands in some degree what communion with 
 God and with the saints mean, and what it is to have 
 peace and joy in believing. When he receives the 
 earnest of the spirit and the first fruits of the heavenly 
 
150 THE PRODIGAL’S PILGRIMAGE- 
 
 land, the hope of glory like the rising sun dawns on his 
 soul, and gives him pleasures which he never knew 
 before. In looking forward to the world to come, the 
 blessed hope and expectation of a glorious immortality 
 enliven and gladden his heart. These refined enjoy- 
 ments and alluring prospects draw his soul away, and 
 constrain him to arise and go in the new and. living 
 way to the Father. Having once tasted that the Lord 
 is gracious, he can no longer stay in the dark dismal 
 land of sin and ruin. 
 
 3. Nothing but actual rising ‘uci sin will ae. What- 
 ever comes short of this, will leave us short of salvation. 
 There must be rising from under the love; the dominion, 
 and the service of sin, or we can never rise‘to heaven. 
 No substitute for this act of leaving ‘sinowill ever be. 
 accepted. Yet sinners often rest short of this, and 
 trust to something else.» They trust to their resolution, 
 their partial reformation, or gospel profession, while-at 
 the same time they have not left sin, butlive in it. 
 This delusion will destroy the soul.—You -would not 
 say of any one thing, ‘ this will do for the body, instead’ 
 of eating and drinking ;” and of what can you say * this’ 
 will do for the soul, instead: of leaving sin-and going” 
 to God?’ You may as well expect your bodies*to live 
 without eating and drinkingy as to expeet your souls to’ 
 live without rising from sin, and coming out of the land’ 
 of death. ‘‘ You must be born of God, and all things’ 
 must become new.” He thattruly repents, leaves'his sins, 
 to live in them no more for ever.—It is then high time 
 for every one to ask, ‘ Have I departed from all iniquity 
 to serve the living God? Am J now the servant of God- 
 
THE PRODIGAL’S PILGRIMAGE. 151 
 
 and not the servant of corruption? Whom do I obey? 
 for his servant I am whom I obey, whether it be sin or 
 Christ, God or mammon.’ Many stay in the land of 
 death and shall never see life. But as many as hear 
 the voice of the Son of God come forth; they arise 
 and stand among the living, and live for ever. 
 
 I]. AND HE CAME TO HIS FATHER. 
 
 1. The sinner left God, now he returns to God.. How 
 very different the effects of sin and grace in the human 
 heart! they counteract each other in-all things, and 
 agree In nothing; but seek the destruction of each 
 other. One descends ‘rom heaven, the other ascends 
 from hell, and meet in man on earth. Where two such 
 opposite principles inhabit the same heart, there must be 
 war, which can terminate only in the death of one of 
 the parties. See how contrary their influence and 
 operations in man. Sin separates man and God, grace 
 unites them. Sin sends man away from God, grace 
 restores him and brings, him back again. When the 
 prodigal had only sin in his heart and nature, he wan- 
 dered and rebelled, and he never would have thought 
 of returning, but would have wandered endlessly. 
 When grace was implanted, he immediately began to 
 think of his father’s house, resolved to go back: “ and 
 he arose and came to his father.” 
 
 2. Hehad no where else to go. God in Christ is the ae 
 refuge for a sinner: destruction meets him every where 
 else; but here perfect safety. Many, in their distress, 
 seek for shelter in the creature, in their own’ righteous- 
 ness, in their reformation, and their religion ; but upon 
 trial they find them all nothing but refuges of lies, and 
 
152 THE PRODIGAL’S PILGRIMAGE. 
 
 physicians of no value. When the deluge came, there 
 was not one place of safety but within the ark. When 
 the world is fallen into a lost state, the sinner can find 
 no refuge, no place of defence and safety but in the 
 Saviour. “ There is salvation in no other, nor any name 
 under heaven given, whereby we can be saved, but the 
 name of Jesus,” and every believer will say, ‘ The 
 Lord is my rock and my fortress, and my deliverer: my 
 God, my strength, in whom I will trust: my buekler, 
 and the horn of my salvation, and my high tower.” 
 Psalm xviii. 2. 
 
 3. The prodigal got up, set his face directly towards 
 his father’s house, and begun the way home. Not only 
 begun and went a day’s journey, and then halted and 
 rested there; no, ‘‘ He came to his father.” He came 
 quite home.—So mustevery penitent returning sinner act. 
 He must come home to God. This numbers of professors’ 
 never do. They do something in religion; nay, like He- 
 rod, when he heard John, ‘ they do many things,” but 
 not enough to be saved; therefore might as well do no- 
 thing. Orpha might as well tarry in Moab, as to go part 
 of the way to Canaan, and then turn back to her country 
 and to her gods. Professors may as well make no pro- 
 fession, if they stop short of Christ. Many come out 
 of Egypt and never enter Canaan, but perish in the 
 wilderness through unbelief. Many put on the garment 
 of profession, who never rend their hearts and turn 
 unto the Lord their God. “ If thou wilt return, O 
 Israel, saith the Lord, return unto me,” Jer. iy. 1, 
 However far we travel in religion, or high we mount 
 in appearance, if any thing, after all, stands between 
 
THE PRODIGAL’S PILGRIMAGE. 153 
 
 us and Christ, we are still in-death. In him is life, 
 and we must be in him: We must dwell in God, and 
 God in us, or we are at best nothing better than 
 fine pictures on the wall: these may appear beautiful, 
 but there is no breath in them. There is no life in us 
 till we live in Christ. To be placed at the side of the 
 heavenly vine is useless; we must be ingrafted into it, 
 and made one with Christ and Christ with us. The 
 members must be in the body, or be dead members. 
 So then, every true penitent comes quite home to his 
 father. He rests no where ti!l he rests in Christ. 
 
 4. Have we ourselves thus returned unto the Lord? 
 This is the same as inquiring whether -we are in 
 the way to heaven or to destruction. This is the 
 turning point on which our eternal state depends. If 
 we are come home to God, all is safe. Then the point 
 is, are we come to him in truth? Have we returned 
 unto the Lord with our whole heart? The highest re- 
 formation of our lives, without a change of heart, only 
 makes us like whited sepulchres. The brightest lamp 
 of profession, without the reign of grace in the soul, 
 will leave us at last among the foolish virgins, who find 
 no admittance into the heavenly kingdom. The gran- 
 deur of our building is no security to us in time of 
 tempests and of floods, if built on the sand. And in 
 vain shall we plead that our creed is pure gospel, while 
 it does not transform us into the likeness of Christ. We 
 are no trees of God’s planting, if we produce not the 
 fruits of the Spirit. ‘He is a Jew who is a Jew in- 
 wardly :” and he is a Christian that is a Christian in 
 his heart. ‘*My son, give me thine heart, saith the 
 
 H 5 
 
154 THE PRODIGAL’S PILGRIMAGE. 
 
 Lord ;” where this is denied, he will accept of nothing 
 else. Should we give all our. goods to feed the poor, 
 and our bodies to be burned, we are nothing without 
 the love of God shed abroad in our hearts by the Holy 
 Ghost.—Then are our hearts returned unto the Lord 
 in truth? Do we love him above all treasures, relations, 
 and life? “To you that belieye he is -precious <” the 
 invaluable pearl ; in comparison of whom.all worlds are 
 but as dust on the scale. And if you have: given 
 the Lord your hearts, you have given; him your dives 
 also; and can say in truth, ‘For me to:live is Christ.” 
 They who return unto the Lord-in truth, return 
 both in heart and life. So they come-to their father’s 
 house, 
 
 5. The prodigal came without delay to his fathers 
 He did not talk about what he should do hereafter,, but 
 instantly aros >, and came to his father, But why so: 
 expeditious? Why ?—His very life, even his eternal 
 iife is in the most imminent danger. He knows now 
 that while he keeps away from. his. father, the wrath of 
 God abideth on him. It is high time then to make 
 haste, when he finds himself in such a perilous situation y 
 and encompassed with such dangers... He makes haste 
 home, because it is on a most important errand, no less 
 than the vast concerns of the eternal world. If he stays 
 a little while longer where he is, endless torments must; 
 inevitably be his portion to drink; but if he returns to 
 his father, heaven, with all the glory of heaven, will be 
 settled upon him for his inheritanee for ever. No 
 wonder then he makes such mighty» haste,—Besides 
 this, he hurries away because he knows the uncertainty 
 
THE PRODIGAL’S PILGRIMAGE, 155 
 
 of time: he knows that he may, any day, rise with the 
 sun and set before it: that life may go in a moment. 
 Then, saith he, I will go this very day to my father, 
 and dare not delay till to-morrow, for this night my 
 soul may be required of me. To loiter one day longer 
 may cost me the loss of a kingdom. , 
 
 Nothing so hazardous as to delay turning from sin 
 to God. This numbers do, and through presumption 
 perish everlastingly.- They.presume on their fuiure 
 repentance. But how can they expect to hate here- 
 after the sins they now so dearly love? “And how 
 can they expect God to continue unto them always 
 the grace which they so long rejected and despised ? 
 The Spirit of God oftén strives with them, and con- 
 vinceth them of sin and danger.» Should they resist 
 his operations, till they cause him to depart from them, 
 then repentance, without his influence, will be a thing 
 impossible.—Sinners that delay’ turning from sin to 
 God, presume on the mercy of God. The mercies of 
 God truly are infinite, and they who come to him, need 
 not despair. But you who keep away have no favour 
 to expect; pardoning mercy can no where be found 
 but by fleeing to Christ; where this is neglected, it is 
 high presumption to look for pardoni— Besides, goingon 
 in sin because God is so merciful, is the highest insult 
 that can be offered him, andthe most effectual way to 
 turn his mercy into wrath. For you say’ in fact, the 
 better God is, the more I shall offend him. Hear what 
 the Lord saith: ‘‘My Spirit shall not always strive 
 with man.” .And when his Spirit is withdrawn, mercy is 
 gone for ever, and thy lot is sealed.» See Prov. i. 2433, 
 
156 THE PRODIGAL’S ‘PILGRIMAGE. 
 
 Therefore, to-day arise and go to thy Father to 
 obtain mercy. 
 
 6. What does this penitent prodigal: go to his 
 Father for? He goes to make a free and full confes- 
 sion of his heinous offences, and to ery for mercy and 
 pardon: he goes to throw himself on the multitude of 
 God’s tender mercies. When he has not one plea to 
 offer in defence of his own conduct, he ventures on the 
 bosom of his Father’s love.—He goes home to seek for 
 reconciliatzon with his injured and offended Lord.— 
 This, he now most ardently desires above all things; 
 knowing that happiness is impossible till he is at peace 
 with God, and restored into favour. He comes back 
 to receive a kingdom; Heb. xii. 28; to be reinstated 
 in his forfeited inheritance. And this the Lord does 
 with every sinner that truly returns to him; he consti- 
 tutes them heirs of all things, of the promises, of salyva- 
 tion, and the glory to come. ‘If sons, then heirs, 
 heirs of God and joint-heirs with Christ.” He comes 
 back to his Father’s house that he may share of the 
 felicity of his happy family. 
 
 While prostrating at the door of mercy he cries 
 aloud, ‘‘ Remember me, O Lord, with the favour that 
 thou bearest unto thy people: O visit me with thy 
 salvation ; that I may see the good of thy chosen, that 
 I may rejoice in the gladness of thy nation, that I may 
 glory with thine inheritance.” Psalm evi. 4,5. © He 
 comes home to be educated under the instruction and 
 inspiration of the Holy Ghost; to be qualified for the 
 kingdom prepared for him; to be arrayed: with the 
 garments of salvation ; to be washed in the fountain 
 
THE PRODIGAL’S. PILGRIMAGE. 157 
 
 of life; and so to be made meet for the inheritance of 
 the saints in light. He comes home, to go away no 
 more; but to abide in the house of the Lord for ever. 
 When he enters in and finds himself enfolded in his 
 Father’s arms of love, ‘“ who rejoiceth over him with 
 joy and singing,” and poureth his blessings upon him, 
 he saith, ‘“ here will I dwell forever.” I call heaven 
 and earth to witness, that I will never more forsake 
 my God. 
 
 III. We conclude this stage with the following 
 REMARKS. 
 
 1. The day of the soul’s regeneration ts a most 
 remarkable day. A day to be had in everlasting 
 remembrance, and never to be forgotten; for in that 
 day a soul is born of God,—born am heir of heaven, - - 
 born to live for ever. The conversion of a sinner is one 
 of the most marvellous events that takes place in this 
 lower world. An enemy is made the friend of God, 
 a rebel made a loyal subject, and a child of wrath 
 made the child of grace: here a new creation is 
 produced, he is created anew in Christ Jesus, and 
 in him all things become new. It is a resurrection — 
 from the dead ; he leaves the regions of the dead, 
 and comes forth into the land of life, to live for ever. 
 The dead that hear the voice of the Son of God 
 shall live and never die; they pass from death unto 
 life, and shall never return to condemnation. In the 
 day that a sinner is converted, one more is added 
 to the family of God; one pillar more is erected to - 
 perpetuate the grace of Christ in salvation: one tem- 
 ple more is prepared for an habitation of God through 
 the Spirit; and one additional gem is set in the 
 
158 THE PRODIGAL’S PILGRIMAGE, 
 
 Saviour’s crown. The longer we look at the conver- 
 sion of a sinner to God, the more we see'to-astonish 
 and delight us.—We see a sun rising that will never 
 set, but shall shine ‘for ever in the: firmament of 
 heaven ;—we see one who very narrowly escaped ‘the 
 torments of the bottomless -pit/ beginning his way 
 home to God to share of the triumphs of eternity.— 
 We view with great delight the safe state and happy 
 condition of the new-born soul. He dwells in. life; 
 he dwells in the love of God; -he dwells in’ Christ ; 
 he has taken refuge under the wings of the Almighty; 
 and hid himself in the clefts of’ the rock of ages; 
 he has. entered into the ark which no» deluge can 
 overflow or sink. He is safe enough’ in lis God; for 
 underneath him are the everlasting arms, and around 
 him he has God as a walb of fires » Christians’ may 
 well say, ‘‘ We have a'strong city, salvation will God 
 appoint for walls and bulwarks. The Lord Jehovah is 
 our sun and shield, and hiding place, of whom then 
 shall we be afraid? Trust ye in the Lord “for ever, 
 for in the Lord Jehovah’ is everlasting strength.” 
 
 2. There are immense difficulties in the'sinner’s way 
 to return to his Father. ’ It is truly marvellous that 
 one sunk so low can ever rise’so high : it is a miracle 
 of mercy that any can come forth from such tremen- 
 dous depths of sin and misery, to stand at'God’s right 
 hand in heaven. Let us view some of the main aaoe. 
 ties in the sinner’s way to heaven.’ 
 
 His sins are innumerable, and all these, liké'so many . 
 mountains of brass, stand between’him’ and his father’s 
 house. He-cannot get over them, or go by them ; ‘they 
 
THE PRODIGAL’S PILGRIMAGE. 159 
 
 must be removed out of his way, or he can never 
 return home. To remove them is impossible till 
 full atonement is first made for every sin; and it is 
 impossible for man to find that sacrifice that will make 
 atonement. All the sacrifites which the whole world 
 could offer would not satisfy for one-sin.—Here is the 
 tremendous difficulty: Sin must be atoned for, but 
 man cannot do it; and yet it must be done, or man ~ 
 must die. The Son of God looked on this difficulty 
 till his compassion overflowed heaven, and) burst in 
 torrents down to the earth.» He cried, “Lo, Icome!” 
 He came and removed’ the mountains of brass, which 
 flowed down at his presence, Isa. Ixiv. 1. “Behold 
 the Lamb of God which taketh away the sins of the 
 world.” He levels the mountains, and makes a way m 
 the wilderness for his ransomed people to return home. 
 
 Man’s vileness is a strong barrier in his way home. 
 How can the Holy Father receive him? The leprosy 
 of Naaman and Miriam made them vile; yet their 
 defilement was cleanliness:compared with the -defile- 
 ment of sin in the fallen soul. A leper before he is 
 cleansed, may be admitted into the favour of his 
 Maker, but a sinner cannot. Sin is an infinite evil, 
 and of the most defiling nature. When it first touched 
 the angels in heaven, the Holy God could not for'a 
 moment endure them in his presence, ‘but banished 
 them for eternity to an infinite distance: When sin 
 fell on the garden of Eden it soon spread, polluted and 
 cursed the whole earth, and brought death into’ the 
 world. Were it to touch suns and stars, they would 
 shine no more. What, then, shall we think of man, 
 
160 THE PRODIGAL’S PILGRIMAGE. _ 
 
 who is nothing but sin. ‘ The whole head is sick, 
 and the whole heart faint: from the sole of the foot 
 even unto the head there is no soundness in it; but 
 wounds, and bruises, and putrifying sores,” Isa. i. 5, 6. 
 He is all over unclean, no part free, even the marrow 
 in his bones is polluted.—How, then, can a sinner so 
 defiled ever approach an infinitely pure and holy God ? 
 This is the difficulty; and a difficulty which man can 
 never surmount. The waters of Jordan cleansed 
 Naaman of his leprosy ; but all the rivers in the world 
 cannot wash away sin: No, nor could the repentance 
 and tears of eternity do it. The wit of all men and 
 angels could never devise means to cleanse the soul or 
 body from one sin: and yet they must all be washed 
 away, or going home to the Father will be for ever 
 impossible.—In the midst of this immense difficulty 
 the Sor of God came forth and opened a fountain for 
 sin and uncleanness: a fountain that can wash away 
 the sins of the world, yea, many worlds: a fountain of 
 life, that gives life, and preserves life for ever: a foun- 
 tain of living waters, of which if a man drink he shall 
 never die. This-all-healing river now flows in Sion: 
 no sins nor defilement can stand before its current. 
 “The blood of Jesus Christ cleanseth from all sin.” 
 The very vilest can be made clean here; so clean that 
 God can spy no spot in them: ‘“ Though their sins be 
 as scarlet, they shall be white as snow:” “ And they 
 shall appear without sin unto salvation;” ‘ having 
 washed their robes, and made them white in the blood 
 of the Lamb.”—There, sinner, go; wash and be clean, 
 and so return to thy Father. 
 
THE PRODIGAL’S PILGRIMAGE. 161 
 
 - Another prodigious difficulty in the sinner’s way to 
 return, is the hardness of his heart. Sin hath made 
 the heart of man harder than adamant. Of this we 
 have the most abundant proofs in multitudes that call 
 themselves Christians :—they can make a mock at sin, 
 and play with the sting of death: though sin hath 
 separated between them and their God, murdered the 
 Lord of glory, and sent millions down to hell, yet 
 they will caress it in their bosom and. defy heaven :-— 
 What extreme hardness is this! They ean read the 
 whole history of redemption, and listen to a thousand 
 sermons on redeeming love, the groans of Gethsemane, 
 and the death of Calvary, without emotion. When 
 Jesus died, the sun blushed, the rocks rent, the earth 
 quaked ; but man was unmoved before the cross, and 
 reviled the. dying Redeemer.—What hardness can 
 exceed this! Thousands of sinners act as if they 
 cared not what is to become of them. They know that 
 they must soon put on immortality, yet to prepare for 
 a happy eternity seems the least of all in their con- 
 cerns; as if they were willing to lose heayen, and be 
 confined in hell for ever. They will not do so much 
 to secure everlasting glory, and escape endless tor- 
 ments, as to pray and seek after God, or accept of the 
 offered salvation—What hardness can equal this !— 
 _ What can melt and break this heart of stone! Many 
 have been pounded in the mortar for scores of years, 
 and continued callous as ever. All the plagues of 
 Egypt could not soften the heart of Pharaoh; nor 
 can all the torments of the deep effect it. Sinners 
 drink daily of the rivers of God’s goodness and mercy; 
 
162 THE PRODIGAL’S PILGRIMAGE. 
 
 yet continue full of enmity and pride, and lift up their 
 heels against heaven. _ What; then, can conquer and 
 subdue the heart of man? Alexander conqnered the 
 world; but his heart conquered him. The rod of 
 Moses had dominion over the air, the earth, the sea; 
 but had no dominion ‘over the human heart. He 
 struck the rock once, it'melted, and the waters flowed 
 withal ; but a thousand strokes on the heart leave it 
 hard as adamant. It is easier to break the rock than 
 to break the heart.’ Nothing but the application of the 
 blood of Jesus by the Holy Ghost can ever soften ‘and 
 break the sinner’s heart. The love of God in the soul 
 can alone destroy enmity. God’ himself must speak, 
 or man will never believe.;.They only who hear the 
 voice of the Son of God shall live. When the word 
 comes in the Holy Ghost, it comes. in power, and 
 breaks and melts the heart.. When the Prodigal recol- 
 lected his Father’s character, and. the felicity of his 
 family, he hastened home. 
 
 3. Very marvellous is the way in which. the sinner 
 returns home to his Father.—It is a new way, and 
 such as no man could devise ; eternal wisdom planned 
 it. It must be a new way ;. for, till now, there was no 
 way for a sinner to come. back to his God. All doors 
 were for eyer shut,against him, ‘The great Redeemer 
 prepared a new way to the Father; and opened a new 
 door in heaven; a door-which’ none can close.against 
 the returning sinner. The way in which the’ penitent 
 returns is the way. of lifé and salvation; the only way 
 that leads to glory and a happy immortality : all others 
 lead to death and hell." This. new and ‘living way is 
 
THE PRODIGAL’S PILGRIMAGE. 163° 
 
 kept open for returning sinners: this new door in 
 heaven is kept wide open to receive penitents: Whoso- 
 ever will, may go up this new way to the Father ; and go 
 in through the new door into the city of God.—The> 
 new way is that of salvation through the mediation of, 
 Immanuel, God in. the fleshs » The returning sinner) 
 goes home to his Father in the merits of Christ, and is 
 kindly received ; in his righteousness,-and the law can- 
 not condemn him; in his strength, and ‘the world 
 cannot overcome him.—This is called “‘ the way ever- 
 lasting,” because there’ never will be another way of 
 salvation. » Jesus tells us plainly, “ No man can come 
 to the Father but by me:” “ Tam the way,” the only 
 way, to God and to glory.—But we must be i the» 
 way, or cannot be saved: To extol; profess, and ap-~ 
 plaud it, will profit nothing’; and to be near it will be 
 no security : we must come into the way; we must be 
 in Christ. They who clung to the outside of the ark, 
 perished, like those that’ never heard of it. Every 
 branch, not in the vine, withereth away and is. burned. 
 But they that are members of Christ, and one with 
 him, dwell in life and shall never perish: for ‘there is” 
 now no condemnation to them that are in Christ Jesus, 
 who walk not after the flesh, but after the Spirit,” 
 Rom. vii. 1. Such is the wondrous way in which the 
 Prodigal returns to his Father’s house, and the city of 
 God. 
 
 4, What depends upon his returning home? It is 
 a point on which his eternal all turns. Keep away, 
 and you die eternally; return, and you live for ever. 
 If the possession of an earthly crown, a throne, and an 
 
164 THE PRODIGAL’S PILGRIMAGE. 
 
 empire, were under uncertainty to one that laid claim 
 to them, it would fill him with the deepest anxiety : 
 but here, the possession of the crown of life, the throne 
 of heaven, and the kingdom of God, depends on your 
 coming home to your Father’s house. These are things 
 of immense value : their value will be better understood 
 after they have been enjoyed, or lost, for millions of 
 ages yet tocome.—On what easy ferms you may now 
 secure to yourself the everlasting possession of the 
 crown, the throne, and the kingdom of heaven, and 
 inherit the exceeding great and eternal weight of 
 glory! On what terms may all this be obtained ? 
 Were it at the price of suffering in hell for millions of 
 ages, it would be exceeding cheap. But mind, they 
 are offered to you on far easier terms: only come 
 home to your Father’s house, and all are your's for 
 ever. ‘ Return unto me, saith the Lord, and I will 
 return unto you.” Only come home, and you shall be 
 my children; and I will be your God and Father for 
 evermore.—This, then, is the grand turning point: on 
 this depends your eternal state.—Keep far from God, 
 you die; return in truth, and you live for ever. 
 
THE PRODIGAL’S PILGRIMAGE. 165 
 
 X.—THE COMPASSIONATE FATHER. 
 
 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. , 
 
 1. The Prodigal is now in a state of grace, restored 
 to life, and in the way home to the Father eternal. He 
 is born of the Spirit, and created anew in Christ Jesus. 
 —He gives a full proof that he is alive from the dead: 
 that he is under the dominion of grace; and that his heart 
 is changed. The proofs are these: He departs from 
 all iniquity; he separates from his wicked companions; 
 and is coming home to his father.—These things suffi- 
 ciently prove that he is brought into a new state, and 
 is under the influence of a new principle. ‘The dead . 
 old heart will never come into the new and living way. 
 The evil heart of unbelief will ever depart from the 
 living God: the new heart alone will draw nigh to 
 God. The prodigal begins to draw nigh, therefore it 
 is evident that a new heart, to know the Lord, is given 
 unto him. Sin draws away: grace alone can draw us 
 back to God. The prodigal is now coming to him: 
 then the prodigal is under grace.—Had he been left 
 to himself to follow the bent of his own failen nature, 
 he never would have returned; nature is nothing but 
 evil and weakness: It is grace that restores the sinner. 
 “For by grace are ye saved, through faith; and that 
 not of yourselves, it is the gift of God,” Eph. i. 8. 
 No man cometh unto the Father but by Christ. And 
 
166 THE PRODIGAL’S PILGRIMAGE. 
 
 no man cometh unto Christ till the Father draweth him. 
 The prodigal is now drawn to God through ‘Christ, 
 therefore he is under grace. 
 
 2. Yethitherto, he is afar off. Though he is ative 
 in Christ, reconciled to the Father, and adopted into his 
 family, yet in one important sense he is still afar oif.—A 
 very great way off from perfection in grace: nothing 
 more yet than a new-born babe ; then very far from arriv- 
 ing at the measure of the stature of the fulness of Christ. 
 He is a great way off from the mark, the state which 
 God designs to bring him into at last; and that is, to be 
 every way like Christ, perfectly holy and happy. Even 
 Paul fell himself far short of this when he said, ‘‘ Not 
 as though I had already attained, either were already 
 perfect; but I follow after, if that I may apprehend 
 that, for which also I am apprehended of Christ Jesus. 
 I count not myself to have apprehended; but this one 
 thing I do, forgetting those things which are behind, 
 and reaching forth unto those things which are before, 
 I press towards the mark for the prize of the high 
 ealling of God in Christ Jesus,” Phil. iii, 12—14. If 
 Paul was a great way off, this new convert is much 
 farther. We are all afar off. «‘ While we are at home in 
 the body we are absent from the Lord:” And can only 
 see him yet through a glass, darkly and distantly. 
 
 3. True Christians Jament nothing more deeply than 
 their distance from their God, therefore the church for 
 ever cries, “‘ Draw me, draw me.” “Come Lord Jesus, 
 come. The Spirit and the bride say come.” Distance 
 from God is misery to the Christian: for there dark- 
 ness covers him, and in that darkness fear and trem- 
 
THE PRODIGAL’S PILGRIMAGE. 167 
 
 bling lay hold upon him till he cries out, “ How long, 
 Lord, wilt thou hide thyself for ever? Shall thy wrath 
 burn like fire?” Psalm Ixxxix. 46. Return, O Lord, 
 return, and be not absent from me for ever—Though 
 Christians mourn because of their great distance from 
 the Lord, yet let them rejoice with exceeding great 
 joy, that they are brought into the way which leads to 
 the Father. Here rejoice with trembling. Tremble at 
 the immense distance between you and your God; yet 
 rejoice that you have even, begun the way home to 
 him. To take the first step is a favour that never can 
 be sufficiently valued.—Let those who are in the way 
 go forward, and press towards the mark, and rest not 
 till they rest in glory. Gratitude to God who brought 
 you into the way, demands that you should proceed. 
 And your own interest cry to you aloud, ‘‘ Draw nigh 
 to God, and he will draw nigh to you.” As you have 
 begun the way, finish it, go home to your Father’s 
 house, You have received the earnest, get the inherit- 
 ance: you have tasted the manna, go on to the eternal 
 feast. , 
 
 I. His Father saw him. He saw him indeed at a 
 very great distance, though in the way home. The 
 ‘seed of grace is far from the crown of glory. The 
 brink of the pit is very distant from the throne of 
 heaven. And this penitent has but just set his face 
 towards Zion, yet the father noticed even this in 
 his penitent son. 
 
 God takes notice of the very commencement of the 
 new creation in the soul, and marks the first dawn of 
 grace on the heart. He cannot do otherwise, for it is 
 
168 THE PRODIGAL’S PILGRIMAGE. 
 
 the work of his own blessed Spirit. The all-seeing eye 
 of God is fixed on the returning sinner the moment he 
 begins to set his face towards his father’s house. He 
 marks the first serious thought; the first seeret groan ; 
 and the first penitential tear. He sees the first time 
 the knee is bent in prayer: the first time the eyes are 
 lifted up to heaven; and the first step the feet take 
 towards home. Jesus saith to Nathanael, “‘1 saw thee 
 when thou wert under the fig-tree.” These things may 
 escape the attention of all but God alone: he noticeth 
 it, and writes it in his book of remembrance. The 
 penitent himself, at this early stage, may have no sus- 
 picion that he begins the way to the kingdom of 
 heaven, but the Lord knows whereunto these small 
 beginnings will grow at the last. 
 
 It is a day of very small things with the new-born 
 soul when he enters the world of grace: He is verily 
 but a babe in Christ: he is perfect aveakness, and 
 every grace in him is feebleness itself. His eyes are 
 too weak to stand the light: his ears cannot nears 
 heart cannot understand, and his tongue cannot speak 
 plain. He has not strength to walk or to stand.—In this 
 state of weakness, the eyes of the Lord are upon him. 
 His heavenly Father does not despise this day of small 
 things, any more than a mother would despise her help - 
 less babe, which can only weep to excite compassion. 
 Even Pharaoh’s daughter could not resist the tears of 
 the child Moses. When she opened the basket floating 
 on the stream, the babe wept, and she had compassion 
 on his helpless infancy ; how much more readyis our God 
 to pity helpless sinners that can only weep for mercy ? 
 
THE PRODIGAL’S PILGRIMAGE. 169 
 
 . When babes in grace can do no more, the Lord will 
 hear their cry, and shew them all tender compassion ; 
 he will swpport them on his knees, and carry the lambs 
 in his besom. And more, he will nourish his children 
 with the sincere milk of the word, that they may grow 
 thereby. He will provide them with necessaries when 
 ready to die with hunger and thirst. Mothers may 
 forget their children, but God never can. In perilous 
 times he will do with them as Jehosheba did with Joash, 
 he will hide them in his pavilion till the danger is 
 gone by. 
 
 2. The Lord sets the greatest value on the least grace ; 
 it may be so small that the man himself does not see it, 
 nor suspect that he has any. But the Lord seeth it, 
 and highly values the least spark of grace, because it 
 is connected with the greatest things. An atom of light 
 is in itself insignificant and invisible, but in union with 
 the sun, and making a part of the sun-beams, it be- 
 comes truly great and brilliant. A spark of grace 
 considered in itself, is like a spark of fire, too feeble to 
 set the flax on flame; but in union with Christ, it 
 is fully sufficient to save the soul for ever.—The smal- 
 lest degree of true and saving grace is connected with 
 the great salvation of God, and forms a part of it; 
 however small this beginning of salvation may be, God 
 the Saviour will not despise the day of small things. 
 The room which the point of a pin takes is truly small, 
 yet it is connected with the immensity of space, and 
 becomes a part of the whole, and in that view may be 
 considered immensely great. Grace in the soul at its 
 commencement, is like a grain of mustard seed ; yet it 
 
 I 
 
170 THE PRODIGAL'S PILGRIMAGE. 
 
 is the seed of life eternal, the beginning of the kingdom 
 of heaven, and unites the believing soul with all the 
 glory to come. Who, then, can estimate the value of 
 the dawn of divine grace in the immortal soul? It 
 leads to, and secures, the highest enjoyment of God 
 through an endless duration.—Then, ‘‘ Have grace.” 
 3. The Lord greatly values the buddings of grace, 
 because he sees at first whereunto it will grow, and 
 how great it will be at the last. A drop of dew on the ~ 
 top of a mountain is truly small, but it soon blends 
 itself with the rain that descends from the cloud, and 
 glides into a brook; the brook becomes’ a river; and 
 the river. empties itself into the sea; and now the 
 drop of dew is blended with the great waters of the 
 sea. What was insignificant in its origin is great now, 
 when made one with the ocean itself. Grace will thus 
 gradually expand, till the least spark of it grows to an 
 “exceeding great and eternal weight of glory.”—Pious 
 groans which cannot be uttered, will terminate in ag 
 nal triumphs: sighs of godly sorrow, will issue™in 
 endless hallelujahs : glimmering views of Jesus, will 
 increase till we see him face to face in the midst of 
 the throne: sacred thirst for the waters of life, will 
 lead on the soul till it drinks of the rivers of pleasures 
 in Paradise :, holy longings after God, will grow till we 
 enter into the joy of the Lord: the least spark of 
 divine love, will, by degrees, burn into a vehement 
 flame, which no floods can drown.—Here below we 
 bear but a faint resemblance of the glorious Saviour ; 
 but, when he appeareth, we shall be Zike him, and with 
 him for ever. The momentary communion we have 
 
THE PRODIGAL’S PILGRIMAGE. 171 
 
 with God here, is an earnest of the eternal inheritance 
 of the saints in light. The very first step we take 
 towards home, is, by a strong chain, connected with 
 that which will conduct us into the realms of endless 
 bliss. Wein our blindness are prone to undervalue 
 the first operations of the Holy Spirit in our hearts, 
 because all appear to us nothing but perfect weakness 
 and confusion ; but God seeth that out of this rude chaos 
 will arise a glorious new creation, far more brilliant. 
 than the starry heaven. 
 
 I]. When the father saw his son beginning the way 
 home, he had compassion on him, and ran to meet 
 him. ‘ His eye affected his heart.” When he saw 
 his misery, he pitied his condition. 
 
 First, He had compassion on him. Suppose a kind 
 and tender-hearted father had a son that acted every 
 way. like, this prodigal: one that was self-willed and 
 would bear no restraint; that wandered far from home 
 ang lived in all wickedness and extravagance; that 
 endured the greatest privation and hardship; and, not 
 heard of for many years, was given up for lost :—but 
 when all hopes of ever seeing him again were vanished, 
 he appears, and comes home asa true penitent, but in 
 a most deplorable condition. The very sight of him 
 deeply affects the father’s heart ; his whole soul melts 
 with tender compassion and pity; yet mixed with joy 
 that cannot be expressed, in finding that his son is yet 
 alive and reformed.—Old Jucod’s heart overflowed with 
 joy that overpowered nature, when he heard that his 
 son Joseph was yet alive: he cried in raptures, “ It is 
 enough; Joseph, my son, is yet alive: I will go and 
 
 pe 
 
 “a 
 
172 .THE PRODIGAL’S PILGRIMAGE. 
 
 see him before I die.” A parent’s heart soon relents 
 and melts into tears.— As a father pitieth his chil- 
 dren, so the Lord pitieth them that fear him.” His 
 pity and compassion so far exceed that of an earthly 
 parent, as the heavens are higher than the earth. . No 
 Father ever felt such tender compassion towards his 
 suffering child, as God does towards every penitent 
 sinner that weeps at Mercy’s door. When God sees 
 transgressors returning home, 
 
 1. He has compassion on their most ented con- 
 dition. They have been wandering among thieves and 
 robbers and murderers, who stripped them of their 
 ornaments, and robbed them of all their treasures. 
 They have lost the greatest things, and lost them all. 
 They have lost the life of God from their soul; lost 
 his image, spirit, and his love. They come home truly 
 in a most deplorable state ; ‘‘ wretched and miserable, 
 and poor, and blind, and naked:” they starve for want 
 of bread, and perish with hunger. There is not @fie- 
 spark of true felicity left; all is gone; and they have 
 not a friend in all creation that can supply their need. 
 God looks at them in this forlorn state, and has com- 
 passion on them ; his bowels of tender mercies yearn 
 over them; and his hand. of grace is stretched out to 
 supply their wants, and to deliver them out of their, 
 miseries. : 
 
 2. The eternal Father takes compassion ‘las on the 
 deep distress of mind which true penitents generally 
 feel when they begin the way home.—When the Holy 
 Spirit convinceth them of sin, righteousness, and judg- 
 ment to come, they tremble and quake. Their sins 
 
THE PRODIGAL’S PILGRIMAGE. 173 
 
 now appear of enormous magnitude, and numerous as 
 the sand. Under a sense of their immense guilt, they 
 cry in the bitterness of their souls, ‘ How shall I 
 appear before the Holy Lord God, who “is of purer 
 eyes than to behold iniquity?” Whither can I flee? 
 Where can a refuge be found for a sinner like me? 
 “* God will by no means. clear the guilty:” What 
 hopes, then, can I entertain, who am nothing but 
 guilt ?’—Under this deep sense of guilt, the sinner 
 expects nothing but condemnation and death eternal. 
 If Belshazzar trembled so exceedingly at seeing the 
 hand-writing on the wall, how must the awakened 
 sinner tremble with horror, when he looks at the hand 
 of Divine Justice sealing his death warrant! In view- 
 ing the horrors of the day of judgment, and the. tor- 
 ments of eternity, the trembling sinner sinks into an 
 agony of distress, and cries, “There is my bitter lot: 
 Heaven is lost for ever, and hell prepared for my por- 
 tion. Wo is-me, that L have sinned against heaven !’ 
 God looks with eyes of pity on such penitents, and his 
 heart overflows with compassion towards them, and ke 
 runs swiftly to their relief. The good Samaritan soon 
 pours wine and oil into: their bleeding wounds; and 
 God speaks comfortably to: them in this melting, 
 cheering strain,. ‘ Sinner, “ Behold the Lamb of God, 
 whose blood cleanseth from all sin.” I have laid help 
 on one, almighty to save : one that receiveth’ sinners, 
 even the greatest sinners. Lock to him and live: 
 believe in him, and. all thy sins shall be freely forgiven. 
 Fear not;. I am thy salvation.’ 
 
 3. The returning, penitent finds ready pardon when 
 
174 THE PRODIGAL’S PILGRIMAGE. 
 
 he comes to prostrate himself before the Father of 
 mercies, and the God ofall grace. On his return, his 
 transgressions, however great, are not once mentioned. 
 Though he has rebelled with a high hand against 
 heaven, abused the greatest kindness, and provoked 
 the Lord to anger; yet the Lord will not retain his 
 anger for ever. No sooner does the sinner melt in 
 penitence, than God melts in merey, and lays his 
 anger by, and saith to the weeping penitent, “‘ Be of 
 good cheer, fury is not in me; thy sins are forgiven 
 thee, go in peace.” The penitent longs for salvation, 
 and cries aloud for mercy; but greatly fears that such 
 a transgressor shall obtain no mercy. He weeps, and 
 groans, and trembles, and saith, “* I am ashamed, yea, 
 even confounded, because I bear the reproach of my 
 youth.” God heareth this lamentation, noticeth this 
 contrition, and saith, “‘ Is Ephraim my dear son? Is 
 he a pleasant child? For since I spake against him, I 
 do earnestly remember him still, therefore my bowels 
 are troubled for him; I will surely have mercy upon 
 him, saith the Lord,” Jer. xxxi. 
 
 Secondly, He ran.—The son moves slowly, the 
 father makes haste. The Lord is more anxious to 
 shew mercy, than the sinner, in the depth of misery, is 
 to accept of mercy. God is,more ready to impart his 
 blessings, than we are to ask for them. Let the broken+ 
 hearted penitent, who weeps at Mercy’s door, know to 
 his comfort, that he will find no more difficulty to pre- 
 vail on the Lord to receive him and take care of him, 
 than Pharaoh’s daughter found to persuade Moses’s 
 mother to become the nurse of her own beloved babe. 
 
THE PRODIGAL’S PILGRIMAGE. 175 
 
 Where God gives birth, he will give nourishment and 
 protection. He is not like the ostrich, that forsakes 
 her young; but like the hen, that gathers her brood 
 under her wings and feeds them with tender. care. 
 The Lord will nourish and bring up his children: his 
 kindness to them is immense. Yet hear, O heavens, 
 and give ear O earth; the Lord Jehovah has often to 
 complain, and say, “ I have nourished and brought up 
 children, and they have rebelled against me,” Isa. i. 2. 
 —Why then does the Father run to meet returning 
 penitents ? 
 
 1. Because his delight is is very great in seeing them 
 returning home. What does the Lord require of sin- 
 ners? He does not require of them to save them- 
 selves; to atone for their transgressions ; nor to purify 
 their own depraved nature: he does not ask of them 
 to mend their condition, and render themselves worthy 
 of his favour, He no more requires these things at 
 their hands, than he requires of them to redeem the 
 world or purchase heaven. His requirement is simply 
 this,—Return home, that I may do all things for you 
 and in you. This is all he asks of perishing simners, 
 “* Return unto the Lord your God, with all your heart, 
 and with all your soul;” receive the Saviour, embrace 
 his salvation, surrender yourselves to the goverment of 
 his grace, walk in his holy ways and be happy. See 
 what pazns the Lord takes to restore sinners to himself ; 
 what great provisions he makes for their reception ; 
 how earnestly he intreats them to return; and what 
 exceeding great and precious promises he holds out to 
 all that will accept of his offers and invitations. This 
 
176 THE. PRODIGAL’S PILGRIMAGE. 
 
 proves that our returning is a very great point with 
 God. Yet such is the state and character of man, 
 that not one will move a step toward home, till their 
 hearts are created anew, and brought under the reign 
 of grace, and drawn by the cords of divine love. Such 
 is the testimony of Jesus, who saith, “‘ No man cometh 
 unto me, except the Father which hath sent me draw 
 him.” God runs to meet those that do return, and 
 rejoices over them with great joy, for now he has his 
 end ; the end he had in view when he sent his Son inte 
 the world. It was to bring sinners home. 
 
 2. The Father makes haste to meet his returning — 
 son, because he sees his child cruelly assaulted by the 
 enemy, and suffering the most painful temptations.— 
 Sutan tells him, ‘ Thou art my servant, my subject, and 
 my soldier: thou wert born in my dominions, and hast 
 served my cause, and fought under my banner from thy 
 youth up until now. Why rebel? return, or thou shalt 
 suffer the punishment of a deserter.’ The. penitent 
 feels that this charge is too true. At the recollection 
 of the service he rendered’ unto Satan, he trembles, 
 and weeps, and sinks: ‘‘ And when he thinks upon 
 God, he is troubled;” his guilty conscience tortures 
 him, and saith, What can a rebel like me expect at 
 the hand of the Lord, but the punishment of a crimi- 
 nal? Here the new. convert stands trembling and 
 desponding. He dares not return to take Satan’s side 
 against God; he dreads to go forward, fearing. that 
 God will punish him with death for past offences. 
 The sufferings of such a state are such as none can 
 conceive, but those who have themselves passed through 
 
THE PRODIGAL’S FILGRIMAGE. © Wr 4 
 
 this dark valley. This in general is a period of pecu- 
 liar trials, and severe conflicts: faith is weak, and 
 corruptions strong : hopes and fears struggle for vic- 
 tory; the’soul’s eternal all appears in a doubtful scale: 
 here the soul often drinks deep of the waters of Mara, 
 and feeds on wormwood and gall. The compassionate 
 Father is not an indifferent spectator of such a scene 
 as this, any more than a parent would look with un- 
 concern on his drowning child struggling for the land. 
 No; he feels deeply for their afflictions: he runs, he 
 flies to their relief: he makes haste to administer cor- 
 dials to their fainting souls. By a still, small voice, 
 yet powerful, he whispers in their hearts, ‘‘ 1 am become 
 thy salvation; fear not, 1 am thy God.” 
 
 3. The Father runs not only to remove the painful 
 fears of his returning children, but also to administer 
 ‘comforts unto them, and to encourage them to come 
 forward to their father’s house.—This he does by open- 
 ing their eyes to see the Saviour and to know him: 
 by giving them hearts to believe in him and rest on his 
 salvation: and by giving them to experience in their 
 own souls, the power of his grace, and the hope of 
 glory.—These are the things, and these alone, that 
 will draw our hearts home to God, and place our souls 
 on the mount of joy. What but a view of the glory of © 
 Christ that produced the transports of mount Tabor? 
 What but believing views of Jesus that draws sinners 
 home’ to the Father? What but. heart knowledge of 
 the Son of God is life eternal to the soul ?—This then 
 ‘is God’s way of administering comfort to weeping peni- 
 tents. He shews them his Son Jesus. He shines into 
 
 15 
 
178 THE PRODIGAL’S PILGRIMAGE, 
 
 their hearts and gives them to see the glory of God in 
 the face of Christ. And when they know him, they 
 ean rest their salvation upon him. “They that know 
 thy name will put their trust in thee.” And when they 
 trust him they go on. rejoicing towards their father’s 
 house.—It is to give his children this happy experience 
 that the father runs to meet them at their coming. 
 The Lord does not give his children all the know- 
 ledge of Christ in a day, any more than the master 
 gives his pupils knowledge of all sciences in a day. 
 But he leads them on from one degree of faith to more. 
 As they feed their souls on the word of life, and be- 
 hold the Lamb in the glass of the gospel, they grow in 
 the knowledge of Christ Jesus. And as they grow in 
 the knowledge of Christ, they are transformed into the 
 same image form glory to glory; and so advance in 
 happiness and meetness for heaven.—So then God 
 runs to meet his children because he is glad to see 
 them coming home,: he is in haste to defend them 
 from danger, and to administer comfort and encourage- 
 ment unto them.—To hear all this will avail us nothing, 
 except we ourselves return and experience it in our 
 way home to God. 
 lil, ‘* He fell on his neck and kissed him.” 
 
 _ These are expressions of the inconceivable delights 
 which Jehovah takes in those sinners that truly turn 
 unto him. He pities iis very enemies; he has com- 
 passion’ on wicked sufferers ; but he delights in none 
 but those that come home to him. Jesus pitied the 
 wicked Pharisees, wept over Jerusalem, and prayed for 
 chis murderers. He rises far higher with his disciples ; 
 
THE PRODIGAL’S PILGRIMAGE, 179 
 
 he loves them with a love of delights, as objects of his 
 joy-—The pleasure and delight which Jehovah takes 
 in every sinner that returns home to him, are inexpres- 
 sibly great; and on this gronnd— 
 
 1. They come home in Christ Jesus, and are made 
 one with him, and he with them. They have put off 
 the old man with his deeds, and have put on the new 
 man. They dwellin Christ, and Christ in them: they 
 are clothed with his righteousness and cleansed by his 
 blood, and exalted into heavenly places in Christ Jesus. 
 What better things, save in degrees, can be said of the 
 highest in heaven, than is said of the lowest in grace ? 
 They are in Christ; they have vital union with him, 
 since they have believed in his name. God now looks 
 on them in his Son, and then takes infinite delight in 
 them: Jesus saith of them to his Father, ‘“‘ Thine they 
 were, and thou gavest them me, and I gave them the 
 words of eternal life: I have manifested thy name unto 
 them: and the glory which thou gavést me, I have 
 given them, therefore thou hast loved them as thou 
 hast loved me,” John xvii.—Here is the ground of the 
 Father’s great delight in returning sinners, they come 
 home in Christ: in his name, in his merits, in his spirit, 
 and inthis love. They are made partakers of the di- 
 vine nature, members ‘of Christ, and.coheirs with him. 
 Therefore the father ‘‘ falls on: their necks and kisseth 
 them.” ¢ ; 
 
 2. Again, God delights in returning sinners because 
 they are led home by hes Spirit. — “And as many as 
 are led by the Spirit of God, they are the sons of God,” 
 Rom, viii. 14;, In regeneration, the soul is born of the 
 
180 THE PRODIGAL’S PILGRIMAGE, 
 
 Spirit, and so becomes a child of God.—All true con- 
 verts are under the influence and dominion of the Holy 
 Ghost. The unconverted are deseribed as “not know- 
 ing the Spirit,” and-‘‘if any have not the Spirit of 
 Christ, they are none of his :” they do not belong to 
 him.—The Spirit. of God dwelleth in the children of 
 grace, to guide and govern them; to instruct and to 
 strengthen them; to feed and defend them ; to sanctify 
 and to save them. The Spiritabideth in them to carry 
 on his new creation; to build them up in their most 
 holy faith ; and to comfort them in all their tribula- 
 tions. He dwelleth in them as the’Spirit of grace and 
 supplication ; the Spirit of faith and love; the Spirit of 
 self-denial, humility, and the fear of theLord. All the 
 productions of the new creature are the fruits of the 
 Spirit—When God views these coming towards him 
 under the influence and leadings of his own Spirit, he 
 runs to meet them, and embraceth them with arms of 
 love and delight. 
 
 3. The Lord meets them also with ha and joy, 
 on account of the triumphs of his grace in them.—In 
 every converted soul, grace overcomes hosts of enemies, 
 mountains of difficulties, and worlds ‘of oppositions. 
 Grace does mighty wonders in those that return to God: 
 In the first instance, grace breaks the bands of death, 
 and sets the prisoners free, and brings them forth into 
 the glorious liberty of the children of the resurrection. 
 By nature we are tied and bound with the chains. of 
 our sins, which are numerous and strong: by faith 
 in Christ we break through them all, and come forth 
 into the land of life—Grace enables the believer in 
 
THE PRODIGAL’S PILGRIMAGE. 181 
 
 Jesus to overcome Satan, and all his wiles and tempta- 
 tions; to subdue principalities and powers, and force 
 his way home to his God and Father.—By grace the 
 returning sinner overcomes the world, and all that is in 
 the world. Its allurements are numerous and fascinat- 
 ing; its snares strong and concealed; yet they who 
 believe in Jesus break through them all, and travel on 
 to God, and sing, “ This is the victory that overcometh 
 the world, even our faith.”—Grace does more yet, it 
 overcomes self, and subdues the body of sin within us ; 
 it kills the love of sin and kindles the love of God; it 
 weans our hearts from the earth and sets our affections 
 on things above.—In a word, when the grace of God is 
 implanted in the heart, that soul will break through ten 
 thousand difficulties that stand in his way to his 
 Father's house. God is delighted to see the triumphs 
 of his grace in the returning sinner,—runs in haste to. 
 meet him; “ falleth on his neck and kisseth him.” 
 
 IV. In regeneration, God and man meet. 
 
 1. They meet in Christ; they meet in peace and 
 love; and they meet to part no more for ever. The 
 day the soul is born of God is a day of wonders: for 
 in that very day ‘‘ he passeth from death into life ;” is 
 brought into a pardoned state; reconciled to God; 
 introduced into his family; adopted as a child, and 
 constituted an heir of heaven.—God now entereth into. 
 covenant of peace with him; a covenant that shall 
 never ‘be broken, which runs thus, “I will be thy 
 God, and thou shalt be my child,” from this day forth 
 _ and for evermore. This covenant he binds with a 
 sacred oath, and seals it in the blood of his Son.—And 
 
182 THE PRODIGAL’S PILGRIMAGE. 
 
 to satisfy the returning sinner, that he meets him in 
 peace and love, *‘ he falleth on his neck and kisseth 
 him;” that is, gives him many tokens that his sins are 
 forgiven, and his soul saved, such as these; he sheds 
 his love abroad in his heart, and gives his soul-to enjoy 
 the hope of glory. He gives him his Spirit to dwell in 
 his heart and to sanctify it, and to draw his affections 
 to God and to the children of his grace; to follow after 
 holiness, and to delight in the ways of the Lord. These 
 are the kisses or tokens which the Father gives to his 
 returning son, to assure him of his love. 
 
 2. How blessed and happy are the people who have 
 returned home; who have their sins forgiven; and have 
 the Lord for their God,—They are in a state of eternal 
 safety; ‘‘ kept by the powerof God through faith unto 
 salvation.” Babes in the ark are perfectly safe; they 
 may tremble, but they are out of danger, for, “‘ There 
 is now no condemnation to them that are:in Christ 
 Jesus.”—As soon as. they return to the Father, he gives 
 them a right to the tree of life; to the salvation of 
 Jesus, and to the kingdom of heaven; and saith to 
 them, ‘‘ All things are yours; for ye are Christ’s, and 
 Ghrist is God’s.” God constitutes them his heirs; ‘‘ If 
 children, then. heirs, heirs of God.” Then * great 
 must be their inheritance in heaven.”—They enjoy 
 much on the earth. They alone can say, “ Truly our 
 fellowship is with the Father and with his Son Jesus ~ 
 Christ.”’ Qur conversation is in heaven, and our hearts 
 are there. They have the hope of glory as tlie earnest 
 of their eternal inheritance; they have on earth fore- 
 tastes of the joys that will never end. It may well be 
 
THE PRODIGAL'S PILGRIMAGE. 183 
 
 said, ‘“ Blessed are the people whose transgressions 
 are forgiven, and whose sins are covered:” Let what 
 will come, blessed are the people who have returned 
 unto the Lord their God. Let sore temptations come, 
 they are armed; let tribulations overflow the land, they 
 have their refuge; let death approach their door, it has 
 no sting for them; let the day of judgment arrive, they 
 are ready and safe in Christ. ‘‘ Blessed indeed are 
 the people that are in such a case, and whose God is 
 the Lord,” and blessed shall they be. 
 
 3. Does this blessing belong to you? Have you 
 returned unto the Lord in truth? If not, it will profit 
 you nothing to hear of the felicity of the saints. What 
 benefit doth a man born blind derive in hearing the 
 finest description of the starry heaven? All its beau- 
 ties and grandeur are lost upon bim. What doth it 
 profit those that starve with hunger in an enemy’s land 
 to read of the feasts, luxuries and mirth of some dis- 
 tant country? And what will it avail you to hear of 
 the felicity of the saints of God; of their blessed hope 
 on earth, and their great and eternal inheritance in- 
 heaven, if you are not to share of their felicity, hope, 
 and inheritance? Nay, it will add to your torment, to 
 see those who return to God ascending up to the hea- 
 ven of heavens, when you sink down into the bottomless 
 pit. It must pain Dives the more im seeing Lazarus in 
 Abraham’s bosom.. Judas’s torments are incréased in 
 seeing the glory of Peter and the rest of the apostles. 
 He had been under the same teacher, and enjoyed the 
 same privileges, but perished by the abuse of them.— 
 And what must become of you, who enjoy a day of 
 
184 THE PRODIGAL’S PILGRIMAGE. 
 
 grace; hear the gospel of God; and have the same in- 
 vitations, offers, and promises with those who do return 
 to the Father, and yet harden your hearts through un- 
 belief? ‘‘ How shall you escape, if you neglect so 
 great salvation,” yrs 
 
 4. How quiet and unconcerned do multitudes lie 
 down in a state of sin and death! ‘Tremendous state! 
 Is it nothing to you to abide under the wrath of God? 
 To lose the great salvation of Christ? And to ruin 
 your souls, and sink into eternal torments ?—In order 
 to escape all this tremendous ruin and misery, nothing 
 more is required than simply this—Return in heart to 
 God ; come home to your Father’s house; receive 
 Christ into thine heart, and lay hold on eternal life in 
 him. Then will your heavenly Father fall on your neck 
 and kiss you with the kisses of eternal love.—Earnestly 
 pray the Holy Sprrit to draw your hearts to God in 
 Christ ; to create you anew; to reconcile you to God ; 
 to bring you into the bonds of the covenant; and seal 
 you unto the day of redemption.—Instead of this, 
 should you still sleep on, mind earthly things, neglect 
 the great salvation, and never return to God, awful and 
 tremendous as the sentence is, it must be pronounced. 
 You must be banished, accursed from God for ever. 
 O then return, return. The door of mercy is now 
 open, and kept open for you, while the day of grace 
 lasts. ‘There is yet room, room for you in the Saviour’s 
 kingdom, and in the bosom of his love. Believe this, 
 and venture your ruined soul on the ocean of his grace. 
 He will indeed receive you and fall on your neck and 
 kiss you. Only come home, it is all he asks, and can 
 
THE PRODIGAL’S PILGRIMAGE, 185 
 
 you deny this, and say, J will not come? Impossible ! 
 It is thy God that calls; it is thy Saviour that invites ; 
 it is pardon, and peace, and endless life that he offers, 
 offers freely, and offers all to you, ruined sinner. It 
 must be impossible for you to refuse any longer. Then 
 say now, * Lord, I come to thee.’ Say so from thine 
 heart in truth, and the Lord will hear and receive you. 
 And the first step you take towards home, he will notice 
 and run to meet you, and will embrace you with the 
 arms of his everlasting love, will pardon you all trans- 
 gressions, and will no more remember your sins, ‘‘ For 
 his mercy endureth for ever.” 
 
 ‘XIL.—THE PENITENTIAL CONFESSION. 
 
 Ver. 21.—And the son saad unto him, Father, I have 
 sinned against heaven, and in thy sight, and am no 
 more worthy to be called thy son. 
 
 I. Tue prodigal son: returns to his father’s house, 
 in avery DIFFERENT STATE OF MIND from that in 
 which he left it. He set off in very high spirits, full 
 of self-conceit and pride; but comes home with a 
 broken heart, full of contrition, and deep self-denial. 
 When he<et off he had no thoughts of returning, but 
 expected to enjoy every pleasure, and to have glorious 
 times of it, when he had his own will and way. But 
 he found it quite necessary to return: stern necessity 
 compels him to come back. And he has a very poor 
 
186 THE PRODIGAL’S PILGRIMAGE. 
 
 story to tell his father of his pilgrimage and adventures. 
 Instead of having to boast of noble exploits, acquired 
 laurels, and a paradise of pleasures; he has to tell him 
 of keeping swine, and desiring to fill his belly with the 
 husks which the swine did eat. We shall be very much 
 mistaken if ever he leaves home again: he has had 
 enough of wandering. 
 
 1. To see the apostate sinner returning home to his 
 God, and falling down with a broken heart before the 
 throne of grace, to confess his sins and cry for mercy, 
 is one of the most affecting and delightful sights under 
 heaven. There is a peculiar grandeur in this view, far 
 excelling any thing that can be seen in all creation. 
 The coronation of an earthly king may have more pomp 
 and glare attending it; but not the overflowings of 
 mercy, and triumphs of grace which attend the repent- 
 ance of a sinner. We behold here a rebel returning 
 into submission to his Prince, and a wild son into obe- 
 dience to his Father. Wesee a sinner that has left 
 God and destroyed himself, made truly sensible ‘of his 
 enormous wickedness and deepest danger. He comes 
 back to his Father’s door, loaded with guilt, filled with 
 confusion, and trembling for fear of judgment. He 
 falls down on his bended knees; weeps bitterly, and 
 saith to his Father, “‘I have sinned against heaven, 
 and before thee, and am no more worthy to be called 
 thy son.” I have no defence to make, nor one plea to 
 offer; nothing js left for me but to confess my trans- 
 gressions; to bewail my folly and guilt; and to ery 
 towards heaven for compassion and mercy, Against 
 heaven have I sinned, and to heaven I cry for remission 
 
THE PRODIGAL’S PILGRIMAGE. 187 
 
 of sins: ‘‘ God be merciful to me a sinner.” I must 
 have free pardon or perish; for all I have is sin—sin, 
 and nothing else. 
 
 2. The returning sinner is now where he ought to be 
 —at the footstool of mercy, where alone he can find 
 relief. He is confessing his sins before the throne of 
 grace, and seeking for free pardon and salvation. 
 Where else can the transgressor go for pity, but to the 
 sin-pardoning God, who alone ean take away sin? All 
 things in creation are at enmity with the man that is at 
 enmity with God. And all doors are shut against 
 even the penitent, but the deor of mercy and grace. 
 Before that door we now find the sorrowful prodigal, 
 confessing his sins before his injured Father, and im- 
 ploring his pardon and blessing. He is in his proper 
 place, in the very place where he ought to be, and 
 where alone salvation can be found. 
 
 3. Millions before him have prostrated before this 
 throne of grace, and obtained pardon ofall sins, and 
 peace with heaven. Those who are now triumphing 
 before the throne of glory, have been formerly mourning 
 and weeping before the throne of mercy and grace, 
 All that are now in the way to glory, are constant 
 visitors at the throne of grace: there they receive in- 
 structions for the way, and strength to travel on: there 
 they have communion with God, to teach them what 
 heaven is, and to give them a relish for it. To this 
 throne of grace and mercy we ourselves must come. 
 Praying penitents alone are pardoned: “‘ He that asketh 
 receiveth, he that seeketh findeth, and to him that 
 knocketh it shall be opened.” The prayerless soul 
 
188 THE PRODIGAL’S PILGRIMAGE. 
 
 shall perish in his sins. All in the generations yet to 
 come that shall be saved,. will visit this throne of grace, 
 and fall prostrate in penitence at the deor of mercy. 
 Wherever God designs salvation, he poureth down the 
 spirit of prayer and supplication. Beggars alone shall 
 inherit the kingdom, and grow rich towards God. Then 
 live in prayer. 
 
 4, None ever perished before the throne of grace, 
 who truly confessed their sins, and eried im faith for 
 mercy. Multitudes have trembled exceedingly, and 
 fainted; but none died. Many in bowing before the 
 throne, wrote the bitterest things against their own 
 souls, when God brought not one charge against them, - 
 but justified them freely. fromvall things in Christ Jesus. 
 Many weep bitterly over sins which they well remem- 
 ber; but which God has long ago blotted out of his 
 book, and buried in everlasting oblivion. So then, 
 many penitents tremble, weep, and faint at the door of 
 mercy, but none perish there. 
 
 5. The benefits and blessings. which true beggars at 
 the throne of grace derive from: heaven, are incalcu- 
 lable and of immense value. There the blind is made 
 to see, the deaf to hear, and stammerers to speak 
 plain: there the lepers are cleansed, the debtors re- 
 leased, and the prisoners set free: there the hungry 
 souls are fed, the poor made rich, and the disconsolate 
 mourner to rejoice and sing. When you approach the 
 throne, He that sits on the throne saith unto you, 
 “ Ask what you will, and it shall be given you,” if you 
 ask in faith and in the name of Christ. *‘ Open thy 
 mouth wide, and I will fill it.” We all must become 
 
THE PRODIGAL’S PILGRIMAGE. 189 
 
 beggars, or perish in poverty and guilt. We must bow 
 before the throne, and cry in the language and spirit of 
 the penitent prodigal : ‘< Father, I have sinned against 
 heaven, and in poy sight, and am no more worthy to be 
 €alled thy son.’ i 
 
 Il. We here look ata TRUE PENITENT approaching 
 mercy’s door, confessing his sins, and praying for 
 pardon. Let us mark in what spirit he comes; what 
 he has to plead; and what he may odtaiz at the hand 
 of his God and Father. 
 
 1. In what spirit and temper of heart must the sinner 
 come before his God? He must come as a frue peni- 
 tent. .No repentance—no mercy: the sincere penitent 
 alone shall be pardoned. “ He that confesseth and 
 forsaketh his sins shall have mercy.” He that is broken 
 in heart, poor in spirit, and trembleth at God’s word, 
 shall draw nigh unto him, and have his wants supplied. 
 ** He healeth those that are broken in heart, and satis- 
 fieth the hungry with eood things; but the rich he sends 
 empty away, and the proud he will know afar off.” 
 —All true converts come to God in faith. “He that 
 cometh to God must believe that he is, and that he is a 
 rewarder of them that diligently seek him.” “Let us 
 then draw nigh unto him with a true heart, in full as- 
 surance of faith.” Believe, without wavering, the whole 
 testimony of God, respecting his Son Jesus.—They 
 come.in ¢ruth. Not in appearance and profession only, 
 hut in truth and sincerity. God is truth, and will re- 
 gard nothing but truth, and hateth a lie. ‘ Our doins 
 therefore must be girt about with truth, for God re- 
 quireth truth in the inward parts, and they that worship 
 
190 THE PRODIGAL’S PILGRIMAGE. 
 
 God, must worship him in spirit and in truth, and the’ 
 Father seeketh such to worship him.”—They return to 
 God in humility, and approach the most Holy with 
 reverence and godly fear. High thoughts of them- 
 selves are now vanished; they come trembling before, 
 the Majesty of heaven. Abraham felt that he was but 
 dust and ashes. Jacob said, “1am less than the least 
 of all thy mercies.” David cried, “‘ Who am I, O Lord 
 God, that thou shouldst do any thing for me.” When 
 Job looked upon God, he abhorred himself, and ac- 
 knowledged that he was vile. Peter cried, “ lama 
 sinful man, O Lord.” And Paul said that he was the 
 chief of sinners. And hear what this returning pro- 
 digal saith of himself, ‘‘ I have sinned against heaven, 
 and before thee, and am no more worthy to be called 
 thy son.” All that come to God in truth, approach 
 him with humility, revereace, and godly fear.—They 
 come with an earnest spirit, that will plead with God 
 and take no denial. Formerly they prayed as if they 
 prayed not: hardly knew what they asked, aad cared 
 not whether. their petitions were granted or denied. 
 But now. like the importunate widow, they will give 
 God no rest: they lay hold on the angel of the cove- 
 nant, and say, ‘“ 1 will not let thee go, till thou bless 
 me.” But why so very earnest? The soul is lost; 
 salvation is at stake ; and the Lord is coming to judg- 
 ment. They are wrestling for a crown, a kingdom, and 
 eternal glory. Who in such a case would not strive, 
 and press into the kingdom? “ From the days of John 
 the Baptist till now, the kingdom of God suffereth 
 violence, and the violent take it by force.”—This then 
 
THE PRODIGAL’S PILGRIMAGE. 191 
 
 is the spiri¢ in which true converts approach their God. 
 They come with penitence, with faith, with truth, with 
 humility, and great earnestness. So must we come, or 
 be left to die. . 
 
 2. What have they, who do return in a right spirit, 
 to plead before the Lord, to induce him to pardon 
 them? They cannot plead their innocence, for they 
 are guilty and justly condemned. It would be vain to. 
 plead that they have sinned less than some others, 
 when Adam ruined a world with one sin. ‘‘ He that 
 offendeth in one point is guilty of all.” The wages of 
 every sin is death, and there is no man that sinneth 
 not; therefore by the deeds of the law shall no man 
 living be justified.” Were they to plead their repent- 
 ance and reformation ; this makes no more atonement 
 than the sorrows of Judas, when he confessed, “I have 
 sinned, in that I have betrayed the innocent blood.” 
 What then have penitents to plead when they appear 
 before God ? 
 
 Their grand plea is the mMEDIaTion of the Son of 
 God. very thing they find there, they have the divine 
 ' warrant to plead in behalf of their ruined souls. They 
 can plead all that Christ ever did or suffered; all his 
 merits and his purchase ; they can plead his offices of 
 king, priest, and prophet; they can plead his death on 
 earth, and his intercession in heaven.—They are autho- 
 rized to say, Whatever Christ. prepared, he prepared 
 for us. He opened a fountain of life; he opened a 
 way to God; he opened a door of hope and mercy ; he 
 made atonement for sin; he brought in an everlasting 
 righteousness, and a finished salvation,—and all for us. 
 
192 THE PRODIGAL’S PILGRIMAGE. 
 
 —They have also a warrant to say, Wherever Christ is 
 found, he is there for us. Under the law, under the 
 curse of the law, and under the powerof death. If we 
 view him in the agonies, of Gethsemane; on the cross 
 of Calvary; or on the throne of heaven; we are 
 permitted to say, He is there for us.—This, then, is 
 what penitent sinners have to plead, why God should 
 have mercy on them. They can plead every thing 
 they find within the mediation of the Son of God.— 
 But they must plead then in fazth without wavering, or 
 they shall plead in vain ; for God will hear no voice but 
 the voice of faith in his Son, and in his truth and grace. 
 3. If true penitents before the throne of grace, plead 
 the mediation of Christ in faith, what may they expect 
 to receive from God? Rather what gift or blessing 
 which God can bestow or man enjoy, but they may 
 expect? ‘They have a promise of the life that now 
 is, and of that which is to come. He giveth graee and 
 glory, and no good thing will he withhold. from them 
 that walk uprightly.”—They may expect to obtain 
 mercy, and find grace to help them in every time of 
 need ; to receive power to become the sons of God; 
 and to have the Spirit of adoption in their hearts, cry- 
 ‘ing Abba, Father; to be clothed with the garment of 
 salvation, to drink of the water of life, and feed on the 
 bread of heaven.—They may expect the wisdom that 
 is from above, strength to overcome the world, and 
 . grace to triumph finally over sin, death, hell, and the 
 grave.—When they come to God in Christ, they receive 
 the love of God in their hearts, and hope full of a glo- 
 rious immortality, as a'sure earnest of the everlasting 
 
THE PRODIGAL’S PILGRIMAGE. 193 
 
 kingdom : yea, “they are blessed with all spiritual bles- 
 sings in heavenly places -in Christ Jesus.”—Let them 
 lay the hand of faith on the head of the atoning Savi- 
 our, and God will give them a life that knows no end ; 
 a lamp that shall never be extinguished ; and treasures 
 which never can be spent. God stands ready to give 
 every thing to them that return to him in his Son Jesus. 
 He gives them his-covenant of peace; he gives them 
 the kingdom, and constitutes them heirs of all the pro- 
 mises.—Let every returning prodigal then believe with- 
 out wavering that these ‘things are true, and feel 
 assured, that faith will always receive as much as it 
 ever can ask of God. Soruns the promise, “ Whatso- 
 ever ye shall. ask in prayer, believing, ye shall receive.” 
 —Who then would not pray without ceasing? Who 
 would not ask for great things, seeing that all which 
 Christ could purchase with his precious blood stand 
 ready for them ?—Sinner, look up to heaven and say to 
 Jehovah Jesus, ‘‘ Be thou my God.” 
 
 III.“ I have stnnep against heaven.” 
 
 1, New converts dre often in deep distress, though 
 now in a pardoned state, and reconciled to their hea- 
 venly Father.—Though the Almighty has fully forgiven 
 them all trespasses, yet they can never forgive them- 
 selyes. Yea, though the Lord declare that their sins 
 are all forgiven, and seal a sense of pardon on their 
 consciences ; yet they still feel indignant at their past 
 offences against the Lord God. The prophet told 
 David ‘on his repentance, ‘The Lord hath put away 
 thy sin, thou shalt not die.” Yet ‘David all his life- 
 time cried, “ My sin'is ever before me.” It is reported 
 
 K 
 
194 THE PRODIGAL’S PILGRIMAGE. 
 
 of Peter that he often wept when he heard the-cock 
 crowing, yet knew well that his. sin was, pardoned. 
 And. this prodigal had been kissed and embraced by 
 his Father as a token of forgiveness, yet hear his deep 
 groans and bitter lamentation, ‘I have sinned) against 
 heaven.” 
 
 2, Evangelical repentance belongs. to the state of 
 grace, and not to the state of nature. It is the lamen- 
 tation of a child, and not of a foreigner or an alien. It 
 is the mourning language of those that are already 
 brought into God’s family. “I haye surely heard 
 Ephraim bemoaning himself thus; surely after that I 
 was turned, I repented ; and after that I was instructed, 
 I smote upon my thigh: I was ashamed, yea, even 
 confounded, because I did bear the reproach of my 
 youth,” Jer. xxxi.—All true converts experience shame 
 and sorrow on account of their past evil conduct; for . 
 they now see what a holy God they offended, what an 
 infinite evil sin is, and what deep dangers it has 
 plunged them into. Where lived the Christian who 
 has not cried, ‘It is an evil, and bitter thing to sin 
 against God: Wo unto me that I have sinned :” my 
 burden is intolerable.’ 
 
 3. The distress which young converts feel is unavoid- 
 able. When brought into the light they see where they 
 have been, sporting on the brink of the bottomless pit ; 
 saved in mercy from dropping in, and brought into a 
 place of safety, by the God they sinned against. This 
 kindles love and gratitude to their great-deliverer, and 
 produceth godly sorrow in their hearts, that,they have 
 ever rebelled against so good and gracious a God, 
 
THE PRODIGAL’S PILGRIMAGE. 195 
 
 whose loving kindness they never can forget.—The 
 unregenerate indeed may repent that they have sinned 
 against a just and holy God, and tremble for fear of 
 judgment. The children of grace alone are melted 
 into sorrow by the loving kindness of the God of salva- 
 tion.—All the converts of grace have some distress of 
 soul; and that degree of distress is sufficient, which 
 weans them from sin and drives them to Christ. Some 
 have far deeper darkness and stronger fears than 
 others, and for a longer time ; but why this is, we can- 
 not tell now, it is one of the things we shall know 
 hereafter. Some of the reasons may be these: they 
 have some right hand sin which they cannot part with ; 
 some idol which they refuse to give up; or some duties - 
 which they omit to perform aright. Or, it’ may be, 
 ’ they have clearer views of sin than of grace; of their 
 deserving to die, than of Christ’s power to save; and 
 that they attend more to the works of their own cor- 
 ruptions, than to the operations of the Spirit in their 
 hearts. Distressed children that walk uprightly often 
 cleave to self-righteousness : they seek for something 
 in themselves to trust to, instead of going out of them- 
 selves entirely, and lean upon Christ alone. Go and 
 learn this lesson more perfectly. 
 
 4, The distresses of God’s children for salvation are 
 beneficial. They keep many from going to sleep; 
 from trusting to themselves, and from neglecting the 
 ordinances of grace. They keep them watching and 
 praying; they keep them humbling, beggars at the 
 throne of mercy; they keep them from going astray 
 from God after the things of the flesh. What numbers 
 
 K 2 
 
196 THE PRODIGAL’S* PILGRIMAGE: 
 
 in the way of Zion have pratsed God aloud for the 
 
 dark nights they have passed through; for the severe 
 
 conflicts they endured; for the bitter cups they were 
 
 made to drink; and for the hedge of thorns which 
 kept them in the way. We are greatly zmstructed by 
 
 our troubles, distresses, and privations : what could we 
 
 know of the value of light, if we never knew dark- 
 
 ness ? of the sweetness of rest; if we never experienced 
 
 weariness ? or of the blessedness of joy and peace, if 
 we had never known distress ?—Trials quicken the 
 soul, and serve as the air to the fire; to make it burn 
 
 the brighter. The loudest prayers that ever reached 
 
 heaven were from some dark pits, the mire and the 
 clay; from under heavy waves, and in deep waters- 
 
 “Out of the depths have I cried unto thee O Lord,” Ps. 
 
 exxx. 1. ‘In my distress I called upon the Lord, and 
 
 cried unto my God,” Psalm xviii. 6. It will-appear in 
 
 the end that our miseries are some of our chief mercies : 
 
 for our light afflictions which are but for a moment, 
 
 work for us a far more’exceeding and eternal weight of 
 glory.—Yet we should be aware that sincere and pious 
 
 souls may indulge their distresses to their injury; they 
 
 may sink their own spirits too low for any holy exer- 
 
 cise, or any enjoyment of the consolations of Christ. _ 
 
 _IV. True converts view their sins, as of enormous 
 
 MAGNITUDE. at. 
 
 1. Ihave sinned against heaven; all that heaven is; 
 all that heaven contains; and all that heaven can be- 
 stow. Is it possible to exceed this in wickedness and 
 guilt? , What then must be my danger? and what can 
 I now reasonably look for as my portion, but the heaviest 
 
THE PRODIGALS PILGRIMAGE. 197 
 
 punishment that God can inflict ; and the most tremen- 
 dous judgments that heaven itself can pour down ¢ = 
 Hear the confession and bitter lamentation of a sinner, 
 under a deep sense of his guilty conduct towards his 
 God and Saviour. 
 
 ‘ Ihave sinned against heaven; against the God of 
 heaven; the highest, the best of all beings; the God 
 of gods, and Lord of all lords; the most holy and the 
 most mighty; he that made the worlds, and will judge 
 them.—I have sinned against all the Jaws of God. His 
 laws are holy, just, and good. It is the highest. privi- 
 lege of the holy angels in glory, to observe and obey 
 these laws, and do the will of the Most High God. But 
 I have broken his laws, in thought, word, and deed. 
 I have broken them all, and that a thousand times 
 over. How deep my guilt!—How heavy must be my 
 punishment! [I have sinned against the government of 
 the Most High. He ruled in equity and kindness; and 
 in all his management and appointments, consulted the 
 benefits and happiness of all within his vast dominions. 
 But without provocation I have proved a disobedient 
 and rebellious subject; enlisted under the banner of 
 his grand adversary, and fought against his sacred 
 throne. \ What then will become of me? Where’can a 
 rebel against the Almighty God find a refuge?) Who 
 can defend if he destroys ?—I have sinned against the 
 bounty, gifts, benefits, mercies, and blessings of my 
 Ged. These he showered down daily upon me, when 
 I deserved not the least favour at his hand. But 
 these I have grossly abused, and took occasion by 
 them to sin the more, and made them to minister to 
 
 K 3 
 
198 THE PRODIGAL’S PILGRIMAGE, 
 
 my lusts. Such has been my conduct from my youth 
 up. What then must be the number of my transgres- 
 sions, and the amount of my guilt ?—I have ‘sinned 
 against the Saviour of the world. God, in his infinite 
 love, sent his own eternal Son to suffer, bleed, and die 
 for our redemption. The Saviour came into the world 
 to save sinners: he offered his soul a sacrifice for sin, 
 and made full atonement: wrought out a glorious sal- | 
 vation for us. This he offered freely to me; I rejected 
 it a thousand times. And instead of receiying him for 
 my Saviour, I crucified him afresh. What hell can be 
 too hot for such a transgressoras I have been all my 
 days until now!—I have sinned against the Holy Ghost 
 times out of number. God sent his Spirit down from 
 heaven to dwell in my heart, to ereate me anew, to 
 unite me to Christ, to make me holy, and to be'my com- 
 forter, my guide, my teacher, and my defeace. This 
 Holy Spirit stood long at my door, suing for admission; 
 but I resisted him, grieved him, and caused him to 
 depart.—What then can I expect God to do with a 
 rebel, that has sinned against heaven as I have done? 
 For I have sinned against Father, Son, and Holy 
 Ghost, against law and gospel, against mercies and 
 blessings, against all that God is, or heaven can give. 
 Where, oh where, can a sinner like me flee from the 
 wrath tocome? Rocks and mountains fall and cover 
 me from the wrath of God and the Lamb !’ 
 
 2. If aman were only to sin against the whole earth 
 and all that dwell on the earth, he would have some- 
 thing to fear. Were he to insult his sovereign, to abuse 
 all in authority, to revile magistrates and ministers, and 
 
THE PRODIGAL’S PIDGRIMAGE. i199 
 
 to provoke'to furious wrath all that breathe on the earth ; 
 im‘such @ ‘case his situation would be forlorn, and his 
 heart in constant tremor. He would be like Camm, ex- 
 peeting every creature he:met with fo slay him. Our 
 own situation 23 sinners against heaven is far more 
 perilous than this. We have provoked the Lord God 
 omnipotent to wrath against us, and summoned all 
 heaven to punish us to the uftermost. This the peni- 
 tent prodigal very sensibly felt, when he cried with 
 agony of soul, “‘ I have sinned against heaven.” 
 
 3. Is salvation possible? Can such transgressors ever 
 be pardoned? When we look at the magnitude of 
 their offences, and the evil of sin, we are ready to say, 
 impossible! What is so with man is not so with God. 
 He has given us the most abundant proofs, that with 
 him “ all things are possible.” In his infinite wisdom 
 and boundless mercy, he has devised a plan and found 
 out a way to annihilate sin, and save the smmer. And 
 very marvellous is the way, by which God can be just, 
 and yet the justifier of the ungodly. “ He has laid help 
 upon one Almighty to save.” The Son of God became 
 the Son of man, that the children of wrath might be 
 made the children of grace. “He was made sin for 
 us, that we might be made the righteousness of God m 
 him.” He‘endured the cross, and laid down his life 
 
 for us, that we might obtain eternal life m him. All 
 ' ghis was done for his very enemies, that had rebelled to 
 the uttermost agaist him. “‘ When we were yet ene- 
 mies, Christ died for the ungodly,” and wrought ont a 
 glorious, ‘complete, and efernal ‘salvation for them. 
 Now a way to heaven is opened for these great trans- 
 
200 THE PRODIGAL’S PILGRIMAGE. 
 
 gressors, ‘‘ and whosoever believeth in him shall net 
 perish, but obtain everlasting life.” Was there ever 
 love like God’s redeeming love! ‘ Oh, for this love let 
 rocks and hills their lasting silence break.’ Let heaven 
 and earth adore him, let the whole creation praise him, 
 for the fountain of life, for the rivers of his grace, and 
 the ocean of his love. Let poor, perishing sinners bless 
 and praise him in the loudest strain, for the new and 
 living way to God, and for the hope of glory.—When 
 such rich provisions are made by the God of grace, for 
 the salvation of ruined sinners, let them not be guilty 
 of the haghest offence of all against God, that of rejecting 
 the Saviour. We may well ask those that do this, 
 ‘“¢ How shall ye escape, if ye neglect the great salva- 
 tion?” Confess, with the prodigal, “1 have sinned 
 against heaven ;” pray with the publican, “ God be 
 merciful to me a sinner.’ 
 Y: True penitents aGGRAVATE their transgressions: 
 1. “I have sinned in thy sight.” He thought it 
 not enough to say, “‘ I have sinned against heaven ;” 
 but he must add, Lord, I have done it before thy face; 
 whilst thou wert looking at me. We all know, that to 
 conceal sin from the all-seeing eye of God is a thing 
 impossible. All things at once are open to the view of 
 him, with whom we have to do. Many in their folly 
 try to hide their wickedness, and seek the cover of the 
 night, that they may sin in secret. Darkness is no 
 darkness with God. The darkness and the light. to 
 him are both alike: ‘“‘ The darkness. hideth not from 
 thee:” and. what is done in secret, he will publish 
 upon the house-top.. 
 
THE PRODIGAL’S PILGRIMAGE. 201 
 
 2, Sinners profess to know that God is every where ; 
 yet they will venture upon sin in his presence, before 
 his eyes, when they must know that God is looking at 
 them :—this is a very daring spirit in man. ~ You 
 would think it very daring in any man, to wear the 
 colours and arms of rebellion in the king’s court and 
 before his face: far more daring the spirit of that man 
 that will act so in the presence of his God. What are 
 your oaths, lies, filthy conversatien, and all other sins, 
 but arms of rebellion against the Most High; and 
 these you wear and wield in the presence of God, as if 
 you bid him defiance.—To sin before the eyes of God, 
 is the greatest impudence possible. To commit adul- 
 tery in secret, is a damnable sin: to do this publicly, 
 like Zimri, would be an intolerable impudence: Yet 
 to be wicked before men, is as nothing to the impu- 
 dence of the sinner, that will sin wilfully and without 
 blushing, before the face of his God and ‘Maker. 
 Continuing in sin, betrays a great hardzess of heart.— 
 God often lays affliction on the loins of ‘transgressors, 
 binds them down to a bed of sickness, and separates 
 them from their evil companions and means of open 
 rebellion, to see if they will relent and turn from their 
 evil ways. But no sooner are their bands loosed, and 
 strength renewed, but they return with avidity and 
 additional eagerness to their former evil practices of 
 rebellion against God. These run the greatest hazard, 
 though they know it not; for ‘“‘ He that being often 
 reproved, hardeneth his neck, shall suddenly be de- 
 stroyed, and that without remedy.” Unbelief is at the 
 bottom of all this conduct. Sinners are often warned 
 K 5 
 
202 THE PRODIGAL'’S PILGRIMAGE. 
 
 of their danger; exhorted to reform; counselled to 
 return unto the Lord; and encouraged to look to the 
 Saviour for mercy and grace :—all is lost on them; 
 they will hear no voice but that of their own sinful 
 inclinations and evil propensities ; they go on frowardly 
 in the way of their own hearts. And why is this? 
 They bekeve nothing of all that God saith unto them. 
 While they continue under the dominion of unbelief, 
 all warnings, counsels, and imstructions are wholly 
 lost on them: they will go forward and inerease in 
 impiety, till iniquity becomes their final ruin. 
 
 3. The long-suffering patience of the Holy Lord God 
 is truly wonderful. What multitudes of the children 
 of men delight in sin, and serve it; hate holiness, and 
 fight against God; yet we see that the Lord beareth 
 with them to admiration: though they rebel openly, 
 insult him to his face, add sin to sin, and glory in their 
 shame; yet God spareth their lives, and continueth 
 their mercies for many years. Well indeed may he be 
 styled, “‘ The God of patience,” Rom, xv. 5. He 
 waited a hundred and twenty years.on wicked men in 
 the days of Noah. He waiteth long on the worst of 
 sinners in our day. They owe their lives to his for- 
 bearance and patience: ‘‘ I am the Lord, therefore ye 
 sons of Jacob are not consumed,” Mal. iii. 6. The 
 whole race of men have cause to say, “ The Lord God 
 — 3s merciful and gracious, long-suffering, and abundant 
 in goodness and truth,” Exodus xxxiv.6. Why does 
 God lengthen out the lives of enemies and rebels? 
 ‘“‘ The long-suffering of our Lord is salvation,” 2 Pet. 
 il. 15. He waiteth to be gracious, and is reluctant to 
 
THE PRODIGAL’S PILGRIMAGE. 203 
 
 strike the sinner dead ; because “he delighteth not in 
 the death of a sinner:” he is loath to give up.the'soul 
 as @ prey to Satan: and after he has waited for many 
 years at his door in vain, he still crieth, “‘ How shall 
 I give thee up!” Ohardened and daring sinner, 
 “Despisest thou the riches of his goodness, and — 
 forbearance, and long-suffering; not knowing that 
 the goodness of God leadeth thee to repentance?” 
 Rom. ii. 4. 
 
 + 4, To keep in constant mind that we are always in 
 the presence of God, would be of vast ‘advantage to 
 all descriptions of men; both to the ‘good and to the 
 evil. 
 
 It would be of great benefit to the wicked, to re- 
 raember that the eyes of the Lord are upon them every 
 where. ‘“ They forget God; he is not in all their 
 thoughts :” “ They think not'on his name:” they sin 
 boldly and without fear, and say, “ Tush, how doth 
 God know ?” But “ he knows the’secrets of your hearts, 
 and will set your secret sms in the light of his coun- 
 tenance.” He keeps a correct register of all your 
 transgressions, and will bring every work to judgment. 
 Try then to impress your mind with a constant recol- 
 lection, that God is always present, with his eyes upon 
 you: you sin in his sight. ‘Read often, and with 
 attention, Psalms liii. xxiii. and exxxix. 
 
 It would be of great benefit to superficial Christians, : 
 to recollect that God always looks at them, and marks 
 all they do. You are satisfied with the form of religion, 
 and decent appearance; but God looks at the heart, 
 and trieth the reims of the children of men. He’care- 
 
204 DHE. PRODIGAL’S PILGRIMAGE. 
 
 fully examines your principles, purposes, ends, and 
 motives. Nothing but truth will go down: with God. 
 What has not truth in it, though it glitters like gold, 
 is of no value in his sight. ‘The Pharisees were admired 
 of men, when: nothing better in the esteem \of Christ 
 than whited sepulchres, and a generation of vipers. 
 Examine your heart-religion, for God will; and truth 
 alone shall stand. 
 
 It would be of the greatest benefit to pam Christians 
 always to recollect that God is present with them : 
 “ He is not a God afar off, but a God that is near.” 
 “In him we live, and moye, and have our being.” 
 Whereever we are, we may say with Hagar, “‘ Thou 
 God seest me.” Thou searchest and knowest my 
 thoughts and my heart, and art aequainted with all my 
 ways.—See Ps. cxxxix. throughout.—Then let us set 
 the Lord always before us, and say continually, Thou, 
 Lord, art with me, and thine eyes are upon me. This 
 above all things will deter us from sin, and keep us 
 watching and praying: it will put life in our prayers, 
 and fervour in our devotion :. it will arm us against 
 temptations, and support us in the day of trouble. 
 What is the consolatzon of the Christian believer in all 
 his difficulties, conflicts, and tribulation, but this, 
 ‘“< Thou, Lord, art with me, a present help in trouble.” 
 All may leave us; but God never will, ‘“ This God is 
 ‘our God for ever and ever, and he will be our guide, 
 even unto death ;” then what have we to fear ? 
 
 VI. ‘* I am not worthy to be called thy son.” Here 
 we behold the sweet HuMiLity of a subject of grace. 
 His proud spirit is subdued, he has the lowest thoughts 
 
THE PRODIGAL’S PELGRIMAGE. 205 
 
 of himself, he lies prostrate at his father’s feet, and 
 saith, ‘ O my father, I deserve not to be called thy 
 son.” : i 
 1, Man by nature is a very proud being, because he 
 has lost the knowledge of God, and caused his Spirit 
 to depart from him. He thinks far more highly of 
 himself than he ought to think. In the pride of his 
 heart he seeks to be independent of his Maker ; rejects 
 the salvation which God hath provided for sinners ; 
 resists the Spirit of God; casts away his government ; 
 and will do his own will, against the will of his Maker. 
 Here is the pride of life ; which renders man detestable 
 in the sight of the Most Holy, ‘‘ who will know the 
 proud afar off.” This pride must be destroyed in man, 
 or man will be destroyed in his pride. The higher man 
 is in his own esteem, the more despicable is he in the 
 sight of God. He must either come down in humility, 
 or come down in ruin. ‘* He that exalteth himself, 
 shall be abased.” “ The lofty looks of man shall be 
 humbled, and the haughtiness of men be bowed down, 
 and the Lord alone shall be exalted in that day,” Isa. 
 ii, 11. If Herod will receive the adoration due to God 
 alone, the filthy vermin shall devour him on his throne : 
 the Lord saith, ‘‘ My glory will I not give to another.” 
 2. We must have humility of heart, or never‘kuow 
 happiness. Without this holy temper of mind we can- 
 not draw nigh to God, nor ascend into heaven. We 
 may be saved ‘without riches, or learning, or. any 
 earthly felicity ; but no man can’ be saved without 
 godly humility: it is his meetness for heaven. Poor 
 afflicted Lazarus ascended to Abraham’s bosom ; while 
 
206 THE FRODIGAL’S PILGRIMAGE. 
 
 Dives sunk into hell. In what way does humility dis- 
 cover itself; or, wherein does it chiefly consist? It 
 mainly consists in feeling our entire dependunte on 
 God for life and happiness: in aseribing to-him the 
 glory of all we do aright, and all the felicity we enjoy: 
 ‘‘ Not unto us, O Lord, not unto us, but to thy name 
 give the praise:” in feeling ourselves unworthy of the 
 least favour at God’s hand, and to consider all as his 
 free gifts: “<I am not worthy that thou shouldst come 
 under my roof;” “‘ Not worthy to be called thy son;” 
 “TI am less than the least of all thy mercies.” It 
 greatly consists in meek submission to the will of God 
 under adverse providence and heavy sufferings: “I 
 was dumb, I opened not my mouth, because thou 
 didst it.”—In contentedness in a low station, and 
 true gratitude for the bare necessaries of life: ‘I have 
 learnt, that in whatsoever state I am, therewith to be 
 content.” Humility discovers itself, in our being 
 willing to be counted the least and the last, “ and 
 esteeming others better than ourselves:” in meekly 
 bearing insults, and shewing all readiness to forgive 
 injuries. ‘“‘ When Jesus was reviled, he reviled not 
 again;” and when they crucified him, he prayed, 
 “« Father, forgive them.” ‘ He has left us an example, 
 that we should follow his steps.” He erieth to us, 
 ‘«* Come and learn of me; for 1 am meek and lowly of 
 heart.” 
 
 3. What will produce this humility in the heart of 
 man? Not earthly pleasures and smiling Providence. 
 Who can say that worldly prosperity brought him 
 nearer to God? ‘Not many great and mighty are 
 
THE PRODIGAL’S PILGRIMAGE. 207 
 
 called.”——Neither will adversity of itself humble the 
 heartof man. Many have been reduced from affluence 
 to poverty ; from honour to disgrace, and from health 
 to sickness, and yet continued proud and haughty as 
 ever. Many are destitute of all humility that have 
 nothing to support their pride: they have neither 
 wealth nor learning, nor parentage nor virtue, yet can 
 be as proud and lofty in heart as any that possess all 
 these. Pride is odious in all, but detestable in the poor. 
 Humility, on the contrary, is ornamental in all; but 
 most grateful and attractive in those that have most to 
 support their pride. Who does not.admire the sweet 
 humility of the governor of Egypt, when he falls on the 
 necks of his offending brethren, and dries up their 
 tears? . And who is not offended and. disgusted at 
 the proud prayer of the Pharisee in the temple, and 
 his walking to the uppermost seat, when he had 
 neither grace nor virtue, to give him any claim to this 
 distinction ? 
 
 ' 4, Self-knowledge. alone will humble the heart of a 
 sinner. The Spirit of God only can give us this know- 
 ledge effectually, When he comes to guide the sinner 
 home, he opens his eyes, and gives him to see that he 
 is but dust and ashes; and so vile that nothing can 
 make him clean but the blood of Christ: he shews him 
 what a great offender he is against heaven ; how justly 
 he deserves destruction, and that nothing but the inter- 
 position of divine mercy and grace can deliver him 
 from going down to the pit. This view will hzde pride 
 from man, and give him such low thoughts of himself, 
 as will break his hard heart, and humble his proud 
 
208 THE PRODIGAL’S PILGRIMAGE, 
 
 spirit, and make him confess to God, “ I. am not worthy 
 to be called thy son ; make me as one of thy hired ser- 
 vants.”—But we can never truly know ourselves with- 
 out first knowing Christ. It is in his light that we 
 shall see light: it is when we see the glory of God in 
 the face of Jesus Christ that we come to discover ef- 
 fectually our own deformity, guilt, and wretchedness. 
 It is the atonement that shews the evil of sin; and the 
 greatness of God’s grace in salvation discovers to us 
 how low we are fallen, and how helpless we are in our- 
 selves. Nothing breaks the hard heart, or humbles 
 the proud spirit of man, like the believing views of the 
 Son of God dying for us on the cross of Calvary. 
 
 5. The humble and meek are the only blessed people 
 in the world. ‘ Blessed are the poor in spirit, for 
 their’s is the kingdom of heaven.” But who hath ever 
 heard of the blessing of the proud ? and who so proud as 
 those that reject Christ and neglect his great salvation ? 
 They are not in a state of mind to enjoy any spiritual 
 blessings ; but “‘ the Lord giveth grace to the humble.” 
 God hath a peculiar regard for the meek and lowly in 
 heart. ‘* The meek will he guide in judgment, and the 
 meek will he teach his way; and the meek shall inhe- 
 rit the earth.”—‘‘ Humble yourselves therefore under 
 the mighty hand of God.”—Yea, ‘‘ Be clothed with 
 humility.” The way to glory is to go down in humi- 
 lity: ‘ He that humbleth himself shall be exalted.” 
 The lowest in their own esteem are the highest in the 
 favour of God; and as they are his peculiar delight, 
 he will always abide with them: ‘“ For thus saith’the 
 high and lofty One who inhabiteth eternity, whose 
 
THE PRODIGAL’S: PELGRIMAGE. 208 
 
 name is Holy; I dwell in the high and holy place, with 
 him also that is of a contrite and humble spirit, to revive 
 the spirit of the humble, and to revive the heart of the 
 contrite ones,” Isa. lvii. 15. The prodigal now returns 
 to his Father with this blessed temper of mind. Under 
 a due sense of his deep guilt, and with a broken and 
 contrite heart, he throws himself down at his Father’s 
 feet and saith unto him, ‘ After my great transgres- 
 sions against heaven and before thee, O my Father, I 
 am no more worthy to be called thy son.’ 
 
 XII.—THE BEST ROBE. 
 
 Ver. 22,—“ But the father said to his servants, Bring 
 Sorth the best robe, and put it on him; and put a ring 
 on his hand, and shoes on his feet.” 
 
 I, When a sinner truly repents, and returns unto 
 the Lord his. God, No MENTION is made of his past 
 . offences. : 
 
 1. When such a wicked son appears again before his 
 father’s door, we might reasonably expect to hear the 
 deeply grieved and much injured. father addressing his 
 rebellious son thus: ‘Ah wretched .youth! how dare 
 you appear again before my door? what are those filthy 
 rags that you have got on? and what has become of 
 
210 THE PRODIGAL’S PILGRIMAGE. 
 
 all the treasures you received of me? Have you not 
 spent them m riots and revellings, and with ‘your har- 
 lots? Go, return to them again, and see my face no 
 more.’—Lo! none of this. The father’s heart is full; 
 it melts with pity; it overflows with compassion: the 
 very sight of his son’s misery penetrates his heart; the 
 bowels of a father yearn over his suffering son. That 
 son is now at his feet confessing his transgressions, 
 and imploring his pardon. The father abruptly pre- 
 vents him, and calls in haste for the best robe ‘to cover 
 him; he also adorns him with ornaments; makes him 
 a rich feast, and rejoices over him with joy and singing. 
 
 2. God never mentions past offences to true peni- 
 tents. Wherever they have wandered, and whatever 
 they have been doing, not a word is said to them about 
 things that are past: if they come home, the Father 
 forgives them all they have done against heaven and 
 before him. In the very day they return home in 
 penitence and throw themselves on his mercy, they 
 obtain mercy: in the very moment the hand of faith 
 Jays hold on Christ, a veil of universal forgiveness is 
 drawn over all their past sins and iniquities. ‘‘ God 
 justifieth them freely from all thines.”—Saul of Tarsus 
 had sinned grievously before conversion against the 
 Lord Christ, but when he submitted himself to the 
 grace of Christ, not one word is said to him ‘about his 
 former blasphemy and persecution: nor is any thing 
 said to Zaccheus about his past covetousness: nor to 
 Mary about her former lewdness: nor to any other 
 sinner that turns from sin to God. The Lord ‘says of 
 every sincere penitent in the world, “ All his trans- 
 
THE PRODIGAL’S PILGRIMAGE. 211 
 
 gressions that he hath committed, they shall not be 
 mentioned unto him,” Ezekial xviii. 22. 
 
 But what is become of all their past transgressions ? 
 No mention whatever is made of them in the day of 
 their conversion to the Lord, no more than if they 
 never had sinned; God says not a word about them. 
 What is become of the multitude of their former sins? 
 They are all forgiven.—Well, then, may pardoned sin- 
 ners cry with rapturous joy, “‘ Who is a God like unto 
 thee that pardoneth iniquity, and passeth by the trans- 
 gression of the remnant of his heritage ? ‘he retaineth 
 not his anger for ever, because he-delighteth in mercy,” 
 Micah vii. 18. Though their sins are pardoned, yet 
 they are always before the face of the Lord.—No; 
 “He casteth them behind his back.” But they are 
 still some where near us.—No; “ As far as the east is 
 from the west, so far hath he removed our transgres- 
 sions from us.” Still they’are to be found somewhere 
 on earth—No; “ He hath cast all their'sins into the 
 depth of the sea.”’ But does not the Lord keep them 
 ever upon record ?—No; ‘‘ He hath blotted them out 
 of his book.” But for all this, the Lord surely will 
 keep their sins in remembrance.—No; “‘ For I will 
 forgive their iniquity, and J will remember their sin no 
 more,” Jer. xxxl. 34. Say what you will, their sins 
 must be somewhere in existence.—No; they are anni- 
 hilated, and are no where to be found: “ The iniquity 
 of Israel shall be sought for, and there shall be none ; 
 and the sins of Judah, and they shall not be found,” 
 Jer. 1..20. So clear and complete is their forgiveness 
 in the day of penitence, and conyersion unto the Lord, 
 
QkZ THE: PRODIGAL’S PILGRIMAGEv 
 
 that all their sins are freely pardoned ; blotted out ; 
 buried in oblivion; and are no where to be found. 
 
 3. We think far too little of the act of God in par- 
 doning sin. Even those who.reap the immense benefit 
 _ of this act of grace, greatly undervalue it.—It is an act 
 where God discovers more of hissalmighty power, than 
 in any of all his -works: In pardoning sin; all the di- 
 vine attributes are concentrated and glorified together. 
 Where do the rivers of grace flow so abundantly as in 
 washing away sin? Pardoning iniquity, transgression, 
 and sin, is an act of such infinite mercy and grace, 
 that it gains unto the Lord an everlasting name, even 
 the God of salvation. It is an act of the greatest 
 benefit possible to the sinner: without it, all other gifts 
 would be useless; but the pardoned sinner is entitled 
 to all blessings: “ All things are your’s,” when you 
 are in Christ, and in a pardoned. state.—It is an act 
 which will never be forgotten, but had in everlasting 
 remembrance by all the countless miriads that shall 
 surround the throne of the Lamb. ~They appear there 
 arrayed in white, and can never forget that they have 
 washed their robes and made them’ white in the blood 
 of the Lamb; and they will never cease to sing, 
 ‘‘ Worthy is the Lamb that was slain to receive honour, 
 and glory, and blessing for ever and ever; for he was 
 slain for us.” In this song may my soul for ever join. 
 Should any Jaugh at this enthusiasm, let them laugh 
 now, I shall laugh also when I ascend into the heavens, 
 within full view of the throne of God and the Lamb, 
 and share of the joys of heaven, and the triumphs of 
 eternity. For this hope, I am willing to bear the re- 
 
THE PRODIGAL’S PILGRIMAGE. 213 
 
 proach of Christ, and revilings from a blind world, of 
 which I have had my fair share for half a century. It 
 has done me no injury. The reproach of the cross of 
 Christ is‘a far greater honour than earthly crowns, and 
 kingdoms can confer. So thought Moses ;— 
 
 “Tf on my face for thy dear name 
 Shame and reproaches be; 
 
 All hail reproach, and welcome shame, 
 If thou remember me.” 
 
 IJ._The Father ordered his servants to clothe, 
 adorm; and feed his starving son. God does all his 
 works, and sends all his gifts, by some messengers and 
 means that he useth: he makes one creature to serve 
 another. His servants shall provide for his children. 
 
 1. The children of men are the objects of God’s 
 eare and kindness; he makes all things through the 
 vast creation to serve their interest, and promote their 
 welfare.—He made the earth to be their dwelling-place, 
 the house of their pilgrimage, and furnished this house 
 with all manner of store to supply their wants during 
 their journey home. As the earth is the habitation of 
 the children of the men, the Lord makes all creation 
 serve and supply the earth for their sakes. There is 
 not an element but contributes largely towards enrich- 
 ing the earth, and supplying it with produce and fruit- 
 fulness for the use and benefit of mankind. - The sun 
 from the heavens sends down light and heat to illumi-. 
 nate and warm the earth to make it fruitful. The 
 moon and the stars by night preserve it from total dark-. 
 
214 THE. PRODIGAL’S PILGRIMAGE. 
 
 ness. The air is placed round about the whole earth, 
 and breathes upon every part; yea, upon every plant. 
 Not a blade of grass but derives its life and growth 
 from the air, which is the life of all creation. The sea 
 also serves the earth; sends its waters through the 
 medium of the air and the sun-beams into the skies, in 
 order to descend in showers to water the earth and 
 make it fruitful—So then all things in the material 
 creation serve the earth, that the earth may serve man, 
 and that man may serve God. ; 
 2. The Lord employs some servants to convey his 
 gifts and blessings to his children. If he sends_his 
 holy law to his beloved Israel, it shall be by the hands 
 of Moses and Aaron. If he sends his gospel to the 
 nations of the earth, he will employ his: apostles -and 
 messengers to carry it to them. If Christian churches 
 are to be formed, he will send his servants to build 
 them. The Almighty Saviourhas a great and glorious 
 work yet to be done on the earth: to destroy all Anti- 
 christs ; to convert all the nations upon earth; to illu- 
 minate a dark world; to give life to a dead world; to 
 extend the kingdom of grace over the whole earth; 
 and to subdue all things to himself. These are such 
 things as man can never accomplish, and yet man must 
 do them all. God will employ his servants to do these 
 things: he will do nothing without them; but will do 
 allthings by them. It is vanity to say that he can do 
 his work without us, when it is his purpose and:eco- 
 nomy to do all his works in grace by us. Is there 
 one soul saved, but some means and instruments are 
 employed in his conversion? God our Saviour sends 
 
+ 
 THE PRODIGAL’S PILGRIMAGE. 213. 
 
 us to do what we cannot do, “ For without him we can 
 do nothing ;” yet we must do it because he commands 
 it, and by the power of Christ strengthening us, we 
 can do all things. 
 
 3. The Lord confers honour upon man by using him as 
 his instrument to carry on any of his works, even the 
 least things that he is doing onthe earth. It is a great 
 honour to be the servant of God any where, or in any 
 work: and men in the lowest station and in the mean- 
 est employ, may be the servants: of the Lord Christ, 
 and do the will of God from the heart, Ephes. vi. 6. The 
 Lord of all has the undoubted right to appoint every man 
 his work and station. Ifhe puts us in the lowest place 
 and at the meanest work, we have no ground for com- 
 plaint, and God is not mistaken in his appointments. 
 Even in the lowest station, we are not deprived of the 
 highest honour; which is, to serve the Lord Christ.— 
 The greatest thing that Paul could say of himself was, 
 “Tam the servant of Christ,” the Christian believer 
 that works in the coal mines, can say also, ‘I serve the 
 Saviour of the world.’ There are different degrees of 
 honour in the service of the same heavenly Master, and 
 they who serve him most faithfully are the more ad- 
 vanced. We all covet the highest employment, and 
 the most honourable services: but our reward will be 
 not according to the nature of the work givenus to do, 
 but according to the manner we have done it. If the 
 believer that works in the coal mines is stronger in 
 faith, and deeper in humility, than he that is an ambas- 
 sador for Christ to proclaim the gospel, he shall at, last 
 shine brighter in glory, Ephes. vi. 8. Let every one of 
 
216 THE PRODIGAL’S ‘PILGRIMAGE. 
 
 us keep in mind that we are instruments in God’s 
 hand to carry on his work by us. We are employed 
 somewhere by him; let us take heed how we serve 
 such a Master. 
 
 4, We should learn to set a proper value on all the 
 messengers by whom the Lord sends his gifts and bles- 
 sings unto us. We are all apt to exalt them too high, 
 or sink them too low: some despise the message which 
 God sends, because he sends.it by frail men like them- 
 selves. And yet if God was to deliver his message by 
 his own mouth, they could not endure it, and would 
 soon cry with Israel of old, who said unto Moses in 
 their fright, “Speak thou with us, and we will hear; 
 but let not God speak with us, lest we die,” Exod. xx. 
 19. When the three disciples heard the voice of God 
 himself on mount Tabor, they were struck to the ground 
 with terror. So it is in mercy to our weakness that 
 Jehovah sends his messages, gifts, and blessings by the 
 hands of servants with whom we can converse. Who 
 can dispute God’s right to choose his messengers? He 
 will send by whom he will send. Let us take heed 
 that we despise not the gifts, nor reject the messages, 
 which come from heaven, because of the meanness of the 
 messenger. Elijah did not despise the meat which the 
 Lord sent him by a raven; and the king of Israel re- 
 jected not the tidings brought to him by vile lepers. 
 And we must not undervalue the treasures of grace 
 because they are conveyed to us in earthen vessels. 
 
 The ministers and servants of Christ may be raised 
 too high. - We may think of them more highly than we 
 ought to think: some look more to the servants than 
 
THE. PRODIGAL’S PILGRIMAGE. 217 
 
 to the Divine Master. When they derive benefit and 
 blessing from their ministry, they forget that these are 
 the gifts of the Father. It is not the servants, but the 
 Father that provides the robe, the ring, the feast: the 
 servants only bring them to the children. The mes- 
 sengers of Christ who give full proof of their divine 
 mission, ought to be highly esteemed for their work’s 
 sake, and for their Master’s sake; ‘‘ Let.the elders thai 
 rule well be counted worthy of double honour, especially 
 they who labour in the word and doctrine,” 1 Tim. v. 
 17. Yet ‘call no man master upon earth.” ‘ All 
 things are of God,” and his-servanis only convey to us 
 his blessings. They only bring forth the best robe, and 
 put it on his child.—So then, God does -all his works, 
 and communicates his blessings, by some instruments 
 he employs: to be those instruments is an high 
 honour. 
 
 Ill. “ Bring forth the Best RoBE, and put it on _ 
 him.” 
 
 1, Here the Jove of the Father, concealed till now, 
 breaks forth in torrents without restaint, to the view of 
 all around.—How must the son feel when he hears his 
 Father addressing his servants, and saying unto them, 
 Go and bring hither the best robe; not a robe, or 
 something that you can find to clothe him; but bring 
 the best robe in existence—the very best, and put it on 
 him, and he shall wear it for my sake. What has the 
 son done to call forth such strong affections and delight 
 in the Father’s heart? He came home, and that is all. 
 The sinner returned unto the Lord his God; and that 
 was all the eternal Father required. Let sinners only do 
 
 L 
 
218 THE PRODIGAL’S PILGRIMAGE. 
 
 this, and they may have all things of God, for his affec- 
 tions will now flow for ever towards them. He pitied 
 and took compassion on them when they wandered ; 
 but when they return he delights in them, and will take 
 care of them. 
 
 2. When the servants received this commission, did 
 they say, Where in all the earth can we find such a 
 robe? let us go into the courts and palaces of kings 
 and seek for it there.-—No; says the Father, that will 
 not. answer the purpose,—none there good enough. 
 You must bring one down from heaven, and the best 
 that can be found there—the very same robe as the 
 saints wear round about the throne. The robe of 
 righteousness : the righteousness which is of God by 
 faith; the righteousness of Christ, which is called the 
 righteousness of saints. Bring forth the garments of 
 salvation, and clothe him with true holiness, humility, 
 and truth. Bring hither the white garments made of 
 fine linen, clean and white, made white in the blood of 
 the Lamb; and put it on him.—Clothe him with a 
 garment wrought of gold, not the gold of Ophir, but of 
 Paradise: that gold of which the crown of the saints in 
 glory is composed, which is incorruptible, undefiled, 
 and fadeth not away. And he shall be made all 
 glorious within.—In one word, let my returning son 
 “‘ put on Christ.” For this robe must mean, the whole 
 salvation of Jesus; all that the sinner wants: all that 
 Christ has purchased for him. 
 
 3. But why the best robe for such a son? Any 
 filthy rags are quite good enough for him; let him wear 
 such as he brought home with him; it cannot be said 
 
THE PRODIGAL’S PILGRIMAGE. 219 
 
 that he deserves any better clothing. Very true, says 
 the Father, he deserves no better: but as he came 
 home, I deal not with him according to his merits, but 
 according to mercy ; he therefore: shall have the’ best 
 robe.—None other would answer the Jove I bear to him: 
 
 my own love is the principle of my actions, and my 
 pleasure the rule of my conduct; and it is my pleasure, 
 that this my son shall wear the best robe thatican be 
 found within my dominions,—bring it forth and” put it 
 on him.—Besides, it must be the best robe, because of 
 the dignity of his new relations and connections, and 
 the company that he is now to move in. He is aking’s 
 son, of the blood royal of heaven: he is born of God, 
 and made partaker of the divine nature: adopted into 
 God’s family and made an heir of all things. And as 
 che is now to associate with those that are kings and 
 priests unto God, and move in the highest circle, it is 
 expedient that he should be arrayed in the finest robes 
 and adorned with glorious apparel. Bring forth, I say, 
 the very best robe, and put it on him.—And there 
 is yet farther reason for it: the man is soon to be 
 translated into the pure regions of the heaven of hea- 
 vens, where all is “holiness unto the Lord.” None are 
 admitted into that pure element, to blend with all the 
 company of heaven, till they are beautified with salva- 
 tion. None can share the inheritance of the saints in 
 light, and reign with Christ on his throne, till they are 
 made meet for so high a station. As the returning 
 sinner is to stand for ever in the presence of God the 
 Father, and to follow the Lamb whithersoever he goeth ; 
 as he is destined to serve as a priest in the heavenly 
 
 L 2 
 
220 THE. PRODIGAL’S PILGRIMAGE. 
 
 temple, he must be arrayed in.a suitable. manner for 
 that high station. . Bring forth therefore. the best;robe 
 and put it on him.—In. addition to this: he is-now 
 clothed for eternity... No garment, but the. garment 
 of salvation. will endure for ever ;, this. will always last 
 unimpaired... Jesus. saith, ‘‘ My righteousness is an 
 everlasting righteousness, and. my salvation shall be. for 
 eyer.” This is:'the best robe, bring it forth, and put it 
 on him. 
 
 4, “Put iton him.” Wemust wean this robe: it 
 is not a thing to, speculate upon, but a garment to. put 
 on. We.ourselves must put off the old man.with. his. 
 deeds, ‘‘ and put on the newman, which after God is 
 created in righteousness. and true holiness,” Ephes. iv. 
 24. We must. have both, righteousness and holiness. 
 ‘“‘ Know ye. not that the unrighteous shall not inherit 
 the kingdom of God?” 1, Cor. vi. 9.—“ And that. with- 
 out holiness no man. shall see the Lord.” . We must 
 appear before.God in perfect beauty): “renewed in the 
 spirit of our minds:” “ clothed with the sun ;” and 
 “ full of. the Holy Ghost.” . Let everyone, that hopes 
 to appear before God. in. Zion, put on the: best.robe.— 
 Without the wedding garment. no; soul) shall. be ad- 
 mitted into. the glory of heaven.. Oh then, if your 
 eternal salvation depends upon)this point, see to it, that 
 you put on the robe. 
 
 IV. ‘And put a ranG on hishand.”, This ring is 
 to be both for safety and for ornament. 
 
 -1, For sarery. The Lord binds all his: people. to 
 himself at the time that he clothes.them with the gar- 
 ments of salyation.—This act of Christ, in securing his 
 
THE PRODIGAL’S PILGRIMAGE: 221 
 
 people, is as needfulas any other:act of grace... For 
 man..in his ‘best state is’ but: vanity, ‘frailty, anda lie. 
 When he is brought into:a state of salvation,:he brings 
 the whole body’of sin-with him’; ‘and:while:sin dwelleth 
 in him, he is prone ‘to wander from'God his Saviour, and 
 bent:uponbacksliding. ‘‘ The heart “is still deceitful 
 above all things and deperately wicked.” It needs the 
 strongest’ bands to keep it from wandering and ‘rebel- 
 ling.—The ‘Lord mercifully binds it fast to himself, in 
 bands of everlasting union; withthe ‘cords of his love 
 and grace; with a covenant: ordered in all things and 
 sure3)and seals this covenant with /his*own ring, that 
 it may stand ‘fast forever. And ‘this ring he puts on 
 the hand of every:child of grace,:to bind ‘his heart. to 
 stand to the! covenant, and to cleave stedfastly unto 
 God.: !This'ting may fairly be considered as the binding 
 act of the covenant of salvation, where. God engageth 
 to be ‘the’ ‘Christian’s ‘God, and: where “the ‘believer 
 engageth to take him for:his: God ‘and portion for ever. 
 
 Jesus ‘binds his*people‘to himself ‘by’ the operations 
 of his Holy Spirit in their hearts. ‘‘ By the washing 
 of regeneration and renewing of the Holy Ghost.”—The 
 Spirit gives to every one thati returns home,:a new heart 
 and aright spirit; a heart‘to love ‘God, and hate ini- 
 quity ; to die to sin, and live unto: righteousness ; -and 
 all things become new.—These works and fruits of the 
 Spirit in the soul are considered by Christian believers, 
 as the seal of God on their hearts, and the earnest of 
 heaven. “‘ After that ye believed in Christ ye were 
 sealed with’ the Holy Spirit of promise,'which is the 
 earnest of our inheritance,” Ephes. i. 13. 
 
222 THE PRODIGAL’S PILGRIMAGE. 
 
 So, this ring, this seal, this earnest is given, to all 
 believers. If we have the robe, we have the ring. «. If 
 Christ is made of God unto us righteousness, the Holy 
 Ghost is become our new creator, sanctifier, and com- 
 ‘ forter—Have we ourselves all this security for our 
 salvation? Have we such ‘strong bands to. bind. our 
 hearts unto the Lord? then we may well throw, out 
 this challenge, ‘‘ Who-shall. separate us from the love 
 of Christ? Who shall lay any thing to our charge, if 
 God justifieth us freely from:all things ? And who can 
 kill where Christ gives life eternal? 
 
 We have numberless bands to tie our wandering 
 hearts to God. All that Christ hath purchased : all 
 that God hath promised: all the gifts and blessings 
 which we have already received: and all the hopes and 
 prospects of glory to come, are so many bands to bind 
 our hearts to Christ :—And also our own eternal inte- 
 rest, our vows, and promises, and resolutions are addi- 
 tional bands to tie us down to the obedience of Christ. 
 And all little enough to keep us stedfast in his cove- 
 nant. 
 
 ‘«¢ Prone to wander, Lord, I feel it, 
 Prone to leave the God I love ; 
 Here’s my heart, O take and seal it, 
 Seal it for thy courts above.” 
 
 2. The ring is for ORNAMENT as well as for security. . 
 When we come to understand what God intends his 
 church and people for, we naturally expect him to 
 adorn them with the highest ornaments possible. —“ Is 
 
THE PRODIGAL’S PILGRIMAGE. 223 
 
 Christ coming to be glorified in his saints, and to be 
 admired in all them that believe? Will he raise them 
 up at the last day to a glorious immortality ? Will he 
 give them.to sit with him on his throne, to be the com- 
 panions of his joy and triumphs in glory eternal ? Are 
 they to be his habitation through the Spirit, and his 
 temples to dwell in for ever ?—Seeing they are destined 
 for such glorious purposes, they must be made suztable 
 for their high station. Jesus will clothe his bride with 
 holiness; ‘deck her with ornaments: adorn her with 
 jewels: beautify her with salvation ; and will finally 
 make her a glorious church, without spot or wrinkle.” 
 He will change her into his own image, to go on from 
 glory to glory. He will set his own beauty upon his 
 church; and ‘“ Let the beauty of the Lord our God be 
 upon us,” Psalm xc. [7.—There will be the most trans- 
 cendent glory on the church of God, when the Holy 
 Ghost shall have finished his work in her. None will 
 shine brighter in glory eternal, but the King of Sion 
 himself.—These ornaments, beauty and glory of the 
 church of Christ will never fade away. The beauty of 
 all creation shall vanish and be no more seen, and all 
 the luminaries of heaven shall sink into darkness ; but 
 the beauty and glory of the saints shall shine with the 
 utmost brillianey through an eternal day.—Jesus in 
 looking at the ornaments and comliness of his church, 
 takes the highest pleasure and delight in her; ‘‘ The 
 King greatly desires thy beauty,” and saith, “‘O thou 
 fairest among women; thou art all fair, my love, there 
 is no spot in thee. Ass the lily among thorns, so is my 
 
. 224 THE PRODIGAL’S PILGRIMAGE. 
 
 love among the daughters. Thow art all beautiful; O 
 my love, thou hast ravished my heart with one of thine 
 eyes,” Song of Solomon.—£very sinner that comes 
 home to the Father receives this ring on his hand for 
 ornament and ‘security. Let thine heart say, may I 
 wear it for ever. 
 
 V. “And put sHozs-on his feet.”"—He must now 
 walk in a new way which he never knew before,’ The 
 Father will “lead him in paths which he ‘has not 
 known.”—He must be furnished ‘with proper shoes for 
 this new ‘way: “ His feet must be shod with the pre- 
 paration of the gospel of peace,” Ephes: vi. 15. 
 
 1. From the day of regeneration to the day of death, 
 the life and conversation of the regenerate must ‘be 
 very different from what they were, while ‘they lived 
 without God in the world.—It must be so, for ‘they 
 now have undergone the greatest and»most essential 
 change that any creature can ever experience this side 
 eternity. It is not merely a change of apparel, of lan- 
 guage, of customs, or any outward appearance ; but a 
 change of heart, of life, of state, and of all things. — 
 “ Behold all things are: become new.” In ‘the’ new 
 birth they undergo the most important and extraordi- 
 nary change that possibly can take :place:in this world. 
 They are born of God, and made ‘partakers of the 
 divine nature, and so become the children of grace:and 
 of the resurrection.» They are created anew ain Christ 
 Jesus, and translated from the kingdom of Satan into 
 the kingdom of God’s dear Son. They pass from 
 death unto life, the best, the highest life of all. oI 
 
THE PRODIGAL’S PILGRIMAGE. 225 
 
 give them: eternal life; and they shall never perish.” — 
 “‘ Because I live, they shall live also, saith the Sa- 
 viour.” 
 
 2. As they undergo such a:maryellous change, they 
 must necessarily walk in a newway ; the way of holiness 
 and righteousness ; the living way which Jesus opened _ 
 for them to the Father ; the way of life and salvation. 
 If to heaven you go, you must travel.m the way that 
 leads there. The children of grace must lead a new 
 life, following the commandments of God, “ and true 
 holiness, without which no man shall see the: Lord.” 
 “They must no longer live the rest of their time in the 
 flesh, to the lusts of men; but to the will-of God,” 1 
 Peter iv. 2. “ We must walk in newness of life.”—° 
 They who are alive»to God are dead to sin. ‘And 
 how shall we that are’ dead to sin, live any longer 
 therein?”  ‘* Our old man is crucified with Christ, 
 that the body of sin might be destroyed, that hence- 
 forth we should not serve sin.”—The servants of God 
 must.not, and cannot be, the servants of sin; “‘ Know 
 ye not, that to whom ye yield yourselves servants to 
 obey, his servants ye are to whom ye obey ; whether of 
 sin unto death, or of obedience unto: righteousness. 
 Let not sin therefore reign in your mortal body, that ye 
 should obey it in the lusts thereof. When ye were the 
 servants of sin, ye were without righteousness ; but 
 now, being made free from sin, and become servants 
 unto God, ye have your fruit unto holiness; and the 
 end everlasting life. Study the whole of Romans vi. 
 So then, they that are risen with Christ, must, like 
 Enoch, walk with God. New creatures in Christ 
 
 L5 
 
226 THE PRODIGAL’S PILGRIMAGE. 
 
 Jesus must walk in the new way: the way of holiness, 
 the way of life eternal. 
 
 3. In order to walk in this way, they must put on 
 the gospel shoes. They must be furnished out of the 
 gospel with all needful qualifications to run the hea- 
 venly road. Let the gospel of God be truly believed, 
 and it will furnish them with all they want for their 
 journey : let the heart believe the testimony of God 
 concerning bis dear Son, and that heart will be enlight- 
 ened to behold the glory of God in the person of Christ, 
 and will be convinced that Christ is a Saviour indeed, 
 and that there is salvation in no other—When the 
 glory of the Saviour and the grace and greatness of his 
 salvation are brought within the view of believing souls, 
 they will go after Christ, and cannot do otherwise; 
 for the love of Christ constraineth them. His beauty 
 and worth allure and overcome their hearts. The glo- 
 rious gospel of the blessed God furnisheth all true 
 believers with every thing they have need for, to travel 
 on in the way everlasting, till they arrive at home in the 
 land of uprightness : it furnisheth them with directions, 
 ‘with strength, and with comfort: it furnisheth them 
 with a view of the eternal hills; with the hope of 
 glory; and with such bright prospects that eclipse all 
 things here below. These believing views, and fore- 
 taste of heaven, enable the men of grace to break every 
 band, and to run in the heavenly road, to keep in 
 the right way till they finally arrive at home, and enter 
 into Zion “ with everlasting joy on their head.” Then 
 Jet all Christians put on and wear the gospel shoes; 
 and run in God’s ways of holiness to heaven. 
 
THE PRODIGAL’S PILGRIMAGE. 227 
 
 ' 
 XIII.—_THE RICHEST FEAST. 
 
 Ver. 23.—And bring hither the fatted calf, and hall tt ; 
 and let us eat and be merry. 
 
 Tue father had clothed his returning son as soon as he 
 appeared at his door. He will now feed him and pro- 
 vide the richest feast for his entertainment. He gives 
 orders to kill the fatted calf, as was customary among 
 the Jews on some great occasions.. The father’s joy is 
 so overwhelming, that he will spare no expense to wel- 
 come his returning son. A great feast is made, “ and 
 they began to be merry.” 
 
 I. This feast is the GREAT saLvatTion by Christ 
 crucified. In this are found all the provisions which 
 the Eternal Father could prepare for the children of 
 his grace, to feed and live upon, through time and for 
 ever.—The soul must have its food, as well as the body , 
 and cannot live without it. God has provided enough 
 for all his family, and they shall never know a famine. 
 “« In our Father’s house is bread enough and to spare.” 
 Very marvellous must this feast be, seeing that it is to 
 supply myriads, countless as the sand of the sea, and 
 to last through an endless eternity. May we be the 
 happy guests at. this bountiful table-—Let us inquire 
 what kind of a feast this great salvation is: and what 
 are the provisions it contains. 
 
 1. It is a royal feast. Not made by a common per- 
 son, but by a King; yea, by the King of kings, the 
 
228 THE PRODIGAL’S PILGRIMAGE. 
 
 great and eternal Jehovah himself. And as far as we 
 know, this salvation is the greatest work of the Almighty, " 
 the richest feast that he ‘ever did or ever will provide. 
 —It is a feast made for the King’s Son, his beloved and 
 eternal Son, ‘‘ who was set up from everlasting, and 
 was in the bosom of the Father before the worlds were 
 made.” And seeing that this feast is made to express 
 the Father’s love to his Son, and:to be astanding me- 
 morial of that love, he would on such an occasion 
 spare no expense.—More yet, it is a marriage feast for 
 his Son. As it is made for the King’s Son, it is also 
 made on the greatest occasion ; when Christ covenants 
 to be the Saviour of the universal church: the Father 
 commits it to the care of his Son; to be redeemed, 
 saved, and glorified by him. The Son ‘receives 
 those that are committed unto him, and saith to the 
 Father, “« Thime they were, and thou gavest them 
 me, and I will give unto them eternal life, and they 
 shall never perish, neither shall any pluck them ont of 
 my hand; and I will raise them up at the last day.”— 
 As this is God’s own feast, made for his Son, and on 
 the greatest occasion, it must necessarily oi a most 
 extraordinary feast. 
 
 2. According to what rule does God provide for this 
 feast ?—He provides according to his riches in glory: 
 yes, according to the unsearchable riches of his grace. 
 If this be the rule by which he acts in salvation, what 
 must be the provisions he makes for’ his church and 
 people ?—He provides for them according to the love 
 he bears to his beloved Son. This love has no bounds, 
 therefore there are no bounds to the treasures provided 
 
THE PRODIGAL’S PILGRIMAGE. 229 
 
 for those that dwell in Christ.—God provides for his 
 church according to the merits of the great Redeemer. 
 Whatever he merited by his life and death, shall be 
 given to them that believe in his name. Allthe mer- 
 cies and blessings, all the grace and glory that Christ 
 could purchase with his. blood, are treasured up for 
 them in the great salvation. Nothing that God can 
 bestow for the sake of his Son shall ever be denied to 
 those who come home to the Father. Then, “ great 
 must be their portion and inheritance in heaven.”--- 
 God provides for the children of his grace, according 
 to the love he bears to. them in Christ. What that love 
 is, Jesus informs us, where he saith, “ Father, thon 
 hast loved them as thou hast loved me.” If this be the 
 rule by which God provides for his children, what must 
 those provisions be !- 
 
 3. Theremust be very eavh cabeediekiony provisions made; 
 for God provides for a company that no man can num- 
 ber, consisting of ‘* ten thousand times ten thousand, 
 and thousands of thousands.” The wants of such in- 
 numerable hosts of helpless beings through an endless 
 eternity, will require very great.supply. They will 
 find sufficient provisions for them in the salvation of 
 Christ. Let their number and their wants be what they 
 may, here is enough for them all, and enough for ever. 
 And they all can take but little to what they Jeave be- 
 hind in the unsearchable riches of Christ, and in the 
 - love of God to man for his Son’s sake. Here all ful- 
 ness dwells. Then what provisions can ever equal 
 these, which God hath laid up for his own family ?— 
 If the ultimate end which Jehovah had in view in re- 
 
230 THE PRODIGAL’S PILGRIMAGE. 
 
 demption, was his own glory, and to make himself 
 known to men and angels, what treasures of mercy, 
 grace, and love, would he not lay out’ for us in his 
 great salvation, in order to manifest unto us what an 
 infinite God he is! 
 
 4. Yet, marvellous to relate, sinners in general neglect 
 this great salvation, and choose rather to perish for 
 ever, than to come to the feast which God hath pre- 
 pared. They can hear all about the salvation of God 
 with cool indifference and unconcern. Though nothing 
 else can deliver them from endless misery, yet they will 
 take no pains to secure it. Nay, so far are the gen- 
 erality of sinners from seeking, that they stubbornly 
 reject salvation; when offered unto them as the gift of 
 God. Yea so determined are most men to close their 
 hearts against Christ, that they will forfeit the favour of 
 God, and abide under his wrath, rather than embrace 
 his offered salvation. Lord, what is man! Here are 
 two things that will astonish all worlds through eter- 
 nity, namely, That God would ever provide such a great 
 salvation for such great enemies; and that these ene- 
 mies should reject it, when nothing else can save them 
 from endless woe.—Christ must see of the travail of his 
 soul. Ifsome refuse, ‘‘ some must enter;” and they 
 that do, shall find in this feast ail the rivers of mercies 
 that can flow from the love of God, and all the blessings 
 that the blood of Christ could purchase. Yes, in the 
 salvation of God they shall find every thing that can 
 confer happiness on human beings, and irsen on the 
 joys and triumphs of eternity. ment 
 
 II. The children of grace FEED AND’ LIVE on the 
 
THE PRODIGAL’S PILGRIMAGE. 931 
 
 provisions which their heavenly Father has treasured 
 up for them in the fulness of Christ. When others 
 perish with hunger, they shall have enough. They 
 partake of this great feast and live for ever. Their 
 manner of feeding is by looking at Christ through faith, 
 and every believing view they take of him nourisheth 
 their souls. They have very numerous views to take 
 of the Lord the Saviour, but can take no one view but 
 affords food and refreshment to their faith and hope. 
 —Some of the numberless and various views of Christ 
 which afford nourishment to the souls of believers are 
 these ; 
 
 1. Believers feed on the glory of the person of Christ, 
 when they gaze upon it with great delight. “‘ They 
 behold his glory, the glory as of the only begotten of 
 the Father, full of grace and truth.” This view will 
 never cease to enliven and delight the believing sons of 
 God. The more steadfastly he is looked upon, the 
 more glorious and lovely does he appear to their. view. 
 In. gazing on the beauty and glory of Immanuel, the 
 children of his grace have often cried in rapturous de- 
 light; ‘‘ He is fairer than the children of men, the 
 chief among ten thousand, and altogether lovely.”— 
 Yes, belkeving views of the glory of the person of Jesus 
 has afforded many a delicious feast to millions of weary 
 pilgrims, in their way to Canaan. And when they ar- 
 rive at home, viewing the unveiled glory of the God-Man 
 will yield an eternal feast to the whole universal church 
 im heaven. The myriads of his redeemed will gaze, 
 unwearied, on his loveliness through all eternity. 
 
 2. Believers feed-also on the mediation of Christ 
 
232 THE PRODIGAL’S: PILGRIMAGD. 
 
 Jesus, This yields to the church the richest feast,: ‘The 
 mediation of Jesus is of vast-extent,filling the immense 
 distance between the holy God and: sinful men. Every 
 thing that exists within the wide extent of the:mediation 
 of our High Priest is spiritual, food and nourishment 
 unto believers. They feed their minds on all the glo- 
 rious offices he sustains as Mediator between God and 
 us, such as King in Sion, High. Priest over the house 
 of God, and Prophet of his universal church. They 
 feed on his qualifications to fulfil these offices,:on his 
 power, faithfulness and grace, and view him as God 
 all-sufficient, and one almighty to save. They feed on 
 his eternal love, on the riches. of his grace, on his .wis- 
 dom to direct, and power to save, on his all-sufficient 
 merits, and on his covenant engagement to be with us 
 always, even unto the end. | Every believing view they 
 take of any one of his numerous offices, and of the 
 manner he fulfils that office, affords nourishment to their 
 faith. 
 
 3. Believers feed on the whole history of Christ, as 
 far as revealed in Scripture. “Many histories are of con- 
 siderable interest, and are read with delight and profit. 
 But no history like that of the Saviour, recorded in the 
 everlasting gospel. None so sublime and marvellous ; 
 none so infallibly certain and true; and:none so inter- 
 esting and beneficial. to mankind. «All other histories 
 will die away with time, but this will be always recorded 
 and studied with increasing delight, through the ages 
 of an endless eternity. It will afford an everlasting 
 feast to countless myriads, and continue always new 
 and inexhaustible. You can fix your. minds upon no 
 
THE PRODIGAL’S ‘PILGRIMAGE. ‘233 
 
 one thing in the whole history of the Saviour but will 
 yield. food and nourishment ‘to believers.—Then. feed 
 your souls day by day on his mysterious incarnation, 
 on his extraordinary life, on his intolerable’ sufferings, 
 on his.agonizing death, on his:triumphant ascension to 
 the throne of heaven, and on his sall-prevailing inter- 
 cession there; and this will afford you a feast which 
 nothing else can furnish. Every viewyou have-of God 
 the Saviour will nourish your souls... Then ‘view him 
 as your atoning sacrifice, your way to God, your refuge 
 and your rest. Live on himas the ‘bread of heaven, 
 the fountain of life, the foundation of your hope, and 
 the rock of your salvation. The whole history of Christ, 
 and every particle 'in it, is bread -of life to the believing 
 soul, And every one that.eateth of this ‘bread shall 
 live for.ever. 
 
 4, Believers feed.their minds on the salvation of 
 God. This is to be their delightful feast here and>in 
 eternity. Itis, in every view you can take of it, a most 
 extraordinary feast. Well may it be called “ The 
 great salvation,” seeing that it is the salvation of God, 
 proceeding from his eternal Jove, flowing down in. the 
 blood of his beloved Son, and terminating in his ever- 
 lasting praises... This.is the great river that proceeds 
 from under the throne of God and the Lamb; the 
 streams whereof make glad the city of God. Believers 
 drink of these.waters, and live for ever. _How justlyis 
 it called ‘‘ precious salvation.” It is indeed precious 
 in the esteem of God. himself, and truly precious in: the 
 eyes of all believers; and. very deservediy : so, for it 
 furnisheth them with all,they need, and all they-can 
 
234 THE PRODIGAL’S PILGRIMAGE. 
 
 desire, to make them safe and happy here and for 
 ever. They find in it mercy and peace, pardon and 
 protection, life and triumph, grace and glory. This 
 great and precious salvation is not for a limited period 
 of time, and then to vanish away; but to last always. 
 It is durable as the days of God, who saith, “ My sal- 
 vation shall be for ever.” When the heavens and the 
 earth are gone by, the salvation of God will still en- 
 dure; and all the saints will be always feasting on it. 
 Even here, in the way to heaven, they enjoy many a 
 delightful foretaste of this eternal feast, by meditating 
 on the salvation of God. They at times view the suit- 
 ableness and all-sufficiency: of it, till they ery out, 
 “« We have longed for thy salvation.” They look again 
 and gaze on the preciousness and completeness of it, 
 till they sing, “‘ My heart rejoiceth in thy salvation.” 
 And when they behold the grace and duration of it, 
 they break out in rapturous delight, and say, “‘ My 
 soul fainteth for thy salvation.” So they feed their 
 minds now on this feast while on their pilgrimage 
 through the wilderness. 
 
 5. Believers feed their souls on the infinite~fulness 
 that is in Christ Jesus, ‘‘ in whom all fulness dwells.” 
 There all the treasures and inheritance of the whole 
 church of God are laid up, and from thence believers 
 derive all their supply in time and for ever. ‘‘ Out of 
 his fulness we receive, and grace for grace.” There 
 they have enough, for God “ hath committed all things 
 into his hands.” There they have variety and plenty, 
 and they feast their sonls, now on one thing, then on 
 another.—At times they fix on his redeeming love, and 
 
THE PRODIGAL’S PILGRIMAGE. 235 
 
 dwell on it with wonder and delight, till the love of 
 Christ constraineth them ‘ to love him who first loved 
 them.” —They feed again on the merits of his death, 
 and fix their minds on that wondrous cross, till they 
 see a full atonement made for the sins of the whole 
 world, and the door of mercy opened before a lost 
 world.—They next nourish their faith by meditating 
 on the virtue of his blood. And their joy is great when 
 _they see clearly, that “‘ The blood of Jesus Christ 
 cleanseth from all sin,” and that the saints ‘‘ wash their 
 robes and make them white in the blood of the Lamb,” 
 and at last “ appear without sin unto salvation.”— 
 They feed on his wondrous grace in salvation, In 
 seeing this, flowing like an eternal river, they are filled 
 with courage and a blessed hope of a glorious immor- 
 tality.—Another time they feed on the innumerable 
 spiritual blessings which are in Christ Jesus. By see- 
 ing there far more than enough to supply the wants of 
 his universal church through an endless duration, they 
 triumph in Christ with joy and gratitude.—They feed 
 also on the exceeding great and precious promises 
 which God hath made them in Christ Jesus. These 
 are to them like a thousand springs, which constantly 
 flow from the eternal hills, and furnish them with the 
 waters of life, to refresh their weary souls while tra- 
 velling through the wilderness.—It would be endless 
 to enumerate all the supplies they have in the Saviour’s 
 fulness; for that fulness is an immensity that knows 
 no bounds. On this the saints will feed and live 
 
 through an endless duration. 
 6. The glorious gospel of the blessed God is the raBLE 
 
236 THE PRODIGAL’S PILGRIMAGE. 
 
 on which this feast'is set before us here in the'wilderness. 
 This accounts for ‘the inestimable value which some ‘set 
 on the scriptures. “It is the’table where theypartake of 
 the bread of life, and drink of the'water of life. And ‘this 
 accounts also for their frequent running ‘to the ‘book ‘of 
 God; it is‘the table where they eat their daily bread. 
 The more they eat, ‘the’ more they hunger ; ~and the 
 deeper they drink of the wells of salvation, the ‘more 
 intense their: thirst after more —Too many set’but little 
 value‘on the scriptures, and ‘seldom ‘visit them. » The 
 reason is evident, they have no‘hunger%and thirst after 
 Christ and his salvation ; and where there is no hunger, 
 there is no ‘life :: the living must have food and support. 
 This tableof the Lord is always2full. \' Though myriads 
 have been feasting there, yet the bread of ‘lifevis not 
 diminished, : and the living »waters: never fail/--but flow 
 in Zion through ‘all .generations.—And ‘the table that 
 holds the bread of God is open for ‘all ; but ‘thousands 
 would. rather starve than come, Having always lived 
 on trash, they have ‘no appetite for the true bread. 
 Such:is the case: of all that are dead» towards God. 
 His children-alone will: partake of the gospel feast: — 
 III. The sewertts ‘of actual feeding on the gospel 
 feast are truly great and lasting.——-Many never taste 
 thé gospel bread.) Some dos and the benefits they. 
 derive are immense and for ever.—Before we ‘speak of 
 the benefits, it must be first observed, 
 1. That the act of feeding on the bread:of life is ab- 
 solutely necessary. The very name given to the gospel 
 provisions, plainly shews what use is to be made of 
 them. The gospel salvation is repeatedly ‘¢alled a 
 
THE PRODIGAL’S PILGRIMAGE. 237 
 
 feast, a,/banquet, and a marriage supper. The very 
 end and. use of such provisions is, that they be 
 fed. upon. . Without this they.are useless, and. can 
 answer no end whatever.. It is utterly impossible that 
 our souls.can reap any saving benefits. from the gospel 
 provisions till we come to live by faith upon them. 
 The best, and greatest feast prepared for the body is 
 useless till we eat of it. And so.is the feast that.God 
 has prepared for the souls of men.. Nothing can be 
 more-clear than that our souls must actually feed on it, 
 or lose all.the benefits of it. Hear the Lord’s own de- 
 claration on the point; ‘‘ I am the bread of life. This 
 is the bread which: cometh down from. heaven, that a 
 man may eat thereof, and)not die, If any man eat of 
 this bread, he shall live for ever. Verily, verily, I say 
 unto you, except ye eat the flesh of the Son of man, 
 and drink his. blood, ye have no life in you. Whoso 
 eateth my flesh, and drinketh my blood,, hath eternal 
 life, and I will raise him, up at the last day. He that 
 eateth of this bread shall live for ever.” John vi. 
 
 2. Many in a Christian land never do feed. on the 
 gospel feast. Great and marvellous as the provisions 
 are; suitable and necessary as they are for sinners ; 
 yet by far the greater part never will taste of them.—Not 
 afew, who frequently hear the gospel, continue so.zgno- 
 rant, that they have no idea that God hath provided 
 such a feast as the gospel exhibits.—Some, out of cu- 
 riosity, come and look at the gospel feast, admzre the 
 provisions, and perhaps profess that they are all for 
 them, yet turn away, and never feed their souls. upon 
 them, but perish in their. sins.—It is to be feared that 
 
238 THE PRODIGAL’S PILGRIMAGE. 
 
 many only play with religion, and come to hear the 
 gospel just as men go to a play-house, for entertain- 
 ment, but have no intention to eat of the bread of God. 
 — Critical hearers go with us over the gospel ground 
 with the same kind of pleasure as if they were survey- 
 ing a picture gallery; at times gratified with what they 
 see and hear, but feed on nothing.—Many light pro- 
 Jessors go to hear the gospel as they go to a music meet- 
 ing, for the mere gratification of the ear, and not as to 
 a feast. The gospel sound is to them as sweet music 
 and no more. They flock to hear it in the same state 
 of mind as Ezekiel’s hearers did, to whom the Lord 
 said, “ Lo, thou art unto them as a very lovely song, 
 of one that hath a pleasant voice, and can play well on 
 an instrument: for they hear thy words, but they do 
 them not.” Ezek. xxxiii. 32.—Not a few careless sin- 
 ners refuse the feast which God hath provided; not 
 feeling their need of it. They never knew: that they 
 were lost, therefore never wished for a Saviour. These 
 come full to divine ordinances, and God sends them 
 empty away.—The self-righteous quarrel with the 
 gospel feast, on account of the ¢erms on which it is 
 offered to them, “‘ without money and without price.” 
 Their pride will not allow them to accept of salvation 
 but on the ground of their own merits, not knowing 
 that they are wretched, poor, blind, and naked. These 
 prefer perishing in poverty, rather than live on pension. 
 They will not eat, and they shall not live-—Crowds of 
 worldly men beg to be excused from coming to partake 
 of the gospel supper which the Lord the Saviour hath 
 provided. They have so much to do with their farms 
 
THE PRODIGAL’S PILGRIMAGE. 239 
 
 and merchandize, their wives and earthly concerns, 
 that they can spare no time to come and eat of the 
 marriage supper of the Saviour of the world. Refusing 
 
 -to-partake of the feast, is the same as refusing life 
 eternal; for he that eateth not of this bread shall die 
 in his sins.—All descriptions of unbelievers slight the 
 gospel feast, and never taste of it. Though they may 
 constantly appear in the courts of the Lord, and read 
 the gospel where this spiritual feast is set before them, 
 yet they never feed on the bread of life, and therefore 
 perish everlastingly.—Some pzous souls wish to eat, 
 but are afraid to taste ; ever saying, ‘ It cannot be for 
 me, I am too guilty and vile to be admitted as a guest.’ 
 Such should inquire, ‘ Are any too guilty to come to 
 Christ for pardon? And are there any too vile to wash 
 their robes in ‘that fountain which is opened for sin 
 and for uncleanness?’ Let these know, that “ the 
 blood of Christ cleanseth from all sin,” and that Christ 
 Jesus came into the world to save sinners. If you are 
 not something worse than sinners, you may come to 
 Christ for salvation, and feed on the bread of life. —This 
 statement is too true, that multitudes who call them- 
 selves Christians, never partake of the gospel feast. 
 And it is as true, that without feeding by faith on the 
 bread of heaven, they cannot be saved, but must perish 
 in their sins. 
 
 3. The children of grace do actually and truly feed 
 their souls on the bread of life. To them, the flesh of 
 Christ ‘is meat indeed, and his blood is drink indeed.” 
 The believing soul does as really feed on the words. of 
 eternal life, as his body does onits proper food. Wherever 
 
240 THE’ PRODIGAL’S PILGRIMAGE. 
 
 there is life, there will be hungering, and thirsting in 
 that soul, which nothing can ever satisfy but eating of 
 the living bread, and drinking of the wells of salvation. 
 They that come to divine ordinances hungering and 
 tharsting after Christ the Saviour, are the only people 
 that partake of the heavenly feast, which God hath 
 provided for his redeemed people.. The more craving 
 the hunger, the more they take. Every one will eat of 
 the word of eternal life according to his appetite. . The 
 more intense the thirst of the soul, the deeper it drinks 
 of the living waters. This acceunts for the different 
 manner men hear the same gospel, Some eat and 
 drink abundantly, when others have not a crumb. 
 “God satisfieth the hungry soul with good things; 
 but the rich he sends empty away.” © They alone profit 
 by divine ordinances, who feed their souls on the pro- * 
 visions of God’s house. And the more they feed, the 
 more they thrive in grace. 
 
 IV. Believers derive the greatest of all BENEFITS 
 by feeding their souls on the gospel feast: Such as 
 these, f 
 
 1. Feeding on Christ brings the soul into closer 
 union with him.—The very life and salvation of the 
 soul depends on its union with the Saviour. Jesus 
 saith to his disciples, “ I am the vine, ye are. the 
 branches. He that abideth in me and I in him, the 
 same bringeth forth much fruit; for without me ye 
 can do nothing,” John xv. 5. We must be one with 
 Christ. and Christ with us: for he is our life, and we 
 live by him. Separate from the vine, we are dead and 
 withered. branches, fit only for the fire: when united 
 
TILE PRODIGAL’S PILGRIMAGE. 241 
 
 unto Christ, we are made of one spirit with the Lord, 
 and, partakers of the divine life. ‘‘ He that is joined 
 unto the Lord is one spirit.”—-We are made one with 
 Christ by faith in his name. To be without faith, is 
 to be without Christ, and without life. The unbeliever 
 is dead in sin, and comes to life by believing in Christ, 
 and being united unto him by faith :—As we exercise 
 faith in the Saviour, we grow into closer union with 
 him. The graft, as soon as it begins to derive nou- 
 rishment from the stock on which it is grafted, begins 
 to be one with that tree; the more nourishment it 
 derives, the closer and stronger the ynion.—This, then, 
 is the great benefit which believers find by acting faith 
 on Christ; they grow into closer union with him: the 
 more they feed on him, and the more they drink into 
 his spirit, the more they are made one with him, and the 
 closer the union.—The Lord wishes to have his people 
 still nearer unto him; and for that end, “‘ He feeds the 
 flock of slaughter with the bread of affliction,” to make 
 them feel their need of the bread of life. The main 
 design of all the tribulations of the people of God is, 
 to drive them nearer to Christ, and make them cleave 
 more steadfastly unto the Lord. And what else is the 
 main design of all holy ordinances, but to nourish the 
 souls of believers, and so bring them into closer union 
 with the Lord of life, that they may advance in hap- 
 piness and meetness for heaven. 
 
 2. Another great benefit which believers enjoy by 
 feeding on the gospel feast is, communion with Christ. 
 This communion with the glorious Saviour, proceeds 
 from our union with him, as the life, vigour, and 
 
 M 
 
242 THE PRODIGAL’S PILGRIMAGE. 
 
 enjoyment of the members proceed from. their union 
 with the head. The souls that are not made one with 
 Christ, can never have any fellowship with him, any 
 more than the branch ean be nourished by the vine 
 before it is engrafted into it: but when we are united 
 unto Christ, communion-will take place, and grow as 
 we act faith on him.—I speak not here of our commu- 
 nion of znterest in Christ’s righteousness and merits ; 
 but of our communion of intimacy, and enjoyment in 
 the Spirit. All believers have joint and equal interest 
 in the merits of Christ and his salvation; they are all 
 justified by his one righteousness, and made free from 
 condemnation ; they have the same title to the king- 
 dom of salvation, and the same right to’the tree of life 
 and all its fruits:—but they have not all an equal 
 degree of spirztual communion with the Saviour ; ‘they 
 have not the same nearness of heart, and enjoyment of 
 Christ ; they differ in this, as they differ in their know- 
 ledge of Christ and faith in his name. They who feed 
 most by faith on the Saviour, have the most enjoyment 
 of his presence, and the greatest intimacy of spirit 
 with him.—This is no small benefit of living on the 
 gospel feast: it is the only way to have soul-communion 
 with the Lord, which is heaven begun below. ‘“ Feed 
 on him in your hearts by faith with thanksgiving.” 
 
 3. Believers, also, by living on Christ by faith, are 
 transformed into his image and likeness.—Every soul 
 feeds upon something ; and yet can feed upon nothing 
 but what must prove either injurious, or beneficial, to it. 
 The soul turns into the nature of what it lives upon 
 habitually.—If it constantly dwells on earthly things, 
 
THE PRODIGAL’S PILGRIMAGE. 243 
 
 it becomes earthly: and if on heavenly things, it 
 becomes heavenly. How is it that the miser’s heart is 
 formed, but by constantly employing his mind on 
 things that are on the earth? And how is it that 
 another man becomes spiritually minded, but by exer- 
 cising his mind on spiritual things? A licentious man, 
 by fixing his mind on licentious objects, becomes more 
 carnal and vile. Let the subject of our chief delight 
 and meditation be what it may, the soul is trans- 
 formed into the same image and nature. How careful 
 then should we be in the choice of subjects for our 
 meditation, and employment of the mind. Let men 
 look at Christ through faith, and dwell in their minds 
 and affections on him, and they will be changed into 
 the same image; and as they continue to feast their 
 souls on him, they will go on from glory to glory. 
 As they live on Christ, they are transformed into his 
 likeness: as they drink into his spirit, they grow more 
 in his image. Nothing in religion but holy commerce 
 with Christ will make one like Christ: therefore they 
 who feed most on him, will become most like him. 
 
 4. Another great benefit which believers derive from 
 feeding on the gospel feast is, growth in grace.—Some 
 Christians are of very slow growth, and some grow 
 fast. Some make more progress in one year than 
 others in ten. The case is plain, one eats abundantly, 
 the other sparingly—They who eat abundantly and 
 habitually grow up in all things in Christ Jesus; they 
 go from strength to strength till they appear before 
 God in Sion. They grow in the knowledge of Christ 
 Jesus, and faith in his name: they grow in humility 
 
 M 2 
 
244 THE PRODIGAL’S PILGRIMAGE. 
 
 and self-denial ; in wisdom and strength; in love and 
 gratitude ; ‘in spirituality and heavenly-mindedness :— 
 they grow in every grace in proportion to’ their feeding 
 on the bread from heaven, 
 
 Every principle that dwells in man, whether.it be 
 good or bad, grows by exercise and food. ‘This :is 
 true of all the tempers, passions, and dispositions of 
 the human mind: nourish them with indulgence and 
 exercise, and they grow stronger in you.—This is true 
 of what is evil; such as selfishness, jealousy, “envy, 
 pride, anger, revenge, unbelief, worldliness, licen- 
 tiousness, and‘such like. Indulge these, you feed the 
 root, and ‘they grow ‘upon you.—This «is true also 
 of what is maturally good in man; viz. good. tempers 
 and good natural dispositions; such as kindness and 
 affection; compassion and sympathy; gratitude and 
 forgiving tempers; and every other good temper. 
 Indulge, practise, and exercise them, and they will 
 grow in strength.—This is true also of all divine prin- 
 ciples and fruits of the Spintin the soul of man.» The 
 more you exercise and employ them in feeding-on the 
 gospel feast, the more they will be strengthened and 
 established in your heart. Do we-feel that we need 
 erowth in grace? and do we earnestly long to grow up 
 in Christ Jesus in all things? -‘Then,let us take of the 
 heavenly manna; let us ‘eat’ the flesh and,drink the 
 blood of Christ. Without this, to grow in grace is a 
 thing impossible. O then/let us ‘ feed on him in our 
 hearts by faith, with thanksgiving.’ 
 
 5. It is by feeding their souls on the gospel: feast 
 that the children of grace have all) their spiritual 
 
THE PRODIGAL’S PILGRIMAGE. 246 
 
 enjoyments, and meetness for heaven. The children of - 
 God have: joys peculiar to themselves, which the men 
 of this world know nothing of. ‘‘ Strangers. inter- 
 meddle ‘not with their joy :” their mirth is of a spiritual 
 nature: “They joy in God” “ God my, exceeding 
 joy.” ft is.‘ joy in the Holy Ghost ;” and, in Christ 
 Jesus, “ard in his salvation.” At times it is “‘ joy 
 unspeakable and fullof glory ;” begun here below and _ 
 ~ carried on in heaveni—This joy proceeds from faith in 
 Christ: it is “‘ joy in believing.” When believers have 
 their faith: in full exercise, ‘‘ with. joy they draw water 
 out ofthe wells of salvation.” When are we happy? 
 when are our‘souls full of joy and gladness? when do 
 we triumph in Christ Jesus, and. are filled with the hope 
 of glory; but when we feed by faith on the feast which 
 God hath provided: for us in-his Son Jesus? And the 
 more abundantly we eat and drink in, his banqueting 
 house, the more our enjoyment abounds in the Lord.— 
 Let those Christians, who. are. strangers to this, joy in 
 God the Saviour, inquire, whether they feed. their souls 
 as they ought on the: bread of God which came down 
 from heaven, to give life unto. the world? and they 
 will soon find that they are negligent in. this. most 
 essential point in religion, feeding by faith on Christ. 
 Attend properly to this, and your joy in God will soon 
 abound. 
 
 6: The great gospel feast cannot be fully and per- 
 fectly enjoyed but in ErERNITtY.—Here below are 
 many hindrances to the fall enjoyment of Christ’s 
 salvation. Sin dwelleth in us; Satan tempts; the 
 
246 THE PRODIGAL’S PILGRIMAGE. 
 
 world ensnares; so that we cannot fully enjoy our 
 inheritance, till all our enemies are finally conquered, 
 and removed out of the way. In glory there will be 
 no hindrance to our full enjoyment of the inheritance 
 of the saints in light: impediments will have no exist- 
 ence there: sin, satan, the world, and the flesh will 
 then be gone, never to return; and death itself will be 
 swallowed up of life, as the darkness of the night is 
 swallowed up by the light of the rising sun. 
 
 In heaven alone is the gospel feast fully enjoyed ; 
 and there it is enjoyed to the uttermost. The glory of 
 it far surpasses man’s understanding. “‘ Eye hath not 
 seen, nor ear heard, nor can the heart of man conceive” 
 what God hath provided for his saints in glory. 
 Every thing contributes to heighten their happiness 
 before the throne :—the whole company is come toge- 
 ther: they were scattered among the nations, and 
 through all ages; but now they are assembled in the 
 holy temple: the elect are gathered from the four 
 winds ; not one believer is missing: it forms a com- 
 pany that can no more be numbered than the sand of 
 the sea.—This general assembly and church of the 
 first-born are now in the most exalted state, all pure 
 and perfect; “ a glorious church, not haying spot or 
 wrinkle; all arrayed in white raiment, having washed 
 their robes, and made them white in the blood of the 
 Lamb : all with palms in their hands and crowns on 
 their head; and all glorious within.” Love divine 
 pervades the whole assembly; the peace of God fills 
 every heart, till they overflow with joy unspeakable 
 
THE PRODIGAL’S PILGRIMAGE. 247 
 
 and full of glory. It may then well be said, ‘‘ Blessed 
 are they which are called unto the marriage supper of 
 the Lamb,” Rev. xix. 9. 
 
 What crowns all their joys and triumphs is, Jesus 
 dwells in the midst of the assembly. What they always 
 longed for was, ‘‘ to be with Christ.” They are now 
 in his immediate presence, dwelling in his light, and in 
 his love, and filled with his joy in glory everlasting. 
 “« They are now before the throne of God, and serve 
 him day and night in his temple: and he that~sitteth 
 upon the throne shall dwell among them,” Rev. vii. 15. 
 “« And they shall see his face, and his name shall be in 
 their forchead,” Rev. xxii. 4. When the general as- 
 sembly sit down with Christ in the kingdom of their 
 Father, to partake of the marriage supper of the Lamb, 
 their yoy and triumphs are high as the throne of 
 heaven, and durable as the days of God: for the glory 
 given to Christ is now given to them also. They share 
 with him as heir of all things. Great, then, must be 
 their inheritance in heaven; and immense the felicity 
 they enjoy in the city of God. If tasting here below 
 that the Lord is gracious, makes our hearts overflow 
 with joy; what. must our rejoicing be, when we sit 
 down at the marriage supper of the Lamb, and drink 
 of the rivers of his pleas ures, in our Father’s kingdom ? 
 See Psalm xxxvi. 8. 
 
 Eternity alone can tell what is the value of the inhe- 
 ritance of the saints in light. It is the duration of the 
 enjoyment in heaven, that stamps such inestimable value 
 upon it. Were the joys and triumphs of those that 
 inherit the kingdom ever so exalted and great, yet if 
 
248 THE PRODIGAL’S PILGRIMAGE. 
 
 they were ever to come to an end, this would lower 
 their value infinitely. Were they to be dispossessed 
 of their inheritance at some very remote period; though 
 that period would not arrive for ten millions of ages, yet 
 the very thought that such a period was ever to arrive, 
 would greatly damp their joy, and lower the tone of 
 their triumphs. For the more we possess, the more we 
 dread to be turned out of possession. Such a dread 
 will never be felt in Sion, for the inheritance of saints 
 is “ incorruptible, undefiled, and fadeth not away.”— 
 Those that are with Christ in glory feel assured that 
 they shall be there through an endless eternity. And 
 this assurance gives energy to their triuniphs, and 
 melody to their songs of praise. When ‘théy are in 
 the height of their mirth and feel unspeakable joys; 
 when their triumphs swell to the uttermost, they ery 
 exulting, ‘ This will always last, and never end. Our 
 life is life eternal: our sun will never set: and these 
 rivers of pleasures will flow for ever: and our halle- 
 lujahs shall be durable as eternity itself.’—Such is the 
 Heaven where all the righteous go. Their felicity is 
 both infinite and eternal. Who then but would seek 
 salvation, cry aloud for mercy, and press into the 
 kingdom ? 
 
THE PRODIGAL’S PILGRIMAGE. 249 
 
 XIV.—THE GREAT REJOICING. 
 
 Ver. 24,—For this my son was dead, and is alive again ; 
 he was lost, and is found. And they began to be 
 merry. 
 
 THe most marvellous act of Jehovah, that we know of, 
 is the salvation of sinners, through a divine Mediator. 
 When all had sinned and come short of the glory of 
 God; when all had taken up arms of rebellion against 
 their Maker, and joined the standard of his grand ad- 
 versary; it is indeed truly marvellous that God should 
 ever think of receiving any of them into his favour and 
 service any more. Mauch less could these rebels expect 
 to be redeemed and restored to God through the medi- 
 ation of his eternal Son. But “ God so:loved the world 
 that he gave his only begotten Son, that whosoever be- 
 lieveth in him should not perish, but have everlasting 
 life.” Jolin iii, 16, 
 
 In this marvellous act of mercy, God magnifieth his 
 erace to the uttermost, confers the highest benefits on 
 his creatures, makes the clearest manifestation of his 
 own character, and secures all the glory to his own 
 great name.—Had Jehovah preserved men and angels 
 for ever in their pure and happy state of creation, this 
 would have been an act of boundless benevolence : 
 Yet even this would have been as nothing to the re- 
 storation of fost sinners to God, and to: glory, through 
 the mediation of a divine and bleeding Redeemer.— 
 The eternal salvation of sinners through Jesus Christ, 
 
 M 5 
 
250 THE PRODIGAL’S PILGRIMAGE. 
 
 is of all others the most marvellous act of Jehovah. It 
 is here the river of life breaks forth, and flows down from 
 under the throne of God and the Lamb into the regions 
 of death and misery; it is here the treasures of his 
 grace and the multitudes of his tender mercies are 
 brought forth to the view of a ruined world; it is here 
 we have the fullest proofs given us, that ‘* God is love.” 
 The Lord Jehovah, in his unsearchable providence, 
 suffereth many of those that he will hereafter restore to 
 himself and raise to eternal glory, to run into the 
 greatest length of sin and rebellion, of guilt and misery. 
 At one period of their lives, they are of all others the 
 most unlikely to return to the service of God and 
 go to glory. And yet we find in numberless instances, 
 the degraded servants of sin changed by grace into the 
 most devoted servants of God, Lions become lambs ; 
 rebellious enemies become obedient sons; they that 
 were not a people are made the people of God; and 
 they that were afar off are brought nigh by the blood 
 of Jesus. A riotous prodigal is brought from the swine’s 
 trough to feast in his Father’s house. — ] 
 Herein God magnifieth his grace wonderfully, in 
 saving many of the greatest, vilest sinners. ‘‘ Where 
 sin hath abounded, grace doth much more abound.” 
 This language, the self-righteous Pharisee cannot en- 
 dure, and will charge us with saying, “‘ Let us do evil, 
 that good may come, whose damnation is just.” Rom. 
 ii. 8. It is known to all, that many of those that wan- 
 der into a far country, return home to God. And 
 when any of these wanderers do return, ‘‘ there is great 
 joy in heaven over every sinner that repenteth,” This 
 
THE PRODIGAL’S PILGRIMAGE. 251 
 
 joy is the subject which we. have now to consider, and 
 to inquire into the cause and nature of it. When the 
 sinner returns home, and appears as a penitent at his 
 Father’s door, the Father saith, “‘ Let us eat and.be 
 merry, for this my son was dead, and is alive again; he 
 was lost, andis found. And they began to be merry.” 
 
 I. “ For this my son was DEAD.” 
 
 First. This is God’s own account of man under the 
 Fall,that he is dead. This is true, not only of some no- 
 torious offenders, but of everychildof Adam. All that 
 have sinned are dead men. As soon as they have 
 found sin, they have lost God, and when they departed 
 from righteousness, they were brought under condem- 
 nation. Not one of all the posterity of Adam, whether 
 Jew or Gentile, has continued. in a state of life. ‘‘ All 
 died, for all have sinned.” <‘‘ Wherefore, as by one 
 man sin entered into the world, and death by sin ;. and 
 so death passed upon all men, for that all have.sinned.” 
 Rom. v. 12.. Yes, “‘ All have sinned, and come short 
 of the glory of God.” Rom. iii. 23. 
 
 You hear what God saith, that the sinner is DEap. 
 Not sickly, or in danger of dying, but that he is dead 
 already. He no.sooner. sucked in the. poison. of sin 
 than he died. When he fell from God, he lost his life 
 and actually sunk in death.—Some of the disputers. of 
 this world, who choose to lean to their own understand- 
 ing, rather than rest.on the divine testimony, will tell 
 you that the sinner is not quite dead. . They confess 
 that in the Fall he received much injury, but that his 
 life was spared ; that he fell about half way from. God, 
 but was not killed. They will tell you that the man 
 
252 THE PRODIGAL’s PILGRIMAGE, 
 
 can walk still, though he goes limpin¢ly.—-Thisis'a fur 
 damental error in theology, and in its consequences 
 leads to a denial of salvation by gtace. God saith, 
 the sinner is dead, and they answer, no, he is but 
 half dead. -They fall into this érroneots conclusion by 
 observing many good qualities im Mian towards mai. 
 He can be kind, loving, and merciful; he can be com- 
 passionate, forgiving, and benevolent. These things 
 indeed prove that man has a rational life, and that 
 that life has many amiable qualities. And that is all 
 it Can prove. 
 
 But try what fallen man is towards God. He is . 
 dead. He has no Spiritual life; 110 éyes to see the 
 Lord, no heart to love him, no feet to walk in the ways 
 of holiness, nor any hungering after the bread of Hea- 
 ven.—Dead souls give the most abundant proofs that 
 they are dead in trespasses and sin. Théy are so 
 unfeeling as not even to complain of the weight of theit 
 sins. ‘Sin is so heavy that it sunk Pharaoh and his 
 hosts in the sea. It sunk Sodom and Gomorrah, Korali 
 and his company, into the bowels of the eatth: It sinks 
 all into the grave, and millions into an eternal hell. 
 And yet sinners that have the greatest load of sin feel 
 least of its weight: we need no further proof of their 
 death. Lay rocks and mountains on the dead, and he 
 feels nothing of them.—Sinners must be quite dead 
 towards God, or they could never be so unconcerned 
 about their everlasting state. Where their worldly i- 
 terest is at stake, they are all alive. But they quietly 
 suffer themselves to bé deprived of the greatést things 
 beyond the grave. They quietly lose the great salva- 
 
= 
 
 THE PRODIGAL’S PILGRIMAGE. 259 
 
 tion, the kingdom of heaven, the river of life, and the 
 eternal inheritance. Their unconcern about these 
 things fully proves then: dead. 
 
 How tremendous the nature of this‘ death which hath 
 passed upon all men!” Itis an entire separation of 
 the heart from God. When'sin entered, God forsook 
 the soul. ‘‘ Your sins ‘have separated between you 
 and your God.” We must return to God again, and 
 dwell in him, and he in us, or this death will be an 
 eternal death. The branch severed from the vine is 
 dead, and shall be burnt. Sinners must return in 
 heart to God, or continue dead for ever. 
 
 Let none plead their cnability to return to God be+ 
 cause they are dead in sin. For the very nature of your 
 death is your euilt and depravity ; your love of sin, and 
 enmity against God. Surely none can think that this 
 will excuse them. It is a poor plea indeed, to say, I 
 love sin and hate holiness, therefore I cannot return to 
 the living God; and yet sinners have no other plea to 
 make. It will be in vain to say, ‘ I cannot turn my hatred 
 of God into love for his name;’ for what you cannot 
 do'the Lord stands ready to do for you, when you 
 come to ask him. Let. the sinner make a fair trial of 
 God in this matter of life and death ; let him search the 
 Scriptures; let him believe what God saith to him: 
 and Jet him ask in prayer for what God hath provided 
 and promised to give to them that ask him; and the 
 sinner shall find that God will deny him nothing that 
 he asks in faith, in the name of Jesus.—Should you 
 still say, ‘I have no faith, no praying heart, and no 
 soul for veligion;’ then ask God, for the sake of his 
 
254 THE PRODIGAL’S PILGRIMAGE. 
 
 dear Son, freely to bestow these great and inestimable 
 blessings upon you. It is in the use of the appointed 
 means of grace, that Jehovah bestows all his blessings ; 
 and should you neglect the means of grace, you ean 
 expect no grace nor blessing; but, to be left in death 
 for ever.—How did the prodigal son come from death 
 to life? By thinking upon God, and calling upon his 
 name; by seeking after God, and erying for mercy. 
 So he came to life, and now his Father rejoiceth over him 
 with exceeding great joy, saying, “ Let us be merry.” 
 Secondly. ‘For this my son was dead, and is ALIVE 
 again.” —Tender hearted parents greatly rejoice when 
 they see their beloved children delivered in times of great 
 danger from going down to the grave. How much more 
 would they rejoice to see their departed friends, whom 
 they loved as their own soul, rising from the dead, and 
 coming to life again. With what feelings of unbounded 
 joy did Mary and Martha look at their beloved brother, 
 coming forth from the grave to live with them again! 
 What transport of joy and gladness must that disconso- 
 late widow have felt, who was following the dead corpse 
 of her only son to the grave, when Jesus restored him to 
 life, and said to her, ‘‘ Thy son liveth!” They who mourn 
 bitterly for the loss of dear relatives can enter deepest 
 into these feelings. Were they to receive their departed 
 friends back again, they would call their neighbours 
 together, and say, ‘ Rejoice with me, for this, my 
 parent, my child, my husband, brother, or friend, was 
 dead, and is alive again.’ . 
 Behold here, Jehovah himself, and all the hosts of 
 heaven rejoice over a dead: soul that is come to life. 
 
THE PRODIGAL’S PILGRIMAGE. 255 
 
 The God of Israel saith, “‘ Let us be merry, for. this, 
 my son, was dead, and is alive again..”—It is’ on 
 very few occasions in this fallen world, that the Lord 
 rejoiceth, and this is one of them,—the resurrection of 
 the soul from death to life; and on no other occasion 
 does he summon heaven and earth to rejoice with him; 
 which clearly shews that the quickening of a dead soul 
 is an event of the greatest importance in the esteem. of 
 God. It means more than we calculate: it is big with 
 consequences of the greatest magnitude. Coming to 
 life here, is beginning to live for ever: it is passing 
 from death to life, never to return. . “‘ I give them eter- 
 nal life, and they shall never perish,” saith the Saviour. 
 Jesus saith to every soul he quickeneth, Soul, live for 
 ever. ‘ Because [ live, ye shall live also.”—So_ the 
 occasion of this “‘ joy in heaven over every sinner that re- 
 penteth,” is truly great and marvellous : no less than the 
 birth of an heir of heaven, and co-heir with Christ. 
 
 Sinners must rise from death to life, or never see the 
 kingdom of God. It may be said to all that now live 
 to God, “‘ You hath he quickened who were dead in 
 trespasses and sins.” And it may be said to all that 
 are dead to God, “‘ Ye must be born again,” or never 
 enter into the kingdom of heaven. All that shall in- 
 herit eternal life must be created anew in Christ Jesus, 
 The dead must either come to life, or continue without 
 God; ‘‘ for he is not a God of the dead, but God of 
 the living.” ‘* Blessed are they that have part in the 
 first resurrection.” 
 
 Nothingis more grossly mistaken than the nature 
 of the death of the soul; and from this error many 
 
256 THE PRODIGAL’s PILGRIMAGE, 
 
 others arise. The ignorant think that the death of the 
 soul is like the death of the body; when his breath is 
 gone. No, the soul is always alive, and is only dead 
 towards God. The death of the soul is its own moral 
 depravity, the dominion of sin, and the want of holi- 
 ness. This spiritual death consists chiefly in the dark- 
 ness of the mind, the love of sin, and enmity against 
 God. But so entire is the dominion of these evils over 
 the human heart, that none but God the Holy Ghost 
 can ever set the sinner free. The mind will remain in, 
 darkness, till the Holy Spirit shine into the heart, and , 
 give the soul to see the glory of Christ. The love of, 
 sin will reign in the heart, till the love of God is shed 
 abroad in it by the Holy Ghost. The enmity of the 
 sinner against God and holiness will govern his soul 
 till the heart is renewed by grace.—How earnest then 
 should we pray to God to give us his Spirit. “ God 
 giveth his Holy Spirit unto them that ask him.” 
 
 What sinners are quickened? “ All that hear the 
 voice of the Son of God.” “ They that hear shall live.” 
 They come to life by believing; in the very act of be- 
 fieving. As the blind received his sight in looking’ up, 
 and the paralytic the use of his arm in the act of stretch- 
 ing it out, so does the soul receive life in the very act 
 of believing in Christ. There is no life before faith, 
 nor faith before life. As the Holy Ghost manifests the 
 Saviour, and inclines the heart to receive him, the soul 
 is quitkened, and rises frem death to life, as we act 
 faith in the Son of God. 
 
 My son is alive, and givés full proofs of life. Till 
 now he was like an idol which never moved from its 
 
THE PRODIGAL’S PILGRIMAGE. 257 
 
 place; but now he moves, and walks in the holy ways 
 of God. He comes home, seeks after God, and ear- 
 nestly cries for mercy and pardon.—The'ears that were 
 once deaf are unstopped, and hear what the Lord God 
 saith unto him. The eyes which were once blind, now 
 see the glory of Christ, and look toward the holy land. 
 The tongue which used to be employed im vanity, de- 
 ceit, and falsehood, is now employed in speaking of 
 Jesus’s-grace, and in setting forth the praises of God 
 the Saviour. The feet which, till now, ran im the ways 
 of sin, the flesh, and the world, now run in the ways of 
 holimess, after Christ toward heaven. The handswhich 
 were employed in vile rebellion, are now washed, and 
 lift up in the sanctuary, and labour in the vineyard: of 
 the Lord of hosts. The knees which once scorned to 
 bow to God, and the Aeart which refused to pray, are 
 now daily employed in imploring his pardoning mercy 
 and his saving grace. Behold all things are become 
 new; and this new man lives for God: and eternity, 
 and in so doing, gives abundant proofs of his being 
 alive from the dead. So, ‘ my som that was dead, is 
 alive again.’ And this resurrection of the soul from 
 death in sin, into life eternal in Christ, is matter of the 
 gfeatest joy in heaven. 
 
 Thirdly. He was Lost.—This is the last thing that a 
 rumed sinner wilt allow. He will believe any thing sooner 
 than believe that he is fost and ruined. Tell him that 
 he is a sinner, he will readily allow it, and perhaps will 
 confess in words, that he is a great sinner. Bat if you 
 tell him that he is fost, that he will deny, and believe 
 nothing of it. He cannot conceive what he has done 
 
258 THE PRODIGAL’S PILGRIMAGE. 
 
 to deserve a sentence of death, and especially of an 
 eternal death.—But what saith the holy law? ‘‘ Cursed 
 is every one that continueth not in all things which are 
 written in the book of the law todo them.” Gal. iii. 10. 
 No man has kept the law; all have sinned; then all 
 are brought under the curse. And so long as they 
 continue under the law, “ the wrath of God abideth on 
 them,” and the sentence of eternal death is passed upon 
 them. So they are lost sinners, as condemned crim- 
 inals, sentenced to die. Sinners must know and feel 
 that they are lost, or they will never receive Christ, 
 ‘“‘ who came to seek and to save them that are lost,” 
 and none else. If you are not condemned and lost, he 
 never came to save you. 
 
 The sinner is lost by his father and his avila He 
 is no where to be found in the ‘streets of Zion; nor 
 walking in any of the holy ways of God; nor working 
 in the vineyard of the Lord of hosts. If you go and 
 search all the assemblies of the saints, who worship the 
 Father in spirit and in truth, he is not there. Go 
 through all the ranks of the armies of Israel who fight 
 the battles of the Lord, he is not there. If you go 
 through the land of life, and search every corner of 
 the Redeemer’s kingdom, he is no where to be found. 
 He has wandered from his Father’s house, and is gone 
 into a very far country, to an immense distance from 
 home, and there has lost his way in a wild and bound- 
 less wilderness, abounding with devouring lions, ven- 
 omous serpents, and all beasts of prey. Such is. his 
 wicked conduct, forlorn situation, and hopeless state— 
 _ He is lost. 
 
THE PRODIGAL’S PILGRIMAGE. 259 
 
 The sinner in his unregenerate state is Jost to God, 
 lost to Christ, and lost to his church and kingdom. 
 God has no service from him, no honour, no adoration, 
 no praises. He is “ the servant of corruption,” there- 
 fore no servant of God. And God will accept of no 
 service nor sacrifice that he can offer unto him, until 
 he first offer himself.—Sinners without grace are lost to 
 Christ. He has no love nor gratitude, no service nor 
 honour from them. They do not gather with him, nor 
 extend his kingdom, nor honour his name. No; in 
 rejecting him, and neglecting his salvation, they grieve 
 his Spirit, and provoke him to “ swear in his wrath, that 
 they shall not enter into his rest.”—All unconverted 
 sinners are lost to the church of God. They may in- 
 deed in some instances, like Hiram’s servants, prepare 
 materials for the building of the temple, but they never 
 join the worshippers in spiritual adoration, and in ren- 
 dering praises to the God of salvation. They neither 
 labour in the gospel vineyard, nor assist in the holy 
 war. They neither bring blessings down from heaven, 
 nor send praises up to heaven. Then they are lost: to 
 the church of Christ, so long as they continue in their 
 sinful and condemned state. 
 
 Fourthly. My son that was lost is rounD.—Were we 
 to consider this as the language of a pious and affec- 
 tionate earthly parent, there is something very touch- 
 ing in it. Many years back his son left his house and 
 wandered into some distant kingdom, and was never 
 heard of afterwards, but had been long ago given up 
 for dead. But, lo! unlooked for, he appears at his 
 father’s door, and appears there filled with contrition 
 
260 THE PRODIGAL’S) PILGRIMAGE; 
 
 and sorrow for his past misconduct. How, would-such 
 a sight as this make the father’s: heart danee for joy, 
 and make him exclaim with rapturous, delight, ‘ My 
 son, my son that was lost, isfound; 1 had given him 
 up for dead, but to my great joy, he is still alive. It 
 is enough. My somis found!’ 
 
 But here the Father eternal rejoiceth: that a lost sin- 
 ner is found; that aruined:soulis saved; that a: wat- 
 derer is: returned home: to his God.—Had. the .sinnef 
 been left to: himself, he xever would; haye found his way 
 back: to: his. Father's: kingdom,. tor: felt: inelined’ to:re- 
 turn; but would have wandered endlessly and eternally. 
 The compassionate heavenly Shepherd: pitied’ his iost 
 condition and ruined state, went after him into the far 
 country, sought him diligently, and:foeund: him: in. the 
 wilderness, filthy and naked, and a companion of swines 
 Jesus: washed him. in his own. blood, clothed him with 
 white‘robes, and garments of salvation, and: brouglit 
 him home to his Father’s kingdom. 
 
 When the wandering sinner is: thus-restored, he is 
 then found in his proper. place, and:at his: properwork. 
 He is found in his Father's house, and at his Father's 
 table, partaking with his family of the creat dospel 
 feast, and feeding on the bread of life. He is found 
 athong the faithful labowrers in thé vineyard of the 
 Lord of Hosts, labouring for the meat that endureth to 
 everlasting life. He is-now found in the Sanctuary, 
 joining the redeemed of the Lord in adoring and praising 
 theit great deliverer, and crying for pardon of sin-and 
 peace with heaven. He is: often found in solitude 
 filled with remorse in reviewing his former-evil ways, 
 
THE PRODIGAL’S PILGRIMAGE. 261 
 
 folly, and rebellion; and is filled with astonishment in 
 viewing the long-suffering :patience of the Lord, and 
 his:\loying-kindness towards him. He isfound:clothed 
 with heavenly armour, marching inthe ranks of the 
 soldiers of Christ, in the holy war. Yes, he is now 
 found among the hosts of the Lord who have set their 
 faces towards Sion, and are ‘ marching through Imma- 
 nuel’s land to fairer worlds on high.—Whenever. this 
 change takes place; when a:sinner is converted, and 
 restored to.God, there is great joy in heaven, which 
 willialways last. 
 
 II. The oecasion.of this joy is TRULY GREAT, there- 
 fore the joy is universal, high, and eternal. 
 
 First; we shall inquire who they are that rejoice at 
 the-salyation of a lost sinner. Axx within God’s uni- 
 verse, Satan. and his subjects only excepted.—The 
 Eternal Father. greatly rejoices at the conversion of a 
 sinner. ‘He joysover him withsinging,” and summons 
 all within his vast.dominions to rejoice with him. For 
 in the salvation of a sinner, he sees his grace magnified, 
 his Son exalted, .and the sinner benefited. He fore- 
 sees what this new born soul will live for ever; -what 
 felicity he will enjoy, how.very high he will rise, and what 
 praises be will render to his God and Father.—The 
 Lord Jesus Christ greatly rejoices over every sinner that 
 consents to accept of his salvation, and to return from 
 sin to.God. It-was with this view he came into the 
 world, “to seek and to save:them that were lost.” It 
 was for this end he endured such intolerable sufferings, 
 and died upon the.cross, that he might. save sinners. 
 In every sinner that is saved, ‘‘ He sees of the travail 
 
262 THE PRODIGAL’S PILGRIMAGE. 
 
 of his soul and is satisfied.”—The Holy Ghost also 
 greatly rejoiceth. For every true convert is born of 
 the Spirit, and becomes the child of his grace, and 
 an heir of salvation. Well indeed, may the Holy Ghost 
 rejoice over his new creation, for he breathes life into 
 the soul that shall never see death, gives light that 
 shall never be extinguished, and kindles a spark of love 
 that shall expand into an eternal flame.—At the conver- 
 sion of a sinner, joy inexpressible flows like lightning 
 through the numberless ranks of the holy angels. 
 The salvation of every sinner gives them a brighter 
 view of the glory of God. They know more of him by 
 every fresh stream of grace and mercy which flow from 
 the fountain of life to ruined men on earth. And as 
 they grow in the knowledge of their God, they ascend 
 in glory and felicity. They learn by the church, or by 
 what is doing in the church, “ the manifold wisdom of 
 God.”—And we cannot even suppose that the spirits 
 of just men made perfect in heaven are passed by, 
 without having their share of this joy. They rejoice to 
 find that the gospel which saved them, continues to 
 prosper on the earth. It is high joy to them to see 
 their glorious Saviour extending his dominion among 
 the nations upon earth, and to see captive sinners re- 
 leased, and translated from the kingdom of Satan into 
 the kingdom of God. They look for assistance from 
 these to swell the triumphs of eternity.—The saznts on 
 earth also in some measure partake of this joy, Next 
 to his own salvation, the Christian's chief joy is to see 
 others pressing into the kingdom, and laying hold.on 
 eternal life. Often has the pious parent’s heart danced 
 
7 
 
 THE PRODIGAL’S PILGRIMAGE. 263 
 
 for joy, to see his children walk in the truth. Converts 
 to the Lord are the joy and rejoicing of the Christian 
 minister’s heart. And every Christian on earth, ac- 
 cording to the measure of his love to Christ, must 
 glory in the conversion of sinners.—And surely the 
 converted sinner himself must partake of this general 
 joy. When heaven and earth are filled with delight 
 at the conversion of a sinner, it. would be marvellous 
 to see that sinner taking no share in the general rejoic- 
 ing, or refusing to be comforted. Yet this is frequently 
 the ease while darkness and fears prevail. Bring this 
 soul into the light of God’s countenance, and fill him 
 with the hope of glory, he will join the chorus, and re- 
 joice with joy unspeakable and full of glory.—So there 
 is universal joy at the conversion of a sinner. 
 
 Secondly; this joy is GREAT AND LAsTING. For 
 great, very great, is the occasion of this joy in heaven. 
 The eternal salvation of a lost sinner may appear a 
 small thing in our eyes; but in God’s esteem itis a very 
 important event, or he would not call on the hosts of 
 heaven to rejoice with him on this account. 
 
 Very great things take place at the conversion of a 
 sinner. It is a day which will be had in everlasting 
 remembrance ; for in that day the soul is united unto 
 Jesus Christ, ingrafted into the heavenly vine, is made 
 one with Christ, and becomes the habitation of God 
 through the Spirit. In that day a most wonderful 
 change is produced in the soul :—he is created anew 
 in Christ Jesus; death is here turned into life; dark- 
 ness into light; and enmity into love: ‘all things 
 become new.” At his conversion, he is brought into 
 
264 THE PRODIGAL’S PILGRIMAGE. 
 
 a new and exalted state: he is brought from death into 
 life; from condemnation to salvation; from Satan’s 
 empire into the kingdom of God’s dear Son; a child of 
 wrath, is made a child of grace; and an heir of hell, 
 made an heir of heaven. 
 
 At conversion he is introduced into a.new and .most 
 dignified society, and to the most happy station. ‘‘ Ye 
 are.come unto mount Sion, and unto the city of the 
 living God, the heavenly Jerusalem, and to an innu- 
 merable company of angels; tothe general assembly 
 and church of the first-born, which are written in 
 heaven; and to God the judge of all; and to the 
 spirits of just men made perfect; and to Jesus, the 
 mediator of the new covenant;.and to the blood of 
 sprinkling, that speaketh better things than that of 
 Abel.” In the very day that the sinner comes to stand 
 in this high relation to Christ and his church, he is 
 constituted the heir of all things in the Redeemer’s 
 kingdom, “ and co-heir with Christ.” He now has a 
 right to the tree of life, and to all spiritual blessings in 
 heavenly places in Christ Jesus, and to the glory that 
 shall be hereafter in heaven. And this great inhe- 
 ' ritance is settled upon him, and secured to him by an 
 everlasting covenant, ordered in all things and sure. 
 
 At the conversion of a sinner to God, many and 
 great things begin which never shall have an end. 
 Here is the commencement of all things which shall 
 endure for ever in glory; such as peace with God, 
 union with Christ, and communion with the Holy 
 Trinity. Here begin the life, the light, and the love, 
 which endure and increase for ever in heaven. Here 
 
THE PRODIGAL’S PILGRIMAGE. 265 
 
 is the commencement of the eternal hallelujahs of the 
 hosts above ; of the rivers of pleasures which flow for 
 ever. in Sion; and all the triumphs of eternity. No 
 wonder, then, that there should be such high rejoicings 
 at the conversion of a sinner. 
 
 2. They rejoice because so much evil is blotted out of 
 God’s creation. Sin pollutes the earth, and is a heavy 
 burden upon it, till it groans under it. There is evil 
 enough in sin to curse the whole earth; to fill heaven 
 with anger; and to ruin man through eternity. The 
 creation would be greatly reliéved by the removal of 
 one sin ; but in the conversion of a sinner, multitudes 
 of sins are taken away. ‘‘I have blotted out as a 
 thick cloud, thy transgression, and as a cloud, thy 
 sins,” Isa. xliv. 22. This greatly relieves creation, 
 appeases the anger of God, and makes way for his love 
 to flow, and saves the soul from death: Great cause, 
 indeed, for rejoicing. 
 
 This is not all. When the sioner is pardoned here 
 in time, his sins for eternity are prevented. The 
 sinner that never turns to the Lord, but dies unpar- 
 doned, goes on for ever multiplying his transgressions. 
 Every sin in his nature, will produce countless millions 
 more in eternity. The man will have spent but a very 
 small portion of the duration of his existence, before he 
 has himself sinned more against God, than all mankind 
 have sinned on the earth from the fall of Adam to the 
 end of time. What then will be the amount of his 
 sins through an endless eternity? To say a million of 
 sins for every grain of dust in the whole earth is say- 
 ing nothing, to what they will increase in nuiaber, in 
 
 N 
 
266 THE PRODIGAL’S PILGRIMAGE. 
 
 a duration which knows no. end. All these sins are 
 prevented in the conversion of a sinner to God, and 
 forms the ground of this great rejoicing in heaven. 
 
 3. They rejoice to see a sinner delivered from going 
 down to the pit of destruction. We sometimes rejoice 
 exceedingly in witnessing the narrow escape of persons 
 in some perilous situation, from temporal death. What 
 then must be the joy of the merciful God, and the 
 children of his grace, in seeing a sinner delivered from 
 eternal death and ruin! The torments of hell, from 
 their very nature, must be intolerable. It is enduring 
 the wrath of God to the uttermost: it is a world of all 
 evil, without any mixture of good: it is punishment, 
 without one grain of comfort, or a gleam of hope. 
 Were there hopes of release after millions of ages, it 
 would abundantly lessen their agonies, and remove their 
 dark despair. But there is no hope of release : “< It is 
 a fire that never shall be quenched: ” “ And who can 
 dwell with everlasting burnings?” The word eternity 
 gives the deepest poignancy: to all their woes: the 
 word eternity breaks their hearts, and adds darkness 
 to despair. 
 
 O then what a favour to be delivered from going to 
 the pit, from whence there is no redemption! What 
 multitudes of tender mercies flow down in the conyer- 
 sion of asinner! What endless evils and unfathom- 
 able miseries are prevented by the forgiveness of sins! 
 Enough to furnish all heaven with endless joys and 
 eternal triumphs. Let the pardoned sinner join in 
 songs, of praises; for had he not. been converted 
 and forgiven, his torments would soon have been in- 
 
THE PRODIGAL’S PILGRIMAGE. 267 
 
 tolerable: and in the course of ages, which he 
 would have spent in hell, the amount of his suffer- 
 ings and torments would have exceeded all that. has 
 been endured by all the miserable inhabitants of 
 hell from the beginning till now. What inconceiv- 
 able mercy then, to be saved from endless torments ! 
 And what wonder that all in heaven rejoice on such 
 an oecasion ? 
 
 4. God and his heavenly hosts rejoice on account of 
 the happy state into which every true convert is intro- 
 duced. He is brought into a state of salvation; and 
 his salvation is to be for ever. And who can conceive 
 of the amount of happiness and glory, which one soul 
 is to enjoy in the presence of God through all eternity ! 
 —When a converted soul finisheth his short pilgrimage 
 on earth, he mounts up to the heavens; goes into 
 Sion with everlasting joy on his head; and appears 
 without sin before the throne. He is now arrayed in 
 white, all glorious within, in the perfect likeness of 
 Christ : a fit vessel to receive the joys of heaven, and 
 a qualified priest to offer adoration before the throne 
 of God and the Lamb. At his entrance into heaven in 
 such a state, his happiness must be inconceivably 
 great: for he dwells in the joy of his Lord; has an 
 exceeding great and eternal weight of glory; wears 
 the crown of life ; and reigns with Christ on his throne : 
 he has the most glorious employment ; he drinks of the 
 fountain of life, of the rivers of pleasures which flow at 
 God’s right hand for evermore, and sets forth the 
 praises of him who redeemed him from death and 
 
 N 2 
 
268 THE PRODIGAL’S PILGRIMAGE. 
 
 raised him to the throne of heaven: he is gone into” 
 Sion, to go no more out; but “ to be for ever with the 
 Lord.” In the day of his conversion the kingdom of 
 heaven is settled upon him: “ Ifa son, then an heir 
 of God.” Who then can wonder at the joy of Christ 
 and his church at the conversion of a sinner ? 
 
 And who can ever tell the amount of the happiness. 
 which the pardoned sinner enjoys with God through 
 an endless eternity? The salvation of one soul is of 
 far greater consequence than the welfare ef empires 
 through all time. What is eternal, can never be 
 described. The felicity of a soul in glory only through 
 millions or myriads of ages, will be immensely great ; 
 yet no more to his eternal felicity, than the point 
 of a pin is to the immensity of space. When a soul 
 has continued in glory, till he has enjoyed more him- 
 self than all the hosts of heaven have enjoyed from the 
 beginning of the creation till now, yet even that would 
 be as nothing to what is still before him: yea, though 
 he enjoy more himself, mildéons and myriads of times 
 over, than all the saints and angels have hitherto en- 
 joyed; even that also would only be the commence- 
 ment of his felicity and glory. Eternity is always 
 before him: eternity is inscribed on all that he has; 
 on his mansion, inheritance, and salvation : eternity is 
 stamped on his life, joy, and triumphs : eternity is 
 engraven on his rivers of :pleasures, unsearchable 
 riches, and crown of glory:—and have not we every 
 reason to believe that this felicity will be always pro- 
 gressive, always increasing. Oh then what immensity 
 
THE PRODIGAL’S PILGRIMAGE. 269 
 
 of happiness falls to the lot of every saved sinner !— 
 We shall no longer wonder that there is such joy in 
 heaven at the conversion of a sinner. 
 
 5. The main ground of this joy is the glory of Christ. 
 He receives more honour and glory from the conversion 
 of one sinner, than from the creation of the heavens 
 and the earth. It is here he lays out the riches of his — 
 grace, and lets his love flow like a river. It cost him 
 more to convert and pardon one sinner, than to give 
 life and being to all men and angels.—He created all 
 things with the word of his power; but he must shed 
 his-own blood before he can bring a sinner to glory. 
 The glory of Christ is the crowniny point where all 
 things finally terminate : and when the whole glory of 
 the eternal salvation of all the saints shall be given to 
 the Saviour, immensely great must that glory be. All 
 that Jesus is doing in the salvation of sinners must 
 finally terminate in his praises. Truly wonderful must 
 that profound adoration be, which the redeemed of the 
 Lord shall render in Sion to God their Saviour for ever 
 and ever. They will be a company which no ian can 
 number: all as happy as God can make them, or that 
 they can be, when dwelling in his love and joy and 
 triumphs. All their felicity and glory they will con- 
 vert into songs of praises, which they will pour for 
 ever on the throne of the Lamb that was slain for 
 them. Their united, melodious, and ceaseless halle- 
 lujahs and songs of triumph will dast as long as the 
 throne of God, through an eternal day. Every glori- 
 fied spirit saith, “‘ O Lord my God, I will give thanks 
 unto thee for ever,” and “ will sing praises unto my 
 
270 THE PRODIGAL’S PILGRIMAGE. 
 
 God while I have any being,” It is said, “ They 
 began to be merry;” but it never will be said, They 
 have left off their mirth and rejoicing : No, it will last 
 always, and swell in melody as the ages of eternity 
 roll along. 
 
 Verily, no wonder that there is such joy in heaven 
 over every sinner that repenteth, for then another child 
 is born of God, to be an heir of heaven, and compa- 
 nion of Christ in glory—another monument is erected 
 to perpetuate the redeeming love of Jesus—another 
 vessel of mercy is provided for the service of Jehovah 
 in the eternal temple—another soul is saved for ever— 
 and another gem is set in the Saviour’s crown. 
 
 III. We conclude with these few REMARKS. 
 
 1. All the children of men have left God, and wan- 
 dered into a far country; but all have not returned. 
 Multitudes keep far from God, and never will return 
 honie.—Tremendous state, if you only consider what 
 they lose! They lose the kingdom of God and his 
 great salvation. They lose the exceeding great and 
 eternal weight of glory, and all the rivers of pleasure 
 which are at God’s right hand in heaven. They lose 
 all that heaven is, and that through all eternity.—More 
 yet, there are intolerable torments which they must 
 endure for ever, who refuse to return to God, but neg- 
 lect his great salvation. They shall sink into an eter~ 
 nal night of darkness and despair, and suffer the wrath 
 of God to the uttermost, without one gleam of hope of 
 ever being released from prison.—And what do these 
 gain by keeping far from God? Nothing more than 
 the gratification of the flesh, and pleasures that ‘die 
 
THE PRODIGAL’S PILGRIMAGE. Q7t 
 
 away with the moment.—Strange infatuation! What 
 dismal delusion! Great must be their unbelief, and 
 strong their corruptions! They laugh at these things 
 now, and make a mock of sin; but they shall weep 
 where there will be no comforter.—They treat all warn- 
 ings now, as the inhabitants of Sodom treated the 
 warnings of Lot; but when the storms of vengeance 
 fall they will be converted into believers, in a coun- 
 try where mercy cannot be found.—‘‘ Now is the ac- 
 cepted time, now is the dayof salvation.” The door 
 of life is open. Salvation is proclaimed. Return, 
 *‘ return unto the Lord, and he will have mercy upon 
 you, and to our God, for he will abundantly pardon.” 
 Flee to Zoar, the storm is gathering. Hasten to the 
 Ark, before the deluge comes! —— 
 
 2. The ungodly have every possible motive to return 
 to the Lord their God.—What inducement can you 
 have to continue in the land of sin and death? Who 
 would remain in a country where there is no bread, 
 and where the sun will never shine ?—You are under 
 no further necessity of continuing in this land of dan- 
 gers and of death, than what your own inclinations lay 
 upon you. And surely there can be no great induce- 
 ment to remain where none will dwell but condemned 
 criminals and enemies of God.—Your release was pur- 
 chased on the cross on Calvary. Liberty to the cap- 
 tives is now proclaimed by the everlasting gospel. 
 
 * The year of Jubilee is come, 
 Return ye ransom’d sinners home.’ 
 
 Assert your liberty; ‘ Arise and come away.” 
 
"772 THE PRODIGAL’S PILGRIMAGE, 
 
 Set your faces towards Sion. Remember your Fa- 
 ther’s house, where there is bread enough and to 
 spare.—The moment you begin the way home, a 
 pardoning God will lay his anger by, The tender- 
 hearted Father will run to meet you; will enfold 
 you in the arms of his ténderest mercies; will 
 weep over you with tears of -parental affection and 
 gladness; he will rejoice over you with unbounded joy 
 and singing; and will call on all the millions of heaven 
 to rejoice with him, saying, ‘‘ Let us_be merry, for this 
 my son was dead, and is alive again; he was lost, and 
 is found.” 
 
 3. The kind reception and gracious indulgence - 
 which the returning prodigal met with at his Father’s 
 hands, afford the highest possible encouragement to 
 all returning and trembling penitents to hope for mercy 
 and pardon.—Why is this beautiful and affecting his- 
 tory retained on the divine records, but with the view 
 of inspiring a lively hope in the desponding hearts of 
 those who return unto the Lord their God, weeping, 
 wailing, and trembling with fear? And what under 
 heaven can ever afford such relief to the broken-hearted 
 penitent, as viewing through faith the conduct of his 
 heavenly Father towards his returning son? With 
 what haste he runs to meet him! with what readiness 
 he forgives him his past transgressions! with what 
 tender affections he embraceth him in the arms of 
 his love! and with what unbounded joy he re- 
 ceives him back into his house and family !—Such is 
 thy God, O sinner, and such will be his conduct to- _ 
 
THE PRODIGAL’S PILGRIMAGE. 273 
 
 wards you, when he shall find you weeping at his door, 
 crying for mercy and longing for admission. Venture 
 on his grace. — 
 
 4. Those who are restored to God must feel deeply 
 interested in the history of this returning prodigal. 
 —While you stand on mount Sion in Immanuei’s land, 
 look back to the far country where you once wandered 
 on the dark mountains of ignorance and error. ‘“ Look, 
 to the rock from whence you are hewn, and the hele 
 of the pit from whence ye were digged.” Look to the 
 endless ruin which you have so narrowly escaped.— 
 Then call to remembrance the multitude of tender mer- 
 cies which interposed; and remember all the way which 
 the hand of the Lord hath led you home; and never, 
 forget the kind reception which your heavenly Father 
 hath given you, when you came weeping at his door. 
 Meditate on these things till your hearts glow with 
 gratitude to your God.—And now if you can look up 
 to the eternal hills, and view the land of endless rest, 
 the heaven of heavens, and say in faith and hope, 
 ‘ That is my home, and my inheritance;’ then ask, 
 ‘ What do I owe to the Saviour of my soul, and my 
 deliverer, who hath done such great things forme? I 
 owe him ten thousand talents, and yet have nothing to 
 pay. Heshall have all thatI can give. He shali have 
 my heart, my soul, my service, and songs of praises, 
 while I have my being.’ 
 
 5. Those that.are converted are in duty bound to do 
 all they can to convert their brethren, who are still — 
 wandering far from God. One grand end Christ had 
 
 N 3 
 
274 THE PRODIGAL’S PILGRIMAGE. 
 
 in converting you was, that you might gather with him, 
 and help to build his church. He said to Peter; 
 ‘¢ When thou art converted, strengthen thy brethren.” 
 So he saith to you that are brought home, ‘ Go and 
 bring others home, that my house ‘may be full.’—Are 
 you by grace delivered from death, and brought to life 
 eternal? Your debt to God is immense; feel your 
 obligations; express your gratitude in labouring hard 
 to save sinners from destruction, by leading them to 
 Christ for salvation. If you love your Lord, and pity 
 your perishing brethren, feel for them; counsel, in- 
 struct, exhort, warn, and invite them to return to the 
 God they have forsaken. Employ all your skill, with 
 earnest prayer, to win them to the Saviour. “ He that 
 winneth souls is wise.”—Only be faithful, and exem- 
 plefy in your own character the excellency and felicity 
 of Christ’s religion, and “ your labour shall not be in 
 vain in the Lord.” Were you to win but one sinner to 
 the Saviour, you have done more than to save a whole 
 nation from temporal destruction. Remember, that 
 ‘“‘ he which converteth a sinner from the error of his 
 way, shall save a soul from death.” James v. 20.— 
 Alas! numbers of professing Christians can look on 
 their perishing brethren without making one effort to 
 save them from going down to the pit. Nay, they will 
 suffer their dearest relatives to continue in ignorance 
 and without God in the world, rather than be faithful 
 and diligent to win them to Christ. Such professors 
 can know but little of Jesus and his salvation. They 
 are trees that bear leaves and no fruit, and are nothing 
 
THE PRODIGAL’S PILGRIMAGE. 275 
 
 more than cumberers of the ground.—Let the children 
 of grace abound in the work of the Lord. Keep in 
 constant mind, O sons of Sion, what favours God hath 
 shewn you. ‘‘ Freely ye have received, freely give.” 
 Hear what your Lord and Saviour saith to you, ‘“ Ye 
 are my witnesses,” my servants and messengers, “ and 
 if you do whatsoever I command you, ye are my friends 
 and brethren.” Then go and “ shine as lights of the 
 world;” ‘ publish salvation ;” ‘‘ adorn the doctrine of 
 God your Saviour in all things;” ‘ serve your gene- 
 ration before you fall asleep;” and “ be faithful even 
 unto death,” that you may “ by all means save some.” 
 And for your encouragement to labour in the vineyard, 
 remember, that they who turn many to righteousness, 
 shall shine as some of the brightest stars in the firma- 
 ment of their Father’s kingdom, for ever and ever. 
 
 6. With what evil spirits are they possessed who 
 "murmur, with the elder brother, at the conversion of 
 sinners !—By this..elder brother, we may fairly un- 
 derstand all self-righteous professors, ‘* who trust to 
 themselves that they are righteous, and despise others :” 
 who trust to themselves, and not to Christ, for righte- 
 ousness.—These in their pride and blindness, lay claim 
 to the inheritance of the saints, and call God their Fa- 
 ther, and plead that they have never at any time trans- 
 gressed his commandments. Therefore that they have 
 a right, on the ground of their own merits, to all felicity 
 and indulgence.—But when the Father saith to the 
 elder brother, “Son, thou art ever with me, and all 
 that I have is thine,” he addresseth him on the charac- 
 
276 THE PRODIGAL’S PILGRIMAGE. 
 
 ter he assumes and the profession he makes, and not 
 on the character he really bears. His loud murmurs 
 at the free exercise of the grace of God in the salvation 
 of his once profligate, but now repenting brother, prove 
 the blindness, pride, and enmity of his heart against 
 God’s way of salvation and the freeness of his grace. 
 —Men of the same envious spirit with the elder brother 
 abound in every Christian land; and the more the 
 gospel prevails in winning notorious sinners to the 
 Saviour, the louder we shall hear the murmurs of these 
 self-righteous men. These of all others have been in 
 every age the firmest adversaries to. the Redeemer’s 
 kingdom and salvation by grace. 
 
 7. Let those that are brought home, keep at home, 
 and wander no more, but walk humbly with their God, 
 and keep their journey’s end in view. For the time 
 past of our life may suffice us to haye served. sin. 
 **« What fruit had ye then in those: things whereof ye 
 are now ashamed, for the end of those things is death. 
 But now, being made free from sin, and become ser- 
 vants to God, ye have your fruit unto holiness, and the 
 end everlasting life.” Rom, vi, 21,22. ‘ Ouroldman 
 is crucified with Christ, that the body of sin might be 
 destroyed, that henceforth we should not. serve sin.” 
 ‘‘ How shall we that are dead to sin live any longer 
 therein ?”—Let the children of grace ive in character, 
 and glorify their Father which is in heaven. Let them 
 adorn the gospel of God in all things, and follow their 
 Lord as dear children. Let them live a life of faith in 
 
 _the Son of God, and do all things in the name of the 
 
THE PRODIGAL’S PILGRIMAGE. 272 
 
 Lord Jesus, and glorify him with their souls and bodies 
 which are his.—Then, and not till then, they shall 
 enter into the blessed enjoyment of the high privileges 
 which belong exclusively to the heirs of salvation. 
 They shall enjoy sweet communion with God, peace 
 that passeth all understanding, lively hope of glory, 
 and some foretaste of the joys to come, and which are 
 to endure for everin heaven. Soon shall every faithful 
 soul arrive in glory, to be for ever with the Lord. 
 
 THE END 
 
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