A66106:134
Mercy magnified on a penitent prodigal, or, A brief discourse wherein Christs parable of the lost son found is opened and applied as it was delivered in sundry sermons / by Samuel Willard ...
printed by Samuel Green for Samuel Philips, 1684
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
USE. 3. Let this serve to convince unregenerate men of their great wickedness, and show them what a dreadful account they will have to give in to God at the great day: Consider of it solemnly, is it not enough for you to go away from God your selves, but must you needs carry away the whole creation of Gods goodness with you? Shall God gratify your desires in giving you a large portion of his bounty, and can you not give him one hearty acknowledgement for it all, but because he gives you in abundance, do you therefore say to the Almighty depart from us, for we desire not the knowledge of thy ways? Job 21. 14. Be convinced of folly and madness, and hence consider.
USE. 3. Let this serve to convince unregenerate men of their great wickedness, and shew them what a dreadful account they will have to give in to God at the great day: Consider of it solemnly, is it not enough for you to go away from God your selves, but must you needs carry away the whole creation of Gods goodness with you? Shall God gratifie your desires in giving you a large portion of his bounty, and can you not give him one hearty acknowledgment for it all, but because he gives you in abundance, do you therefore say to the Almighty depart from us, for we desire not the knowledge of thy wayes? Job 21. 14. Be convinced of folly and madness, and hence consider.
1. This is a most ungrateful requital of God; it is a most shameful abuse of his goodness: he may well expostulate with you, as he did with them in, Deut. 32. 5. Do ye thus requite the Lord, Oh foolish people and unwise? Do ye not know that goodness leads unto Repentance? Rom. 2. 4. And will you resist that leading, and instead of it lead goodness into rebellion? cannot Jesurun wax fat, but he must presently kick? out of doubt a merciful God is grievously provoked by such things as these.
2. Do you not know that by thus doing you are laying up treasures of wrath for your selves? And will not your account be fearful and tremendous, when the fuel of that fire in ⟨p. 52⟩which you shall burn eternally, shall be made of abused goodness, and your torments shall bear proportion to the favours which you have now enjoyed; when the creatures, which are now groaning under the pressure of violently imposed vanity, shall come in as witnesses against you, and be earnest pleaders that the wrong which you have done them may be righted upon you? Be therefore awakened to see the vileness of your own hearts, bewail your grievous folly, seek repentance and pardon, that you may be cleared of this dreadful charge in the great day of account.
3. We come to consider of the place whither he carried his substance, into a far country: i. e. to get as far out of his fathers sight, and care, and counsel as he could: Hence observe this.
3. We come to consider of the place whither he carried his substance, into a far countrey: i. e. to get as far out of his fathers sight, and care, and counsel as he could: Hence observe this.
The Prodigal could not be content to live by himself, near his father, where he might have been advised and directed how to improve or husband his estate to profit, but he goes in another Country; yea, a far Country: Thus wicked men (like Cain) go out of the presence ⟨p. 53⟩of God; hence they are said to be far from God, Psal. 73. 27. The wickeds Apostasy is here compared to a journey, men go step by step, they grow worse and worse, by abusing of all the goodness of God afforded to them. In the explication we may consider, 1. What it is to go away from God? 2. The evidence that sinners, especially prospering sinners so do, and the reason of it.
The Prodigal could not be content to live by himself, near his father, where he might have been advised and directed how to improve or husband his estate to profit, but he goes inanother Country; yea, a far Countrey: Thus wicked men (like Cain) go out of the presence ⟨p. 53⟩of God; hence they are said to be far from God, Psal. 73. 27. The wickeds Apostacy is here compared to a journey, men go step by step, they grow worse and worse, by abusing of all the goodness of God afforded to them. In the explication we may consider, 1. What it is to go away from God? 2. The evidence that sinners, especially prospering sinners so do, and the reason of it.
1. What it is to go away from God?
Ans. There is an essential, and a providential Omnipresence of God, from which no creature can withdraw it self, for in it we live, move, and have our being; this presence fills heaven, earth and hell; it is the preservative of all beings, it is the godly man's joy, and the wicked man's prison. Neither is this going away from God a local motion, but a spiritual withdrawing. We may therefore observe, that besides the general presence of Gods common and universal Government of the world, by which he is intimately present with all creatures, and besides that presence of special and powerful Government, by which God leads all reasonable Creatures to an everlasting estate, and in which he drives wicked men to their end, and gets Glory by them, there is also a presence of special Grace, often pointed at in Scripture, by which God guides and leads his own people by his Word and Spirit, in all their ⟨p. 54⟩way affording them counsel and support, and guiding them to Glory, inwardly by his spirit, outwardly by his Ordinances, and Providences: Now when men refuse to be under this conduct, and withdraw themselves from it, now it is that they do both say unto God depart from us, and do also themselves depart away from God; and this is done.
Ans. There is an essential, and a providential Omnipresence of God, from which no creature can withdraw it self, for in it we live, move, and have our being; this presence fills heaven, earth and hell; it is the preservative of all beings, it is the godly man's joy, and the wicked man's prison. Neither is this going away from God a local motion, but a spiritual withdrawing. We may therefore observe, that besides the general presence of Gods common and universal Government of the world, by which he is intimately present with all creatures, and besides that presence of special and powerful Government, by which God leads all reasonable Creatures to an everlasting estate, and in which he drives wicked men to their end, and gets Glory by them, there is also a presence of special Grace, often pointed at in Scripture, by which God guids and leads his own people by his Word and Spirit, in all their ⟨p. 54⟩way affording them counsel and support, and guiding them to Glory, inwardly by his spirit, outwardly by his Ordinances, and Providences: Now when men refuse to be under this conduct, and withdraw themselves from it, now it is that they do both say unto God depart from us, and do also themselves depart away from God; and this is done.
1. When men do all they can to put God out of their thoughts, Psal. 10. 4. absence is a great help to forgetfulness; But wicked men desire not to think of God, or his Word, of his promises or threatenings: Men live without God in the world, Eph. 2. 12. They live at such a rate as if there were no God to Judge or call them to an account for their ways: There is a practical Atheism in the heart of all natural men, Psal. 14. 1. And they are gone far from God, having, as much as they are able, shaken off the thoughts of his being, power, holiness, Justice, &c.
1. When men do all they can to put God out of their thoughts, Psal. 10. 4. absence is a great help to forgetfulness; But wicked men desire not to think of God, or his Word, of his promises or threatnings: Men live without God in the world, Eph. 2. 12. They live at such a rate as if there were no God to Judge or call them to an account for their wayes: There is a practical Atheism in the heart of all natural men, Psal. 14. 1. And they are gone far from God, having, as much as they are able, shaken off the thoughts of his being, power, holiness, Justice, &c.
2. When men indulge themselves in wickedness on presumption that God is a great way off from them, they take it for granted that he intermedleth not with their affairs, sees not, nor takes any notice of their ways and doings; they may sin, and live according to their own pleasure, and God is not at all concerned in it; such were they, Ezek. 8. 12. They say, the Lord seeth us not, the Lord hath forsaken ⟨p. 55⟩the earth. Men would fain have it to be so, and as they would have it, so they presume, and please themselves that it is so.
2. When men indulge themselves in wickedness on presumption that God is a great way off from them, they take it for granted that he intermedleth not with their affairs, sees not, nor takes any notice of their wayes and doings; they may sin, and live according to their own pleasure, and God is not at all concerned in it; such were they, Ezek. 8. 12. They say, the Lord seeth us not, the Lord hath forsaken ⟨p. 55⟩the earth. Men would fain have it to be so, and as they would have it, so they presume, and please themselves that it is so.
3. When men, by falsely interpreting of Gods patience and benignity, do presume him to favour and approve of their wicked ways; so they argued, Psal. 50. 21. These things thou hast done, and I kept silence: thou thoughtest I was altogether such an one as thy self. Prospering iniquity is in their account, Piety; sin unpunished, settles their resolutions, and fortifies them in their courses, Eccl. 8. 11. And what is this but to go far from God, when men make such a God of him, that if he were so, he should cease to be God? Make him to be one that loves your sin, and approves of your iniquity, and you do manifestly deny the God-head.
3. When men, by falsly interpreting of Gods patience and benignity, do presume him to favour and approve of their wicked wayes; so they argued, Psal. 50. 21. These things thou hast done, and I kept silence: thou thoughtest I was altogether such an one as thy self. Prospering iniquity is in their account, Piety; sin unpunished, settles their resolutions, and fortifies them in their courses, Eccl. 8. 11. And what is this but to go far from God, when men make such a God of him, that if he were so, he should cease to be God? Make him to be one that loves your sin, and approves of your iniquity, and you do manifestly deny the God-head.
4. When men go on in evil ways adding sin to sin: all sin sets the creature at a distance from the holy God; sin is of a separating nature, Isa. 59. 2. Your sins have separated between you and your God. Every transgression is a step from God, when men throw themselves into vain courses they are upon their journey; and as they grow more bold in wicked ways, they get further off from him: Sin is called a going a whoring from God, & what is that but a going from the lawful husband, to the bed of a stranger? Apostate Judah is therefore said to be gone far from God, Jer. 2. 5:
4. When men go on in evil wayes adding sin to sin: all sin sets the creature at a distance from the holy God; sin is of a separating nature, Isa. 59. 2. Your sins have separated between you and your God. Every transgression is a step from God, when men throw themselves into vain courses they are upon their journey; and as they grow more bold in wicked wayes, they get further off from him: Sin is called a going a whoring from God, & what is that but a going from the lawful husband, to the bed of a stranger? Apostate Judah is therefore said to be gone far from God, Jer. 2. 5:
5. When men put away from them the fear of God: this is the character of a wicked man, Psal. 36. 1. There is no fear of God before his eyes. This is interpreted a forsaking of God, Jer. 2. 19. God dwells in mens hearts by putting his fear into them, when he causeth them to delight in his ways, to love his commands, and to be afraid of his Judgements: but when instead of this, they thrust away his law, refuse to hearken to his counsel, and are not awed by his Judgments, their will cannot submit to his, when conscience is stifled, or lulled asleep, and men sin securely and without any dread, now they are gone far from God.
5. When men put away from them the fear of God: this is the character of a wicked man, Psal. 36. 1. There is no fear of God before his eyes. This is interpreted a forsaking of God, Jer. 2. 19. God dwels in mens hearts by putting his fear into them, when he causeth them to delight in his wayes, to love his commands, and to be afraid of his Judgements: but when instead of this, they thrust away his law, refuse to hearken to his counsel, and are not awed by his Judgments, their will cannot submit to his, when conscience is stifled, or lulled asleep, and men sin securely and without any dread, now they are gone far from God.
2. For the evidence of the Doctrine that it is so, the Scripture is plain; it is the very character of wicked men, as we heard, Psal. 73. 27 They that are far from thee, shall perish. And that their prosperity emboldens them to it, the Psalmist also ascertains us, Psal. 55. 19. Because they have no changes, therefore they fear not God. And he that observes the boldness, security, confidence, fearlessness, irreclaimableness of wicked men, especially if the providence of God smiles upon them, will easily conclude these men are far from God.
2. For the evidence of the Doctrine that it is so, the Scripture is plain; it is the very character of wicked men, as we heard, Psal. 73. 27 They that are far from thee, shall perish. And that their prosperity emboldens them to it, the Psalmist also ascertains us, Psal. 55. 19. Because they have no changes, therefore they fear not God. And he that observes the boldness, security, confidence, fearlesness, irreclaimableness of wicked men, especially if the providence of God smiles upon them, will easily conclude these men are far from God.
Reas. 1. From the natural rebellion and enmity of the heart of man against God: Men hate God, they abhor his holiness, his Laws disrelish their carnal aims and ends, cross and ⟨p. 57⟩contradict their natural desires and concupiscences; his promises savour not with them, his threatenings irritate and provoke them: the sum is, proud and sinful man would be at the greatest possible freedom to take his own course without any control; and knowing how contrary Gods Government is to his wicked will, how opposite Gods grace is to his impiety, hence he desires to be from under it: Men cannot so quietly and securely sin whiles God is near them: The Prodigal knew that if he dwelt near his Father, he must expect to be disturbed by wholesome counsels and admonitions, and that would mar a great deal of his mirth, he should not with so much liberty and content follow his mad courses.
Reas. 1. From the natural rebellion and enmity of the heart of man against God: Men hate God, they abhorre his holiness, his Laws disrelish their carnal aims and ends, cross and ⟨p. 57⟩contradict their natural desires and concupiscences; his promises savour not with them, his threatnings irritate and provoke them: the summe is, proud and sinful man would be at the greatest possible freedom to take his own course without any controle; and knowing how contrary Gods Government is to his wicked will, how opposite Gods grace is to his impiety, hence he desires to be from under it: Men cannot so quietly and securely sin whiles God is near them: The Prodigal knew that if he dwelt near his Father, he must expect to be disturbed by wholsom counsels and admonitions, and that would mar a great deal of his mirth, he should not with so much liberty and content follow his mad courses.
Reas. 2. From the natural tendency there is for the sinful heart of man to be strengthened in this rebellion by outward prosperity: When men have their Portion large and great, they hope they can now vie it with God: the Prodigal had no more use or need of his father, now he had his Portion, and therefore as long as that lasted he regarded not to come at him: If God speak to back-slidden Judah in her prosperity, She will not hear: prosperity makes men proud, Psal. 73. 5, 6. They are not in trouble as other men, therefore pride. compasseth them about as a chain. Men can now do well enough without God, yea best when he is furthest off ⟨p. 58⟩from them; and they must be reduced to a• afflicted and distressed condition before they will think of a return, Hos. 5. 15. We hear nothing of the Prodigals returning to his Father till his folly had laded him with insupportable misery.
Reas. 2. From the natural tendency there is for the sinful heart of man to be strengthned in this rebellion by outward prosperity: When men have their Portion large and great, they hope they can now vye it with God: the Prodigal had no more use or need of his father, now he had his Portion, and therefore as long as that lasted he regarded not to come at him: If God speak to back-slidden Judah in her prosperity, She will not hear: prosperity makes men proud, Psal. 73. 5, 6. They are not in trouble as other men, therefore pride. compasseth them about as a chain. Men can now do well enough without God, yea best when he is furthest off ⟨p. 58⟩from them; and they must be reduced to a• afflicted and distressed condition before they will think of a return, Hos. 5. 15. We hear nothing of the Prodigals returning to his Father till his folly had laded him with insupportable misery.
