A66106:264
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.
He will first try all ways to repair his loss, and quite weary himself out in so doing; he had rather to enslave himself to Satan than become Christs freeman. And the Reason of this is,
He will first try all wayes to repair his loss, and quite weary himself out in so doing; he had rather to enslave himself to Satan than become Christs freeman. And the Reason of this is,
1. Negatively.
1. Not because there is indeed any help to be had elsewhere, for indeed there is none▪ Mans misery is such as the whole creation cannot repair it, it's vain to look any where for salvation, Jer. 3. 23. Man may try many conclusions, but it is a certain truth before he tries that he shall be wholly disappointed, they who forsake God, follows lies.
1. Not because there is indeed any help to be had elsewhere, for indeed there is none▪ Mans misery is such as the whole creation cannot repair it, it's vain to look any where for salvation, Jer. 3. 23. Man may try many conclusions, but it is a certain truth before he tryes that he shall be wholly disappointed, they who forsake God, followes lies.
2. Nor because there is not help to be had with God for such: Fallen, back-slidden, wandering Prodigals may have hope with him in returning, Hos. 13. 9. Oh Israel thou hast destroyed thy self, but in me is thy help. Hence the following invitation, Chap. 14. 1. The Prodigal when he came home found it so. God is both able and willing, hence he never casts off a true penitent, but always gave to such the best welcome.
2. Nor because there is not help to be had with God for such: Fallen, back-slidden, wandring Prodigals may have hope with him in returning, Hos. 13. 9. Oh Israel thou hast destroyed thy self, but in me is thy help. Hence the following invitation, Chap. 14. 1. The Prodigal when he came home found it so. God is both able and willing, hence he never casts off a true penitent, but alwayes gave to such the best welcome.
2. Affirmatively.
1. From the pride of heart which is in natural men: There is a proud shame (as I may call it) when a man knowing that he hath ill deserved at the hands of God, and greatly provoked him to anger by sinful departing from him, whereby he hath become his own undoer, is now ashamed to come in God's sight, such was in our first Parents upon their Apostasy, Gen. 3. 10. Man is ashamed, i. e. in truth he is too proud to take that shame to himself, ⟨p. 111⟩which he must, if ever he hope to find acceptance.
1. From the pride of heart which is in natural men: There is a proud shame (as I may call it) when a man knowing that he hath ill deserved at the hands of God, and greatly provoked him to anger by sinful departing from him, whereby he hath become his own undoer, is now ashamed to come in God's sight, such was in our first Parents upon their Apostacy, Gen. 3. 10. Man is ashamed, i. e. in truth he is too proud to take that shame to himself, ⟨p. 111⟩which he must, if ever he hope to find acceptance.
2. Because his former Conviction hath not taken away all his hopes; nay, although he feels his misery, & is convinced that the worlds help fails him, and will not supply him voluntarily, yet he hopes that he may do something whereby he may help himself. The young man thought if he could but put himself out to service, he might be in a way to earn a living; so convinced sinners hope they may, by their own pains taking, get some ease, some relief; and if they can but make any shift to silence conscience, or cheat their own souls, so that their present terrors need not to make them afraid, they are satisfied.
USE, 1. Here we have one reason why it is oftentimes so long after notable convictions of misery, before many are truly brought home to God: why the convinced sinner hath many courses to try, he sets his wit and invention to work, and though he hath lost his estate, lost the worlds favour, yet he hath his fingers ends; if he have it not in himself, yet notwithstanding he may earn it by his industry: Proud man is loth to come upon his knees, he is not willing to turn beggar; he may be stung with Conviction, and yet not killed with despair, he may be at some loss, and not a lost creature in his own apprehension; he hath some hopes ⟨p. 112⟩that he may shift, and if he can catch at any straw, he will not swim to the Ark; nay, never expect as long as men have any project of their own, that ever they will come to God. And hence the Scripture speaks of going from mountain to hill, Jer. 50. 6.
USE, 2. To teach us what is to be done to and with such as are under these convictions; they are not yet fit for Christ, nor persuadable to go to him; no, but they must be yet driven farther; they must have their hands knocked off from every hold, and yet fall into the ocean of distress, before they will look to the Temple: our endeavouring therefore, and our prayers must be, that they may be shaken out of all: a despairing soul is, though a sad, yet an encouraging sight, there is then hope, Isa. 41. 17.
USE, 2. To teach us what is to be done to and with such as are under these convictions; they are not yet fit for Christ, nor perswadable to go to him; no, but they must be yet driven farther; they must have their hands knockt off from every hold, and yet fall into the ocean of distress, before they will look to the Temple: our endeavouring therefore, and our prayers must be, that they may be shaken out of all: a despairing soul is, though a sad, yet an encouraging sight, there is then hope, Isa. 41. 17.
USE, 3. It may teach us to pity the empty designs that many are driving, after that they have had conviction of their misery: Some there be that seek to repair it by their reformation, others to forget it by involving themselves in vain and secular business, and many there be that would sooth themselves up with a general notion of God's mercy, and by these and the like fancies, poor miserable man takes pains to make themselves more miserable, for all this that they do is to no purpose, Jer. 46. 11.
USE, 3. It may teach us to pitty the empty designs that many are driving, after that they have had conviction of their misery: Some there be that seek to repair it by their reformation, others to forget it by involving themselves in vain and secular business, and many there be that would sooth themselves up with a general notion of God's mercy, and by these and the like fancies, poor miserable man takes paines to make themselves more miserable, for all this that they do is to no purpose, Jer. 46. 11.
The Prodigal binds himself out for a servant. The two terms used in the Doctrine may seem contradictory, but they are not: His bondage is necessary; when he had spent all, and there was no friend to relieve him, what could he now do? he saw no other way, but either he must bind himself out or starve. The curse that fell upon Ham literally, fell upon all mankind spiritually: This servitude is therefore necessary, because, being a part of the curse, it falls upon the natural man undoubtedly, being a punishment inflicted upon man by God for sin, Joh. 8. 3. Whosoever committeth sin, is the servant of sin. And ye it is.
The Prodigal binds himself out for a servant. The two terms used in the Doctrine may seem contradictory, but they are not: His bondage is necessary; when he had spent all, and there was no friend to relieve him, what could he now do? he saw no other way, but either he must bind himself out or starve. The curse that fell upon Cham literally, fell upon all mankind spiritually: This servitude is therefore necessary, because, being a part of the curse, it falls upon the natural man undoubtedly, being ae punishment inflicted upon man by God for sin, Joh. 8. 3. Whosoever committeth sin, is the servant of sin. And ye it is.
2. Voluntary; men give themselves up to this slavery; they will do it, Joh. 8. 44. You are of your father the Devil, and the lusts of your father ye will do. This bondage is man's own choice: Had this son been willing to return to his father, the necessity had been taken away; but men give themselves up to satan; and the ground of this lies in the very nature of sin, which is a relinquishing of the service of God and enslaving a man's self to satan. Now this bondage is not bodily so much as spiritual; ⟨p. 114⟩it is an enslaving or binding of the soul to his service, and consists in these things.
2. Voluntary; men give themselves up to this slavery; they will do it, Joh. 8. 44. You are of your father the Devil, and the lusts of your father ye will do. This bondage is man's own choice: Had this son been willing to return to his father, the necessity had been taken away; but men give themselves up to satan; and the ground of this lyes in the very nature of sin, which is a relinquishing of the service of God and enslaving a man's self to satan. Now this bondage is not bodily so much as spiritual; ⟨p. 114⟩it is an enslaving or binding of the soul to his service, and consists in these things.
