A66106:272
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.
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.
1. He is now at Satan's beck, and ready to hearken to, and attend every hint from him, to come and go at his pleasure; he hath given him the lordship of his soul, and bids him to take him under his government; hence he is said to rule in the Children of disobedience, Eph. 2. 2.
2. He is ready and forward to do all Satan's commands, let them be what they will; he refuseth none, though never so base; if he sends him into the field to keep swine, he goes readily, and willingly about his business, so sordid and slavish a spirit hath he gotten.
2. He is ready and forward to do all Satans commands, let them be what they will; he refuseth none, though never so base; if he sends him into the field to keep swine, he goes readily, and willingly about his business, so sordid and slavish a spirit hath he gotten.
3. He is devoted to his own lust; for Satan rules in the unregenerate, by leading them after the lusts of their own hearts, which are also in the Scripture, called the lusts of Satan, because he busily sets them on work, and serves himself and his own ends by them.
4. Here he hath his whole dependence or reliance for relief, this is the utmost essay he hath to make, it is his last shift, and if this course fails him he is undone: As a servant expects (at least) food and raiment for his work, so the sinner hopes to get quiet and settlement in the service of Satan. Now the reason why men do thus often times, after they have been convinced of misery, lies here, because ⟨p. 115⟩this conviction doth not so properly put man upon it to get rid of sin, but to get his terrors removed, to get off his fears; and now Satan persuades him with many wiles to yield to him, and he will effect it, but how poorly he performs it for them, we shall soon hear.
4. Here he hath his whole dependance or relyance for relief, this is the utmost essay he hath to make, it is his last shift, and if this course fails him he is undone: As a servant expects (at least) food and rayment for his work, so the sinner hopes to get quiet and settlement in the service of Satan. Now the reason why men do thus often times, after they have been convinced of misery, lyes here, because ⟨p. 115⟩this conviction doth not so properly put man upon it to get rid of sin, but to get his terrors removed, to get off his fears; and now Satan perswades him with many wiles to yield to him, and he will effect it, but how poorly he performs it for them, we shall soon hear.
USE. Hence we may learn what to judge of all those who are remaining in a state of nature; they are in most servile slavish condition, and let every unregenerate man lay it to heart, consider therefore.
1. Whom it is that you are enslaved to, it is Satan himself, he is that Citizen the Prodigal bound himself under.
2. What a manner of bondage you are in, viz.
1. It is necessary; I mean that which you have made so by your folly, for your natural condition leads you to it uncontrollably, and Satan hath gotten the possession of your wills, and all your faculties; and hence natural men are said to he led about by him at his will, 2 Tim. 2. 26.
1. It is necessary; I mean that which you have made so by your folly, for your natural conditon leads you to it uncontrolably, and Satan hath gotten the possession of your wills, and all your faculties; and hence natural men are said to he led about by him at his will, 2 Tim. 2. 26.
