A66106:44
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.
Such as men would least regard, God hath many times the largest favour for: Hence that of our Saviour, Mat. 21. 31. The Publicans and Harlots go into the Kingdom of God before you: and here the Fathers special love is expressed to the younger Son: all Jesse's elder Sons are refused by God, and David, the youngest is appointed and anointed King: and many that are last are first.
Reas. For the exaltation of free Grace, and manifestation of the Sovereignty of Gods good pleasure. Should God make application of his saving mercy, only to men of a sober profession, and civil conversation, and such as are more outwardly advantaged, men might begin to think, that there was some worth in their persons, some merit in their civil carriage, some obligation on God by their visible relation, to give them the Kingdom of Glory: but how when he chooseth such an one, here appears to be nothing of the creature to obscure his Grace: this Peter acknowledged when he saw the Holy Ghost was given to the Gentile Believers, Act. 10. 34, 35. Of a truth I perceive that God is no respectre of persons, &c. and on ⟨p. 12⟩this account is our Saviours doxology, […] thankful celebration of Gods Grace, Mat. 1• 25, 26.
Reas. For the exaltation of free Grace, and manifestation of the Soveraignty of Gods good pleasure. Should God make application of his saving mercy, only to men of a sober profession, and civil conversation, and such as are more outwardly advantaged, men might begin to think, that there was some worth in their persons, some merit in their civil carriage, some obligation on God by their visible relation, to give them the Kingdom of Glory: but how when he chuseth such an one, here appears to be nothing of the creature to obscure his Grace: this Peter acknowledged when he saw the Holy Ghost was given to the Gentile Believers, Act. 10. 34, 35. Of a truth I perceive that God is no respecter of persons, &c. and on ⟨p. 12⟩this account is our Saviours doxology, 〈…〉 thankful celebration of Gods Grace, Mat. 1• 25, 26.
USE. 1. To refute the Arminian Doctrine of something in us foreseen, as that which •• rects the Counsels and purposes of God abo•• our future good. How contrary this is to the freeness of Gods Grace, and the ordinary wa• of his dealing with the Children of men, very obvious: let the pattern of this poor Prodigal stand for ever to confront that Opinion look upon him in all his disadvantages; he ha• no law to pretend to the righteous observation of, and make a plea from thence; he had […] good works to enumerate, and challenge acceptance for; he had no Covenant when• to pretend an interest in, and heirship to the Kingdom: he was a younger Brother, a Prodigal, a riotous Liver, and all that was evil.
USE. 1. To refute the Arminian Doctrine of something in us foreseen, as that which •• rects the Counsels and purposes of God abo•• our future good. How contrary this is to the freeness of Gods Grace, and the ordinary wa• of his dealing with the Children of men, very obvious: let the pattern of this poor Prodigal stand for ever to confront that Opinion look upon him in all his disadvantages; he ha• no law to pretend to the righteous observation of, and make a plea from thence; he had 〈…〉 good works to enumerate, and challenge acceptance for; he had no Covenant when• to pretend an interest in, and heirship to the Kingdom: he was a younger Brother, a Prodigal, a riotous Liver, and all that was evil.
USE 2. To encourage such poor Souls, wh•• being under deep conviction, do find nothing of advantage in themselves to rely upon, an• are hereupon ready to say, I have nothing […] do with the Covenant, I am a poor abject, Publican, &c. why be assured, that you a•• for this never the further off from saving Grace, nor ought you to be any thing t• more discouraged from going to God: though you are a younger Son and a Prodigal too, y•• if you go to him in Faith and Repentance, […] ⟨p. 13⟩will own thee for a Son, as the Father did ••ch an one: be not then daunted, or beat off with frights and fears, but venture into his pre••nce, he knows how, Where sin hath abounded, make Grace more than abound. But I pass.
USE 2. To encourage such poor Souls, wh•• being under deep conviction, do find nothing of advantage in themselves to rely upon, an• are hereupon ready to say, I have nothing 〈…〉 do with the Covenant, I am a poor abject, Publican, &c. why be assured, that you a•• for this never the further off from savin• Grace, nor ought you to be any thing t• more discouraged from going to God: though you are a younger Son and a Prodigal too, y•• if you go to him in Faith and Repentance, 〈…〉 ⟨p. 13⟩
Touching the Party of whom he makes the demand, and title which he puts upon him, Father, whiles he studies ingratitude and proud self-dependence, he puts on a cloak of submission, he acknowledgeth his Father •y his title, although he is not willing to be at •is dispose; Hence we may observe.
TOuching the Party of whom he makes the demand, and title which he puts upon him, Father, whiles he studies ingratitude and proud self-dependence, he puts on a cloak of submission, he acknowledgeth his Father •y his title, although he is not willing to be at •is dispose; Hence we may observe.
Doct. 1. That the most wicked intentions are sometimes clothed with the fairest pretences.
Doct. 1. That the most wicked intentions are sometimes cloathed with the fairest pretences.
Men are not content to dissemble one with another, but with God too. The name Father, •s a name of honour, and when the Son calls him Father, he makes a show of acknowledging him in all that dignity, power, privilege which a Father hath of his Children: he comes mannerly, as if he would not grieve him, while yet he is plotting his greatest disgrace, and how to carry himself most unworthily.
Men are not content to dissemble one with another, but with God too. The name Father, •s a name of honour, and when the Son calls him Father, he makes a shew of acknowledging him in all that dignity, power, priviledg which a Father hath of his Children: he comes mannerly, as if he would not grieve him, while yet he is plotting his greatest disgrace, and how to carry himself most unworthily.
Reas. From the naturally remaining activity of Conscience which is in men, and hath in all some power, excepting such consciences as are cauterized.
men have something in them accusing or excusing, Rom. 2. 15. Whence it comes to pass that though the hearts and wills of fallen me• readily close with and approve of Wickedness yet their natural shame, fear, self-condemnation makes them to palliate and shadow it under self-cheating and deceiving pretences: thus they hide their sin from themselves, and think they do so from God too.
USE. To Admonish us to look to our own hearts, and in special to beware to our selves in our Prayers: we often seem to go fairly to God and call him Father, to ask things of him which to us may seem rational: thus the younger Son thought it but fair, that being (as he supposed) at age and discretion to dispose o• his own, he might without fault demand his Portion: we many times ask these and those things in prayer mannerly in expression, but let us beware lest for all that the wickedness o• our hearts be in it: we ask gifts, but possible to be proud of, and get applause by, and not t• serve God with them; we ask comforts o• this life, but not to encourage our cheerful serving of God with them, but to spend them upon our Lusts: and when it is so, it is Gods greater love to deny us: Jam. 4. 3.
USE. To Admonish us to look to our own hearts, and in special to beware to our selves in our Prayers: we often seem to go fairly to God and call him Father, to ask things of him which to us may seem rational: thus the younger Son thought it but fair, that being (as he supposed) at age and discretion to dispose o• his own, he might without fault demand his Portion: we many times ask these and those things in prayer mannerly in expression, but let us beware lest for all that the wickedness o• our hearts be in it: we ask gifts, but possible to be proud of, and get applause by, and not t• serve God with them; we ask comforts o• this life, but not to encourage our chearful serving of God with them, but to spend them upon our Lusts: and when it is so, it is Gods greater love to deny us: Jam. 4. 3.
The Prodigal accosts his Father with a title of nearest relation: the degenerate and profane Jews, that had cast off the fear of God, yet must needs challenge him to be their Father: Joh. 8. 41. We have one Father, even God. Oftentimes there are none more confident then such; God is their God, they profess him, own and acknowledge him.
The Prodigal accosts his Father with a title of nearest relation: the degenerate and prophane Jews, that had cast off the fear of God, yet must needs challenge him to be their Father: Joh. 8. 41. We have one Father, even God. Oftentimes there are none more confident then such; God is their God, they profess him, own and acknowledge him.
Reas. 1. From the conviction which every natural man carries upon his mind of his Absolute dependence upon God, and that he alone can make him happy or miserable: for, although this be a truth which man by his sinful courses practically contradicts, and a light which he is not unwilling to extinguish, it is yet so riveted in the mind of man, that he cannot wholly evade it; it sticks as close to him as his being; and hence it follows that though he neither loveth, nor careth for serving of God, yet he would maintain an hope, which may uphold his spirits from sinking, though it be but a rotten hope.
Reas. 2. From the carnal confidence that is in the hearts of many ungodly men: they are not willing to believe themselves such and so bad as they are, but presume that they are as much as any in the favour of God: the Jews thought themselves the Temple, though fallen into the depth of Apostasy, Jer. 7. 4. Men build upon false Grounds, and place their ⟨p. 16⟩trust in lying words; and suppose that if they can but fairly dissemble with God, he must needs believe them.
Reas. 2. From the carnal confidence that is in the hearts of many ungodly men: they are not willing to believe themselves such and so bad as they are, but presume that they are as much as any in the favour of God: the Jews thought themselves the Temple, though fallen into the depth of Apostacy, Jer. 7. 4. Men build upon false Grounds, and place their ⟨p. 16⟩trust in lying words; and suppose that if they can but fairly dissemble with God, he must needs believe them.
USE. This may put us upon it to try our hopes, and prove what it is that our confidence is grounded upon: we say we call God Father, and if we would do so rightly, Consider 1 Pet. 1. 17. If ye call on the Father,—pass the time of your sojourning here in fear. It will little avail us to challenge him to be our Father, if he refuseth to own us as his Children: and let us be assured, that if we do not bear his image, we shall notwithstanding all our pretences be looked upon as Bastards and not Sons: it is not verbal calling of God our Father, but a careful doing the will of our Heavenly Father, that will render us blessed.
USE. This may put us upon it to try our hopes, and prove what it is that our confidence is grounded upon: we say we call God Father, and if we would do so rightly, Consider 1 Pet. 1. 17. If ye call on the Father,—pass the time of your sojcurning here in fear. It will little avail us to challenge him to be our Father, if he refuseth to own us as his Children: and let us be assured, that if we do not bear his image, we shall notwithstanding all our pretences be looked upon as Bastards and not Sons: it is not verbal calling of God our Father, but a careful doing the will of our Heavenly Father, that will render us blessed.
