A66106:470
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. That God is able to help thee: He hath all that, and more than all that which thou needest: He hath eternal life with him to give to all those that ask it of him; thou art starving, but he can feed thee, thou art perishing, but he can save thee: God loves to commend his power to us, that we may take hold of it, Isa. 27. 5. Let him lay hold of my strength, that he may make peace with him. Look upon him,
1. As he is God: That word is enough to tell thee he is able; God thinks it a word big enough to encourage his desponding, and almost despairing people, Isa. 45. 22. Look unto me, for I am God. The reason why thou canst find no help among the creatures, is because they are not God, Isa. 31. 3. The Egyptians are ⟨p. 197⟩men, and not God. And that you may know what he can do as God, look upon the work of Creation: when God would hearten his people to rely upon him, he calls up their consideration hither, Isa. 44. 24, 25. 12. 15. What cannot he who made a world out of nothing, do? Could God call for a world, and it answered his call, and can not he save a poor sinner from perishing? doubtless he can: what serve all the Divine Attributes for, but to display the greatness and immensity of the power of God?
2. As he is God in Christ: And there you shall see how he is not only absolutely able, but also suitably laid in with sufficient supply to save the perishing souls of prodigal sinners from perdition: Christ is a great Store-house, in whom is laid up all provision needful for the famishing posterity of fallen Adam: the great discouragement of a convinced sinner is, how can God do it and be just? Though there be a fountain of goodness in God, able to satisfy the soul that enjoys it, yet sin hath stopped up the channel, and Divine Justice interposeth, condemning the sinner to die: But now in Christ all these Channels are opened again; he hath satisfied Justice, and so broken open a new and and living way to God, and presented him sitting on a Throne of Grace; and thus God is able, notwithstanding his Justice, to open treasures ⟨p. 198⟩of many to sinners, and fill every hungry soul with good things. Divine sufficiency is by this means rendered communicable to the Children of men: And it is in this sense the Apostle speaks, Eph. 3. 20. He is able to do more than we can ask or think. Otherwise it had been a mockery put upon dying sinners, to have told them of abundant store of Grace and good, which it was no ways possible for them to come at. Now it is your work and business to apply this to your condition, and say, though I am perishing, yet there is a possibility that I may be supplied; though the world cannot relieve me, yet God can, and that not only by absolute power, but in a feasible way of his own finding out: I may then live and not die: And the very belief of this probability hath driven many a soul to him; and thou mayest, as well as the poor leper, frame a petition and argument out of it; If thou wilt, thou canst. Out of doubt it opens a door of hope, for a soul to know and believe, that if God will, he can both save him and be just.
2. As he is God in Christ: And there you shall see how he is not only absolutely able, but also sutably laid in with sufficient supply to save the perishing souls of prodigal sinners from perdition: Christ is a great Store-house, in whom is laid up all provision needful for the famishing posterity of fallen Adam: the great discouragement of a convinced sinner is, how can God do it and be just? Though there be a fountain of goodness in God, able to satisfie the soul that enjoyes it, yet sin hath stopt up the channel, and Divine Justice interposeth, condemning the sinner to dy: But now in Christ all these Channels are opened again; he hath satisfied Justice, and so broken open a new and and living way to God, and presented him sitting on a Throne of Grace; and thus God is able, notwithstanding his Justice, to open treasures ⟨p. 198⟩of many to sinners, and fill every hungry soul with good things. Divine sufficiency is by this means rendred communicable to the Children of men: And it is in this sense the Apostle speaks, Eph. 3. 20. He is able to do more than we can ask or think. Otherwise it had been a mockery put upon dying sinners, to have told them of abundant store of Grace and good, which it was no wayes possible for them to come at. Now it is your work and business to apply this to your condition, and say, though I am perishing, yet there is a possibility that I may be supplyed; though the world cannot relieve me, yet God can, and that not only by absolute power, but in a feizable way of his own finding out: I may then live and not dy: And the very belief of this probability hath driven many a soul to him; and thou maist, as well as the poor leper, frame a petition and argument out of it; If thou wilt, thou canst. Out of doubt it opens a door of hope, for a soul to know and believe, that if God will, he can both save him and be just.
2. That God is bountiful, and ready to relieve such as are in want: This may add to thy encouragement and hope, though thou art not certain that he will help thee: The Prodigal did not know that his father would look upon him, but he knew him to be kind, and that ⟨p. 199⟩put him forward; so it should do thee; hence God hath written his Name in letters of goodness, Exod. 34. 6, 7. And to help here,
2. That God is bountiful, and ready to relieve such as are in want: This may add to thy encouragement and hope, though thou art not certain that he will help thee: The Prodigal did not know that his father would look upon him, but he knew him to be kind, and that ⟨p. 199⟩put him foreward; so it should do thee; hence God hath written his Name in letters of goodness, Exod. 34. 6, 7. And to help here,
1. Consider how much God doth for such as never return to him, nor ask mercy of him: God's general goodness should lead sinners to repentance, Rom. 2. 4. When you see how God spares profane and wretched sinners, and suffers them to live; yea, provides liberally for them; fills them with hid treasures, gives them more than heart can wish, and the waters of an overflowing cup are wrung out unto them, so that their hearts are filled with food and gladness, they crown their heads with Rose-buds, and spend their days in wealth, and leave the residue to their babes: Argue from hence, what goodness hath he then in store for them that humble themselves, forsake their sins, repent, and return to him with their whole hearts?
1. Consider how much God doth for such as never return to him, nor ask mercy of him: God's general goodness should lead sinners to repentance, Rom. 2. 4. When you see how God spares prophane and wretched sinners, and suffers them to live; yea, provides liberally for them; fills them with hid treasures, gives them more than heart can wish, and the waters of an overflowing cup are wrung out unto them, so that their hearts are filled with food and gladness, they crown their heads with Rose-buds, and spend their dayes in wealth, and leave the residue to their babes: Argue from hence, what goodness hath he then in store for them that humble themselves, forsake their sins, repent, and return to him with their whole hearts?
2. Consider how many repenting Prodigals have upon their return been entertained and made welcome by him, who once did as thou hast done, run themselves out, spent all, and were ready to famish, but, betaking themselves to him, they were fed, and saved alive, and this may give you hopes to find the like favour at his hand; Consider therefore,
1. They were such who as little deserved this favour as thou: they had nothing of merit for which they should be bid welcome, and relieved ⟨p. 200⟩in their distress, for all mankind stand guilty before God, Rom. 3. 19.
2. They had gone away from him, and wasted all in riot, as thou hast done: What a Prodigal was Manasseh? how miserably had he run himself out? yet he obtained favour: What a great sinner had Paul been? yet he was accepted,
3. They were such as had as little to plead for themselves as thou hast: They had nothing to plead but mercy, condescending mercy, undeserved mercy: they had no more to say for themselves than the poor publican had, Lord have mercy on me a sinner. For themselves, or of themselves, all they could say, was only to make this poor Prodigal's acknowledgement, vers. 19. and yet were not rejected, but found mercy.
3. They were such as had as little to plead for themselves as thou hast: They had nothing to plead but mercy, condescending mercy, undeserved mercy: they had no more to say for themselves than the poor publican had, Lord have mercy on me a sinner. For themselves, or of themselves, all they could say, was only to make this poor Prodigal's acknowledgment, vers. 19. and yet were not rejected, but found mercy.
3. Consider what relentings there are in the hearts of men, especial of Parents towards their Children: for, that is the scope of the Parable, to argue from the less to the greater; q. d. If a father can have so much mercy, a poor man, that hath but a little kindness, a little pity with him, what may we hope then that God will do? Can a Prodigal so argue from his fathers bounty, and encourage himself by it? how much more a poor guilty sinner from the bounty of God, with whom are everlasting mercies?
3. Consider what relentings there are in the hearts of men, especiall of Parents towards their Children: for, that is the scope of the Parable, to argue from the less to the greater; q. d. If a father can have so much mercy, a poor man, that hath but a little kindness, a little pitty with him, what may we hope then that God will do? Can a Prodigal so argue from his fathers bounty, and encourage himself by it? how much more a poor guilty sinner from the bounty of God, with whom are everlasting mercies?
4. Consider how richly God hath entertained returning sinners. The poorest, meanest Believer hath enough and to spare, no Believer in Christs family wants for any thing; that promise is fulfilled, Ps. 34. 10. God hath done for them more than they can express; and though they sometimes seem to complain, yet it is their infirmity and infidelity: What can a Believer want which he hath not? Pardon of sin, title of inheritance to all good things, favour with God, grace to serve him, a fatherly care for him; yea, and to spare, he hath joys, consolations, ravishing of soul; he may, not only feed, but feast it by faith on Jesus Christ: If you say, what is all this to me, who have no lot or share in this matter? I answer, it is this to thee, it should encourage thee to hope, and not utterly to despair of finding mercy; and from hence to animate thy soul to go to God, and wait upon him for it, to seek him diligently in the use of means; and to resolve not to sit still & die of the famine silently, but to make thy moan to God, and pour out thy complaint before him; to arise and leave this far country where there is nothing but famine and death, and, with the Prodigal, take up a resolution to return to God, and ask gracious entertainment with him for a poor dying perishing sinner, who is he alone with whom the fatherless findeth mercy.
4. Consider how richly God hath entertained returning sinners. The poorest, meanest Believer hath enough and to spare, no Believer in Christs family wants for any thing; that promise is fulfilled, Ps. 34. 10. God hath done for them more than they can express; and though they sometimes seem to complain, yet it is their infirmity and infidelity: What can a Believer want which he hath not? Pardon of sin, title of inheritance to all good things, favour with God, grace to serve him, a fatherly care for him; yea, and to spare, he hath joyes, consolations, ravishing of soul; he may, not only feed, but feast it by faith on Jesus Christ: If you say, what is all this to me, who have no lot or share in this matter? I answer, it is this to thee, it should encourage thee to hope, and not utterly to despare of finding mercy; and from hence to animate thy soul to go to God, and wait upon him for it, to seek him diligently in the use of means; and to resolve not to sit still & dy of the famine silently, but to make thy moan to God, and pour out thy complaint before him; to arise and leave this far country where there is nothing but famine and death, and, with the Prodigal, take up a resolution to return to God, and ask gracious entertainment with him for a poor dying perishing sinner, who is he alone with whom the fatherless findeth mercy.
Vers. 18. I will arise, and go to my Father, and will say unto him, Father, I have sinned against heaven, and before thee. Vers. 19. And am no more worthy to be called thy son; make me as one of thy hired servants.
Vers. 18. I will arise, and go to my Father, and will say unto him, Father, I have sinned against heaven, and before thee. Vers. 19. And am no more worthy to be called thy son; make me as one of thy hyred servants.
IN the former verse we had the Prodigal quickening and encouraging himself to return to his father, which is the first part of his deliberation.
IN the former verse we had the Prodigal quickning and encouraging himself to return to his father, which is the first part of his deliberation.
2. In these words is set down his deliberate conclusion, or consultation and determination what improvement to make of these arguments, which is, in sum to make proof of his fathers love in the most penitent and humble manner. More particularly, he resolves upon ⟨p. 203⟩two things: 1. That he will return to his father, I will arise, and go to my father. 2. How he will demean himself when he comes to him, viz. in the most submissive and self abasing manner that is possible, and this appears, both in his confession and petition. 1. In his confession, in which he acknowledgeth, 1. His sin, aggravated in two things. 1. The object against whom, against heaven. 2. The presence in which, before thee. 2. The merit or desert of his sin, I am no more worthy to be called thy son. 2. His petition, submitting to his fathers disposal, Make me as one of thy hired servants. Before I enter upon particulars, it will be needful to enquire, to what head in Divinity this is to be referred; whither to a preparatory or to a saving work: and I suppose it may be made evident that it refers to a saving work, and that true conversion is here deciphered, and set forth in these and the following words, verse, 20. begin.
2. In these words is set down his deliberate conclusion, or consultation and determination what improvment to make of these arguments, which is, in summe to make proof of his fathers love in the most penitent and humble manner. More particularly, he resolves upon ⟨p. 203⟩two things: 1. That he will return to his father, I will arise, and go to my father. 2. How he will demean himself when he comes to him, viz. in the most submissive and self abasing manner that is possible, and this appears, both in his confession and petition. 1. In his confession, in which he acknowledgeth, 1. His sin, aggravated in two things. 1. The object against whom, against heaven. 2. The presence in which, before thee. 2. The merit or desert of his sin, I am no more worthy to be called thy son. 2. His petition, submitting to his fathers disposal, Make me as one of thy hyred servants. Before I enter upon particulars, it will be needful to enquire, to what head in Divinity this is to be referred; whither to a preparatory or to a saving work: and I suppose it may be made evident that it refers to a saving work, and that true conversion is here deciphered, and set forth in these and the following words, verse, 20. begin.
It is true we have in these words only his deliberate purpose expressed; but we must remember that the will is the first subject of Religion, and when that is truly turned to God, there is a saving work wrought, and the whole man will follow, and so it did in this, vers. 20 he hath now renounced his far Country and made choice of God. The work here described is Repentance, but not a separate from, but ⟨p. 204⟩joined with & flowing from saving faith: for it was the spirit of Grace working faith in him, and acting of it who made him to draw this conclusion from the premises; that enabled him to adventure his soul upon God, and withal taught him how to do it in a penitent manner.
It is true we have in these words only his deliberate purpose expressed; but we must remember that the will is the first subject of Religion, and when that is truly turned to God, there is a saving work wrought, and the whole man will follow, and so it did in this, vers. 20 he hath now renounced his far Country and made choice of God. The work here described is Repentance, but not a separate from, but ⟨p. 204⟩joyned with & flowing from saving faith: for it was the spirit of Grace working faith in him, and acting of it who made him to draw this conclusion from the premises; that enabled him to adventure his soul upon God, and withal taught him how to do it in a penitent manner.
