A66106:804
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. All acts presume their habits. It is a principle in Logic, that no effect exceeds the virtue of the cause. The tree must first be made good before it can bring forth good fruit; the thorn turned into a fig-tree, if it bear figs. There must be an habit before there can be acts correspondent: there must be an eye before there can be any sight: So there must be habitual Repentance, or a principle of it in the soul, before there can be exertion of it. Now this principle or habit is not in the soul before conversion. Conversion is the turning of a Sinner from Sin to God; this is done by changing his heart and all his faculties; it is by making him a new creature, and he is thus made by the infusion of the body of spiritual graces into him, or laying the foundation of ⟨p. 322⟩Sanctification in his soul. Repentance is a grace, a special gift of God, and we in the former Doctrine observed, that all graces come at once, and then when God taketh a Sinner into favour, then he furnisheth him with his grace; hence, being in Christ, and being a new creature are convertible, 2 Cor. 5. 17.
1. All acts presume their habits. It is a principle in Logick, that no effect exceeds the vertue of the cause. The tree must first be made good before it can bring forth good fruit; the thorn turned into a fig-tree, if it bear figs. There must be an habit before there can be acts correspondent: there must be an eye before there can be any sight: So there must be habitual Repentance, or a principle of it in the soul, before there can be exertion of it. Now this principle or habit is not in the soul before conversion. Conversion is the turning of a Sinner from Sin to God; this is done by changing his heart and all his faculties; it is by making him a new creature, and he is thus made by the infusion of the body of spiritual graces into him, or laying the foundation of ⟨p. 322⟩Sanctification in his soul. Repentance is a grace, a special gift of God, and we in the former Doctrine observed, that all graces come at once, and then when God taketh a Sinner into favour, then he furnisheth him with his grace; hence, being in Christ, and being a new creature are convertible, 2 Cor. 5. 17.
2. The act of Repentance is an actual turning from Sin, and unto God: and it hath both these parts in it, as was before hinted at verse, 18, 19. If it wants one, it wants all; for man, being a dependent creature, must have, will have some object: Now here the soul utterly and everlastingly relinquisheth all its Sinful objects, Hos. 14. 8. It freely and willingly parts with them, and it turns to God, closeth with him as the only object on whom it can rest for Salvation; this is the ultimate scope of Repentance, Jer. 4. 1. Now such an act of choosing and closing with God, which must needs accompany Repentance, necessarily supposeth faith; for a Sinner cannot close with God but by an act of faith, and if there be an act of faith in Repentance, then there was an habit, whence that act flowed.
2. The act of Repentance is an actual turning from Sin, and unto God: and it hath both these parts in it, as was before hinted at verse, 18, 19. If it wants one, it wants all; for man, being a dependent creature, must have, will have some object: Now here the soul utterly and everlastingly relinquisheth all its Sinful objects, Hos. 14. 8. It freely and willingly parts with them, and it turns to God, closeth with him as the only object on whom it can rest for Salvation; this is the ultimate scope of Repentance, Jer. 4. 1. Now such an act of chusing and closing with God, which must needs accompany Repentance, necessarily supposeth faith; for a Sinner cannot close with God but by an act of faith, and if there be an act of faith in Repentance, then there was an habit, whence that act flowed.
3. Inasmuch as Repentance is a change of the affections, which are the feet of the soul, carrying it from and to its object; and hence is a fixing them upon some other object than ⟨p. 323⟩they formerly dwelt upon; where also the prime affections mainly discover themselves viz. Love and hatred. It necessarily prerequires to this act, a gracious disposition infused into these affections. In Repentance the soul is made to hate Sin, which before it loved as its life; and it loves God, whom before it hated; and the one of these strengthens the other: He hates Sin, because he loves God, &c. Now the setting those affections on work, and moving them to their proper object, implies a sanctified change in them; and no other reason can be given of their so acting.
4. The affections being hand-maids of the will, hence a change in them implies a change in the will, and evidenceth that that is turned: it signifies that the heart is altered from what it was; for the will exerts it self in and by the affections: When therefore we see a man truly to hate Sin and love God, we know that his will is set, fixed, his choice is certainly made: and where the will is changed, there is conversion wrought: where the soul hath indeed chosen God, there is saving grace. David therefore asserts his grace from this evidence, Psal. 73. 25.
4. The affections being hand-maids of the will, hence a change in them implies a change in the will, and evidenceth that that is turned: it signifies that the heart is altered from what it was; for the will exerts it self in and by the affections: When therefore we see a man truly to hate Sin and love God, we know that his will is set, fixed, his choise is certainly made: and where the will is changed, there is conversion wrought: where the soul hath indeed chosen God, there is saving grace. David therefore asserts his grace from this evidence, Psal. 73. 25.
5. Repentance is the exercise of the grace of Sanctification: It is practical holiness, which consists in this, to be going from Sin ⟨p. 324⟩to God. Sanctification hath two parts in it, Mortification, and Vivification; Repentance comprehends them both, brings them in to use, and continues them in practice. Now Sanctification is a benefit of the new Covenant, and a fruit of conversion, one of the things for which Christ is given to us, 1 Cor. 1. 30. and is wrought at conversion, as hath been cleared.
Reas. 2. Because, as in Conversion the soul receives a principle and power of acting repentance, so by this effect of God's wonderful love, there are given to the soul abundant advantages, for the helping forward the more kindly exercises of it. The truth is, all Evangelical motives to it, are hence derived: For,
1. Converting grace makes sin appear in its own colours. The sun-light of saving grace makes Sin look more ugly than ever: Beauty and deformity are not discerned in the dark; the candle-light of common conviction made but obscure discoveries: Now he sees it Sin, before he did not: he had two discoveries of it before; viz. 1. That it was displeasing to God, his Law being against it. 2. That it was a procuring cause of misery, by reason of the curse: These two he saw in the Glass of the Law. But now grace discovers Sin to him. 1. As contrary to the nature of God, opposite ⟨p. 325⟩to his holiness, Hab. 1. 13. 2. Hence to be in it self an odious thing, and that separate from the hell that follows. He now sees the beauty of grace, and that shows him the deformity of Sin.
1. Converting grace makes sin appear in its own colours. The sun-light of saving grace makes Sin look more ugly than ever: Beauty and deformity are not discerned in the dark; the candle-light of common conviction made but obscure discoveries: Now he sees it Sin, before he did not: he had two discoveries of it before; viz. 1. That it was displeasing to God, his Law being against it. 2. That it was a procuring cause of misery, by reason of the curse: These two he saw in the Glass of the Law. But now grace discovers Sin to him. 1. As contrary to the nature of God, opposite ⟨p. 325⟩to his holiness, Hab. 1. 13. 2. Hence to be in it self an odious thing, and that separate from the hell that follows. He now sees the beauty of grace, and that shews him the deformity of Sin.
2. God's love manifested in Conversion, discovers Sin under divers aggravations, which before were not seen. 1. That it was against that God who had loved him with an everlasting love, Jer. 31. 3. 2. Against Jesus Christ who had shed his blood for his redemption from hell. 3. Against the Holy Ghost that had so often striven with him, had waited so long, and left not till he had turned him, and now sin appears sinful, which before appeared only sorrowful.
USE, 1. For information;
1. We have here a note of distinction between a legal and a saving Repentance. The Scripture makes mention of both; it tells us of Ahab's repentance as well as of David's: It puts one name upon things vastly different; and if we would know how to distinguish them, here is it to be discerned: The one is effected by a spirit of Bondage, the other by the spirit of Adoption; the one is produced by te••ours, the other by love: the one confesseth […] Sin, vomits up his morsels, takes upon him a profession of holiness, driven to it by the dismal reflections of his own Conscience, and apprehensions ⟨p. 326⟩of the wrath to come: the other is taken into embraces of amity, confirmed with a kiss of favour; and by this his heart is melted into Godly sorrow, in his fathers arms he bemoans himself. The truly broken heart, is an heart broken with love.
1. We have here a note of distinction between a legal and a saving Repentance. The Scripture makes mention of both; it tells us of Ahab's repentance as well as of David's: It puts one name upon things vastly different; and if we would know how to distinguish them, here is it to be discerned: The one is effected by a spirit of Bondage, the other by the spirit of Adoption; the one is produced by te••ours, the other by love: the one confesseth 〈…〉 Sin, vomits up his morsels, takes upon him a profession of holiness, driven to it by the dismal reflexions of his own Conscience, and apprehensions ⟨p. 326⟩of the wrath to come: the other is taken into embraces of amity, confirmed with a kiss of favour; and by this his heart is melted into Godly sorrow, in his fathers arms he bemoans himself. The truly broken heart, is an heart broken with love.
2. Here we see when is the genuine season of godly sorrow; and the reason why a soul that is newly converted is so full of bitterness, complaints and self accusations. If a soul do not repent and bitterly mourn for Sin now, when shall he? before he could not, in heaven there will be no room for it. God the father, the great Husband man of his Vineyard, deals in great skill with the soul: For having broken up the fallow ground of the heart, and sown the seed of grace in it, he now sends seasonable showers upon it, to water the ridges thereof, that it may be made to bring forth a plentiful Harvest, Psalm. 126. 5. When should showers more seasonably fall on the ground than when the seed is cast in? Hence,
2. Here we see when is the genuine season of godly sorrow; and the reason why a soul that is newly converted is so full of bitterness, complaints and self accusations. If a soul do not repent and bitterly mourn for Sin now, when shall he? before he could not, in heaven there will be no room for it. God the father, the great Husband man of his Vineyard, deals in great skil with the soul: For having broken up the fallow ground of the heart, and sown the seed of grace in it, he now sends seasonable showres upon it, to water the ridges thereof, that it may be made to bring forth a plentiful Harvest, Psalm. 126. 5. When should showers more seasonably fall on the ground than when the seed is cast in? Hence,
1. They mistake themselves greatly who think that after Conversion the soul should do nothing but rejoice; as if there were now no room ••r sorrow for Sin, and self abasement, because their Sin is pardoned: Whereas, what doth more break an ingenious heart, than the pardoning of so great offence, and receiving ⟨p. 327⟩him to favour after such grievous provocations? God therefore when he hath made large promises of what he will do for his People, tells us what shall be the fruit of this love of his, Ezek 36. 31. Then shall you remember your evil ways, and loath your selves.
1. They mistake themselves greatly who think that after Conversion the soul should do nothing but rejoyce; as if there were now no room ••r sorrow for Sin, and self abasement, because their Sin is pardoned: Whereas, what doth more break an ingenious heart, than the pardoning of so great offence, and receiving ⟨p. 327⟩him to favour after such grievous provocations? God therefore when he hath made large promises of what he will do for his People, tells us what shall be the fruit of this love of his, Ezek 36. 31. Then shall you remember your evil wayes, and loath your selves.
2. Let it be for caution to such as are newly converted; though now they are and ought to be in bitterness for Sin, and to mourn for it before God, yet have a care of giving Satan advantage thereby to weaken your faith, and undermine the consolation arising from your interest in this grace. Godly sorrow, humility, repentance, are so to be exercised, as to be helpful to the strengthening, and not become impediments to the exercise of and activity of faith: Hence make that the great incentive to Godly sorrow, viz. the consideration that is against that God that loved you; let Divine love be set against Sin, and that will help both Faith and Repentance.
3. Let others beware of irregular applications to such as are mourning for Sin, and full of sorrow by reason of it: Do not take pains to dry up those tears; be not troubled at them, but rejoice: It is a very pleasant sight, an heart-comforting fight, to see any truly mourning for Sin. to give wise relief against despair, is prudence, but rather help and encourage godly sorrow. Though fair weather be pleasant, ⟨p. 328⟩yet showers may be more suitable, and make the earth more fertile: Paul repents not to have been instrumental to so good a work, 2 Cor. 7. 9, 10.
3. Let others beware of irregular applications to such as are mourning for Sin, and full of sorrow by reason of it: Do not take pains to dry up those tears; be not troubled at them, but rejoyce: It is a very pleasant sight, an heart-comforting fight, to see any truly mourning for Sin. to give wise relief against despair, is prudence, but rather help and encourage godly sorrow. Though fair weather be pleasant, ⟨p. 328⟩yet showers may be more suitable, and make the earth more fertile: Paul repents not to have been instrumental to so good a work, 2 Cor. 7. 9, 10.
3. Here we see a reason why those that have tasted most of the love of God, and manifestations of his grace to their souls, are most low and vile in their eyes: The reason is, because the more a soul hath had experience of the wonderful undeserved love of God, it feels the more sensible convictions of its own unworthiness and vileness. God's large expressions to David, made him reflect upon himself, and lay himself very low, 2 Sam. 7. 18, 19. If you are indeed truly converted, and have received the grace of God, you shall find this effect upon your own hearts; it will put the meanest and most abasing thoughts of your selves into you; it will draw out humble confessions, self-accusations, and acknowledgements of your own unworthiness: This must needs put you in mind of your low estate, sinful and miserable condition, and the unspeakably free grace of God thereon appearing.
3. Here we see a reason why those that have tasted most of the love of God, and manifestations of his grace to their souls, are most low and vile in their eyes: The reason is, because the more a soul hath had experience of the wonderful undeserved love of God, it feels the more sensible convictions of its own unworthiness and vileness. God's large expressions to David, made him reflect upon himself, and lay himself very low, 2 Sam. 7. 18, 19. If you are indeed truly converted, and have received the grace of God, you shall find this effect upon your own hearts; it will put the meanest and most abasing thoughts of your selves into you; it will draw out humble confessions, selfaccusations, and acknowledgments of your own unworthiness: This must needs put you in mind of your low estate, sinful and miserable condition, and the unspeakably free grace of God thereon appearing.
USE, 2. For Exhortation: This may serve to excite all true Believers to live in the constant exercise of Humility and Repentance: You here see it is the proper work of a Convert: Faith and Repentance are graces for exercise, and should take up our whole lives. ⟨p. 329⟩And to help to this duty, often ponder.
