A66106:83
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.
Reas. 2. From the mistaken opinion which he hath taken up of liberty. Liberty is, if truly known, a most desirable good, and a great part of a Believers happiness, but the heart of ⟨p. 28⟩sinful man hath foolishly put that glorious title upon the worst of licentiousness, and hereupon he accounts himself to be under intolerable restraint, so long as he may not take his swing in the world: and hence he esteems the law to be no better than a prison, which is indeed a perfect law of liberty.
Reas. 2. From the mistaken opinion which he hath taken up of liberty. Liberty is, if truly known, a most desireable good, and a great part of a Believers happiness, but the heart of ⟨p. 28⟩sinful man hath foolishly put that glorious title upon the worst of licentiousness, and hereupon he accounts himself to be under intolerable restraint, so long as he may not take his swindge in the world: and hence he esteems the law to be no better than a prison, which is indeed a perfect law of liberty.
Reason. 3. For Mans fond apprehension of of his own wisdom, Job 11. 12. Vain man would be wise. Every natural man is fondly opinionated of his own discretion, though he is indeed a mere fool and Child, yet he thinks he knows better than his Lord and Master: Gods Laws are not suited with mens carnal principles; they apprehend they see a great deal of weakness in them, and needless hazards in obeying of them; they are impolitic, and they can prescribe to themselves a better way to attain their ends than that which God hath laid out.
Reason. 3. For Mans fond apprehension of of his own wisdom, Job 11. 12. Vain man would be wise. Every natural man is fondly opinionated of his own discretion, though he is indeed a meer fool and Child, yet he thinks he knows better than his Lord and Master: Gods Laws are not suted with mens carnal principles; they apprehend they see a great deal of weakness in them, and needless hazards in obeying of them; they are impolitick, and they can prescribe to themselves a better way to attain their ends than that which God hath laid out.
USE, 1. We see here the reason why men of large parts and abilities use them so little to the glory of God, the most part of such men improve their wit to invent sin, and find out vain, carnal, and fleshly devices, and worldly stratagems to advance their own by-ends: others use their estates to feed and humour their lusts, to pamper their pride, voluptuousness, or covetous humours: the reason of all this is, because man being turned away from God, and ⟨p. 29⟩fallen upon other objects, is not willing to be ruled by God: Had men been free to have lived like Children, and kept their own place, God would have taught them to have better improved his gift. By this therefore you may discover a natural man, he is like a young novice, that is broken away from Family Government, with his reins on his neck, and lives like one that hath none to rule him.
USE, 1. We see here the reason why men of large parts and abilities use them so little to the glory of God, the most part of such men improve their wit to invent sin, and find out vain, carnal, and fleshly devices, and worldly stratagems to advance their own by-ends: others use their estates to feed and humour their lusts, to pamper their pride, voluptuousness, or covetous humors: the reason of all this is, because man being turned away from God, and ⟨p. 29⟩fallen upon other objects, is not willing to be ruled by God: Had men been free to have lived like Children, and kept their own place, God would have taught them to have better improved his gift. By this therefore you may discover a natural man, he is like a young novice, that is broken away from Family Goverment, with his reins on his neck, and lives like one that hath none to rule him.
USE, 2. To admonish us that we beware of giving way to this inclination: Our nature is prone to it, and we have therefore reason to be the more watchful against it: and there are two things which if well weighed, will be helpful here:
1. That we cannot of our selves order any thing well, Jer. 10. 13. I know that the way of man is not in himself, it is not in man that walketh, to direct his steps. Man ever, when left to himself, proves himself but a fool; he is like a poor young Child, who, if he be not carefully watched by his vigilant Parents, will run himself into every mischief that is before him.
2. That except God guide and rule us, we shall but provoke him, and, the more he lends us of his favours, the more exorbitances we shall run into, and thereby make our account the greater and more dreadful; let every one then receive this conviction, and be there upon ⟨p. 30⟩awakened to go to God and submit to him, entreating him to take us under his watch, care and rule; then only are we safe when he undertakes to manage us by his fatherly counsel.
4. WE are in the next place to consider of the Fathers conceding act, or yielding unto the unreasonable demand of his Son; in these words, And he divided unto them his living. To argue from hence that there is a Portion due from God to any men, is a straining the Parable beyond our Saviours meaning: This action of the Father is brought in here, only to express and signify to us, Gods bounty, that by comparing of it, we may thereby be better advantaged to discover the greatness of mans impiety, and withal to give us to see and consider, how far the Providence of God can, without deserving any just imputation, indulge wicked men, and forward them in their sinful ways. Hence,
4. VVE are in the next place to consider of the Fathers conceding act, or yeelding unto the unreasonble demand of his Son; in these words, And he divided unto them his living. To argue from hence that there is a Portion due from God to any men, is a straining the Parable beyond our Saviours meaning: This action of the Father is brought in here, only to express and signifie to us, Gods bounty, that by comparing of it, we may thereby be better advantaged to discover the greatness of mans impiety, and withal to give us to see and consider, how far the Providence of God can, without deserving any just imputation, indulge wicked men, and forward them in their sinful wayes. Hence,
He gives them their Portion, and lets them go and do what they will with it: gratifies their sinful desires by giving them what they would have, and leaving them to take such courses in the improving thereof, as their own cursed inclination leads them to. In the Explication of this truth, we may consider. 1. The evidence that it is so. 2. Answer some doubts about it. 3. Give the reasons of the Doctrine.
He gives them their Portion, and lets them go and do what they will with it: gratifies their sinful desires by giving them what they would have, and leaving them to take such courses in the improveing thereof, as their own cursed inclination leads them to. In the Explication of this truth, we may consider. 1. The evidence that it is so. 2. Answer some doubts about it. 3. Give the reasons of the Doctrine.
1. For the evidencing of the truth we may Consider.
1. That all the affairs of the world are ordered & disposed of by Divine Providence. Whatsoever any of the Children of men have or enjoy, it is of God. The universal extent of the Providence of God to all affairs, and things in the world, is a principle whereof there is no liberty for any man to make a question, the denial whereof, even in the sound judgment of Mere Ethnics was branded with the deserved note of Atheism: and the confirmation of this truth is fully established in Scripture, assigning to all Creatures an absolute dependence upon the disposal hereof: See Psal. 145. 15, 16. The ⟨p. 32⟩eyes all wait upon thee &c. and in many other places.
1. That all the affairs of the world are ordered & disposed of by Divine Providence. Whatsoever any of the Children of men have or enjoy, it is of God. The universal extent of the Providence of God to all affairs, and things in the world, is a principle whereof there is no liberty for any man to make a question, the denial whereof, even in the sound judgment of Meer Ethnicks was branded with the deserved note of Atheism: and the confirmation of this truth is fully establisted in Scripture, assigning to all Creatures an absolute dependence upon the disposal hereof: See Psal. 145. 15, 16. The ⟨p. 32⟩eyes all wait upon thee &c. and in many other places.
2. That in the course of this Providence many wicked men enjoy all favours in abundance. This is so notorious a truth, that the so frequent, and almost constant observation of it, hath sometimes dazzled the weak eyes of the People of God, and put them to a demur in their thoughts. In Job's time it was not a thing so obscure as his friends would have made of it; hence Job. in his own vindication amply describes it, Job 21. begin. David or Asaph, gives no less a pathetical description of it, and his own imbecility in those offences which he had taken at the observation of it, Psal. 73. begin, Jeremiah also seems to be in some suspense about it, Chap. 12. 1. What power, honour, and and dominion had Nebuchadnezzar conferred upon him? What an oracle of Wit and Policy for his time was Ahithophel? What eloquent curious language had Herod and Tertullus; yea, and we may still observe men to be fullest fraught with these common favours, who neither glorify God, nor have any desire to glorify him therewithal.
2. That in the course of this Providence many wicked men enjoy all favours in abundance. This is so notorious a truth, that the so frequent, and almost constant observation of it, hath sometimes dazled the weak eyes of the People of God, and put them to a demurre in their thoughts. In Job's time it was not a thing so obscure as his friends would have made of it; hence Job. in his own vindication amply describes it, Job 21. begin. David or Asaph, gives no less a pathetical description of it, and his own imbecillity in those offenses which he had taken at the observation of it, Psal. 73. begin, Jeremiah also seems to be in some suspense about it, Chap. 12. 1. What power, honour, and and dominion had Nebuchadnezzer conferred upon him? What an oracle of Wit and Policy for his time was Achitophel? What eloquent curious language had Herod and Tertullus; yea, and we may still observe men to be fullest fraught with these common favours, who neither glorifie God, nor have any desire to glorifie him therewithal.
3. That these men are left of God to use these, or rather abuse them, at their sinful pleasure, is evident in those divers ways wherein he so leaves them. For though it is true that God doth restrain wicked men unto such limits as ⟨p. 33⟩he sees meet even such as shall make all serviceable to his Glory at last, yet they are in very high measures given up by God; For,
3. That these men are left of God to use these, or rather abuse them, at their sinful pleasure, is evident in those divers wayes wherein he so leaves them. For though it is true that God doth restrain wicked men unto such limits as ⟨p. 33⟩he sees meet even such as shall make all serviceable to his Glory at last, yet they are in very high measures given up by God; For,
1. That they do abuse them is manifest, by the evil improvement which they make of them: Observe but what course men of greatest advantages do usually steer in this world; doth not all drive at the advancing of the interest of Satan's Kingdom, and not of Christs? And how few great men improve their power for his Glory? the most do it for his dishonour; hear the Apostle, 1 Cor. 1. 16. Not many wise men after the flesh, not many mighty, &c. These carnal things for the most part serve but to strengthen the enmity of the heart against God; poor, weak, and base things are they which for the most part follow Christ:
1. That they do abuse them is manifest, by the evil improvment which they make of them: Observe but what course men of greatest advantages do usually steer in this world; doth not all drive at the advancing of the interest of Satans Kingdom, and not of Christs? And how few great men improve their power for his Glory? the most do it for his dishonour; hear the Apostle, 1 Cor. 1. 16. Not many wisemen after the flesh, not many mighty, &c. These carnal things for the most part serve but to strengthen the enmity of the heart against God; poor, weak, and base things are they which for the most part follow Christ:
2. Gods leaving them thus to do discovers it self in three things.
