A66106:915
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.
They cannot bear that God should show any love to repenting Prodigals: The elder brother is angry that his father should make a feast for his returning son: The comforts and consolations of a Penitent are his great eyesores: The Scribes and Pharisees could not bear that Christ should converse with Publicans and sinners,: Hence the more they observe of God's love to any, the more they hate and abhor them. This was Cain's sin, and for this very cause he murdered his innocent brother, because God had more respect to his sacrifice, than to Cain's: this is the ground of persecution, and their prosecuting them with all malice, and studying by all means to do them injury: they are the joys of the People of God that these men cannot bear.
They cannot bear that God should shew any love to repenting Prodigals: The elder brother is angry that his father should make a feast for his returning son: The comforts and consolations of a Penitent are his great eyesores: The Scribs and Pharisees could not bear that Christ should converse with Publicans and sinners,: Hence the more they observe of God's love to any, the more they hate and abhorr them. This was Cain's sin, and for this very cause he murdered his innocent brother, because God had more respect to his sacrifice, than to Cain's: this is the ground of persecution, and their prosecuting them with all malice, and studying by all means to do them injury: they are the joyes of the People of God that these men cannot bear.
I shall give the evidence of the Doctrine in two things.
1. The natural enmity of the wicked against the Godly, makes them to grieve at all their prosperity which they partake in; Wicked ⟨p. 363⟩men are of the evil one; who, next to God himself, hates his Children; and as there is war betwixt Christ and the Devil, so also there is opposition betwixt their seed: There is a spirit of envy in the nature of fallen man, Jam 4. 5. It hath for its objects persons and things: The persons whom it most expresseth it self against are the People of God, because they are not of them, Joh. 15. 19. And the things are, all their prosperity so far as they apprehend it: Sorrow and misery is not envied, at that they can rejoice, and say, Aha! so would we have it: But their prosperity, the singular favours of God, their comfort, their hopes, their professed assurance; these they cannot bear, and hence they are spitefully enraged, and gnash their teeth, Psal. 112. 8. 9, 10.
1. The natural enmity of the wicked against the Godly, makes them to grieve at all their prosperity which they partake in; Wicked ⟨p. 363⟩men are of the evil one; who, next to God himself, hates his Children; and as there is war betwixt Christ and the Devil, so also there is opposition betwixt their seed: There is a spirit of envy in the nature of fallen man, Jam 4. 5. It hath for its objects persons and things: The persons whom it most expresseth it self against are the People of God, because they are not of them, Joh. 15. 19. And the things are, all their prosperity so far as they apprehend it: Sorrow and misery is not envied, at that they can rejoyce, and say, Aha! so would we have it: But their prosperity, the singular favours of God, their comfort, their hopes, their professed assurance; these they cannot bear, and hence they are spitefully enraged, and gnash their teeth, Psal. 112. 8. 9, 10.
2. Where this spirit is found ruling in a professor, it is a certain note of an Hypocrite. I know there is no sin but hath its motions in a Believer, but it doth not there reign; but where it so doth, let a mans profession be what it will, it proves it vain and dissembling: and the reason is plain, because it contradicts this property of a Believers grace, which is to rejoice both in the glory of God, and in our neighbours good; both of which are herein so eminently manifested, that if there be any grace stirring, it will be raised by it: God most prizeth the glory of his grace, which that ⟨p. 364⟩more appears, the more vile and unworthy the subject hath been: And the joy of Conversion is the realest and best joy that a soul can have, that of glory differs from it but in degree; and he that envies God's Glory, and his neighbours good, he breaks the whole Law at once.
2. Where this spirit is found ruling in a professor, it is a certain note of an Hypocrite. I know there is no sin but hath its motions in a Believer, but it doth not there reign; but where it so doth, let a mans profession be what it will, it proves it vain and dissembling: and the reason is plain, because it contradicts this property of a Believers grace, which is to rejoyce both in the glory of God, and in our neighbours good; both of which are herein so eminently manifested, that if there be any grace stirring, it will be raised by it: God most prizeth the glory of his grace, which that ⟨p. 364⟩more appears, the more vile and unworthy the subject hath been: And the joy of Conversion is the realest and best joy that a soul can have, that of glory differs from it but in degree; and he that envyes God's Glory, and his neighbours good, he breakes the whole Law at once.
USE, 1. Here we see a Reason why the faithful People of God meet with so much opposition, in the world, not only from the professed enemies of Godliness, but also from many pretenders to it; they cannot bear the prosperity of the righteous, the more God favours them, the more they envy them; alas, all are not Israel that are of Israel: There are many that profess God, and yet hate godliness; and then no wonder if they cannot endure that God should bless the Godly: they therefore persecute them, and do all they can to disturb them in their quiet and tranquility: Let not these things amuse us, bet let it satisfy us if God love us, though men hate us: if God give us joy in himself, peace in our consciences, though others seek to trouble us, be not discontent, nor let us seek mens favour but God's; yea, let that always be our prayer, Psal. 109. 28. Though they curse, do thou bless.
USE, 1. Here we see a Reason why the faithful People of God meet with so much opposition, in the world, not only from the professed enemies of Godliness, but also from many pretenders to it; they cannot bear the prosperity of the righteous, the more God favours them, the more they envy them; alas, all are not Israel that are of Israel: There are many that profess God, and yet hate godliness; and then no wonder if they cannot endure that God should bless the Godly: they therefore persecute them, and do all they can to disturb them in their quiet and tranquility: Let not these things amuse us, bet let it satisfie us if God love us, though men hate us: if God give us joy in himself, peace in our consciences, though others seek to trouble us, be not discontent, nor let us seek mens favour but God's; yea, let that alwayes be our prayer, Psal. 109. 28. Though they curse, do thou bless.
USE, 2. For Examination; here we have one Rule for the trial of our sincerity, i. e. How are we affected when we see and hear, ⟨p. 365⟩that this or that poor Prodigal that was lying in sin, and had dishonoured God, is converted and brought home, and made partake in his grace, and rich benefits? Do we truly rejoice with them, and bless God for them? or do we envy them, and grow angry that any thing should be done for them? do we hate them, and the more because we think God loves them? this is a dangerous note of hypocrisy: and truly if men would search their own hearts, they might find too much of this spirit: Gods people are hated for their liberties, privileges, their communion with God, and acquaintance with him: Men pretend other reasons, but this is the true reason: But let me expostulate with such spirits, as God did with Cain: If you do well, if you also are converted, there is enough for you, God can fill all souls with joy, there can be nothing wanting; if you are not converted, you have more need to mourn than envy: The fault is your own, not theirs, do as they have done, return and humble your selves before God, and you may fare as they do.
USE, 2. For Examination; here we have one Rule for the tryal of our sincerity, i. e. How are we affected when we see and hear, ⟨p. 365⟩that this or that poor Prodigal that was lying in sin, and had dishonoured God, is converted and brought home, and made partake in his grace, and rich benefits? Do we truely rejoyce with them, and bless God for them? or do we envy them, and grow angry that any thing should be done for them? do we hate them, and the more because we think God loves them? this is a dangerous note of hypocrisie: and truly if men would search their own hearts, they might find too much of this spirit: Gods people are hated for their liberties, priviledges, their communion with God, and acquaintance with him: Men pretend other reasons, but this is the true reason: But let me expostulate with such spirits, as God did with Cain: If you do well, if you also are converted, there is enough for you, God can fill all souls with joy, there can be nothing wanting; if you are not converted, you have more need to mourn than envy: The fault is your own, not theirs, do as they have done, return and humble your selves before God, and you may fare as they do.
USE, 3. To Exhort Believers to show a spirit contrary to the envious spirit of wicked men: do you therefore pray for, and by all means in your compass, endeavour the Conversion ⟨p. 366⟩of Prodigals, long and travel for the regeneration of sinners; and when you see it, rejoice in it, and glorify God for it; so shall you approve your selves to be the People of God, and not only so, but you shall also share in their joy, and it shall be a complement of your happiness to be fellow commoners with them, in the blessed things which God prepared for those that love him.
USE, 3. To Exhort Believers to shew a spirit contrary to the envious spirit of wicked men: do you therefore pray for, and by all means in your compass, endeavour the Conversion ⟨p. 366⟩of Prodigals, long and travel for the regeneration of sinners; and when you see it, rejoyce in it, and glorifie God for it; so shall you approve your selves to be the People of God, and not only so, but you shall also share in their joy, and it shall be a complement of your happiness to be fellow commoners with them, in the blessed things which God prepared for those that love him.
Vers. 28. And he was angry and would not go in: therefore came his father out, and entreated him. Vers. 29. And he answering said to his father, Lo those many years I do serve thee, neither at any time transgressed I thy commandment, & yet thou never gavest me a kid, that I might make merry with my friends. Vers. 30. But as soon as this thy son was come, which had devoured thy living with harlots, thou hast killed for him the fatted calf.
IT follows now to consider the offence it self, and that which we have here principally to ⟨p. 367⟩take notice of, is the plea which his son useth to justify his anger. In particular we may observe. 1. Wherein he discovered his anger, he would not go in. 2: His fathers meekness and condescendency to him, he went out and entreated him. 3. His resolute refusal, grounded upon a pretended plea of just offence, where he chargeth his father for a double partiality; 1. In neglecting of him; and not rewarding of his faithful service, wherein he accuseth him of great unkindness, vers. 29. 2. In showing such extraordinary favour to his younger brother, who deserved ill at his hands; hence, 1. He reviseth his former wicked carriage. 2. Adds his fathers kind entertainment to it, to make it look odious, vers. 30. as if his father had by this approved of his prodigality; he therefore takes no notice of his repentance and return. Hence,
IT follows now to consider the offence it self, and that which we have here principally to ⟨p. 367⟩take notice of, is the plea which his son useth to justifie his anger. In particular we may observe. 1. Wherein he discovered his anger, he would not go in. 2: His fathers meekness and condescendency to him, he went out and entreated him. 3. His resolute refusal, grounded upon a pretended plea of just offence, where he chargeth his father for a double partiality; 1. In neglecting of him; and not rewarding of his faithful service, wherein he accuseth him of great unkindness, vers. 29. 2. In shewing such extraordinary favour to his younger brother, who deserved ill at his hands; hence, 1. He reviseth his former wicked carriage. 2. Adds his fathers kind entertainment to it, to make it look odious, vers. 30. as if his father had by this approved of his prodigality; he therefore takes no notice of his repentance and return. Hence,
The father did not shut the elder son out, but he would not come in; yea, though his father entreated him he still refused.
