A66106:922
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.
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.
Object. But he was not invited, how then should he come?
Ans. But if he had had an ingenious and brotherly spirit, he might have come when he heard of it: The word tacitly insinuate that the servant did entreat him, but he would not hear him. But to give a closer decision of the case; unregenerate men are not, and yet they are invited: There is not the inward, spiritual, powerful invitation which compels them, and by particular application of grace draws them: But there is a general, doctrinal, conditional invitation presented to all where the Gospel comes, in which God by his Servants speaks seriously, pleads earnestly, expostulates industriously, waits patiently, as one that is willing and desirous that they should come in; this is the invitation which they reject: and of such it is that our Saviour useth those expressions, Joh. 3. 29. Men choose darkness. Chap. 5. 20. Ye will not come unto me. Rom. 10. 2. All day long have I stretched forth my hand, unto a disobedient and gainsaying People.
Ans. But if he had had an ingenious and brotherly spirit, he might have come when he heard of it: The word tacitly insinuate that the servant did entreat him, but he would not hear him. But to give a closer decision of the case; unregenerate men are not, and yet they are invited: There is not the inward, spiritual, powerful invitation which compels them, and by particular application of grace draws them: But there is a general, doctrinal, conditional invitation presented to all where the Gospel comes, in which God by his Servants speaks seriously, pleads earnestly, expostulates industriously, waits patiently, as one that is willing and desirous that they should come in; this is the invitation which they reject: and of such it is that our Saviour useth those expressions, Joh. 3. 29. Men chuse darkness. Chap. 5. 20. Ye will not come unto me. Rom. 10. 2. All day long have I stretched forth my hand, unto a disobedient and gainsaying People.
Reas. Because they refuse to come up to the terms upon which they are invited. God bids all come, but he tells them how he expects they should come; but these terms are hard, and they cannot bear them: Men will not leave their farms and merchandise, they will not part with their darling lusts, they will not suffer loss of their own righteousness; the company doth ⟨p. 369⟩not please them, the Saints ere the People they hate: The eldest son its like would have come in, if his father would have turned his brother out of the doors: Men, instead of embracing the Gospel, pick quarrels with it, they will not come at all unless they may come in their own strength, bring their righteousness with them, &c. Rom. 10. 3.
Reas. Because they refuse to come up to the terms upon which they are invited. God bids all come, but he tells them how he expects they should come; but these terms are hard, and they cannot bear them: Men will not leave their farms and merchandize, they will not part with their darling lusts, they will not suffer loss of their own righteousness; the company doth ⟨p. 369⟩not please them, the Saints ere the People they hate: The eldest son its like would have come in, if his father would have turned his brother out of the doors: Men, instead of embracing the Gospel, pick quarrels with it, they will not come at all unless they may come in their own strength, bring their righteousness with them, &c. Rom. 10. 3.
USE, Hence how inexcusable will wicked men be, and without any Apology, when they shall be condemned to everlasting separation from the Saints and their joy? Time was when they might if they would, but they would not; they scorned the communion of the Saints here, and shall be justly denied it for ever: Then shall they remember the time when they were striven with, pleaded withal, earnestly entreated to be reconciled to God, but they scornfully refused, or pleaded impotency, and because they could not come of themselves, they would not let Christ help them, but kept off by unbelief: And if men thus despise the feast of the Gospel, and will not part with their lusts, vanities, carnal confidences, that they may feast it with Christ and his People, can they charge unjust dealing, or undue severity upon the master of the feast, if he swear against them that they shall never taste of his Supper? Is not the law of retaliation just? Prov. 1. 2. &c. Beware then how you despise, ⟨p. 370⟩or envy, or find fault with the dispensations of the Gospel unto a wilful exclusion of your selves; it will be bitterness in the latter end.
USE, Hence how inexcusable will wicked men be, and without any Apology, when they shall be condemned to everlasting separation from the Saints and their joy? Time was when they might if they would, but they would not; they scorned the communion of the Saints here, and shall be justly denied it for ever: Then shall they remember the time when they were striven with, pleaded withal, earnestly entreated to be reconciled to God, but they scornfully refused, or pleaded impotency, and because they could not come of themselves, they would not let Christ help them, but kept off by unbelief: And if men thus despise the feast of the Gospel, and will not part with their lusts, vanities, carnal confidences, that they may feast it with Christ and his People, can they charge unjust dealing, or undue severity upon the master of the feast, if he swear against them that they shall never tast of his Supper? Is not the law of retaliation just? Prov. 1. 2. &c. Beware then how you despise, ⟨p. 370⟩or envy, or find fault with the dispensations of the Gospel unto a wilful exclusion of your selves; it will be bitterness in the latter end.
The fathers dealings seem very irregular and unrighteous to his eldest son: This was the frame of that self-cheating people, Isa. 58. 2. They think God doth them wrong: thus it was with Cain, he counted himself injured, because his brother was accepted before him; yea, it was too common a thing among the Jews to say, God's ways are not equal, Ezek. 18. 25.—29: &c.
The fathers dealings seem very irregular and unrighteous to his eldest son: This was the frame of that self-cheating people, Isa. 58. 2. They think God doth them wrong: thus it was with Cain, he counted himself injured, because his brother was accepted before him; yea, it was too common a thing among the Jews to say, God's wayes are not equal, Ezek. 18. 25.—29: &c.
Reas. 1. Negatively; not because God doth any wrong, for he who is the judge of the whole earth cannot but do that which is right, though he often acts sovereignly, yet he never acts injuriously: he will plead his cause and vindicate it one day, to the silencing of all those who now seek to impute injustice to him.
Reas. 1. Negatively; not because God doth any wrong, for he who is the judge of the whole earth cannot but do that which is right, though he often acts soveraignly, yet he never acts injuriously: he will plead his cause and vindicate it one day, to the silencing of all those who now seek to impute injustice to him.
