A66106:979
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.
What ever they think they have to say for themselves, yet God wrongs them not: The father could entertain the younger son, without injuring his elder: This will appear if we consider,
1. That God in the dispensing of his grace, acts as a free Agent. This is insinuated in that Parable, Mat. 20. 15. A Father is not bound to give an account to his Children how he improves his estate; much less is God to sinful men how he distributes his grace. The Creature cannot oblige the Creator, much less a sinful creature, who hath forfeited all: It is the Apostles Challenge, Rom. 11. 31. Who hath ⟨p. 387⟩given to him at any time? There cannot be respect of persons in gratuitis; there is no binding rule of justice in the bestowing of kindness, and where the benefit is a free favour▪ the choosing one, and passing by another is arbitrary, and depends on the will of the Donor. In Gods bestowing of Grace on the Children of men, there can be none worthy, and if he will pitch upon the most unworthy, to make his favour the more notable, who shall call him to an account?
1. That God in the dispensing of his grace, acts as a free Agent. This is insinuated in that Parable, Mat. 20. 15. A Father is not bound to give an account to his Children how he improves his estate; much less is God to sinful men how he distributes his grace. The Creature cannot oblige the Creator, much less a sinful creature, who hath forfeited all: It is the Apostles Challenge, Rom. 11. 31. Who hath ⟨p. 387⟩given to him at any time? There cannot be respect of persons in gratuitis; there is no binding rule of justice in the bestowing of kindness, and where the benefit is a free favour▪ the chusing one, and passing by another is arbitrary, and depends on the will of the Doner. In Gods bestowing of Grace on the Children of men, there can be none worthy, and if he will pitch upon the most unworthy, to make his favour the more notable, who shall call him to an account?
2. That the best works of the most refined hypocrites are no ways obliging or deserving. An unregenerate man may do many things materially good, he may pray, confess his sins, read the word, attend upon ordinances, carry fair among men, abstain from many evils, do many duties; but still they deserve no favour, nay, they deserve the wrath of God; Their prayer is abomination, their ploughing sin, their oblations detestable, Isa. 66. begin. If the Godly do confess their best to be rags, their holy duties dung; what then must we say of what the unregenerate do, who have no saving principle of holiness, no mediator through whom to obtain acceptance, no good end in their performances?
2. That the best works of the most refined hypocrites are no ways obliging or deserving. An unregenerate man may do many things materially good, he may pray, confess his sins, read the word, attend upon ordinances, carry fair among men, abstain from many evils, do many duties; but still they deserve no favour, nay, they deserve the wrath of God; Their prayer is abomination, their plowing sin, their oblations detestable, Isa. 66. begin. If the Godly do confess their best to be rags, their holy duties dung; what then must we say of what the unregenerate do, who have no saving principle of holiness, no meadiatour through whom to obtain acceptance, no good end in their performances?
3. That the same grace is tendered to them, and the same means of obtaining it are afforded them; if therefore they go without it, it is ⟨p. 388⟩their own fault. Men are indeed ready to say, God's ways are unequal, when their own ways are so: The proffer of Grace in the Gospel is universal; if men thirst, God shows them the waters, and bids them come freely; if they thirst not, and will not come, who is to blame? God stretcheth out his hand all the day long, but they gain say: God saith, If they will repent and believe they shall be saved; but they say, These many years have I served thee, neither at any time transgressed I thy commandment; God saith, if you be sick, here is a Physician, they say we are well and need him not. And what wrong then is it to them, if when a company of sick souls, who feel their malady, and are ready to die of it, come to him for healing, he shows his skill; if when a company of hunger-starved beggars come to him for food, he feeds them; yea, plentifully feasts them?
3. That the same grace is tendered to them, and the same means of obtaining it are afforded them; if therefore they go without it, it is ⟨p. 388⟩their own fault. Men are indeed ready to say, God's wayes are unequal, when their own wayes are so: The proffer of Grace in the Gospel is universal; if men thirst, God shews them the waters, and bids them come freely; if they thirst not, and will not come, who is to blame? God stretcheth out his hand all the day long, but they gain say: God saith, If they will repent and believe they shall be saved; but they say, These many years have I served thee, neither at any time transgressed I thy commandment; God saith, if you be sick, here is a Physitian, they say we are well and need him not. And what wrong then is it to them, if when a company of sick souls, who feel their malady, and are ready to dy of it, come to him for healing, he shows his skill; if when a company of hunger-starved beggars come to him for food, he feeds them; yea, plentifully feasts them?
USE, Learn we hence in stead of quarrelling with, to admire the free grace of God, which opens a door of hope to the greatest and worst of sinners: Do not discourage or dash the hopes of any; be not afraid to invite the worst to come to Christ upon Gospel-terms; nor let any poor soul that is stung with sin, that sees it lie as mountains between him and God, despair of Salvation: Lo, Christ came skipping over the mountains, and leaping over the hills: ⟨p. 389⟩Say not, can God save me and be just? He hath satisfied his own Justice, and will silence the cavils of Men and Devils: Say not there is no hope for me; think therefore of the Prodigal: Are there such bowels in men? and are not God's thoughts above ours? This Parable was written for thy sake, who hast been a chief sinner, and now art humbled, to encourage thee to go to God in the name of Christ, and to hope for his mercy.
USE, Learn we hence in stead of quarreling with, to admire the free grace of God, which opens a door of hope to the greatest and worst of sinners: Do not discourage or dash the hopes of any; be not afraid to invite the worst to come to Christ upon Gospel-terms; nor let any poor soul that is stung with sin, that sees it ly as mountains between him and God, despair of Salvation: Lo, Christ came skipping over the mountains, and leaping over the hills: ⟨p. 389⟩Say not, can God save me and be just? He hath satisfied his own Justice, and will silence the cavils of Men and Devils: Say not there is no hope for me; think therefore of the Prodigal: Are there such bowels in men? and are not God's thoughts above ours? This Parable was written for thy sake, who hast been a chief sinner, and now art humbled, to encourage thee to go to God in the name of Christ, and to hope for his mercy.
This the father thinks enough to silence all the grumblings of his discontented son, vers. 32. What cause there is of joy at such time, hath been expressed under a former Doctrine, that there is none before, may in a word be cleared, from the consideration of what every sinner is before conversion. I confess men may differ in many things of an inferior nature, one may be better morally disposed than another, one may have more restraining grace, a more affable nature, carry it more obediently to his Parents, be more reformed, &c. than another: But in this the state of all unregenerate men before conversion is alike, viz. that they are,
This the father thinks enough to silence all the grumblings of his discontented son, vers. 32. What cause there is of joy at such time, hath been expressed under a former Doctrine, that there is none before, may in a word be cleared, from the consideration of what every sinner is before conversion. I confess men may differ in many things of an inferiour nature, one may be better morally disposed than another, one may have more restraining grace, a more affable nature, carry it more obediently to his Parents, be more reformed, &c. than another: But in this the state of all unregenerate men before conversion is alike, viz. that they are,
1. Dead creatures, under the power of spiritual death, rotting in the grave of sin; we do not use to rejoice over our dead Children and relations, but to weep and mourn. They can do nothing for God, nor for their own souls Salvation; they cannot glorify him, &c.
1. Dead creatures, under the power of spiritual death, rotting in the grave of sin; we do not use to rejoyce over our dead Children and relations, but to weep and mourn. They can do nothing for God, nor for their own souls Salvation; they cannot glorifie him, &c.
2. They are Children of wrath, Eph, 2. 3. They are blasted by the curse, held under condemnation, liable every moment to fall into hells flames; yea, going to execution: and what mother could ever rejoice over her son that was going to suffer for his deserts, or not wring her hands?
2. They are Children of wrath, Eph, 2. 3. They are blasted by the curse, held under condemnation, lyable every moment to fall into hells flames; yea, going to execution: and what mother could ever rejoyce over her son that was going to suffer for his deserts, or not wring her hands?
USE, 1. This may give check to the mad mirth of ungodly sinners: Hearken you merry Greeks, that sport your selves in the world as the fishes do in the sea, that cannot spare time from your jollity to have one serious thought: Stay a little, let me ask, what cause? why so jovial and facetious? are you converted? ah no! I know you will plead, it is lawful to be cheerful, & that civilly in the enjoyment of the outward comforts of this life: True, but when? when they are sanctified by the grace of God, and made yours in the New-Covenant: Get this title, and then you may rejoice in all Gods goodness; till then take this bitter pill; all the curses written in the book of God are upon you, and all the things that you rejoice in are tainted with them; you are going to the pit, and ⟨p. 391⟩all these are but fating you to the slaughter; treasures of mercy are thus turned into treasures of wrath.
USE, 1. This may give check to the mad mirth of ungodly sinners: Hearken you merry Greeks, that sport your selves in the world as the fishes do in the sea, that cannot spare time from your jollity to have one serious thought: Stay a little, let me ask, what cause? why so jovial and facetious? are you converted? ah no! I know you will plead, it is lawful to be cheerful, & that civilly in the enjoyment of the outward comforts of this life: True, but when? when they are sanctified by the grace of God, and made yours in the New-Covenant: Get this title, and then you may rejoyce in all Gods goodness; till then take this bitter pill; all the curses written in the book of God are upon you, and all the things that you rejoyce in are tainted with them; you are going to the pit, and ⟨p. 391⟩all these are but fatting you to the slaughter; treasures of mercy are thus turned into treasures of wrath.
USE, 2. Let this direct those that are the People of God, what chiefly to rejoice in: It is our saviours advice, Luk. 10. 20. In this rejoice not, that the spirits are subject to you, but rather rejoice, because your names are written in Heaven. Count that your only joy, that the love of God hath appeared in translating of you from death to life: and in regard of your Children, do not take too much carnal delight in them; one is comely and beautiful, another active and sprightly, a third witty and pleasant; they are good natured: all these are good in their place, and mercies of God; but oh remember the want of saving grace dasheth the joy of all those, and takes away their pleasancy: If they are not converted, as they were born under the curse, so they are still held by it: Oh then travail with pangs of holy care and sorrow for them, till Christ be formed in them; then will you have cause to rejoice indeed: till then think solemnly, what if they may still be damned, and separated from God for ever? what then will all these things avail? Long for their conversion, and when once you see it, now rejoice as a mother over her first born son: here is ground for that joy which shall never end, but increase till it grow up to Everlasting Hallelujah.
USE, 2. Let this direct those that are the People of God, what chiefly to rejoyce in: It is our saviours advice, Luk. 10. 20. In this rejoyce not, that the spirits are subject to you, but rather rejoyce, because your names are written in Heaven. Count that your only joy, that the love of God hath appeared in translating of you from death to life: and in regard of your Children, do not take too much carnal delight in them; one is comly and beautiful, another active and sp•ightly, a third witty and pleasant; they are good natured: all these are good in their place, and mercies of God; but oh remember the want of saving grace dasheth the joy of all those, and takes away their pleasancy: If they are not converted, as they were born under the curse, so they are still held by it: Oh then travail with pangs of holy care and sorrow for them, till Christ be formed in them; then will you have cause to rejoyce indeed: till then think solemnly, what if they may still be damned, and separated from God for ever? what then will all these things avail? Long for their conversion, and when once you see it, now rejoyce as a mother over her first born son: here is ground for that joy which shall never end, but encrease till it grow up to Everlasting Hallalujah.
FINIS.
