N00302:124
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 teacher of a church in Boston in New-England. ; [Two lines from Luke]
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.
Let God bestow upon him whatever he pleaseth, ⟨p. 46⟩for him never so much, yet he takes it not as any engagement upon him to serve God, or glorify him, but dishonoureth him with all: This was the sin which the Prop••• •aid to the charge of that wicked King, Dan. 5. 23. The God in whose hand thy breath is, and whose are all thy ways, thou hast not glorified. And this Paul declares to be the guise of men who are strangers from the grace of God, Rom. 2. 4, 5. The evidence and ground of this truth will appear if we lay together these particulars.
Let God bestow upon him whatever he pleaseth, ⟨p. 46⟩for him never so much, yet he takes it not as any engagement upon him to serve God, or glorifie him, but dishonoureth him with all: This was the sin which the Prop••• •aid to the charge of that wicked King, Dan. 5. 23. The God in whose hand thy breath is, and whose are all thy wayes, thou hast not glorified. And this Paul declares to be the guize of men who are strangers from the grace of God, Rom. 2. 4, 5. The evidence and ground of this truth will appear if we lay together these particulars.
1. The heart of every natural man is estranged from God: they are born so, Psal. 53. 3. They go astray as soon as they be born: there is an estrangement in the understanding, they know him not, though God be near them, they see him not; though he doth all for them, they do not observe, it, Hos. 2. 8. She did not know I gave her Corn, &c. There is an estrangement in the Will, they care not for God, they are his enemies; yea, enmity it self against him, Rom. 8.7. They are estranged in their affections, hence they are called haters of God, Rom. 1 30. Now by virtue of this estrangedness, they are wholly indisposed, and utterly averse to the fear and service of God.
1. The heart of every natural man is estranged from God: they are born so, Psal. 53. 3. They go astray as soon as they be born: there is an estrangement in the understanding, they know him not, though God be near them, they see him not; though he doth all for them, they do not observe, it, Hos. 2. 8. She did not know I gave her Corn, &c. There is an estrangement in the Will, they care not for God, they are his enemies; yea, enmity it self against him, Rom. 8.7. They are estranged in their affections, hence they are called haters of God, Rom. 1 30. Now by vertue of this estrangedness, they are wholly indisposed, and utterly averse to the fear and service of God.
2. There are many lusts in the heart of every unregenerate man to which he is enslaved; man, by seeking an unbounded liberty, hath; ⟨p. 47⟩changed one good Lord, for many tyrannical ones, that have usurped the Dominion over his soul, Tit. 3. 3. Serving divers lust and pleasures: The word intimates one that is addicted unto, or wholly at the devotion of another, and is used to express our serving of God: Mens lusts rule them, their work and business is to gratify them, and it is not one single lust, but there are many of them, and he is at the command of them all; each claims an empire over the soul, and sets him on work to make provision for it, there is the lust of the flesh, or carnal concupiscence, the lust of the eye, or covetousness, the pride of the life, or ambition, these must all be obeyed.
2. There are many lusts in the heart of every unregenerate man to which he is enslaved; man, by seeking an unbounded liberty, hath; ⟨p. 47⟩changed one good Lord, for many tyrannical ones, that have usurped the Dominion over his soul, Tit. 3. 3. Serving divers lust and pleasures: The word intimates one that is addicted unto, or wholly at the devotion of another, and is used to express our serving of God: Mens lusts rule them, their work and business is to gratifie them, and it is not one single lust, but there are many of them, and he is at the command of them all; each claims an empire over the soul, and sets him on work to make provision for it, there is the lust of the flesh, or carnal concupiscence, the lust of the eye, or covetousness, the pride of the life, or ambition, these must all be obeyed.
3. The lusts of an unregenerate man are insatiable: Like the horse-leeches two daughters, or like the barren womb, they never say they have enough, or like the grave, which is still gaping after more, hence so compared, Rom. 3. 13. Their throat is an open Sepulchre. all concupiscence labours of a dropsy, the more it hath, the more it craves. When a man hath done his utmost to make provision for, he can never give content to his carnal desire, Pro. 27.20. And there is great reason for it, because concupiscence hath diverted the heart of man from the only soul-satisfying object, to empty things.
3. The lusts of an unregenerate man are insatiable: Like the horse-leeches two daughters, or like the barren womb, they never say they have enough, or like the grave, which is still gaping after more, hence so compared, Rom. 3. 13. Their throat is an open Sepulchre. all concupiscence labours of a dropsie, the more it hath, the more it craves. When a man hath done his utmost to make provision for, he can never give content to his carnal desire, Pro. 27.20. And there is great reason for it, because concupiscence hath diverted the heart of man from the only soul-satisfying object, to empty things.
4. The outward favours which God bestoweth upon men are the proper objects upon ⟨p. 48⟩which their lusts are placed, & from which they seek their satisfaction. Every carnal heart hath (with Demas) embraced the present world: When man left God he went to the Creature, and what God had provided to express his bounty to him in, that hath he abused to serve his lust withal: It is the world and the things of the world that his heart is in love with, which is opposite to the love of the father, I.Joh. 2. 15. God ha•h in just judgment set the world in mens hearts, for that they know no other good, nor seek any other content; not God himself, but his common favours are their portion, whether natural endowments, or occasional blessings.
4. The outward favours which God bestoweth upon men are the proper objects upon ⟨p. 48⟩which their lusts are placed, & from which they seek their satisfaction. Every carnal heart hath (with Demas) embraced the present world: When man left God he went to the Creature, and what God had provided to express his bounty to him in, that hath he abused to serve his lust withal: It is the world and the things of the world that his heart is in love with, which is opposite to the love of the father, I.Joh. 2. 15. God ha•h in just judgment set the world in mens hearts, for that they know no other good, nor seek any other content; not God himselfe, but his common favours are their portion, whether natural endowments, or occasional blessings.
5. The natural man can spare nothing of these from his lusts: The truth is, all is too little; every thing is lost that doth not feed some lust or other: every lust is like Nabal, only generous and noble to it self, but churlish to David: It may be said of every lust, as was said of great Alexander. Unus Pellaeo juveni non sufficit orbis. Hence then it is no wonder if so many lusts think themselves straitened; the natural man is bound to please all his lusts, and there is not enough in a whole world to give them content, and then it is not to be thought strange, if he cannot spare any thing in the world from them.
5. The natural man can spare nothing of these from his lusts: The truth is, all is too little; every thing is lost that doth not feed some lust or other: every lust is like Nabal, only generous and noble to it self, but churlish to David: It may be said of every lust, as was said of great Alexander. Unus Pellaeo juveni non sufficit orbis. Hence then it is no wonder if so many lusts think themselves straitned; the natural man is bound to please all his lusts, and there is not enough in a whole world to give them content, and then it is not to be thought strange, if he cannot spare any thing in the world from them.
6. The serving of God and serving a man's ⟨p. 49⟩lusts are things directly contrary the one to the other; and hence a man cannot do them both. That man who seeks his own glory, cannot seek the Glory of God; they that mind their own things, cannot mind the things which are of God: And this is the very reason why men can allow God nothing of glory at all, because they think they shall then wrong themselves, dissatisfy their own lusts: If men should sincerely improve their wit and parts for God, they should then lose their own commendations from men; if they should lay out their health, and strength, and power, and wealth for God, their lusts would want it: and, it being so that they are full resolved in it to deny their concupiscence nothing, hence they gather all together, and leave nothing behind, and resolve that they will not part with so much as an hoof for God and his service.
6. The serving of God and serving a man's ⟨p. 49⟩lusts are things directly contrary the one to the other; and hence a man cannot do them both. That man who seeks his own glory, cannot seek the Glory of God; they that mind their own things, cannot mind the things which are of God: And this is the very reason why men can allow God nothing of glory at all, because they think they shall then wrong themselves, dissatisfie their own lusts: If men should sincerely improve their wit and parts for God, they should then lose their own commendations from men; if they should lay out their health, and strength, and power, and wealth for God, their lusts would want it: and, it being so that they are full resolved in it to deny their concupiscence nothing, hence they gather all together, and leave nothing behind, and resolve that they will not part with so much as an hoof for God and his service.
USE. 1. Hence we see one great reason of the vanity of the creature: The Apostle tells us, It is subjected not willingly, but by reason of him who hath subjected it in hope, Rom. 8. 20. The reason of it lieth here, sinful man hath gotten it into his hands, God hath providentially given him a Portion of these things, and he through the vanity of his mind, having it at his own dispose, hath carried it away from God, and diverted it from its native and proper use, which was for the service of God, to ⟨p. 50⟩his own wicked and sinister ends, by virtue whereof it comes to be in vain. The creature hath in its self its usefulness, every creature of God hath a natural capacity of being improved to his glory, man might as well honour God with his wit and parts, and substance as dishonour him; they are Talents which might be traded withal for him, but a wicked heart having seduced him, he turns them into another stream, and so in application they lose their end and become vain.
USE. 1. Hence we see one great reason of the vanity of the creature: The Apostle tells us, It is subjected not willingly, but by reason of him who hath subjected it in hope, Rom. 8. 20. The reason of it lyeth here, sinful man hath gotten it into his hands, God hath providentially given him a Portion of these things, and he through the vanity of his mind, having it at his own dispose, hath carried it away from God, and diverted it from its native and proper use, which was for the service of God, to ⟨p. 50⟩his own wicked and sinister ends, by vertue whereof it comes to be in vain. The creature hath in its self its usefulness, every creature of God hath a natural capacity of being improved to his glory, man might as well honour God with his wit and parts, and substance as dishonour him; they are Talents which might be traded withall for him, but a wicked heart having seduced him, he turns them into another stream, and so in application they lose their end and become vain.
USE, 2. Here also see the reason why persons of greatest abilities and advantages, are many times the most averse from doing any thing to the glory of God: We often see it is so, and wonder whence it comes so to be, we think, oh, what, and how much might such and such a man do for God, if he would but propound it to himself as his business to live to him? but alas, as they have a great portion of Gods blessings, so they have great lusts to gratify, and they live at their devotion; hereupon, let God call for their service, let their consciences tell them they wrong their own souls. Let the name and interest of Christ call never so much for their assistance, lust countermands, sin that reigns there will not have it to be so, and men have taken it up as a practical resolution, that they will sooner displease God than their lusts.
USE, 2. Here also see the reason why persons of greatest abilities and advantages, are many times the most averse from doing any thing to the glory of God: We often see it is so, and wonder whence it comes so to be, we think, oh, what, and how much might such and such a man do for God, if he would but propound it to himself as his business to live to him? but alas, as they have a great portion of Gods blessings, so they have great lusts to gratifie, and they live at their devotion; hereupon, let God call for their service, let their consciences tell them they wrong their own souls. Let the name and interest of Christ call never so much for their assistance, lust countermands, sin that reigns there will not have it to be so, and men have taken it up as a practical resolution, that they will sooner displease God than their lusts.
USE. 3. Let this serve to convince unregenerate men of their great wickedness, and show them what a dreadful account they will have to give in to God at the great day: Consider of it solemnly, is it not enough for you to go away from God your selves, but must you needs carry away the whole creation of Gods goodness with you? Shall God gratify your desires in giving you a large portion of his bounty, and can you not give him one hearty acknowledgement for it all, but because he gives you in abundance, do you therefore say to the Almighty depart from us, for we desire not the knowledge of thy ways? Job 21. 14. Be convinced of folly and madness, and hence consider.
USE. 3. Let this serve to convince unregenerate men of their great wickedness, and shew them what a dreadful account they will have to give in to God at the great day: Consider of it solemnly, is it not enough for you to go away from God your selves, but must you needs carry away the whole creation of Gods goodness with you? Shall God gratifie your desires in giving you a large portion of his bounty, and can you not give him one hearty acknowledgment for it all, but because he gives you in abundance, do you therefore say to the Almighty depart from us, for we desire not the knowledge of thy wayes? Job 21. 14. Be convinced of folly and madness, and hence consider.
1. This is a most ungrateful requital of God; it is a most shameful abuse of his goodness: he may well expostulate with you, as he did with them in, Deut. 32. 5. Do ye thus requite the Lord, Oh foolish people and unwise? Do ye not know that goodness leads unto Repentance? Rom. 2.4. And will you resist that leading, and instead of it lead goodness into rebellion? cannot Jesurun wax fat, but he must presently kick? out of doubt a merciful God is grievously provoked by such things as these.
2. Do you not know that by thus doing you are laying up treasures of wrath for your selves? And will not your account be fearful and tremendous, when the fuel of that fire in ⟨p. 52⟩which you shall burn eternally, shall be made of abused goodness, and your torments shall bear proportion to the favours which you have now enjoyed; when the creatures, which are now groaning under the pressure of violently imposed vanity, shall come in as witnesses against you, and be earnest pleaders that the wrong which you have done them may be righted upon you? Be therefore awakened to see the vileness of your own hearts, bewail your grievous folly, seek repentance and pardon, that you may be cleared of this dreadful charge in the great day of account.
3. We come to consider of the place whither he carried his substance, into a far country: i. e. to get as far out of his fathers sight, and care, and counsel as he could: Hence observe this.
3. We come to consider of the place whither he carried his substance, into a far countrey: i. e. to get as far out of his fathers sight, and care, and counsel as he could: Hence observe this.
The Prodigal could not be content to live by himself, near his father, where he might have been advised and directed how to improve or husband his estate to profit, but he goes in another Country; yea, a far Country: Thus wicked men (like Cain) go out of the presence ⟨p. 53⟩of God; hence they are said to be far from God, Psal. 73. 27. The wickeds Apostasy is here compared to a journey, men go step by step, they grow worse and worse, by abusing of all the goodness of God afforded to them. In the explication we may consider, 1. What it is to go away from God? 2. The evidence that sinners, especially prospering sinners so do, and the reason of it.
The Prodigal could not be content to live by himself, near his father, where he might have been advised and directed how to improve or husband his estate to profit, but he goes inanother Country; yea, a far Countrey: Thus wicked men (like Cain) go out of the presence ⟨p. 53⟩of God; hence they are said to be far from God, Psal. 73. 27. The wickeds Apostacy is here compared to a journey, men go step by step, they grow worse and worse, by abusing of all the goodness of God afforded to them. In the explication we may consider, 1. What it is to go away from God? 2. The evidence that sinners, especially prospering sinners so do, and the reason of it.
