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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.
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.
1. What it is to go away from God?
Ans. There is an essential, and a providential Omnipresence of God, from which no creature can withdraw it self, for in it we live, move, and have our being; this presence fills heaven, earth and hell; it is the preservative of all beings, it is the godly man's joy, and the wicked man's prison. Neither is this going away from God a local motion, but a spiritual withdrawing. We may therefore observe, that besides the general presence of Gods common and universal Government of the world, by which he is intimately present with all creatures, and besides that presence of special and powerful Government, by which God leads all reasonable Creatures to an everlasting estate, and in which he drives wicked men to their end, and gets Glory by them, there is also a presence of special Grace, often pointed at in Scripture, by which God guides and leads his own people by his Word and Spirit, in all their ⟨p. 54⟩way affording them counsel and support, and guiding them to Glory, inwardly by his spirit, outwardly by his Ordinances, and Providences: Now when men refuse to be under this conduct, and withdraw themselves from it, now it is that they do both say unto God depart from us, and do also themselves depart away from God; and this is done.
Ans. There is an essential, and a providential Omnipresence of God, from which no creature can withdraw it self, for in it we live, move, and have our being; this presence fills heaven, earth and hell; it is the preservative of all beings, it is the godly man's joy, and the wicked man's prison. Neither is this going away from God a local motion, but a spiritual withdrawing. We may therefore observe, that besides the general presence of Gods common and universal Government of the world, by which he is intimately present with all creatures, and besides that presence of special and powerful Government, by which God leads all reasonable Creatures to an everlasting estate, and in which he drives wicked men to their end, and gets Glory by them, there is also a presence of special Grace, often pointed at in Scripture, by which God guids and leads his own people by his Word and Spirit, in all their ⟨p. 54⟩way affording them counsel and support, and guiding them to Glory, inwardly by his spirit, outwardly by his Ordinances, and Providences: Now when men refuse to be under this conduct, and withdraw themselves from it, now it is that they do both say unto God depart from us, and do also themselves depart away from God; and this is done.
1. When men do all they can to put God out of their thoughts, Psal. 10. 4. absence is a great help to forgetfulness; But wicked men desire not to think of God, or his Word, of his promises or threatenings: Men live without God in the world, Eph. 2. 12. They live at such a rate as if there were no God to Judge or call them to an account for their ways: There is a practical Atheism in the heart of all natural men, Psal. 14. 1. And they are gone far from God, having, as much as they are able, shaken off the thoughts of his being, power, holiness, Justice, &c.
1. When men do all they can to put God out of their thoughts, Psal. 10. 4. absence is a great help to forgetfulness; But wicked men desire not to think of God, or his Word, of his promises or threatnings: Men live without God in the world, Eph. 2. 12. They live at such a rate as if there were no God to Judge or call them to an account for their wayes: There is a practical Atheism in the heart of all natural men, Psal. 14. 1. And they are gone far from God, having, as much as they are able, shaken off the thoughts of his being, power, holiness, Justice, &c.
2. When men indulge themselves in wickedness on presumption that God is a great way off from them, they take it for granted that he intermedleth not with their affairs, sees not, nor takes any notice of their ways and doings; they may sin, and live according to their own pleasure, and God is not at all concerned in it; such were they, Ezek. 8. 12. They say, the Lord seeth us not, the Lord hath forsaken, ⟨p. 55⟩the earth. Men would fain have it to be so, and as they would have it, so they presume, and please themselves that it is so.
2. When men indulge themselves in wickedness on presumption that God is a great way off from them, they take it for granted that he intermedleth not with their affairs, sees not, nor takes any notice of their wayes and doings; they may sin, and live according to their own pleasure, and God is not at all concerned in it; such were they, Ezek. 8. 12. They say, the Lord seeth us not, the Lord hath forsaken, ⟨p. 55⟩the earth. Men would fain have it to be so, and as they would have it, so they presume, and please themselves that it is so.
