N00302:141
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.
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.
3. When men, by falsely interpreting of Gods patience and benignity, do presume him to favour and approve of their wicked ways; so they argued, Psal. 50. 21. These things thou hast done, and I kept silence: thou thoughtest I was altogether such an one as thy self. Prospering iniquity is in their account, Piety; sin unpunished, settles their resolutions, and fortifies them in their courses, Eccl. 8.11. And what is this but to go far from God, when men make such a God of him, that if he were •o, he should cease to be God? Make him to be one that loves your sin, and approves of your iniquity, and you do manifestly deny the God-head.
3. When men, by falsly interpreting of Gods patience and benignity, do presume him to favour and approve of their wicked wayes; so they argued, Psal. 50. 21. These things thou hast done, and I kept silence: thou thoughtest I was altogether such an one as thy self. Prospering iniquity is in their account, Piety; sin unpunished, settles their resolutions, and fortifies them in their courses, Eccl. 8.11. And what is this but to go far from God, when men make such a God of him, that if he were •o, he should cease to be God? Make him to be one that loves your sin, and approves of your iniquity, and you do manifestly deny the God-head.
4. When men go on in evil ways adding sin to sin: all sin sets the creature at a distance from the holy God; sin is of a separating nature, Isa. 59. 2• Your sins have separated between you and your God. Every transgression is a step from God, when men throw themselves into vain courses they are upon their journey; and as they grow more bold in wicked ways, they get further off from him: Sin is called a going a whoring from God, & what is that but a going from the lawful husband, to the bed of a stranger? Apostate Judah is therefore said to be gone far from God, Jer.2.•5:
4. When men go on in evil wayes adding sin to sin: all sin sets the creature at a distance from the holy God; sin is of a separating nature, Isa. 59. 2• Your sins have separated between you and your God. Every transgression is a step from God, when men throw themselves into vain courses they are upon their journey; and as they grow more bold in wicked wayes, they get further off from him: Sin is called a going a whoring from God, & what is that but a going from the lawful husband, to the bed of a stranger? Apostate Judah is therefore said to be gone far from God, Jer.2.•5:
5. When men put away from them the fear of God: this is the character of a wicked man, Psal. 36. 1. There is no fear of God before his eyes. This is interpreted a forsaking of God, Jer. 2.19. God dwells in mens hearts by putting his fear into them, when he causeth them to delight in his ways, to love his commands, and to be afraid of his Judgements: but when instead of this, they thrust away his law, refuse to hearken to his counsel, and are not awed by his Judgments, their will cannot submit to his, when conscience is stifled, or lulled asleep, and men sin securely and without any dread, now they are gone far from God.
5. When men put away from them the fear of God: this is the character of a wicked man, Psal. 36. 1. There is no fear of God before his eyes. This is interpreted a forsaking of God, Jer. 2.19. God dwels in mens hearts by putting his fear into them, when he causeth them to delight in his wayes, to love his commands, and to be afraid of his Judgements: but when instead of this, they thrust away his law, refuse to hearken to his counsel, and are not awed by his Judgments, their will cannot submit to his, when conscience is stifled, or lulled asleep, and men sin securely and without any dread, now they are gone far from God.
2. For the evidence of the Doctrine that it is so, the Scripture is plain; it is the very character of wicked men, as we heard, Psal. 73.27 They that are far from thee, shall perish. And that their prosperity emboldens them to it, the Psalmist also ascertains us, Psal. 55.19. Because they have no changes, therefore they fear not God. And he that observes the boldness, security, confidence, fearlessness, irreclaimableness of wicked men, especially if the providence of God smiles upon them, will easily conclude these men are far from God.
2. For the evidence of the Doctrine that it is so, the Scripture is plain; it is the very character of wicked men, as we heard, Psal. 73.27 They that are far from thee, shall perish. And that their prosperity emboldens them to it, the Psalmist also ascertains us, Psal. 55.19. Because they have no changes, therefore they fear not God. And he that observes the boldness, security, confidence, fearlesness, irreclaimableness of wicked men, especially if the providence of God smiles upon them, will easily conclude these men are far from God.
Reas. 1. From the natural rebellion and enmity of the heart of man against God: Men hate God, they abhor his holiness, his Laws disrelish their carnal aims and ends, cross and ⟨p. 57⟩contradict their natural desires and concupiscences; his promises savour not with them, his threatenings irritate and provoke them: the sum is, proud and sinful man would be at the greatest possible freedom to take his own course without any control; and knowing how contrary Gods Government is to his wicked will, how opposite Gods grace is to his impiety, hence he desires to be from under it: Men cannot so quietly and securely sin whiles God is near them: The Prodigal knew that if he dwelt near his Father, he must expect to be disturbed by wholesome counsels and admonitions, and that would mar a great deal of his mirth, he should not with so much liberty and content follow his mad courses.
Reas. 1. From the natural rebellion and enmity of the heart of man against God: Men hate God, they abhorre his holiness, his Laws disrelish their carnal aims and ends, cross and ⟨p. 57⟩contradict their natural desires and concupiscences; his promises savour not with them, his threatnings irritate and provoke them: the summe is, proud and sinful man would be at the greatest possible freedom to take his own course without any controle; and knowing how contrary Gods Government is to his wicked will, how opposite Gods grace is to his impiety, hence he desires to be from under it: Men cannot so quietly and securely sin whiles God is near them: The Prodigal knew that if he dwelt near his Father, he must expect to be disturbed by wholsom counsels and admonitions, and that would mar a great deal of his mi•th, he should not with so much liberty and content follow his mad courses.
Reas. 2. From the natural tendency there is for the sinful heart of man to be strengthened in this rebellion by outward prosperity: When men have their Portion large and great, they hope they can now vie it with God: the Prodigal had no more use or need of his father, now he had his Portion, and therefore as long as that lasted he regarded not to come at him: If God speak to back-slidden Judah in her prosperity, She will not hear: prosperity makes men proud, Psal. 73.5,6. They are not in trouble as other men, therefore pride compasseth them about as a chain. Men can now do well enough without God, yea best when he is furthest off ⟨p. 58⟩from them; and they must be reduced to an afflicted and distressed condition before they will think of a return, Hos. 5. 15. We hear nothing of the Prodigals returning to his Father, till his folly had laded him with insupportable misery.
Reas. 2. From the natural tendency there is for the sinful heart of man to be strengthned in this rebellion by outward prosperity: When men have their Portion large and great, they hope they can now vye it with God: the Prodigal had no more use or need of his father, now he had his Portion, and therefore as long as that lasted he regarded not to come at him: If God speak to back-slidden Judah in her prosperity, She will not hear: prosperity makes men proud, Psal. 73.5,6. They are not in trouble as other men, therefore pride compasseth them about as a chain. Men can now do well enough without God, yea best when he is furthest off ⟨p. 58⟩from them; and they must be reduced to an afflicted and distressed condition before they will think of a return, Hos. 5. 15. We hear nothing of the Prodigals returning to his Father, till his folly had laded him with insupportable misery.
USE. 1. This serves to discover the great wickedness, and horrid ingratitude of the Children of men, that strengthen themselves in rebellion by that which should soften and break their hearts. That those cords of kindness by which God would bind & engage their souls to love him, must be turned into cords of vanity to bind their hearts more strong in rebellion against him. It is a very sore charge which God draws up against Judah, to the observation of which, as a thing most unreasonable, and horrible, he calls heaven and earth as witnesses, Isa. 1. 2. I have nourished and brought up Children, and they have rebelled against me. How righteour is the condemnation of sinners, that God's kindness should set their hearts more against him, that goodness should engender hatred? This is a strange Antiperistasis. Let it then convince us what wicked hearts we have naturally, and humble us before God, that it should be so.
USE. 2. It plainly discovers to us that the conversion of a sinner is not of himself, nor from any leading motion or inclination of his ⟨p. 59⟩own heart: for the very Bias of a mans heart doth naturally draw him to turn away from God, yea to run as far from him as possibly he can, and he would never return any more, if God did not draw him by his Almighty power: There must be the irresistible attraction of the Spirit of God to incline the soul to seek him, before it will look after him: If all Gods outward favours make him worse, there is no hope till there be something inward to change his heart, that he will ever be better: Wonder not then if we see men growing worse under the best of means and outward mercies, for the sinful nature of man takes advantage by these things to be so; but let us pray earnestly to God for the pouring out of his spirit and work by his power.
USE. 2. It plainly discovers to us that the conversion of a sinner is not of himself, nor from any leading motion or inclination of his ⟨p. 59⟩own heart: for the very Bias of a mans heart doth naturally draw him to turn away from God, yea to run as far from him as possibly he can, and he would never return any more, if God did not draw him by his Almighty power: There must be the irresistable attraction of the Spirit of God to encline the soul to seek him, before it will look after him: If all Gods outward favours make him worse, there is no hope till there be something inward to change his heart, that he will ever be better: Wonder not then if we see men growing worse under the best of means and outward mercies, for the sinful nature of man takes advantage by these things to be so; but let us pray earnestly to God for the pouring out of his spirit and workby his power.
USE, 3. To teach us that it is sometimes a great favour of God to withhold from men the enjoyment of a great Portion of outward blessings, or take them away from them: Augustin's Periissem, nisi Periissem is observable; whither would some men have gone, how far had they run away from God, had he not laid chains of affliction upon them, and bound them in fetters? David was going astray before he was afflicted, and how far might he have gone if God had let him alone? think not your selves then to be hardly dealt withal, because you are held under the restraints of Providence, ⟨p. 60⟩the day may come when you may bless God for it.
USE, 4. For trial; It may put us upon it to examine our selves, and see what improvement we make of those blessings and favours which God indulgeth us with. Much of our true spiritual condition is to be known by this: Have you Gods blessing? have you parts, or worldly comforts? and do they make you weary of Gods ways, more careless of his fear, and more secure in sinning? these are the notes and characters of a Prodigal, only a rebellious Child will do so: But if Gods favours are thankfully received, and his cords of love engage your hearts to love him and to study his fear; if they make you more to delight in his ways, and diligent in his service; if they oblige you to improve them to his glory, this is indeed a fruit of his spirit & grace in the soul, and to be acknowledged as an evidence that his spirit dwells in you. They only are godly men who do carefully honour God with all his gifts; and if you so do, you shall be acknowledged by God, and he will never repent of what he hath done for and bestowed upon you.
USE, 4. For tryal; It may put us upon it to examine our selves, and see what improvement we make of those blessings and favours which God indulgeth us with. Much of our true spiritual condition is to be known by this: Have you Gods blessing? have you parts, or worldly comforts? and do they make you weary of Gods wayes, more careless of his fear, and more secure in sinning? these are the notes and characters of a Prodigal, only a rebellious Child will do so: But if Gods favours are thankfully received, and his cords of love engage your hearts to love him and to study his fear; if they make you more to delight in his wayes, and diligent in his service; if they oblige you to improve them to his glory, this is indeed a fruit of his spirit & grace in the soul, and to be acknowledged as an evidence that his spirit dwels in you. They only are godly men who do carefully honour God with all his gifts; and if you so do, you shall be acknowledged by God, and he will never repent of what he hath done for and bestowed upon you.
WE have thus heard of the place whither the young son carried his estate, telling us that wicked men love to have the greatest advantage to sin without any restraint: We might also have taken notice of the comparison which is used in the text to illustrate his Apostasy, viz. a journey, he took his journey: or went a Pilgrimage: whence we may take notice of this.
WE have thus heard of the place whither the young son carried his estate, telling us that wicked men love to have the greatest advantage to sin without any restraint: We might also have taken notice of the comparison which is used in the text to illustrate his Apostasie, viz. a journey, he took his journey: or went a Pilgrimage: whence we may take notice of this.
