N00302:451
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.
1. What manner of encouragement this affords?
Answ. We are here to consider that the Prodigal was not yet returned, nor returning to his father, but only upon deliberation about it; nor yet come to a resolution in the thing; in which resolution may be observed (when we come to it) the first working of saving Grace, so that the encouragement which is here denoted is that which helped him to a preparatory hope, and was a mean to keep him from utter despair. That there is such an hope, is asserted to by our Divines; an hope before faith, keeping the soul from falling into deadly discouragement, or utterly refusing to attend upon any means for his good, which must needs be the fruit of utter despair. Hope of obtaining the end, is the very motive to using the means: Did not the perishing sinner conceive some hope that he might find good in the ways of Gods appointment, he would certainly reject them. Now this hope is not an effect or fruit of justifying faith, but precedent, and oftentimes in order to it. And if we carry in mind, that the spirit of God deals with sinners after the manner of reasonable creatures, we may the better conceive of this hope, and the encouragement arising from it; which may be in a few things.
Answ. We are here to consider that the Prodigal was not yet returned, nor returning to his father, but only upon deliberation about it; nor yet come to a resolution in the thing; in which resolution may be observed (when we come to it) the first working of saving Grace, so that the encouragement which is here denoted is that which helped him to a preparatory hope, and was a mean to keep him from utter despair. That there is such an hope, is asserted to by our Divines; an hope before faith, keeping the soul from falling into deadly discouragement, or utterly refusing to attend upon any means for his good, which must needs be the fruit of utter despair. Hope of obtaining the end, is the very motive to using the means: Did not the perishing sinner conceive some hope that he might find good in the ways of Gods appointment, he would certainly reject them. Now this hope is not an effect or fruit of justifying faith, but precedent, and oftentimes in order to it. And if we carry in mind, that the spirit of God deals with sinners after the manner of reasonable creatures, we may the better conceive of this hope, and the encouragment arising from it; which may be in a few things.
The soul of man absolutely needs some ⟨p. 189⟩object to rely upon; man's dependence for soul as well as body is out of himself; that must have something to live upon, or else it cannot do: Man was made for an end, and the attainment of his end is the fruition of his object, hence the Church calls God the portion of her soul, Lam. 3. 24.
The soul of man absolutely needs some ⟨p. 189⟩object to rely upon; man's dependance for soul as well as body is out of himself; that must have something to live upon, or else it cannot do: Man was made for an end, and the attainment of his end is the fruition of his object, hence the Church calls God the portion of her soul, Lam. 3. 24.
2. Hence the soul can hold up no longer than it hath some object to depend upon, either really or imaginarily able to support it: The soul therefore sinks when it hath nothing to trust to; and that is the proper nature of despair, viz. the sinking of a soul for want of a stay: and the reason why every sinner is not a desponder, is only because he stays upon the things of the world, and hopes they will support him; hence they are said, to trust in them, Psal. 49. 6.
2. Hence the soul can hold up no longer than it hath some object to depend upon, either really or imaginarily able to support it: The soul therefore sinks when it hath nothing to trust to; and that is the proper nature of despair, viz. the sinking of a soul for want of a stay: and the reason why every sinner is not a desponder, is only because he stayes upon the things of the world, and hopes they will support him; hence they are said, to trust in them, Psal. 49. 6.
3. God and the creature cannot both be a man's stay: These are set in opposition in the Scripture, and will alone be our confidence, or not at all, Deut. 32. 12. Therefore the Apostle opposeth these two trusts to each other I Tim. 6. 17.
4. Hence in order to conversion the soul is broken off from his hope, trust, or reliancy upon any created being; he is made to find himself, with the Prodigal, a bankrupt creature living in a famishing world, which hath nothing in it but husks, and he cannot feed upon ⟨p. 190⟩them: he sees Ashur cannot save, he is in a pit wherein no water is, and now he is ready to die, perish, can find no comfort here.
4. Hence in order to conversion the soul is broken off from his hope, trust, or reliancy upon any created being; he is made to find himself, with the Prodigal, a bankrupt creature living in a famishing world, which hath nothing in it but husks, and he cannot feed upon ⟨p. 190⟩them: he sees Ashur cannot save, he is in a pit wherein no water is, and now he is ready to dy, perish, can find no comfort here.
5. In this state there is nothing but hope can sustain the soul from utterly despairing, and without this the heart would certainly break: For, that man who knows that he must certainly perish without help, and all help which he relied on utterly fails him, hath only this to relieve him, to hope that help may come some other way, else his heart must sink and die within him. Now this hope must be preparatory, for,
5. In this state there is nothing but hope can sustain the soul from utterly despairing, and without this the heart would certainly break: For, that man who knows that he must certainly perish without help, and all help which he relyed on utterly fails him, hath only this to relieve him, to hope that help may come some other way, else his heart must sink and dy within him. Now this hope must be preparatary, for,
1. It flows not from an interest in Christ, for it is the encouragement of a soul that hath been estranged from him to go to him; for God allures the soul to Christ, by setting this hope before him, and effectually persuading him to embrace it; and it is the usual method, of the spirit to come in with it into the soul; so Ephraim, Jer. 31. 18.
1. It flows not from an interest in Christ, for it is the encouragment of a soul that hath been estranged from him to go to him; for God allures the soul to Christ, by setting this hope before him, and effectually perswading him to embrace it; and it is the usual method, of the spirit to come in with it into the soul; so Ephraim, Jer. 31. 18.
2. It ariseth only from a possibility, or at furthest a probability that he may here find acceptance, and obtain a full supply of all the good he needs, and not from a certainty, or promise, or covenant in which he may claim it: you have it expressed in Jonah, 3. 9. Who knows but the Lord may be gracious? The sinking soul hears news that there may be a redress had for him, that there is one who not only ⟨p. 191⟩can do, but hath done as much for such as he, which makes him to bear up, and puts him upon waiting in the use of means.
2. It ariseth only from a possibility, or at furthest a probability that he may here find acceptance, and obtain a full supply of all the good he needs, and not from a certainty, or promise, or covenant in which he may claim it: you have it expressed in Janah, 3. 9. Who knows but the Lord may be gracious? The sinking soul hears news that there may be a redress had for him, that there is one who not only ⟨p. 191⟩can do, but hath done as much for such as he, which makes him to bear up, and puts him upon waiting in the use of means.
What of encouragement ariseth from these considerations?
What of encouragment ariseth from these considerations?
Answ. Here is the only Rational encouragement of an humbled sinner: He can find none with looking elsewhere: if he look upon the world he sees nothing but famine; if upon himself, he hath spent all, and is utterly undone, it is only in God that he can expect to find any relief. Now the Soul is not first made to believe, and then see the reason of it, but the spirit of God draws the soul to believe, by making it see the excellency of the object, and so persuading it; he is first made to see the ground of hope, and then to follow, as the Prodigal here. Now both of these Attributes are full of encouragement.
Answ. Here is the only Rational encouragment of an humbled sinner: He can find none with looking elsewhere: if he look upon the world he sees nothing but famine; if upon himself, he hath spent all, and is utterly undone, it is only in God that he can expect to find any relief. Now the Soul is not first made to believe, and then see the reason of it, but the spirit of God draws the soul to believe, by making it see the excellency of the object, and so perswading it; he is first made to see the ground of hope, and then to follow, as the Prodigal here. Now both of these Attributes are full of encouragement.
1. The sufficiency of God; it cannot but animate the Prodigal, to think that there is bread enough and to spare in his fathers house: Starving beggars are not wont to ask relief of beggars like themselves, but they go to the rich: Men account it vain to ask an alms where they know there is nothing to be had; but where they understand there is enough, they will be very importunate, because they know such an one can, if the hath an heart to it, do them a kindness: So, here the soul discovers ⟨p. 192⟩a possibility that he may have succour, because God is able; there is all fullness in him, he can save him from hell, and wrath, and misery, and bestow life and salvation upon him if he sees meet: When Jacob heard there was bread in Egypt, he said to his Sons, Why do you sit still and look one on another, and die? So, when a soul hears there is all Grace with God, it prompts him to say, why do I tarry here then, and perish? God therefore thus propounds himself to destroyed Israel, Hos. 13.9. In me is thy help. And Christ propounds it as a question to them in order to their cure, Matt. 9. 28. Believe ye that I am able to do this? Now possibility apprehended gives ease to extreme necessity, and when a soul hears of it, it will not cast off all hope, till it hath made utmost proof, and hence the soul is helped to come to Christ believing, hence the poor Leper makes this his argument, and comes with it: Mat. 8. 2. If thou wilt thou canst make me clean.
1. The sufficiency of God; it cannot but animate the Prodigal, to think that there is bread enough and to spare in his fathers house: Starving beggars are not wont to ask relief of beggars like themselves, but they go to the rich: Men account it vain to ask an alms where they know there is nothing to be had; but where they understand there is enough, they will be very importunate, because they know such an one can, if the hath an heart to it, do them a kindness: So, here the soul discovers ⟨p. 192⟩a possibility that he may have succour, because God is able; there is all fulness in him, he can save him from hell, and wrath, and misery, and bestow life and salvation upon him if he sees meet: When Jacob heard there was bread in Egypt, he said to his Sons, Why do you sit still and look one on another, and dy? So, when a soul hears there is all Grace with God, it prompts him to say, why do I tarry here then, and perish? God therefore thus propounds himself to destroyed Israel,
2. The bounty of God added to his sufficiency gives further strength to hope, in that it discovereth more than a possibility, viz. some probability: The Fathers bounty to hired servants, made the son think, he not only hath enough, but is very free of it, why then may not I, who am a son, though a Prodigal, make proof of it? Beggars go more cheerfully to, and knock more liberally at a bountiful man's ⟨p. 193⟩door, because they are ready to promise themselves relief; not that they deserve more of him than of another, but because he is more ready to communicate his favour than a churl is: When a poor sinner considers how kind God is, how full of mercy, how liberally he distributes his favours, how he deals his kindnesses undeserved; and scatters them, not with a sparing but bountiful hand, now, thinks he, why may I not speed? why may not I come as well as another, and hope to find him kind to me, as well as others have done? Hence God puts this argument into their mouths, Hos. 14. 3. With thee the fatherless findeth mercy. You find David makes a plea of this, Psal. 86. 5. Thou, O Lord, art good, and ready to forgive. Now, though the soul have never a promise to rely on (for that is received in believing) yet he hath a support against despair, and argument to drive him to go to God for his mercy.
2. The bounty of God added to his sufficiency gives further strength to hope, in that it discovereth more than a possibility, viz. some probability: The Fathers bounty to hired servants, made the son think, he not only hath enough, but is very free of it, why then may not I, who am a son, though a Prodigal, make proof of it? Beggars go more chearfully to, and knock more liberally at a bountiful man's ⟨p. 193⟩door, because they are ready to promise themselves relief; not that they deserve more of him than of another, but because he is more ready to communicate his favour than a churle is: When a poor sinner considers how kind God is, how full of mercy, how liberally he distributes his favours, how he deals his kindnesses undeserved; and scatters them, not with a sparing but bountiful hand, now, thinks he, why may I not speed? why may not I come as well as another, and hope to find him kind to me, as well as others have done? Hence God puts this argument into their mouths,
3. That this encouragement is of use only to perishing sinners: The Prodigal comes not to this thought till he is at an utter loss, and he joins it to that consideration, I perish with hunger: And there is great reason for this, for,
3. That this encouragment is of use only to perishing sinners: The Prodigal comes not to this thought till he is at an utter loss, and he joynes it to that consideration, I perish with hunger: And there is great reason for this, for,
1. As long as a sinner hath any thing at home, he minds not nor regards God, but saith to the Almighty, depart; men that have supplies within doors will not go abroad, and ⟨p. 194⟩knock at other doors for relief: Hence, to a proud and carnally confident sinner it is no encouragement, that God hath bread enough, and is ready to distribute it to such as come and ask it, for what is that to him who needs it not, who is full, and wants for nothing? He feels himself well and lusty, the Physician may go about his business he hath no need of him.
1. As long as a sinner hath any thing at home, he minds not nor regards God, but saith to the Almighty, depart; men that have supplies within doors will not go abroad, and ⟨p. 194⟩knock at other doors for relief: Hence, to a proud and carnally confident sinner it is no encouragement, that God hath bread enough, and is ready to distribute it to such as come and ask it, for what is that to him who needs it not, who is full, and wants for nothing? He feels himself well and lusty, the Physitian may go about his business he hath no need of him.
2. Hence also these encouragements are not nextly and immediately exhibited to sinners, till they come to this stare and sense: The Gospel is not properly preached to men till they are prepared for it by the Law: Christ therefore saith, that he did not come to call the righteous: i. e. men rich with the opinion of their own sanctity; but sinners, i. e. such as were sensible of sin. It is the hunger-bitten soul that longs for bread, the faint and thirsty that hearkens after springs of water. Christ propound his Grace to souls when it is like to be welcome: these therefore are wont to go together, sense of utmost distress, and a discovery of the riches and readiness of Christ for succour; the first of these without the second breeds despair, the second without the first meets with scorn and contempt,
2. Hence also these encouragments are not nextly and immediately exhibited to sinners, till they come to this stare and sense: The Gospel is not properly preached to men till they are prepared for it by the Law: Christ therefore saith, that he did not come to call the righteous: i. e. men rich with the opinion of their own sanctity; but sinners, i. e. such as were sensible of sin. It is the hunger-bitten soul that longs for bread, the faint and thirsty that hearkens after springs of water. Christ propound his Grace to souls when it is like to be welcome: these therefore are wont to go together, sense of utmost distress, and a discovery of the riches and readiness of Christ for succour; the first of these without the second breeds dispair, the second without the first meets with scorn and contempt,
