N00302:607
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.
4. If he please to damn him everlastingly, to harden his heart against him, yet even this also hath he truly deserved; and it is at his liberty whether he will do otherwise with him yea or no, Dan. 9. 8. He hath but that which doth properly belong to him, it is but his wages, Rom. 6. 23. Thus, though the poor creature is loth to be damned, and earnestly deprecates it, and cannot think of it without trembling and amazement; yet he yields this to God, that he may with all equity do it, and if he do, he shall for ever have cause to be silent, and not in the least to complain against him as unjust.
2. He submits himself to the Sovereignty of God; acknowledging it to be his prerogative, to dispense himself to his creatures at his pleasure. And hence,
2. He submits himself to the Soveraignty of God; acknowledging it to be his prerogative, to dispense himself to his creatures at his pleasure. And hence,
1. He owns and yields himself to be at the Sovereign dispose of God, being one of his creatures, and he may appoint him to what he ⟨p. 254⟩will, without wrong: If the Potter may order his mass of clay (though his fellow creature) to make vessels of the same lump, for several uses, some honourable, some dishonourable; much more may God dispose of him, who gave being to the lump it self of which he was made, Rom. 9. 21.
1. He owns and yields himself to be at the Soveraign dispose of God, being one of his creatures, and he may appoint him to what he ⟨p. 254⟩will, without wrong: If the Potter may order his mass of clay (though his fellow creature) to make vessels of the same lump, for several uses, some honourable, some dishonourable; much more may God dispose of him, who gave being to the lump it self of which he was made, Rom. 9. 21.
2. Hence he lays himself down before Gods Sovereignty, and yields himself to become a subject of it: he puts himself into God's hands as a Sovereign; as a rebel yields himself up freely to his Prince; resolving with himself that God shall do with him what he will, whether it be in judgement or in mercy: He will not strive, contend, or make any rebellious resistance against him. Thus did Eli, 1 Sam. 3. 18. and David, 2 Sam. 15. 26. Here I am, let him do to me as seemeth good unto him.
2. Hence he layes himself down before Gods Soveraignty, and yields himself to become a subject of it: he puts himself into God's hands as a Soveraign; as a rebel yields himself up freely to his Prince; resolving with himself that God shall do with him what he will, whether it be in judgement or in mercy: He will not strive, contend, or make any rebellious resistance against him. Thus did Eli, 1 Sam. 3. 18. and David, 2 Sam. 15. 26. Here I am, let him do to me as seemeth good unto him.
3. Hence […] resolves not to reply against any of God's dispensations, be they never so sharp or severe upon him. There is a great difference between being willing to be damned, and being willing that God should be Sovereign: God commands us to fly from hell, and yet he expects of us, both to acknowledge that we have deserved it, and also that we cannot lay claim of title to any such favour at his hands, as Salvation, till he doth freely bestow it upon us; and that if he doth, we owe the acknowledgement ⟨p. 255⟩of it to his Sovereign good pleasure, Rom. 9. 18. He hath mercy, on whom he will have mercy. We must desire and seek to be saved, but we must submit those desires to him who hath the Key of David, and unlocks heavens doors, to none but to whom he pleaseth.
3. Hence 〈…〉 resolves not to reply against any of God's dispensations, be they never so sharp or severe upon him. There is a great difference between being willing to be damned, and being willing that God should be Soveraign: God commands us to fly from hell, and yet he expects of us, both to acknowledge that we have deserved it, and also that we cannot lay claim of title to any such favour at his hands, as Salvation, till he doth freely bestow it upon us; and that if he doth, we ow the acknowledgement ⟨p. 255⟩of it to his Soveraign good pleasure, Rom. 9. 18. He hath mercy, on whom he will have mercy. We must desire and seek to be saved, but we must submit those desires to him who hath the Key of David, and unlocks heavens doors, to none but to whom he pleaseth.
3. He submits himself to God's free mercy; to which alone he repairs, and on which only he depends for acceptance: and be submits to this,
1. By a free and constant acknowledgement that all that he hath ever received of God, hath flowed from this fountain; his life, his livelihood, the proffers of Grace; and if ever he obtain Salvation it must be from mercy: If God should deny him Grace, he should be just; but if for his own names sake he will take him up into everlasting arms, this is mere mercy; and every inviting call, every encouraging promise, every smile of his countenance is undeserved mercy.
1. By a free and constant acknowledgement that all that he hath ever received of God, hath flowed from this fountain; his life, his livelihood, the proffers of Grace; and if ever he obtain Salvation it must be from mercy: If God should deny him Grace, he should be just; but if for his own names sake he will take him up into everlasting arms, this is meer mercy; and every inviting call, every encouraging promise, every smile of his countenance is undeserved mercy.
2. By a free, ready, willing, earnest desire to be saved in a way of mercy, and […] no other way: he now looks no more for any merit in himself, or any righteousness of his own by which he might please God, satisfy the law, deserve favour; he no longer sticks at any of these things, but would have mercy to reap the whole honour and praise of his salvation, Psal. 115. 1.
2. By a free, ready, willing, earnest desire to be saved in a way of mercy, and 〈…〉 no other way: he now looks no more for any merit in himself, or any righteousness of his own by which he might please God, satisfie the law, deserve favour; he no longer sticks at any of these things, but would have mercy to reap the whole honour and praise of his salvation, Psal. 115. 1.
3. He takes up a firm resolution to lie and tarry at the door of mercy, to repair to this fountain for all good, and to expect and wait for all here.
3. He takes up a firm resolution to ly and tarry at the door of mercy, to repair to this fountain for all good, and to expect and wait for all here.
1. He […] not, nor will he make use of any other Attribute, or plead for acceptance by; and this hope is in God's Grace, and all his pleading is, For thine own Name sake. As far as mercy may be moved to look favourably upon him, so far his hope reacheth, and no further.
1. He 〈…〉 not, nor will he make use of any other Attribute, or plead for acceptance by; and this hope is in God's Grace, and all his pleading is, For thine own Name sake. As far as mercy may be moved to look favourably upon him, so far his hope reacheth, and no further.
2. Hence he resigns himself to mercy's disposal: Text. Let God but accept of me, take me into his house, and now let mercy do what it sees fit: May I be but a subject of saving mercy, I will trust that for the rest.
3. Here he will wait God's time for the discovery of himself in his love: He knows he is at the foot of mercy, and here he will not limit the holy one of Israel, but will tarry his leisure, Isa. 8. 17. He remembers it is mercy he hath to do with, and therefore it must not be commanded, but waited for.
4. If mercy seem to turn from him, and indignation to burn against him; if mercy seem not to regard (as Christ to the Canaanitish woman) yet he will bear all this, and still wait. If mercy seem (like that unjust Judge) to stop its ears, anger to sit in the countenance of the the most high, he will submit, and yet throw ⟨p. 257⟩himself upon the mercy of an angry and offended God, Mic. 7.9.
4. He is resolved that if God will accept him, witness his love to him, and acknowledge him in Christ, his free mercy shall have the full and whole Glory of it, and he will engage his heart to magnify mercy, by degrading himself, and keeping in mind his own unworthiness: God shall have the praise of all, his heart shall echo, grace, grace, through all his life, and heaven shall ring with these glorious acclamations to all eternity.
4. He is resolved that if God will accept him, witness his love to him, and acknowledge him in Christ, his free mercy shall have the full and whole Glory of it, and he will engage his heart to magnifie mercy, by degrading himself, and keeping in mind his own unworthiness: God shall have the praise of all, his heart shall eccho, grace, grace, through all his life, and heaven shall ring with these glorious acclamations to all eternity.
This is the true Gospel humility, which the spirit of God worketh in every soul whom he draws home to himself: This is a true qualification of Repentance of Faith, and the modification of it in respect of the term to which the sinner returns, viz. God: and those that so come shall find mercy. For the Reasons why God brings the soul thus to his foot, they are such as these.
This is the true Gospel humility, which the spirit of God worketh in every soul whom he draws home to himself: This is a true qualification of Repentance of Faith, and the modification of it in respect of the term to which the sinner returnes, viz. God: and those that so come shall find mercy. For the Reasons why God brings the soul thus to his foot, they are such as these.
Reas. 1. To take away all boasting from the creature: that the soul may have nothing at all before it to confide in: man is emptied of himself as long as there is any self-sovereignty remaining in him: he doth not, cannot acknowledge all to come from God, till he utterly relinquish the disposal of himself: He cannot see that his Salvation is wholly out of himself, as long as he think she may capitulate with God about it. Now God will hide pride from man.
Reas. 1. To take away all boasting from the creature: that the soul may have nothing at all before it to confide in: man is emptied of himself as long as there is any self-soveraignty remaining in him: he doth not, cannot acknowledge all to come from God, till he utterly relinquish the disposal of himself: He cannot see that his Salvation is wholly out of himself, as long as he think she may capitulate with God about it. Now God will hide pride from man.
