N00302:713
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.
2. As God hath appointed his unto Salvation, so hath he appointed a way in which he will bring them thereunto; and this way becomes by his ordination, a necessary medium to the attainment of it: Faith and Holiness are the way to glory: the Psalmist speaks of a Path of life. Psal.16. ult. out of this way none over come to Heaven.
2. As God hath appointed his unto Salvation, so hath he appointed a way in which he will bring them thereunto; and this way becomes by his ordmation, a necessary medium to the attainment of it: Faith and Holiness are the way to glory: the Psalmist speaks of a Path of life. Psal.16. ult. out of this way none over come to Heaven.
3. Hence mans Salvation is wrought appl•• catorily, by bringing him into and keeping him in this way: Eternal life is ascertained to it, Gal.6.16. they that find it, and follow it, and lose it not, never miss of Glory: the promise is so firm that it cannot fail, all the difficulty ⟨p. 289⟩lies in the performance of what is in order to the receiving it.
4. That the discovering of this way, and appointing Salvation in it is of Grace, is evident, for God and man were fallen out, and God might choose whether ever he would accept him any more: nor is there any proportion between what is required, and the consequent Salvation: besides, Christ, by whom alone we have access to it, was freely given to open this way.
4. That the discovering of this way, and appointing Salvation in it is of Grace, is evident, for God and man were fallen out, and God might chuse whether ever he would accept him any more: nor is there any proportion between what is required, and the consequent Salvation: besides, Christ, by whom alone we have access to it, was freely given to open this way.
5. That the bringing of any into, and keeping of them in this way is also of Grace, is the thing which we have now to prove, and will clear the truth of the Doctrine; and indeed this alone is that which removes all legal respects from the Gospel; and the truth of it will hence appear:
1. That before the Spirit of God begins to work upon him, there is nothing in an elect person to distinguish him from another: he is dead as well as he, a child of wrath even as others, Eph.2.3. One hath not a better nature, or better dispositions than the other: Abraham was an Idolater, Rahab an Harlot, Mary Magdalen no better, Paul a Blasphemer and Persecutor, and in his rage the spirit met him.
2. The very common work of preparation is not of nature, but of grace. There is common, and there is special grace: the Sinner ⟨p. 290⟩doth not so much as convince himself: it is not Conscience alone, but it is Conscience awakened, and improved by the Spirit of God, that brings a Sinner under sense of sin and misery, Joh. 16.9. man is naturally stupid, a convinced Sinner is nearer the Kingdom than another, this is not of himself.
3. Saving Faith whereby we are entitled to Salvation, is not of man himself, but of grace: •e that believes shall be saved, but God gives men to believe, Eph. 2.8. it is the gift of God. Men would live and die in unbelief, did not he exert his Almighty power: Faith is a creating work, 2 Cor.4.6. and the operation of the same power which raised Christ, Eph. 1. 19,20.
3. Saving Faith whereby we are entituled to Salvation, is not of man himself, but of grace: •e that believes shall be saved, but God gives men to believe, Eph. 2.8. it is the gift of God. Men would live and die in unbelief, did not he exert his Almighty power: Faith is a creating work, 2 Cor.4.6. and the operation of the same power which raised Christ, Eph. 1. 19,20.
4. The saving efficacy of all the means of Grace is of God: it is not in them, they have not power in themselves to produce this grace in us, but that is according to his pleasure: it was he that touched Lydia's heart, Act. 16. the virtue of the means, lies not in the skill, grace, good will of instruments, nor all their industry but in him, I Cor.3.6. some are converted at the first Sermon they ever heard, others have heard a thousand, and are yet in their Sins: Sermons are but the Prophets staff in the Servants hand.
4. The saving efficacy of all the means of Grace is of God: it is not in them, they have not power in themselves to produce this grace in us, but that is according to his pleasure: it was he that touched Lydia's heart, Act. 16. the vertue of the means, lies not in the skill, grace, good will of instruments, nor all their industry but in him, I Cor.3.6. some are converted at the first Sermon they ever heard, others have heard a thousand, and are yet in their Sins: Sermons are but the Prophets staff in the Servants hand.
5. Though Gods ordinary method be, first to prepare the Soul for Faith, before he infuseth it, yet, not only the preparation is ⟨p. 291⟩of Grace, but the soul thus prepared, is, before believing, a great way off from God, he is still in a state of nature, hath nothing in him that can challenge this Grace; but if God bestow it upon him, it is his mere favour: there are many who have a common work, and it proceeds no farther: they have had many awakenings, shakings, terrors; taken up many resolutions, made many promises; and yet never past from death to life, but have either staid here, or gone back again: nay, God is here Sovereign, the Sinner is dead still, and hath not a promise that God will give him life: God when he passeth by, may either look upon him, and say to him Live; or he may pass away.
5. Though Gods ordinary method be, first to prepare the Soul for Faith, before he infuseth it, yet, not only the preparation is ⟨p. 291⟩of Grace, but the soul thus prepared, is, before believing, a great way off from God, he is still in a state of nature, hath nothing in him that can challenge this Grace; but if God bestow it upon him, it is his meer favour: there are many who have a common work, and it proceeds no farther: they have had many awakenings, shakings, terrors; taken up many resolutions, made many promises; and yet never past from death to life, but have either staid here, or gone back again: nay, God is here Soveraign, the Sinner is dead still, and hath not a promise that God will give him life: God when he passeth by, may either look upon him, and say to him Lvie; or he may pass away.
USE 1. For Information:
1. Of the absoluteness of the Grace of God: it must needs be every way wholly free: the first cause hath no dependence upon any other, or any other but a voluntary obligation to them: hence they undertake a vain task, that will give any reason of mans Conversion beyond Gods will; or why these and not those are converted and saved: if there were any to sway that, it were not the leading cause.
2. Of the infallibility of the conversion and salvation of Gods Elect; because it flows from Grace as that highest cause of it. If it did firstly depend upon any thing in us, our mutability ⟨p. 292⟩would expose it to hazard, and thence it would be dubious, and always questionable: but if Grace lead, all is certain; for who or what can be able to frustrate Grace, or disappoint it in all that it hath designed for our Salvation? of Grace, to the end the promise might be sure to all the seed, Rom.4.16.
2. Of the infallibility of the conversion and salvation of Gods Elect; because it flows from Grace as that highest cause of it. If it did firstly depend upon any thing in us, our mutability ⟨p. 292⟩would expose it to hazard, and thence it would be dubious, and alwayes questionable: but if Grace lead, all is certain; for who or what can be able to frustrate Grace, or disappoint it in all that it hath designed for our Salvation? of Grace, to the end the promise might be sure to all the seed, Rom.4.16.
3. The reason why the means convert at one time, and not at another; and one man and not another. Many a powerful Sermon, awakening Providence, &c. pass, and the man still goeth on frowardly in his ways, but at last, that which seems to be in it self of less efficacy, awakens, melts, humbleth, healeth the Soul: but this is when Grace begins to work, and that, only that, is irresistible, man's sinful heart is too hard for every thing else; and this is done when and where God pleaseth, John 3. 8.
3. The reason why the means convert at one time, and not at another; and one man and not another. Many a powerful Sermon, awakening Providence, &c. pass, and the man still goeth on frowardly in his wayes, but at last, that which seems to be in it self of less efficacy, awakens, melts, humbleth, healeth the Soul: but this is when Grace begins to work, and that, only that, is irresistible, man's sinful heart is too hard for every thing else; and this is done when and where God pleaseth, John 3. 8.
4. That no man can lay any engagement upon God to do him any good. No man can be too soon for him: we cannot stir till he moves us; we can do nothing for him, till he first doth for us, and in us: and hence those whom God passeth by, and leaves in their sin, have no just ground of complaint, which if they could do any thing first to oblige God, they might have a show for.
4. That no man can lay any engagement upon God to do him any good. No man can be too soon for him: we cannot stir till he moves us; we can do nothing for him, till he first doth for us, and in us: and hence those whom God passeth by, and leaves in their sin, have no just ground of complaint, which if they could do any thing first to oblige God, they might have a shew for.
USE 2. For Exhortation:
1. To the unconverted; be hence advised,
