sometimes in the heat of a punishment how our hearts perhaps fall down before the Lord and we are very urgent on him and very diligent spend much time in his service and a kind of watchful tenderness is come upon us against sin but then we let fall our hands and our candle quickly burns more dimly our task abates our affections grow slack our purposes our services wear away and we begin to grow as forward to our sins as before the liking of God and of his waies and services cool and sinful occasions grow as pleasing and acceptable Remember it that man will be quickly bad who grows negligently good and the soul which is weary of Gods service is ready for sins work 6. Partial reservations when men in or after punishment will Partial Reservations profess against the great bulks of sin and as Pharaoh at length was willing to let the people go but to stay the little children so we wil bid defiance and seem to take resolution against our former great iniquities in the greatness of them but yet we will keep back and not part with such and such things which perhaps formally are not sinful but occasionally they may to our corrupt affections prove so Why how can it be but such a soul should make yet a progress in sin who reservs still an incendiary motive a quick and captivating incentive unto sin The river will quickly over-spread and fill the channel if you give it way spare but your self in occasions and they will bring on first the lesser trials of sin and the lesser trials will quickly ingage you to greater adventurings and some adventurings will easily bring you to your old courses In the second place let us apply our selvs to such waies as may Directions take us off from sinning yet more after punishment which you have heard doth make the condition yet worse The directions which I would commend unto you are these 1. In all punishment for sinning follow the writ open it and see In all punishment for sin search out thâ— Cause whose name is in it my meaning is enquire into thy self search diligently for whose sake this evil befals thee as the Mariners in Jonah concerning the tempest they did cast lots that they might know for whose cause that evil was upon them so should we in the presence of our punishment when Gods hand is in any kind upon us search and lift up our hands unto God to shew us the special reasons of his wrath and indignation for though earthly parents do many times inconsiderately in passion chastize their children after their own pleasure yet God doth it wisely and never without cause we may say of all our punishment what the Prophet saith to the Israelites Jer. 4. 18. Thy way and thy doings have procured these things unto thee this is thy wickedness c. Punishments never prove reformations until first they be informations they never cure the heart unless first they clear the eye We must first spell the Lesson before we can take it forth therefore this do if thou canst not find the specialty of thy provocations 1. Look thy afflictions and punishments well in the face perhaps thou mayest in them see the very feature of thy sin which hath caused God to punish thee very usually that punishment which is a Rod is also a Glass it shews us the fault for which we are lashed 2. Observe thy self in the estate when thy punishment doth come do but recal thy bent of heart course ways imagination devices sometimes a man is taken by the punishment when he is dealing in a way which doth more especially provoke God 3. Peruse the Word and well consider what sins have brought down such kind of punishment Pares culpae Pares poenae God doth many times keep his course of the same punishments with the same sins else the Apostles dehortation of the Corinthians from Idolatry and Uncleanness which was the Israelites sins for fear of the like punishments were somwhat vain 4. Lastly Regard the first and more frequent verdicts of thy own conscience There are two times when Conscience deals more home and faithfully with us One is when we are to die Another is when we are to suffer in a time of judgment and affliction we find as Josephs brethren did the remembrance of former evils Surely this is befallen us because of our brother c. said they So our hearts tell us Well assuredly this comes upon me for my Swearing for my Drunkenness for my Uncleanness for my Covetousness c. 2. When your sins are brought to light that you can say Here is my punishment and there are my sins then go to God When the sin is discovered go to God in an humbâ—e confession of iâ— with them to him that smote thee By most humble and broken Confession that thou hast done wickedly but the Lord hath dealt most righteously acquit him but condemn thy self Accuse and indite thy sinning soul O Lord thus and thus have I sinned and provoked thee c. Deal ingenuously with the Lord and freely confess unto him and never leave until thy soul be afflicted for sinning as well as thy body until thou canst grieve a thousand times more for thy sins than for thy punishment for the dishonour which God hath felt by thy sinnings than for the smart which thou feelest under thy punishments By most vehement and constant Petition and that for two things especially Go to God by earnest petition for viz. 1. Reconciliation with that God whom thou hast so much provoked by thy sinnings As Moses said to Aaron Take a Censer Reconciliation Numb 16. 46. and put fire therein from off the Altar and go quickly to the Congregation and make an attonement So let us speedily strive to reconcile our selves unto the Lord beseeching him to love us freely to receive us graciously to pardon us for his own sake to remember our sins no more not to contend with us for ever but to cast our sins into the depths of the Sea and mercifully to be our God And in this business of reconciling our selves with God take notice 1. Of the meritorious cause of it which is the bloud of Christ called therefore our attonement Rom. 5. and our Propitiation 1 Joh. 2. 1. Now beseech the Lord to look on thee in Christ and to remember the bloud of the everlasting Covenant which was shed for the remission of sins and to make peace Beseech him to be reconciled unto thee in and through Christ and do thou stedfastly trust unto him by faith for it 2. Of the means of it To the Word to Prayer O be earnest for such dispositions upon which the Lord will â—eal mercy and forgiveness He will be gracious to the cry of the mournfull soul Isa 30. 19. and to the penitent 2 Chron. 7. 14. 2. Sanctification Alas if the Lord should lay upon thee Sanctification as many and
but the real cause of his sinning is his own will for he loves Darkness rather then Light and had rather serve his Lusts then God he makes choice of them before God as the multitude did of Barrabas before Christ and when Life and Death God and Sin are propounded yea and that with the true rewards from the one and severe wrath from the other yet he like Issachar bowes down under the burthen and loves rest he had rather go on in his sins and will not leave them And therefore we alone are guilty of our own bloud God is innocent as well as just our condemnation is but a due guerdon or paiment for our own voluntary departings from God A third moral Observation is this that The pleasures of sinning will quickly end and the end of them is extreme misery The Prodigal Doct. 3. The pleasures of sin will quickly end in misery here will be gone he must have pleasure his Fathers house was too strict well he begins his â—iotous living but then you read that he quickly consumed and wasted all his substance and brought himself into such extreme necessities that he became a servant to the swine and fain would have fed his belly with the husks which they left but none gave unto him This point I intend more fully to press which contains in it two branches 1. That the pleasures of sinning are but short 2. That though delights and pleasures begin a sinfull course yet extreme necessity and misery or streights do end it 1. The pleasures and delights of sinning are but short The riotous life of the Prodigal was a present consumption of his estate The pleasures of sin are but short The pleasure of sin is like a Candle which in the very burning and lighting burns and consumes away It is in Scripture compared to the crackling of thorns which is but a speedy blaze and to the Lightning which is but a glance and a flash and away and to a season the pleasures of sin for a season Heb. 11. which is a very inch of time a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little article of time for though time be long yet a season is but a short space In Job the pleasure of sin is compared to a sweet morsel a morsel is no great quantity and though it be sweet yet it slips quickly away from the tongue and palate And the Apostle compares it to a bait wherewith a fish is taken the fish looks on and nibbles a little and takes it down and then away goes the bait Cain pleased himself a while but not long for the sin of murther presently pursued and cried against him And Adam before him had but one taste of the forbidden tree it quickly set his teeth on edge Gehazi's gold and garments and Achan's wedge as they were stoln waters and though sweet yet short So was it with Ahab he got Naboths vineyard sinfully but he scarce ever enjoyed it he met with a mighty curse from God presently upon him But here observe that the pleasures of sin may be said to be In respect of estimation short 1. In respect of estimation when the hearts of men judge of them as false unlawfull and short Thus Moses esteemed of them and therefore refused the pleasures of sin which were but for a season 2. In respect of duration For if Life itself be not long In respect of duration the pleasures of sin must needs be short It is true that as long as the impenitent soul hath a being the guilt of his sin shall have a being and consistence in the soul but at the utmost sinful pleasures extend not beyond our life their date then of necessity must be expired though usually they are extinguished or interrupted before and life is a very short tale hour moment 3. In comparison In comparison with eternity with eternity though a man should live in the pleasures of sin 20 40 60 years yet what is that space of time to an eternity of sorrows and bitterness Compare the longest time with eternity it is scarce a considerable moment But you may demand Why should the pleasures of sin be so short Sol. Nay Reasons of it you might rather demand Why they should be at all for indeed real pleasure cannot arise out of sinful acts yet a carnal and sensual pleasure there is which is nevertheless short Because 1. Sin is never so pleasant but it breeds that which is Sin is never so pleasant but it breeds that which is unpleasant unpleasant nay the more pleasure we find in it the more displeasure it works like a draught of beer which the more fully and pleasantly drops down the more danger is added to the patient So is it with sin it seems a delightful thing to you to follow your lusts your evil waies but the more you sin the more you increase your guilt and guilt is but a sword to cut the throat of your sinful pleasures It is like sweet poison which goes down easily and delightfully but it will suddenly disturb and crack the body 2. God hath cursed the waies of sin and therefore though they God hath cursed the ways of sin seem pleasant for a while yet that shall not be long he hath hedged it with thorns threatned all evil miserable and judicial evil against it And look as when a good man earnestly presses God upon his promises his sorrowes shall not stay long but sighs and tears shall flie away So when a wicked man provoketh God by his sinnings his pleasures shall be short for the Lord will perform his threatnings against him 3. The pleasures of sin must necessarily be short because conscience Conscience cannot be long quiet cannot be long quiet If you should wound and wound a man he will begin to feel and to complain even your pleasant sinnings are the most grievous woundings of conscience and conscience will not bear it will awake with blood trickling and will be revenged of you with most bitter expostulations severe accusations unsufferable gnawings and then where are the pleasures of your sins Who can stand before envy said Solomon so against conscience the wounds thereof yea and her woundings by it who can bear thy delights will sink and flie off yea thy heart will fail thee utterly when conscience ariseth to accuse and condemn thy sinful pleasures 4. They raise up manifold afflictions and calamities which shorten our pleasures and delights They raise up manifold afflictions But I proceed to the opening of the second branch viz. the endings of sin That though a sinful course may begin in many Sin will end in many miseries pleasures yet it shall end in many miseries extremities and straits There are diverse sorts of ending of things some end by way of annihilation as the souls of the beasts they shall cease to be they are resolved into nothing some end by way of perfection as the souls and waies of
to take heed of sinning though mixt with pleasures and delights Consider these motives Motives 1. What thing that is wherein thou doest take pleasure Why What is that wherein thoâ— doest take pleasure what is it O man that hath enticed thee and what is it O man which in thee is so enticed It is sin that hath enticed thee and it is thy soul which is thus enticed by sin Sin enticeth thee then which no evil is worse thy soul is enticed then which no part in thee is so precious And wilt thou adventure that precious soul that immortal soul which must live for ever wilt thou adventure it for a sin for one draught of sinfull pleasure Wouldest thou adventure all thy earthly estate for one draught of Beer as Esau did his for one mess of pottage Thou wouldest not Yet wilt thou adventure the eternal being of thy soul for one minutes pleasure of sin Though thy sins be pleasant in thine eyes yet they are odious in Gods sight though thy sins do delight thee yet they do grieve him they do incense and provoke him Hast thou nothing to take pleasure in but that which provokes thy God and will damn thy soâ—l 2. Thou mayest enjoy thy pleasures without sin Hast thou not Thou mayest enjoy thy pleasures without sin a Wife to delight thee an Husband Children many outward comforts not a God not a Promise not a Christ that thou longest onely for forbidden fruit 3. Is sin a thing to take pleasure in did it not shed the bloud of Is sin a thing to take pleasure in Christ doth it not break a righteous Law transgress an holy Will grieve the Spirit of God cast the clouds of threatnings over our heads bring down all our Judgements on body kindle our terrours in Conscience heap up all our wrath against the day of wrath is this the thing of thy pleasure call you this a delight If one should say unto thee Be drunk commit filthiness and within an hour after thy whole body shall be roasted in a fire or thy skin shall be flead off thee or every bone in thy body should be distinctly broken in pieces wouldst thou now sin And what are these punishments to sins themselves and what are these punishments to those of Conscience or to that of Hell 4. God can easily shorten thy pleasures of sin and he hath many God can easily shorten thy pleasures of siâ— waies to do it First Is not his Word of mighty power is it not a discerner of the thoughts and intentions of the heart can it not divide twixt the marrow and the joint Is it not a light and a fire Is it not the sword of God a two-edged sword able to pierce and that with quickness and that with sharpness Or Secondly if yet thou be able to maintein thy sins and by the strength of sensual pleasures to beat off the purest convictions and revelations and pursuits of the Word cannot the Spirit of God drive home the sharp displeasure of God cannot he break through the midst of all thy resolutions and delights and so enter into thy conscience can he not in a moment awaken that drouzie conscience can he not inliven that seared conscience can he not injoin it to stand up and act its accusing power when he hath irresistably inlightned it and set the great sins of thy delight before thee and when conscience is deeply wounded where then are all thy pleasures O it will be as bitter then unto thee as hell the wrath of God felt and the guilt of sin felt and the terrors of Conscience felt O how will they drown thy pleasures sink thy spirits and if God be not the more merciful confound thy soul Yet this God can do and he can easily do it if he saith but the word My wrath be upon him Conâ—cieâ—ce arise and accuse him it is done and then where are thy dâ—lights Those sins of thine unto which thou hast been enâ—iced by a little false pleasures even they alone shall rise up and be the sufficient punishment for all their pleasures Or Thirdly He can shorten thy pleasures by many Judgements he can lay such a disease upon thy body or such a loss on thy estate or such a rottenness on thy name or such a vexation upon thy spirit or such a madness in thy mind or such a cross in thy delight that thou shalt find no more pleasure in any thing Or Fourthly Can he not send forth the King of Fears that which thou least thinkest of and which will make thy joynts to tremble Death it self upon thee Hath not He the Keys of Life and Death and when life is gone where then are the pleasures of thy sin Sin makes way for death and death to a wicked man though it makes not an end of his sinning yet it makes a full end of the pleasures of sinning thou shalt never rejoyce in the way of thy wickedness more thou shalt never taste delight more neither lawfull delight nor unlawfull delight And cannot God do this suddenly and art thou able to withstand him art thou greater then he 5. Thy pleasures of sin will end in bitterness Read the Scripture Thy pleasures of sin will end in bitterness see whether it be not so and I beseech thee tell me hast thou not found it so already canst thou not say That thy sin hath been an evil thing and bitter Canst thou not say What fruit have I in those things whereof I am now ashamed Two things remember There is a certainty of bitterness for former sinnings Eccl. 11. 9. Rejoyce O young man in thy youth and let thy heart chear thee in the days of thy youth and walk in the ways of thy heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgment 2. Thou knowest not the manner of that bitterness The sinning that is thy work but the punishing of thy sins that is Gods work thou hast taken the pleasures which sin delivered unto thee and thou must now take the bitterness which God will inflict on thee And canst thou tell 1. When the Lord will begin to account with How sudden thee either to night or to morrow thou art not secure a moment Secondly How the Lord will begin with thee whether How great in thy body or in thy soul or in both in conscience or estate Thirdly How far the Lord will extend the cup unto thee perhaps How endless it shall be in thy hand a cup of fury and trembling and amazing horrour and whether he will have thee to drink to the lowest dregs of his wrath how knowest thou This bitterness after thy pleasures may be purely judicial which shall not be tempered with any comfort nor yet at all with the hope of any mercy it may be an endless displeasure from God Object Yea but we mean to repent hereafter and so we
received unless the apprehension of their kindness and goodness descends to the affections they never stir up thankfulness and as it is with the promises unless their excellency and sutableness come down from the mind to the will they never excite faith so is it with sin unless besides the consideration of it there be not an operation and influence upon the heart to grieve and mourn it will never prove right and penitential Thou sayest thou knowest thy sins as well as any man can tell thee Be it so but if thy heart remain hard not humbled abased broken grieved for these sins alas as their unworking faith Jam. 2. so thy unaffected speculation of sin is vain but findest thou this that upon the serious consideration of thy sins thy heart is humbled and abased in thee that thou art cast down in the sense of thy exceeding vileness O wretched man that I am O Lord to me belongs nothing but shame and confusion and that thy heart is grieved within thee and afflicted that bitter mournings arise because of bitter sinnings my soul hath them in remembrance and is humbled within me Lam. 3. Thy heart melts before the Lord I assure thee this is a right and blessed consideration of sin 3. If it work in him Detestation of sin Griefe seemes to be more If it work Detestation of sin passionate but hatred is a more fixed quality as I may so phrase it Ezek. 36. 31. Ye shall remember your own evil wayes and your doings that were not good here is the consideration we speak of and ye shall loath your selves in your own sight for your Iniquities and your abominations here is detestation the proper effect of true consideration for in a right consideration the singular causes or reasons of hatred do arise v. g. Excess of evil absolute repugnancy to our best good effectual prejudice and greatest injury Repugnans Offendens the Schoolmen make the two chief grounds of hatred Vide Summistas in 1. 2dae q. 29. But I will not prosecute that Now then peruse thy self Hast thou considered of thy sinnes aright if thou doest not hate them thou hast not Seest thou sinne and art thou brought to hate it Let me but propound a few things unto thee that thou mayest see whether thou loathest and hatest sin or no. Is it peace or is it war If sin lies quietly in the soul it is peace it is not hatred hatred breeds variance enmity opposition conflict Paul hated sin Rom. 7. 15. and wars with it v. 23. Is it a deadly war is it for life will this suffice thee that sin doth not terrifie thy conscience or wilt thou not be satisfied till sin be mortified and crucified in the lusts and affections thereof Is it like Davids war wherein he left not one Amalekite to escape and carry tidings and not like Sauls to kill some and spare the rest Canst thou say Lord I hate the thing that is evil Psal 97. 10. and I hate every false way Oh if there be raised in thee upon the consideration of sin a deadly enmity and defiance with it an implacable general dislike abomination resistance and desire to root it out happy art thou thy consideration of sin is rightly and effectually penitential 4. If it work in him Reformation of sin Do you not read in If it work in thee Reformation Psal 119. 59. that David considered and thought on his wayes I thought on my ways saith David so do many many indeed do so but not as David did for after he had said I thought on my ways he addeth and turned my feet unto thy testimonies He so thought of his ill ways that he left them and betook himself unto good ways If thinking on sin doth not produce leaving of sin it is nothing if thinking of sin doth not breed leaving of sin then going on in sin will make you leave thinking of sin And though we think of an ill way yet if we do not enter into and walk in a good way it is nothing There is a two-fold leaving of sin one which is proper to the condition of Glory another which is proper to the condition of Grace I speak not of the former which is the absolute dissolution of sin but of the latter which is an imperfect though true separation from sin consisting in Affection wherein the Will is alienated from sin the evil which I would not do saith the Apostle In Mourning O wretched man who shall deliver me from this body of death In Endeavour willing or endeavouring to live honestly Heb. 13. 18. There is a purpose to walk in new obedience and an hearty desire so to do and not to serve sin any longer and also an active endeavour to put off the former conversation and to crucifie the flesh with the affections and lusts thereof To consider of sin and yet still to love it and still to live in it to study to fulfil the lusts of it to give up our selves to the service of it to walk in darkness to be the same in our affections to it and in our obedience unto it this is not onely a vain but a fearfull consideration But if when we have throughly considered of sin in the vileness of it we are effectually wrought upon to arise from our sinfull course O Lord I have sinned exceedingly and done very foolishly I am resolved to leave this sinfull way Lord help thou me give me thy grace turn thou me and I shall be turned turn away my heart and eyes cause me to put off my old conversation enable me to walk and live in newness of life This is an happy Fruit especially if it hath two other Effects accompanying it viz. 1. Fervent Supplication if it carries the soul to God in Christ for mercy for grace for strength The resolution to reform if it goes no further than the strength of the soul it will easily cool and quickly fail us if ever it prove right it must carry us to Christ for as much as it is by his strength and by his grace that we get our hearts turned from sin or that we are able to forsake our sins Hast thou considered of thy sins why and doest thou not discern such infinite guilt in them as makes thee for ever accursed if thou hast not mercy in Christ and doest thou hereupon apply thy self in all humbleness of heart to the Throne of mercy O Lord be mercifull to me a sinner according the multitude of thy tender mercies blot out my transgressions Behold me through the bloud of Christ yea O Lord heal my sinfull soul O Lord change my heart O Lord dissolve the powers of sin in me by thy mighty power subdue my iniquities turn me from all sin make me a servant of righteousness 2. Diligent application of our selves to the Means private and publick ordinary and extraordinary through the right use of which we may expect sufficient grace from God to work
there take forth directions for your lives how contrary soever to your own conceits and delights 4. A faintness of spirit If you make the work absolutely impossible A faintness of spirit you do but cool and quash resolutions There is a need of bellows not waters for tender sparks for no man will attempt a hopeless work or that which he knows will certainly prove fruitless Do not side with such thoughts as these I shall never be able to get victory over such strong sins and long corruptions Or I shall never be able to do what the Lord requires so much and with such affections nor shall I ever bear such reproaches losses disgraces indignities Never consult with flesh and bloud in a case of holy Resolution nor credit Satan about the leaving of sin but if thou wilt consult with what may fear and dishearten thee consult also with what may encourage and quicken thee Though thy sins be strong yet they are conquerable onely true Grace is invincible It is possible for a sinfull nature to be altered and renewed and therefore it is not impossible for any sin to be subdued Though thy own strength be insufficient yet Christ's is not He who hath commanded thee to combat with Sin hath likewise promised to conquer sin if thy duty be active he is able to work in thee both to will and to do if thy duty be passive he can give thee not onely to do but to suffer for his sake if thou must not be less then a Sufferer he can make thee more than a Conqueror Thy helps are far greater than thy discouragements there are more with thee than against thee Therefore fear not to resolve 't is a vanity to talk of another or fitter season you will be more unwilling to leave sin the more time you take to commit sin II. There are some things which you must in some measure Labour for possess if ever you would be brought to a penitential Resolution 1. Get as distinct a knowledge of sin as clear conviction as Clear Conviction you can It is our blindness which keeps us in service and the Will is usually perverse because the Judgment is greatly dark Did we know sin aright truly fully experimentally you have attained to Reasons enough why you should resolve against it Sin carries its own condemnation with it Sometimes the particular effects of sin do half perswade us to be Christians to leave the service of sin a stroke or two upon the Conscience do thus far prevail as to pause and stop If then we knew sin in the latitude of its bitter effects and in the intensiveness of them beyond all thoughts for bitterness and perpetuity as also that extreme vileness in the formal nature of it which is the vast womb and Ocean out of which these bitter waters do flow if we did know sin as the darkest blot and loathsome blur opposite to the truest Glory of purest Holiness and as the most deformed and highest Rebellion to the most equal Laws and Rules of Divine Soveraignty and as the very Eclipse and utter Inconsistence with all real Happiness and as the infallible and unavoidable Precipice of our intollerable and eternal Damnation At least this would be an occasional excitation if not a strong foundation upon which to raise a Resolution to quit and forsake it Sure I am the defect of this that men know not sin makes them bold and venturous obstinate and tenacious they will not desist from the practice of sin because they know not the evil of sin 2. You must get an hatred of sin else you will never truly and Cordial detestation effectually resolve against it All the actions of our lives are fed by the affections of the will these are in morals principia immediate vincentia and of all the affections as the Anatomists observe in the body two master-Veins Vena cava vena aorta so in the soul there are two which are Soveraign and bear sway one is Love and the other is Hatred that bears sway in matters elegible and practicable this in matters sinfull and declinable Resolutions against sin not rooted in hatred will slack like a deceitfull Bow and Resolutions to a better course not raised from love will be but as the morning dew It is hatred which makes us bent and peremptory againct evil and it is love which makâ—s us resolute and stedfast for good Hatred hath three properties in it against an evil Object Enmity Flight and Irreconcileableness And Love hath two properties in it Union and Adhaesion Ruth clave in love to Naomi and was seâ—ed in it never to leave her And Ephraim was strong in detestation and therefore peremptorily in resolution What have I to do any more with Idols 3. There must be Faith and then there will be Resolution Faith Faith 1. To believe the Word of God discovering and threatning an evil condition and course 2. To believe the excellency of a good Condition and Life and Rewards If thou didst indeed believe that sin would damn thee wouldst not thou resolve against it if thou didst indeed believe that the holy life were the happy life couldst thou by Faith see him that is invisible and the beauties of holiness which are hid from the World and those great consolations and rewards reserved for a pious heart and conversation thou wouldst quickly turn the Scale mâ—ke the choâ—ce and resolve 'T is true I must leave my sins but I shall gain my God their pleasures but I shall gain his delights I may forfeit the love of Friends but I shall find kindness of God I quit Earth but I shall get Heaven I leave but filthiness but guilt but misery but Hell I shall get holiness and peace and Christ and Comfort and Heaven I am insufficient but God is sufficient 4. Vehement Prayer that the Lord would give a heart willing Vehement prayer to forsake sin and willing to choose him and his ways For the purposes of our hearts are from him Resolution should be a Posâ—e of Prayers steept in prayer blown up by the breath of Heaven Psal 119. 5. O that my ways were directed to keep thy statutes v. 8. I will keep thy statutes O forsake me not utterly What you undertake without prayer you will forsake without câ—mfort All resolutions are best made which are made upon the knee of prayer Secondly The means to maintain and keep up this Resolution The means to maintain this resolution Let it not be presumpâ—uous but humble If you would attain to a solid and permanent Resolution then 1. Let your Resolution not be presumptuous but humble If you raise your Resolutions upon your own strength you will shortly quit them by your own weakness No spiritual frame or work is safe or strong which is reared upon it self alone it must not be less than a rock higher than our selves upon which we must build The wings bear the body of the
occulta even your secret sins que sunt contra duo ultima decalogi praecepta Nay those which are committed against the two last commandments circumstancias yea and all the circumstances of your sins this is the confession which the Church of Rome in the Trent Council doth injoin upon pain of Anathema to be made unto the Priest Sess 14. Can. 7. but without any warrant from the Scripture or averment from true Antiquity for Scripture assures us that confession of sin made to God alone obtained remission of sins and favour Psal 32. 5. I said I will confess my sins unto the Lord and thou forgavest the iniquity of my sin Lo here confession to God alone not to a Priest and upon it remission of sins by God himself dares any Popish Priest reverse this absolution or confession because not made to man which yet is accepted with God Saint Chrysostome speaks strange words Let Tom. 5. Hom. de paenit confess Lat. â—d Bas an 1 558. God onely see thee confessing And again upon Hob. 12. Hom. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reveal thy way unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confess them before God and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confess thy sins before thy Judge and Saint Austins tongue needs to be clipped Quid mihi cum hominibus ut audiant confessiones nostras Conf. lib 10. cap. 13. quasi ipsi sanaturi sint omnes languores meas What have I to do with men that they should hear my confessions as though they could heal all my diseases Saint Basil saith that the groans of his In Psal 37. heart did suffice for a Confession Surely here was no absolute necessity to confess all to the Priest but yet again observe there is a use of Confession in case of 1. Injury 2. Anxiety 3. Scandal to the Church as in the next particular 2. Christian and prudential Confession and this is the acknowledging Christian and prudential of sins to men either in case of notorious scandal which the primitive Churches much urged and used or else in case of trouble and thus we deny not but any person may lawfully and warrantably go unto a faithful godly skilful compassionate Minister and confess his sins either to obtain counsel out of the Word of God for the remedy of sins to recover or prevent them or to be imformed aright concerning his present estate or to have his conscience quieted and settled 3. Penitential which is made onely to God this the Scripture Penitential to God doth command and this wee hold as absolutely necessary when wee do repent then to make confession of our sins to God Penitential confession considered In respect of the material part onely or Secondly This penitential confession may be considered either in respect of the material part onely and so it consists of words whereby we acknowledge wherein we have transgressed Hos 4. ver 1 2. Or of the formal part also and thus it conteins these Of the formal also ingredients which specifie and distâ—nguish it from all superstitious or hypocritical or false confessions 1. It is an hearty acknowledgment noâ— nuda confessio feigned And so it is or meerly verbal confession It is affectionate the lips do uâ—ter An hearty acknowledgment the mind of the heart in it cum sensu peccati miseriae as a sick man opens his disease here I feel it c. The publican smote upon his breast and confessed True confession is the language of the very soul being very sensible of sin 2. It is voluntary not coacta confessio the Thief may confess upon the rack though And voluntary there were no wrath in God no rack in conscience no flames in hell yet the true penitent will confess When there is no other cause of confession of sin but that which is penal it is not then truly penitential Pharaoh confessed under the plagues and Judas under the stings of conscience it was an extorted confession but penitential confession is voluntary it is an act that ariseth from an inward displicence with and detestation of sin though there be no apprehension of hell no sense of wrath yet the penitent confesseth even to a Father I have sinned Many of the Saints did I shut up in prison and when they were put to death I gave my voice against them I punished them oft in every Synagogue Acts 26. 10 11. 3. It is distinct and not confused the penitent hath special bills of inditement he knows his sins and And distinct wherein he hath exceeded and failed such sins as he hath most delighted in such as he hath most walked in such as he hath most dishonoured God by such as cleave most unto his nature such as conscience may be most clogged with these he doth more especially confess unto God and indite and condemn himself for small sins as well as great Sauls lap as well as Vriahs murther antient sins as well as present secret sins as well as open But must our confession of sins be particular Sol. Either explicitly so or virtually so the heart hath a particular intention or affection the more particular the better to humble our hearts to obtein mercies to make us fervent As David though hee did give a touch at all his sins in the beginning of the 51 Psalm yet at length brancheth his confession into particulars into that of Adultery and the other of Blood So doth Paul often uncover his special sins of Persecuting the Church and Blaspheming and of Injuriousness Judas cryed out of Blood but not of Covetousâ—ess and Hypocrisie 4. It is Humble and not And Humble proud as Benhadads servants with ropes c. done with Contrition of Heart not with Ostentation of Spirit Like a flash of Lightning breaks out of a cloud rented and Josephs garment was shewed to his father rent and dipt in blood Anciently when they did confess their sins to God they did it with Sackâ—loth and Ashes and the opening of their sins is termed The pouring out of water before the Lord I am vile Job 40. 4. Not worthy c. Luke 15. because when they pâ—ured out their sins in confession of Tongue they likewise poured out contrition of Heart their tears of Grief spake as much as the words of their Lips I will declare mine Iniquities and be sorry for my sin Psal 38. The Papists indeed have as course a Garment and as severe a Garb in penitential confession as any but underneath they have dainty Linnen there lies great pride under all this pretended Humiliation as if all this did merit at the hands of God the Voice is humble Jacob's but the pride upon the act is proud Esau's If they saw the wrong which they did by sinning how could they so proudly challenge God upon their confessing what doth the murtherer deserve because he confesseth But truly Penitential Confession is accompanied with grief in the heart and with
shame in the face and with acknowledgment That by reason of our sins there belongs nothing to us but â—hame and confusion Daniel 9. 5. It is mixt with some Faith not overcome with Despair If the And mixt with some Faith confession of sin be not mixed with some hope of pardon it is not penitential but desperate Cain in some measure confessed but fled into the Land of Nod and reputes his offence Unpardonable beyond the power or intention of Mercy to pardon him Judas likewise utters his sin in particular I have sinned in betraying innocent Blood But then he goos out and hangs himself But if the confession be truly penitential it acknowledgeth sin fully yet believingly not to a meer Judge who out of the mouth of the Confessor condemneth but to a father Father I have sinned saith our Prodigal who knows how to absolve and forgive him that knows how to accuse and condemn himself As you must in Confessions acknowledg O Lord my sins are very great so likewise must you relieve your selves O Lord thy mercies are exceeding many thus have I sinned but thou canst pardon I deserve wrath but thou canst freely shew me mercy I am a sinner yet Lord be merciful to me a sinner 6. It is Sincere and not fraudulent then is the Confession sincere not And Sincere only when the heart acts in it but when also it acts plainly and plenarily in it We are but Flesh and Blood it is my nature I cannot help it I am not the first that did so it was company that drew me I did eat said Adam but the woman gave it me to eat I did eat said the woman but the Devil tempted me I did offer Sacrifice said Saul but I was afraid of the Philistims These are fraudulent Confessions when either a part is knowingly and willingly kept back or if all comes forth it is extenuated as much as may be Not that any person is to accuse himself of more then he is guilty but that he is not to extenuate and mince any thing wherein he is faulty but therein to set out himself to the full Of whom I am chief said Paul And the Prodigal here I have sinned against heaven and before thee 7. It must be joyned with desire and endeavour of Reformation Therefore forsaking of sin at least in Voto conatu And joyned with desire and endeavour of Reformation is annext to confession Prov. 28. 13. Saul confessed his sinful injuries to David his Son in Law 2 Sam. 24. 16. Ch. 26. 2. and wept but then he pursued him again So did Pharaoh Exod. 9. 27 34. but then he hardned his heart and sinned yet more They loved ease but not cure but David desires medicine as much as quiet Grace to heal as well as Mercy to quiet he did not open his wounds and then make more but desires those which are made that they might be bound up and healed So did Shecaniah not only confess their trespasse in taking of strange wives Ezra 10. 2 3. but intends reformation Now therefore let us make a Covenant with God to put them all away These ingredients I do conjecture that they make up the very form and vitals of a penitential Confession But why should true penitents make confession of their sins to God Reasons of it There is a necessity so to do Ex patre Dei 1. There is a necessity so to do Necessitas ex parte Dei ex parte rei 1. Ex parte Dei God requireth you so to do Acknowledge thine Iniquity that thou hast transgressed against the Lord thy God and hast scattered thy wayes to the Strangers under every green tree Jer. 3. 13. So Hos 14. 1. Return to the Lord thy God Ver. 2. Take with you words and turn to the Lord and say unto him Take away all Iniquity and receive us graciously 2. Ex parte Rei When the heart is penitentially Ex parte Reiâ— changed it cannot but confess sin will lye so heavy as when health comes in pain is felt There is such an abundant sense of sin that the heart cannot contain it self If the affection be full it must vent it self Joseph could not refrain So is the heart of a penitent overcharged with the iniquities of his Life and Indignity by him cast on God a gracious God 2. There is Vtility in so doing Though true confession of sin doth not at all merit yet it is a way or means to obtain three There is a Utility in so doing It is a means to obtaine Remission of sin singular things viz. 1. Remission of Sins This is a most sweet and surpassing mercy David accounts him Blessed whose iniquities are covered but Confession is the means for Remission which may evidently appear 1. By Gods direction of his people to take this course that so they might be pardoned Jer. 3. 12 13. 2. By his special Promise upon their true confession for to pardon them their sins Prov. 28. 13. He that confesseth and forsaketh his sins shall find mercy 1 Joh. 1. 9. If we confess our sins God is faithful and just to forgive us our sins 3. By frequent experience David said I will confess my Transgressions and thou for gavest the Iniquity of my sin Psal 32. 5. The Publican penitentially confessed and went home Justified Luk. 18. 13 14. 2. Power against sins By hearty confession to uncover Power against sin sins is a way not only to get God to cover them by Justification but also to cure them by Sanctification You must take off Vulnerati tegumentum if you will obtain Medici Emplastrum Austin as S. Austin alludes upon the Psa 32. When you open the wound then you make way for the healing Plaister and therefore S. John doth not only say If we confess our sins God is faithful to forgive us our sins but also addeth and to cleanse us from all unrighteousness 3. Peace of Conscience You may Peace of Conscience see this manifestly in David who being distressed in spirit for sin is much disquieted and roars and his moisture is turned into the drought in Summer Psal 32. 3 4. His silence raised his Impatience and Trouble but as soon as he confessed his sins he recovered his peace ver 5. I acknowledg my sin unto thee and mine iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin Selah So Job 33. 27. If any say I have sinned and perverted that which is right and it profited me not Ver. 28. His life shall see the light It is one of the Windows to let in the beams of heavenly comfort 3. Lastly God is much Glorified when the penitent doth humbly and truly confess his sins David acknowledgeth his sins God is much Glorified by it That thou mightst be justified when thou speakest and be clear when thou judgest so Psal 51. 4. q. d. Lord
whom I have offered the saving blood of my son and all my pardoning mercies if that he would but have left his sinful wayes Thy own conscience will condemn thee for ever that ever thou shouldst exalt the lust of thy sin before the mercy of God yea the very Devils will cry shame of thee they may say If we had had such mercy offered we could not have been worse then have refused it thou hadst mercy offered to pardon thee and yet thou wouldest go on in thy sins Know O man thouart inexcusable before God thou canst make no apology at all Two things let them be for every ingraven in your brests One is that if mercy will not bring in your souls to repentance nothing will do it I affirm it that if you were in hell it self the toâ—ments of it woâ—ld not incline you to repent if the mercies of God now upon earth will not prevail with you Another if mercy do not lead you to repentance there remains nothing but a fearfull expectation of the fiery indignation of God thou art as sure to be damâ—ed as thou now livest if thou doest not repent thee of thy sins A second Use shall be of Caution Since the Lord is so ready to Vse 2 Cauâ—â—â— Kâ—â—p not 〈◊〉 from Repentance by despairing oâ— Mercy shew all mercy to the penitent therefore take heed that you keep not off from repentance by despairing of mercy There are three sorts of sinners Some whose hearts are hardâ—ed as the Adamant through an habitual itera ion by sin and 〈◊〉 inflâ—med affection unto sin who like that unjust Judg fearing neither God nor man so they are sensâ—ble neither of the vileness of sion nor of the goodness of mercy Some whose hearts are mollifyed graciously altered have seen the evil of their wayes and forsaken them and are turned unto the Lord seeking him with mourning and with supplication to whom the Scepter of Mercy hath been graciously stretched forth and they have effectually touched that Scepter with believing hearts and are returned with much peace and joy unspeakable Others there are twixt both these they are not so low as the first for their consciences are awaked and troubled nor yet so high as the last for they cannot believe any mercy will reach unto them their souls cannot discern any intention of mercy towards them and all the promises of mercy seem to them as restrictive nay as exclusive proclamations denying unto them though grantting unto others the priviledg of their Books and the Pâ—alm of mercy and so are apt to despair mercy seems to them a far off and slow and long a coming Therefore now to such persons who are awakned in their consciences to see the vileness of their sinful ways and their lost condition my advice is by no means to despair of mercy Reasons against despair Despair is a very heinous Sin Reasons why I thus advise are these 1. Despair is a very heinous sin It is one of the highest impeachments of Gods greatest glory and delight there is nothing wherein God doth more magnifie himself in the eyes of the world or more glory in then to sit upon his mercy-seat Now despair is not every diminution and eclipse of mercy but it is in its kind a very extinction of all the love and kindness and mercifulness in God it gives 1. The lye to the promises 2. Reproach to Gods nature and particularly to the attribute of mercy that it is not 1. Kind enough 2. Willing enough 3. Full enough 4. Free enough 2. It is a sore enemy to Repentance of no hope of mercy then no care to repent I can but be damned 2. And The most uncomfortable sin then it is the most uncomfortable sin Other sins afford some though ungrounded and poor contentment either in profit or pleasure But despair being the grave of mercy it is also the very night and funeral of all comfort and as S. Austin spake of an evil conscience that is true of despair It is its own torment for taking the soul off from all remedy it must necessarily afflict it with the most exquisite sense of fear and horrour 3. Satan is very apt to fall in with an awakened conscience and there to aggravate Satan is very apt to draw us to despair sin above all measure thereby to incline it to despair of mercy if he cannot make us dye in a senseless Caâ—m his next aim is to make us perish in an unquiet and despairing storm either to undervalue our sins and so to slay us with security or else to undervalue mercy and so sink us with distrust 4. Yea and no A newly awakned conscience is apt to it conscience is more propense to suspect divine â—avour and to credit false suggestions then a newly awakened conscience Indeed while our hearts are totally seared and past feeling much sin being not at all felt here is an easie ground to delude our selves that mercy will quickly bend unto us who do take our selves to be good enough and not much to need it but when many sins shall be laid to our charge and great ones too with that wrath which a just and holy God hath threatned and we feel the burnings of the wrath begun with us I assure you it will be most difficult to withhold that Soul from despairing of mercy which at once sees much guilt and feels much wrath 5. There is infinite There is infinite mercy in God mercy is God It is his nature and he can forgive iniquity transgression and sin Est in misericordia divina divina Omnipotentia Therefore this I say unto you any of you whose consciences God has awakned to the sight and sense of your sins whether by the Ministry of his Word or of his rod as you desire not utterly to cast dishonour extreemest dishonour to God and to draw the saddest and yet most fruitless anguish on your own spirits and yet again as you tender the welfare of your Souls your everlasting safety by repentance and faith do not despair of finding mercy with God but come in unto him by solid repentance and you shall find him even unto you a God ready to forgive iniquity transgression and sin Ob. Yea but though the Lord be merciful yet is he just he I but God will not clear the guilty will by no means clear the guilty Exod. 34. 7. I have refused mercy I cannot pray I cannot be heard or answered How then can I I who have sinned so much now expect any mercy Sol. To this I answer briefly There are two kinds of sinners whom God will not clear One is Who do not see their sins yet love them Another Who do not see their sins and yet go on in them Answered Psal 11. 5. The wicked and him that loveth violence his soul doth hate And Psal 68. 21. He will wound the head of such as still go on in their wickedness If you be such
causes in Christ to accept of him and to resign up to him rather than to sin or world or any thing else and when the Will is wrought upon so as to accept of Christ in his Person and Offices and Estates the soul is now matched or married to Christ by Faith It bestows it self and gives Christ all the right and cleaves unto him in an indissoluble bond of affection and service Quest 3. The third resolveable is concerning the Subject of this The subject of this faith faith who hath it The Text resolves that by telling us that the Ring was put on the returning Prodigals finger so that the penitent person is he who wears the Ring i. who is an espoused The penitent person is onely married unto Christ or married person by Faith unto Christ You may be married to your Lusts and to the World though you be impenitent yet none but Penitents are married unto Christ by Faith Not that Repentance goes before Faith in Christ for no Grace habitually considered is in time before another though in operation it be Nor that Repentance is the cause of Faith for it is a most improper Assertion to make one Grace to be the cause of another Grace when as every Grace doth come onely from the Spirit of Reasons Christ as the cause But because 1. The penitent person is only the The penitent person onely hath faith subject of Faith which doth marry us to Christ no person is a believer who is not a penitent person The Prodigal while onely a Prodigal he hath neither Garment nor Ring but when he is a returning Prodigal then he hath both and not till then 2. Onely penitent persons can evidence their faith and espousal unto Onely penitent persons can evidence their faith Christ Another who is impenitent can no more evidence his interest or title to Christ then an Alien that never heard of this Land can evidence or conclude his title and right to any Goods or Chattels of yours The title to Christ is proper onely to the Penitent for them he lived and for them onely he died Now if any should yet further demand Why the Lord should Why will the Lord give this to penitent persons To convince the world there is no loâ—s in leaving sin To support the soul of the heavy laden give unto penitent persons a precious faith to espouse them to Christ I conjecture briefly that these may be the Grounds or Reasons 1. To convince all the world that there is no loss in leaving of sin Abjice tectum tolle coelum said one The repentant person forsakes his sins but presently finds a Saviour he is divorced from that which would damn him and by faith is espoused unto one that will save him 2. To support the soul of the penitent which of all other is most sick and heavy laden It is most sensible of sin and guilt and Gods displeasure on all which it cannot long look alone If the penitent person had not faith to see a Mediatour he would not long have an eye to look upon his transgressions It is a truth that Repentance could never act it self unless the penitent person had faith to act it self too The sorrow in Repentance would infinitely sink into despair and the forsaking of sin would turn into a forsaking of God if Faith saw not a Mediatour for Transgressions and a mercifull God through him 3. Lastly The Lord intends singular mercy to the penitent God intends singular mercies to the Penitent persons to perform many precious promises of pardon and grace and comfort unto them and therefore gives them Faith unto which all the Promises are made The promises may be considered two ways either in respect 1. of Intention so they look unto the Penitent of Application so onely Faith is the Hand in the Penitent which actively applies the Promises Again you know that the Promises of God are Yea and Amen in Christ i. they are all sealed by him and made good unto us by him so that first we must have Christ before the Promises made good unto us by Christ And therefore God gives unto the penitent person the Grace of Faith to espouse him unto Christ that so he may settle upon him all the Dowry upon the Marriage of the rich mercy and good in his precious Promises The main Use which I will make of this assertion is To try our selves whether we have this precious Ring of Faith a Ring Vse Try our selves whether we have this precious faith A necessary trial if we consider The paucity of true believers more precious than that of Gold put on our fingers yea or no. It is as necessary a demur as ever you were put unto all your dayes whether you consider 1. The paucity of true believers All men have not faith saith the Apostle All men nay very few Who hath believed our report said the Prophet We preach we offer Christ unto you we beseech you to accept of the Lord of Life to give up your hearts and lives unto him but who believes our report We tell you that Christ is better than all the world his bloud is better than sin it 's better to love and serve him than world or sin but who believes our report Men care not to know the excellencies of Christ they prize him not they care not to hear him speak in his Ordinances they will in no wise consent and yield to his terms and conditions 2. The Vtility The utility of it of it To the Sacrament of the Lords Supper if we come without our Wedding-Ring it will be as sad a day to us as to him who came without his Wedding Garment We do not onely receive no good at the Sacrament for we have neither hand nor mouth to take and eat if we have not Faith not title at all to the intrinsecal benefits by Christ if we have not faith in him Nay we occasion much evil and Judgment upon our selves we adventure to eat and drink our own damnation not discerning the 1 Cor. 11. Lords body And righteously may the Lord judge us for coming to his Sacrament without Faith for as much as in so doing we do not onely presume against an express prohibition that we should hold off but also we do at the least interpretatively assay to make God a Liar and a favourer of all villany as if he would put his Seal of Pardon and mercy and for all the good of his Covenant in Christ to a wicked impenitent and unbelieving sinner 3. The Hypocrisie of our hearts so apt to deceive themselves with shadows in stead of substances not The hypocrifie of our hearts considering that Satan can delude a man with the shew of any grace Every Ring is not a Ring of Gold nor is every Faith a precious and unfeigned Faith There is a thing called Presumption which is bold enough but it is not Faith and there
the History of him he was one who would be gone from his Fathers House and into a far Country he went and there he did waste his substance with riotous living He made an end of all of it and in the basest of wayes amongst Harlots and then betakes himself to â—ordid shifts He offered himself to â—eed Swine and would have fed with the Swine nay would have lived upon the Offals and Husks which the Swine left He stood it out to the last if he could possibly have subsisted if he could but have lived he would never have come back to his Father Yet this Son this Son at length comes back at length is converted and is alive again But I obtained mercy said Paul 1 Tim. 1. 13. Misericordiaâ— donantem mercy of Conversion misericordiam condonanâ—em mercy of remission I obtained mercy Why what was he more then another that he does so emphatically speak of himself I obtained mercy Yea there was reason to set it off thus with an Emphasis for he was a notorious sinner I was saith he a Blasphemer and a Persâ—cuter and Injurious yet I I obtained mercy Some of you know that it hath been an ancient question and debate about the equality or inequality of sin I think thus 1. That Original sin quantum ad se is equally divided amongst all men there is aequalis carentia debiti and aequalis inhaerentia Indebiti as touching the nature of Original sin in every man in respect of it one sinner is not a greater sinner then another 2. Yet the actual exercise of that sin may be more in one man then in another and hence it is that some sinners we call them lesser and others we call them greater By a great sinner I mean one who exceeds another very much in sinful wayes and guilt And one may be called a great a very great sinner in four respects nevertheless they have not hindered conversion One may be called a great sinner in four respects 1. One may be called a very great sinner whose single sin is of an amazing quality such as not only Scripture condemns but When a single sin is of â—n amazing quality even nature shrinks at it as Incest and Sodomy there is a kind of reluctancy and abhorrency in nature against those and the very Heathens start at them Yet God hath converted some men guilty of these sins The incestuous Corinthian whom Paul would have delivered to Satan was wrought upon and converted and repented and 1 Cor. 6. 9. Some of them who were abusers of themselves with mankind v. 11. Were yet washed and sanctifyed and justifyed 2. One may be called a very great sinner whose kinds of sinning are very many and all of them exceedingly Whose kinds of sinning are very many and provoking provoking When they are as a volly of poysoned arrowes all of them levelled at and shot into the very face of God every one of them like Saul is higher by the head then other sins which in comparison are of a lower stature Such a great sinner was Manasses he was one of the highest Idolaters that ever we read of and a witch and dealt with the Devil and offered some of his children to the Devil 2 Chron. 33. 3 4 6. and shed much innocent bloud Yet this notorious sinner at length humbled himself greatly and was converted See vers 12 13. 3. One may be called a very great sinner Who hath continued a long time in a course of great sins who hath continued a long time in the course and practise of great sins perhaps twenty forty fifty years Abraham continued a long time in his Idolatry and at length was called and converted The Ephesians walked according to the course of this world and had their conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the mind Chap. 2. vers 2 3. yet at length were quickned and converted vers 5. 4. One may be called a great Whose sins are â—reatly circumstanced sinner whose sinnings are very greatly circumstanced Circumstances you know give a very great accent unto moral actions Quest But how may it appear that a very great sinner may Demonstrations it be converted Sol. There are four Reasons of it or Demonstrations for it 1. Because some great sinners belong to the Election of Gods Grace Paul was as you have seen a very Some great sinners belong to the Electioâ— of Grace great sinner yet saith God of him Act. 9. 15. He is a chosen vessel unto me There are two things amongst many other which belong to the Divine Election 1. It is a free Act and if I may use the word without offence an Independent Act raised only from the good pleasure of the Divine Will and not from the condition of the Object Rom. 9. 15. I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion Vers 16. It is not of him that willeth nor of him that runneth but of God that sheweth mercy If God will choose foolish things and base things c. 1 Cor. 1. 27 28. 2. It is an infallible Decree I mean such a Decree which God will certainly fulfil In Election God doth decree or ordain a person unto salvation and this person God will certainly bring unto salvation by those means which he hath appointed for that purpose And therefore if a great sinner be within the compass of Gods Election him in time will God convert Act. 13. 48. As many as were ordained to eternal life believed 2. Because the Conversion of a Sinner is an omnipotent work It belongs to God to whom nothing is too hard he can pardon The conversion of a sinner is an omnipotent work great sins as well as little and convert great sinners as well as ordinary sinners There is as much power put forth to convert a sinner as there was to make a world yea and more For in Creation there was nothing in the Subject created to resist and withstand but when a Sinner is to be converted there is an exceeding great resistance such a resistance as is able to put by all the strength and power of a moral Agent No created and finite power can convert a sinner An infinite power is required and if that be put forth the stoutest and strongest sinner must and doth yield If the Sun riseth then the thickest darkness flees away and vanisheth If Christ speaks the word then Lazarus who had been dead four dayes lives again Steven preaches and not only Paul slights his Sermon but consents also to his death But when Jesus Christ spake only a few words unto him Paul now quakes and trembles and yields Lord what wilt thou have me to do 3. Because the Lord God hath the absolute dominion over the God hath the absolute dominion over the heart heart he can dispose fashion alter turn it as he
and having thus abased him he wrought upon him to acknowledg and praise the true God Dan. 4. 33 34. Quest How may it appear that c. Sol. There are four How this may appear Afflictions sanctifyed are the souls Looking Glasses things attending upon sanctifyed afflictions and all of them contribute to Conversion 1. Afflictions sanctifyed are the souls Looking-Glass wherein a man may see his sins which are the causes of afflictions there are divers Glasses in which we may see the face of our sins 1. The Glass of the Word 2. The Glass of Reproof 3. The Glass of Conscience 4. The Glass of Afflictions Affliction is a Glass wherein a person first sees his own sins Ocules quam culpa claudit pena aperit We were verily guilty of the blood of our brother said Joseph's Brethren and as I have served others so the Lord hath served me said Adonibezeck 2. Sees them as sinners In prosperity we see the pleasures of sin but in adversity the bitterness of sin in the one we see them as our friends in the other as our enemies An evil and bitter thing that we have forsaken the Lord so Jeremiah speaketh 3. Sees them with a serious look sees them and thinks of them sees them and layes them to heart Thy wickedness hath procured these things unto thee Now when a person is brought to a right sight of sin to see his own sins and as sins and seriously considers of them this is a way tending to his Conversion I considered my wayes said David and turned my feet unto thy testimonies 2. Afflictions sanctifyed work much upon the Conscience they are the rods of God upon the Soul they are the Waters of They work much upon the conscience Marah bitter Waters and they stir up conscience to speak bitter words unto us These were thy wayes and these were thy doings thou wouldst not be warned thou wouldst not hearken and now see whither thy sins do tend now see into what straits they have brought thee now thou wilt believe that God is displeased with thee When conscience is stirred when the burden of afflictions turn into the burden of conscience two things ordinarily ensue thereupon 1. A mans carnal security is broken The man thought himself safe and secure before but now he sees his condition to be very sad unsound unsafe and miserable not only my goods are gone but my God also is gone 2. The heart comes to be humbled O A working conscience a smiting conscience is the Hammer of God by which he breaks and bows the soul Afflictions now stir up the Gall and the Wormwood and the soul is humbled by them and when the soul is brought to see sin and to consider of sin and to be humbled for sin it is now in a fair way of Conversion 3. Afflictions if sanctifyed are gales to Prayer Lord in trouble have they visited thee they powred out a Prayer when They are gales to Prayer thy chastening was upon them Isai 26. 10. In their afflictions they will seek me early Hosea 5. It is almost natural for an afflicted man to pray and afflictions put an edge of zeal on Prayer we are seldome more frequent and more fervent in that duty then in the times of our distress But then observe that as afflictions are apt to quicken prayer so if they have occasioned a sense and trouble in the heart for sin Then 1. Vsually they stir up Prayer for pardon of sin and for conversion from sin Blot out my transgressions praies afflicted David Turn thou me and I shall be turned praies distressed Ephraim Jer. 31. 18 These are the two great desires of a distressed soul 2. Usually God hears these Prayers The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Ps 51. 17. A poor sinner cannot put up a more acceptable request unto God then this Lord I beseech thee change and turn my heart subdue mine iniquities let not sin have dominion over me I beseech thee suffer me not to dishonour thee any more So that now you see that afflictions have brought the Soul and God together the afflicted Person sees a need of Mercy and Grace and unto God he applies himself who is the only Author of a sinners Conversion the only Physician of a sinful soul 4. Afflictions if sanctifyed incline us unto converting Ordinances They incline us to conveâ—ting ordinances You shall observe that men under their afflictions are 1. More willing to hear 2. More attentive in hearing 3. More tractable and pliable .i. more easie to be wrought upon in hearing When a man is chastned with pain and his flesh consumed away and his soul draws near to the Grave then he will make use of a Messenger of an Interpreter of one among a thousand to shew unto him his uprightness Job 33. 19. to 23. Oh what a Divine influence and authority hath the Word over such a man he can be content to have his sins ript open and he can hear and weep Oh a sinner and he longs to hear of some word of hope and when he hears it Oh how good is God! and he catcheth greedily at the word of direction and when he hears it Oh when shall I be this when shall I do this Lord give grace give strength unto thy poor servant the man in his prosperity would not know the Lord nor hearken to him he was above counsel and instruction but now his ear is opened to discipline and instruction is sealed unto him Job 33. 16. Now it is Lord that which I see not teach thou me and if I have done iniquity I will do no more Job 34. 32. The first Use shall be for Trial of our selves what the fruit of Vse Trial what the fruit of our affliction is all our afflictions is I think there is no man almost in all the Kingdome but God hath of late some way or other afflicted him Many have lost all their estates not an House is left to them nor Land nor a Rag to their backs many have lost their Husbands or their Children in the War many have lost some of their Family with the Plague lately who hath not been some way or other afflicted Now consider 1. It is the saddest affliction It is the saddest afflâ—ction not to be bittered by affliction to be no way bettered by afflictions No misery like that to love the sins and continue still in the sins which brought our misery Oh to be as far from our friends as before and as far from our God as before to be thrust out of an earthly possession and not yet to get an heavenly inheritance to lose our Lands and not yet to get Christ to have no home to go to here nor any home to go unto hereafter to lose our estates and keep our sins to lose the world and to lose the soul too to lose all our comforts and yet