Return to God you know not the sweetness of his mercy of his love 9. If God hath found thee indeed Then thou mayst be found in Gods wayes The wayes or course of life which a man leads He will be found in Gods wayes plainly discovers whether he be found or lost a man that is still lost he continues in wayes which are loose and lost which will bring him to everlasting perdition and loss A man that is found by Grace is now in such wayes as brings Glory to him which finds and also brings him to Glory who is found What! talk of being found by Gods mercy and yet wallowing in thy lusts still running on in thy sinful base wayes what brought back to God and still running away from God! Assuredly the found man is to be found in new wayes in the paths of righteousness and holiness he is a shamed of his old wayes and forsakes them Paul is not persecuting now but humbling himself for it and praying and preaching and living to Christ The next Use shall be of Exhortation unto a twofold Duty Vse 2. Exhortation 1. To find out your lost condition 2. To get out of a lost condition 1. Labour to find out your lost condition Be convinced To â—ind out our lost condition Consider The extream pride and selfconceltedness of every siâ—ner We shall never seâ—k to God till we find our selves lost that naturally you are lost men There are two Reasons which may move you to this 1. The extream pride and self-conceitedness the self-conceit and self-deceit in every sinner there is no sinner thinks himself so safe and well as the lost sinner I have need of nothing said Laodicea I was alive once said Paul We were never in bondage said the Jews 2. You will never seek unto the Lord to bring you out of a lost condition until you â—ind your selves lost Who seeks his bread but the hungry or asks the way who thinks himself in the way or comes home who is not gone abroad Obj. But you will say how may a man be convinced that his condition is lost Sol. I answer there are seven special convictions of it 1. The fall of mankind in Adam Our nature â—even Convictions of our lost condition was like a stock deposited in his hand what he had we had what he kept we kept when he fell we fell and what he lost we also lost his condition was not personal but natural not particular but Universal Oh that Ship is split that Tree is fallen that Stock is spent 2. The Observation of our wayes and pathes do but eye them and judg of them As when God opened the eyes of the Syrians they saw themselves to be in the midst of Samaria so if God ever open thine eyes thou wilt see and confess that all thy wayes are but wandrings and all the time of thy life hath been lost in iniquity and vanity 3. The study of the Law Ah! When wilt thou read thy self in it thou wilt find thy self many a thousand mile from home and to have been a long very long wanderer a lost and undone person Rom. 7. 9. When the Commandment came sin revived and I dyed 4. A conscience inlightned and quickned There is no one faculty in man which can discover his present condition to him so certainly and so clearly as Conscience Men speak fancy speaks corrupted judgment and reason speak yea but what doth conscience speak in private on a sick bed in an immâ—ent judgment 5. The judgment of Godly and experienced Christians who have known experimentally a lost condition and a found condition 6. The un-inclination of his spirit to all Communion with God Nay the very aversness of it thereto 7. The absolute inexperience of his soul in the family of God never yet knowing what such a fathers house doth meâ—n Secondly When you have found out your lost condition then Sâ—â—â—ve to get out of this lost Condition strive to get out of it O do not continue in it either through presumption that you can quickly come home or through despair that God now will never look after you nor regard you But pray the Lord in mercy to turn thy heart to give thee an heart to come back unto him Obj. But I have wandered so long that I shall never be accepted nor welcomed although I should come back Sol. Say not so But consider well of these ensuing particulars 1. The Lord saith That he hath been found of them that sought him not and will he not then be found of them that return and seek him Si peccanti quid penitenti si erranti quid quâ—renti If he looks after thee then will he not look on thee now 2. There was never awandering lost Soul that ever returned back to his Fathers House but the door hath been opened to him and he hath found mercy the Prodigal here Manasses Paul c. 3. If thou hast a heart to turn home it is a certain sign that God intends thee mercy he hath put returning thoughts in thee because he hath already contrived thoughts of mercy towards thee We love him because he loved us first we turn to him because he first turned to us 4. The Lord God hath sent Jesus Christ from Heaven to look after and to find and to save that which was lost Now though thou canst not expect to find the door opened for thine own sake yet thou shalt see the door open and the Armes of Mercy open to thee for Christs sake 5. How many messengers and servants hath God and doth God still send after which cry earnestly unto thee Come back return and live Thus the Gospel cries thus Conscience cries thus all thy mercies cry thus all thy afflictions cry If God be yet seeking after thee thou mayst yet be found and if thou wilt seek and wait a while thy poor lost soul shall also be found 6. God hath chalked out the wayes and steps of returning home to him 7. God hath found men in their blood and hath said unto them Live Ezek. 6. For this my Son was dead and is alive again These words do hold forth a pithy description of a sinners conversion that is a passage from death to life or a mutation from a dead condition into a living condition the estate of sin is a dead estate yea a deadly estate and the state of Grace is a living estate yea a lively estate There any many Doctrinal Propositions which are couched in these words As 1. That an impenitent or unconverted man is a dead man This my Son was dead 2. That when a sinner is converted he is then made a live And is alive 3. That God doth sometimes convert a very great and notorious sinner This this my Son 4. That great afflictions are sometimes the means of a great sinners Conversion This my Son was 5. That there is an almighty power required to convert or change a sinner As much as
comes out of the hand of love and kindness O Sirs even the ordinary mercies to a converted man have a sweet distinction in them they are so perfumed they are so distilled they are so carved they are all of them the kisses of a father the gifts of a gracious God Every bit of Bread thou eatest and every draught of Beer thou drinkest and every piece of Cloath thou wearest it is the special provision of thy most gracious God and thy loving Father If some one royal mercy in the Covenant be able sometimes to sweeten an Ocean to turn hell into heaven to wipe off all tears and put the soul almost into an extasie of joy what rivers of joy then can the whole Covenant afford If the lifting up of the light of Gods countenance upon the soul which is but one beam of the Covenant if his saving to a man Soul I am thy Salvation if one word Son be of good cheer thy sins are forgiven thee imprints a superlative comfort a joy unspeakable and full of glory if one drop be so sweet how sweet is the Fountain if one Grape what is the cluster of Grapes Now not only this or that mercy in the Covenant belongs to a converted man but every mercy the God of all mercies and all the mercies of God the God of all comforts and all the comforts of God 5. True Conversion It is the infallible fore-runner the It is the infallible forerunner of glory earnest the pawn of Glory the pledg which God leaves in hand the first fruits of thy eternal Glory in the highest heavens and is not this a cause of great joy if I look back and see a love from all eternity if forward and see a glory to all eternity Truly if I should never taste Honey on earth if all the Wells of a present comfort were stopped up if my Father should never smile on me in the way if all my Life were a sayling on brinish tears and my Ship were still to be tossed with troublesome waves yet if I were sure at length to put in at this Port to come safe to Heaven at length to appear before the God of Gods at the last to see him in Glory and enjoy his face and the pleasures at his right hand for evermore even this confidence and assurance were enough to make me to rejoyce in the hope of the Glory of God Oh Christian besides all that joy which ariseth from converting grace which is it self a sweet Rose and besides all those Honey dewes which fall upon the soul in the exercise of grace in the way to Heaven Thou meetest him that rejoyceth and worketh righteousness those that remember thee in thy wayes Isai 64. 5. There is also reserved in the highest heavens that most perfect happiness that most perfect tranquillity that most perfect joy Oh I cannot express it I cannot comprehend it 1 Pet. 1. 3. He hath begotten us again unto a lively hope v. 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Ponder the words an inheritance the best of possessions incorruptible the best of inheritances undefiled the best of incorruptibles unfading the best of undefileds and reserved in heaven the best of unfadings Nothing is so surely kept as that which is kept in heaven for us and born unto all this and a lively hope of all this Oh what comfort Oh what joy comes out of all this If I had all the world and lookt up towards heaven but my heart should tell me that goodly Canaan will never fall to thy portion it would be now with me as once with Ahab who though he enjoyed a Kingdome yet was very sad because the heavens were as Brass to him But in the midst of all distresses to look up to Heaven to think of God and the future Beatifical Vision and upon infallible grounds to say that God is my Father that Heaven is my inheritance that place of Glory is my home there shall I be shortly there shall I be to eternity I have the earnest of it the pawn of it in my heart the first fruits c. 2. Secondly As to Christ The converted condition cannot As to Christ but be joyful because the converted person hath 1. A neer relation to Christ Bone of his Bone 2. A singular propriety in Christ my beloved is mine c. 3. An admirable revenue by Christ wonderful riches of and by Christ all are yours for ye are Christs 4. He is bought by Christ and reconciled by Christ and loved by Christ and discharged by Christ and owned by Christ and defended by Christ and kept by Christ and shall one day be saved by Christ 3. As to Conscience As a mans conscience is so is his comfort As to Conscience or discomfort so is his joy or sorrow One drop of an evil conscience saith Luther doth imbitter the whole Sea of worldly joy an evil conscience is an hell in the brest and in hell said Latimer there is no mirth and on the contrary a good conscience it is a kind of heaven one good word from it will sweeten all our miseries and cause us to rejoyce under all sorrows Solomon saith it is a continual feast it is the year of Jubilee conscience speaks the truest joy and the strongest joy and the highest joy and no man hath a good conscience but a good man Conscience cannot speak peace till a man be converted and when he is converted conscience hath then a commission and authority to look on the man and speak to the man as God doth When thou hearest of pardon of sins Oh saith conscience hearken and be of good cheer that 's thy portion when thou hearest of Jesus Christ and of his sufferings and of his satisfactions and merits hearken saith conscience and take hold for all this also is thy portion when thou hearest the Covenant of Grace graciously explained and all the glories in heaven Oh saith conscience all this also is thy portion when thou art about to pray and fears are intruding themselves do not fear â—aith conscience thou art speaking to thy Father when thou art about to dye and tremblings are upon thee do not doubt or tremble saith conscience thou art going to thy God when Satan suggests thou hast nothing to do with the mercy-seat what such a sinner thou hast saith conscience when unbelief suggests Christ will have nothing to do with thee he will saith conscience Now against all that hath been said it is objected That the assertion of joy for a converted person cannot be true Because 1. No persons are so exposed to afflictions and persecutions and infamies as converted persons They are appointed to them 1 Thes 3. And they that will live godly in Christ Jesus must suffer persecutions how can that condition be so very joyful which may and oftentimes doth deprive a man of all his comforts 2. Conversion brings the person into
and a seeing what we have done a pondring of our paths It is opposed not only to Ignorance and Nescience but also to Negligence yea to rashness and suddenness and indeed it is a very deep searching and minding and weighing of matters When a man sits down and museth so that his mind and thoughts are throughly imployed he makes it a special business he bends all his strength rightly to inform himself to bring himself to a right understanding of his estate this is a proper consideration There be two kinds of thoughts and mindings some are only Intuitive they are but the cast of the eye a glancing lightning motion Others are Discursive fully searching the mind in them doth throughly insist on the Natures Kinds Circumstances Occurrences and Issues of things it is taken up with it as a business The serious consideration of a mans sinfulness falls into this latter it is not a confused work or a light overly sight of sin it is a setled and deep pondering of the estate in the Qualities Acts and Fruits of it Nature Number Circumstances Danger v. g. When I seriously consider of my sinful estate I reflect on my self what kind of life I lead what are those qualities what those wayes which I find and walk in my Thoughts my Affections my Speeches have been thus and thus my actions and thus my course of Life I have many bonds upon me to serve the Lord and not to sin against him but Wretch that I am I see all my ways which I took for pleasures and profits have been sinful and vile By them all I have violated a righteous Will dishonored and provoked a great God whose wrath is a consuming fire I have to satisfie them lost all my comforts caused many evils to others brought many miseries on my self put Christ to death and if God be not merciful lost my miserable soul for ever These wayes will I not believe mine own eyes are extremely sinful and therefore should I not believe the Scriptures are damnable many a year have I run this course and often times under checks of Conscience very much evil hath already been upon me and all for sin some troubles of Conscience And that wrath which God threatens and is behind is terrible If I go on thus I perish for ever for whilst I keep my sins the least sin of them I must necessarily part with God and lose my soul Tell me O my vainly deluded soul can that be good which God hates or safe which God doth curse Wouldst thou dye thus O then thou dyest for ever and why then wilt thou live thus any longer O thou hast presumed too far already perhaps Patience will bear no longer and Mercy being often abused may be for ever recalled and then thou O my Soul then whither wilt thou go No no we must no more of these forbidden fruits and no longer must we trade in the paths of death there is a God who hath lookt on thee all this while and hates thy wayes and hath sealed his implacable wrath with an Oath if thou return not Come my soul think aright of God of thy past acts of thy present estate of thy future condition believe me thy Guilts are many thy Accounts will be bitter God hath been still dishonoured he will not be mocked let us return for we are out of the way of Heaven and are even upon the brink of Hell 2. Concerning the right Comparison of the miserableness of a What this right Comparison is Opposita juxta se posita c. sinful with the happiness of a penitent Condition I need say but little It is nothing else but after a distinct view of either to set the one against the other in the Nature Kinds Qualities Concomitants Ends and Issues v. g. Thus base and foul is an In penitent estate thus excellent and glorions is a Converted estate That how opposite to God This how suitable That how odious to God This how acceptable That how covered with threats This how inriched with promises That is a cloud of thunder This a river of delight That is a path of misery This a way of mercy in that God Abhors me in this God loves me in that I feel his Frowns and strokes in this I feel his Smiles and comforts that brings down all Curses on me this all Blessings on me In that I shew my self a Rebel and do nothing but dishonour God in this a Servant and in some measure bring him Glory if I continue in that farewell all Mercy and happiness I perish with hunger I am lost for ever if I attain to this God is mine Christ is mine Mercy Pardon Favour Comfort Grace Heaven Happiness I shaâ—l be saved for ever Now O my Soul thou seest both Estates in their Nature in their Fruits in their Ends yea thou hast felt the bitterness of the one say Is not Mercy better then Misery is not God better then Sin is not Heaven better then Hell is not Plenty better then Famine Life then Death O then arise up be gone relinquish thy course of Sin of Misery of Death of Hell and arise and go by true Repentance unto God unto Christ unto Grace unto new Obedience unto Mercy unto Joy unto Blessing unto Life unto Eternal Life and that most happy c. 3. The third thing is to clear it How these two are prime steps How these are prime steps to Repentance to Repentance viz. A Consideration that a sinful course is most miserable and a penitent is most happy and comfortable are steps c. Only premise a difference twixt a Cause and twixt an Occasion of Repentance The Spirit of God is the Cause these considerations are Occasions and work by way of argument or means They work by way of Argument or Means proved By Scripture 1. That they do so appears by Scripture 1 King 8. 47. If they shall bethink themselves in the Land whither they were carried Captive and repent Ezek. 18. 28. Because he considereth and turneth away from all his Transgressions c. Nay if inconsideration be given as a proper reason why some repented not no man repented saying What have I done then è contra Consideration of our sins must be a right step unto Repentance Here you see clearly that solid consideration is as it were the Foundation of true Conversion there it begins and takes rise there is a Bethinking of sin before a Repenting from sin 2. Nay and it is evident in Example too I thought on my wayes said David Psal 119. 59. and turned my feet unto thy By Example Testimonies Like a Traveller who in a Journey stands still and considers with himself surely this way is wrong I am out of my way and then he turns about and gets him into the right way again So in this case the like may be said for comparison of an Unconverted course with the happiness of a Converted and penitent condition Hos
Why should I be so safety and the pledg of an happy eternity Why should I be so foolish to be miserably bad who in a moment may be assuredly blessed any wisdome will teach me to leave a wicked life for an holy and good which hath made me to know that mercy is beter then misery and that Heaven is better then Hell 3. Christian Courage If we will not act the wayes of Heaven till we see all difficulties removed and all dangers Christian courage secured we shall never enter into those wayes but when the love of Christ hath inflamed our hearts with a right zeal of his Glory assuredly we will be ding Modo magnificetur Christus I must bring some Glory to my God c. Luther feared not to go to the Diet at Worms had there been as many divels as tiles on the houses What do you tell S. Paul of bonds or speak to the couragious Christian of discouragements I have sworn and will perform it saith David that I will keep thy righteous statutes S. Jerom would not only renounce but throw off and trample upon father and mother for Christ What do you speak of poverty of disgraces of losses of want of self-denials in ease in pleasures c. He who will be good can lose nothing but that which will lose him and get that which he should never have gotten had he not been good indeed 4. A precious estimation and affection after Gods honour Ah! A precious estimation of Gods honour did we in any holy measure comprehend the height and bredth and depth of his favour in Christ would we not strive to enter in at the strait Gate should not the Kingdome of Heaven suffer violence What to sand upon a sinful pleasure or profit or way and to lose a good gracious bountiful God What sinful lust pleasure way would we stand upon What holy course or way would we set upon would we be slow to see the face of God and live would we not speedily set our selves in the wayes of his countenance Zacheus being desirous to see Christ upon his call made haste and came down Luke 19. 6. 5. A tender fear of God This also causeth a present execution of our purposes You read what it wrought in Josiah in Noah in others When the heart apprehends its way to be evil and the displeasure of God to hang over it and his threatnings all in armour c. Oh I dare not go on to offend any longer 6. A right belief in God Whether you take it in the threats as they of Niniveh believed the preaching of Jonah and A tender fear of God presently humbled and reformed themselves and wayes chap. 3. 5. Promises of sweetest mercy made unto real penitents that full free soon mercy shall be had Why if those be believed they will draw off the soul from a sinful course A right Belief in God unto a good course The Apostle therefore beseecheth the Romans by the mercies of God to be transformed Rom. 12. 1. O this that God offers and assures me of mercy and now I may have it if I will now reform a puts the soul to the present work To day I will hear his voice for to day is the day of mercy this is an acceptable season now I may be made happy for ever LUKE 15. 20 And he arose and came to his father But when he was yet a great way off his father saw him and had compassion and ran and fell on his neck and kissed him These words contein in them two parts 1. The real practice of Repentance which consists not in a bare Resolution but in a sincere Execution I will arise said the Prodigal this was Motus volentis and he did arise this was opus penitentis I will go to my father and here He arose and came to his father 2. The comfortable issue of real Repentance But when he was yet a great way off c. Wherein you have considerable 1. The quick observation of this penitents Father His father saw him yea when he was yet a great way off Even in this sense God sees our thoughts afar off God many times is unwilling to see the sinner but he is at all times very willing to espy the penitent 2. His present commiseration His father saw him and had compassion on him Wicked men look on a penitent with derision penitent persons look on themselves with abomination but God looks on them with compassion he looks on the penitent sinner with a pitiful affection When Ephraim repented and turned My Bowels saith God are troubled for him I will surely have mercy on him As soon as ever the Prodigal looks back mercy looks out q. d. Ah! is he returned indeed I pity him I will receive him I will forgive him 3. His gracious acceptation expressed in three particulars 1. One of speedy readiness The Father ran The Son doth go the Father ran Mercy hath not only a quick eye but foot also it posts it speeds it runs to embrace a penitent God is very slow to punish a sinner but he is very ready to relieve and accept of a returning sinner 2. A second Of wonderful tenderness The Father fell on his neck To have looked on him was it not enough to have given order for his usage had it not been well to have taken him by the hand had it not been too much but the Father did more then all this He fell on his neck Divine mercy will not only meet a penitent but embrace him That sinner whom the hands of justice would have everlastingly confounded if he be penitent the arms of mercy will lovingly clasp c. A third Of strong affectionateness And kissed him Here are eyes to behold the returning Son and an heart to pity him and feet to meet him and armes to embrace him and lips also to kiss him Naked mercies are not enough in Gods account for a true penitent he must have sealed mercies too God doth not think it enough that he is reconciled unto hm unless also he doth testifie and make it known that he is so There are many excellent Propositions observable out of these words v. g. That the very Initials of true Repentance are seen by God Doct. 1. The very Initials of true Repentance are seen by God The penitent Prodigal was in the way but yet it was a great way off and his Father saw him and had compassion I said I will confess my trangressions unto the Lord and thou forgavest the iniquity of my sin Psal 32. 5. Vox nâ—ndum in ora erat Auris Dei in corda erat So. S. Austin in Locum Isai 66. 2. To this man will I look even to him that is poor and of a contrite spirit and trembles at my word Repentance may be considered in three degrees 1. In the Impression of it ANd this is when so much grace is implanted as to turn the heart 2.
frisk into the Aire and then to plunge into the Ocean of Lusts Such a Leopard-like life spotted course is ignoble when the Christian runs like that Beast with two feet of different length with a general unevenness in his wayes but strait feet are those which the Penitent walks withal as he hath not an heart and an heart so he hath not a foot and a foot T is granted he may be sometimes lamâ— and trip frailties and infirmities befal the best but an even equal tenour is yet to be found in the main bulk of his paths He hath no Artificial shoes wider and lesser made on purpose but in the bent of his heart and endeavours desires to have a good conscience in all things void of offence to God and man The Philosopher doth distinguish twixt a Complexion which ariseth from Passion and that which buds out from an Habitual temper when a person occasionally blusheth though he be of a pale Complexion yet colour ariseth in his face but the Sanguine temper is still of a ruddy face Passionate actions are rare and unequal but natural are frequent and even The penitent in the whole course of his conversation is homo quadratus square and uniform and beautiful and comely in the expression of holiness 4. It is Ingenious and single His life moves not by several Ingenious and single Rules nor yet runs by several Principles nor yet is carryed unto opposite Ends. The Mariner he spends his life at Sea for Profit and the Scholar he spends his life in Study for Knowledg and the Ambitious man he follows the Court for Honour and the Hypodrite he trades in Duty for applause but the true Penitent he is careful and watchful and diligent over all his wayes and in all the duties of piety for Divine glory Gregory Nazianzen distinguisheth of three sorts of men some are Mercenaries who work to get a good reward others are Servants who work to avoid punishment others are Sons and these labour for the highest good to enjoy God and to set out his Glory Whether we live we live unto the Lord saith the Apostle The Christian lives by the Lord By the Grace of God I am that I am said Paul And he lives upon the Lord The life that I now live I live by the Faith of the Son of God saith S. Paul again And he lives unto the Lord both to his approbation and to his honour So that Christ may be magnified saith Paul yet again his intentions are such as have the glory of God most principally in them so that if you could unbowel the wayes of a Christian to discern their scope you should find in them this Inscription To the Glory of God And the actions themselves for the course of them are such as respect the glory of God they are all of them Holiness to the Lord God is magnified by them 5. It is a profitable Walking The impenitent man is a dead A profitable walking man and his life is a deadly life like the Plague which is an infecting disease like the Prophets girdle rotten and good for nothing Either he is a dead letter barren to any good or he is a killing letter doing much evil either he is a rotten stick good for nothing or else he is a fire-brand causing much wickedness Butâ— when a person becomes penitent now his heart is made goâ—d and his life becomes profitable As Paul wrote of Onesimus to Philemon That in time past he was unprofitable to him but now saith he profitable to thee and me There is good to be got by him that is made good blood runs through all the veins of his Conversation one may get heat at his fire and light at his candle and refreshing at his streams and clothing by his fleece one may melt by his tears go by his light learn to trust by his faith to fear by his tenderness to live by his obedience Oh how he strives to convert others with S. Austin to give knowledg to others with S. Paul to warn and beseech others with Lot to profit thesouls of others and help the bodies of others In his general calling he is diligent and in his particular he is active his counsels are savoury and his walkings are heavenly such as may save himself and those about him if they be so humble and wise as to apprehend and learn 6. Lastly It is a comely walking how beautiful are thy feet withshoes saith Christ of the Church Caâ—t 7. 1. Congruous to It is a comely walking the condition of his place of Grace the walkings of a penitent are beautiful walkings such as adorn his profession such as become the Gospel of Christ such as set out the truâ—h of Grace which he hath received and the hope of glory which he expects like so many Stars which are the glory of heaven so are his particular actions inamelled with that Ornament of Meâ—kness with that Crown of Wisdome with that Tenderness of Cireumspection with that Sweetness of Charity with that Gracefulness of Piety that no only the mouths of some are stopped but likewise the mouths of others are opened by beholding the uniform light of his new Conversation to gloriâ—ie our father which is in heaven 2. Quest Thus you see what that better and singular course of life is unto which God enables penitent persons Now let us consider the Reasons why God doth enable them thus to walk Reasons of it It cannot but be thus if you consider 1. The principle which is From the principle which is implanted in them implanted in them As things are in being so they are in working that nature which is most predominant in any hath still the command of the actions in him Doth the penitent now live an heavenly life Why God hath given unto him a spiritual and heavenly nature He is made pertaker of the Divine Nature which of all others is most holy and spiritual and heavenly Doth he order his life by the rule of the Word Why the Word of God is ingraffed in him and abides in him in the virtues and efficacies of it so that he was converted by it and will now be guided by it Doth he lead an upright life Why the Lord hath taken from him the spirit of guile and deceitfulness and hath given unto him an One heart a plain sincere perfect or upright heart a right heart which cannot abide doubling and dividing and hollowness but it is of the truth there is truth in the inward parts and therefore there is truth in the outward acts Doth he lead a single life for Divine Glory Why he hath received real grace from God which will work only for God the Waters which come from the Sea will run into the Sea again Doth he live a profitable life Why it is the nature of true grace and true repentance to make us as active in a good way as we were violent in a bad the nature of Good
had neglected it only but I have rejected it I have been so long unwilling despising will Grace be pleased and so willing to one so unwilling Grace will not be willing to smile on him who hath frowned on it Grace will not stoop to him who hath trampled upon Grace Can Divine Grace and I be so easily friends What forty years lying in Hell and now to think I shall go to Heaven all my life to serve the Devil and yet now to think that God will take me or make me his servant 7. Such a man sees his sins in another manner than ever before The face of sin is unvailed like so many spears in the heart of Christ like so many wounds given to sweetest Mercy like so many cups of poyson that he hath drunk and so many cups of wrath which he hath made Christ to drink and as so much dung cast upon the Beauties of Holiness 8. Yea and he feels his sins in another manner O saith he I feel my proud heart still and my adulterous heart still and my covetous heart still and when any good ariseth it is surprized it it resisted it is quenched by a thousand evil motions And though I hear and though I seek God yet it is thus with me O! my sins have been so great that God will never undertake my conversion my change had I been more civil had I been less evil perhaps he would Now I would say six things to this great sinner 1. Great Six things to this great sinner Great sinnings should be reasons of great humblings but not of un belief sinnings should be reasons of great humblings but they should never be the causes and helps of unbelief Grandia delicta fletus grandes Because thou hast found an heart which could sin exceedingly beseech God to give thee an heart to mourn exceedingly and think not that God cannot do much good because thou hast done much evil 2. Great sinnings should work a self-despair but they should never work a God-despair Great sinnings shew Great sinnings should work a self-despair but not a God-despair a great fulness of sin which cannot be overcome but by a great God Thou art a great sinner but God is a great God there is no sinner like to thee and there is no God like to him He is great in power if he were not able to convert a great sinner he were not great in power and he is great in mercy and love he were not great in mercy to pardon nor great in love to save if he did not pardon great sinners and convert great sinners Therefore as the least sinner should despair of his own power so no sinner no not the greatest should despair of Gods power 3. God hath converted great sinners Usually God hath conveâ—ted great sinners the sinners whom God hath converted they have been of the greatest rank of sinners He hath passed by many an hundred civil righteous persons and his converting Grace hath laid hold on the notorious sinner Thou art not the first Idolater the first Thief the first Whore the first Adulterer the first Drunkard the first Swearer the first Sodomite the first Persecutor the first Unbeliever and refuser of Grace that Divine Grace hath assayed and converted They had no more power to contribute towards their conversion there was no more reason in them to move the Lord to look upon them than there is in thy self yet God did convert them 4. Though a person can say No sinner can say God will never convert him that God hath not hitherto converted him yet no sinner living under the means of Grace can safely say that God will never convert him For no sinner can know his eternal Reprobation this is a secret counsel which is reserved in the bosome of God can know the season the very designed season when God will convert him for the Lord reserves the power of conversion and the season of conversion to himself he converts some at one time some at another God never revealed to any man that at such a time at such an hour he would convert him Consequenter a man may know the hour of his conversion but Antecedenter he could not know that God would then just then convert him 5. There is more probability that God will convert thee thus sensible There is more probability of thy conversion being thus sensible than not Reasons of it c. than that he will not For 1. The clearing of thy great sinfulness unto thee and the setting of thy great sins in order before thine eyes 2. The quicknings of thy Conscience to feel the burthen and weight of thy great transgressions 3. The great perplexities and fears in thy heart because of these great sins are no evil signs at all Of the two the troubled Conscience is much more hopefull than the â—eared Conscience Vicinior saluti est dolor patientis quam stupor non sentientis as Austin well Though trouble in Conscience be not alwayes an infallible Argument of Life yet it is an ordinary Antecedent unto Spiritual Life The still Voice came after the Whirlwind and Christ came after the storm and Canaan came after the Wilderness the Spirit of Adoption comes after the Spirit of Bondage 6. But what if the Lord hath already converted What if the Lord have already converted thee thee What if God have done that work in thee which thou fearest he will never work further Assuredly if thou art greatly ashamed of thy great trangressions if thy soul can now loath it self for all its abominations if thy heart can remember them and bitterly mourn over them if thy cries be great to be delivered from them if thy fears be great to sin no more if thy heart will not be content without a new heart if thou and God must be reconciled if thou hast received an heart willing to be converted What shall I say Thou art indeed converted Remember two supports which I leave with thee 1. No poor sinner can be so ready and willing to be converted by God but God is much more ready and willing to convert him 2. A willingness to be converted is conversion begun the first stroke of conversion lights upon the Will of a sinner and the greatest part of conversion appears in the change and conversion of the Will it is from the will of Gods grace that thou art willing to have grace A second Use shall be of Caution Let no man presume to continue Vse 2. Caution Let no man presume to continue in great sins in great sins or to remain secure and careless because he hears that a great sinner may be changed and converted For 1. Although God doth convert some great sinners one Abraham one Paul one Mary Magdalene yet there are many of them whom he never converts 2. Perhaps he may convert perhaps he may not and what if he doâ—h not It is but contingent to thee Perhaps he will
a change of all without and within you The converted souls are glad Acts 2. 47. the converted Jailor rejoyced Acts 16. 34. the Eunuch rejoyced Acts 8. 6 8. The first work of the Spirit is grace the next is joy Heaven now stands open for you to see all c. Threatnings are turned into promises curses into blessings enemies unto friends aliens into sons accusing into an excusing conscience voice of terror into a voice of peace hell into heaven It is the only unprejudicial change on earth 6. It is the only unprejudicial change on earth In all other changes there is either diminution or danger If a rich man becomes poor there is a diminution of his Condition if a poor man becomes rich there is a danger to his spirit lest he becomes covetous or proud If a man be lifted up to greatness and authority there is a danger lest he forgets God and be injurious if an healthy man becomes sick and weak here is an impairing a loss and danger of life Only when a wicked man is converted and becomes holy there is neither diminution nor danger converting grace is no thief in the Candle It is no preternatural heat which sucks away that which is vital thou losest nothing at all by it no spot to thy credit no burden to thy conscience no eclipse to thy honour no gall in thy Cup nor wast to thy Lands It doth not darken thy name nor weaken thy strength nor diminish thy coffers nor imbitter thy comforts No loss but the losing of sin which we cannot keep but to our loss all that it doth is this that it decreaseth and destroyeth thy sinful lusts it roots out those weeds it pulls out hell it heals thy wounds and is the deadly enemy to thy deadliest enemies 7. The converting change is an unchangeable change The next change is into Heaven A wicked man may be changed It is an unchangeable change into a Godly man and a Godly man may be changed into Heaven but the Godly man shall never be changed again into a wicked man the state of grace is an unchangeable state a better condition them Adams in Paradise his was perfect but mutable this is imperfect but not changeable Once a Son and ever a Son the Son abides in the house for ever sayes Christ once converted and for ever blessed Gods converting Grace is an abiding seed and it is immortal seed and it is a gift which God never repents of although much of the strength of it may be abated by our falls as fire is raked up under the ashes although the sense of it doth sometime fail us and the comfort and the liveliness of operation appears not yet as there is life in the root though there be not leaves on the Tree and as there is a soul in the man though sickness be in his body so the truth and state of grace continues under all a Christians eclipses weaknesses failings for converting grace comes from an unchangeable will in God the will of his love whom he loves once he loves to the end 2. It depends upon an everlasting Communion with Christ who marries the soul to himself for ever 3. And it is given as a pledg and pawn of eternal glory 4. And it is assisted with an everlasting arm and power of God 8. No other change shall hurt you but further you Afflictions No other change shall hurt us but further us Death it is gain unto you it is the last stile and then you are at home for ever Object But now some distressed person may reply These are comforts indeed but not to me for I fear that my heart is not changed nor yet truly changed I am not indeed altogether what once I was but this I fear is but a stop of conscience or but the fruit of hypocrisie Oh I feel such changes on my spirit I fear I am not truly changed it is not alwayes alike and so much sinfulness so much unbelief so much hardness so much difficulty to good so much weakness under temptations surely my change is not true a great an inward a total change and therefore none of these comforts appertain unto me Sol. Shall I speak a few words to such a person surely some such there may be 1. The change by Conversion is but imperfect in this life it is a total change although it changeth us not totally A converted This change is but imperfect in this life man is sanctifyed throughout but not perfectly throughout when the day breaks there is a change that one may truly say the night is past and yet many degrees of darkness stick in the air as soon as ever God infuseth grace into the soul there is immediately a change as to the denomination of the estate though not as to the consummation of the estate Paul's estate was a converted and changed estate and yet there was a Law in his Members as well as a Law in his Mind Rom. 7. Conversion is a change from the dominion of what was contrary not from the absolute being of a contrary Though a Tyrant dwell and stirs in a Kingdome yet if a lawful Monarch rules the Kingdome is changed Many sins are in a converted man still but if grace doth rule the heart now which formerly was ruled by sin that man is a changed man 2. Converting grace although it be wrought at once yet it is Converting grace though wrought at once yet is brought on by degrees brought on by degrees The truth of it begins in an instant but the strength of it comes in time It is a very curious question why God gives Grace by degrees or successively in this life and not all at once but still leaves some sinful corruption behind Divines conjecture three reasons of it 1. Our present incapacity of a present fulness The Bottle cannot be filled but by degrees though the Ocean be full there is as much grace given at first as to make a new creature but not a strong creature 2. Our estate on earth must be a combating estate to difference the estate of grace and glory that in heaven only is the crowning and triumphing 3. And it is an estate of faith which is a continual dependance and a continual drawing of help and a continual recourse to the fountain In Creation Perfection of being was at once and in Glorification at once but not so in Sanctification this rises like Ezekiels Water or like the light of the Sun This may yet satisfie thee though grace be imperfect and not full at once 1. Justification is perfect 2. Though you find but little yet you cannot be fatisfyed without more 3. You have perfecting means of holiness though you have not perfect holiness a word to build you up 4. That God who hath begun has promised to finish and your little is a pledg of more 5. Truth of grace may lye in a little compass 3. There may be many changes
the Peny as well as the Shilling bears the Superscription 4. That the least degree of true Grace denominates the condition to be converted I would believe is Faith I would love thee is Love I desire to do thy will is Obedience Not Strength but Truth denominates 5. True Grace and many Conflicts go together Let the motions of sin be never so vile but I hate them never so many but I resist them here Grace is the Lord which rules me though sin be the Enemy which molests me Why am I thus Alas there are contraries in thee Light and Darkness Flesh and Spirit 6. True Grace and some Failings may lodge together I may at the same time be a Captive to Sin and yet a Servant to Grace sin may sometimes be too strong even for him who hates sin 7. All services to God are interpreted and accepted by God according to the will of a converted person Although thou canst not pray so freely so fully so uniformly yet if God see a will in thee desirous so to do it shall pass for currant groans and sighs and chatterings and desires and tears c. 8. Thou never doest any Duty but Jesus Christ gives acceptance unto it by his Intercession his sweet Incense takes off the ill savour The greatest work done by thee if it comes in thy own name is rejected the weakest if presented in his Name a sigh or groan is graciously accepted as the Sacrifices by the Priest 9. God never expects thou shouldest buy out thy own pardon or bring from thy self any satisfaction for any of thy sins he hath designed that work onely to Jesus Christ in whom he hath accepted thee and for whose sake alone he doth and will discharge thee You trade in Heaven upon gracious terms when you come for any grace and help thy Reasons and Motives are in God who gives and freely gives 10. As soon as ever converting Grace prevails upon thy heart Salvation is come to thy soul Thou art now a Believet and if a Believer a Son and if a Son an Heir of all the comfortable Promises now and a Co-heir with Christ hereafter 11. The Lord will bless thy buds and increase thy stock of Grace He will water as well as plant it 12. That little Grace shall never fail thee never leave thee till it brings thee to Heaven The greatest Grace is imperfect and the least Grace is invincible the greatest Grace is weak and the weakest Grace is immortal Now if Christians did believe all these Truths and would consider of them would not their condition be more joyfull Here 's a Weakness I but it is Grace that Grace is little I but it comes from Graciousness and makes me gracious O how many conflicts I but 't is 'twixt Grace and Sin yea and many sinnings I but not love of sin no voluntary service But how poor in Duties I but God regards the Will But what will become of me for my former sins Why Christ hath satisfied and God hath pardoned But if I had strength of Grace I might take comfort Why the weakest Convert is a Believer and the weakest Believer hath Christ Ergò Secondly to Persons long since converted What should they To persons long since converted Often examine and review your Speritual condition Be upright do to walk with joyful hearts I answer 1. Often examine and review your Spiritual condition this will keep you and God friends often look upon the evidences of Gods favour to your Souls and maintaine and cleare them if blotted Such experiences are bathes of Comfort Remember the days of old 2. Be upright maintain the Oyl and you maintain the light The work of Righteousness shall be peace and the effect of Righteousness quietness and assurance for ever Isai 32. 17 A stable Spirit will further a stable Joy one â—â—y step puts the bone out of joynt That man loseth his Spiritual pleasure who steps out for sinful pleasure remember Davids swarving and Peters and Jacobs 3. Live by faith We never meet wiâ—h more troubles Live by faith then when we shift for our selves That man who can trust God most him doth God trust with most Grace and peace see Habak 3. 17 18. 4. Hold up close communion with God Hold up close communion with God and his people he who rrades most at heaven gets the greatest stock of Grace and comfort even the neglect of one prayer may lose a man much comfort be satisfied with God alone and let not out your minds to earthly things And that one sermon which thou didst overslip brought in exceeding Joy to thy fellow Christian 5. Walk in the fear of God all the day long Walk in the fear of God all the day long Self-confidence makes the person to lye down in tears but he who feares to sin fortifies his Graces and comforts expose not your selves to Temptations 6. Renew a solemn and speedy Peace Renew peace upon every fall upon every fall Light may quickly be restored to a candle newly blown out and the bone displaced may presently be set again Let not a disease settle 7. Engage not thy mind to vain and new Engage not to new opinions Opinions Mind the maine things of Life and Salvation and not profitable strifes He who hath not more Grace to get hath assuredly much comfort to lose an Unsetled Judgment will quickly raise an uncomfortable heart 8. Preserve an humble and contented Spirit Pride is the father of discontentment Preserve an humble and contentâ—d Spirit and Discontentment is a prison to our Graces and a Sea to our comforts Thy Graces will not be pleasant to thee if thy outward condition please thee not 9. Be active and thriving That Be active and thriving man who doth most for God doth also most for his own comfort Barrenness is no good sign of Life and therefore no good way for comfort the travelling Bee is laden with hony Thriving Grace is a clear evidence of truth and adds to our excellency and our joy FINIS