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
great unworthiness v. g. 1. Study our selves more And use the means to become humble Study our selves more Alas what are we but dust and ashes nay but sin and corruption We cannot say of our sins as the Prophet spake of the fore-running calamities Gray hairs are here and there upon him No no but as David Who can tell how oft he offends if we knew our selves we would abhor our selves 2. Study the Law more the perfection and excellency of it and bring thy many blots to that purity thy many crookednesses to that plainness Study the Law more Paul was alive before the Law came but when the Commandement came sin revived and he died 3. Study your own performances better 'T is true something is done but there is more undone Study your own performances better then done thy best services have more in them to humble then to puff thee thou canst not do at all unless God aids thee but art like a Mill without water or a Dial without the Sun and when thou dost go it is like Mephibosheth lame on both feet When thou hast made the best praier thou maiest well bow the knee and pray again that God would forgive thee the much dullness the many distractions the infinire unbelief in thy prayer 4. Study the creatures better which are the bellowes to blow up your self-conceits and high thoughts What is thy beauty but a Study the creatures better fading dye a changeable tincture which one blow or one disease may dash if it escape both yet time will unvarnish the house newly painted What are riches but a labour an heap of vanity and a vexation of spirit they are a Tree long in growing and quick in fading Solomon compares them to a Bird ready to flye Paul reputes them uncertain and David wonders who shall enjoy them What are cloathes but a few Garments of Trees of Beasts somewhat trimmed up And our Honours buâ— the breath of the People a vain aire and wind at the best quickly stirred easily turned about and allayed And our bodies but a piece of clay a wall of earth Our heads are but earthly Globes and our eyes but wasting Candles and our feet but decaying Pillars c. 5. Study God more in his excellencies of holiness Study God more of justice of mercy and then you will abhor your selves in dust and ashes Now I proceed to the second Proposition viz. That personal unworthiness is not prejudicial to spiritual supplication Doct. 2. Personal unworthiness is not prejudicial to spiritual supplication I am not worthy yet make me as Of this Proposition I will give you 1. The sense 2. Arguments to confirm it 3. Some useful Applications Touching the sense or Explication of it premise these particulars 1. There is a twofold unworthiness Privative when there is no quality or act which the person can shew to God as a There is a twofold unworthiness meritorious cause why he should accept of him or his services Negative when there is no meetness or fitness of capacity in the subject enabling of him to receive any thing from God for as there is a double dignity or worthiness One of Causality to deserve good another of Receptivity to obtain good so answerably there is a double unworthiness one which consists in the defect of merit another which consists in the defect of meetness I speak only of the former not of the latter for a person may not be unworthy .i. unfit or uncapable to receive good who yet is unworthy .i. unable to deserve and merit it 2. There is an absolute and plenary unworthiness wherein as there is no cause of good so there is effectual cause to hinder Thâ—re is an absoâ—ute and plenary uâ—worthiness it this may be called a moral unworthiness And this a natural a restrictive and partial unworthiness when there are qualities in or actions by a person against which strict justice might make exceptions yet through a gracious indulgence they avail not to the preâ—udice of the person David saith in Psal 66. 18. If I regard iniquity in my heart the Lord will not hear me and the blind man cured said well Joh. 9. 31. We know that God heareth not sinners When people have not onely sin living in them but themselvs living in sin when they know and affect their sins have means to leave them but will not have hearts to forsake them this now imprints an absolute unworthiness i such an unworthiness as doth effectually prejudice their access and confidence to God in praier Nevertheless there may be the presence of many corruptions for quality and fact which the sinner knows and bewails and judges and though in strict justice they are a sufficient prejudice yet through a divine graciousness they prove not effectual hinderances to the presenting 〈◊〉 accepting of Praier 3. The privative and natural or restrictive unworthiness may be The privative unworthiness may be considered two wayes In respect of the matter of it Or of the sence of it considered again two waies Either in respect of the matter of it which is some kind or kinds of sinfulness either in nature 〈◊〉 fact for nothing makes us unworthy but sin this abaseth us and keeps us at a distance Or of the sense and apprehension of it when the sinfulness which doth make us so unworthy is discerned by us and so discerned that by reason thereof we do judge out selves not worthy of the least of mercies In neither respect is it prejudicial to spiritual supplication i though there be sinfulness in us and upon us and we know it and that by reason of it wee are neither worthy to speak with God nor to prevail with God yet we may present our supplications unto him 4 Praier may be considered in a threefold respect Either As a Prayer may be considered in a threefold respect Duty to be acted As a Duty acting As a Duty acted The sense of our unworthiness should not be any prejudice to praier in any of those respects 1. Not to take us off from performing the duty of praier We may offer up our sacrifice though we cannot offer Unworthiness sâ—ould not take us â—ff from Prayer up our worthiness we may bring our gift though we cannot bring our merit though vve cannot buy heaven yet vve may beg it Poverty doth not hinder but a man may be a fit beggar and sin doth not hinder but a person may be a fit petitioner to God David was sensible of his sins Psal 40. 12. Innumerable evils have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more then the hairs of my head therefore my heart saileth me Yet he makes his Supplication presently in the next verse v. 13. Be pleased O Lord to deliver me O Lord make haste to help me So did Ezra c. 9. 6. and Daniel c. 9. 2. Nor take off Considence
2. 7. Then shall she say I will go and return to my first husband for then was it better with me then now The condition in which the Church then was was a condition of much misery and affliction her way of sin was hedged up with thorns vers 6. and the way of obedience she considered of to be a path of mercy and much prosperity and comparing the one condition with the other hereupon resolves to return to her first husband i. to turn unto God by true Repentance 3. It may be cleared by Argument and Reason that these two viz. Solid Consideration and Right Comparison are steps unto By Argument Repentance 1. For Solid Consideration thus If inconsideration be the cause of impenitency or of going on in a sinful course then Consideration For solid Consideration is a proper means and way for Repentance for as much as these two are contraries and contrary causes produce contrary effects but inconsideration is a cause of impenitency so the Prophet If inconsideration be the cause of impenitency then consideration is a proper means for Repentance Jer. 8. 6. No man repented him of his Wickedness saying What have I done every one turned to his course as the horse rusheth into the battel They minded not what they did whether lawful or unlawful or what would be the issue of these things but like the horse which without fear or wit rusheth into the battel among swords and pikes 2. Consideration of sin removes many qualities which keep the Consideration of sin removes many qualities of sin which keep the heaâ—t â—n impenitency as heart in impenitency therefore it is a good step and way unto Repentance There are three qualities which hold fast the soul from returning 1. Ignorance therefore darkned understandings and hearts alienated from the life of God are conjoined Eph. 4. 18. a blind mind and a wicked life are inseparable yea greediness to sin and ignorance are there also coupled vers 18 19. no man so forward Ignorance to sin as he who knows it not Now solid Consideration removes ignorance it opens the eies of our understanding and makes us to see and behold that evil in sin which we never saw before in a right consideration there is 1. Lumen scientiae 2. Conscientiae 3. Experientiae 2. Security for presumptuous men will never leave sin if they may be safe He who fears not miserable evil will not be Security perswaded to forsake his sinful evil He who thinks that he may be wicked and safe will be wicked still nay he adds drunkenness to thirst who presumes of peace No evill shall befall us said they who despised all warnings to Repentance but solid consideration removes this security and presumption it makes the soul to see that as sin is an evil thing so it will prove a bitter thing and that the way which is sinful of all wayes is the most fearful it makes the sinner to behold the Angel with the sword drawn in the way of sin my meaning is to behold God exceedingly displeased the Wrath of God revealed against all Unrighteousness severely threatning and one who will assuredly execute his wrath to the utmost if sinners will not hearken and return by no means acquitâ—ing the guilty Except ye repent ye shall perish 3. Hardness of heart That brawny Rockiness which is ever accompanyed with Hardness of Heart an impudent resolution casting off and slighting all means and which is gainsaying or frustrating all the Lessons of Mercies Afflictions Ordinances c. they made their hearts as an Adamant stone least they should hear the Law c. Zach. 7. 12. But solid consideration helps much against this unsensible temper it is of great force towards the melting of the heart working strongly upon the affections as Peter thought thereon and wept bitterly Then shall ye remember your wayes and shall loath your selves For now a man sees indeed that he is in a very evil condition and lost for ever if the Lord be not the more merciful to him and this will startle him somewhat pierce him make him with them in Acts 2. cry out Men and brethren what shall I do 3. Solid Consideration of sin makes sin appear to the soul in Solid Consideration makes Sin appear in in its own proper Nature its own proper nature colours and effects As we are drawn to â—ommit sin so likewise to continue in it through falshood and error we are deceived and err in our hearts and therefore we continue in sinful wayes but as Truth doth rise in the mind so Reformation will appear in our hearts and wayes know therefore that sin appears unto us two wayes either Erroneously as invested and clothed with pleasures profits much serviceableness to our ends and as satisfactions of our desires as Judas lookt on his sin in the money and went on and thus they tend to impenitency they keep us fast in an evil way because of sensible sweetness Or Properly and nakedly as sin as the Violation of a most holy Will dishonour of a great God and separation from a good God and as exposing us to the wrath of God curse of the Law and pains of Hell and all outward Calamities And thus apprehended new Arguments and Reasons of hatred and Detestation arise within the Soul Should I love that or live in that which is Gods dishonour and will prove mine own damnation My troubles losses fears come all from my sins these are my sins and my doings they are the cause of all this trouble inward and outward But solid consideration makes sin to appear as sin in its own nature and true effects therefore it occasioneth hatred of sin and consequently Repentance 2. For Comparison of the misery of a sinful with the happiness Comparison of the misery of a sinful with the happiness of a penitent condition a step to Repentance For This breeds sound Judgment of things that differ of a penitent and converted condition that this likewise is a stept and way to Repentance may be thus proved 1. This Comparison breeds sound Judgment in us of things that differ All corrupt works are rooted in a corrupted mind like ill rhumes in the Head which come from ill qualities in the Stomack or rather like some ill diseases and irregularities in the Lambs Arms and Feet which come from unsound humours in the Brain So it is in this case men go on confidently in sin and are taken excessively with those poor baits of sensual pleasure and profit as if there were no other pleasure delight gain acquirable or to be found but in the wayes and service of sin as they in hell think there is no other heaven Or as foolish children who conceive no other sport or delight like a rattle or dirting their hands c. But now when by a comparison and true survey of either estate it shall appear unto the soul that all these sinful pleasures and profits
Repentance never to be repented of Hast thou rightly considered of sin why what art thou now doing where mayest thou now be found what course doest thou take to leave sin what helps doest thou apply thy self unto what occasions of sin doest thou decline what furtherances of a new life dost thou regard and use If there be no watchfulness over thy spirit no restraint to thy flesh no stoutness of resolution no separation from the occasions of sin no humble study and respect to the Word no fruitfull converse with holy society how is it that thou sayest thou hast considered thy sins Whether the consideration of sin may be right and available to Repentance when yet there are some sins which a man thinks not II. Case Whether Consideration of sin may be right when there are some sins that a man thinks not of Particular inconsideration if it be voluntary doth prejudice Repentance on To this I conjecture it may be thus answered 1. That actual or particular inconsideration if it be voluntary and affected doth prejudice Repentance For it is to be supposed that he who will not take the pains to think of his sins hath 〈◊〉 yet found an heart or a will to leave his sins Therefore consider that actual inconsideration may arise either From want of light or evidence the eyes of the mind are not yet so fully opened they are not so perfectly acquainted with the Law which discovers sin much sin they see but not all not that they would not but because they cannot so a weak eye hath not such clear and full sight Or From hypocrisie of will when means of evidence are present and commands of consideration are urged but either from a secret love of sin or from a laziness of spirit the person will not take pains to consider throughly of his manifold sins this kind of inconsideration being wilfull and affected will be interpreted for Impenitency because the person will not endeavour faithfully the wayes of Repentance 2. That the latitude of the Object considered doth not so immediately discover and decide as the efficacy and influence flowing from consideration it self Though I am not able to find out every particular wherein I do offend yet if by the consideration of those sins which I do consider of my heart doth melt and mourn and strives to loath and forsake them because they are sinfull If these drive me out of my self unto Christ if these occasion me earnestly to acquaint my self with God to beg for Reconciliation for Grace for Mercy for Strength c. though there be many sins which I have not actually thought on yet this may be a right and penitential consideration III. Case Whether a single Consideration of sin be sufficient to repentance Another Case may be this Whether the Consideration of sin tending to Repentance must be frequent or Whether a single Consideration may be sufficient For the resolution of this Case thus 1. Divines distinguish of Repentance that Distinctions premised Repentance is either Initial or Gradual it is either Initial or Gradual The Initial Repentance is the first turning from sin nay the very first will and desire so to do with a purpose and endeavour to effect it The Gradual Repentance is the ripening and perfecting of Repentance in the degrees of all the parts of it 2. Again There is a two-fold consideration of sin One is solemn wherein the There is a twofold consideration of sin Solemn soul sequesters it self earnestly searcheth into the Law of God and into its own spirit and into the ways of Life perusing and reviewing the sinfull condition all over in the parts and kinds in the hainous circumstances and agravations and hereupon solemnly indites it self before the Lord by confessing judging c. Another is ordinary which is a daily looking Ordinary over the Book and perusing of the sinfull Accounts from time to time 3. You must distinguish twixt the Distinguish twixt the Grace of Repentance and the Act of it Grace or quality of Repentance and twixt the Act or exercise of Repentance the Grace is wrought onely by Gods Spirit the Exercise or operation is wrought and occasioned by consideration These things being premised I conjecture thus much 1. That solemn Consideration is necessary to initial Repentance Solemn consideration necessary to Initial Repentance The Heart is not effectually excited to the actual leaving of sin until it doth first seriously examine and try it self find out and ponder the vileness of its sinning and transgression slight thoughts work no more then slight confessions That we are all sinners and there 's an end but the heart must look on sin in the kinds circumstances hellish vileness of its thoughts if ever it will repent indeed 2. That ordinary consideration is necessary to gradual Repentance If ever you would perfect your Ordinary consideration necessary to Gradual Repentance Repentance you must ever think of your sins those that are past those that are present By ordinary consideration I do not mean a slight and perfunctory view of them but a daily view though not in length of time yet having the same disposition of heart to condemn and abhor them and quickning us more fervently to seek God for strength and to decline the occasions of sin and to grow more watchfull and tender c. If you do not ordinarily consider of the vileness of sin you will be ordinarily insnared by the deceitfulness of sin if you would enjoy constant victory and deliverance you must admit of frequent consideration As for the solemn Consideration that I conjecture is not necessary at all times but upon special occasions Either 1. Before we Solemn consideration not necessary at all times The times when it is necessary enter into some weighty business 2. When we lie under some weighty afflictions 3. When we are to die and make straight our weighty accounts 4. When we are more solemnly to meet the Lord and renew our Covenanâ—s with him as in the day of Humiliation or when we are to come unto the Sacrament Now are we more solemnly and seriously to consider of our sins partly 1. Because now the Lord Reasons of it considers them who come into his special presence how you come 2. Because you are seriously to renew your Repentance which you cannot seriously do without serious consideration 3. Because you are to renew your Covenants with God to keep a more serious watch c. Therefore now let us search our hearts try and consider of our ways renew our Repentance turn with all our strength unto the Lord put away iniquity far from us humble our selves low before the Lord confess our sins judge our selves thus if we do we shall find more strength in our Repentance more peace in our Consciences more sweetness in the Sacrament more confidence towards Christ and may comfortably expect the pardon of our sins and salvation by his bloud The third
sinners who do see your sins and will love them and not forsake them be confident that remaining thus there remains nothing for you but an expectation of wrath and just judgment from the righteous God But if you see your sins and desire to repent to bewail them to forsake them with all your heart to turn from your evil wayes why the Lord hath mercy for you he is very ready to pardon and accept of you If we confess our sins 1 Joh. 1. 9. he is faithful to forgive us our sins Obj. But do ye not read the threatnings of God as Jonah 1. 3. Yet fourty dayes and Ninive shall be destroyed Sol. Remember one thing as a Preservative that all Gods threatnings against our sins are to be understood in sensu composito as the schools speak viz. thus if we continue imâ—enitent and not otherwise not in sensu diviso if we return from them like a Kings proclamation of death if the Traitors do not lay down their Weapons but if they do he offers and assures them of his pardon Obj. I this is it I had mercy offered in the Kings Proclamation I did not yield when mercy wâ—s tendered if I would lay down my Weapons but I did not yield when mercy was tendered If I had repented when God formerly offered me mercy there had been hope but I continued in sin where grace abounded and since mercy was offered therefore now too late in vain Sol. To this also let me give answer 1. Indeed it Answered was thy duty to have repented upon the very first proposal of grace and mercy and it was thy sin at all to stand out yea and thy sinnings contract a deep guilt by commission after the tender of divine mercy sin is more sinful where the offer of mercy is more plentiful But secondly Though the precedent refusals of mercy make the course of sin more guilty yet they do not make the condition of the sinner to be hopeless and utterly uncapable of mercy For 1. Mercy is able to pardon even sins against mercy as it is the antidote for sins against the Law so likewise the salve for sins against the Gospel There is so much mercy in God as can rejoice against judgment yea and that can rejoice over sins against mercy too my meaning is that Gods goodness is so natural to him and great that it can pass by the evils against his goodness and kindness 2. And that God is willing and ready so to do it may appear by this that he continues his invitations and offers of mercy though formerly neglected How often would I have gathered thee saith Christ of Jerusalem and let it yet alone one year of the Tree And then know that this is certain as long as God continues a suit of mercy unto thee neither is the date of thy mercy expired nor doth thy former refusal justly prejudice thy present right to or acceptance of mercy If the King renews his Proclama ion of favour to those who have formerly despised it it is now lawfull and safe for them to come in and accept of it But since thy former refusal God hath as it were renewed the Embassage He hath sent other servants unto thee to proclaim unto thee Mercy if thou wilt return yea and hath assured thee that he will pardon all former rebellions in all kinds if now thou wilt hear his voice thou shalt live and not die Therefore now turn unto the Lord this day doth Mercy beseech thee to leave thy sins and saith If thou wilt forsake them I am thine Object But surely the Lord hates me and hath no delight towards God hates me and will destroy me Answered I have been a vassal of sin and now must be a vessel of destruction Sol. Ah foolish and sensless sinner who pleasest thy self with the arguings of an unbelieving spirit Doth God hate thee or doth he delight in thy destruction Had this been so what wants there that hou hadst not been irrecoverably sent to the place of the damned long ere this How easily could he if he had delighted in thy confusion and destruction struck thee at once Doest thou not see that when thou wast mad in renewing thy sins then did his repentings kindle within him When he had just and many and strong occasions and provocations yet he hath spared thee to this day would he have done so had he desired to have destroyed thee 2. And what is the end of all this patience and forbearance Doest thou so ill interpret it an intention of revenge which is altogether a fruit of his great mercy No no it is not thy destruction but thy repentance and conversion which he delights in See Ezek. 33. 11. Not the ruine of thy person but corruptions He delight not in the death of a sinner but rather that he should turn from his wickedness and live Object But I cannot repent and I cannot turn mine own I cannot repent Answered I cannot pray Answered heart Sol. Pray unto him Turn me and I shall be turned Object But I cannot pray Sol. Sigh then and grieve pray that you may pray and mourn because you cannot mourn And therefore leave these false surmizes of God and sinfull foolish unworthy reasonings set upon the work of repentance indeed and thou shalt quickly find that God is so far from hating thee that he will meet thee with loving kindness and great mercies Object O no never such a sinner as I have been a sinner above measure sinfull so wholly sinfull so onely sinfull so continually Never such a sinner as I have been sinfull To this also a word 1. Greatness of sinning it not an absolute impediment to Gods readiness in pardoning for as much as great sinners are called upon to repent as well as lesser Answered sinners and if the duty of Repentance concerns them then there is a capacity of mercy for them 2. God doth upon repentance promise to pardon great sinners Cease to do evil learn to do well Isa 1. 16. Come now and let us reason together saith the Lord. V. 18. Though your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Istiduo colores sunt valde tenaces mansivi quibus intelligitur peccata quantumque sint gravia ex genere habituata ex consuetudine divina gratia purgabuntur saith Lyra well upon that place Yea though they have been peccata sanguinea so S. Jerome upon the same place 3. Great sinnings upon repentance have found greater mercies Adam's sin very great whether you consider it formally or causally yet upon repentance mercy pardoned it David's sin of murther it was a crying sin and of adultery it was a wounding sin yet upon his repentance both pardoned by mercy What should I speak of Manasses in the Old Testament or of Paul in the New 4. The greater sinnings should ever prove the quicker reasons of
Christ have you put it on yea or no Consider 1. It is such a Garment that of all other thou needest most Our It is a Garment that of all others we need most best Garments are many times superfluous we need them not we can attire our selves well enough without them but this best Robe is the most needful thou canst not live without it nor mayst thou dye without it How naked art thou with thy filthiness before the eyes of a pure God And how at once may his wrath pour out it self like fire and consume thee having no covering at all to shelter thee Friend said he to that intruder in the Gospel How camest thou in here without thy Wedding Garment When thou goest to Prayer or steps to the Sacrament or art giving up thy Soul into the hands of God and hast no covering for any of thy sins may not God in the same way of judgment say unto thee and bespeak thee How dost thou present thy self before me with all this sinfulness thou knowest that I am a God of purer eyes then to behold sin and there is no communion twixt light and darkness I tell thee that there is No acceptance of thy person without this Robe the Lord cannot abide the sight of thee without it for thou canst not but provoke him as oft as thou appears before him in thy nakedness and vileness No respect unto thy services not that the Lord doâ—h dislike any duty but that the person must be first covered with the righteousness of Christ if he would have his offering to be accepted 2. By nature we are born naked utterly destitute of this By nature we are born naked precious Robe As for the nativity said God to Jerusalem in the day that thou wast born thy Navel was not cut neither wast thou washed in Water to supple thee neither wast thou salted at all nor swadled at all Ezek. 16. 4. Or as Christ to the Church of Laodica Thou art wretched and miserable and poor and blind and naked So we by nature cloathed only with raggs of corruption with filthy raggs Isa 64. 6. and as Joshua in Zach. 3. 3. Cloathed with filthy Garments destitute of God of Christ of all righteousness as if you should see a naked child born with Sores and Boils and Plagues and Leprosies running and spreading from top to toe 3. You are of We are of no excellency without this Robe no excellency without this Robe Then only we come to excellent Ornaments when this is put on All the Robes you get on you are but the shrouds of dead men or like Velvet cast over an Herse As Solomon said of beauty in a foolish woman it is but as a Jewel in a swines snout So we say of all other Garments they are Ornaments put on a base dead and loathsomesoul 4. The Robe of There is none like it Christs righteousness there is none like it for thy good and benefit For 1. It is an Ornament as well as a Garment All our acceptance It is an Ornament as well as a Garment before God is as we are cloathed with it then are we cloathed with the Sun now are we precious in his eyes it makes us beautiful and lovely and accepted in the eyes of God 2. It is armour as An Armor as well as an Ornament well as Ornament For the preciousness of it it is a vesture of pure Gold and for the strength of it it is as a Coat of Mail Let us put on the Armor of Light Rom. 13. 12. We may by it keep off the strongest accusations of Satan and stand even before the judgment-seat I am black but comely saith the Church Cant. 1. 5. though in her self black yet in this righteousness comely It can answer all our own imperfections and all that Satan can object against us or the Law or our own fearful hearts Sins and imperfections and defects cannot answer God but a perfect righteousness can 3. It is a Garment for warmth as well as for sight When we look on our selves and our own righteousness our spirits may dye within It is a Garment for warmth as welâ— as for sight us but peace and comfort â—low from the righteousness of Christ it was perfect and meritorious and accepted and this will chear the heart above all if we be found in Christ having his righteousness There goes wonderful virtue from the hem of this Garment both to satisfie God and to pacifie the conscience as Jacob got the blessing with the elder Sons Garment so do we get all our mercies and comforts and blessings by being cloathed with the Robe of Christs righteousness But how may we know that we have put on this best Robe How may we know that we have put it on Have we put off our own Rags Sol. I will instance but in three particulars to discover this 1. If we have put on Christs Robe we have put off our own Rags we have put them off 1. Affectu 2. Conatu As it was with Joshua Zach. 3. 4. His filthy Rags were taken away and then he was cloathed with change of Raiment So here no man can assure himself that he is cloathed with Christs righteousness unless he doth dismantle himself of his own unrighteousness Eph. 4. 21. If ye have been taught as the truth is in Jesus v. 22. Put off concerning the former conversation the old man which is corrupt according to the deceitful lusts v. 23. And put on that new man c. Rom. 13. 12. Cast off the Works of Darkness and put on the Armor of light For a man to imagine that he hath the Robe of Christs righteousness and yet to walk in the paths of unrighteousness in chambering and wantâ—nness in strife and envying in all voluptuousness and beastliness c. No man saith Christ soweth a piece of new Clâ—ath to an old Garment Mark 2. 21. 'T is true that none but sinners are cloathed with this Robe but then it is as true that no sinners are cloathed with it but strive with all their might to put off their sinful rags by hearty contrition and confession and conversion 2. Only â—aith puts on this Robe Only faith puts on this Robe And therefore as this Robe is called the righteousness of God both for designation imputation and acceptation So it is also called the righteousness of Faith Not that Faith in a formal sense is our righteousness For Faith did not dye for us noâ— can Faith of it self merit for us nor is Faith of it self compleat but imperfect but because it is the instrument which apprehends Christ and his righteousness and by which we put on Christ with his righteousness Have you Faith or have you not Nay but deceive not your selves The Faith which puts on this righteousness must be able 1. To deny our own righteousness to take of all confidence in the flesh Faith cannot put on Christs righteousness until
is Knowledge of Christ as revealed in the Word which a man may have and utter too and yet not have Faith there is Profession of Faith for the truth against errours and yet the Grace of Faith is another thing A man may have so much faith as to believe that there is a Christ and to confess his excellencies and in some sort to see his own necessities of Christ yea he may begin to article and capitulate as the Young-man and yet break off and be far enough from a Faith which doth indeed espouse and marry his soul unto Christ 4. Lastly The misery and danger Suppose The misery and danger you do deceive your selves and in the event it appears that you are not espoused to Jesus Christ by Faith that you never gave your hearts unto him that there never was any conjugal Union and Bond twixt you if thou indeed shouldst live Christless and die Christless what helpless hopeless happyless person art thou But you will reply We trust that we are truly penitent persons and that God hath given unto us such a Faith whereby we are really married unto Christ Sol. Well if that be so you have great cause to bless the Lord And that you may not be deceived therein I will deliver unto you some proper effects which that Faith produceth in every soul that is indeed married unto Qualities produced by an espousing faith Christ There are four Qualities produced by an espousing Faith 1. Estimation Let the Wife see that she reverence her Husband saith the Apostle Ephes 5. She must both acknowledg Estimation him as a Head and honour him as a Lord juâ—â—e and esteem of him in a relative consideration above all other The like effect doth Faith produce if it espouseth us to Christ it sets up Christ above all accounts of him as most excellent judgeth of all other things but as dross and dung in comparison of him will part with all for to get Christ The beauties of Christ are glorious in the eyes of every believer Christ doth not seem a mean thing an ordinary or common thing but he is the Pearl the Sun of Righteousness My Lord and my God saith Thomas In a word Faith if right exalts the Excellency of Christ and the Authority of Christ the Excellencies of his Person and the Authority of his Will and Laws 2. Election Election We make choice of Christ before all other Though sins though the pleasures and profits of the world proffer themselves yet as the Martyr at the stake None but Christ Or as Paul I desire to know nothing but Christ crucisied So the true believer Give me Christ I have enough I have that which is best of all he is the the Optimum and the Vnicum to Faith 3. Affection Conjugal Affection Faith ever produceth conjugal Love It were a monstrous evil for a woman to marry a man and noâ— love him and it were an adulterous thing for her to love any more then her own Husband Marriage doth by way of Duty infer and draw with it two qualities of Love one is exclusive and it is an unity of Love the other is intensive and it is a redundancy of Love Thus is it with us if Faith hath espoused us unto Christ it doâ—h kindle in us a love unto Christ not a divided love a love to Christ and a love to sin a love to Christ and a love to the world but an united love none is by us esteemed and loved as our Lord but Christ Nor doth it satisfie it self with a remiss and diminutive love which may serve any inferiour object but as Christ is in himself the most excellent object so Faith produceth such a degree of love which bears some proportion with that object viz. a superlative love a love of Christ above all and more then all more set on Christ than on any other object which yet may lawfully be loved more than our father or mother or wife or children Do we find this love in our hearts to Christ against all and above all Nay again True conjugal love infers with it a Love 1. of Complacency to delight in the thing loved 2. of Society to be with the person loved Is it so with us what delght have we in Christ in his person in his excellencies in his works in his ordâ—â—ances Is it our best joy to hear him to see him to speak with him 4. Subjection I confess that marriage doth not make the Subjection woman a slave yet by vertue thereof she is bound to submission or subjection she doth in a sort give away her self unto the disposal of another in the Lord Thy desire saith God Gen. 3. 16. shall be to thy husband and he shall rule over thee If thou hast a Faith which doth espouse thee unto Christ that Faith brings thy heart into the obedience and subjection of Christ It subjects thy will to Christs will and thy judgment to his truths and thy desire to his rule and thy works to his laws If Christ would have thee be and do one thing and thou wilt be and do another that thy will is still contradicting of Christs will and thy way is still contrary to his way Though a man may be married to such a stubborn and perverse piece yet Christ is not for all that are married unto him by Faith have in some measure wrought in them an obediential spirit desirous to know the mind of the Lord and willing to live godly in Christ Jesus Now this subjection which is the effect of an espousing Faith hath these properties in it viz. 1. Vniversality the wife is subject in all things 2. Diligence we must take care to please him 3. Delightfulneâ—â— it must be no burthen 4. Constancy as long as we live we must be subject to the will of our Lord. The last Use shall be for Exhortatiou That in case you find Vse 2. Exhortation this Ring of Faith by which you are espoused unto Christ given unto you then be very carefull to wear it and to bring it along with you to this next Sacrament We usually put on our Robes and our Rings when we come to any solemn Feasts The Sacrament of the Lords Supper is a Feast of good things there is Christ and mercy and redemption and sanctification and what not for the soul but bring your Ring with you Christ looks that you should come with it and you can do no good at the Sacrament if you have not the Ring on your hand Though you put forth your hand yet if the Ring be not on it the hand may take the bread but the Ring is it which onely can take Christ therefore bring Faith with you to the Sacrament Josephs Brethren must bring Benjamin with them or else they must not see his face nor should get food And let your faith work upon Christ all along on the love of Christ on the sufferings of Christ of the
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
Without saith it is impossible to please God Hebr. 11. 6. 2. But let us proceed further and search what Reasons may be produced to demonstrate the Assertion That the natural or Reasons of it unconverted man is spiritually dead and as to spirituals altogether dead Thus then 1. He who hath no Communion at all with Hâ—â—ath no communion with the principles of spiritual life the principles of spiritual life is in a spiritual sense altogether dead for where there is no principle of life there cannot be any thing but death Tolle animam tolle vitam but the impenitent and unconverted sinner hath no communion with any one principle of spiritual life Therefore c. There is a twofold principle of this life 1. A primitive conjunction with God in the estate of Innocency but this is lost 2. Arenewed Conjunction with God by Christ but yet this is not attained to by an unconverted sinner It is a confessed truth that Jesus Christ is the Author of spiritual life to the sinner He that hath the Son hath life and he that hath not the Son hath not life Joh. 5. 17. And the sinner hath it partly by Faith which taking Christ takes life from him by the Spirit of Regeneration which renews and makes him alive but the unconverted sinner hath neither the one nor the other had he either he were then converted 2. Original sin whilst reigning is a compleat cause of spiritual Original sin is a compleat cause of spiritual death death But original sin reigns in the impenitent and unconverted sinner therefore he is dead The Fathers have diversly Phrased Original sin some call it Venenum Syerpentis so Cprian others Plagam serpentis so Ireneus others Vitium parentum so Pauâ—inius in Austin the Apostle Paul calls it sometimes the body of sin sometimes the body of death sometimes the Law of sin and death sometimes the Vncircumcision of the heart Our Divines generally conceive two things in it viz. In Original sin there is 1. A total deprivation of original righteousness The Faculties remain but the Rectitude is gone It is reported of an excellent Philosopher that he fell into a Disease which dashed out all the Learning that ever he acquired so that he forgat even his own Name Original sin is like the extinguishing of a Candle the Candle remains still but the Light is gone Or like the quenching of red Iron the Iron remains but the fiery redness is all gone Or like a Tree the Limbs remain but the Life is gone It is an Universal spoil it hath robbed us of all our supernaturals worse to us than the Devil to Job who took away all that he had yet spared his Life But Original Sin not onely took away Paradise and Righteousness but all self-power so much as to desire to be good 2. A total depravation of all the man Seges ubi Troia The Soul of Man was once like a Garden fully set with the sweetest Flowers of Righteousness but now it is become like a Wilderness run over and filled with Briars and Thorns Or it is like a Face which once was the most curious of features every part expressing most amiable sweetness now it is like the same Face most deformed with the clusters of the Pox and the very shame and reproach of it self There is not a Faculty in the Soul but it is like the Bough of a fruitfull Tree thickly laden with Iniquity It is a Spring bubling out nothing but aversation enmity resistance to spiritual good and readiness inclination eagerness unsatiableness to all that is evil God saw that every imagination of the thoughts of the heart of man was onely evil continually Gen. 6. 5. The best of men complain of blindness of dulness of deadness Alas then what or how is it with the worst of men Paul could not do good a wicked man would not do good Paul complains for want of power what then may an unconverted man do By all this I think it manifectly appears That the unconverted man is spiritually dead because Original Sin reigns in him if in any then in him and where Original Sin reigns there is a total privation or absence of all spiritual Life and total corruption or presence of spiritual Death in the Soul The terms used in Scripture to express conversion 3. The Terms used in Scripture to express a sinners conversion do seem sufficiently weighty to prove That before his conversion he was spiritually dead For it is set forth sometimes By the Resurrection of the dead Ephes 5. 14. Awake thou that sleepest and arise from the dead By the Generation of a person Of his own good will begat he us with the word of truth Jam. 1. 18. By Creation 2 Cor. 5. 17. If any man be in Christ he is a new creature Now observe if Conversion be a Resurrection a spiritual Resurrection then the soul before Conversion was spiritually dead if Conversion be a Regeneration then a new life is brought into the soul which it totally wanted before If Conversion be a Creation and the converted man qua talis be a new creature then he had no spiritual being before If spiritual Life be a creature onely of Christ's making then c. 4. To me those spiritual Promises which God makes of giving The promises of giving a spiritual being and life a spiritual being and life do abundantly clear that man is dead As of pouring forth the Spirit of Grace giving his Spirit taking away the heart of Stone and giving the heart of Flesh of giving Knowledge Love Fear c. Such kinds of Promises imply three things 1. Our total want and need 2. Gods undertaking to bestow them 3. A free and total donation of them to us on Gods part 5. S. Austin useth the Duty of Prayer to prove this Assertion The duty of Prayer against the Pelagians Petenda à Deo bona omnia ergo nihil boni ex nobis possumus And in an Epistle to Vitalis he saith Prorsus non oramus Deum sed orare nos singimus si nos ipsos non illum credimus facere quod oramus 6. I will add but one Argument more viz. That man is totally dead quantum ad spiritualia who cannot so much as Man cannot prepare himself to life prepare himself no not remotely no not in any degree unto the life of Grace But the Unconverted man cannot virtute propria and without supernatural aid in the least degree prepare himself c. for without that aid he cannot desire deliverance out of his sinfull estate nor mourn over it nay not feel it nay not spiritually know it The Use which I desire to make of this Point I shall reduce unto 1. Information 2. Trial 3. Instruction 1. For Information Is every natural and unconverted man a Information spiritually dead man Hence we may be informed of several The unconverted man is in the saddest condition Truths 1. That the
a quickning and regenerating Word it carries Christ in it the Author of Life and the Apostle calls it the Ministration of Life And perhaps it hath been so to some poor man and woman and to some of thy children But O how long hast thou heard it how often hast thou come to this Bread of Life to these Waters of Life What! and yet dead in thy sins not yet quickned and made alive Why thou art a reproach to the Gospel and thy sins have not only given death to thy soul but death to the Gospel of Christ the Gospel is made by them a dead Letter it is not so in it self but thou hast made it so And how wilt thou answer God for killing thy soul and killing his Christ and killing his Gospel 2. Many have a name that they live but like the Angel of Many have a name to live and yet are dead the Church of Sardis they are dead Revel 3. 1. Oh Sirs Spiritual life the life of grace is a rare thing and a difficult thing Every man loves his life but few love this life No man hates his own life almost but most men hate this life of grace because it is destructive to this life of sin And many think they have it and others think so too and yet they have it not You know it is one thing to put Flowers upon a dead body and another thing to put life into a dead man It is one thing for the Sun to convey light another thing for the Sun to convey life I might shew you that mâ—n mistake spiritual life exceedingly Education in a person may lead him far and so may an enlightned and generous Conscience and so may restraining Grace and so may Art and so may the common gifts of the Spirit they may enable a man to strange conceptions and strange affections and strange actions and yet the man may be spiritually dead Not any of these flow from a gracious principle of spiritual life Why common Gifts may lead up the soul far and Education may lead to Duties much and Conscience may awe sin exceedingly and Art or Hypocrisie may counterfeit the very life of Grace as a Stage-player doth a King wonderfully O therefore look to it that you have more than a name of life that you live indeed 3. If you should deceive your selves and when you come to It would be very sad to be deceived in this die you find that you have been dead all your lives and never were spiritually made alive Oh! in what a condition will thy poor trembling soul be To die and see nothing but death I thought there was life in my heart and life in my strong faith and life in my troubles of spirit and life in my obedience but alas I never lived I never enjoyed Christ never enjoyed grace c. 4. If the Lord hath made thee alive from the dead I do not To be alive is cause of great joy know any man living on the earth that hath such cause of joy unspeakable and glorious I will mention but three particulars unto thee 1. Hereby thou mayest be assured of thy interest in the richest mercy and greatest love of God to thy poor soul Read but the Apostle in Ephes 2. 4. But God who is rich in mercy for his great love wherewith he loved us v. 5. even when we were dead in sins hath quickned us 2. Thou mayest palpably discover the tokens and vertues of Jesus Christ upon thy soul the very Effigies of the saving works of Christ that which Paul so longed to know even the power of the death and of the resurrection of Christ Philip. 3. 10. In thy death to Sin and in thy life of Grace doth the power of Christs death and of Christs resurrection appear 3. Thou mayest certainly know that Heaven shall be the place of thy rest hereafter Spiritual life comes from Heaven and bends to Heaven and shall bring to Heaven It prepares for Heaven and it is a part of Heaven and it shall be perfected and filled up in Heaven O what things are these who would miss of these For Christs sake search throughly whether you be made alive Now me thinks I hear some soul secretly longing to know how it may be cleared unâ—o it That God hath quickned it from the Signs of spiritual life dead That as it was once dead yet it is now alive Sol. There are many things which may clearly declare it for indeed life is such an active thing especially spiritual life that it may easily appear sometimes or other to him who hath it 1. If sin be alive then thou art still dead and if sin be dead thou art certainly alive I will open both these parâ—s 1. If sin be alive then the man is dead for it is impossible that the If sin be alive the man is dead same man should be alive and dead under the same consideration Spiritual Life and spiritual Death are incompatible at the same time in the same subject And therefore if sin be alive questionless you are spiritually dead Now there are four things which manifest sin to be alive in any mans soul 1. The flaming bents and inâ—atiable desires of the heart after things forbidden in the Word Ephes 4. 19. we read of sin with greediness 2. The universal and easie authority law or command that it hath over the soul and body that it can use them in the service of lusts when and as it pleaseth Ephes 2. 2 3. 3. The joyfull contentation and satisfaction which the heart takes in evil things as we do in meat and drink 4. The customary trade and course of our life in sinfull ways a walking in them a living in them O if these be yet found in thee sin is alive still and thou art dead still 2. But if sin be dead thou art certainly alive If sin be dead thou art alive I confess sin may be restrained and a man not alive and sin may be troublesome in some respects and a man not yet alive But if it be dead the man is spiritually alive for sin in thee can never come to be dead but by spiritual life Now sin is dead in thee if thou canst find two things 1. If it hath lost thy affections If love to sin be gone and hatred of sin be come if delight in sin be quenched and sorrow for sin be implanted Oh Sirs the love of sin is the life of sin and if the hatred of sin doth live then the love of sin is dead 2. If it hath lost its Authority its free and uncontrolled power although it molests still and tempts still yet it rules not thou art not a slave to it and subject to it thou wilt not serve it obey it any longer If thou hast Christ for thy Lord the Law of Christ for thy Rule and Sin for thy Enemy thou art alive 2. A second sign of spiritual life is a spiritual sense
of spiritual wants This is an undoubted truth That where there is A spiritual sense of spiritual wants life there is sense and where there is sense there is life If the life be a spiritual life then the sense is a spiritual sense a feeling of our spiritual wants When the Prodigal began to live he began to feel to feel to feel his nakedness to feel his poverty to feel his wants And when Paul began to live he began to see his wants Rom. 7. 14. The law is spiritual but I am carnal sold under sin I know that in me there dwelleth no good thing how to perform that which is good I find not O when God gives grace unto the heart that grace though never so weak affords two operations 1. It gives you a clearer sight of sin 2. it gives you a fuller sight of your wants It is Learning which makes us to see how much Learning we want it is Health which makes you see how much Health you want it is Grace which makes you see how little Grace you have and how much you still need No man rightly feels the want of more Faith but by some Faith the want of more Softness but by some Softness Object But now the Question may be How a man may How a spiritual sense may be known know that the sense of his wants be a spiritual sense of them for many men say that they want such and such spiritual Graces and yet they have not a spiritual life in them Sol. I answerâ— There are four things which declare the sense of our spiritual wants to be a true spiritual sense 1. Ordinarily it follows after a deep Conviction of sin that man It follows after a deep conviction of sin deceives himself who talks of spiritual wants and yet never saw his spiritual fulness of sin The Lords ordinary way in Conversion is To strip us wholly of our selves and therefore 1. He opens our eyes to see how rich we have been in sin 2. To see how poor and nothing we are in Grace 2. If it be a spiritual sense it is an humbling It is an humbling sense sense He who can see much sin in himself and not be troubled is not rightly sensible of sin and he who can see much want of grace in himself and not be humbled is not spiritually sensible of his spiritual wants What! and yet so little Knowledge yet so little Faith and yet so little Love of Christ yet no more strength to pray to deny my self to overcome my sins And now he mourns and weeps 3. If it be a living spiritual sense it is an humbâ—e sense The It is an humble sense presence of Grace though little breeds an high conflict with all sin and a lowly spirit under all wants This man admires at other Christians Graces and prizes them and goes home and confesseth Lord I am less then the least of all Saints 4. If it be a spiritual sense then it is a careful and an active sense It It is a careful and an active sense would have these wants supplied it is full of inquiry what shall I do and it is full of Prayer I believe Lord help my unbeliefe The sense of want will not cease but in the sense of supply 3. A spiritual appetite is a sign of spiritual life You know There is a spiritual appetite that life seeks its own preservation the living man must have food and will have food As soon as ever a child is born if it be living nature prompts it to crave the brests and verily so it is with every new born Christian As new born babes desire the sincere milk of the word 1 Pet. 2. 2. As soon as the Prodigal began to be spiritually alive he presently thought of food O saith he there is bread enough in my Fathers house and to spare As there is bread for life so there is bread of life and as there are waters for life so there are waters of life there is spiritual bread and spiritual water Corpus Christi est pabulum fidei The Lord Jesus and his Ordinances are the spiritual food of the soul and when a man receives a spiritual life he cannot live without them but depends on them as for the nutrition and preservation of his life Here again it may be demanded How a Christian may know that his appetite is a truly spiritual appetite flowing from life To which Signs of appetite flowing from life It is a strong appetite I answer thus If it be an appetite flowing from spiritual life 1. Then it is a strong appetite the Scriptures call it an hungring and thirsting the strongest and fiercest of all appetites O Sirs There is an appetite dainty and there is an appetite hungry there is a difference twixt a want on empty desire and an hungring or an appetite for life Give me children or else I dye the word is to such a man more then his appointed food 2. It is an Vniversal Appetite Some men have a stomack to the Word but not to the Sacrament and some A Universal appetite have a stomack to the Sacrament O that they must have but not to the Word and some have a stomack to this part of the Word not to that part of the Word and to it as thus dressed and another way dressed New Dishes for dainty stomacks But a Christian in whom the life of Grace is wrought why he is for the Word and he is for Sacrament and he is for all Christs Ordinances and all Christs truths Why saith he I have a proud heart and such a truth will humble it and I have a troubled heart and such a truth will comfort it and I have a doubtful heart and such a truth will direct it and I have a weak heart and such an Ordinance will strengthen it so that he sees food in all of them and he hath an appetite to all of them 3. It is a constant A constant appetite appetite Give a living man food in the morning and Life looks for some at night he can feed to day and he can feed to morrow too Thus it is with a living man though when a man is dying his stomack dies in him and leaves him One Sermon a moneth or a year will satisfie A living Christian he takes in provision every market day every Sabbath for his soul and he longs for the market day again O when will the Sabbath come again O when shall I appear before God again O when shall I sit down and be entertained at Christs Table again O I could hear of Christ of Faith of Mortification of the Love of God of newness of Obedience c. still I need more heavenly nourishment for my Graces c. 4. Spiritual Growth is a sign of Spiritual Life You know There is spiritual growth that living men do grow until they attain unto that proportion and measure which
becomes malleable nevertheless it is not changed in its Intrinsecal disposition 4. When a man is Formal in duties but not Spiritual in duties he holds a customary course but not a conscientious course this mans heart is not changed Judas was as busie about Christ as the other Disciples yet he was not changed Some unconverted man may be as frequent in religious duties as converted persons are yet their hearts unchanged There are four things which prove a formal Christian to have an unchanged Four things prove a formal Christian to have an unchanged Heart Heart for though he doth good duties yet he doth them 1. From carnal Principles of Custome Education Example not from Faith Love and Spiritual Principles 2. For Carnal Ends with a respect to his Estimation with men not with God or he doth some good to blind and cover more evil 3. As a Carnal or Natural work not as a Communion with God or Christ if he doth them it is sufficient but whether he meets with God in them or God with him in them whether he pleaseth God and God accepts of him and them or what heavenly revenues come into his soul upon them he regards not 4. Without any Delight A good mâ—n hates the sin which he doth an evil man hates the good which he doth he delights not in the Law of God after the Inward man he is glad when the work is done but not to do the work It is his Task it is not his Pleasure It is a Heaviness but not an Heaven to him his Spirit is weary as much as his Body he cannot take hold of God be importunate in prayer for any Grace he doth not put out a Might a Power a Zeal in holy Services but acts them with a sleepy faint wearisome undelightful Spirit 5. When a man hath been and still is a stranger to Inward Conflicts certainly that mans heart was never changed there may be two conditions wherein all may be quiet One is in anothere life where grace stands alone in heaven there is no sin but holiness is grown unto its utmost perfection and therefore it is above contrariety and conflict Another is in this life where sin stands alone it hath the dominion and blinds the mind sears the conscience and hardens the heart there is neither a contrary light nor a contrary grace to raise any stirs and conflicts But then there is a third condition which hath medium participationis in it in which the soul is partly flesh and partly spirit sin is there and grace is there there are two contrary Natures two contrary Lawes two contrary Inclinations and workings two Adamants as it were one drawing the soul to evil the other drawing the soul to good one willing the other unwilling one yielding the other resisting one putting on to â—aith to love to mourning to praying to repenting the other putting off the soul from all these when I would do good evil is present with me saith Paul And verily it is thus with every converted and changed man The flesh lusteth against the Spirit and the Spirit lusteth against the flesh and these two are contrary one to another so that they cannot do the good that they would Gal. 5. 17. And if no such thing be in thee thy heart was never changed That man who never finds an unbelieving nature opposing and conflicting with a believing nature hardness conflicting with softness c. his heart was never changed for converting grace is in us but in part and if but in part then some sinfulness still remains and believe it there are not two more active more contrary more conflicting principles then grace and sin in the same subject 6. When a man is constantly formal in the same rode and posture all his dayes like a Pioâ—ture never better nor worse Such who seem to be changed without and within but it is not total Two things manifest a partial change When they do not come up fully to the commanding Will of God 3. There are many men who seem to be changed without and within yet the change is not a total or universal change and there are two things which do manifest a partial change only to be in many men 1. When they do not come up fully to God in respect of his commanding will they cannot come up to the Will of God when his Will is most spiritual when his will is most strict as self-denial when his will is most difficult Oh to sacrifice Isaâ—c that beloved Child to part with Benâ—amin this is against them to pluck out the right eye and cut off the right hand this is an hard saying when his will is most suffering For the young man to forsake all his riches this is a sorrowful Injuction to renounce all our honours with Moses and to suffer reproaches with the people of God to leave Friends and Father and Mother and Brethren and Sisters and Children and Lands and Life too as the Apostles did When a man is converted he is now so changed that his will and Gods Will are not sutable but also coextensive It is pliable and it is parallel Gods Will is my will and what he wills I will the Law of God is written in his heart every command of God is ingraven upon it there may you read the Masters Copy and the Scholar writing after it This is to be done saith God this I desire to do saith the Godly heart this I would have thee to believe Lord I believe help my unbelief Thus much I would have thee to suffer Lord strengthen me and give me not only to believe but to suffer for thy sake But in a partial change it is otherwise 2. When they do not fully come up to God in respect of his forbidding Nor to the forbidding Will of God will You know that God forbids all sin he forbids spiritual sins pride ambition c. as well as fleshly sins 2 Cor. 7. 1. little sins faith and troth vain thoughts as well as great sins secret sins alone as well as open sins heart sins heart-adultery revenge malice as well as life sins Gospel sins unbelief and grieving of the Spirit of God as well as Law sins sins of Omission as well as sins of Commission breeding or original sin as well as actual Quest But some may say unto me If the case be so How How a man may know that God hath indeed changed his heart Some things premised There are many aboâ—â—ive changes may one know that God hath indeed converted and changed his very heart so that he may confidently say that although I was once dead yet I am now alive This Question deserves a serious Resolution For 1. There are many abortive changes deluding changes rising from false and insufficient Principles from a terrifyed conscience or from politick parts or from the power of restraint or from denial of occasions or from prevalent passions or from the contrariety of one sin
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
immediately go before and ordinarily usher in Conversion so it is sad and bitter and sharp for there the law imprints a sense of sin and of wrath and a spirit of bondage to fear the Needle pricks and the Sword cuts and wounds and the Hammer bruiseth and the Plough rents and tears 2. Formaliter as it is a perfective change and alteration even from hell to heaven from basest lusts to sweetest holiness and thus it is at the least a fundamental radical and virtual joy 3. Consequenter For the Crop and present harvest which results out of Conversion thus it is the Musick after the tuning of the strings the fruit of righteousness is peace so the fruit of conversion is joy and delight There are three things unto which I desire to speak about this point 1. That upon Conversion the condition becomes very joyful and pleasant quod sit 2. What kind of joy and pleasure Conversion doth bring quale sit 3. Reasons why so cur sit and then the useful Application Quest 1. For the first of these that Conversion doth bring the soul into a very joyful condition Sol. There are four things which demonstrate the quod sit of The quod sit demonstrated this 1. Many pregnant places of Scripture Psal 52. 11. Shout for joy all ye that arâ— upright in heart Psal 132. 9. By Scripture Let thy Saints shout for joy Isai 35. 10. The ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads they shall obtain joy and gladness and sorrow and sighing shall flee away Isai 65. 13. Behold my servants shall rejoyce but ye shall be ashamed v. 14. Behold my servants shall sing for joy of heart but ye shall cry for sorrow of heart Isai 61. 10. I will greatly rejoyce in the Lord my soul shall be joyful in my God Rom. 14. 17. The Kingdome of God consists in righteousness and peace and joy in the Holy Ghost Prov. 3. 17. Her wayes are wayes of pleasantness and all her paths are peace 2. Many pregnant testimonies and instances By Instances When Zacheus was converted he came down joyfully and received Christ Luke 19. 6 9. When the three thousand were converted there ensued singular gladness and joy Acts 2. 41. When the Eunuch was converted he went home rejoycing Act. 8. 39. When those in Samaria were converted the Text saith There was great joy in that City Acts 8. 5 6. When the Jailor was converted He rejoyced believing in God with all his house Acts 16. 34. When they to whom Peter wrote were converted they did rejoyce with joy unspeakable and full of Glory 1 Pet. 1. 8. 3. The many Comparisons by which converting grace is expressed By Comparisons doth confirm it that it makes the souls condition very joyful and delightful The estate of grace is set forth by all the things which are esteemed pleasant and delightful and joyful Men take Delight and Joy in Honour Beauty Strength Youth Riches Pearls and Jewels in Birth in Wisdome and Knowledg in Springs Orchards Spices Perfumes Buildings Victories Life Duration Friends Why when converting grace is conveyed into the heart the man now is honourable and of high dignity now the beauties of Christ are on his soul all his graces are more precious then Pearls and Gold and Silver he is rich in spiritual treasures he is one born of the Spirit of God never truly knowing and wise till now c. Nay grace is phrased by such things which yield a general and universal contentment and delight to the whole man It is sometimes called Light which is pleasant to the eye Oyntment which is pleasant to the smell Wine which is pleasant to the tast Musick or the joyful sound which is pleasant to the ear Nay yet again it is sometimes called Truth and that is pleasant to the understanding Goodness and that is pleasant to the will a Kingdome and that is pleasant to desire an Inheritance and that is pleasant to hope Communion and that is pleasant to love a Possession and and that is pleasant to joy a Victory and that is pleasant to hatred a Security and that is pleasant to fear Heaven the Kingdome of Heaven and that is pleasantness itself and all this even under fears and combates when at the first and weakest and lowest Nay yet once more it is set out by all the occasions and by all the times of joy to the birth of a man-child for joy that a man-child is born said Christ A converted man is a new-born To the day of Marriage which some call the only day of joy a converted man is marryed to Christ To a Feast Isai 25. 6. Every dish is filled with mercy To a Coronation day which was a day of gladness of heart to Solomon Cant. 3. 11. There is a crown of life for every converted soul To the time of Harvest when the Husbandman reaps with joy Isai 9. 3. To the returns of Merchants upon the increase of Wine and Oyle Psal 4. To a ransome and release from bondage and captivity a converted man is set at liberty he is a freeman in Christ 4. Consider Conversion in the Causes of it or in the very By the Causes of it Nature of it or in the Acts flowing from it certainly by all of them you may be induced to believe that it makes the Condition joyful and pleasant 1. The Causes of it which are four 1. The Radical cause Why Conversion drops out of the Eternal Love of God to a mans soul Behold what manner of Love 1 Jo. 3. 1. as many as were ordained to eternal life believed Acts. 13. 2. The Meritorious cause Who loved us and gave himself for us Gal. 2. It is one part of Christs purchase he merited Grace and Glory for his 3. The Efficient cause immediately efficient it is the first breath of Gods sanctifying Spirit the Spirit of true Comfort and Joy 4. The Instrumental cause the word which is called sweet and sweeter then the Hony and the breasts of Consolation is the instrument of Conversion Jam. 1. 2. It s owne Nature Converting Grace hath three things intrinsecal unto it 1. Goodness it is By the Nature of it good and it only makes us good Now Goodness is the foundation of Delight Nothing is truly pleasant but what is truly good 2. Suteableness There is nothing so suteable either to the nature of the soul or end of the soul as true Grace 3. Perfection it is the Glory of the Soul 3. The acts flowing from it If the acts flowing from Conversion be such as God himself takes delight in He takes delight By the acts flowâ—ng from it in the prayer of his servants in the broken hearts of his servants in the Faith and in the Fear and in the Hope of his servants all their services are a sweet savour unto him as Noahs sacrifice was Surely then Conversion is able to make the converted
Faith doth doth act for relief and will hold some communion with God 6. They are abated by the Ordinances 7. They are but for a time 8. They end in fullest setling and glorious comforts and likewise with advantage to their gracious condition And truly it is impossible that wicked and ungodly men should ever enjoy that serenity and peace as the godly do for as much as all the principles and causes of uncomfortableness abide on the wicked 1. Sin is in them in all its strength They have a thousand hells and arrows of guilt sticking in their hearts they have souls full of plague sores the deadly strokes of death the restless motions of evil spirits 2. They carry a roaring Lion in their brests I mean an evil accusing smiting wounding racking condemning Conscience which if it once awake it will tear the caul of their hearts and crush them with the flames of unavoidable unsupportable and continual wrath 3. They have no City of Refuge open to their succour no land or shore no place to cast anchor no portion in Christ and therefore the Law of God stands in full force against their souls and under its curse they lie and at that Bar of Justice must they be tried 4. They end in an éternal and perfect Hell 5. Take them at their best God is their Enemy they never yet made peace with him and all their outward blessings are steeped in gall and drenched in Wormwood as their sorrows so their blessings are distributed in wrath 2. Many converted persons are not really sad and uncomfortable Many converted persons are not really sad they onely seem so but onely seem so to the mean and childish opinions of vain men 2 Cor. 6. 10. As sorrowfull yet always rejoycing The joy of Christians is an hidden joy Hidden Manna Revel 2. 20. it is a spiritual joy to which thou art a stranger meat to eat which thou knowest not of Suppose that thou rejoycest not in a fine Baby and a Toy which is a Childs great delight art thou therefore sad All objects yield not contentment to an high mind nor joy to a good man he cannot take pleasure in an Alehouse and Tavern in swaggering and masking in dicing and carding and swearing and whoring but yet he can take delight in a reconciled God in a Christ in the Word of God in praying to God in gracious returnes from God in expectation of the Glory of God A swine delights in mire but a man doth not The Moon is oft times dark to the world when yet that part which faceth to the Sun is beautiful and lightsome The countenance and carriage of a Christian as to the world seems dull and uncomfortable but if you could look into the heart of him which faceth towards heaven O there is Righteousness there is Peace there is Joy in the Holy Ghost 3. If any converted persons be sad and want actual joy and comfort If they be sad Conversion is not the cause of it yet their Conversion is not the cause thereof Can the Sun be any cause of darkness But amongst others these are the Causes of it Either 1. Thy unconversion It is the unconverted husband child master which makes sadness in the heart of the converted wife father c. It is thy drunkenness thy cursing and swearing thy scorning and scoâ—â—ing thy resisting and shifting the offers of Grace thy lying and slandering thy pride and loosness which makes the hearts of Ministers ready to break and the hearts of thy godly friends ready to sink in them O they tremble at thy condition and they grieve to see God so extremely dishonoured Psal 119. 136. Rivers of tears run down mine eyes because they keep not thy Law ver 158. I beheld the transgressors and was grieved because they kept not thy Word 2 Pet. 2. 7 8. The wicked deeds of the ungodly Sodomites vexed the soul of righteous Lot Luke 19. 41. It was Jerusalems proud obstinacy that would not know in her day the things which concerned her peace that made Jesus Christ to weep 2. Their Captivities to sin Pauls conversion did never trouble him but this did trouble him that he did the evil which he would not his Corruption not Conversion That the Law of his members led him captive against the Law of his mind It was not Peters Conversion but Peters transgression that made him go forth and weep bitterly It was not Davids Conversion but Davids great sinning which made him go so heavily and roâ—r so greatly Psal 32. 3. The Fears and Suspitions that they are not yet truly converted O wretched man that I am who shall deliver me from this body of death O they feel so many working Corruptions still and so little of the strength of Christ still and so much unbelief still and so many indispositions still and so many failings still and so many doubts about these This â—race is not right the saving Work is not begun and these things make them â—o sigh and weep and go heavily all the day long 4. They are but newly crept out of the shell The Spirit of Bondage is yet hardly worn off some legal Dints stick on them they are either still in travel or but newly delivered Or if they be got out of the state of Bondage yet they are for the present under spiritual conflicts and as spiritual Bondage before Conversion so spiritual conflicts after conversion suspends the taste of a present and actual joy Or if that be not the damp then perhaps it is some ignorance or unexperience they are not yet come to read their Fathers Will and Christs Testament what portion is left and laid out for the Children of God Or if that be not it then perhaps it is a present fit of unbelief they cannot yet be perswaded that God means so much mercy and so much love and so many great things for them Is it so That â—onversion brings the person into a very joyful Vse 1. condition Hence then 1. We may be Informed of four Information things 1. That they are enemies to their joy and comfort who are adversaries They are enemies to their joy who are enemies to Conversion to their Conversion Prov. 1. 22. How long ye simple ones will ye love simplicity and ye Scorners delight in scorning and fools hate knowledg Six things shew one to be in an unconverted condition Unsensibleness Love of sin Path of evil hatred of Reformation despising the Means of Conversion loathing of Converted-Persons There are some persons who hate to be reformed who hold fast their â—â—ns and will not let them go they are like those stiff-necked Jewes who alwayes resisted the Holy Ghost a disobedient people to the Call of God they refuse to put their necks into the yoak of Jesus Christ and will not be bound with his cords They love their sinful wayes and will not return to the Almighty Why Write that man childless said God of Coniah So I
Conversion If the knowledg be without 1. Experience know what sin is but feel it not know what Christ is but never feel the virtues and powers of his death and resurrection 2. Propriety know Christ as a purchase but not as an inheritance what he is and hath done but not what he is to me or hath done for me 3. Power as a candle that lightens but not as fire to burn as an Ornament on a Tomb not as a Soul to the Body as a Star which shines in the night not as the Sun which makes day new knowledg but still an old heart 4. Affections know sin but hate it not nor mouâ—n for it know Christ but love and desire him not 5. Practise like a Scholler who knows Countries but never travels to them reads the Copy but writes not after it know the way to heaven but never walks the way to heaven 2. Meer trouble of conscience A troubled condition is one thing a converted condition is another Cain and Judas were troubled yet not converted many things may suffice to trouble us which yet are not sufficient to convert us the Law the Wrath of God the quickness of conscience fear of death and hell and shame may suffice to trouble us yet not to convert us The Sea may be troubled and yet remains brinish the Iron may be broken and yet it is hard the Water boils and yet it is Water There is a difference twixt passive trouble and active trouble twixt a trouble that I would get off and godly sorrow which I would get up twixt trouble in ratione pâ—nae and in ratione gratiae twixt being troubled for sin as it is malum sensible and as malum spirituale twixt malum as causa mali and malum as affectus mali The Land-flood is high but it leaves the mud and dirt behind the Wells water is less but it cleanseth 3. Limited Reformation When only external if internal yet partial will stick with Christ for some one thing True Conversion is an invisible work it is seed under ground t is a child formed in the womb it is the hidden man of the heart t is Christ formed and living in us it is a new Creation of the heart the new heart a law written there The Pharâ—sees were good at Outworks all far to the eyes of men Outward abstinence from sin may consist with an inward love of it and a man may do much good who yet is not good Self-grounds and ends of profit of esteem of hopes of compliance with others besides those workings of conscience c. may lead us out to visible conformities when yet c. 4. Accidental resolutions When a person will on a sudden grow good altogether only upon mutable occasions 1. As in an exigence of Conscience 2. In a fit of Sickness 3. Some present conviction of the Word 4. Some imminent judgements 5. present hopes not upon solid Conviction consideration fervent prayer to God to work the change c. 5. Passionate Joyes If taken by the Word upon the discoveries of Grace and Mercy and Love of Christ and of future glory like one who is taken with the Ware yet will not come up to the Price The young man would have heaven but will not sell all take up the Cross and follow Christ But when a man is truly converted he is like the Wise Merchant who found the Pearl and rejoiced and sold all and bought it He will part with all his Lusts and Friends and Pleasures and World to enjoy Christ Doth Conversion bring the soul into a joyful condition Then Vse 3. Let every converted person take his portion of joy let every converted person take his due portion and live as becomes himself joyfully Psal 32. 11. Be glad in the Lord and rejoice ye righteous Phil. 4. 4. Rejoice in the Lord alway and again I say rejoice I wish that converted persons would consider 1. That God doth not reserve all their joyes unto another life God doth not reserve all their joy to another life O no spiritual joy is an allowance also for this life a good bit and bait by the way Nay it is not a meer Toleration or Permission but it is an express Command and Injunction and as a man doth sin who refuseth Grace so some man may sin who refuseth Joy 2. God would have the life of Grace to God would have the life of Grace a shadow of the life of Glory be a primordial shadow at least of the life of Glory and indeed our estate of Grace is an Epitome of that in Glory only that is a fuller and larger Volume We have the same God the same Christ the same Spirit the same Communion in this as in that only here it is more Mediate there more Immediate here Imperfect there Perfect here Mixt and there Pure And doest thou so poorly conceive of God that He who is able to make an heaven full of joy to Eternity hereafter is not able or willing to let fall a few drops of joy upon thy soul on earth Or that there can or should be any Communion with such a God which should not be joyful and delightful The Emperor would have none to go away sad 3. God would God would have the Christians life to be the credit of Grace have the Christians life as to be the fruit so to be the credit of Grace Grace is an ornament to the soul and spiritual joy is an Ornament to grace It testifies to the world that conversion quits all costs What! shal madness be found in the habitations of the wicked and shall not joy be found in the tabernacles of the just Shall the worldly man rejoice in a Creature and shall not the godly man rejoyce in his God Shall the condemned malefactor take delight and shall not the acquitted person take comfort Shall wicked men suck pleasure out of bitter waters and shall not good men draw joy out of the wells of salvation Joy is not comely for a fool saith Solomon but it becomes the upright to rejoice saith David 4. As spiritual joy is an ornament so it is an improvement to grace It is a certain truth that grace Joy is an Improvement to Grace is the Mother of joy and true joy is the Nurse of grace Spiritual comforts are inlargements to spiritual graces look as it is with sinful pleasures they do add to our sinful principles the more delight that any man finds in sinful wayes this adds the more love and the more desire and the more earnestness for to sin so is it in spiritual wayes the more joy and delight any man takes in them this adds a new quickning to his graces a fresher edge unto them nothing makes either a communion or an action more frequent or more fervent then delight didst thou ever find thy heart more apt to pray or more fixed in prayer then when thou foundest most delight and comfort in or upon praying