are but stolen waters and at the best but for a season they will end bitterly and on the contrary That Repentance from sin makes way for the most precious fountains of the most living comforts that it enables a man for a nearer conjunction with the truest happiness and fulness of most infinite goodness and lets in to such pleasures and joyes which pass all understanding c. Now the soul is reduced to a right judgment and begins to contemn those false vain deluding temptations by sin and is carried off to another course or way which will afford the real solid superlative advantages in happiness and comfort c. 2. This Comparison will win our love and affection to a Converted and penitent condition It is true that as long as the heart loves This wins our love to a converted condition sin it will never leave it for love is an iron clasp a strengthning quality a strong and tenacious quality but if a mans love be changed then his sinfull wayes will quickly be changed for that way doth the heart and life go that love doâ—h go they are not out who say that Amor is Radix actionum as well as Passionum Now by a right comparison of estates there will appear in a converted and penitent condition the sole and sufficient causes of Love viz. Good and the best good and only good and most proper and sutable good all which is apt to draw love and consequently Repentance for as much as Conversion from sin begins in love to God 3. This comparing of estates in the wofulness of the one and This occasionally stirs up the beat to fly to God by Prayer and in the use of meanes in the happiness of the other that the one is death and the other is life as Moses propounds it to the Israelites occasionally stirs up the heart to fly unto God by prayer and in the use of other means for grace and ability to leave the paths of death and to walk in the wayes of life for naturally men do affect life and happiness and are afraid of death and misery The first Use which I would make of this shall be for Information Use For information Of the cause why many are yet in their sins You here see the Cause why many are yet in their sins that they repent not though we preach though God punisheth though man counsels Surely they never yet did search their hearts and wayes they never did consider of what they have done they are like the Laodiceans who thought themselves to be rich and increased and to stand in need of nothing but they never yet saw their blindness nakedness and extreme poverty and misery There are many duties unto which men will be perswaded as to hear the Word receive the Sacrament give some Almes say some Prayers and now and then to confer of some good but of all the duties which do so nearly concern them they are hardly perswaded to this viz. to consider of their sins 't is true they will confess That all men are sinners and themselves too but as some do with their debts they care not to see and view them so many with their spiritual estates they have no mind to search into them to look them over to meditate of the Vileness of them Consider these things 1. That this inconsideration leaves many a sin already committed upon a sad account God doth consider Considerations to such as doe not Consider their wayes them though we will not they are in his book and before his eye though we will not think and look on them 2. That it ripens sin exceedingly The heart which will not consider of past will break out into sin future it will be high in sinning if negligent in considering he will venture deeply who knows not the nature nor the merit of sinning 3. All the work of Repentance will lye flat and dead Why where can be that brokenness of heart that filial lamentation for sinning that remorse of spirit that indignation that detestation of it that resolution against it that watchfulness and fear until by a sound consideration we come to see the vileness and miserableness of sinning c. He who thinks his way right will not turn aside and that man who knows no better will never leave or change a bad course 4. You advantage Temptations exceedingly You are under the edge and power of them all for you see nothing to hinder you the motions to sin will pass without any contradiction for you know not the evil nor misery of being impenitent Great sins will seem but little little will seem none how easie is he to sin who considers not the great evil in sin 5. All the edge of the Ordinances is blunted and dulled by inconsideration they are but water on the Tiles which passe away For what are Threatnings against sin what operation have they on us to make us tremble and humble our hearts whiles we hear them as Pieces discharged at others not at our selves And so what force have the Precepts for new Obedience or the Promises for much mercy to the Penitent until we see that we are the men as Nathan said to David whom all this concerns 6. You will never prize Christ aright nor the love of God in giving of Christ nor will you ever seek him to purpose with hungrings and thirstings until you do seriously consider of your sinful estates A man if whole will not seek to the Physician and if he hath but a scratch will not send to the Chyrurgion No sense or slight sense of sin hath no influence on ouâ— affections but let a man sadly view and find out that he is bad indeed out with God ready for Hell must perish for sin this man will cry out Is there no Balm in Gilead is there no hope for us sinners He will enquire for a Saviour and when he knows him he will with tears beseech him O the hope of Israel and the Saviour thereof in the time of Trouble Master have mercy on me or else I perish if thou canst do any thing save me 7. You will never come to any true setledness nor grounded assurance of peace with God nor in your own Consciences until you do throughly consider of your sinful conditions and estates For how know you whether you be good or bad in Covenant or out of Covenant with God that he will save you or condemn you what shall become of you when you die Untill you by solid Consideration find out the vileness and miserableness of your sinful condition out of which you must indeed be translated if ever you would be saved or know assuredly that you shall be saved 8. You will not know how to make special requests unto God For you know not the nature nor danger of that pride of that hypocrisie of that uncleanness of that envy and malice c. which are in you When we do not know what our selves
In the expression of it and this is when so much Grace appears as to enter into a new path and do new works 3. In the progression of it And this is when a greater Victory is obtained over our sins and appears in our course of new obedience Now the Initials of true Repentance I conjecture to consists partly in the Conversion of the heart when the mind and will and affections are healed and turned and partly in the reformation of the life when the person out of an hatred of sin and love of God sets upon another course of obedience and service It is just like a Ship that is going out or like a Shop that is newly set up things are very raw there is much dross with the little Silver a little health and much lameness a great journey and but a few steps the work is rather in desire and much in complaints and though perhaps little be done yet all is heartily endeavoured to be done this I call the Initials of Repentance There are six things shew that Repentance is begun in truth Six things shew Repentance is begun in truth Condemnation 1. One is Condemnation When the judgement looks upon all sin after another manner then formerly sentencing it as the most vile and accursed of all evils and no sin knowingly finds favour 2. Another is Aversation When the will flies Aversation and shuns it as that which is most contrary to all goodness and happiness 3. A third is Weariness When the Soul is as Weariness weary of Sin as any Porter can be of his Burthen or as a sick-man is of his Bed Psal 51. 17. The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise 4. A fourth is Lamentation That the Soul cannot yet be rid of Lamentation the unruly motions and insolencies of sin It is grieved that Life and Death Hell and Heaven Grace and Sin should thus be together 5. A fifth is Resistance or conflict The Soul doth Resistance use the best means it can to separate more from sin and all sinfull wayes and to walk only in all holy pathes in the pathes of righteousness And the sixth is an active Inctination to obey God in all things a thirsting and striving an aiming a writing after the Copy An active Inclination And there are four things which do shew that Repentance is Four things shew that Repentance is but begun Impotency but begun it is only initial 1. One is Impotency or weakness of operation When the penitential parts do move and stir yet like a child who begins to go very feebly There is as much appears in the course as declares another spring or principle and rule by which the Soul strives to walk but the performance is very tender and feeble like a young Tree that hath but tender branches and small fruit The person doth mourn and confess and pray and live and obey but with weakness 2. A second is efficacy of Temptation When Temptations do easily Efficacy of Temptation beset and discourage the Soul as when the Tree is but a young plant the Winds to toss it and make it reel so when Temptations do as it were drive the Soul and are apt to raise quick fears and discouragements Oh! I shall be overcome again I shall hardly hold on I cannot well see how I shall be able to perform and preserve in these wayes which I have chosen A third is the Validity of present Corruption which though it be truly hated and bewailed yet it is very apt upon occasions to assault and Validity of present Corruption prevail when every little stone is apt to make one stumble it argues that the strength is weak 4. Necessary presence of many helps When a Man cannot go but with two Crutches and a Child must lean upon many props and a penitent upon many sensible encouragements Now that these Initials of Repentance are graciously accepted The Doctrine proved God respects the truth as well as the degrees of Grace of God may be thus manifested 1. The Lord doth respect the truth of Grace as well as the degrees of it every quality as well as the quantity Are not thine eyes upon the truth The Goldsmith hath his eye on the very thin raies of Godl as well as on the great knobs and pieces Grace is excellent and amiable at the lowest though then admirable when at highest 2. The main thing that God looks upon is to the heart My Son give me thy God looks most at the Heart heart All that is done if the heart be not in it it is of little or no estimation with God but if the heart be right this the Lord prizeth exceedingly and so much that for its sake he passeth by many infirmities The good Lord pardon every one that prepareth his heart c. 2 Chro. 30. 19. Now in the Initials of Repentance the heart is set right it is set on God and towards God in truth 3. Even the Initials of Repentance are his own Gifts special gifts of his blessed Spirit it is he that worketh The Initials of Repentance are his Cist in us to will and to do Phil. 2. 13. The spirituall will and the spiritual deed though both be imperfect yet are they the genuine effect of Gods own spirit sparks out of his fire works of his own hands Now as in the Creation God looked upon all that he made and saw that it was good he liked it well So is it in our Renovation all that good which God works in us he doth accept and approve he doth not despise his own image which though it shine more fairly in progressive Repentance yet is it truly stampt in our initial Conversion 4. Tâ—at which comes This Springs â—â—om faith not only from a person having faith but from faith it self that the Lord will graciously accept For as our actions do not please him without faith it is impossible without faith to please God So on the contrary when the actions do come from faith they do please the Lord. Abels Sacrifice presented in Faith did please him when Cains presented without faith was not regarded faith puts a value and acceptance on our actions But even initial Repentance comes from faith the person is by faith united to Jesus Christ from whom he hath received strength and grace to forsake his sins and to become a servant of righteousness 5. The Lord hath said that he will not despise the day of small things nor quench the smoaking flax nor break the God will not deâ—pâ—se â—he Day 〈◊〉 â—mall things bruised reed What Husbandman doth despise the little plant which he hath set Or what father doth despise the little child he hath begoten Why that God who hath appointed all the meanes and ordinances to cherish and prop and comfort and nourish and perfect the initials of Repentance doth not he
When a sinner is sanctified Of Sanctification Which may be considered In the cause of it he is then made alive At this I suppose the Text doth principally aim This Life is considerable 1. In the Cause of it which is no other but the Spirit of Jesus Christ who unites Christ and the Soul together and upon this union the Soul is quickned with the life of Christ I live by the faith of the Son of God Gal. 2. 20. 2. In the Nature of it it is a novum spirituale esse which doth regenerate the man and as it were create him In the nature of it again The Scripture stiles this quality a new creature and the new man It is an holy living principle In a word this life is nothing else but the Grace of the Spirit regenerating and renewing the whole soul of a sinner It is saving light set up in the Mind and saving wisdome set up in the Judgment and saving grace set up in the Will and Affections which alter the old sinfull nature in man and are a new spiritual inclination to matters that are spiritual yea and a new spiritual ability or power in the whole soul of man to work that is spiritual Whereas the Understanding could not know the things of God now it is enabled to know them and to admire them and to study them whereas the Will was both unable to good and unwilling to good and only set on what was evil now being quickned by Grace it is drawn off from that affectionate inclination to evil and it is bent and inclined and in some measure enabled to desire Christ to love Jesus Christ to fear God to obey God and to walk with God And when this comes into the heart of a sinner he is said to be alive again Shall I draw out my thoughts of this Subject more clearly unto When a sinner is made alive Jesus Christ applies himself unto the soul and breaths into it the breath of life you Take me then thus When any sinner is made spiritually alive 1. Jesus Christ applies himself to the Soul and he breaths into it the Spirit of Life He doth with a poor dead soul much like as Eliah did with the Shunamites dead child who lay upon the child and put his mouth upon the childs mouth and his eyes upon the childs eyes and his hands upon the childs hands and he stretched himself upon the child and the flesh of the child waxed warm So the Lord Jesus applies himself by his Spirit to the soul of a sinner to all the soul of a sinner and works mightily in it producing knowledge in a blind mind and feeling in an hard heart and faith in an unbelieving spirit and all his Graces in the whole Soul 2. Which gracious principles He puts in living principles are all of them living principles and alter all the soul and incline it spiritually So that the man who cared not for God nor Christ nor Grace nor holy Duties heretofore now his soul bends to these and he minds these and he is never better than when he is thinking of God and mourning for his sins and thirsting for Christ and praying to God and hearing of the Word of God this is his desire and this is his delight 3. There is a power in these principles of spiritual life A power There is power of spiritual life in these principles against his sins so that now he can hate them and say What have I to do any more with Idols Get ye hence And a power in his affections so that now he is able to love God above all and able to fear God and not displease him willingly And a power in his will so that now he is able to come to Christ and cleave to Christ as his onely happiness And a power to spiritual actions so that he is now able to hear and understand to pray and wrestle to pray and believe to believe and repent Quest 2. How it may be evidenced that the converted man is How this may be evidenced thus made spiritually alive Sol. Thus 1. Every converted man hath a living union with Jesus Christ he is brought into He hath a living union with Christ fellowship with Christ Now Jesus Christ is a living Head and all his members are living Members 1 Joh. 5. 12. He that hath the Son hath life And Joh. 6. 51. I am the living bread if any man eat of this bread he shall live for ever 〈◊〉 2. All true grace is of a living nature False grace is a dead thing it True grace is of a living nature hath no life and can give no life but true grace is living True â—aith is a living faith I live by the faith of the Son of God Gal. 2. 20. And true hope is a living hope 1 Pet. 1. 3. God hath begotten us to a lively hope 3. Every converted man is the child of the living God he is born of the Spirit who is the Spirit of life He is a child of the living God God is not the God of the dead but of the living and God as a Father never begets any dead Children All his children are begot after his own image they are partakers of the Divine nature and that is a living nature 〈◊〉 4. The converted man lives the rest He lives the rest of his life to God of his life unto God 1. Pet. 3. 2. None of us liveth to himself for whether we live we live unto the Lord Rom. 14. 8. Can he possibly live unto the Lord until he be made alive by the Lord What glory can God get by the life of a dead sinner The living the living he shall praise thee as I do this day said Hezâ—kiah Isa 38. 19. God must have much glory from the converted man not only passive glory on him this he hath on wicked men but active glory from him glory from his believing and glory from his obedience which cannot be unless he be made alive spiritually alive The Use of this Doctrine shall be to draw you into a searching acquaintance with your spiritual condition There is not Vse Trial of our selves about our spiritual life a business which can possibly concern you more nearly than this Whether you be children of Death or of Life Whether yet dead in sins or quickned by the life of grace Can it be said of us as here of the Prodigal This my Son was dead but is alive So we were sometimes disobedient ignorant proud vile serving divers lusts but after that the grace of God hath appeared we are alive we have put off those lusts and have other Principles other Natures other Lives Let me offer unto you four Motives to try your souls about their spiritual Motives to this Trial. Life 1. You have enjoyed the means of Life The Gospel is often You have enjoied the means of life called the Word of Life
to Grace and Christ 3. There is the highest contrariety in actions and courses that ever was to see a man pull down what he built up and There is the highest contrariety of courses and actions to build up what he pulled down to be mad against Christ and then presently even besides himself for Christ to scourge and revile Paul and Silas and presently after honour and embrace and almost adore them To reproach the Saints and their wayes and suddenly to admire them and value them and their paths as worthiest of our dearest love and society 4. And a little And a little grace to produce all this very little Grace to produce all this That one drop should sweeten the great bitter Ocean that one little spark should cause all this flame A very little Engine should move all the World and level the Mountains a little Grace to enter the Throne and to turn all the soul round about That Moses little Rod should divide the Sea and melt the Rock a little Ant tumble down a Mountain that the Grain of Mustard-seed which is the least of seeds should grow into a Tree That a very little Grace should transform the most rebellious heart humble the most proud heart quicken the dead purisie the most vile affections conquer the Gates of Hell overthrow sin dispossess Satan should beget such a River of Grief kindle such a flame of love such a zeal for God tenderness in Conscience such a strength to do and suffer to believe life in death joy in sorrows hopes in despair raise so high as to love them that hate us bless them that curse us pray for them that despightfully use us and do good for evil 3. True Conversion is an inward change When It is an inward change a dead man is made alive this is done by the infusion of an inward principle of life the cloathing of a dead man is one thing and the quickning of a dead man is another thing it is one thing to plaister an old house and it is another thing to build a new house Conversion may be considered two wayes either 1. Extensively So it is a change even of the life and outward actions of men it is a cleansing of the flesh as well as of the spirit it is a sanctifying of the body as well as of the soul It is a putting off the former Conversation Eph. 4. 22. 2. Denominatively So it is an inward change the Prophet calls it a washing of the heart Wash thine heart O Jerusalem Jer. 44. 4. The Apostle calls it a transformation by the renewing of the mind Rom. 2. 29. and a Circumcision of the heart Rom. 2. 29. St. John calls it a laying the Ax to the root of the Tree Mat. 3. 10. Ezekiel calls it the giving of a new heart and of a new spirit Ezek. 36. 26. Every converted man hath a changed heart we say in nature that Cor est primum vivens It is true also in Grace the first work of quickning and converting Grace begins in the heart of a sinner The heart first fell from God and it is the first that turns unto God The heart is the first Seat of Sin and it is the first Throne of Grace Sin is the wound and disease of the heart and Grace must bring the Plaister thither sin is first in the heart and most in the heart dominion is there the poyson is there bring in the heart prevail with it and you bring in all the man An outward change without an inward change is 1. But Hypocrisie The Hypocritical Pharisees made clean the outside of the Cup bùt not the inside a golden profession and a rotten heart this is but Hypocrisie 2. But Vanity it is to lap the Boughs and leave the Roots which can send out more it is to empty the Cistern and to leave the Fountain running which fills it again 3. But self and soul-deceit What a foolish fancy is it to think my self a converted man because my Tongue is quiet and yet my heart doth curse Whether every internalchange be an evidence of true conversion Four internal changes may be in man unconverted A change from ignorance to knowledg God because my body is honest when yet my heart burns and boils with lust because my hands strike not and yet my heart is full of malice and revenge and murder Quest But here a single scruple may be propounded viz. Whether every internal change be an evidence of true Conversion To which I answer it is not there are four Internal changes which may be in a man unconverted 1. A change from ignorance to knowledg The man who was an ignorant sinner may become a knowing sinner and yet remain still an unconverted sinner for a man may hate the good which he knows and love the evil which he knows neither of which can consist with true Conversion 2. A change from error to truth Many Fâ—om error to truth a man forsakes the Popish Religion and embraceth the Protestant Religion his opinion and judgment of things may be altered and yet his sinful heart may not be altered he may hold justification by faith only and yet his heart be utterly void of saving faith he may deny merit unto the works of Repentance and yet his heart never truly repent he may hold the true and right Government of Christ in his Church and yet that Government of Christ may never be set up in his own heart 3. A change from security to trouble and perplexity It is possible that a great From security to trouble sinner who was as senseless as the Rock may now be as trembling as the Leaf and his conscience troubled as the Sea and yet his heart not converted Cain was troubled so was Pharaoh so was Saul so was Judas yet none of them converted There is a trouble which riseth from a quick conscience and there is a trouble which riseth from quickning grace this latter is an evidence of true Conversion the other is not 4. A temporary change or A temporary change rather a transient diversity in the affections It is possible for some scornful person to hear the Gospel preached by some John Baptist as Herod did with joy and to hear some Paul as Felix did with trembling who formerly scorned all preaching yea this man may be in a great changeableness yet never be truly changed divine truths may fall upon him with that evidence and efficacy as to shake his heart stir his affections excite his resolutions and yet after a little while as the cold doth on Water that is heated all these workings expire into nothing his old incorporated familiar lusts prevail over them and work them wholly out till the inward change be a change of the heart it is not a truly converting change 4. Lastly true Conversion is an universal change When It is a universal change a dead man is quickned the soul is not only
as great plagues as he did on Pharaoh and should they come as thick on thee as on him or any that ever thou didst read of yet if the Lord did not give thee a sanctified heart or if the Lord did not co-operate with the afflictions in a sanctifying way thou wilt be so far from desisting that thy heart after a while will grow as wicked as before It is not absolutely the punished soul nor is it absolutely the troubled conscience nor is it absolutely all that we can see or say which will divert our future course of sinning but it is the sanctified heart the new heart which will make us to leave old sins and live new lives Therefore to the Lord must we go under our afflictions and beseech him to open our ear to discipline and to purge away our iniquities and to make us partakers of his holiness and so to cause us to bring forth the more peaceable fruits of righteousness and note this That all this must be done not in a fit for a little time but habitually we must not cease confessing until we can heartilâ— mourn we must not cease confessing mourning praying until we find the Lord reconciled unto us and our hearts changed and renewed Now those sanctified Qualities which more specially a punished sinner should beg to divert him from progress in sin and to turn him Sanctified Qualities to be begged Hearty Contrition for sins past off from sin I conjecture are these 1. Hearty contrition for sins past He who is a merry Penitent proves an easie Delinquent if former sinnings be no Grief future sinnings will be no Fear he will never with stedfastness learn a good Course who can without mournfulness come off from a bad Way Beg of God for ever to make thee sensible and mournful 2. Real Conversion That the very frame of the Mind Will and Affections be Real Conversion changed the Frame more then the Form that thou become a new Creature get a new heart and Spirit 3. A sincere love of A sincere Love to God God If thy heart knows not yet how to love God it never forgat how to go on in Sin there is nothing which heals the Soul of Sin so as the Love of God this sets the heart on him and makes it to cleave unto him and tender to please him 4. Solid fear of God A reverent awe both of his goodness Solid Fear of God and of his greatness this will strike off security and hardness and presumption and set us in Gods presence and keep the conscience tender and increase humbleness c. 5. Watchfulness over our special corruptions which if any will make us to Watchfulness over our speciall Corruptions halt soonest Do not forget how much they did provoke God already and how assuredly bitter they will prove if thou dost resume them And he fain would have filled his belly with the busks that the Swine did eat and no man gave unto him Vers 16. These words comprehend in them two things First The utmost design of the sinful Prodigal He would fain have filled his belly with the husks that the Swine did eat Secondly The utmost disappointment of that utmost design And no man gave unto him According to either of these there are two Propositions observable by us viz. That a sinner will go through and try the utmost extremities and wayes ere he will return from his sins 2. That nothing shall avail the shuffling and trying sinner untill he doth return from his sins When the Lord forsakes a man nothing avails to help a man That a sinner will try all wayes and go through the utmost extremities ere he will return from his sins The Prodigal here Doct. 1. A sinner will try all wayâ—s to the utmâ—st extremities ere he will return from his sins spends all yet he returns not he is pinched with famine yet he returns not he joyns himself with a Citizen and he sends him to feed Swine yet doth he not return if he could have got but the husks which the Swine did eat husks are but poor empty light things miserable nourishment but if he could have made any shift any way to have supported himself he would not have returned unto his Father Thus you read of Pharaoh that though there were a Climax of plagues upon him and wonders of ruine upon his Land and Cattel and Servants rising like a Tide and Flood yet till it came to his first-born and the next stroke was to reach his own life he would not obey the Voice of the Lord in letting of Israel go like obstinate defendants in a City which will lose one Outwork after another and suffer the Undermining of their Walls ere they will come to terms of Capitulation So we read of the Israelites before the Captivity how extremely they did endure a very succession of Judgments and variety of strange punishments before they would return Amos 4. 6. Cleanness of teeth and want of bread yet have they not returned to me saith the Lord. Ver. 7. Rain was withheld and great scarcity was there of water yet Ver. 8. Have ye not returned to me Ver. 9. Smiting with blasting and mildew and the Palmer worm yet c. Ver. 10. Pestilence after the manner of Egypt and the Sword yet have ye not returned Ver. 11. Overthrowing some of them as God overthrew Sodom and Gomorrha and pulling some of them as a firebrand out of the burning yet have ye not returned unto me saith the Lord. And thus was it with them after the Captivity all the famine and miseries which they suffered in the Siege where the mothers were forced to eat their children of a span long Lam. 2. And all the merciless devourings of the sword and all the kinds of destroying sicknesses did not turn them to the Lord against whom they had sinned but after all they spend the utmost of their pollicies for safety running into Egypt flying unto Ashur they tryed all sorts of fruitless confidences before they would return unto the Lord therefore doth the Lord threaten to hedge their ways with thorns and to make a wall that they shall not find their paths Hos 2. 6. i. he would cast them upon such a condition that they should not go any further or if they did they should have little ease they should walk as upon thorns upon continual prickings and woundings and all this must be done before they will return to their first husband vers 7. Now for the clearer opening of this Assertion consider of these particulars 1. That it is to be understood of the natural temper of the sinner The sinner may be considered two wayes under extremities As This is to be understood of the natural temper of the sinner effectually assisted by the preventing grace of God which is of surpassing vertue to renew the soul and to conquer its stubbornness and aversness and effectually to perswade and draw in the
heart to yield unto God and to give up its weapons of lusts The which grace if God infuseth at any time whether before or under or after afflictions then the sinner doth not wander in the paths of perversness nor doth he hold out so long but in stead of trying all ways to continue in his sins he will speedily assay all the ways to be freed from them As left unto his own corrupt spirit and the projects contrivances and ways thereof And thus it is with him like a besieged enemy which will retreat from hold to hold and dispute every inch of ground before he will give up the City So is it with the sinner his heart will devise one defence after another and he hath yet another shift though he be many times hardly beset in his name or in his estate or in his body yea or in his conscience And God doth narrowly watch over him and doth spoil him of his many false confidences and deals more smartingly with him to yield and return yet he hath not onely much subtilty of spirit behind to delude all but also he hath exceeding stubbornness of spirit to oppose all the means which are used for his conversion 2. We must distinguish of the ways whereby God doth deal with a sinner which are of two sorts Some are Victorious ways Distinguish of the wayes whereby God doth deal with a sinner wherein the Lord undertakes the conquest of the heart himself by the immediate power of his own grace to pluck down strong holds and to cast down high imaginations upon which as the conversion of a sinner doth infallibly ensue so likewise presently and speedily for this way exceeds the strength of rebellion in sin and in despite of it overcomes the heart It is the stronger man dispossessing and the stronger hand pulling us out of the powers of darkness Others are Moral wayes which consist onely in external means not in the infusing of grace but rather in the proposal of it and invitations thereto by counsel reproof threats rewards and seconding this proposal with some or many miseries the Proposition That a sinner will use all the wayes and methods ere he will return from his sins is to be understood onely when God deals with him in a moral way by the presence of means onely not otherwise for which his corrupt heart may be too strong 3. We must distinguish of turning from sin It is two-fold either Distinguish of turning from sin Hypocritical and feigned and thus many times at the first upon the very denunciation of a Judgement as Ahab or upon the perception of it as Jeroboam when his hand was struck evil men may seem to confess and to grieve and to forsake sin and to seek unto the Lord and pretend to serve him Real and solid when the heart is truly affected with a sound detestation of sin and the occasions thereof and with a sincere affection of love to God and endeavour of new obedience Though the former may be acted by the sinner without the applying of himself to the utmost extremities yet the latter is not 4. There are two sorts of sins in a person Some which are more useless either for the profit or for the pleasure of the sinner There are two sorts of sins in a person they are not the favourites Others are more special which are wrought into singular affection the custome of practise and the much experience of their damnable delights and revenues have exceedingly indeared the soul unto them Though a sinner might more easily be upon parting terms with an unprofitable servant an unserviceable sin yet when the divorce is to be made twixt him and his special lust the sin of his love and affection the sin which lies in his bosome this he will not easily part with A man will endure much pain ere he will part with his right hand or suffer his right eye to be pluckt out he will stir much and rage much and project much and adventure much ere he will be perswaded to let this Benjamin go from him 5. There are two kinds of subsistence One is comfortable wherein There are two kinds of subsistence a person hath many supports even of a chearfull and a plentifull living his cup runs over and his head is anointed with oil Another is ubsolute when there is no more then to keep soul and body together The proposition is true even in this latter sense That a sinner though God doth shave off and suspend all the comforts of his life and doth reduce him so short that there remains no more then upon what he can live if there remains but any one sprig on which he can take hold if he can devise any one method of safety so that he may imagin I shall yet live and be safe though I go on in sin he will not turn in unto God now and leave his sins but will live the basest of lives rather then he will relinquish the worst of lives a sinful life he will walk in rags and beg his bread and leave all his friends and become an out-cast and a comparison of the most ignoble and infamous wretches rather then c. 6. This proposition holds true of all sorts of extremities Inward This true of all sorts of Extremities in those of conscience a sinner oft-times will rather endure the sharp edge of the Word which speaks nothing but wrath and bitterness yea he will live under the galling Items severe frowns bitter accusations intolerable scourgings and terrours and condemnations of his conscience though his conscience many times upbraids him in society amazeth him asleep terrifies him in the dark condemns him for a wretch and claps on him the apprehensions of Hell which makes the foundation of his soul to quake yet it falls out frequently that he will not turn from his sinful course Outward in all the kinds of misery A mans sinful wayes may be like the putrifyings of the hody which beget the worms that eat it out and consume it so the sinnings of a person many times do rot and consume his name yea all his estate yea all his amity yea all his strength and yet through the affectionate combination of his heart with sin he may rather indure infamy scorns poverty desertion of friends famine and nakedness any thing rather then he will leave his sin the wicked know no shame Pharaoh did not set his heart for all this c. 7. Lastly This is true not only in a transcient and passionate This true not only in a transient and passionate sense But in a more permanent and deliberate sens sense when through the rage of some present distemper and fury a person will hear no counsel this is true of Nations as well as Persons nor regard any dealing but is violently on a sudden carried away with the strong tide or storm rather of his foolish mind and passions But it holds true likewise
do not so Though the winds drive back the Mariner yet he holds fast his resolution still for such a Cape and if a man falls in his journey yet he will rise and be going again So let us do if we have not answered our Resolutions let us not end them but mend them Above all search the causes of impairing thy Resolutions and then thou mayest see thy reparations Say seriously 1. Didst not thou relie too much upon thy Resolution as if therefore thou wert safe because resolved 2. Didst not thou grow weaker in Prayer when thou grewest strong in Resolution or 3. Hast thou not been more venturous upon occasions hast thou not been tampering with sinfull occasions such acts ways objects as thou knowest have powder to irritate and inflame Lust Consider seriously how thou camest to violate thy purpose and intention and penitently confess it before the Lord and take up thy Resolution again upon right grounds 7. Let your Resolutions be accompanied with the use of all holy means which will strengthen and perfect them Doth not the Let resolutions be accompanied with the use of holy means strong man grow weak by fasting as well as by sickness How is it possible but that thy Bow should slack i. thy Resolution should start aside when thou art a negligent Hearer and an inconstant Petitioner why where lies thy strength to perform why doest thou put off thy helps what art thou alone He who hath not strength to fight how shall he have power to conquer wouldst thou stand wouldst thou resolve wouldst thou resolve so as to reform Be much in Prayer Keep thy servant O Lord uphold me by thy Word preserve me by thy Spirit work in me the will and the deed work thine own works in me finish what thou hast wrought shew thy power in my weakness let thy Grace be sufficient for me leave me not nor forsake me incline my heart to thy testimonies turn away mine eyes from vanity And so for the Ordinances attend them they are the Strength of God for thee they work holy qualities holy motions holy convictions holy excitations holy affections desires a fear lest we depart and fall from our stedfastness and they kindle more and more our purposes to walk with God and to shun iniquity Oh how admirably the heart under them is caused to burn with ardent love of God! with desires and resolutions to keep closer to him how is it stirr'd up with more detestation of sin how often do they melt the heart recover the heart restore the heart and send it away with this resolution Well! by the grace of God I will never go on in such a sinful course c. The last Use shall be for Exhortation unto us though we have taken ill courses formerly yet now to resolve against them to 3. Vse For Exâ—ortation to resolve against sin arise and go home to our Father What shall I say to move and persuade us here to consider 1. Either you must resolve to leave your sins or be damned for them why wilâ— thou lose thy pretious soul for ever 2. Whether is better to come back and find God a Motives Father or to depart still from him and feel him a Judge If mercy be better then wrath if heaven be better then hell resolve to arise and leave thy sinful waies and return unto a God and Father 3. Hast thou not found thy sinful courses to be evil and bitter unto thee already why wilt thou serve an evil master for evil wages the which also will still be more fearful and heavie by how much the longer thou continues sinful and wicked thy terrours will not shorten while thou dost lengthen thy sins nor maiest thou expect that thy latter daies will be peace when all thy daies have been wickedness if thou livest in sin thou must lie down in sorrow 4. Sin is an hateful object and a conquerable enemy therefore resolve against it It onely hath the most absolute reasons of the strongest hatred as being completely evil and vile it is the basest of all objects and is thine highest enemy there is nothing which can undo thee but sin and yet i is a conquerable enemy it is very possible that a sinner may be changed 5. If thou once couldst but get an heart to resolve against sin thou shouldst find the work more easie Saint Austin professeth that though the thoughts of leaving his sins were once a great burthen to him yet at length being peremptorily resolved he found it a most easie and delightful thing to live without them 6. A new course of obedience O this is lise indeed Now arâ— thou alive from the dead if thy heart be truly resolved I may say 〈◊〉 〈◊〉 as Christ to Zacheus This day is salvation come to thine house 〈◊〉 holy life and course is the most excellent is the most easie is the most peaceable is the most gainful it is the best it is the sweetest it is the happiest life it begins in Grace it will end in Glory LUKE 15. v. 18 19. And will say unto him Father I have sinned against Heaven and before thee and am no more worthy to be called thy Son make me as one of thy hired servants You have heard of the Prodigals penitential consideration of his sinful estate and of his penitential resolution to forsake that condition and course I will arise and go to my father now you are to hear his penitential confession And will say unto him Father I have sinned against Heaven c. In which words you have considerable 1. Who doth confess I. 2. What he doth confess I have sinned 3. To whom he doth confess Father I have sinned 4. How he doth confess Against Heaven and before thee In to coramte There is no difficulty in the word and therefore I will proceed to the intent of it which is this That true Repentance for sin against God will bring forth true Confession of Sin unto God This is evident almost in all persons whether single True Repentance for sin will bring forth true confession of sin to God or conjoyned who are set out for penitents in Scripture David his heart bleeds and his tongue acknowledgeth I have sinned 2 Sam. 12. upon Nathans conviction The Publican Lord be merciful to me a sinner he stood afar off smiting his brest and inditing himself for his sins A whole Church in Ezra in Nehemiah in Daniel all at once confessing We have sinned we have done wickedly our sins are gone over our heads For the better explication of the assertion know That there is a threefold confession of sin 1. Auricular or Sacramental which the Church of Rome A threefold confession of sin Auricular doth injoyn but not the Scripture Confiteriâ—ora singula peccata mortalia to confess all and every mortal Sin quorum memoria cum debita diligenti premeditatione habeatur which a diligent and industrious memory can recal etiam
is to be diffusive as the nature of fire is to heat and of the Sun is to give light The love of Christ constraineth me saith Paul Doth he adorn his holy profession with an answerable conversation Why how can it be otherwise but that gracious habits should breed gracious acts and glorious qualities should breed glorious effects It is the nature of a Star to shine as it is the nature of dirt to defile and it is the nature of a Diamond to sparkle as it is of the earth to be bâ—ack c. 2. The peculiar disposition of Repentance Repentance in From the peculiar disposition of Repentance the proper nature produceth two effects 1. One in newness of life It is against the truth of Repentance for a man to live the same life to keep on the same course for this is impenitency not conversion but continuation not a regress but a progress not a change of life but a course of the same life But when Repentance comes change comes for what is repentance but the new purpose for a new life A man must be what he was not and do that which he never did and run an other course quite contrary to what he did put off the old conversation and put on a new Cease to do evil and learn to do well put off the service of unrighteousness and become the servant of holiness this is to be a penitent 2. Another is revenge you know the Apostle makes this one of the fruits of godly sorrow and repentance yea what revenge 2. Cor. 7. Now this revenge as it consists in many other things so in this especially that as we have imployed our soules and bodies in wicked acts to serve against the Lord to his dishonor so now we imploy and improve them in holy services to the proper glory of God now we busy them to know him to love him to obey him to honour him The penitent person is so sensible of the infinite dishonour which God hath had by his sinful life that if he had now a thousand souls and bodies and ten thousand lives all were little enough in all holiness of Conversation to redeem those dishonours and repair them 3. The peculiar intentions which God hath towards penitent persons The peculiar Intentions of God towards Penitent sinners He intends much Glory by them 1 He doth intend much glory to himself by them for these are the people whom he doth form for his glory and raise up to declare his praise as is evident in Paul and all other singular penitents they have been the great instruments of his glory but they cannot bring him glory unless they be enabled to live better lives then before If they be alienated from the life of God they necessarily are alienated from the glory of God Right believing and right living these are our methods to display the glory of God 2. He doth intend much peace and joy And much peaâ—e and joy unto them unto their Consciences a peace which passeth all understanding and a joy which passeth all expression even that which springs from his gracious favour and reconciliation with them in Christ which both pacifies the conscience and also quickens and revives it But this could not be unless he enabled them to new and better lives the life of holiness is the only path of peace that of wickedness is a way which knows not peace there is no peace unto wicked men nor unto wicked wayes And for Joy that only breeds joy in conscience which makes the conscience not to accuse but excuse not to torment but comfort only the new life is the properly joyful and comfortable life there are no spirits in the life which is not spiritual 3. He doth intend much outward mercy to them See how full the field of blessings is to the penitent but it And much outward mercy to them is upon this condition If his life be obedient as it were upon his good behaviour If ye consent and obey ye shall eat the good of the Land 4. He doth intend them Glory before men and Glory And Glory before men and with himself in Heaven with himself in heaven For the penitent he makes to be the excellent on earth his refined pieces of gold a choice people whom Nations shall honour and the people shall call blessed When a man leaves a sordid and ignominious course of sinning he then becomes honourable in the eyes of God and reputable in the eyes of men Now the spots of Leprosie fall off from Naoman and his flesh grows clear and fair but how should this Sun break out if the clouds still remaine Of necessity the life must alter if we would have the opinions of men to alter yea and to what purpose is it to imagine an eternal life hereafter unless we here first live an holy life without which no man shall see God Doth God inable the true penitent to a new and better life or Vse 1 walking then let us reflect on our wayes and lives How do we live What kind of life doâ—st thou live Dâ—ceive not thy self with the goodness of thy heart if thy life be bad What kind of life is that which we do now live Is it the life of a penitent or no Never talk that thy heart is as good to God-ward as any mans though thy life be vile thou deludest thy self if thy life be evil assuredly thy heart is not good The Tree sayes our Saviour is known by his fruits for a person to talk of a penitent heart and what terror he hath had for sin and in some particulars to makâ— a little semblance of godliness when yet all this while he goes on in a course of drunkenness or of uncleanness of riotousness or of lying or of pride or of covetousness or of injustice or of scoffing c. What a monstrous and wilful deceit is this of a mans soul Thou a penitent who art still a servant of Lust Thou a penitent who still walkest in darkness Thou a penitent whose very course of life is nothing but a confutation of repentance a trade in sin Knowest thou not O sinner that where the heart is changed the life will change If thou hast once put off thy corrupt nature thou wilt easily put off thy corrupt conversation Who doth as he did if he be not as he was No real repentance turns us and that is from the love of sin in the heart and from the course of sin in the life as it suffers thee not to be an hypocrite so it abhors that thou shouldst be profane if thy life be bad question it not thy heart is bad that filthy speech comes from thy filthy Nature that haughty look from thy proud Nature that griping hand from thy cruel Nature that fraudulent tongue from thy cousening Nature 2. As much are they deceived who go on gently and gravely in their old Nor with a cold formal negative
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
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
provoking of the Lord and the more that the Lord is provoked against a sinner the more misery and punishment is the sinner like to feel from God 3. No punishment which any sinner hath already felt is a discharge Punishments already felt is no discharge from greater to be inflicted but onely a part of greater punishment yet due unto him As the first-fruits were a pledge of the crop We may not think that because God doth for precedent sinnings afflict and judge the sinner in some particular kind therefore he is now secured and discharged for the time to come as if God did not intend to reckon wiâ—h him for after sinnings But this we must know viz. 1. That infinite and full wrath is the due debt of the transgressing soul not one or two punishments but all the testimonies and degrees of wrath 2. That particular demonstrations of Gods wrath are no acquittances but rather certificates of a fuller wrath yet behind If ye yet shall walk contrary unto me saith God to the Israelites Lev. 26. 21. I will punish you seven times more for your sins q. d. If ye will go on in sinning I will surely rise higher in punishing I have greater punishments yet behind so that if you consider that debt unto sin which is the full latitude of punishment it must be that if the sinner goes on in sin he shall not thrive but still become more miserable 4. Nay do but consider the Nature of divine Justice and this will clear it to be so Divine Justice appears in two things one in The Nature of Divine Justice an Homogeneous Retribution if I may so phrase it according to the quality of actions and persons If thou dost well shalt thou not be accepted and if thou dost ill sin lyeth at the door said God to Cain there is an acceptance upon well doing and vengeance for evil doing The just God will recompence every man according to the quality of his work so that in this regard the sinning person who doth not change his sinful work must look for no other pay from God at any time but the wages for sinful work which the Apostle assures us in Rom. 2. is tribulation and anguish Another is A proportionable Retribution according to the extension of actions or works and therefore you read of more stripes according to the greatness of the fault in the knowingly disobdient servant Now as it were against the natural retribution of Justice to give unto the wicked as unto the righteous so it were against the proportionable retribution of Justice to repay either no punishment to a greater sinner or less punishment for greater sinnings That when he continues worse in sinning he should either prosper at all or that the punishment should be more mittigated when the offence is more raised and aggravated 5. Lastly God would hereby teach all men that no time whatsoever is safe to sin Before punishment come it is not safe to sin To â—each that no time is safe to sin for we see that sinners do pluck down punishments and as it is with the winds which bring the clouds and fly away yet the clouds pour themselves down on the earth so the sins which bring out the threatnings of God though in respect of particular facts they are gone yet the threatnings pour down many a curse and misery upon sinners and when punishments are off it is not a safe time to sin forasmuch as God is still as ready to punish as men are forward to sin as we may see in the Israelites whose pride and murmuring caused the earth to open her mouth and to swallow up Corah Dathan c. And the next day when they murmured again God presently sent the Plague amongst them which swept away many thousands of them for as time is not allowed to sin so no time can at all secure the sinner from punishment Object But now against all this truth it may be objected That we do not allwayes see it so that men after punishment making We do not alwayes see it so progress in sin find it to prove a worse work in respect of greater miseries and straits Nay Secondly We see oftentimes the contrary Sol. I answer to the first part of the Objection That you Distinguish Betwixt Immediate and Certain punishment must distinguish 1. 'Twixt immediate punishment and twixt certain punishment It cannot be denyed but granted that a worse punishment cometh not alwayes immediately unto the adventurous sinner Indeed sometimes God doth shoot an other arrow of punishment as soon as the sinner shoots up a second arrow of rebellion as you read in the Israelites case of murmuring I say sometimes God doth thus but alwayes he doth not so Sometimes he doth so that sinners might know his Justice can be quickly even and meet with a daring sinner but alwayes he doth not so because that even great sinners might confess somewhat of his great patience Nevertheless there is a certainty of a worse misery unto the progressive sinner for as when God defers a Mercy it usually comes down in a cluster so when God defers a Judgment it ordinarily falls down in a thunder he is therefore in the Psalms said to whet his sword The whetting of the sword is but a time of preparation and a putting on a sharper edge to give the deeper wound so c. and he is said to be righteous in recompensing vengeance therefore there is a certainty of a worse punishment 2. Twixt Visible punishment and Real punishment though to the eye of others a man may seem either not to be punished Betwixt Visible and Real punishment at all or less now in his continued sinnlngs then before yet the person may be more really punished then before the misery upon him may be a greater misery not for the quantity of the thing but for the quality of his affection to the thing for that evil is alwayes most grievously miserable unto us which meets us in our highest way of Love or closest suspicion of fear And again the greatness of the punishment is as God mingles more wrath in the conscience at the time Even a little outward misery if it be joyned with a greatly accusing and condemning conscience is a misery more then all other miseries besides Object Yea but we do see that wicked men who do continue their sinnings more after their punishment that their conditions Obj. But we see the contrary are so far from being worse that they are most merry and prosper Sol. 1. This is not always true but onely in some and but for some Sol. This is not always true This argues the sorer wrath First or last they shall find it true time 2. These very things prove to them very sore judgments for by the abuse of them like an ill stomach which gathers a surfeit upon good meats they do more increase their sinnings and the wrath of God 3. First
of hypocrisie or a sink of impiety he loves sin or would not yet leâ—ve it the greatest part of our integâ—ity lies in the hearts frame and purpose that man who is resoled to part with all sin hath an heart who loves all good it is only sound grace which breeds sound resolution 2. It will be a It will be an Apology in case of falling great apology in case of falling that yet it is not presumptuous but of Inâ—irmity The evil that I would not do that do I c. Rom. 7. and rather an affect of a strong temptation then of any secret affection of the heart to sin for where the purpose and resolution of the heart is set against a sin and makes its resistence though the sinning may be great yet it is not presumptuous Four effects this firm Resolution worketh about sin either it doth 1. Cease the motions of it or 2. Abates and lessens them or 3. Disappoints and frustrates them as Joseph about his mistress or else 4. It mitigates and corrects them in the degree of guilt either it keeps me sound or else causeth that the wound is less 3. Such a man may confidently go to God for help and Such a one may confidently go to God for help assistance If I regard iniquity in my heart the Lord will not hear my prayer said David but verily God hath heard me he hath attended to the voice of my Prayer Psal 69. 18 19. Thou shalt not struggle with sin in vain nor cry unto God in vain if once thou couldst be firmly resolved against sin thou shouldst more confidently repair to Christ and shouldst assuredly find more Victory over it as Paul Rom. 7. 24 25. What have I to do any more with idols I have heard him and observed him I am like a green Fir-Tree from me is thy fruit found Hos 14. 8. 4. And more confidently expect the remission of sins past with what face can a mâ—n embolden himself before the And Confidently expect Remission of sins past Lord O Lord I beseech thee to pardon such or such a sin and I trust thou wilt do it but I am not yet resolved to leave it And when a person can come before the Lord and say Search and tell me O Lord if there be any way of wickedness which I know and allow against which I am not resolved and strive Now O Lord thou art a gracious God I beseech thee for thy mercies sake forgive my sins blot them out I hate them with an unfeigned hatred do thou for thine own sake pardon and subdue them 5. You shall much free your selves from the ancient suggestions of Satan about particular Sins It will free us from the Suggestions of Satan about particular sins Resist the Divel and he will flee from you Jam. 4. 7. Where there is no hope of Victory there will be little encouragement to fight firm resolutions are like rocks against which the waves may beat and strike but cannot move nor alter Satan may indeed somewhat molest but the heart is in a sort impregnable which is stedfastly resolved Christiana sum said she I am a Christian who was much assaulted to deny the Faith and Luther in Gen. so silenced all threats and allurements for the abnegation of Christ When they saw Paul's resolution fixed for Jerusalem they gave off their importunity so Temptations will slack when our Resolutions are settled It is in vain I will not hearken thou mayest molest me Satan but I will never yield unto thee 6. You will be less interrupted in your holy services Whilest the heart is any thing indifferent and flexible sinfull motions We shall be less interrupted in our holy services like the Birds will return and flock about the Corn if the Watchman be now there and anon removed When the Minister is speaking to your ear Sin will be speaking to your heart and when your tongues are speaking to God your thoughts will be busied in giving Sin an answer or the World But if the heart were more resolved against sin it would be more united in duty the thoughts and mind and affections would be more collected and center'd upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work in hand it would not scatter so much it would not follow that which it cares not for but peremptorily abhors The next Use shall be for Direction and that in two particulars Vse 2. Direction 1. How to raise a solid Resolution 2. How to keep and maintain it First The Means to raise it There are some things of How to raise a solid Resolution which you must take heed and strive against as being vigorous impediments to the rearing of this frame and twisting of this firm cord Take heed of 1. A secret favouring of sin As long as your hearts cunningly connive at and harbour your lusts those evil Inmates A secret faâ—ouring of sin you will never throughly come to a Resolution to cast them off For love will untwist many arguments and prevail against strong Motives it will let down your mind as fast as reasons do raise it up It is the best Friend and strongest Advocate that sin hath You see a Parent perhaps David against Absalom resolved to exile his Child from his presence but natural affection turned him and wrought so after a while that David longs for Absalom again As a Spring will work out that which is cast in so will a secret affection to sin work off the impression of all Arguments and any such preposterous Resolves against sin 2. A tenderness or delicacy of spirit I mean an inordinate Delicacy of spirit self-self-love Love of sin and so also the love of our selves both of them are adversaries to a penitential Resolution If a man will go to Heaven asleep have his ease and his friends and his liberty and his safeties and his quiet and his pleasures and great matters he will never come to a through Resolution God likes no such bargain no condition as I am willing to serve thee but I am resolved never to suffer for thee I will be good if I may be safe I will go to sea but on condition I shall meet with no storms I will enter into the war but on condition that I will have no blows We must be at a point for all things except what is good if we be resolved to be good indeed no not Life it self must be dearer to us than that which is far better than Life 3. A perversness of spirit on self-wilfulness if you do resolve A perversness of spirit to be your own Master you can never resolve to be Gods Servant if your hearts be not disposable to his will they will never be flexible and fixed on his work You must in many things be contented to deny your own thoughts and to captivate your own judgments and reasonings and to submit both your judgment and will to a Divine Rule and
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
graciously accept of it have we not reason to believe that he doth countenance these beginnings who presently makes all provision for the nursing and supplies of it To make some Application of this 1. It convinceth the common obloquies and aspersions cast upon religion and religious courses to Vse 1. Conviction of that aspersion that if we begin to be penitent farewell all Comfort be meer injuries and falsities viz. that if once you begin to be religions and penitential then farwel all comfort as if the grave of sin were the Resurrection of Griefe or of necessity men must be everlastingly pensive if once truly and seriously penitential But this is false no course so good so comfortable as the penitential mercy to invite you mercy to receive you mercy to pardon you and mercy to save you As soon as ever we begin to be good and to be penitent and are entred into the way of new obedience presently the merciful eye and favour of God is upon us mercy looks after us and though we have been foul Transgressours and have now but the very seeds and implantations of repentance mixt with exceeding imperfections yet the Lord will benignly and graciously accept of us and love us And as it doth convince that errour of the sadness of entring Vse 2. And oâ— that errour of the austerity of God towards Penitents into a good course so also another errour of the austerity and harshness of God towards poor Penitents as if nothing would please the Lord but quantity and great measures of Grace Oh if I had so much sorrow for sin if I had so much hatred if I had so much power over my corruptions Why it were well if thou hadst and thou doest not well if thou strivest not beyond all the measure of grace which thou doest attain But then to think that onely great grace is in grace with God and not little grace Repentance grown and not Repentance begun that God will not look on drops but rivers not on weakness but strength onely that a poor contrite broken troubled soul which prizeth grace above heaven and hates sin above hell but yet is troubled with the presence of much corruption and is apprehensive of manifold wants in all kinds of grace that the Lord will never look upon such a thin new weak Christian unless with austerity and distance Why do we thus belie the Lord and falsifie the graciousness of the Almighty who doth so love holiness and delight in the conversion of a sinner that as soon as ever the sinner begins truly to repent the Lord hath thoughts of mercy and peace for him he is observed and accepted Ananias is presently sent to Paul messengers of peace are presently dispatched Patents of mercy are sealed for him And thirdly It doth justly abase that unworthy proud and censorious harshness and strangeness which many who would take Vse 3. It discovers the proud harshness of men towards such as come short of themselves or others it ill if they be not in your opinion set up in the highest form of Piety do sinfully or foolishly express either in condemning or in contemning such as fall very short in the penitential work of others or of themselves yea and will shun tender society with them till they see some further perfections and ripenesses Alas what do we by what rule do we walk whose example do we look upon We must be wise it 's true and what wisdome is it to leave tender buds to the frost which we might have covered and enlarged with heat and warmth I beseech you let us pause a while 1. Are all in our Family Men Are there not some Children perhaps new-born Babes Are all in the Flock strong Sheep are there not some Lambs perhaps newly yeaned Are all the Stars in the Heaven of the same magnitude some are greater others are less yet all in the Heavens Do you despise Children reject the Lambs or slight the Moon because of her spots and lesser light than that of the Sun Why we read of the like disparity in the heavenly course St. John tells us of Fathers and of Young-men and of Chidren too yea and of Babes and Christ advised Peter's respects as well unto the Lambs as unto the Sheep 2. Were not we Beginners once our selves Was our Sun at the top our Gold so exquisitely pure did not we then need compassions and helps in times of infancy weakness conflicts temptations What is our present strength but some help to former weakness Time was we could hardly go or stand although now we can walk and run What a childishness is it for the Artist in Grammar to slight the Youth who is now spelling his Letters when this was the first Line of his own Learning the first step whereby he went to his height 3. And did God despise us in our beginnings Did not he gently lead those that were with young and carried the Lambs in his arms as the Prophet speaks How often hath he laid our fainting and weak souls to the brests of consolation comforted us in our fears strengthened our feeble hands answered our doubts 4. Nor doth he now slight them whom he tenderly owns upon the very entrances into a new and holy course sees them afar off and hath compassion Why then do we so slight and neglect them and put them from us who have as good a God as our selves and if we be good the same the same Christ and also the same truth and reality of Repentance And is not Minimum Christi amabile But they are indiscreet Surely they are no true penitents that are very fools No man so wise as he who is wise for his soul But they have many failings And not one of them approved all bewailed But they come short in Duties alas they are very short In expressions which the vilest hypocrite may excel in not in affections which the true penitent onely abounds in Therefore repent of your pride and state Seest thou a penitent higher than thy self honour him and imitate seest thou a penitent lower than thy self honour and cherish him God will meet him with much mercy do thou meet him with much love and pity Ten Evidences of True Repentance though Initial And take these Ten Evidences that a mans Repentance is true though weak and real though but initial 1. He is much Much in Grief though little in Strength He hates sin though he cannot be rid of it Conflicts with sin though he cannot conquer it He will not be its servant though its Captive He cries for help though not delivered He must have God reconciled though he questions it He would obey in all things though he falls short He prizeth more grace though he enjoy little He holds up his purposes He mourns for what he wants Vse 4. For Comfort to such as have the Initials of Repentance in Grief though little in Strength He will grieve for sinning though he
the Privy Seal For 1. Upon your humble praying for pardoning mercy you do feel your consciences more quieted and setled and revived with better confidence and expectation of mercy 2. You find your hearts more enflamingly resolved that you will never give over you will now follow on to know the Lord and his mercies It was a sign anciently that God regarded prayers when â—ire came down upon the sacrifice as 1 Kin. 18. 24. 2 Chro. 7. 1. so is it a singular argument that God accepts of your prayers for mercy or grace when upon your prayers he doth enlarge and enliven you more earnestly to seek him in those kinds If God doth himself hold up thy suit he will not long hold off his answer when we will have no Nay then Be it unto thee as thou wilt If he prepare thine heart he will at length incline his â—ar And fell on his neck and kissed him You have seen already the Eyes of Mercy to espie a returning Penitent and the Feet of Mercy its speedy pace to meet a returning Penitent the Father ran and of the Bowels of Mercy He had compassion on him In all which we have discovered that singular readiness which is in God to shew mercy to a true Penitent Now there yet remain 1. The Arms of Mercy Amplexus misericordiarum And he fell on his neck 2. The Sealings of all this mercy though not verbally yet most significantly expressed towards the returning Prodigal and kissed him What they say of Scire that though we do know yet this satisfies us not unless another doth know Nisi tâ— scire hoâ— sciat alter that we do know the same is true of Love and Mercy though we have loving affections and mercifull intentions towards any yet this is not enough to the party unless he be made to know the same Therefore here are singular expressions as well as admirable intentions the Box of Ointment is opened Joseph cannot contain himself but cries out I am Joseph The Father of the Prodigal doth forgive and accept of him and testifies all this by falling on his neck and kissing of him There be divers Kisses Not to speak of the Kiss of Subjection and Reverence which David calls for Psal 2. 12. Nor of the Kiss of Incivility and Filthiness the whorish kiss of which Salomon speaks Prov. 17. 13. Nor of the Kiss of Falshood and Treachery Judas-kiss Matth. 26. 49. Nor of the Kiss of Courtesie common to all friends the Heathens used it as Xenophon and Herodotus relate Nor of the Kiss of Charity used among the primitive Christians especially before the Lords Supper The Kiss in the Text is a Kiss of Merciful Affection and it is given unto the Prodigal by his Father in signum Reconciliationis that He and his Father were now friends and in a state of love and kindneâ—s In signum Pacis to take off all fears and doubts all was exceeding well and in signum Laetitiae to intimate unto him what a welcome child he now was His Father was not more grieved at his sinfull departure but he is now much more gladded at his penitential return Doct. God is not onely reconciled but manifests himself so to be unto the Pâ—nitent The proper Observation from this I conjecture is That God is pleased not onely to be reconciled but also to manifest and declare himself as one reconciled to penitent people Joh. 14. 21. I will love him and manifest my self unto him Rev. 3. 20. If any man hear my voice and open the door I will come in to him and will sup with him and he with me Rev. 2. 17. To him that overcometh will I give to â—at of the hidden Manna and I will give him a white Stone and in the Stone a new name written which no man knoweth saving he that receiveth it Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Ghost which is given unto us This is a Proposition of deep consequence and also of some difficulty and therefore must be the more warily opened and attended Some things premised Gods Râ—câ—nciled favour is demonstrable to a â—itted soul For the sense and meaning of it premise these particulars 1. That Gods reconciled favour is a thing demonsirable to a fitted soul .i. it is not besides the nature of Divine favour to open it self so that it may be apprehended no more then it is against the nature of Light to reveal it self Nor is it beyond the capacity and proportion of a penitential soul tobe cognoscitive i. to be able to look on and know Divine favour In Universali the Papists and others do grant as That God was in Christ reconciling the world to himself but more then this I affirm in particulars There is not only a Notional knowledge in the general but there may be an Experimental knowledg in particular of Divine favour By this saith David I know thou favourest me And S. Paul of Christ Who loved me God hath actually manifested his love and favour to his people of old Son be of good comfort thy sins are for given thee Mat. 9. And Rom. 8. Paul had it and all the Saints had it And he doth manifest it and will manifest it to all true penitents But then 2. There is a double manifestation of his favour One is Natural A double Manifestation of his favour Naturall and this is when God doth imprint such qualities on the soul which are the sole fruits of a reconciled Love as when he bestowes on it the sanctifying graces of his Spirit Another is Formal wherein he doth evidently make over the goodness of Formall his Love i. make us directly to know that he doth love us and is reconciled unto us which is done two wayes either 1. By the Testimony of the Word apprehended by faith 2. By the Testimony of his Spirit causing in us an express evidence and sense of Gods love as a witness and as a seal Now one of these wayes God is pleased to manifest his reconciled favour or to evidence it unto the penitential soul and sometimes both 3. The time which God taketh to declare or make known in a The time of this manifestation is aâ—bâ—trary more formal way of evidence his reconciled love unto the penitential soul is not necessary and determinate but arbitrary and free It is not restrained to the very birth or hour of our Conversion nor limitted to any one part of time after it more then an other But God is pleased differently to make himself known and his loving favour known Lydia partaked of Joy as soon s the partaked of Grace but with other Christians it may be perhaps as with Simeon that their eyes do not see their Salvation till near their death in the latter end 4. The measure of Gods dispensation in this particular is also The measure of Gods Dispensation of it is very different very different and various â—very
Penitent hath not one and the same degree that another hath and he who hath most of it in evidence hath it but mixt and imperfect A Declaration there is to every penitent soul that God loves it but not equall nor absolute 5. This Declaration of Divine Love though it be very comfortable This Declaration is separable at least in the sence of it yet it is very separable especially in the sense and feeling of it For it is for the duration of it an effect of meer favour which is let out ad Bene placitum only and it is not an essential to the Christian condition therefore it may go off So that this is the sum of the Proposition That Gods reconciled favour is a thing which may be known and God is pleased to make it known to all penitents either Naturally or Formally at some time or other in some measure or other so long as he himself shall judge best The Reasons where of are these 1. His promise is not only to Reasons of it Gods Promise is to make knowne his love to them love his people but likewise to make known his love to them not only the affection but the declaration of it is in promise Ezek. 34. 30. They shall know that I the Lord their God am with them and that they even the house of Israel are my people saith the Lord God 2. It is the thing which the penitential people of It is the thing which Gods people desire God do exceedingly crave and desire Psal 4. 6. Lord lift up the light of thy Countenance upon me Psal 4. 6. Lord lift up the light of thy Countenance upon me Psal 17. 7. Shew thy marvellous loving kindness Psal 106. 4. Remember me O Lord with the favour thou bearest unto thy people O visit me with thy salvation Psal 119. 132. Look upon me and be merciful unto me as thou usest to do unto those that love thy Name Cant. 1. 2. Let him kise me with the kisses of his mouth for thy love is better then Wine Now I pray consider two things that 1. The prayers which God commands his people to make 2. The things which God promises to grant where promises are made and commands are made there if prayers be made God will fulfil them The manifestation of Gods favour is that which the people of God are commanded to seek Seek ye my â—ace Psal 27. 8. and God hath promised to declare his loving favour to them and therefore if they seek it he will 3. It is the thing which they do exceedingly need Though not sim-ply It is the thing which they Need. to their esse yet respectively to their Bene esse The loving kindness of God it is their life and it is the Joy of their salvation and it is their reviving it is the binding up of their wounds the setling of their fears the strength of their soul the peace of their conscience the anchor of their ship the Ark of rest 4. The Lord will grant unto his people even in this life the God will give his people here the first fruits of a Glorious life first fruits of their glorious life though hereafter they shall see him face to face yet here they shall know him as through a Glass here they shall tast how good he is that they may more earnestly look after a full and Beatifical fruition of him 5. And likewise to let them know the difference twixt a sinful To let them know the difference twixâ— a sinful and penitential course To distinguish twixt the pleasures of sin and the joy of the Holy Ghost and penitent course in the one they shall know how just he is in wrath to hate and punish sin in the other how gracious and merciful he is to comfort and revive a penitent 6. Yea yet more he doth declare his reconciled favour to them that they likewise may distinguish twixt these poor false miserable jollities and pleasures which they had by sin and twixt those soul reviving transcendently affecting comforts unspeakeable joies unconceivable peace which arise to them upon the knowledg of God reconciled to them in and through Christ That there is not that juice that support that delight that singularity of contentment in any way as in a good way nor the like life and spirit to be drawn from any sinful or earthly springs as from the goodness and kindness of his loving favour that a God reconciled is the only happiness of the soul Doth the Lord manifest unto penitential persons his reconciled Use Satisfy not your selves without the seales of Gods favour favour Then you who take your selves to be converts and penitents satisfie not your selves be not contented until you find the SEals and tokens of Gods favour You have I know his Word and Bond for your reconciliation and your condition really is the state of reconciliation you do love the Lord and the Lord doth love you But yet advance somwhat farther strive to find the kisses the gracious expressions and evidences from God that he is reconciled unto you The Motives to excite you hereto are many and forcible Motives The differences twixt God and you have been very great 1. The differences twixt God and you have been very great and high such as have much provoked the Lord and they have been of long continuance such as have deserved ten thousand Hells Noâ— why will you not strive to make it out of doubt that God hath pardoned you and is in Christ graciously reconciled unto you If there have been differences betwixt us and a man of place we will use all the means to take up the controversie and get a release of all things how much more having to do with God 2. This Reconciled Love is worth the suing out No love like Reconciled love is worth the suing out it partly because it doth so immediately concern the soul of a Christian It is a love which accepts of a sinner and makes the sinner accepted it is more to him then the Princes pardon to a Traitor Indeed it is his passing from death to eternal Life What should become of a sinner if the Lord were not reconciled to him If the Lord be his enemy and holds distance the soul can never stand before him in Judgment Farewel Peace farewel Heaven without it Partly because it is the choicest chiefest Love that God doth bestow There is no one whom he doth imbrace with the love of friendship and reconciliation but Elect persons and such as he intends for Glory Therefore this Love is called the ancient Love great Love Eph. 2. and the free Love and the Love of his chosen and a Love which is sure and a Love which neither Powers nor principalities nor world nor life nor death nor things present nor things to come can extirpate or abolish You may partake of his common Love and the common effects of that Love yet you may
be his very enemies and vessels of wrath Partly because it frees you from the sorest fears and sharpest torments You know that there are no troubles like those in Conscience nor fears like those concerning our eternal Conditions Whatâ— if I be one whom the Lord hates what if I should dye and then be damned what if I be not in favour with the Lord what if such or such a sin be not yet pardoned Now the evidence that God is reconciled to you doth silence these fears and eases the conscience of these tormenting suspicions The Lord is my light said David Psal 27. 1. whom shall I fear And I will lay me down in peace Psa 4. 8. 3. It is one of the most admirable comforters of the soul in any condition It comforts the soul in any condition If your condition be prosperous why the assurance that God is reconciled unto you makes all your outward comforts the more comfortable unto you It is like health to a good complexion which sprinkles it over and inamels the face with a fair beauty or like the light to colour which unveils and discloseth all their art or like the dew to the herbs which makes them the more fragrant when a man can say I have all things and God is reconciled to me too I have such a Lordship and the King is my friend too such honours friends estate and the Lord hath accepted of me too and I know that all is pardoned is not this a comfort when all is pleasant on earth and all is right in heaven whereas if the Lord be not reconciled to a man what avails all the world If your conditions be calamitous yet the assurance that God is reconciâ—ed to you is an admirable cordial You read in Mat. 9. 2. Of a man sick with a dead Palsey a disease which exceedingly dejects the spirits Christ comes unto him and gives him a Cordial what was it think you why this Son be of good comfort thy sins are forgiven thee You will think this an improper comfort to a man in such a disease but it was not the assurance that our sins are pardoned and that God is reconciled revives and cheers up the heart nothing more So S. Paul speaks of Tribulation Diâ—ress Persecution Famine Nakedness Peril Sword Yea of Death it self Rom. 8. 35 36. and addeth v. 37. In all these things we are more then conquerours he made light of them all they were as nothing How so whence came this why from assurance of Gods love for saith he v. 38 39. I am perswaded that neither death nor life nor any Creature shall be able to separate us from the love of God which is in Christ Jesus our Lard If your condition be pious this evidence is the main thing which makes it most comfortable all the habits of graces are no actual comforts unless they become evident and so far do they comfort you as they are true and real evidences of Gods reconciled love and favour unto you 4. It will be an unspeakable stay unto you in death you know It will be a stay in Death the day of death will shortly overtake every one of us Here is no abiding City and what temptations may befall us then we cannot assure our selves we know not what Satan or conscience may raise up against us When our souls are ready to depart then either to be determinate God is not yet reconciled to me that just God before whom I must immediately appear to answer and make accounts or to be indeterminate It may be I am reconciled it may be I am not I never had any solid evidence of it how distracting a thing is this that the soul one minute hopes the best and presently it doubts the worst Now I think I shall go to Heaven and by and by I fear lest I shall be cast into Hell But if you had obtained to an evidence of Gods reconciled favour unto you that the Lord had pardoned all the sins of your life and had graciously accepted of you in Christ though death it self appears you would not much be moved I know that my redeemer lives said Job c. 19. And we know that if our earthly house be dissolved we have a building of God an house eternal in the heavens saith the Apostle 2 Cor. 5. 1. 5. It is of all the most quickning and forwarding thing to the It is the most Quickning in duty heart for the performance of all sorts of holy duties We oftentimes complain what dull and slow hearts we have to Prayer were we more assured that God is reconciled to us we should quickly find hearts more affected and more enlarged for Prayer though we be afraid and flye from an angry and just God yet we would â—hye in and speed unto a reconciled and gracious God Psal 63. 1. Thou art my God here he discerns that whereof we speak sc God reconciled and then it followes early will I seek unto thee Again we wonder at our listnesses of our spirits to the word that we do not mind it long after it affect it more were you more assured of Gods love being more affected with him we should certainly grow more affected with his word They in 1 Pet. 2. 2. must desire the sincere Milk of the Word as new born Babes .i. with much eagerness and delightfulness but how might this apprehension be wrought in them Why v. 3. If so be that you have tasted that the Lord is gracious q. d. a tast an experience an assurance that God is your gracious God that is it which will whet an edge and appetite after the word I say no more but this you will serve the Lord with more willing hearts and cheerful then ever you did in all your lives if so be you could get assurance that God is reconciled 6. It makes your hearts most confident on God in evil times It makes us Confident in evill times when afflictions are upon you when dangers arise when distractions are in the world when any near calamity breaks in these are like Land-floods which carry away all or like the deluge in Noah's time which exceeded all the mountains so do these drown all the vain hopes and confidences of evil men that are not reconciled to God they know not in the world what to do they have no heart to go in unot God for their consciences now tell them plainly that they are in the estate of enmity and wrath But even now though the foundations of the earth be shaken the assured person who knows God is reconciled to him knows also that his foundation of love stands sure and firm and through all does he make his address unto the God of his mercies and shall find acceptance with him 7. Lastly It is that which will wonderfully inlarge your graces It will wonderfully inlarge our Graces the Apostle delivers it in the general that the knowledg of the love of Christ is a means
or Instrument of the Divine spirit for much good unto believing souls Among the rest it hath a singular virtue to breed assurance of Gods love and therefore it is called a Seal in Ro. 4. 11. In it Christ Jesus in whom God is reconciled is most distinctly represented in his Passion as making peace by his blood for our souls In it the same Christ Jesus is particularly offered and applyed unto us with all the benefits and efficacies of his person Take eat this is my body which was given for you 1 Cor. 11. 24. As if God should say As surely as I give thee this bread and wine so I give thee my Son and the purchase of his death even reconciliation and pardon and mercy A believing celebration of the Sacrament is a most admirable means to remove our doubts and to establish our hearts with an Fervent and patient Prayer assurance that God is reconciled unto us 3. Fervent and patient Prayer prizing the favour of God as David did Psal 63. 3. Hungring and thirsting after it as he hid Psal 106. 4 5. And thus continuing to seek with diligence being withall tenderly careful in our hearts and wayes to please the Lord we shall have the desires of our Souls crowned with the testimonies of his love here and with the full glory of his face and favour hereafter Luke 15. 21 22 23. 21. And the Son said unto him Father I have sinned against heaven and in thy sight and am no more worthy to be called thy Son 22. But the Father said to his servants Bring forth the best Robe and put it on him and put a Ring on his hand and Shoes on his feet 23. And bring hither the fatted calf and kill it and let us eat and be merry These words contain in them 1. The real acting of a penitential intention The matter whereof in his humble and sad confession I have insisted on already when I touched on v. 18 19. Now I shall observe a little more from the circumstance and manner of it 2. The strange alteration of his condition The heart of man never alters from sin to its prejudice the best courses ever draw after them the best comforts While he was a prodigal he had neither bread to eat nor Rags to cloath him nor house to lodg him much less Jewels to adorn him and feasts to entertain him But now he becomes a penitent here is a Father to admit him into a house to put the best Robe on his back and the Ring on his finger and Shoes on his feet and likewise to provide meat even the choicest for his belly Before I touch on these distinctly and particularly there are some Propositions which I will briefly touch on v. g. Doct. That no not the kindest expressions of mercy do silence a The kindest expressions of mercy do not hinder an humble confession of sin truly penitential heart from an humble confession of sin Kindest mercies draw out humblest confessions The Father pities meets embraces kisseth this penitential Prodigal What doth he rise up and slight all that hath been evil Oh no! mercy melts him down and he confesseth with tears Father I have sinned c. q. d. What is this that thou shouldst so easily so freely so mâ—rcifully behold so sinful so unworthy a wretch as I have been As David when God declared unto him the intentions of his further mercies for him and his posterity He sate before the Lord and said Who am I O Lord God and what is my house that thou hast brought me hitherto So is it with the true penitent upon the Declaration of pardoning and accepting mercy Now O Lord God who am I I who have done so wickedly yet to be remembred so graciously The same you find in Paul who though he received a testimony of his pardon and acceptance by a messenger graciously dispatched from Jesus Christ himself Acts 9. 17. Yet he doth most frequently and humbly acknowledg and confess the kinds and greatness of his former transgressions There is for the time a twofold Confession 1. Antecedent There is a twofold Confession Antecedent Consequent which is that humbling way which God designs for the assecution of mercy See Prov. 28. 13. 1 Jo. 1. 9. To make us indite and condemn our selves that he may acquit and pardon us 2. Consequent which is that judging and self-condemning way after mercy is obtained The sight of mercy breeds four notable effects in a true penitent 1. Much Admiration Oh that God should look on me 2. Much Detestation Oh that God should ever pardon me 3. More contrition Oh that I should sin against such a God 4. More Confession I have sinned and done very foolishly to sin against a God much in mercy 2. This consequent confession which followes the expressions or Consequent confession hath these qualities It is an ac-â— knowledgment of sin with more compunction testimonies of pardoning mercy hath these qualities 1. It is an acknowledging of sin with more compunction of spirit Sight of pardon doth not only open our lips but our eyes and fetcheth forth not only words but tears the heart doth break out when mercy breaks forth The heart never confesseth sin with more filial grief then when it apprehends sin much sin discharged with a paternal love the wind breaks the clouds but the Sun melts them most into showers so c. 2. It is an acknowledging of sin with more indignation The greaâ—er mercy makes a penitent With more indignation to be the sharper Judg the more God is now pleased with him the more is he displeased with himself for sinning against him When God remembred his Covenant Ezek. 16. 60. then did the penitential Israelites remember their wayes with shame v. 61. And when he made it known to them that he was pacifyed towards them then were they confounded and never opened their mouths more v. 63. 3. It is an acknowledging of sin with more With more aggravation aggravation Servile confessions are usually more deceitful and partial as Adam did acknowledg his sin but puts it on Eve no coâ—fessions are so free and full as such which arise from the apprehension of mercies David got his pardon for a great transgression but then hoâ— exact is he in the distinct accusation of himself and humble acknowledgment of his sin in all the articles and circumstances of it Psal 51. 4. It is an acknowledgment of sin with more detestation Evidence of pardon produceth two With more detestation effects One is more ardent affection of love to God Another is which necessarily followes a deeper hatred of sin which opposed so gracious a goodness All that good which God mentions in the Covenant Ezek. 36. 25. to the end of v. 30. produced a better remembrance of former evils and also a deeper loathing of themselves for their iniquities v. 31. As Job upon Gods appearing to him and conferring with him now abhors
tempore It is not every apprehension nor every transcient approbation but the Will must come to an obligation binding it self in a perpetual Covenant to Christ alone 4. An Union or Conjunction A Mutual Conjunction with Christ Before Marriage the persons were distinct and had no other relation but what was common to Nature but upon Marriage two are made one flesh 1 Cor. 6. 16. This is bone of my bone and flesh of my flesh said Adam of his Wife Gen. 2. So when the soul is married unto Christ not only in respect of affection for love unites but likewise in respect of nature he that is joyned to the Lord is one Spirit saith the Apostle 1 Cor. 6. 17. That Nature which is in Christ it is participated of by him that is married unto Christ so that there doth arise upon this marriage the nearest and dearest relation of union that is in all the world 5. A faculty of right or interest Indeed Christs faculty over us is facultas Dominii facultas Influâ—ntiae A mutual Right a faculty of Dominion he hath a right to rule and guide us and a faculty of Influence he hath a right to teach and heal us Such a faculty of Soveraignty we have not over Christ yet we have â—acultatem Juris a faculty of Right or Interest which they call Jus in re or as others a faculty of propriety Though the Wife hath not a power of authority over her Husband yet she hath a power of propriety in her Husband that as he can say This is my Wife so she can say This is my Husband In like manner whosoever is marryed unto Christ he hath an interest in the person in the condition of Christ there hath passed such an intire and proper and peculiar and mutual resignation that he may say as the Church in the Canticles My Beloved is mine and I am his The married unto Christ gives up the right of his soul and body unto Christ O Lord Jesus all that I am all that I have all that I can do is thine and for thee 6. Lastly A mutual Society There is Society and â—se As marriage infers with it Co-habitation and Co-interest they dwell together and make use of either both persons and estates Thus is it when any person is married unto Christ there is a holy society and fellowship of him with Christ Christ dwels in him and he dwels in Christ Christ delights in him and he delights in Christ Christ makes use of him and he makes use of Christ If he wants grace or mercy or strength or peace or comfort why saith Christ I am thine I have them for thee make use of me And if Christ would use him in any service Lord saith the soul that is married to Christ If thou wilt have me to speak for thee I will speak for thee If thou wilt have me to do for thee I will do for thee if thou wilt have me to suffer for thee I will suffer for thee if thou wilt have me to dye for thee I will dye for the Name of Christ said Paul So that you see what the Ring in the Text may import namely the marriage of the soul unto Christ and what that is Quest 2. The next thing to be discussed is What that is What it is which marrieth us unto Christ viz. Faith which marryeth us unto Christ and that I told you was Faith The principal cause of this match is the Spirit of Jesus Christ but the internally instrumental cause is Faith I know you know the several acceptations of the word Faith I take it in the Habitual sense not in the Doctrinal and there too in the choice and eminent part I mean as restrained to Justifying and Saving of all other Graces in man this is it which makes How Faith doth it the match and draws up the marriage twixt the Soul and Christ And the manner how it doth effect it I conceive may be thus 1. By discovering the preheminent excellencies of Christ For By Discovering the excellencies of Christ till the soul can discern a better excellency in Christ then in any other thing it will never yield to match it self unto him Now Faith hath two Virtues One is to make the mind rightly to judge all sinful and worldly things as base and vile drâ—ss and dung Phil. 3. in comparison of Christ Another is to represent unto the soul the real and surpassing excellencies of Christ It is the Jacobs Staff which makes us to take the heigth and depth and breadth of the excellency of Christ that there is no Beloved like Christ he is the Choicest of ten thousand such a one in whom the God-Head dwels bodily full of Grace the holy One of God the brightness of the Fathers Image the Lord of Life the Prince of Glory the most excellent in himself and most complete and absolute for the Redemption and Salvation of a sinner 2. By subjecting the Judgment to the assent and approbation of By subjecting the Judgment to the Approbation of his excellency this excellent truth That none is like Christ for a sinner That he is the only Saviour and Redeemer and that such an offer of Jesus Christ unto a sinner is worthy of all acceptation the sinner is made for ever if he can get Christ and he perishes for ever if he enjoyes him not As a woman in a disposition to Marriage she considers of the person and his qualities and condition and thinks often This man hath choice parts in him a good estate I cannot better my self if I refuse him I see I may do very well if I match unto him Answerable effects doth Faith work in the soul it doth make the minde of a man to see the superlative excellency of Jesus Christ and to fall in liking of him and them Come I need a Saviour Christ is he and none else he is the Prince of my peace the Lord of my life his Nature is excellent Redemption sufficient and proper Laws righteous and good it is my wisdome it is my safety it is my salvation to accept of him and to bestow my soul on him 3. By inclining the will to consent and embrace the Lord Jesus For true Faith is not a meer notion but an operating grace it By inclining the will to embrace him is as light in the mind and as heat in the will there it is a singular representation and here it is an effectual inclination It is granted that to embrace or to be willing or to consent are the acts of the will but to embrace Christ with a conjugal consent to be willing to bestow our selves on him this comes from faith enabling the Will so to will Not by way of coaction for the Will cannot be compelled nor doth Faith work in a violent way though it works in an effectual way enabling the Will to a free election of Christ before all others i. predominant
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
Saints pressing earnestly and that by the Lord Jesus that they live and walk as becometh Saints and as becometh the Gospel and that the Name of Christ be not blasphemed and as as who hath called them is holy so should they be holy in all manner of conversation Quest But how should our lives be so led that it may appear The manner â—f a Pâ—nitents life we are Penitents indeed Sol. For the manner of life which the truly Penitent should lead either it respects 1. God in duties of Piety And here these adjuncts of Life are necessary As it respects Goâ— in duâ—ies of Pieâ—y 1. Solid and not formal performances of Religious Services in the main Duties not an empty cloud a naked vizard a life without life 2. Adequate and not partial ways of obedience like and dislike 3. Constant and not light and changeable exercises of holy acts without wavering and unsetledness Secondly Men And here the walking or conversation must be As it respects Men. 1. Wise and not ridiculous 2. Meek and gentle and not turbulent 3. Proâ—itable and not vain or evil 4. Mercifull and not cruel 5. Humble and not censorious 6. Just and not scandalous and injurious 7. In all things circumspect without offence Thirdly Those in relation to us And here the life must be an Observance without contempt and slighting of those to whom honour is due 2. Affection with love and pity without scorn or rigour 3. A Care with furtherance of their souls without neglect and weariness For this my son was dead and is alive again he was lost and is found And they began to be merry These words seem to be an Abridgement of the whole Parable of the Prodigal Child And they comprehend in them 1. His natural sinfull or unconverted condition This my son was dead and was lost A natural man is a dead man and a lost man either of these expresses a sad misery but both of them conclude him compleatly miserable 2. His supernatural changed or converted condition and is alive again and is found No man lives till he be a converted man Fuit said Seneca non vixit ab eo tempore censemur ex quo in Christo renascimur saith Hierome 3. The joy comfort and delight of that altered condition And they began to be merry Joy is a drop distilled from Grace the condition is then comfortable when it is godly I begin with the first part and there with the lost estate of the Prodigal where observe That every sinfull or unconverted man is a lost man This my son was lost There are two sorts of sinners in Scripture Doct. 1. Every sinfull unconverted man is a lost man who are stiled lost 1. Finally impenitent These are irrecoverably lost lost and never found Thus Judas was lost None of them is lost but the son of perdition Joh. 17. 1. And of such the Apostle speaks If our Gospel be hid 't is hid to them that are lost 2 Cor. 4. 3. 2. Temporary wanderers who quantum ad statum presentem are lost but quoad decretum de futuro shall be found To these that saying seems to refer in Luk. 19. 10. The Son of Man is come to seek and to save that which was lost Again One may be said to be lost 1. who is stept out of the way Every sinning is a straying and every straying is a kind of lostness thus even a converted man is many times lost I have gone astray saith David Psal 119. 170. like a lost sheep 2. Who is not as yet come into the way Thus the unconverted man is lost Psal 58. 3. The wicked are estranged from the womb they go astray as soon as they be born And Psal 14. 3. They are gone aside And Rom. 9. 12. They are all gone out of the way Now an unconverted man may be called a lost man in eight And may be so called in eight respects He hath lost his God respects Because 1. He hath lost his God Every man at the first had God to be his God but man sinned and by sin every man lost God We never lose our selves but when we lose our God and we never lose our God but by sinning There was one once who lost his Kingdome for a draught of Water and Lysimachus we in Adam lost our God for rhe taste of an Apple This is a great loss to lose our God A Child may lose his Father and yet live the Mariner may lose his Anchor and yet sail But if the World doth lose the Sun it loseth all But if Man loseth his God he loseth him who is better than All. There are four great losses in that one loss of God There is a loss 1. of the Image of God that Royal Crown is gone 2. of the Favour of God that friendly look is gone 3. of the Society of God that sweet fruition is gone 4. of the Happiness of God that onely life is gone A Just God remains still and a Mighty God remains still but the Gracious God is lost but the Blessed God is lost 2. He hath lost his Paradise Paradise was the garden of Lost his Paradise blessings and of all delights and some conjecture that all happiness consists in delight but the impenitent wandring unconverted sinner is â—ar from blessing or comfort The child of disobedience is only an heir of the curse Write that man childless said God of Coniah so may it be said of an unconverted sinner Write that man comfortless Or as Jeremiah said of Pashur Thou shalt be called Magor-missabib terrour round about the same may be affirmed of this sinner He is exiled from all comfort and blessing there is no peace unto him no blessing he cannot justly expect one crop of mercy not one good day all his days the womb is a prison the world a sea sin a grave life a wilderness death an hell to a wicked man 3. He hath lost his soul And what is left when my soul is lost There are divers kinds of losses some Losses are Gain Lost his soul to us such was Pauls loss Phil. 3. Some Losses are a Pain to us a little diminution an excire onely of this or that comfort some lose Sin and get Christ some lose Earth and get Heaven but no loss like the loss of the Soul Now every unconverted man hath lost this Jewel this Soul of his He hath lost his Soul 1. To Satan who hath the dominion and use of it he rules and he works mightily in it and over it a wicked mans soul is the Devils slave he takes it captive at his pleasure 2. To a condemning and revenging God The soul that sins shall die the Lease is forfeited sin forfeits the soul into the hands of a condemning God and there it is stayed for ever unless a price be paid by the bloud of Christ to ransome and recover it 4. He hath lost his Excellencies His Glory is
power to come forth to come back to God Rom. 5. Without strength It knows not by its own light one foot of the way and when it is made known alas it finds no power to stir nay if I might have mercy and heaven upon the freest terms but for coming home I am not able to do it O how a found lost soul complains It complains as much of an impotent heart as of a wandring heart I cannot come I cannot turn this wandring heart into the right way come back to my God I should but come I cannot go to Christ I should but go I cannot if Christ doth not come to me I shall never be able to come to him if he doth not seek me I shall never seek him iâ— he finds not me with strength I shall never find him with comfort and safety 3. If God hath indeed found thee Thou wilt above all He will above all thiâ—gs desire to be found in Christ things desire to be found in Christ The found soul presently finds a need of Christ Paul as soon as mercy found him would by no means be found in himself but by all means be found in Christ That I may be found in him saith Paul Phil. 3. 9. There was a Nobleman one Elyearius who was supposed to be lost and his Lady sent up and down to find him One at length meets with him and tels him how sollicitous his Wife was to find him out O answered he commend me to my Wife and tell her That if she desires to find me she must look for me in the heart of Jesus Christ for there onely am I to be found And verily there is no poor soul whom God is finding and bringing home to himself on whom he hath imprinted a true sense of his lostness but presently the soul cries out What shall I do what shall I do to be saved O that I might have Christ and O that I might be found in Jesus Christ Remember two things 1. That the Lord will bring back to himself no soul but by Jesus Christ Christ is the sinners way to the Father he is the door by which you are admitted If ever the Lord casts an eye on thee or take thee by the hand it is for his Christ's sake 2. A lost soul which is found finds an absolute need of Jesus Christ Nothing out of Christ can make peace can justifie can reconcile can set us straight can make us accepted Had I all other things and had not Christ I were still a lost person Had I the righteousness of Angels yet if I had not Christ I were lost could I mourn could I repent could I pray could I live holily could I walk exactly yet I am lost I am still lost until I get into Christ I count all things but loss for the excellency of the knowledge of Jesus Christ my Lord. God will look on me as my Judge he will look on me as his enemy he will not own me as a Father as a reconciled Father but in Christ 4. If thy lost soul be truly found then Jesus Christ may be Jesus Christ may be found in that lost soul found in that lost soul of thine They report of Ignatius that the Letters of Jesus were found written in his heart This I dare affirm That the Picture of Christ the Graces of Christ the Life of Christ is to be found in every found man Paul Lydia the Jailor Christ was sought by them and found in them It cannot be that a sinner should be found if Christ be not to be found in him Why if thou be a Christless man who doubts it but that thou art a lost man Now do not deceive thy soul thou canst say that Christ once was to be found in the Temple and Christ once was to be found on the Cross and Christ is still to be found at the right hand of his Father but is there not one place more where thou canst find him hast thou not a heart Is Christ to be found there I say there in thy heart I find him in thy Ear when thou hearest and I find him in thy mouth when thou speakest and thou findest him in thy mind when thou thinkest but still I ask Dost thou find him in thy heart which loves which fears which joys which delights which embraceth O is Christ in thy heart what a found man and nothing of Christ to be found in thee I know not perhaps wilt thou reply Why this is strange that Christ should be in thee and thou never know it Christ dwels in the broken heart in the believing heart Christ lives in him who onely lives upon Christ Christ was a crucified Christ doth he cruâ—ifie thy heart He was a holy Christ doth he purifie thy heart He was an humble Christ doth he abase thy heart He was a tender Christ doth he mollifie thy heart He was a satisfying Christ doth he pacifie thy heart He was an obedient Christ doth he command doth he lead doth he rule thy heart He did for thee canst thou do for him He died for thee canst thou suffer for him He loved thee canst thou delight in him 5. If the Lord hath graciously found thy lost soul and indeed Then thou wilt find sufficiency in thy Fathers house brought it home unto himself Then thou wilt â—ind sufficiency an enough at least in thy Fathers house There is enough in God to allure and draw a sinner home to keep a sinner at home that he needs not wander abroad mercy and pleasures for evermore This the Prodigal discover'd afar off even in the birth of his finding There is bread enough and to spare God seems a poor thing a mean thing an insufficient thing to a lost man and therefore he wanders up and down and serves his lusts and begs from the Creatures to make him out some delight some pleasure some profit some subsistence some contentment But God is a rich thing a Fulness He alone is enough One God is enough for my one soul if my soul indeed be found of him O he hath Mercy enough for me to save me Love enough for me to delight me Pleasure enough for me to comfort me Dignity enough for me to advance me Help enough for me to preserve me Happiness enough for me to save me If I want Grace he is the God of Grace if I want Peace he is the God of Peace if I want Mercies he is the Father of Mercies if I want for Earth the Earth is the Lords if I would have Heaven he is the God of my Salvation Now friend what say you hath God found your lost soul and what hath your soul found in your God What canst thou say of this God of his Mercy Love Entertainment Communion With thee the fatherless findeth mercy Thy favour is better than life It is good for me to draw near unto God canst thou say thus is there bread enough for thee in thy Fathers
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
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
delight in him Plusquam mea plusquam meos plusquam me said Bernard 4. When the Lord converts and changeth a person the man presently Steps into the path of new Obedience when Grace hath changed the Heart the Heart instantly changeth its Master and its service O it will not live as it hath done for a thousand Worlds It is a servant of sin no more but a servant of righteousness look on any converted man since the Word began as soon as ever Grace dropt into his Heart a newness of Obedience dropt into his Life against all Ease Pleasures Profits Encouragements Discouragements Threats Dangers It was so with Abraham with Paul with all those thousands in the Acts with all those Ephesians And indeed it cannot be otherwise forasmâ—ch as all their external course is but the pulse of the Heart The Pondus of the will is changed it is at the command of the Heart which being brought into God the services of the heart are also brought in with it O that you would peruse your selves in this second Tryal what present contratiety you find in your Hearts It is a very neer Tryal and a most Infallible discovery of the truth or falshood or your Change 3. The last Contrariety or Change which I shall but touch As to the time future respects the time Future there are five admirable Properties for the time future which may be found in every truly Changed and Converted person 1. He is very tender and fearful least he should sin against his God Keep thy servant from presum ptuous sins cleanse thou me from secret faults Psal 19. 12 13. Should we again break thy Commandments said Exâ—a c. 9. 14. How can I do this Great wickedness and sin against God! said Joseph Gen. 39. 9. There is in a Changed and Converted man 1. A tender Jealousy over a Deceitful heart 2. a tender Watchfulness against Alluring temptations 3. a tender Conscience which feels the first Risings of sin 4. a tender Dissidence of his Own strength 5. a tender Fear and aweful Regard of Gods Presence and Goodness He is afraid to sin although the sin be Secret and although it be Commodious and although it be Pleasant I will but name the rest 2. He is very Zealous and Active for God Paul even besides himself 3. He is very Faithful and Constant unto God 4. He is very Serious and Industrious to get assurance of Gods love and of his inheritance in the highest heavens Give all diligence c. 2 Pet. 1. 10. 5. He strives for the Conversion and change of others The next Use must be of Comfort and Support to all such who find this change wrought in their hearts by converting Grace Use 2. There are four Adjuncts which make this Converting change Comfort to those who are changed unspeakably Comfortable and Joyous 1. Next to Christ it is the choicest and chiefest gift that the heart of man is capable of in this life The gifts of God are of several Orders and several Next to Christ it is the choicest gift the heart is capable of Natures uses and ends some are in order to a natural preservation as food and raiment and Health Some are in order to an extrinsecal condition or State of Life as Honours and civil Authority Some are in order to private society and relation as Wife and Husband and Children Some are in order to secular converse as Father and Friends politick wisdome and parts c. These are all of them good in their kind but as it is said of diverse Captaines belonging to David although they did great matters yet they attained not to the acts of the three first Worthies So none of these rise or mount either to that intrinsecal Dignity or to that supernatural and ultimate End which the change by Grace doth The least drop of Grace is more then all the Ocean of the World The Apostle Paul saith it is a change from Glory to Glory the work is a work of Glory and the man becomes glorious who is a converted man S. Peter saith He is now made partaker of the Divine Nature The excellencies of God are stamped on thy soul the Sun is now risen within thee as the Glory of God filled the Temple so when a man is converted the beams of grace do fill his soul thou art precious the filthy rags are taken away 2. It is an evidence of great love and rich mercy Eph. 2. 4. But God who is rich in mercy for his great love wherewith he It is an evidence of great love loved us when we were dead hath quickned us c. It is a testimony of the greatest love as it is of the greatest hatred in God to be left to our sinful lusts and wayes 3. Converting grace it is the first visible and sure characteristical It is the first visible distinction betwixt hell and heaven distinction twixt Hell and Heaven twixt Death and Life twixt a Goat and a Sheep twixt a wicked condition and a Godly condition There is a twofold distinction of persons touching their everlasting estates One is in decreto which lies in the brest and counsel of God the other is in decreto which is to be found in the heart of man Now quoad nos quantum ad objectum Converting grace makes the difference it shews who is loved and who is hated it shews who is for Heaven and who is for Hell It is not honour nor wealth nor strength nor parts nor civility nor meanness nor poverty nor education nor knowledg nor trouble of conscience nor restraint nor profession nor external action which is the partition wall which divides and decides the state for the present and future If Ministers or Angels should assure thee of an interest in Christ and of remission of thy sins and of future happiness while yet thy heart is unconverted they do certainly delude and deceive thee for if any man be in Christ he is a new Creature But if God hath converted and changed thy heart thou art assuredly past from death to life thou art among the first born of God No sorts of wicked men are in this changed and converted condition no prophane person no hypocritical person as soon as any is converted it may be said of him as Christ of Zacheus This day is salvation come to him for as much as he also is a child of Abraham 4. It never goes alone it is alwayes accompanied with justification It never goes alone pardon interest in Christ reconciliation with God Jesus was sent to bless them in turning them away from their iniquities Acts 3. 26. Be converted that your sins may be blotted out Acts 3. 19. Come now and let us reason together Isai 55. 7. 1 Cor. 6. 11. But ye are washed but ye are sanctifyed but ye are justifyed c. It is the most comfortable condition 5. It is the most comfortable and joyful condition for now there is
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
comes out of the hand of love and kindness O Sirs even the ordinary mercies to a converted man have a sweet distinction in them they are so perfumed they are so distilled they are so carved they are all of them the kisses of a father the gifts of a gracious God Every bit of Bread thou eatest and every draught of Beer thou drinkest and every piece of Cloath thou wearest it is the special provision of thy most gracious God and thy loving Father If some one royal mercy in the Covenant be able sometimes to sweeten an Ocean to turn hell into heaven to wipe off all tears and put the soul almost into an extasie of joy what rivers of joy then can the whole Covenant afford If the lifting up of the light of Gods countenance upon the soul which is but one beam of the Covenant if his saving to a man Soul I am thy Salvation if one word Son be of good cheer thy sins are forgiven thee imprints a superlative comfort a joy unspeakable and full of glory if one drop be so sweet how sweet is the Fountain if one Grape what is the cluster of Grapes Now not only this or that mercy in the Covenant belongs to a converted man but every mercy the God of all mercies and all the mercies of God the God of all comforts and all the comforts of God 5. True Conversion It is the infallible fore-runner the It is the infallible forerunner of glory earnest the pawn of Glory the pledg which God leaves in hand the first fruits of thy eternal Glory in the highest heavens and is not this a cause of great joy if I look back and see a love from all eternity if forward and see a glory to all eternity Truly if I should never taste Honey on earth if all the Wells of a present comfort were stopped up if my Father should never smile on me in the way if all my Life were a sayling on brinish tears and my Ship were still to be tossed with troublesome waves yet if I were sure at length to put in at this Port to come safe to Heaven at length to appear before the God of Gods at the last to see him in Glory and enjoy his face and the pleasures at his right hand for evermore even this confidence and assurance were enough to make me to rejoyce in the hope of the Glory of God Oh Christian besides all that joy which ariseth from converting grace which is it self a sweet Rose and besides all those Honey dewes which fall upon the soul in the exercise of grace in the way to Heaven Thou meetest him that rejoyceth and worketh righteousness those that remember thee in thy wayes Isai 64. 5. There is also reserved in the highest heavens that most perfect happiness that most perfect tranquillity that most perfect joy Oh I cannot express it I cannot comprehend it 1 Pet. 1. 3. He hath begotten us again unto a lively hope v. 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Ponder the words an inheritance the best of possessions incorruptible the best of inheritances undefiled the best of incorruptibles unfading the best of undefileds and reserved in heaven the best of unfadings Nothing is so surely kept as that which is kept in heaven for us and born unto all this and a lively hope of all this Oh what comfort Oh what joy comes out of all this If I had all the world and lookt up towards heaven but my heart should tell me that goodly Canaan will never fall to thy portion it would be now with me as once with Ahab who though he enjoyed a Kingdome yet was very sad because the heavens were as Brass to him But in the midst of all distresses to look up to Heaven to think of God and the future Beatifical Vision and upon infallible grounds to say that God is my Father that Heaven is my inheritance that place of Glory is my home there shall I be shortly there shall I be to eternity I have the earnest of it the pawn of it in my heart the first fruits c. 2. Secondly As to Christ The converted condition cannot As to Christ but be joyful because the converted person hath 1. A neer relation to Christ Bone of his Bone 2. A singular propriety in Christ my beloved is mine c. 3. An admirable revenue by Christ wonderful riches of and by Christ all are yours for ye are Christs 4. He is bought by Christ and reconciled by Christ and loved by Christ and discharged by Christ and owned by Christ and defended by Christ and kept by Christ and shall one day be saved by Christ 3. As to Conscience As a mans conscience is so is his comfort As to Conscience or discomfort so is his joy or sorrow One drop of an evil conscience saith Luther doth imbitter the whole Sea of worldly joy an evil conscience is an hell in the brest and in hell said Latimer there is no mirth and on the contrary a good conscience it is a kind of heaven one good word from it will sweeten all our miseries and cause us to rejoyce under all sorrows Solomon saith it is a continual feast it is the year of Jubilee conscience speaks the truest joy and the strongest joy and the highest joy and no man hath a good conscience but a good man Conscience cannot speak peace till a man be converted and when he is converted conscience hath then a commission and authority to look on the man and speak to the man as God doth When thou hearest of pardon of sins Oh saith conscience hearken and be of good cheer that 's thy portion when thou hearest of Jesus Christ and of his sufferings and of his satisfactions and merits hearken saith conscience and take hold for all this also is thy portion when thou hearest the Covenant of Grace graciously explained and all the glories in heaven Oh saith conscience all this also is thy portion when thou art about to pray and fears are intruding themselves do not fear â—aith conscience thou art speaking to thy Father when thou art about to dye and tremblings are upon thee do not doubt or tremble saith conscience thou art going to thy God when Satan suggests thou hast nothing to do with the mercy-seat what such a sinner thou hast saith conscience when unbelief suggests Christ will have nothing to do with thee he will saith conscience Now against all that hath been said it is objected That the assertion of joy for a converted person cannot be true Because 1. No persons are so exposed to afflictions and persecutions and infamies as converted persons They are appointed to them 1 Thes 3. And they that will live godly in Christ Jesus must suffer persecutions how can that condition be so very joyful which may and oftentimes doth deprive a man of all his comforts 2. Conversion brings the person into
infused but also diffused it is tota in toto tota in qualibet parte the whole made alive so is it in true Conversion that grace which converts a sinner doth change all the sinner every faculty of the soul for the quality of it and every member of the body for the spiritual use of it Therefore converting grace is compared to the Light which runs through all the body of the aire every part whereof is inlightned and it is compared to Leaven which spreads and insinuates it self into every part of the Lump You cannot dip into any leaf of this Book into any parcel of a converted man but you shall find a divine and spiritual change a spirit of grace on it He is sanctifyed throughout in soul spirit and body I confess it were a work worthy of the deepest study of the exactest Minister to find out and deliver two things unto us 1. One is the Minimum quod sic the least breath or life of converting grace 2. Another is The specifical operations of converting grace in all the faculties of the soul so that one may say safely this faculty is changed and that faculty is changed by grace and nothing else This I make no question of that converting grace doth make the whole man alive For 1. It is a new and renewing quality 2. It is of a diffusive virtue being a good in Genere optimorum 3. It must be Co-extensive with sin which hath perverted the whole man But yet to set out its changing work in every faculty of the souâ— I cannot undertake it in the exquisiteness thereof yet if you will favourably accept of my endeavours I shall attempt towards it that so you may Concerning this universal change the better conceive of that universal change wrought in a sinner upon his Conversion 1. I premise a few Propositions which I take for granted Premise some things Coâ—verting grace is a concatination of all saving graces All these are Simultaneous in their Birth truths v. g. 1. That converting Grace which changeth the soul is a Concatination of all particular saving graces It is not Faith only â—or Repentance only nor Hope only nor Love only c. but all of them a Link or Golden â—hain as it were of them 2. That all these are simultaneous in their birth they are not implanted one before another or one more than another habitually considered but are of a simultaneous and coexistent production although in the order of working and manifestation of work there be a precedency 3. All these All these concur in their specifical nature as to this change graces concur in their specifical nature and immediate operation as to a change of the soul The change wrought in the mind is of the same nature with that which is wought in the will and the change in the will is of the same nature with that in the affections every faculty is renewed and changed with the same kind of Grace in Conversion for all true Graces are of the same nature and all of them concur to work a like saving change though one grace be seated in one faculty and another grace in another faculty all of them are like so many streams flowing from the same Fountain and coming into diverse Rooms and washing or cleansing of them all so that the whole house is made clean by them 2. These things being premised I shall now briefly shew unto you the Universâ—lity of change wrought by converting The universality of this change shewed in the particulars In the mind Grace 1. In the mind or understanding of a sinner when he is converted there is implanted an heavenly or saving light or knowledg which removes the power and dominion of darkness or ignorance and now inables the person to behold the saving truths and will and wayes of God in Christ in a spiritual clear serious and delightful manner all which he looks upon not with a naked or meerly intuitive apprehension but with admiration but with application but with delight and singular desire and a certain kind of transformation 2 Cor. 3. 18. Buâ— we all with open face beholding as in a glass the Glory of the Lord are changed into the same image from Glory to Glory When the mind is renewed it hath now a spiritual light and worth Jesus Christ appears as an excellent Object to Paul Phil. 3. 8. and the Statutes of God an excellent Object to David Psal 119. 4 5. 2. In the Judgment of a sinner when he is converted there In the judgment is also a saving and a gracious change for there doth converting Grace cast down the high imaginations of a sinner as touching himself and his carnal reasonings and fleshly disputes against God and Christ and holiness and so captivates the judgment of a sinner that he confesseth and acknowledgeth and approveth of all the methods truths causes means and wayes of salvation as best and best for him and now best for him Oh none but Christ none but Christ said the Martyr It it wonderful to behold how the judgment of a converted man condemns what he formerly approved most and how it approves what he condemned most the man now judgeth of his sin as the only evil and of Christ as his only good Oh how foolish how vain how vile that I have lived in and served and followed my sinful lusts Oh how glorious how happy how desireable is a part in Christ and Grace yea and the judgment now is as fruitful and vigorous in forming Arguments to forsake sin as it was once to draw the heart to sin and sees a thousand times more reason to embrace Christ and love holiness then to slight and refuse them 3. In the Will of a sinner when he is converted there is also a change wrought by Grace the resisting proud unreasonable In the will stubbornness and enmity of it is subdued and an holy pliableness yieldingness willingness is conveyed into it T is rare to behold how the Needle with one touch of the Adamant wheels about so to behold the admirable inclinations of the will of a sinner upon one touch of Grace from Christ not long since deaf but now hearkening not long since resisting of Christ to the death and now following Christ as for life a little while since shutting the door and barring it and now unlocking the door and opening it ere while I will not and now Lord what wilt thou have me to do I should be tedious unto you to discourse of the new inclinations and aversions of the new elections and rejections of the new purposes and resolutions of the In the affections new conformableness and subjections which are plainly evident upon Conversion in the will of the sinner 4 In all the affections of a sinner which in Conversion are so metamorphosed or changed that you can hardly perswade your self this is the man to day whom you knew yesterday one affection seems to be
changed into another love into hatred and hatred into love joy into grief boldness into fear Lately the desires were who will shew us any good now the desires are what shall we do to be saved Lately the delights were iâ— sin in sensualities in vain societies now they are in the favour of God in Jesus Christ in pardon of sin in heavenly communion Lately the love was set on that which was most unlovely now it is set on the most lovely object indeed Christ is the center c. Lately the grief was a turbulent Sea for worldly losses but now it is a running River for sinning against God Lately the affections were wings for iniquity but now they are springs for duty I may not inlarge by what you have heard it may plainly appear Dâ—monstrations of a notable change in Conversion From the person converted From the work of Conversion that true Conversion works an universal change in the sinner Demonstrations that there is a notable change in Conversion 1. The person converted he is made pertaker of the Divine Nature 1 Pet. 1. 4. He is a new Creature 2 Cor. 5. 7. He is quickned from the dead Eph. 2. 1. He is born again Jo. 3. 3. 2. The work of Conversion It is the effect of the great and good will of Election and in it God displayes the glory of his great Love and Grace and Mercy And Christ sees of the travel of his soul some special fruit of his wonderful sufferings and purchases And the holy Ghost doth manifest his almighty Poâ—er and the noblest act thereof and converting grace is a new contrary nature a new man 3. The end of Conversion Conversion is the first From the end of Conversion inward work for heavenly glory It is wrought to make us meet to be partakers of the inheritance of the Saints in light Naturally we are opposite to God and to all Communion with him Without holiness no man shall see the Lord no unclean thing can enter there sinning Angels were cast out of Heaven God qualifies those whom he will dignifie he qualifyed Saul for an earthly Kingdome much more the sinner for an heavenly Kingdome Heavenly glory is absolutely inconsistent with a graceless heart the promise of it is so and the nature of it is so and the work of it is so and the reward of it is so 4. Converted persons are to live other lives and to do other works therefore there must be a change of their Converted persons must live oâ—her lives Vse 1. This convinceâ—h many to be yet unconverted Such in whom appears no change at all Forms and Principles and Powers Is true Conversion a change a great change an internal and cordial change an universal change Why then this one truth palpably convinceth multitudes of people to be as yet not converted 1. There are some men in whom there appears no change at all neither inward nor outward the Leopards spots remain and the Blackmores skin is unchanged they were ignorant and so are still they were drunkards swearers railers scoffers mockers of godliness and godly men Sabbath-breakers unclean proud and so are still The Prophet speaks of some whose scum departed not from them Ezek. 24. 12. And the Apostle of some who cannot cease to do evil 2 Pet. 2. 14. And David of some who hate to be reformed Psal 50. 16. And Steven of some who alwayes resist the holy Ghost Acts 7. 51. And Paul of some who wax worse and worse 2 Tim. 3. 13. Although changes go over their age they were young and now are old yet no change goes over their hearts and lives although changes go over their bodies their strength is changed into weakness and their health is changed into sickness although changes go over their estates their wealth is changed into poverty and their abundance is changed into want although changes go over the times peace is changed into war and safety is changed into danger nay although sometimes changes goe over their consciences Stupidity is changed into horrour and pleasure into terrour yet their hearts are not changed they approve love and delight in their sins as much as ever and their Conversations are not changed they drive the same trade run on to the same excess of Riotousness wallow in the same mire of Ungodliness despise converting Ordinances converted Persons converting Graces Now what shall I say to these Persons They are unchanged sinners and so is God an unchangeable God who hath threatned them and swore his Wrath against them Thou wilt not repent of thy sins nor will God repeâ—t of his Wrath thou wilt not turn to him and therefore will he turn away his mercy from thee and will overturn overturn overturn thee as the Prophet phraseth it 2. There are some whose change is only outward but it is Such whose Change is only outward not inward not inward and cordial they stand off from many sins and come on to many duties and yet their hearts are not changed There are six things which may convince a man that his heart is not changed 1. When a man seems to be tender least he should Six things convince a man his Heart is not changed commit a sin but yet his heart was never tender and humbled for all the sins which he hath committed Jer. 31. 19. I was ashamed yea even confounded because I did bear the reproach of my youth If Repentance begins not in tears it will end in tears When I look forward and see sin with a trembling eye O I dare not offend my God and when I look backward and see sin with a mournful eye O I have sinned I have sinned these indeed do shew a converted and changed heart But I fear it is rather a policy then a change and a regard more to my credit then my conscience when I expostulate with a sin in Temptation and never mourn for many sins in Commission 2. When a man leaves many sins but yet he doth not loath any sin Many a man sometimes abstains from meat yet loves it but a good heart abstains from sin as from a serpent which he hates He turnes his face from them but he turnes not his heart from them he doth not act the sin nor doth hate the sin he doth not let 〈◊〉 out of door nor yet crucify it within door he seems not to be a friend and yet is not an enemy to sin this mans heart is not changed 3. When a man acts from an awing Conscience and not from a renewing Spirit flies from sin only when conscience flies upon him for sinning and doth good only when conscience is unquiet when not Grace which works uniformly but terour which works accidentally is his Principle though a while there be some diversity and diversion too in this man yet there is no change of heart in him even Pharaoh under a Judgment yielded who yet upon a respite hardned his heart again and Iron whiles hot