received unless the apprehension of their kindness and goodness descends to the affections they never stir up thankfulness and as it is with the promises unless their excellency and sutableness come down from the mind to the will they never excite faith so is it with sin unless besides the consideration of it there be not an operation and influence upon the heart to grieve and mourn it will never prove right and penitential Thou sayest thou knowest thy sins as well as any man can tell thee Be it so but if thy heart remain hard not humbled abased broken grieved for these sins alas as their unworking faith Jam. 2. so thy unaffected speculation of sin is vain but findest thou this that upon the serious consideration of thy sins thy heart is humbled and abased in thee that thou art cast down in the sense of thy exceeding vileness O wretched man that I am O Lord to me belongs nothing but shame and confusion and that thy heart is grieved within thee and afflicted that bitter mournings arise because of bitter sinnings my soul hath them in remembrance and is humbled within me Lam. 3. Thy heart melts before the Lord I assure thee this is a right and blessed consideration of sin 3. If it work in him Detestation of sin Griefe seemes to be more If it work Detestation of sin passionate but hatred is a more fixed quality as I may so phrase it Ezek. 36. 31. Ye shall remember your own evil wayes and your doings that were not good here is the consideration we speak of and ye shall loath your selves in your own sight for your Iniquities and your abominations here is detestation the proper effect of true consideration for in a right consideration the singular causes or reasons of hatred do arise v. g. Excess of evil absolute repugnancy to our best good effectual prejudice and greatest injury Repugnans Offendens the Schoolmen make the two chief grounds of hatred Vide Summistas in 1. 2dae q. 29. But I will not prosecute that Now then peruse thy self Hast thou considered of thy sinnes aright if thou doest not hate them thou hast not Seest thou sinne and art thou brought to hate it Let me but propound a few things unto thee that thou mayest see whether thou loathest and hatest sin or no. Is it peace or is it war If sin lies quietly in the soul it is peace it is not hatred hatred breeds variance enmity opposition conflict Paul hated sin Rom. 7. 15. and wars with it v. 23. Is it a deadly war is it for life will this suffice thee that sin doth not terrifie thy conscience or wilt thou not be satisfied till sin be mortified and crucified in the lusts and affections thereof Is it like Davids war wherein he left not one Amalekite to escape and carry tidings and not like Sauls to kill some and spare the rest Canst thou say Lord I hate the thing that is evil Psal 97. 10. and I hate every false way Oh if there be raised in thee upon the consideration of sin a deadly enmity and defiance with it an implacable general dislike abomination resistance and desire to root it out happy art thou thy consideration of sin is rightly and effectually penitential 4. If it work in him Reformation of sin Do you not read in If it work in thee Reformation Psal 119. 59. that David considered and thought on his wayes I thought on my ways saith David so do many many indeed do so but not as David did for after he had said I thought on my ways he addeth and turned my feet unto thy testimonies He so thought of his ill ways that he left them and betook himself unto good ways If thinking on sin doth not produce leaving of sin it is nothing if thinking of sin doth not breed leaving of sin then going on in sin will make you leave thinking of sin And though we think of an ill way yet if we do not enter into and walk in a good way it is nothing There is a two-fold leaving of sin one which is proper to the condition of Glory another which is proper to the condition of Grace I speak not of the former which is the absolute dissolution of sin but of the latter which is an imperfect though true separation from sin consisting in Affection wherein the Will is alienated from sin the evil which I would not do saith the Apostle In Mourning O wretched man who shall deliver me from this body of death In Endeavour willing or endeavouring to live honestly Heb. 13. 18. There is a purpose to walk in new obedience and an hearty desire so to do and not to serve sin any longer and also an active endeavour to put off the former conversation and to crucifie the flesh with the affections and lusts thereof To consider of sin and yet still to love it and still to live in it to study to fulfil the lusts of it to give up our selves to the service of it to walk in darkness to be the same in our affections to it and in our obedience unto it this is not onely a vain but a fearfull consideration But if when we have throughly considered of sin in the vileness of it we are effectually wrought upon to arise from our sinfull course O Lord I have sinned exceedingly and done very foolishly I am resolved to leave this sinfull way Lord help thou me give me thy grace turn thou me and I shall be turned turn away my heart and eyes cause me to put off my old conversation enable me to walk and live in newness of life This is an happy Fruit especially if it hath two other Effects accompanying it viz. 1. Fervent Supplication if it carries the soul to God in Christ for mercy for grace for strength The resolution to reform if it goes no further than the strength of the soul it will easily cool and quickly fail us if ever it prove right it must carry us to Christ for as much as it is by his strength and by his grace that we get our hearts turned from sin or that we are able to forsake our sins Hast thou considered of thy sins why and doest thou not discern such infinite guilt in them as makes thee for ever accursed if thou hast not mercy in Christ and doest thou hereupon apply thy self in all humbleness of heart to the Throne of mercy O Lord be mercifull to me a sinner according the multitude of thy tender mercies blot out my transgressions Behold me through the bloud of Christ yea O Lord heal my sinfull soul O Lord change my heart O Lord dissolve the powers of sin in me by thy mighty power subdue my iniquities turn me from all sin make me a servant of righteousness 2. Diligent application of our selves to the Means private and publick ordinary and extraordinary through the right use of which we may expect sufficient grace from God to work
flying Fowl but this they cannot do without air to spread and bear up those wings I can do all things through Christ that strengthens me Philip. 4. There must be some strength in us to advance a Resolution but then there must be another Strength upon wâ—ich both that Resolution and that Strength must depend And therefore as a Warrant is of no force if it goes not out in the Kings name so a Resolution is too recoiling which begins not in Christs power As David encountred Goliah not with his own Sword but in Gods Name so we must resolve against our sins with Gods strength assisting of us otherwise our sins may rerly to us as the Devils to the sons of Sceva â—esus I know and Paul I know but who are ye A ship though well built must have wind to drive it and set it forward and a Christian needs more strength than his own to forsake a bad or to follow a good course It is a wise course in lendiâ—g of Money to joyn another party in the Bond who is more able and sure than the borrower Doest thou resolve against such a sinfull way or for a holy life tâ—ke not single Bond thy own heart though to thy thinking well furnisht and stockâ— with resolution is yet but a creature and may deceive thee and mâ—ke thee to break but take double Bond beseech the Lord to be bound for thee to give thee his strength which is indeed sufficient to preserve and to perpetuate thy resolutions 2. You must be sure that you get a mournfull heart for what Get a mournfull heart for what is past is past or else you will never get a resolute heart for the future if the heart be not broken for sin sin will quickly break the resolution of the heart He who will without any more adoe be joyously good I fear least after a while you see him earnestly bad We seldome observe that an unbroken heart is stedfast that his foot stands sure whose eyes remains dry i. who can leap into a good way yet never was truly grieved for a bad Peter's Resolution to confess his Master held out better after his tears than after his confidence The mournfull remembrance of a bad life wherein God hath been so much dishonoured and his spirit so often grieved it excites and quickens and doubles our hatred and fears and cares and resolves Should I any longer continue thus should I thus offend again Paul doth frequently remember his sinfull persecutions of Christ and then is inflamed with a more zealous resolution and industry to preach and advance him Nothing daunts him in the righting of that good Lord and Christ whom before he had so much wronged 3. Be active against sin and that is the way to keep up your Be active against sin Resolutions against it My meaning is this you must endeavour to mortifie an evil heart if you would hold up your resolutions against an evil course The heart is all in all for Life or Death for a good or for a bad way kill the root and the branches will soon wither diminish the Spring and the Streams will fail weaken the Spirits and the Limbs will be useless It is a foolish thing to say I will not have the fit of the Ague again unless you receive something to alter the evil humour which causeth it I will never sin thus again thus how often do we resolve and yet break out again why because we would restrain effects without surprizing their causes Be more earnest with God for a sober heart and for a chast heart and for an humble heart and a heavenly heart and a meek and quiet heart Thou shouldest not onely resolve but prevail against evil acts if thou didst vehemently strive with God to season the Springs to alter the nature to better and strengthen the heart that fountain whence these arise and flow for all things are strongest in their causes and the strength of the cause is the strength of the effect An occasion may be vigorous to produce a resolve but alteration is required to make it firm and effectual it is health which breeds strength 4. Let it be watchfull and not careless They are not the many Souldiers which keep the City but the watchfull Souldiers Be watchfull and not careless the City which is got by strength may be lost by carelesness To be active and inquisitive how to make resolutions against sin and afâ—erwards to be negligent of our hearts this is to make a strong door but not to mind whether it be lockt or no. Our hearts take them at the best are very untrusty and deceitfull at least in part and are quickly weary of spiritual bonds and as an untoward Servant after all warnings and threatnings is hankering to whisk out after his old companions so our hearts after all resolutions are yet inclining to evil Therefore let us not onely enjoyn our spirit to take heed of sinfull courses but guard them set a guard upon them as David Psal 39. 1. A man may quickly stumble who hath an able foot if yet he hath a careless eye the eye and the foot must go together to keep us upright 5. If you would still keep up your Resolutions then often review and renew them Our resolutions come to be strengthened Often review and renew resolutions by frequent enquiry how they are performed Daily accountings with the servant may be the means to keep him faithfull If we did daily sequester our selves and commune with our spirits and take an account of them O my soul thou hast seen the vileness of such sinfull courses and hast felt the bitterness of them and hast solemnly protested against them before the Lord and resolved to prosecute them no more thou hast given thy Word and Bond for this unto the great God Well! how hast thou performed this purpose art thou still willing hast thou been faithfull to thy self and to thy God wa st thou no way surprized this day though thou didst not break yet didst not thou bow to day though thou didst not fall didst not thou trip did nothing come from thee to undo or else to weaken thy resolution Such evil motions sprang from thy heart to sin again didst thou abhor them and cry unto God against them such temptations presented themselves unto thee didst thou reject and stoutly resist them or hast thou not found an heart somewhat hearkning somewhat yielding somewhat venturing If so then humble thy self and as David to Joab 2 Sam. 11. 25. Make thy battel more strong against the City so do thou bewail thy failings and renew thy resolution again more strongly and carefully 6. If your Resolutions be any thing impaired let them be presently repaired It is possible notwithstanding our Resolutions When resolutions are impaired let them be presently repaired against evil courses to be surprized with evil acts and now we are apt to give up the Resolutions themselves but
or last they shall know that it shall not be well with the wicked and that between a former punishment and a greater there may step in many mercies as twixt the fits of a Fever some real slumbers and pauses Now I proceed to the Application of this Point which shall be for Conviction 1. Of the vanity and deluding presumption Vse Conviction of The vanity and deluding presumption of the sinner in the heart of sinners who imagine that worse they cannot be and as much misery is befallen them as can be and therefore they will on to their sins again Let us not deceive our selves that God with whom we are to deal is of infinite power and wrath and the conscience of a guilty sinner is capable of infinitely many miserable impressions The Bee may leave her sting in the flesh and so be disabled c. Therefore let no man say as Agag Surely the bitterness of death is past you know Samuel presently hewed him in pieces before the Lord in Giâ—gal Alas thou knowest not the wrath which is yet behind God doth never fully manifest his wrath upon any sinner in this life nor doth he punish him so in any kind but that a greater judgement a worse thing as Christ spake to him in the Gospel may yet befal him Consider that as greater judgments are yet behind all the punishments which we have felt so it is Gods method to begin low but to end his work of Judgement heavily he doth by some lighter afflictions skirmish with a person or a Nation and if they yield not then he will bring the great Army of his Plagues and Judgements And again know that multiplication of sins is a just cause for the addition of Judgements Renewed sinnings are alwayes the more hainous and strong in deserts but renewed sinnings after punishment for sin are yet of a deeper dye because They relish much of Presumption though God hath already testified his displeasure yet the sinner will adventure on his wrath and provoke him again They receive universal condemnation the sinner now sins against all the waies of recovery the Word of God which called upon him to be wise and to receive instruction and to return unto him that smote The punishment or rod which did tender him the sins which brought this upon his back The mercy of God which drew off the wrath and though it might have been a destroying sword at once that destruction should not have risen up the second time yet it so wrought with the master that he would try the sinner yet a little longer thou mightst have been among the dead yea among the damned for thy former sinnings yet mercy hath so tempered justice that time is left thee to repent and this space thou abusest to sin again yea though justice met with thee for them already yea though mercy released thee yet a little longer yea though thou didst confess these sins yea though thou wert greatly troubled for these sins yea though thou didst resolve against these sins and if thou thus sinnest more will not thy punishment be greater Doth not God hate sins now as well as then Or if thou be greater in transgressions will he be less in justice Canst thou expect mercy should come more easily when sin is raised more deeply He that being often reproved hardneth his neck saith Solomon Prov. 29. 1. shall suddenly be destroied and that without remedy The same may be affirmed of being punished usually perseverance in sin after punishment brings a sudden and a sore destruction God hath many arrows which flie over the heads and after that hee hath arrows to wound the hearts of his enemies You know that there be not onely warning-pieces but murdering-pieces in the roial artillery The punishment which a man hath already felt for his sins are but so many warning-pieces to repent to return from sin but if men will harden their hearts there are murdering-pieces God can so deeply strike that destruction shall not rise up the second time 2. The second conviction shall be of Duty If the further Conviction of duty men go on in sin the worse rhey shall speed then let us learn a double duty 1. To avoid such things as will occasion a further progress in sin after punishment 2. To apply our selves to such Avoid waies as may take us off from sinning being punished 1. Vitanda The things which we must avoid as occasioning a further progress in sin are these 1. Ignorant Misconstruction as if Gods Ignorant misconstruction arrows did flye out as his who shot at an adventure and lighted on Ahab so that our punishments are but meer casual things naked acts but no lessons Nay brethren if we had but an ear to hear every affliction and punishment hath a voice to speak this may be said of every punishment what Ehud said to â—glon I have a message unto thee from God 2. Atheistical pride as Pharaoh who is the Lord that I should let Israel go When a Atheistical pride person will exalt himself in the times of wrath and will not tremble nor fear before the Lord but slights the operation of his hands and for all this will not lay to heart the hand of God alas this makes way for sinning 3. Froward Impatience when persons are sensible of punishment but vex against God who strikes so close yea and like that Froward impatience King in the strait This evil is of the Lord why should I wait on the Lord any longer When men will forsake God because hee doth punish them this is a further sin and makes way for more sinning The soul which is most apt through a murmuring impatience to question God will be apt through a presumptuous confidence to sin against God in the dead sea there is least sailing and in the raging sea there is most ship-wracking 4. Empty confessions when persons satisfie themselvs with words and a meer form of Repentance putting on for the time a grave Empty confessions countenance and fetching a sigh and dropping a tear and acknowledging that all is not well but all this while they search not to the root they do not strive to examine their hearts to humble them to cleanse and reform them and what then can be expected but upon some convenient occasion the old heart should return to its old waies and courses Pharaoh confessed that he and his people had sinned but still he hardned his heart and would not let Israel go Hypocritical humiliation or repentance because rising from mutable causes lasts not long nor changes the disposition of the soul The sore which is but covered and not cured will break out again 5. Negligent remissions An heart which likes not to change its course may ye for the obtaining some special good give out Negligent remissions unto the doing of much good and for the removal of some evil make a stop of much sin You may observe that
strikes us in one kiâ—d yet we sin though in many kinds yet we sin though losses though crosses though death be in our doors though it riseth on our bodies though we lose earth life heaven all yet we still sin and return not but stand it out 2. Of the admirable patience and goodness of God Not without reason is he stiled a God Of the admirable patience and goodness of God of long-suffering and to endure with much long-suffering the vessels of wrath and his Goodness the riches of Goodness Rom. 9. 22. Rom. 2. 4. That he should look after a sinner nay speak nay strike nay wound nay almost take away his life to save his life that he should run after a proud and resisting sinner though a sinner doth contrive the ways of opposing and cunningly strives against all the methods of mercy yet that God should not desert him and give him over but try again and again and be actively ready to give grace to an unwilling to a resisting to an obstinate foolish sinner who but a vile sinner would obstinately abuse such great mercy who but a God would endure the same with so much patience It is not that the Lord seeth not the ways of a sinner for he is Omniscient It is not that he approves or likes the ways of a sinner for he is most Holy It is not that he will not recompence the ways of a sinner for he is most Just It is not that he wants power to execute his wrath Habet in potestate vindictam mavult tamen diu toâ—ere patientiam c. Cyprian and displeasure for he is Almighty No no that he all this while spares and holds up ariseth onely from his nature which is delighted rather to shew mercy and which is slow to wrath and of much long-suffering 3. Of the freeness of Gods grace It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. Alas what is Of the freeness of Gods grace it that the Pelagians scribled of Merits and Papists of Deserts and Congruities Lo here naturally we run from God and naturally we are fighters against God we resist the motions of his Spirit the counsels of his Word the lessons of many Afflictions and could we any how subsist we would never lay down our weapons Did not the Lord shew more compassion to us then we do unto our selves did he not enquire after us and follow us and as it were beset us on every side and in a sort surprize us by the goodness and strength of his own Grace we should perish in our bloud die in our folly and be lost for ever but this commends the exceeding graciousness of his Grace towards us that though we be not onely enemies by nature but rebellious also by practice yet the Lord shews pity to our wandring souls will forgive our proud rebellions and will heal our foolish and gainsaying hearts It is great mercy for him to spare us who might for our manifold sinnings so often have condâ—mned us and it is the greatest mercy that he doth not onely not leave and damn us but pities converts and saves us 3. For Caution And this is the main Use which I desire to For Caution Take heed of shufflâ—ng with God insist on To take heed of shuffling with God and digging after pits which will hold no water when God calls upon us by his Word or by his Corrections to return from our sins unto him and not to hold them fast or to withstand the Lord and hold him off Here I shall propound two things 1. Some Motives or Arguments to hearken unto this 2. Some Rules and Directions to guide us The Motives may respect us either Motives 1. in the evil of thus shuffling with and delaying of God 2. in the good on the contrary I will mingle them together Consider therefore 1. It is a most precious thing which the Lord offers unto us It is a most precious thing the Lord offers to us when at first he calls upon us to return when at first he calls upon us to leave our sins and to return unto him A thing may be reputed precious partly in respect of the necessity of it when it doth so nearly concern us that we are undone without it Now what shall become of us unless we come off from our sins What is it that we so shuffle for and will not let it go What! is it a good in it self or a cause of good to us and what is it that we so hold off from is it not Grace and Salvation I shall perish with hunger saith the Prodigal So mayest thou truly say Unless I do accept of this offer of Grace if I do thus hold on in my sinfull ways if I shuffle never so long yet if I continue thus I shall at length perish for ever Exod. 10. 7. Knowest thou not that Egypt is destroyed so c. to go on thus is the way of death to return and submit is the onely way of life I cannot be saved unless I repent It is not a vain thing for which the Lord strives with me it is to give grace and life to my poor soul In respect of the excellency of it Excellent things are truly precious Now every grace is excellent it hath a native beauty in it and makes us a choice and estimable people Do throughly weigh a penitent and converted condition how in it we are partakers of the Divine nature what a communion we have thereby with God what a fellowship with Jesus Christ how we pass from death to life are made the sons of God and become the heirs of glory and will we then thus devise and flie from our best good Why when the Lord offers grace to a sinner what doth he therein but offer himself to be his God offer Christ to be his Saviour offer the pardon of all his sins offer all the comforts of his Spirit the blessings of his promises and the hopes of eternal life and if this be not an excellent thing what is can a better or greater matter be tendred to you 2. The Lord will not alwaies be calling upon us nor tendring repentance unto life and which brings forth salvation as the Apostle The Lord will not alwaies be calling upon us speaks My Spirit shall not alwaies strive saith God Gen. 6. God strives when he comes close in any means 2. When hee continueth and multiplieth means And to day if ye will hear his voice harden not your hearts as in the provocation Heb. 3. God did deal often with the Israelites by wonders by words by corrections but you know that though he bore long with them yet he did not bear for ever at length he consumed and made an end of them he would not continue to seek after them for ever I will ease me of mine adversaries Cut it down why cumbers it the ground If we
2. 7. Then shall she say I will go and return to my first husband for then was it better with me then now The condition in which the Church then was was a condition of much misery and affliction her way of sin was hedged up with thorns vers 6. and the way of obedience she considered of to be a path of mercy and much prosperity and comparing the one condition with the other hereupon resolves to return to her first husband i. to turn unto God by true Repentance 3. It may be cleared by Argument and Reason that these two viz. Solid Consideration and Right Comparison are steps unto By Argument Repentance 1. For Solid Consideration thus If inconsideration be the cause of impenitency or of going on in a sinful course then Consideration For solid Consideration is a proper means and way for Repentance for as much as these two are contraries and contrary causes produce contrary effects but inconsideration is a cause of impenitency so the Prophet If inconsideration be the cause of impenitency then consideration is a proper means for Repentance Jer. 8. 6. No man repented him of his Wickedness saying What have I done every one turned to his course as the horse rusheth into the battel They minded not what they did whether lawful or unlawful or what would be the issue of these things but like the horse which without fear or wit rusheth into the battel among swords and pikes 2. Consideration of sin removes many qualities which keep the Consideration of sin removes many qualities of sin which keep the heaâ—t â—n impenitency as heart in impenitency therefore it is a good step and way unto Repentance There are three qualities which hold fast the soul from returning 1. Ignorance therefore darkned understandings and hearts alienated from the life of God are conjoined Eph. 4. 18. a blind mind and a wicked life are inseparable yea greediness to sin and ignorance are there also coupled vers 18 19. no man so forward Ignorance to sin as he who knows it not Now solid Consideration removes ignorance it opens the eies of our understanding and makes us to see and behold that evil in sin which we never saw before in a right consideration there is 1. Lumen scientiae 2. Conscientiae 3. Experientiae 2. Security for presumptuous men will never leave sin if they may be safe He who fears not miserable evil will not be Security perswaded to forsake his sinful evil He who thinks that he may be wicked and safe will be wicked still nay he adds drunkenness to thirst who presumes of peace No evill shall befall us said they who despised all warnings to Repentance but solid consideration removes this security and presumption it makes the soul to see that as sin is an evil thing so it will prove a bitter thing and that the way which is sinful of all wayes is the most fearful it makes the sinner to behold the Angel with the sword drawn in the way of sin my meaning is to behold God exceedingly displeased the Wrath of God revealed against all Unrighteousness severely threatning and one who will assuredly execute his wrath to the utmost if sinners will not hearken and return by no means acquitâ—ing the guilty Except ye repent ye shall perish 3. Hardness of heart That brawny Rockiness which is ever accompanyed with Hardness of Heart an impudent resolution casting off and slighting all means and which is gainsaying or frustrating all the Lessons of Mercies Afflictions Ordinances c. they made their hearts as an Adamant stone least they should hear the Law c. Zach. 7. 12. But solid consideration helps much against this unsensible temper it is of great force towards the melting of the heart working strongly upon the affections as Peter thought thereon and wept bitterly Then shall ye remember your wayes and shall loath your selves For now a man sees indeed that he is in a very evil condition and lost for ever if the Lord be not the more merciful to him and this will startle him somewhat pierce him make him with them in Acts 2. cry out Men and brethren what shall I do 3. Solid Consideration of sin makes sin appear to the soul in Solid Consideration makes Sin appear in in its own proper Nature its own proper nature colours and effects As we are drawn to â—ommit sin so likewise to continue in it through falshood and error we are deceived and err in our hearts and therefore we continue in sinful wayes but as Truth doth rise in the mind so Reformation will appear in our hearts and wayes know therefore that sin appears unto us two wayes either Erroneously as invested and clothed with pleasures profits much serviceableness to our ends and as satisfactions of our desires as Judas lookt on his sin in the money and went on and thus they tend to impenitency they keep us fast in an evil way because of sensible sweetness Or Properly and nakedly as sin as the Violation of a most holy Will dishonour of a great God and separation from a good God and as exposing us to the wrath of God curse of the Law and pains of Hell and all outward Calamities And thus apprehended new Arguments and Reasons of hatred and Detestation arise within the Soul Should I love that or live in that which is Gods dishonour and will prove mine own damnation My troubles losses fears come all from my sins these are my sins and my doings they are the cause of all this trouble inward and outward But solid consideration makes sin to appear as sin in its own nature and true effects therefore it occasioneth hatred of sin and consequently Repentance 2. For Comparison of the misery of a sinful with the happiness Comparison of the misery of a sinful with the happiness of a penitent condition a step to Repentance For This breeds sound Judgment of things that differ of a penitent and converted condition that this likewise is a stept and way to Repentance may be thus proved 1. This Comparison breeds sound Judgment in us of things that differ All corrupt works are rooted in a corrupted mind like ill rhumes in the Head which come from ill qualities in the Stomack or rather like some ill diseases and irregularities in the Lambs Arms and Feet which come from unsound humours in the Brain So it is in this case men go on confidently in sin and are taken excessively with those poor baits of sensual pleasure and profit as if there were no other pleasure delight gain acquirable or to be found but in the wayes and service of sin as they in hell think there is no other heaven Or as foolish children who conceive no other sport or delight like a rattle or dirting their hands c. But now when by a comparison and true survey of either estate it shall appear unto the soul that all these sinful pleasures and profits
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
great unworthiness v. g. 1. Study our selves more And use the means to become humble Study our selves more Alas what are we but dust and ashes nay but sin and corruption We cannot say of our sins as the Prophet spake of the fore-running calamities Gray hairs are here and there upon him No no but as David Who can tell how oft he offends if we knew our selves we would abhor our selves 2. Study the Law more the perfection and excellency of it and bring thy many blots to that purity thy many crookednesses to that plainness Study the Law more Paul was alive before the Law came but when the Commandement came sin revived and he died 3. Study your own performances better 'T is true something is done but there is more undone Study your own performances better then done thy best services have more in them to humble then to puff thee thou canst not do at all unless God aids thee but art like a Mill without water or a Dial without the Sun and when thou dost go it is like Mephibosheth lame on both feet When thou hast made the best praier thou maiest well bow the knee and pray again that God would forgive thee the much dullness the many distractions the infinire unbelief in thy prayer 4. Study the creatures better which are the bellowes to blow up your self-conceits and high thoughts What is thy beauty but a Study the creatures better fading dye a changeable tincture which one blow or one disease may dash if it escape both yet time will unvarnish the house newly painted What are riches but a labour an heap of vanity and a vexation of spirit they are a Tree long in growing and quick in fading Solomon compares them to a Bird ready to flye Paul reputes them uncertain and David wonders who shall enjoy them What are cloathes but a few Garments of Trees of Beasts somewhat trimmed up And our Honours buâ— the breath of the People a vain aire and wind at the best quickly stirred easily turned about and allayed And our bodies but a piece of clay a wall of earth Our heads are but earthly Globes and our eyes but wasting Candles and our feet but decaying Pillars c. 5. Study God more in his excellencies of holiness Study God more of justice of mercy and then you will abhor your selves in dust and ashes Now I proceed to the second Proposition viz. That personal unworthiness is not prejudicial to spiritual supplication Doct. 2. Personal unworthiness is not prejudicial to spiritual supplication I am not worthy yet make me as Of this Proposition I will give you 1. The sense 2. Arguments to confirm it 3. Some useful Applications Touching the sense or Explication of it premise these particulars 1. There is a twofold unworthiness Privative when there is no quality or act which the person can shew to God as a There is a twofold unworthiness meritorious cause why he should accept of him or his services Negative when there is no meetness or fitness of capacity in the subject enabling of him to receive any thing from God for as there is a double dignity or worthiness One of Causality to deserve good another of Receptivity to obtain good so answerably there is a double unworthiness one which consists in the defect of merit another which consists in the defect of meetness I speak only of the former not of the latter for a person may not be unworthy .i. unfit or uncapable to receive good who yet is unworthy .i. unable to deserve and merit it 2. There is an absolute and plenary unworthiness wherein as there is no cause of good so there is effectual cause to hinder Thâ—re is an absoâ—ute and plenary uâ—worthiness it this may be called a moral unworthiness And this a natural a restrictive and partial unworthiness when there are qualities in or actions by a person against which strict justice might make exceptions yet through a gracious indulgence they avail not to the preâ—udice of the person David saith in Psal 66. 18. If I regard iniquity in my heart the Lord will not hear me and the blind man cured said well Joh. 9. 31. We know that God heareth not sinners When people have not onely sin living in them but themselvs living in sin when they know and affect their sins have means to leave them but will not have hearts to forsake them this now imprints an absolute unworthiness i such an unworthiness as doth effectually prejudice their access and confidence to God in praier Nevertheless there may be the presence of many corruptions for quality and fact which the sinner knows and bewails and judges and though in strict justice they are a sufficient prejudice yet through a divine graciousness they prove not effectual hinderances to the presenting 〈◊〉 accepting of Praier 3. The privative and natural or restrictive unworthiness may be The privative unworthiness may be considered two wayes In respect of the matter of it Or of the sence of it considered again two waies Either in respect of the matter of it which is some kind or kinds of sinfulness either in nature 〈◊〉 fact for nothing makes us unworthy but sin this abaseth us and keeps us at a distance Or of the sense and apprehension of it when the sinfulness which doth make us so unworthy is discerned by us and so discerned that by reason thereof we do judge out selves not worthy of the least of mercies In neither respect is it prejudicial to spiritual supplication i though there be sinfulness in us and upon us and we know it and that by reason of it wee are neither worthy to speak with God nor to prevail with God yet we may present our supplications unto him 4 Praier may be considered in a threefold respect Either As a Prayer may be considered in a threefold respect Duty to be acted As a Duty acting As a Duty acted The sense of our unworthiness should not be any prejudice to praier in any of those respects 1. Not to take us off from performing the duty of praier We may offer up our sacrifice though we cannot offer Unworthiness sâ—ould not take us â—ff from Prayer up our worthiness we may bring our gift though we cannot bring our merit though vve cannot buy heaven yet vve may beg it Poverty doth not hinder but a man may be a fit beggar and sin doth not hinder but a person may be a fit petitioner to God David was sensible of his sins Psal 40. 12. Innumerable evils have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more then the hairs of my head therefore my heart saileth me Yet he makes his Supplication presently in the next verse v. 13. Be pleased O Lord to deliver me O Lord make haste to help me So did Ezra c. 9. 6. and Daniel c. 9. 2. Nor take off Considence
in the time of Performance An Unworthy person may lawfully bee an earnest Suiter He Nor take off Confidence in the time of Performantâ— may put up requests and also believe that God will grant them See it in the Church Isa 64. 6. We are all as an unclean thing and all our righteousnesses as filthy rags c. Ver. 8. But now O Lord thou art our Father Ver. 9. Be not wrath very sore O Lord neither remember iniquity for ever behold see we beseech thee we are all thy people So Psal 25. 11. For thy Names sake O Lord pardon mine iniquity for it is great He was sensible of the greatness of his sin yet puts up a believing Petition for pardon 3. Nor yet take off our expectation of the success Nor take off our expectation of the Success and fruit of Prayer Though a man hath sown his seed with an hand perhaps foul or lame yet he expects an Harvest We may expect a most gracious and proper and seasonable answer to our ptayers though we be most unworthy of the mercy or blessing which we do desire Though we know nothing in our selves to commend us to God yea though we know enough in our selves to condemn us before God to non-suit all our prayers if the answers were to be given according to our deserts yet we may not only request the Lord but should by Faith rely on God yea and expect an answer what the Lord will answer us and when he will perform his promise to us 2. But you may demand Why should not the sense of our unworthiness prejudice our prayings Sol. I will give you divers Reasons for it Arguments to confirm it Though we cannot Sue in our own name yet we may in the Name of Christ 1. Because though we cannot Sue in our own name yet we may Sue in the Name of Christ There may be a worthiness For us though not In us In the Old Law it was a dangerous presumption for any man to offer a Sacrifice without a Priest Lev. 17. 3 4 5. such a person was to be cut off in like manner it is most dangerous for any man to offer up his prayers to God without Christ to come in his own name it is the way to cut off our prayers God will not take any petition from us unless it come out of the hands of our Master of requests .i. Christ Jesus And again in the Old Law if the Priest did offer up the Sacrifice though it were not a rich sacrifice of a Bullock or a Sheep if it were but a pair of Turtle Doves nay if it were but the tenth part of an Ephah of fine flour it was available for the person it was accepted Levit. 5. intimâ—ting unto us That it is not our own names not any excellencies in us which make way for the acceptance or the answer of our prayers they are accepted for his sake in whom our persons are accepted and therefore you read in Rev. 8. 3. of the Angel that stood at the Altar having a golden Censer who had much incense which he offered with the prayers of all Saints upon the golden Altar which was before the Throne The golden Altar and the golden Censer and much Incense make all accepted and ver 4. The smoke of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand It was the Angels Incense which made even the prayers of the Saints to ascend .i. the meritorious intercession of Christ which giveth acceptance and audience to our Petitions as he is a sufficient Redeemer so is he a sufficient Intercessour and therefore our own Unworthiness must not prejudice or discourage us for as much as the name of Jesus Christ is enough to implead God withall 2. Secondly When we come to God in Prayer we come to one who is of a most liberal and gracious Nature therefore our God is of a most liberal and Gâ—acious nature unworthiness should not discourage our petitions That God is of a liberal Nature is unquestionable he is abundant in goodness and truth so Moses He will give grace and glory so David He giveth to all men liberally and upbraideth not so Jam. 1. 5. Water comes not from the clouds as from a Pump a bountiful and noble Nature stands not on desert it finds principles enough within it self to shew kindness But which is yet more the Lord hath not only a nature full of goodness and most propense to give but also he hath a gracious Nature which dispenseth all good upon free terms not for our sake who receive but for his own sake only who gives As Gods liberality appears in giving many times before we ask and sometimes in giving more then we ask and sometimes in giving a better thing then we ask so his graciousness appears in not considering how worthy we are what Causes and Arguments we can bring but in a a free dispensation of his mercies to us without all desert or causality on our parts The whole cause of the mercy is only in mercy as in Deut. 9. 6. The Lord thy God doth not give thee this good land to possess it for thy righteousness for thou art a stiff-necked people The gift then was gracious no desert of it nay a desert of the contrary Come saith the Prophet ye that have no mony come ye buy and eat yea come buy wine and milk without mony and without price Isay 55. 1. If God doth not sell any of his mercies if he will take none of our coyn if he doth not stand upon a price but only upon the asking and on the acceptation of his gifts then our Unworthines doth not prejudice our prayers 3. We do not only advance the name of Christ and the name of divine Comming with the sence of unworthiness advanceth the name of Christ and is a necessary concomitâ— an â—cceptâ— Prayer Grace by comming with a sense of our Unworthiness but it is the necessary concomitant of acceptable prayer There are two singular Graces which must exercise themselves in prayer one is Faith by which we go in the name of another another is Humility by which we go out of our selves When Abraham prayes his form was humble I who am but dust and ashes When Jacob prayes his form was humble I who am not worthy of all the goodness and truth c. He hears the desire of the humble This poor man cried unto the Lord and he heard him When we pray to God we are said to fall down at his footstool not only our bodies but our souls also must fall down at his footstool And when do our soules fall down Then when they are fully affected with the sense of their own unworthiness If we would pray acceptably we must pray humbly If we would pray humbly we must be sensible of our own Unworthiness 4. God hath rejected the Prayer of such who have rested upon
God hath rejected the Prayers of such who have râ—sted on â—hâ—ir own woâ—thiness their own worthiness The Pharisee was rejected upon this account Jam. 4. 6. God resisteth the proud .i. he regards them not he rewards them not the humble he doth but the proud he doth not He hath filled the hungry with good things and the rich he hath sent empty away so Mary Luk. 1. 53. A confidence of our Worthiness makes us uncapable therefore a sense of our Unworthiness makes us not uncapable An empty Stomack will receive but a full Vessel will admit of nothing you shall never find a rich God if you come to him with rich Spirits The Pharisee he goes up to pray and what doth he discover in his prayers I am not as other men I am no Extortioner I am no Adulterer I fast twice in the week He conceales his sins and displayes his perfections he stands upon his worthiness but he loseth his acceptance he justified himself but God did not justifie him accept him acquit him 5. None ever found more mercy then such who have come None have found more mercy then they who have been mâ—st sensible of unworthiness unto God in the sense of their own Vnworthiness I will give you some instances for this out of Scripture Matth. 8. The Centurion was so sensible of his unworthiness that he durst not himself presume to invite Christ to the help of his servant and when he had intreated him he did not think his house worthy of Christs presence I am not worthy that thou shouldst come under the roofe of mine house ver 8. yet he prayes Speak the word only and my servunt shall be healed and he speeds his Faith is applauded and his prayer fully granted ver 13. His servant was healed the same hour Mar. 5. 25. The poor woman who was so sensible of her unworthiness ver 33. she came fearing and trembling and fell down she durst not either immediately or mediately speak to Christ only her Faith spake at her fingers ends for she said If I may but touch his cloaths I shall be whole ver 28. How doth this speed ver 29. Straightway the fountain of her blood was dryed up What should I speak of the woman of Canaan who confessing her self to be as a Dog and thereupon craving for crumbs was presently fed and answered with a great mercy Or what should I speak of the Publican a penitent all in sighs all in tears altogether unworthy and he knew it and therefore Stands afar off dares not lift up his eyes to heaven smâ—tes on his brest and cryes out Lord be merciful to me a sinner Here was a deep sense of Unworthiness here was nevertheless a fervent prayer and upon it a most gracious answer He went home justified 6. Lastly Sense of our unworthiness it is a strong principle Sense of unworthiness is a strong principle and furtherance of prayer and furtherance of prayer We are most barren and idle in prayer when we are least sensible of our sins and we are more diligent to prayer more spurred on and are more zealously fervent and importunate when we are most sensible of our own vileness and unworthiness For indeed the true sense of our unworthiness is a special part of our spiritual poverty and poverty of spirit breeds the strongest desires even hungring and thirsting after righteousness and both of them have promises of a most full and exceeding great reward as you may see in Mat. 5. 3 6. And thus briefly for the Explication and Comfirmation of the Doctrine Now I proceed to the useful Application of it The Uses which I will make of this point shall be 1. To try our selves whether we be sensible of our unworthiness in our Vse 1. Addresses unto God 2. Then to encourage our hearts notwithstanding our unworthiness to draw near to the Throne of Grace 1. For Examination Are we sensible of our unworthiness in our approaches unto God that we deserve nothing at For Examination all that we come not to buy but to beg not to deserve but to receive There be many reasons why I put you upon this Reasons of our Trial. search 1. Because many pervert this Doctrine of personal unworthiness they utterly mistake it they do profess that nothing Many pervert the Doctrine of personal unworthiness that is in them can deserve any thing with God and therefore trample upon all holiness of heart and godliness of life as if there were no use of Grace but to merit or Gold were of no use but in a Crown But these are a loathsome people who would link great mercies and a wicked life together To be sensible of our unworthiness is not to rest in an evil condition nor is it to run on in an evil conversation nor is it to slight holy duties for thy performances nor is it to disregard habitual or actual Grace this argues an unsensible and seared conscience But this it is to strive against sin to strive after all holiness to be careful and watchful to pious performances yet with all and after all to cast those Crowns to the ground not in their names but in the name of Christ and free mercy to expect answer and help Though imperfect holiness in the habits or acts cannot justifie men yet they may glorifie God and though they put not dignity into the hand yet they put a capacity into the hand a fitness to receive though not a worthiness to claim 2. Because many tender Christians are not yet rightly sensible of their unworthiness they are very apt to insist and adhear unto Many â—ender Christians are not yet rightly sensible of their unworthiness themselvs Two things do evidently shew that like Jacob's Sons who went down with money in their Sacks and would not go without Benjamin so these Christians would bring something to buy out their requests with God One is this that all the promises of free Grace and mercy do not satisfie them though God hath said he will love freely and pardon sin for his own sake yet they are not contented to accept to receive they are most hardly perswaded that the Sun will shine so freely that God will accept such a vile sinner upon such easie terms and without any more adoe pass by all transgressions Another is that they are frequent in digging after reasons and causes of good in themselves If they could bring Hearts more broken Graces more strong Affections more melting Conversations less tainted then they could be perswaded that God would hear and grant them the mercy or good which they do desire I confess that we must strive after perfection in all Grace enlarged desires an humble complaint a fervent endeavour in the use of all sacred means all of these are commendable practices yet herein we fail and exceedingly to if we pluck back the hand from receiving because we are not full that we will not suck the
brests because we are empty that we would find any causes of good in our selves who at our best are unprofitable and unworthy 3. Because it is a very dangerous thing to stand upon our personal It is very dangerous to stand upon personal worthiness worthiness when we approach unto the Lord For Now we come without Christ we do sacrifice alone we take the Office of our high Priest out of his hands Nay we frustrate the worthiness of Christ for we cannot joyn our worthiness and his together if we plead in our own names we make void his As it is in the point of Justification if we stand to our own righteousness we make void the righteousness of Christ So is it in the matter of supplication if we stand to our own worthiness and will be heard for our own sake we exclude the merit of Christs intercession we may as well be our own redeemers as our own intercessours We meet with pure justice for if we stand upon personal dignity then our qualities and actions must necessarily have equality to justice God must dispence to us according to our own deserts when we stand upon our own worthiness then God deals with us in justice if we renounce it then room is made for the mercy-seat Quest But then you will demand how may we know that How we may know that we are truly sensible of our unworthiness we are rightly sensible of our unworthiness in our approaches unto God Sol. I conjecture thus 1. If you are sensible of your own Unworthiness when you pray unto the Lord Then Jesus Christ will be your greatest plea If Jesus Christ be our greatest Plea you will begin to move in his Name and you will urge and prosecute it in his Name and you will shut it up with an expectation in his Name Thou wilt not say I am now in an excellent soft temper and for its sake shall I prevail and I have carried the day through now with more affections and less distractions therefore for this shall I prevail As Leah said I have born my husband this son therefore my husband will love me But in all thy sacrifices and services thou wilt fly unto a Mediator and still plead his Title his Worth his Merit Lord help me to pray for Christ's sake Lord give me mercy and grace for Christ's sake Lord hear accept answer do me good for thy Christ's sake 2. Then the Covenant of Grace will put heart into you and draw If the Covenant of Grace put heart into you you on alone to your performances as the wind alone will stir the Mill or the tide alone will drive the Boat I assure you that if you be rightly sensible of your Unworthiness you will look after a Mercy-Seat and after a Throne of Grace you will be inquisitive upon what terms Grants of Mercy and of Grace are issued out of the Court of Heaven Nor will it seem a small thing in thine eyes that the Lord will do good to an unworthy sinner for his own sake yea that he hath affirmed as much and obliged himself thereto in a firm Covenant This will breed in thee Thankfulness it will be not onely a support to thy soul but a joy to thy heart thy case is yet hopefull for though thou be not worthy yet God will do thee good readily and freely And Vsefulness thou wilt be readily content to accept of mercy upon the terms of mercy A beggar ready to starve will be glad to take an Alms he will put out his hand to receive it and thank you too As the Servants of Benhadad catcht the word Thy servant c. so will you the word of promise Respect Lord for thy Covenant sake At this door of free Grace there you shall have the sinner sensible of his unworthiness standing night and day expecting when the Scepter shall be held out Gods own arguments and motives of doing good which are to be found onely in the Covenant of Grace they are such as you will accept of with all your hearts to plead with God The second Use is for Encouragement That though we be sensible of our Unworthiness either to approach unto God or to Vse 2. Encouragement to draw near to the Throne of Grace speak unto God and much more to deserve any thing from God yet not to be discouraged but humbly and confidently to draw near to the Throne of Grace expecting grace and mercy to help in time of need And to excite you thereto consider 1. It is not our merit but our duty that we must look unto 'T is not thousands of Rams or ten thousand Rivers of Oyl it is not It is not our merit but our duty we must look unto the Pearls of the Sea or the Treasures of the Earth or the Excellencies of Angels alas God puts us not to that to deserve his mercies to deserve his graces if so what one sinner should ever receive mercy or grace no flesh righteous can be justified in his sight and if he should mark what is amiss who should stand before him But the Lord puts us upon our duty Ask and you shall receive knock and it shall be opened unto you Ho every one that thirsts come drink of the water of life freely 2. It is not our worthiness that we must plead but Gods promise It is not our worthiness that we must plead but Gods promise when we pray unto him Remember the word upon which thou hast caused thy servant to hope said David Psal 119. Remember thy Covenant with Abraham Isaac and Jacob said Moses Exod. 32. Thou saidst that thou wouldst do me good said Jacob Gen. 32. Mercies come to thee not for thy worthiness sake but for his promise sake not ex dignitate petentis but ex dignatione donantis 3. You can never be so worthy but that Justice may take exceptions You can never be so worthy but Justice may take exceptions against you nor yet so unworthy but mercy may fill your mouth with arguments Though I were righteous yet would I not answer thee but I would make supplication to my Judge saith Job chap. 9. 15. And Though I am poor and needy yet the Lord thinks upon me said David Psal 40. 17. The proudest Pharisee may find enough to stop his mouth and the humblest Publican may find enough to open it No not the most righteous can stand at the Bar of Justice and yet the most dejected sinner may humbly plead at the Throne of Mercy there are Arguments enough in mercy for any sinner to plead mercy 4. You are not to pray in pride but in faith And then what is We are not to pray in pride but in faith thy condition that Faith cannot deliver up to God through Christ Thou knowest that it is the office of Faith not to present thy worthiness but thy wants It looks on arguments for thee not how good thou art but how
demand what are become of the many sick-bed resolutions of those that you made when the hand of God was upon you you vowed much unto God as he did in a storm c. but as the King said of Mordecai What hath been done to Mordecai for this so what have you done to make good your resolutions I believe your hearts are speechless your consciences do condemn you that health hath been the time of more sinning though sickness was the time of more resolving The same may be said for others whose consciences have been more actively and fiercely stirring Oh! if the Lord would abate that wrath and cool that inflamed spirit c. yet what are the fruits of many such resolutions As the Divel said of Job But now stretch forth thy hand and he will curse thee of thy face so here on the contrary as soon as the Lord takes off his hand these are as ready to continue and proceed on in their sins as the Israelites were when they were delivered out of the Land of Egypt from the fiery furnace Yea and of others is it not manifest that they are fare enough from present executions when they voluntarily defer the acting part of Repentance to old age Hereafter is time enough c. 2. Others perhaps do act and execute presently yet they are exceedingly out For 1. Though it be presently yet it is partially they act resolutions as Saul did his Sword upon the meanest and poorest not upon the greatest they do not answer their resolutions to the full Deal kindly with the young man for my sake said David So when many persons come to execute their Resolutions against sin they fail they falter they do not execute Agag some pleasant corruption which will mar all finds favour 2. Though it be presently yet it is but presently the present execution of the purpose is but a present a transient execution an hanging down the head for a day or for a week a busie and earnest reformation for a while but this Assize like ours here is but for a few dayes it breathes away the heart turns again to sin and the next convenient occasion is too prevalent it carries away the Soul 2. But to draw nearer to our selves however we have been defective Vse 2. Let us set upon a present execution to answer our manifold resolutions by present executions and practices yet now let us for the time to come as he said of words so I of purposes vertere proposita in Opera Not be like Clouds seeming to be full of Water but to pour down Let us act the parts of Penitents as the Prophet said to the hovering Israelites if God be God serve him so here if Repentance be a necessary duty to be performed let us then act it act it presently For this I will only propound two things 1. The Motives 2. The Means for a present Execution 1. The Motives 1. A present Execution is the truest part of Repentance At the Motives A present execution is the truest part of Repentance best you are but in a preparation in a meer disposition towards Repentance until you act it it is not so much what you would be as what you are what you intend as what you practise that will give the most real testimony of your Repentance 2. A present execution it is the safest part of repentance Of the two he is in the more sure condition who resolves to leave a wicked And the safest part of Repentance life and doth indeed forsake it and resolves to lead a holy life and doth indeed enterprize it than he who resolves on both but practiseth neither The doer of good is a thousand times more sure then the resolver something in some cases may be said to stay a person from his resolutions yet if nothing comes of the resolutions I assure you the scales will hang trembling but action doth more fully determine the estate and the Scripture is more clear for the spiritual estate as it lies in practise then as it lies in purpose 3. A present execution it is the comfortablest part While repentance lies only in resolution it is but as a Tree in And the comfortablest part of Repentance the Winter perhaps well rooted but it lives dry but when repentance breaks out into action it is as a Tree in the Spring well rooted well flowered and well smelling too There is more comfort to do then to intend to do indeed to cease a sinful course and indeed to walk an holy life this opens all the comforts of of the promises draws down the favour of God assures us more of interest in Christ excuseth more in the conscience reviveth more in all occurrences 4. A present execution it is the wisest part we cannot say what we shall do to morrow when we cannot assure And the wisest part our selves what and where we shall be to morrow He is wisest for Divine Glory and for his own happiness who acts an immediate duty of salvation upon present terms There are four things which declare wisdome One to sow in season Another to sail in season A third to accept and receive the Word of Grace in season A fourth to act repentance in season even now while it is called to day 2. The means If we would execute our penâ—tential resolutions then we must 1. Take heed of the impediments of this Meanes present Execution 2. Make use of the helps and furtherances of it 1. The impediments of a present execution are many Take heed of the Impediments Imbâ—cillity of Resolution 1. Imbecility of resolution Debile fundamentum fallit opus if the foundation be weak how can the building be strong the house which was built on a Rock did stand but that which was erected on the Sands fell down Where resolutions are either weakly raised on strong grounds or suddenly raised on weak and mutable occasions there is either no execution or uncertain for no effect doth exceed the virtue of his cause Thou hast almost perswaded me to be a Christian this left King Agrippa still in Heathenisme You will never go through with the work if you attain not to a thorow resolution when you have an heart that goes and comes you will have only fits of repentance which will come and go Of two things be sure if ever you would penitentially act to purpose One that you see strong and prevalent reasons to change your course of life such as may not be over topped by any arguments that sin may suggest hereafter they are the spirits in the brain which confer to motion in the Hands and Legs Another that you resolve not on deceitful and fallible grounds If your resolutions be upon Motives either mutable or conditional you may be troubled with much temptation but you will never advance in much penitential actions 2. Servile fear When we so exalt the opinions of men and their Tongues and their Power what will they
death what rewards after death it shall procure to persons upon the one and the other he is stirred up to the sense of his sins to the admiration of Holiness to a condemnation of his evil course to a resolution for a better But then it is with him as with some ship sometimes as soon as it is putting out of the Harbor it strikes upon a rock or falls into the sands and loseth all the precious lading Or as with Corn sown and let fall in an open and solid place where the Birds come down and instantly pick it up so is it here with this man the world meets him again at the Church door or at his own door and all these impressions and resolutions are spilt and gone Worldly engagements take present possession of his thoughts and all the service of his affections so that he hath no time to consider what God did speak or work in him no time secretly to beg of God to write those truths in his heart to keep all this in the purpose of his heart to give him the Spirit of Grace and strength to walk in the wayes of God revealed now unto him When you turn the course of the water another way the Mill cannot stir so when men turn the course of their thoughts and affections to secular and vain imployments all resolutions stand still they have nothing now to elicit or draw them on and out into any holy or careful diligence of obedience and performance The Oxen and the Farm c. took them quite off and they made excuses .i. for the present they had other engagements therefore take heed of worldly cares It is impossible that you should be much in the actings of any Grace if you be very much in the service of worldly cares 6. Lastly Presumptuous Confidence is also an Impediment to the Presumptuous confidence present executions of good resolutions whether it be of future time hereafter shall serve the turn it is not wisdom to be so forward soft and fair will go far we have day enough yet before us a year two or ten hence after such a business is effected or which is worse after the pleasures of such a sin is a little more tasted Or of Future ability This is a work which we will do at pleasure and at leisure when we see the scouts the forerunners of the army then we will buckle on our armor when we espy the harbingers of death approaching old age sickness weakness diseases then we will think of heaven and forsake hell what need we be troubling our selves to be doing of that a long time which we can dispatch at any time if we have but time to say Lord have mercy upon me what would ye more Or of Future Mercy Wherefore hath God Mercy but for sinners and he hath said That if at any time a sinner convert he will have mercy We have found him kind unto us all our dayes and doubt not of his fatherly compassion at the last Thus do men post of all penitential executions and for ever endanger their souls Alas for future time whose is it Seneca the Heathen could see more truth then this Solum tempus presens nostrum No time is ours but the present Thou carriest thy life in thy hands thy breath in thy nostrils and seest more Graves made for the young then for the aged And as for thy future ability why dost thou so grosly befool thy self knowest thou not that present Neglects cause stronger Indispositions Qui non est hodie cras minus aptus erit the School-boy will teach thee Every man by more sinning grows more sinful and therefore most unapt and averse to good And then Future Mercy it is of all things the most uncertain to pardon sin where present mercy leaves us not to repentance from sin it is all one as if thou shouldst thus argue God will hereafter pardon me and therefore for the present I will sin against him disobey dishonour vex and grieve and abuse him These are the principal impediments to a present expectation of penitential resolutions and are to be declined by us I now proceed to the helps and furtherances to a present Helps execution of penitentialâ— resolutions which are these amongst many 1. Solid Conviction of a sinful estate This will put us upon a present Execution When the Soul is brought to an experimental Solid conviction of a sinful state sense of the vileness and bitterness of sin it will not then lye hovering Were I best to give up this course or shall I go on in it still No but when the Soul is indeed wounded the wayes shall without delay be reformed take a person in some judicial and close conviction of sin upon a sick and dying bed how forward is a person then to change and better his courses much more do solid and evangelical convictions sweetly dispose and incline the heart to the forsaking of an evil and walking in a good way They in Acts 2. 37. were pricked in their hearts and what did this work in them they cry out presently Men and brethren what shall we do So Saul was struck to the ground and was astonished and trembled and then presently cries out Lord what wilt thou have me to do Act. 9. 4 6. Outward afflictions you see many times do put on men to alter and reform their wayes of much greater force are inward afflictions of spirit Go on yet in sin God forbid shall I continue in sin any longer who if I make not haste may lose all mercy and drop into Hell it self what I feel is much what I deserve I cannot bear 2. Holy Wisdome To know times and seasons is an high Holy wisdome part of Wisdome Walk not as fools but as wise redeeming the time saith the Apostle Eph. 5. 15 16. There are four things which solid Wisdome teacheth a man One is to look to the best part Another to make choice of the best good A third to walk in the best wayes A fourth is to do all this in the first place and surest time Have I any thing more near to me then my soul more concerning my soul then God more concerning God then walking before him Where am I if I lose my Soul what am I if I enjoy not God whether run I if I continue in sin if my soul be nearest and God choicest and his wayes safest why do I demur what should I take time or put off the doing of that which is ever best done when it is done If I will live yet in sin for ought I know I may then dye in sin and if I dye in sin I must for ever perish for sin Why should I not Do I not admit the present loss of that which else may be the eternal loss of my Soul But if I set into an holy life this is the very path of God the image of Glory the Ark of safety and the pledg of an happy eternity
had neglected it only but I have rejected it I have been so long unwilling despising will Grace be pleased and so willing to one so unwilling Grace will not be willing to smile on him who hath frowned on it Grace will not stoop to him who hath trampled upon Grace Can Divine Grace and I be so easily friends What forty years lying in Hell and now to think I shall go to Heaven all my life to serve the Devil and yet now to think that God will take me or make me his servant 7. Such a man sees his sins in another manner than ever before The face of sin is unvailed like so many spears in the heart of Christ like so many wounds given to sweetest Mercy like so many cups of poyson that he hath drunk and so many cups of wrath which he hath made Christ to drink and as so much dung cast upon the Beauties of Holiness 8. Yea and he feels his sins in another manner O saith he I feel my proud heart still and my adulterous heart still and my covetous heart still and when any good ariseth it is surprized it it resisted it is quenched by a thousand evil motions And though I hear and though I seek God yet it is thus with me O! my sins have been so great that God will never undertake my conversion my change had I been more civil had I been less evil perhaps he would Now I would say six things to this great sinner 1. Great Six things to this great sinner Great sinnings should be reasons of great humblings but not of un belief sinnings should be reasons of great humblings but they should never be the causes and helps of unbelief Grandia delicta fletus grandes Because thou hast found an heart which could sin exceedingly beseech God to give thee an heart to mourn exceedingly and think not that God cannot do much good because thou hast done much evil 2. Great sinnings should work a self-despair but they should never work a God-despair Great sinnings shew Great sinnings should work a self-despair but not a God-despair a great fulness of sin which cannot be overcome but by a great God Thou art a great sinner but God is a great God there is no sinner like to thee and there is no God like to him He is great in power if he were not able to convert a great sinner he were not great in power and he is great in mercy and love he were not great in mercy to pardon nor great in love to save if he did not pardon great sinners and convert great sinners Therefore as the least sinner should despair of his own power so no sinner no not the greatest should despair of Gods power 3. God hath converted great sinners Usually God hath conveâ—ted great sinners the sinners whom God hath converted they have been of the greatest rank of sinners He hath passed by many an hundred civil righteous persons and his converting Grace hath laid hold on the notorious sinner Thou art not the first Idolater the first Thief the first Whore the first Adulterer the first Drunkard the first Swearer the first Sodomite the first Persecutor the first Unbeliever and refuser of Grace that Divine Grace hath assayed and converted They had no more power to contribute towards their conversion there was no more reason in them to move the Lord to look upon them than there is in thy self yet God did convert them 4. Though a person can say No sinner can say God will never convert him that God hath not hitherto converted him yet no sinner living under the means of Grace can safely say that God will never convert him For no sinner can know his eternal Reprobation this is a secret counsel which is reserved in the bosome of God can know the season the very designed season when God will convert him for the Lord reserves the power of conversion and the season of conversion to himself he converts some at one time some at another God never revealed to any man that at such a time at such an hour he would convert him Consequenter a man may know the hour of his conversion but Antecedenter he could not know that God would then just then convert him 5. There is more probability that God will convert thee thus sensible There is more probability of thy conversion being thus sensible than not Reasons of it c. than that he will not For 1. The clearing of thy great sinfulness unto thee and the setting of thy great sins in order before thine eyes 2. The quicknings of thy Conscience to feel the burthen and weight of thy great transgressions 3. The great perplexities and fears in thy heart because of these great sins are no evil signs at all Of the two the troubled Conscience is much more hopefull than the â—eared Conscience Vicinior saluti est dolor patientis quam stupor non sentientis as Austin well Though trouble in Conscience be not alwayes an infallible Argument of Life yet it is an ordinary Antecedent unto Spiritual Life The still Voice came after the Whirlwind and Christ came after the storm and Canaan came after the Wilderness the Spirit of Adoption comes after the Spirit of Bondage 6. But what if the Lord hath already converted What if the Lord have already converted thee thee What if God have done that work in thee which thou fearest he will never work further Assuredly if thou art greatly ashamed of thy great trangressions if thy soul can now loath it self for all its abominations if thy heart can remember them and bitterly mourn over them if thy cries be great to be delivered from them if thy fears be great to sin no more if thy heart will not be content without a new heart if thou and God must be reconciled if thou hast received an heart willing to be converted What shall I say Thou art indeed converted Remember two supports which I leave with thee 1. No poor sinner can be so ready and willing to be converted by God but God is much more ready and willing to convert him 2. A willingness to be converted is conversion begun the first stroke of conversion lights upon the Will of a sinner and the greatest part of conversion appears in the change and conversion of the Will it is from the will of Gods grace that thou art willing to have grace A second Use shall be of Caution Let no man presume to continue Vse 2. Caution Let no man presume to continue in great sins in great sins or to remain secure and careless because he hears that a great sinner may be changed and converted For 1. Although God doth convert some great sinners one Abraham one Paul one Mary Magdalene yet there are many of them whom he never converts 2. Perhaps he may convert perhaps he may not and what if he doâ—h not It is but contingent to thee Perhaps he will
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
loves him Christ hath satisfyed for him his heart is sanctifyed and his conscience pacified 5. It is a well ending joy A joy which ends A well ending Joy in joy an unconverted man hath his joyes and pleasures but they end in Griefe and horror O my poor Soul said Adrian when he was dying whither art thou now going all thy Mirth and Joy are at an end nec ut soles dabis jocos thou art going away and all thy joyes are going away Luk. 16. 15. But Abraham said to Dives Remember that thou in thy life time receivedst thy good things and Lazarus evill things but now he is comforted and thou art tormented Dives fared sumptuously every day he had pleasure on earth but after them his soul went into hell torments he never had pleasure more Babylon it is said of her Rev. 18. 7. how much she hath glorified her self and lived deliciously so much torment and sorrow give her Job speaking of the Wicked chap. 21. 7. saith That they take the Timbrel and Harp and rejoyce at the sound of the Organ v. 12. they spend their dayes in wealth and in a moment go down to the Grave Solomon speaks ironically to the Voluptuous Youthes Eccles 11. 9. Rejoyce O young man in thy Youth and let thy heart cheer thee in the dayes of thy Youth and walk in the wayes of thine heart and in the sight of thine eyes But know thou that for all these things God will bring thee into Judgment So then the converted man's joy is a short joy and a joy that ends in bitterest sorrow But a converted man's joy is a lasting joy and it ends in perfect joy when he dies yet his grace dies not yet his joy dies not Well done good and faithful Servant enter into thy Master's joy the end of life is the beginning of all joy 6. It is a transcendent joy it exceeds all worldly joyes A transcendent joy Psal 4. 7. Thou hast put gladness in my heart more then in the time that their Corn and their Wine increased Psal 60. 3. Thy loving kindness is better then life Quest 3. Why doth Conversion make the souls condition so Reasons of it joyful Sol. â—t cannot but be so if you consider Conversion either as to God or as to Christ or as to Conscience 1. As to God As to God Conversion is the certain effect of Gods election 1. True Conversion is the certain effect of Gods gracious election Although Conversion be not the cause of election yet it is the fruit of election it is the counterpane of election Act. 13. 48. As many as were ordinaed to eternal life believed 1. Thes 1. 4. Knowing Brethren Beloved the election of God v. 5. For our Gospel came not to you in word only but in power also and in the Holy Ghost 2 Pet. 1. 10. Give diligence to make your calling and election sure When the word comes to the person in the Letter only this is no sign of his election but when it comes in power and in the Holy Ghost it is for to come in power and in the Holy Ghost is mightily and effectually to change and convert a person and this the Apostle makes an evidence of election and questionless a copy of a man's election cannot but be a cause of great joy Rejoyce saith Christ to his Disciples that your names are written in heaven Oh what a comfort is it to know that God from all eternity hath written and recorded it down This is the man whom I will have mercy on and will glorifie to all eternity 2. True Conversion It is the singular fruit of God's great It is a singular fruit of Gods Love Love and of his rich mercy to a mans soul the sure token of great love God hath a common love and mercy and God hath a choice love and mercy there are some to whom he hath a great love and unto whom he shews rich mercy Now Conversion is a drop out of that great Ocean the man is greatly beloved of God who is converted by God 1 Joh. 3. 1. Behold what manner of Love the Father hath bestowed on us that we should be called the Sons of God Eph. 2. 4 5. 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 3. True Conversion brings a soul under all the good and kind It brings a soul under all the smiles of God Language of God under the smiles of God All the Ordinances are as Milk and Honey and Wine and Oyle to a converted man The Word is a good Word to him and the Sacrament is a good Sacrament to him Why when an unconverted man hearts of all the mercy and kindness and happiness which God portions out for a converted sinner I say when he hears of all this and gets but a lick or a taste of it upon the top of his Tongue it effects him and makes him glad Herod heard John Baptist gladly and the stony ground received the seed with joy and shall not the converted man whose due portion all this is shall not his heart have joy and gladness shall a stranger who peeps over into the Garden and is a spectator only at the Feast shall he find a relish and shall not he who hath the Posie at his Nose smell the sweetnesse shall not he who câ—tes at the Table be filled with the goodnesse and fat and marrow and rejoyce and blesse God 4. True Conversion It is a Claspe the Golden Claspe of It is the clasp of the Covenant of Grace that everlasting Covenant of Gods Grace Note here two things 1. All the desireable delicacies of the soul are treasured up in the Covenant of Gods Grace in it are contained all the gracious attributes in God all the gracious affections of God all the gracious relations of God all the gracious promises and engagements of God There you find the reconciled God the merciful God the pardoning God the sin-subduing God the strengthning and helping God the guiding and upholding God the blessing and comforting God you cannot think of a mercy for the soul of a mercy for the body of a mercy for this life of an happiness after this life but there it is but there it is for you but there it is assuredly for you 2. Every converted person is in this Covenant Why the new heart and the new spirit is not this Conversion are a very part of it Ezek. 36. 26. I will give them a new heart and a new spirit If this be so then certainly Conversion brings a person into a very joyful condition Mark a little If the mercies which many receive only from Providence do delight and please them shall not the mercies which men receive from Gods Covenant please and rejoyce them Bread is sweet to an hungry man out of whatsoever hand it comes and is it not more sweet when it