to another Use Which shall be Not to hide our sins but to declare and acknowledge them in a right penitential manner before the Lord that Vse 2. Exhortation To confess our sins in a penttential manner Not to cover our sins so we may declare our selves true Penitents This exhortation you see consists of two parts Not to Cover To Discover I. Not to hide and cover our sins There is a two-fold Covering of our sin One is natural which is that Vail of Ignorance and blindness drawn over the soul by Original sin keeping the mind in spiritual darkness not able to see it self nor acts nor wayes aright This is such a Cover wherein we our selves are hid from our selves There is another Covering which is voluntary and artificial wherein we dig deep to hide our counsels intentions delights actions from the Lord cunningly contriving and feigning a secrecy as if we could put a curtain or a cloud twixt Gods eyes and our actions doing evil and saying None shall see it And when it is done never bringing that forth by a penitential confession which we did bring out by a sinfull commission Oh take heed of this though we be forward to sin beware lest we be artificial to conceal it If we cannot have eyes to foresee and strength to prevent evil yet let us have hearts to bewail and tongues to confess it Consider seriously 1. This hiding quality is a very ill quality it is an embleme This is a very ill quality of an heart that will not yet be rid of sin As Beggars that will not be cured of their sores for if thou wouldst be cleansed why concealest thou thy disease 2. It adds much to your sin To commit a sin may be an act of It adds much to your sin infirmity but to hide and conceal it argues either strong Atheism that the sinner thinks God regards it not though it be vile or else perverse wilfulness he will not humble he will not turn unto the Lord. 3. It adds nothing to our safety Adam hid himself in the thicket what got he by it what if you keep the fire close in the thatch It adds nothing to our safety You may put gold in a secret place and perhaps it may be under a safer custody but he who will hide his sin doth but put a fair cloth upon a dangerous wound which now rankles gangrenes kills Of all sins those do most endanger the soul for which we are not truly humbled or do not seriously confess them unto God Why should God shew thee mercy who wilt not acknowledge thy self guilty and how can sin but be fiercely reigning where it is most willingly harboured and concealed 4. Nor doth it add to our secrecy For all things are naked and Nor doth it add to our secrecy bare before God c. God can easily discover thy sin 1. He sees it he has an all-seeing eye 2. He can make thy conscience the rack of torment at confession 3. And will at the last day Nothing is hid that shall not be made manifest In two things doth the inconfitent sinner much prejudice himself by hiding of his sins One that he contrives himself for a sore punishment another that he reprieves himself for an open shame It is Gods disposition this that when we discover our sin and condemn our selves then will he cover those sins and not judge our persons 1 Cor. 11. 31. If we would judge our selves we should not be judged But when we with wile and guile contrive to keep them close God then will publish and manifest them for there is nothing in this kind secret which shall not be made manifest Nay simply manifestation is not all judiciary is it he will so discover them as to question as to arraign as to convict as to sentence as to condemn your sins Object But sinners are ready to object Who is able to confess his sins Doth not David say Who knoweth how oft he offendeth Psal 19. Sol. It is true every particular numerical thought and act of sin is not possible to be cited and confessed but who urgeth that This belongs to thee 1. To study thy heart and life 2. To observe what the Lord forbids and commands 3. To hear what thy Conscience will speak for kinds and acts 4. To give diligence to find out as many of thy sins as thou canst and by no means to omit thy special sins and so to spread all of them with humble hearty and mournfull acknowledgment before the Lord. Object This is the way to breed despair to see an Army of sins on a sudden raised up in the soul Sol. 1. See them you must first or last either now to your humiliation or hereafter to your confusion better see them now when you have time to get God to pardon them then after life when it is Gods time onely to condemn you for them And 2. He who bids thee to see thy sins bids thee to confess them and he who bids thee to confess them hath promised also to pardon them Object But I shall be ashamed to confess them so many so foul transgressions Sol. 1. If it were to Man then thou mightst blush and fear he might wonder at thee and perhaps incompassionately censure and blab 2. But it is to a God onely One who is very mercifull and will keep counsel he is very ready to pity and to spare thee 3. The commission of sin should be a shame but the confession of it is an honour it is an honourable thing that a sinner will glorifie God and confess and forsake his sins Let the disease be what it will thou wilt discover it to the Physitian why then this sinfull modesty to reveal thy sins to God And 4. especially if thou considerest thus much that thy confession is not to give him knowledge of any fact with which he is not acquainted but to yield a testimony of thy obedience and repentance and grief and to get thy acquittance and discharge II. But discover and confess them and to move you to this consider 1. Though it be a shame to commit sin yet it is an honour But discover and confess them Motives to confess it My son give glory to the God of Israel and confess unto him said Joshua cap. 7. 19. to Achan 2. Though the commission of sin brings heavy guilt yet the confession of it brings peace and ease It is the letting out of corrupt ulcerous matter which rages and swelleth and boils in the conscience 3. Is it so great a matter being greatly guilty freely and humbly to confess If the Prophet had bid thee to have done some Is it so great a matter for the guilty person freely to confess great thing c. so if the Lord had required of thee some great matter proper and high satisfaction for the wrongs thou hast done unto him thousands of rams or ten thousand rivers of oyl c.
And is this excuse to pass for currant hath not God dealt Answered with thee often didst not thou more often harden thine own heart willingly withdraw thy self and all out of a love to sin 2. Though thou couldst not convert thine own heart yet this thou mightest have done in the times of afflictions c. considered what might move the Lord thus to deal with thee all or some of the causes which thy own conscience did freely suggest and the ends which God pointed thee to to reform them And then to have gone to him by vehement prayer to convert thy heart from thy sins to teach it righteousness to submit to his instructions Thou mightst thus have gone to him who can convert and have waited on him in the means of conversion but thou didst nor desire after him nor delightedst to seek him c. 2. But What may we do to prevent this shuffling and assaying of means to support us in sinning when the Lord deals with us and Means to prevent this shuffling calls upon us for the leaving of sin Sol. I would commend these five Directions 1. Strive to be convinced of this That as long as the Course is a sinfull Course it Be convinced of this That a sinfull course cannot be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safe course can never be a safe Course We may weary our selves in the multitude of our imaginations and ways but run what course you please and pursue your own devices yet this ye shall reap of the Lord you shall lie down in your shame and sorrow you may run to new experiments but misery will follow your sins the next time as well as this and in every way as well as one way Your sins will find you out and as long as you carry your sins with you you cannot keep off calamities from you 2. Of necessity you must return or perish Your sinfull course is You must return or perish a by-path and leads to death It is sinfull and you know it and being sinfull it must be miserable To what end doth the Patient excuse the taking of the Receipt the wholsome Balm he must die if he doth not receive it So consider To what end do I thus vary my paths and shuffle and seek supports there is nothing strong enough to secure a sinner and let me sadly consider that I must one time or other leave these sinnings or else farewel my Soul and Salvation 3. It cannot but be best the sooner it is I must return or perish too soon I cannot return and the sooner the better A Our Return is best the sooner it is Best For Safety Souldier of a middle age a Counsellor of a grave age and a Penitent of a young age are still the best The work which must be done is best done when soonest Best for Safety for thy life is very uncertain and if thou doest not leave thy sins to day thou mayest be in Hell for ought thou knowest for thy sins to morrow For Acceptance the Lord likes it best when For Acceptance one word of Mercy can cause us to trust and one shaking of the Rod can cause us to tremble and when one command sufficeth to turn us when upon the first Arrest we give up our Weapons it pleaseth Soveraignty best For Quietness for we do hereby deliver not onely our Souls but Bodies also from many troubles For Quietness the sooner we do repent and plainly yield why Conscience speaks peace the sooner and God commands mercies the faster strong Sins breed long afflictions but give up the Sins and God gives up the Quarrel throw over Bichri's head to Joab and he will presently remove the siege If a man had health he might take sleep the better but as long as the body is diseased it is unquiet 4. Strive against those diverting Principles which do draw thee from the right and onely way and put thee on by-thoughts and Strive against diverting Principles as Presumption of Mercy Or of thy own Power by-paths and a vain assayment of means to support us As 1. Presumption either of Mercy though thou doest add drunkenness to thirst and still findest out thine own inventions or thine own Power Thou mayest be hindred of the time which thou doest project and mayest want strength to execute thy purposes For sinfull practises do altogether weaken our power whilest they delude us with a conceit of strength hereafter 2. Stoutness and pride of spirit Do not in a bravery of villany dispute with the Almighty Stoutness and pride of spirir God it may prove a sad Victory to thee that thou art able to reject good counsel and to quench all good motions 3. Delight Delight in sin in sin which drowns the errand of all afflictions c. 5. Beseech the Lord at the very first to circumcise the stubbornness Beseech the Lord to câ—rcumcise the stubbornness of your hearts of your hearts and to give you the understanding ear and the obedient spirit that when in the Word he calls upon you to turn from your sins your hearts may fall down and cry out O Lord turn me and when by afflictions he calls upon you to turn you may presently humble your hearts and cry out O Lord pardon me O Lord heal me O Lord turn and save me Let us all think of this You know that the Lord is displeased with us and we have hitherto hardened our hearts against the Lord God hath dealt with us once twice often in publick in private ways and still we seek our own ways delude the work of Repentance set nothing to heart nor repent of our evil doings I I. Now I proceed to the Second thing which is The final The final disappointment of all the Prodigals designs Doct. 2. Nothing shall avail the shuffling sinner till he return but God will disappoint all his pâ—ojects Some things premised This is meantâ— of a sinner whom God intends to convert disappointment of the Prodigals assays and designs in these words And no man gave unto him Whence I observe That nothing shall avail the shuffling sinner until he doth turn from his sins but God will disappoint all his projects batter down all his confidences frustrate all his expectations drive him out of all his harbours and overthrow all the means and ways which he flies unto Before I confirm this Assertion let me premise a few particulars that so you may rightly conceive the scope of it Thus then 1. I intend the Assertion of a sinner whom God doth intend to convert others he may leave to prosper in their imaginations For you see it raised from the disappointment of a Prodigal one whose conversion at length attended his manifold afflictions and as manifold contrivances to keep up his sinfull conversation though such a person knows not it nor thinks on it yet God is secretly against him and thrusts him off from all the Cities of Refuge
received unless the apprehension of their kindness and goodness descends to the affections they never stir up thankfulness and as it is with the promises unless their excellency and sutableness come down from the mind to the will they never excite faith so is it with sin unless besides the consideration of it there be not an operation and influence upon the heart to grieve and mourn it will never prove right and penitential Thou sayest thou knowest thy sins as well as any man can tell thee Be it so but if thy heart remain hard not humbled abased broken grieved for these sins alas as their unworking faith Jam. 2. so thy unaffected speculation of sin is vain but findest thou this that upon the serious consideration of thy sins thy heart is humbled and abased in thee that thou art cast down in the sense of thy exceeding vileness O wretched man that I am O Lord to me belongs nothing but shame and confusion and that thy heart is grieved within thee and afflicted that bitter mournings arise because of bitter sinnings my soul hath them in remembrance and is humbled within me Lam. 3. Thy heart melts before the Lord I assure thee this is a right and blessed consideration of sin 3. If it work in him Detestation of sin Griefe seemes to be more If it work Detestation of sin passionate but hatred is a more fixed quality as I may so phrase it Ezek. 36. 31. Ye shall remember your own evil wayes and your doings that were not good here is the consideration we speak of and ye shall loath your selves in your own sight for your Iniquities and your abominations here is detestation the proper effect of true consideration for in a right consideration the singular causes or reasons of hatred do arise v. g. Excess of evil absolute repugnancy to our best good effectual prejudice and greatest injury Repugnans Offendens the Schoolmen make the two chief grounds of hatred Vide Summistas in 1. 2dae q. 29. But I will not prosecute that Now then peruse thy self Hast thou considered of thy sinnes aright if thou doest not hate them thou hast not Seest thou sinne and art thou brought to hate it Let me but propound a few things unto thee that thou mayest see whether thou loathest and hatest sin or no. Is it peace or is it war If sin lies quietly in the soul it is peace it is not hatred hatred breeds variance enmity opposition conflict Paul hated sin Rom. 7. 15. and wars with it v. 23. Is it a deadly war is it for life will this suffice thee that sin doth not terrifie thy conscience or wilt thou not be satisfied till sin be mortified and crucified in the lusts and affections thereof Is it like Davids war wherein he left not one Amalekite to escape and carry tidings and not like Sauls to kill some and spare the rest Canst thou say Lord I hate the thing that is evil Psal 97. 10. and I hate every false way Oh if there be raised in thee upon the consideration of sin a deadly enmity and defiance with it an implacable general dislike abomination resistance and desire to root it out happy art thou thy consideration of sin is rightly and effectually penitential 4. If it work in him Reformation of sin Do you not read in If it work in thee Reformation Psal 119. 59. that David considered and thought on his wayes I thought on my ways saith David so do many many indeed do so but not as David did for after he had said I thought on my ways he addeth and turned my feet unto thy testimonies He so thought of his ill ways that he left them and betook himself unto good ways If thinking on sin doth not produce leaving of sin it is nothing if thinking of sin doth not breed leaving of sin then going on in sin will make you leave thinking of sin And though we think of an ill way yet if we do not enter into and walk in a good way it is nothing There is a two-fold leaving of sin one which is proper to the condition of Glory another which is proper to the condition of Grace I speak not of the former which is the absolute dissolution of sin but of the latter which is an imperfect though true separation from sin consisting in Affection wherein the Will is alienated from sin the evil which I would not do saith the Apostle In Mourning O wretched man who shall deliver me from this body of death In Endeavour willing or endeavouring to live honestly Heb. 13. 18. There is a purpose to walk in new obedience and an hearty desire so to do and not to serve sin any longer and also an active endeavour to put off the former conversation and to crucifie the flesh with the affections and lusts thereof To consider of sin and yet still to love it and still to live in it to study to fulfil the lusts of it to give up our selves to the service of it to walk in darkness to be the same in our affections to it and in our obedience unto it this is not onely a vain but a fearfull consideration But if when we have throughly considered of sin in the vileness of it we are effectually wrought upon to arise from our sinfull course O Lord I have sinned exceedingly and done very foolishly I am resolved to leave this sinfull way Lord help thou me give me thy grace turn thou me and I shall be turned turn away my heart and eyes cause me to put off my old conversation enable me to walk and live in newness of life This is an happy Fruit especially if it hath two other Effects accompanying it viz. 1. Fervent Supplication if it carries the soul to God in Christ for mercy for grace for strength The resolution to reform if it goes no further than the strength of the soul it will easily cool and quickly fail us if ever it prove right it must carry us to Christ for as much as it is by his strength and by his grace that we get our hearts turned from sin or that we are able to forsake our sins Hast thou considered of thy sins why and doest thou not discern such infinite guilt in them as makes thee for ever accursed if thou hast not mercy in Christ and doest thou hereupon apply thy self in all humbleness of heart to the Throne of mercy O Lord be mercifull to me a sinner according the multitude of thy tender mercies blot out my transgressions Behold me through the bloud of Christ yea O Lord heal my sinfull soul O Lord change my heart O Lord dissolve the powers of sin in me by thy mighty power subdue my iniquities turn me from all sin make me a servant of righteousness 2. Diligent application of our selves to the Means private and publick ordinary and extraordinary through the right use of which we may expect sufficient grace from God to work
there take forth directions for your lives how contrary soever to your own conceits and delights 4. A faintness of spirit If you make the work absolutely impossible A faintness of spirit you do but cool and quash resolutions There is a need of bellows not waters for tender sparks for no man will attempt a hopeless work or that which he knows will certainly prove fruitless Do not side with such thoughts as these I shall never be able to get victory over such strong sins and long corruptions Or I shall never be able to do what the Lord requires so much and with such affections nor shall I ever bear such reproaches losses disgraces indignities Never consult with flesh and bloud in a case of holy Resolution nor credit Satan about the leaving of sin but if thou wilt consult with what may fear and dishearten thee consult also with what may encourage and quicken thee Though thy sins be strong yet they are conquerable onely true Grace is invincible It is possible for a sinfull nature to be altered and renewed and therefore it is not impossible for any sin to be subdued Though thy own strength be insufficient yet Christ's is not He who hath commanded thee to combat with Sin hath likewise promised to conquer sin if thy duty be active he is able to work in thee both to will and to do if thy duty be passive he can give thee not onely to do but to suffer for his sake if thou must not be less then a Sufferer he can make thee more than a Conqueror Thy helps are far greater than thy discouragements there are more with thee than against thee Therefore fear not to resolve 't is a vanity to talk of another or fitter season you will be more unwilling to leave sin the more time you take to commit sin II. There are some things which you must in some measure Labour for possess if ever you would be brought to a penitential Resolution 1. Get as distinct a knowledge of sin as clear conviction as Clear Conviction you can It is our blindness which keeps us in service and the Will is usually perverse because the Judgment is greatly dark Did we know sin aright truly fully experimentally you have attained to Reasons enough why you should resolve against it Sin carries its own condemnation with it Sometimes the particular effects of sin do half perswade us to be Christians to leave the service of sin a stroke or two upon the Conscience do thus far prevail as to pause and stop If then we knew sin in the latitude of its bitter effects and in the intensiveness of them beyond all thoughts for bitterness and perpetuity as also that extreme vileness in the formal nature of it which is the vast womb and Ocean out of which these bitter waters do flow if we did know sin as the darkest blot and loathsome blur opposite to the truest Glory of purest Holiness and as the most deformed and highest Rebellion to the most equal Laws and Rules of Divine Soveraignty and as the very Eclipse and utter Inconsistence with all real Happiness and as the infallible and unavoidable Precipice of our intollerable and eternal Damnation At least this would be an occasional excitation if not a strong foundation upon which to raise a Resolution to quit and forsake it Sure I am the defect of this that men know not sin makes them bold and venturous obstinate and tenacious they will not desist from the practice of sin because they know not the evil of sin 2. You must get an hatred of sin else you will never truly and Cordial detestation effectually resolve against it All the actions of our lives are fed by the affections of the will these are in morals principia immediate vincentia and of all the affections as the Anatomists observe in the body two master-Veins Vena cava vena aorta so in the soul there are two which are Soveraign and bear sway one is Love and the other is Hatred that bears sway in matters elegible and practicable this in matters sinfull and declinable Resolutions against sin not rooted in hatred will slack like a deceitfull Bow and Resolutions to a better course not raised from love will be but as the morning dew It is hatred which makes us bent and peremptory againct evil and it is love which makâ—s us resolute and stedfast for good Hatred hath three properties in it against an evil Object Enmity Flight and Irreconcileableness And Love hath two properties in it Union and Adhaesion Ruth clave in love to Naomi and was seâ—ed in it never to leave her And Ephraim was strong in detestation and therefore peremptorily in resolution What have I to do any more with Idols 3. There must be Faith and then there will be Resolution Faith Faith 1. To believe the Word of God discovering and threatning an evil condition and course 2. To believe the excellency of a good Condition and Life and Rewards If thou didst indeed believe that sin would damn thee wouldst not thou resolve against it if thou didst indeed believe that the holy life were the happy life couldst thou by Faith see him that is invisible and the beauties of holiness which are hid from the World and those great consolations and rewards reserved for a pious heart and conversation thou wouldst quickly turn the Scale mâ—ke the choâ—ce and resolve 'T is true I must leave my sins but I shall gain my God their pleasures but I shall gain his delights I may forfeit the love of Friends but I shall find kindness of God I quit Earth but I shall get Heaven I leave but filthiness but guilt but misery but Hell I shall get holiness and peace and Christ and Comfort and Heaven I am insufficient but God is sufficient 4. Vehement Prayer that the Lord would give a heart willing Vehement prayer to forsake sin and willing to choose him and his ways For the purposes of our hearts are from him Resolution should be a Posâ—e of Prayers steept in prayer blown up by the breath of Heaven Psal 119. 5. O that my ways were directed to keep thy statutes v. 8. I will keep thy statutes O forsake me not utterly What you undertake without prayer you will forsake without câ—mfort All resolutions are best made which are made upon the knee of prayer Secondly The means to maintain and keep up this Resolution The means to maintain this resolution Let it not be presumpâ—uous but humble If you would attain to a solid and permanent Resolution then 1. Let your Resolution not be presumptuous but humble If you raise your Resolutions upon your own strength you will shortly quit them by your own weakness No spiritual frame or work is safe or strong which is reared upon it self alone it must not be less than a rock higher than our selves upon which we must build The wings bear the body of the
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
because Interest in Christ precedeth our Benefits by Christ Again as the Robe before the Ring so the Ring before the Shoes not because the Hands are more estimable then the Feet but because our Feet can never tread well with Shoes of Patience untill we first finger the Ring of Faith we can never go well nor bear well unless first we believe well I begin with the first of these the prime Favour bestowed on The prime favour bestowed upon the Prodigal The matter of it The Author of it the Prodigal in which you have observable 1. The matter of that favour called a Robe and the Best Robe What this Robe is and why called the Best whether for Order or for Dignity or for Necessity or all we shall presently discuss 2. The Author of this favour The Father said Why that phrase the Father why not God said Surely because our mercies choicer mercies come out of the hand of a reconciled God they come from the Father of mercies who is also the God of all grace And why no more then The Father said c. because saying from God is enough it is as good as doing his Imperative saying is a Causative saying if he speaks the word we are made whole and we though naked are cloathed The manner of conferring it 3. The manner of conferring it He said to his servants Bring it forth and put it 〈…〉 think the servants here are the Angels Others 〈…〉 them to be the Ministers of the Gospel But why saith he to his servants bring it forth and put it on is he not able to do it himself True God alone is able but he who for power is able alone to confer any grace being Lord of all in wisdome thinks fit to confer and dispence Grace by the Ministry of servants that so the use of means should alwayes accompany the dependance on his power But why saith he not let the Prodigal put it on himself I conjecture because as God only hath Grace so he only can invest us with it we can no more dress our selves with spiritual abilities then the child that is newly born God finds the Garment and he also finds the hands to put it on gives Christ and an hand of Faith to put him on gives grace and a will also to receive it If the Prodigal had been naturally able as the Pelagians clamour it it had been enough that the Gaâ—ment had been brought forth and shewed unto him as the best and then he could have of himself put it on but there is no such matter the Prodigal wanted not only a Robe to wear but strength also to put it on and therefore the Robe is by his Fathers will both represented to him and he invested with it by a Forinsecal Induition So that you have at this time 1. The gift and the excellency of it 2. The Author or cause of it 3. The means or manner of Application of it Touching the first two questions crave our resolution 1. What this Robe or Garment is which is here bestowed on What this Robe or Garment is the returning Prodigal Sol. There is you know a forefold Garment 1. Natural Our Skin is the Garment that swathes our flesh and body Job seemeth to insinuate this to be as a moth-eaten Garment c. 13. 28. and a changeable suit c. 30. 18. The Text speaks not of it 2. Civil Such as we wear for use and distinction nor of this doth the Text speak 3. Evil The Apostle calls it a Garment spotted with the flesh Jude v. 23. and the Prophet stiles it a menstruous cloath and S. Paul adviseth us to put it wholly off Eph. 4. 4. Spiritual Which is of that regardand concernment The Spiritual Robe to the Soul as a civil Garment is to the body this is the garment of which the Text doth speak This again is twofold either 1. Imputed righteousness 2. Or Inherent righteousness both of these are in Scripture expressed as Garments and we are often called to put them on as Rom. 13. Eph. 4. and 〈…〉 in the Revelation is said to be cloathed with the Sun The Robe though as I conjecture in this place is that of imputed righteousness namely the active and passive obedience of Of imputed Righteousness Put on by Faith Compared to a Robe For Necessity Jesus Christ which we then put on when by faith we receive Jesus Christ and it is well compared to a Robe or Garment 1. For necessity though all sorts of Garments be not necessary yet some are partly to cover our shame and nakedness and defects that they appear not before the fall of Adam nakedness was a badg of innocency but after it a reproach and shame and therefore God made our first parenâ—s Garments to cover their shame In like manner if we would have our sinful naked Souls which are shameful in the eyes of God and man covered from the revenging eye of his justice that our nakedness appear not Rev. 3. 18. Of necessity we must be cloathed with the Robe of Christs righteousness Partly To protect us from injuries of extreme cold in the Winter and violent heat in the Summer c. Of the same virtue is the Robe of Christs righteousness to secure the Soul from the scorchâ—â—g flames of divine wrath and the piercing terrours of a guilty and accusing conscience by the shadow of it we enjoy peace unspeakable and most delightful tranquillity To preserve and cherish natural heat and life our Garments are the warm Bed we walk in and somewhat answerable to food for preservation â—uch is Jesus Christ in respect of justifying righteousness a very quickning spirit our life and the stay thereof and the spring of our sweetest comforts and refreshings in conscience for what is justification but life from the dead mercy at the bar pardon to a condemned person God at one with us and we estated into his favour and happiness 2. For For Ornament Ornament Therefore you read of costly Apparel of Purple and soft Raiment of Cloathing of wrought Gold and Raiment of needle work all which are beautiful adornings and set us out in a kind of Majesty and State Doth not the righteousness of Christ do so it is our comely and glorious Ornament which for the glory of it is called the cloathing of the Sun and beautiful Ornaments â—uch as make us altogether comely and lovely without spot or wrinkle and very pleasant and precious It is the choicest Jewel which the Christian can wear 3. For distinction For Distinction Nations you know are distinguished by their habits and so amongst us the orders of Callings are or should be differenced by variety of Garments Thus our profession of and reliance only on the righteousness of Christ doth distinguish us from all Inâ—idels Jews Papists who either deny the thing or else rely on something else 2. But why is this Garment called the best Robe Some think To the best Robe
sufficient to break the Cable thou canst not pluck up the plant and shalt thou be able to pull up the Oak thou art not able to extinguish the rising of a sinful thought and wilt thou ever be able to convert a sinful nature And tel me seriously doth thy sinful power decrease by sinful actings In civil trading the stock is sometimes diminished but in sinful tradings sin increaseth the more in strength by how much the more is it laid out in sinning and the more that sinful power increaseth the more need is there of a greater power to convert the heart If the weakest sinner doth need an almighty power to convert him O what an almighty almighty power doth the strong sinner doth the long sinner need for his Conversion 3. If an almighty power be required to the Conversion of a If you would be converted look after aâ— almighty Power sinner then if ever you would be converted look to that which is more then a finite power If thou wouldst have thy self converted or any who belong to thee converted do not expect it from men or means Friends may desire conversion and Ministers may preach the doctrine of Conversion but it is God only who can effect the work of Conversion I spake unto thy Disciples said that troubled man about his possessed child to cast him out and they could not Mar. 9. 18. I confess we must use spiritual means we must hear we must pray we must confer but if you think that any of these nuda virtute by their own natural power can convert you are deceived It is not the word but God by the word the power of God to salvation it is not prayer but God to whom ye pray it is not the minister but God who sends the minister who is able to enlighten thy mind to quicken thy conscience to convert thy heart Turn thou me and I shall be turned said Ephraim Jer. 31. 18. So say thou O Lord thou art the living God thou only art the Lord of life I come to thee to convert mee unto thee I hear I read I confer I meditate on arguments I purpose and yet I am not converted Ministers deal with me and Friends deal with me and Mercies deal with me and Afflictions deal with me and Ordinances deal with me and yet I am not converted O Lord I am without strength and they are without strength but thou art not without strength No power less then thine will be sufficient for my Conversion Now O Lord reveal thine arm stretch out thine hand O pity speak quicken turn save one sinner more nothing is too hard for thee thou didst make a world by thy mouth and thou wilt raise the dead by thy word O speak but one word and my dead soul shall live 4. Doth the coâ— version of a sinner depend upon an almighty power then let us not despair of a mighty sinner nor yet let a mighty sinner despair Despair not of a mighty sinner of a possibility of Conversion God hath an almighty Power to condemn a sinner therefore let him not presume God hath an almighty Power to convert a sinner therefore let no sinner despair 5. Then if any of you be converted Bless God for it we Bless God for our conversion could never do it it is God and God alone who hath done it there are reasons why God reserves the power of a sinners Conversion to himself alone 1. That men should seek to him alone for it If God alone had not all the power of giving he should lose of all the duty in praying and asking 2. That he alone may have all the glory and praise Comfort to us that God converts by an almighty Power 6. This is of exceeding Comfort to us That it belongs to the almighty power of God to convert a sinner For 1. That power is power sufficient 2. It ever abides in God 3. It is accompanied with an exceeding willingness if thou seekest to him thou shalt find his will to be as great as his power he is as willing as he is able to convert thee thou canst not come with a more exceptable petition This my son was dead and is alive again Luke 15. 24. These words comprehend in them if I mistake not a most exact discription of a sinners conversion both 1. In the general nature of it that it is a perfective change Was and Is was dead and is alive 2. And in the differential or proper ingredients of it which are couched in these words is alive again In which three distinguishing ingredients of conversion are espiable namely That it is a Change 1. Very great and notable The inlivening of a dead man is so 2. Very secret and internal the puting of life into a dead man is so 3. Very spreading and universal when a dead man is made alive it is so I confess that every one of these particulars doth merit a full and large discourse but because I desire to open unto you the true nature of conversion at the first in as narrow a compass as I can I shall therefore endeavour to draw all these goodly truths into one little Map that so you may be the better able to â—nderstand and remember them With your favour I will grasp them into this one Proposition That true Conversion is a change a very great and inward Doct. 6. True conversion is a change a great inward and Universal Change It is a Change and universal change You plainly see four things in this Assertion which offer themselves to our consideration 1. True Conversion is a change was dead and is alive certainly here is a change Ego sum ego said the Harlot here was no Conversion Ego non sum ego answered the young man here was conversion for here was a change There may be a was and an is without a change Christ was God and is God Revel 1. 8. And in many men the was and the is are without a change They were ignorant and are ignorant still they were filthy and are filthy still Rev. 22. 11. But if a man be converted the was and the is are different they are changed I was a Persecutor said Paul but being converted he is not so such were some of you said Paul of the Corinthians but ye are washed but ye are sanctified Now when I say that Conversion is a change you must know that there is a two-fold Change One is Substantial which alters the substance of man as in Generation and in Corruption of which the Philosophers speak Conversion is no such change the soul and body of a man remaines the selfe same substance before and after Conversion It was the same Paul who Was a Persecutor and Is a Preacher of Christ As in the Sacrament it is the same Bread for substance after Consecration which it was before Consecration So is it the same man for the Philosophical substance before and after conversion
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