In the expression of it and this is when so much Grace appears as to enter into a new path and do new works 3. In the progression of it And this is when a greater Victory is obtained over our sins and appears in our course of new obedience Now the Initials of true Repentance I conjecture to consists partly in the Conversion of the heart when the mind and will and affections are healed and turned and partly in the reformation of the life when the person out of an hatred of sin and love of God sets upon another course of obedience and service It is just like a Ship that is going out or like a Shop that is newly set up things are very raw there is much dross with the little Silver a little health and much lameness a great journey and but a few steps the work is rather in desire and much in complaints and though perhaps little be done yet all is heartily endeavoured to be done this I call the Initials of Repentance There are six things shew that Repentance is begun in truth Six things shew Repentance is begun in truth Condemnation 1. One is Condemnation When the judgement looks upon all sin after another manner then formerly sentencing it as the most vile and accursed of all evils and no sin knowingly finds favour 2. Another is Aversation When the will flies Aversation and shuns it as that which is most contrary to all goodness and happiness 3. A third is Weariness When the Soul is as Weariness weary of Sin as any Porter can be of his Burthen or as a sick-man is of his Bed Psal 51. 17. The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise 4. A fourth is Lamentation That the Soul cannot yet be rid of Lamentation the unruly motions and insolencies of sin It is grieved that Life and Death Hell and Heaven Grace and Sin should thus be together 5. A fifth is Resistance or conflict The Soul doth Resistance use the best means it can to separate more from sin and all sinfull wayes and to walk only in all holy pathes in the pathes of righteousness And the sixth is an active Inctination to obey God in all things a thirsting and striving an aiming a writing after the Copy An active Inclination And there are four things which do shew that Repentance is Four things shew that Repentance is but begun Impotency but begun it is only initial 1. One is Impotency or weakness of operation When the penitential parts do move and stir yet like a child who begins to go very feebly There is as much appears in the course as declares another spring or principle and rule by which the Soul strives to walk but the performance is very tender and feeble like a young Tree that hath but tender branches and small fruit The person doth mourn and confess and pray and live and obey but with weakness 2. A second is efficacy of Temptation When Temptations do easily Efficacy of Temptation beset and discourage the Soul as when the Tree is but a young plant the Winds to toss it and make it reel so when Temptations do as it were drive the Soul and are apt to raise quick fears and discouragements Oh! I shall be overcome again I shall hardly hold on I cannot well see how I shall be able to perform and preserve in these wayes which I have chosen A third is the Validity of present Corruption which though it be truly hated and bewailed yet it is very apt upon occasions to assault and Validity of present Corruption prevail when every little stone is apt to make one stumble it argues that the strength is weak 4. Necessary presence of many helps When a Man cannot go but with two Crutches and a Child must lean upon many props and a penitent upon many sensible encouragements Now that these Initials of Repentance are graciously accepted The Doctrine proved God respects the truth as well as the degrees of Grace of God may be thus manifested 1. The Lord doth respect the truth of Grace as well as the degrees of it every quality as well as the quantity Are not thine eyes upon the truth The Goldsmith hath his eye on the very thin raies of Godl as well as on the great knobs and pieces Grace is excellent and amiable at the lowest though then admirable when at highest 2. The main thing that God looks upon is to the heart My Son give me thy God looks most at the Heart heart All that is done if the heart be not in it it is of little or no estimation with God but if the heart be right this the Lord prizeth exceedingly and so much that for its sake he passeth by many infirmities The good Lord pardon every one that prepareth his heart c. 2 Chro. 30. 19. Now in the Initials of Repentance the heart is set right it is set on God and towards God in truth 3. Even the Initials of Repentance are his own Gifts special gifts of his blessed Spirit it is he that worketh The Initials of Repentance are his Cist in us to will and to do Phil. 2. 13. The spirituall will and the spiritual deed though both be imperfect yet are they the genuine effect of Gods own spirit sparks out of his fire works of his own hands Now as in the Creation God looked upon all that he made and saw that it was good he liked it well So is it in our Renovation all that good which God works in us he doth accept and approve he doth not despise his own image which though it shine more fairly in progressive Repentance yet is it truly stampt in our initial Conversion 4. Tâ—at which comes This Springs â—â—om faith not only from a person having faith but from faith it self that the Lord will graciously accept For as our actions do not please him without faith it is impossible without faith to please God So on the contrary when the actions do come from faith they do please the Lord. Abels Sacrifice presented in Faith did please him when Cains presented without faith was not regarded faith puts a value and acceptance on our actions But even initial Repentance comes from faith the person is by faith united to Jesus Christ from whom he hath received strength and grace to forsake his sins and to become a servant of righteousness 5. The Lord hath said that he will not despise the day of small things nor quench the smoaking flax nor break the God will not deâ—pâ—se â—he Day 〈◊〉 â—mall things bruised reed What Husbandman doth despise the little plant which he hath set Or what father doth despise the little child he hath begoten Why that God who hath appointed all the meanes and ordinances to cherish and prop and comfort and nourish and perfect the initials of Repentance doth not he
Saints pressing earnestly and that by the Lord Jesus that they live and walk as becometh Saints and as becometh the Gospel and that the Name of Christ be not blasphemed and as as who hath called them is holy so should they be holy in all manner of conversation Quest But how should our lives be so led that it may appear The manner â—f a Pâ—nitents life we are Penitents indeed Sol. For the manner of life which the truly Penitent should lead either it respects 1. God in duties of Piety And here these adjuncts of Life are necessary As it respects Goâ— in duâ—ies of Pieâ—y 1. Solid and not formal performances of Religious Services in the main Duties not an empty cloud a naked vizard a life without life 2. Adequate and not partial ways of obedience like and dislike 3. Constant and not light and changeable exercises of holy acts without wavering and unsetledness Secondly Men And here the walking or conversation must be As it respects Men. 1. Wise and not ridiculous 2. Meek and gentle and not turbulent 3. Proâ—itable and not vain or evil 4. Mercifull and not cruel 5. Humble and not censorious 6. Just and not scandalous and injurious 7. In all things circumspect without offence Thirdly Those in relation to us And here the life must be an Observance without contempt and slighting of those to whom honour is due 2. Affection with love and pity without scorn or rigour 3. A Care with furtherance of their souls without neglect and weariness For this my son was dead and is alive again he was lost and is found And they began to be merry These words seem to be an Abridgement of the whole Parable of the Prodigal Child And they comprehend in them 1. His natural sinfull or unconverted condition This my son was dead and was lost A natural man is a dead man and a lost man either of these expresses a sad misery but both of them conclude him compleatly miserable 2. His supernatural changed or converted condition and is alive again and is found No man lives till he be a converted man Fuit said Seneca non vixit ab eo tempore censemur ex quo in Christo renascimur saith Hierome 3. The joy comfort and delight of that altered condition And they began to be merry Joy is a drop distilled from Grace the condition is then comfortable when it is godly I begin with the first part and there with the lost estate of the Prodigal where observe That every sinfull or unconverted man is a lost man This my son was lost There are two sorts of sinners in Scripture Doct. 1. Every sinfull unconverted man is a lost man who are stiled lost 1. Finally impenitent These are irrecoverably lost lost and never found Thus Judas was lost None of them is lost but the son of perdition Joh. 17. 1. And of such the Apostle speaks If our Gospel be hid 't is hid to them that are lost 2 Cor. 4. 3. 2. Temporary wanderers who quantum ad statum presentem are lost but quoad decretum de futuro shall be found To these that saying seems to refer in Luk. 19. 10. The Son of Man is come to seek and to save that which was lost Again One may be said to be lost 1. who is stept out of the way Every sinning is a straying and every straying is a kind of lostness thus even a converted man is many times lost I have gone astray saith David Psal 119. 170. like a lost sheep 2. Who is not as yet come into the way Thus the unconverted man is lost Psal 58. 3. The wicked are estranged from the womb they go astray as soon as they be born And Psal 14. 3. They are gone aside And Rom. 9. 12. They are all gone out of the way Now an unconverted man may be called a lost man in eight And may be so called in eight respects He hath lost his God respects Because 1. He hath lost his God Every man at the first had God to be his God but man sinned and by sin every man lost God We never lose our selves but when we lose our God and we never lose our God but by sinning There was one once who lost his Kingdome for a draught of Water and Lysimachus we in Adam lost our God for rhe taste of an Apple This is a great loss to lose our God A Child may lose his Father and yet live the Mariner may lose his Anchor and yet sail But if the World doth lose the Sun it loseth all But if Man loseth his God he loseth him who is better than All. There are four great losses in that one loss of God There is a loss 1. of the Image of God that Royal Crown is gone 2. of the Favour of God that friendly look is gone 3. of the Society of God that sweet fruition is gone 4. of the Happiness of God that onely life is gone A Just God remains still and a Mighty God remains still but the Gracious God is lost but the Blessed God is lost 2. He hath lost his Paradise Paradise was the garden of Lost his Paradise blessings and of all delights and some conjecture that all happiness consists in delight but the impenitent wandring unconverted sinner is â—ar from blessing or comfort The child of disobedience is only an heir of the curse Write that man childless said God of Coniah so may it be said of an unconverted sinner Write that man comfortless Or as Jeremiah said of Pashur Thou shalt be called Magor-missabib terrour round about the same may be affirmed of this sinner He is exiled from all comfort and blessing there is no peace unto him no blessing he cannot justly expect one crop of mercy not one good day all his days the womb is a prison the world a sea sin a grave life a wilderness death an hell to a wicked man 3. He hath lost his soul And what is left when my soul is lost There are divers kinds of losses some Losses are Gain Lost his soul to us such was Pauls loss Phil. 3. Some Losses are a Pain to us a little diminution an excire onely of this or that comfort some lose Sin and get Christ some lose Earth and get Heaven but no loss like the loss of the Soul Now every unconverted man hath lost this Jewel this Soul of his He hath lost his Soul 1. To Satan who hath the dominion and use of it he rules and he works mightily in it and over it a wicked mans soul is the Devils slave he takes it captive at his pleasure 2. To a condemning and revenging God The soul that sins shall die the Lease is forfeited sin forfeits the soul into the hands of a condemning God and there it is stayed for ever unless a price be paid by the bloud of Christ to ransome and recover it 4. He hath lost his Excellencies His Glory is
Without saith it is impossible to please God Hebr. 11. 6. 2. But let us proceed further and search what Reasons may be produced to demonstrate the Assertion That the natural or Reasons of it unconverted man is spiritually dead and as to spirituals altogether dead Thus then 1. He who hath no Communion at all with Hâ—â—ath no communion with the principles of spiritual life the principles of spiritual life is in a spiritual sense altogether dead for where there is no principle of life there cannot be any thing but death Tolle animam tolle vitam but the impenitent and unconverted sinner hath no communion with any one principle of spiritual life Therefore c. There is a twofold principle of this life 1. A primitive conjunction with God in the estate of Innocency but this is lost 2. Arenewed Conjunction with God by Christ but yet this is not attained to by an unconverted sinner It is a confessed truth that Jesus Christ is the Author of spiritual life to the sinner He that hath the Son hath life and he that hath not the Son hath not life Joh. 5. 17. And the sinner hath it partly by Faith which taking Christ takes life from him by the Spirit of Regeneration which renews and makes him alive but the unconverted sinner hath neither the one nor the other had he either he were then converted 2. Original sin whilst reigning is a compleat cause of spiritual Original sin is a compleat cause of spiritual death death But original sin reigns in the impenitent and unconverted sinner therefore he is dead The Fathers have diversly Phrased Original sin some call it Venenum Syerpentis so Cprian others Plagam serpentis so Ireneus others Vitium parentum so Pauâ—inius in Austin the Apostle Paul calls it sometimes the body of sin sometimes the body of death sometimes the Law of sin and death sometimes the Vncircumcision of the heart Our Divines generally conceive two things in it viz. In Original sin there is 1. A total deprivation of original righteousness The Faculties remain but the Rectitude is gone It is reported of an excellent Philosopher that he fell into a Disease which dashed out all the Learning that ever he acquired so that he forgat even his own Name Original sin is like the extinguishing of a Candle the Candle remains still but the Light is gone Or like the quenching of red Iron the Iron remains but the fiery redness is all gone Or like a Tree the Limbs remain but the Life is gone It is an Universal spoil it hath robbed us of all our supernaturals worse to us than the Devil to Job who took away all that he had yet spared his Life But Original Sin not onely took away Paradise and Righteousness but all self-power so much as to desire to be good 2. A total depravation of all the man Seges ubi Troia The Soul of Man was once like a Garden fully set with the sweetest Flowers of Righteousness but now it is become like a Wilderness run over and filled with Briars and Thorns Or it is like a Face which once was the most curious of features every part expressing most amiable sweetness now it is like the same Face most deformed with the clusters of the Pox and the very shame and reproach of it self There is not a Faculty in the Soul but it is like the Bough of a fruitfull Tree thickly laden with Iniquity It is a Spring bubling out nothing but aversation enmity resistance to spiritual good and readiness inclination eagerness unsatiableness to all that is evil God saw that every imagination of the thoughts of the heart of man was onely evil continually Gen. 6. 5. The best of men complain of blindness of dulness of deadness Alas then what or how is it with the worst of men Paul could not do good a wicked man would not do good Paul complains for want of power what then may an unconverted man do By all this I think it manifectly appears That the unconverted man is spiritually dead because Original Sin reigns in him if in any then in him and where Original Sin reigns there is a total privation or absence of all spiritual Life and total corruption or presence of spiritual Death in the Soul The terms used in Scripture to express conversion 3. The Terms used in Scripture to express a sinners conversion do seem sufficiently weighty to prove That before his conversion he was spiritually dead For it is set forth sometimes By the Resurrection of the dead Ephes 5. 14. Awake thou that sleepest and arise from the dead By the Generation of a person Of his own good will begat he us with the word of truth Jam. 1. 18. By Creation 2 Cor. 5. 17. If any man be in Christ he is a new creature Now observe if Conversion be a Resurrection a spiritual Resurrection then the soul before Conversion was spiritually dead if Conversion be a Regeneration then a new life is brought into the soul which it totally wanted before If Conversion be a Creation and the converted man qua talis be a new creature then he had no spiritual being before If spiritual Life be a creature onely of Christ's making then c. 4. To me those spiritual Promises which God makes of giving The promises of giving a spiritual being and life a spiritual being and life do abundantly clear that man is dead As of pouring forth the Spirit of Grace giving his Spirit taking away the heart of Stone and giving the heart of Flesh of giving Knowledge Love Fear c. Such kinds of Promises imply three things 1. Our total want and need 2. Gods undertaking to bestow them 3. A free and total donation of them to us on Gods part 5. S. Austin useth the Duty of Prayer to prove this Assertion The duty of Prayer against the Pelagians Petenda à Deo bona omnia ergo nihil boni ex nobis possumus And in an Epistle to Vitalis he saith Prorsus non oramus Deum sed orare nos singimus si nos ipsos non illum credimus facere quod oramus 6. I will add but one Argument more viz. That man is totally dead quantum ad spiritualia who cannot so much as Man cannot prepare himself to life prepare himself no not remotely no not in any degree unto the life of Grace But the Unconverted man cannot virtute propria and without supernatural aid in the least degree prepare himself c. for without that aid he cannot desire deliverance out of his sinfull estate nor mourn over it nay not feel it nay not spiritually know it The Use which I desire to make of this Point I shall reduce unto 1. Information 2. Trial 3. Instruction 1. For Information Is every natural and unconverted man a Information spiritually dead man Hence we may be informed of several The unconverted man is in the saddest condition Truths 1. That the
unconverted man is of all men on the earth in the saddest vilest miserablest condition Why Because he is spiritually dead dead spiritually dead A wounded man is in a tedious condition and a diseased man is in a languishing condition but what is a wound to death what is a disease to death Me morienti mori Death is the Sun-set of all comfort Death is the drowning of a little world Death is the very Hermitage of forgetfulness and loathsome corruption Death is the lowest and vilest condition what then is a spiritual Death No Death like the spiritual Death O my friends consider spiritual Death either in comparison in its proper complexion Consider this death or in the consequents of it surely no Death no condition is so dismal as it 1. In comparison with any other In comparison with other death Death This is the worst this is the heaviest There is the Death of our Goods and Estate into which Job fell of our Name and Reputation into which David fell of our Bodies and natural Life into which Lazarus fell of the Soul the immortal soul of man into which every unconverted sinner is fallen Now what is a dead Estate to a dead Soul Or what is a dead Name to a dead Soul Or what is a dead Body to a dead Soul It is not so much as the death of a Dog to the death of a Man Every unconverted man hath a dead soul a converted man may have a troubled soul but the unconverted man hath a dead soul sin hath slain his precious soul If the soul be dead what is alive What is that man whose soul is dead In all other deaths something is alive if Goods be gone the Name lives if the Name be gone the Body lives if the Body be gone the Soul lives But if the Soul also be gone what lives 2. In it self Why spiritual Death is a total privation of God In iâ— self of Christ of Grace no life of God no life of Christ no life of Grace is there in any unconverted person none at all Ah poor wretch what art thou and what is thy condition who art thus dead A total corruption diffusion possession with sin S. Austin affirms That the very Vertues of the Heathens were but splendida peccata meer flowers on a dead man And Solomon The sacrifices of the wicked are an abomination to the Lord. What a gastly sâ—ght would it be to open a grave and see the dead body run over with crawling worms and a general putrefaction over all the parts And truly so it is with the soul of an unconverted person it is the filthiest nastiest corruptedst may I say Câ—â—â—on Luther said once So many sins so many hells surely I may then say So many Sins so many Deaths The unconverted man is full of sin his heart is full of evil so Soloman He is filled with all unrighteousness so Paul affirmeth Job was filled with botches yea but he was not filled with sins and Lazarus was filled with sores yea but he was not filled with sins and Davids soul was filled with complaints and Christs soul was filled wich sorrow yea but it was not filled with sin Every unconverted mans dead soul is filled with living sins as a good mans soul is filled with dying and dead sins and a soul full of living sins is much like a soul filled up with Hel-fire There is no evil so evil as sin and no sin so evil as living sin and no living sin so evil as a fulness and an onliness of living sin 3. In the consequents of it I will name but three of them In the consequents of it 1. All the guilt of all those sins lie on him alone 2. All the wrath of God looks on him the sentence of curse 3. An eternal death may soon befal him 2. Then no marvel that publick and private admonitions counsels No marvel that admonitions reproofs counsels prevail not with most men reproofs prevail not with the most of men We Ministers preach and we think we preach Religion and with evidence enough of Reason and deliver things fairly and plainly and convincingly and now we wonder at it that men should hear such clear and undeniable truths and not be moved and perswaded And Parents give admirable counsels and instructions to their Children and no good comes of them c. Why Sirs are not unconverted men dead men And what can all our undertakings alone considered do unto dead men Assuredly unless the Lord of Life himself will speak these counsels and these admonitions unto sinfull men they will never hear them so as to be stirred so as to be moved so as to be converted by them they will remain in their sinfull condition and obstinate wayes to eternity 3. Then it is of Gods meer mercy and pity and power if ever It is Gods mercy that any soul is converted thy poor soul be converted Never ascribe it to thy excellency what excellency is there in a dead man to thy power what power is there where there is no life to thy self preparations what active disposing or preparation can a dead man afford The dead sinner is the meer object of purest mercy and the dead sinner is without all strength if ever his souls lives then to Christ must that life own it self and to Divine Mercy and Power c. The next Use shall be for Trial or Examination Since every unconverted man is spiritually dead let 's therefore search our Vse 2. Trial Whether we be spiritually dead Four Tokens of it hearts in what a condition they are Are not many of us yet dead in sins and trespasses spiritually dead men There are four Tokens of a man spiritually dead 1. Vnsensibleness Where there is no life there is no sense of all sinners the unsensible sinner is in the most deadly condition Tanto pejor quanto insensibiliter saith Austin Do what you will to a dead man he is Unsensibleness unsensible of it call to him he hears not put the sweetest perfumes to him he smels not kick him cut him burn him he feels not although he be full of loathsomness he perceives it not Now I beseech you mind this Trial for verily if spiritual unsensibleness prevail upon you you are spiritually dead If spiritual sense be the first evidence of Life then è contra spiritual unsensibleness is a sure evidence of Death And what spiritual sensation is yet wrought in you There are sins upon sins mountains upon mountains in your hearts the least of them hath been an heavy burthen to a living soul but what hast thou ever felt of thy sinfull heart and life There is in the Ministry of the Gospel no less than riches of Mercy freeness of Love glories of Heaven tendred to you but what do you perceive in it Didst thou never yet feel and cry out of a body of Death O here here is a dead heart an ignorant heart a
a quickning and regenerating Word it carries Christ in it the Author of Life and the Apostle calls it the Ministration of Life And perhaps it hath been so to some poor man and woman and to some of thy children But O how long hast thou heard it how often hast thou come to this Bread of Life to these Waters of Life What! and yet dead in thy sins not yet quickned and made alive Why thou art a reproach to the Gospel and thy sins have not only given death to thy soul but death to the Gospel of Christ the Gospel is made by them a dead Letter it is not so in it self but thou hast made it so And how wilt thou answer God for killing thy soul and killing his Christ and killing his Gospel 2. Many have a name that they live but like the Angel of Many have a name to live and yet are dead the Church of Sardis they are dead Revel 3. 1. Oh Sirs Spiritual life the life of grace is a rare thing and a difficult thing Every man loves his life but few love this life No man hates his own life almost but most men hate this life of grace because it is destructive to this life of sin And many think they have it and others think so too and yet they have it not You know it is one thing to put Flowers upon a dead body and another thing to put life into a dead man It is one thing for the Sun to convey light another thing for the Sun to convey life I might shew you that mâ—n mistake spiritual life exceedingly Education in a person may lead him far and so may an enlightned and generous Conscience and so may restraining Grace and so may Art and so may the common gifts of the Spirit they may enable a man to strange conceptions and strange affections and strange actions and yet the man may be spiritually dead Not any of these flow from a gracious principle of spiritual life Why common Gifts may lead up the soul far and Education may lead to Duties much and Conscience may awe sin exceedingly and Art or Hypocrisie may counterfeit the very life of Grace as a Stage-player doth a King wonderfully O therefore look to it that you have more than a name of life that you live indeed 3. If you should deceive your selves and when you come to It would be very sad to be deceived in this die you find that you have been dead all your lives and never were spiritually made alive Oh! in what a condition will thy poor trembling soul be To die and see nothing but death I thought there was life in my heart and life in my strong faith and life in my troubles of spirit and life in my obedience but alas I never lived I never enjoyed Christ never enjoyed grace c. 4. If the Lord hath made thee alive from the dead I do not To be alive is cause of great joy know any man living on the earth that hath such cause of joy unspeakable and glorious I will mention but three particulars unto thee 1. Hereby thou mayest be assured of thy interest in the richest mercy and greatest love of God to thy poor soul Read but the Apostle in Ephes 2. 4. But God who is rich in mercy for his great love wherewith he loved us v. 5. even when we were dead in sins hath quickned us 2. Thou mayest palpably discover the tokens and vertues of Jesus Christ upon thy soul the very Effigies of the saving works of Christ that which Paul so longed to know even the power of the death and of the resurrection of Christ Philip. 3. 10. In thy death to Sin and in thy life of Grace doth the power of Christs death and of Christs resurrection appear 3. Thou mayest certainly know that Heaven shall be the place of thy rest hereafter Spiritual life comes from Heaven and bends to Heaven and shall bring to Heaven It prepares for Heaven and it is a part of Heaven and it shall be perfected and filled up in Heaven O what things are these who would miss of these For Christs sake search throughly whether you be made alive Now me thinks I hear some soul secretly longing to know how it may be cleared unâ—o it That God hath quickned it from the Signs of spiritual life dead That as it was once dead yet it is now alive Sol. There are many things which may clearly declare it for indeed life is such an active thing especially spiritual life that it may easily appear sometimes or other to him who hath it 1. If sin be alive then thou art still dead and if sin be dead thou art certainly alive I will open both these parâ—s 1. If sin be alive then the man is dead for it is impossible that the If sin be alive the man is dead same man should be alive and dead under the same consideration Spiritual Life and spiritual Death are incompatible at the same time in the same subject And therefore if sin be alive questionless you are spiritually dead Now there are four things which manifest sin to be alive in any mans soul 1. The flaming bents and inâ—atiable desires of the heart after things forbidden in the Word Ephes 4. 19. we read of sin with greediness 2. The universal and easie authority law or command that it hath over the soul and body that it can use them in the service of lusts when and as it pleaseth Ephes 2. 2 3. 3. The joyfull contentation and satisfaction which the heart takes in evil things as we do in meat and drink 4. The customary trade and course of our life in sinfull ways a walking in them a living in them O if these be yet found in thee sin is alive still and thou art dead still 2. But if sin be dead thou art certainly alive If sin be dead thou art alive I confess sin may be restrained and a man not alive and sin may be troublesome in some respects and a man not yet alive But if it be dead the man is spiritually alive for sin in thee can never come to be dead but by spiritual life Now sin is dead in thee if thou canst find two things 1. If it hath lost thy affections If love to sin be gone and hatred of sin be come if delight in sin be quenched and sorrow for sin be implanted Oh Sirs the love of sin is the life of sin and if the hatred of sin doth live then the love of sin is dead 2. If it hath lost its Authority its free and uncontrolled power although it molests still and tempts still yet it rules not thou art not a slave to it and subject to it thou wilt not serve it obey it any longer If thou hast Christ for thy Lord the Law of Christ for thy Rule and Sin for thy Enemy thou art alive 2. A second sign of spiritual life is a spiritual sense
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
and a seeing what we have done a pondring of our paths It is opposed not only to Ignorance and Nescience but also to Negligence yea to rashness and suddenness and indeed it is a very deep searching and minding and weighing of matters When a man sits down and museth so that his mind and thoughts are throughly imployed he makes it a special business he bends all his strength rightly to inform himself to bring himself to a right understanding of his estate this is a proper consideration There be two kinds of thoughts and mindings some are only Intuitive they are but the cast of the eye a glancing lightning motion Others are Discursive fully searching the mind in them doth throughly insist on the Natures Kinds Circumstances Occurrences and Issues of things it is taken up with it as a business The serious consideration of a mans sinfulness falls into this latter it is not a confused work or a light overly sight of sin it is a setled and deep pondering of the estate in the Qualities Acts and Fruits of it Nature Number Circumstances Danger v. g. When I seriously consider of my sinful estate I reflect on my self what kind of life I lead what are those qualities what those wayes which I find and walk in my Thoughts my Affections my Speeches have been thus and thus my actions and thus my course of Life I have many bonds upon me to serve the Lord and not to sin against him but Wretch that I am I see all my ways which I took for pleasures and profits have been sinful and vile By them all I have violated a righteous Will dishonored and provoked a great God whose wrath is a consuming fire I have to satisfie them lost all my comforts caused many evils to others brought many miseries on my self put Christ to death and if God be not merciful lost my miserable soul for ever These wayes will I not believe mine own eyes are extremely sinful and therefore should I not believe the Scriptures are damnable many a year have I run this course and often times under checks of Conscience very much evil hath already been upon me and all for sin some troubles of Conscience And that wrath which God threatens and is behind is terrible If I go on thus I perish for ever for whilst I keep my sins the least sin of them I must necessarily part with God and lose my soul Tell me O my vainly deluded soul can that be good which God hates or safe which God doth curse Wouldst thou dye thus O then thou dyest for ever and why then wilt thou live thus any longer O thou hast presumed too far already perhaps Patience will bear no longer and Mercy being often abused may be for ever recalled and then thou O my Soul then whither wilt thou go No no we must no more of these forbidden fruits and no longer must we trade in the paths of death there is a God who hath lookt on thee all this while and hates thy wayes and hath sealed his implacable wrath with an Oath if thou return not Come my soul think aright of God of thy past acts of thy present estate of thy future condition believe me thy Guilts are many thy Accounts will be bitter God hath been still dishonoured he will not be mocked let us return for we are out of the way of Heaven and are even upon the brink of Hell 2. Concerning the right Comparison of the miserableness of a What this right Comparison is Opposita juxta se posita c. sinful with the happiness of a penitent Condition I need say but little It is nothing else but after a distinct view of either to set the one against the other in the Nature Kinds Qualities Concomitants Ends and Issues v. g. Thus base and foul is an In penitent estate thus excellent and glorions is a Converted estate That how opposite to God This how suitable That how odious to God This how acceptable That how covered with threats This how inriched with promises That is a cloud of thunder This a river of delight That is a path of misery This a way of mercy in that God Abhors me in this God loves me in that I feel his Frowns and strokes in this I feel his Smiles and comforts that brings down all Curses on me this all Blessings on me In that I shew my self a Rebel and do nothing but dishonour God in this a Servant and in some measure bring him Glory if I continue in that farewell all Mercy and happiness I perish with hunger I am lost for ever if I attain to this God is mine Christ is mine Mercy Pardon Favour Comfort Grace Heaven Happiness I shaâ—l be saved for ever Now O my Soul thou seest both Estates in their Nature in their Fruits in their Ends yea thou hast felt the bitterness of the one say Is not Mercy better then Misery is not God better then Sin is not Heaven better then Hell is not Plenty better then Famine Life then Death O then arise up be gone relinquish thy course of Sin of Misery of Death of Hell and arise and go by true Repentance unto God unto Christ unto Grace unto new Obedience unto Mercy unto Joy unto Blessing unto Life unto Eternal Life and that most happy c. 3. The third thing is to clear it How these two are prime steps How these are prime steps to Repentance to Repentance viz. A Consideration that a sinful course is most miserable and a penitent is most happy and comfortable are steps c. Only premise a difference twixt a Cause and twixt an Occasion of Repentance The Spirit of God is the Cause these considerations are Occasions and work by way of argument or means They work by way of Argument or Means proved By Scripture 1. That they do so appears by Scripture 1 King 8. 47. If they shall bethink themselves in the Land whither they were carried Captive and repent Ezek. 18. 28. Because he considereth and turneth away from all his Transgressions c. Nay if inconsideration be given as a proper reason why some repented not no man repented saying What have I done then è contra Consideration of our sins must be a right step unto Repentance Here you see clearly that solid consideration is as it were the Foundation of true Conversion there it begins and takes rise there is a Bethinking of sin before a Repenting from sin 2. Nay and it is evident in Example too I thought on my wayes said David Psal 119. 59. and turned my feet unto thy By Example Testimonies Like a Traveller who in a Journey stands still and considers with himself surely this way is wrong I am out of my way and then he turns about and gets him into the right way again So in this case the like may be said for comparison of an Unconverted course with the happiness of a Converted and penitent condition Hos
life and maintain the bent and inclination of the will It doth arise from and depend upon mature consideration and upon deep conviction The sinner doth first look into and seriously peruse and weigh an impenitent and sinful course and seeth the strongest and forciblest and justest causes to renounce it for ever and also upon due trial and searching and weighing in the ballance of the Sanctuary he doth find the wayes of new obedience to be the 〈◊〉 and only wayes of life to which if he doth not turn he cannot please God nor be saved and unto which if he doth turn then he is under the best God and in the most excellent and saving condition and hereupon begs of God for grace and strength and so resolves c. In a Word the Resolution is well grounded when it followes serious deliberation and is raised upon divine assistance and entred into with earnest supplication for our strength cannot bring forth nor maintain so great a work as reformation 2. It is a strong purpose of the will The operations of the will are reputed strong when either they are not divided A strong purpose of the will but united or when they are rooted in an habit or principle and not only in an occasion and accident or when they are absolute and not conditional If the operations be divided they are weak as Rivers c. so when a man partly wills this and partly that he is inclined somewhat to leave his sin and yet he is inclined to keep it this division hinders right resolution which is not so indifferent so indeterminate so divided but centers the inclination of the will only one way viz. to a peremptory rejection of evil and a peremptory election of good the soule goes down and it is not a grain which will turn it Again if the operations of the will arise only from occasions which is busied in alterable circumstances they can never be strong as the colour in the face which ariseth from violent exercise only goes off presently so that resolution if it may be so called which ariseth from changeable impressions is alwayes weak and fading a deceitful bow unstedfast In their afflictions they will seek me early but c. Hos 6. 4. But to the production of a penitential resolution which makes a strong purpose in the will there must be an habit which will set the heart and incline it so that it will not be taken off as in Ruth to Naomi Intreat me not c. there was a strong principle of love which made up this strong purpose to cleave unto her Again if the operations of the will be conditional they can never be so strong as when they are absolute for a supposition and case where the will may put off and dispence with it self cannot make the act of the will so firm as where the case is absolute for now the whole bent of the will is carried without any check or diminution If a man saith I will leave such a sinful course in case I may have the countenance of such friends or the benefit of such an estate and I will lead a godly life in case I may hold correspondence and esteem in the world c. purposes upon variable conditions are variable These conditions do diminish the strength of Resolution but when a person is carryed in an absolute way come what will come friendship or enmity greatness or poverty life or death I will change my course this is a strong purpose of will and a right Resolution 3. It is a constant purpose or continued The â—hylosophers do It is a constant purpose well distinguish twixt Passions which are but the soul in a mood and a fit and twixt Qualities which are setled tempers and Constitutions as it were Resolution is not a transient passion but it is a fixed quality Not that it is not interrupted but that it is not renounced and given over but is still maintained Nor that it is not assaulted but that it is not changed A twisted Cord Propositi tenax that is a resolute man sibi constans but a double minded man an unstable spirit a will though strong as Passion yet if unstable as water hot in the first assault as if we would be stronger then Men and flat in the succeeding assaults as if we were weaker then Women these humours are rather some complements which still shrink at the acting then resolutions for change of Life Passions are violent but not constant as the Galathians to Paul 4. Lastly It is an active purpose for as it is a vain thing to It is an active Purpose deliberate much and to resolve on little at length so it is a vain Resolution which purposeth great things but doth nothing If I resolve to take Physick for my health and never take any what avails that Resolution Like Antigones I will give but never gave So if a man resolve to leave his sins but the day is still to morrow he sets not upon it indeed but yet a little slumber yet a little sleep as S. Austin spake of himself cras cras this is vain But true resolution is stirring and striving it puts a man upon the work as the Prodigal I will arise and goe to my Father who indeed did thereupon arise and go I am resolved to confess my sins to judge my self to seek unto God by prayer and I do indeed do so I do confess judge pray use the means c. Quest 2. Why this Resolution is requisite to a sound Reformation Why Resolution is Requisite 1. Because Reformation of our wayes cannot be performed without much Opposition As when Nehemiah began to repair the walls There can be no Reformation without much opposiâ—ion was wiâ—h much opposition If you will not serve sin as a Lord you must expect to hear of sin as an Enemy if you will not serve its Lusts you shall be hindred and molested with its Lusts Stronger rowing is requisite against a strong Tide So for Satan he will not easily be dispossest if you will not follow his Counsels you shall feel his Darâ—s and the world will wonder at you and reproach you and vilifie you temptations on the right hand and on the left Now all these shocks and brunts will not be sustained without a firm Resolution It must be an house strongly built upon an unmoveable Rock which will stand against all winds and waves 2. Because sin hath been very dear unto us and is beyond measure Sin is very subtle to Intice us subtile to perswade and entice us It is not an easie thing though death otherwise be threatned to make a man willing to have his Arm or Leg cut off Sin is as our members ot us it is called our self born and bred with us The separation is not easie where the Conjunction is Natural and hath been more familiar It will not be done by reasoning or intreaty but Resolution is
Penitent hath not one and the same degree that another hath and he who hath most of it in evidence hath it but mixt and imperfect A Declaration there is to every penitent soul that God loves it but not equall nor absolute 5. This Declaration of Divine Love though it be very comfortable This Declaration is separable at least in the sence of it yet it is very separable especially in the sense and feeling of it For it is for the duration of it an effect of meer favour which is let out ad Bene placitum only and it is not an essential to the Christian condition therefore it may go off So that this is the sum of the Proposition That Gods reconciled favour is a thing which may be known and God is pleased to make it known to all penitents either Naturally or Formally at some time or other in some measure or other so long as he himself shall judge best The Reasons where of are these 1. His promise is not only to Reasons of it Gods Promise is to make knowne his love to them love his people but likewise to make known his love to them not only the affection but the declaration of it is in promise Ezek. 34. 30. They shall know that I the Lord their God am with them and that they even the house of Israel are my people saith the Lord God 2. It is the thing which the penitential people of It is the thing which Gods people desire God do exceedingly crave and desire Psal 4. 6. Lord lift up the light of thy Countenance upon me Psal 4. 6. Lord lift up the light of thy Countenance upon me Psal 17. 7. Shew thy marvellous loving kindness Psal 106. 4. Remember me O Lord with the favour thou bearest unto thy people O visit me with thy salvation Psal 119. 132. Look upon me and be merciful unto me as thou usest to do unto those that love thy Name Cant. 1. 2. Let him kise me with the kisses of his mouth for thy love is better then Wine Now I pray consider two things that 1. The prayers which God commands his people to make 2. The things which God promises to grant where promises are made and commands are made there if prayers be made God will fulfil them The manifestation of Gods favour is that which the people of God are commanded to seek Seek ye my â—ace Psal 27. 8. and God hath promised to declare his loving favour to them and therefore if they seek it he will 3. It is the thing which they do exceedingly need Though not sim-ply It is the thing which they Need. to their esse yet respectively to their Bene esse The loving kindness of God it is their life and it is the Joy of their salvation and it is their reviving it is the binding up of their wounds the setling of their fears the strength of their soul the peace of their conscience the anchor of their ship the Ark of rest 4. The Lord will grant unto his people even in this life the God will give his people here the first fruits of a Glorious life first fruits of their glorious life though hereafter they shall see him face to face yet here they shall know him as through a Glass here they shall tast how good he is that they may more earnestly look after a full and Beatifical fruition of him 5. And likewise to let them know the difference twixt a sinful To let them know the difference twixâ— a sinful and penitential course To distinguish twixt the pleasures of sin and the joy of the Holy Ghost and penitent course in the one they shall know how just he is in wrath to hate and punish sin in the other how gracious and merciful he is to comfort and revive a penitent 6. Yea yet more he doth declare his reconciled favour to them that they likewise may distinguish twixt these poor false miserable jollities and pleasures which they had by sin and twixt those soul reviving transcendently affecting comforts unspeakeable joies unconceivable peace which arise to them upon the knowledg of God reconciled to them in and through Christ That there is not that juice that support that delight that singularity of contentment in any way as in a good way nor the like life and spirit to be drawn from any sinful or earthly springs as from the goodness and kindness of his loving favour that a God reconciled is the only happiness of the soul Doth the Lord manifest unto penitential persons his reconciled Use Satisfy not your selves without the seales of Gods favour favour Then you who take your selves to be converts and penitents satisfie not your selves be not contented until you find the SEals and tokens of Gods favour You have I know his Word and Bond for your reconciliation and your condition really is the state of reconciliation you do love the Lord and the Lord doth love you But yet advance somwhat farther strive to find the kisses the gracious expressions and evidences from God that he is reconciled unto you The Motives to excite you hereto are many and forcible Motives The differences twixt God and you have been very great 1. The differences twixt God and you have been very great and high such as have much provoked the Lord and they have been of long continuance such as have deserved ten thousand Hells Noâ— why will you not strive to make it out of doubt that God hath pardoned you and is in Christ graciously reconciled unto you If there have been differences betwixt us and a man of place we will use all the means to take up the controversie and get a release of all things how much more having to do with God 2. This Reconciled Love is worth the suing out No love like Reconciled love is worth the suing out it partly because it doth so immediately concern the soul of a Christian It is a love which accepts of a sinner and makes the sinner accepted it is more to him then the Princes pardon to a Traitor Indeed it is his passing from death to eternal Life What should become of a sinner if the Lord were not reconciled to him If the Lord be his enemy and holds distance the soul can never stand before him in Judgment Farewel Peace farewel Heaven without it Partly because it is the choicest chiefest Love that God doth bestow There is no one whom he doth imbrace with the love of friendship and reconciliation but Elect persons and such as he intends for Glory Therefore this Love is called the ancient Love great Love Eph. 2. and the free Love and the Love of his chosen and a Love which is sure and a Love which neither Powers nor principalities nor world nor life nor death nor things present nor things to come can extirpate or abolish You may partake of his common Love and the common effects of that Love yet you may
be his very enemies and vessels of wrath Partly because it frees you from the sorest fears and sharpest torments You know that there are no troubles like those in Conscience nor fears like those concerning our eternal Conditions Whatâ— if I be one whom the Lord hates what if I should dye and then be damned what if I be not in favour with the Lord what if such or such a sin be not yet pardoned Now the evidence that God is reconciled to you doth silence these fears and eases the conscience of these tormenting suspicions The Lord is my light said David Psal 27. 1. whom shall I fear And I will lay me down in peace Psa 4. 8. 3. It is one of the most admirable comforters of the soul in any condition It comforts the soul in any condition If your condition be prosperous why the assurance that God is reconciled unto you makes all your outward comforts the more comfortable unto you It is like health to a good complexion which sprinkles it over and inamels the face with a fair beauty or like the light to colour which unveils and discloseth all their art or like the dew to the herbs which makes them the more fragrant when a man can say I have all things and God is reconciled to me too I have such a Lordship and the King is my friend too such honours friends estate and the Lord hath accepted of me too and I know that all is pardoned is not this a comfort when all is pleasant on earth and all is right in heaven whereas if the Lord be not reconciled to a man what avails all the world If your conditions be calamitous yet the assurance that God is reconciâ—ed to you is an admirable cordial You read in Mat. 9. 2. Of a man sick with a dead Palsey a disease which exceedingly dejects the spirits Christ comes unto him and gives him a Cordial what was it think you why this Son be of good comfort thy sins are forgiven thee You will think this an improper comfort to a man in such a disease but it was not the assurance that our sins are pardoned and that God is reconciled revives and cheers up the heart nothing more So S. Paul speaks of Tribulation Diâ—ress Persecution Famine Nakedness Peril Sword Yea of Death it self Rom. 8. 35 36. and addeth v. 37. In all these things we are more then conquerours he made light of them all they were as nothing How so whence came this why from assurance of Gods love for saith he v. 38 39. I am perswaded that neither death nor life nor any Creature shall be able to separate us from the love of God which is in Christ Jesus our Lard If your condition be pious this evidence is the main thing which makes it most comfortable all the habits of graces are no actual comforts unless they become evident and so far do they comfort you as they are true and real evidences of Gods reconciled love and favour unto you 4. It will be an unspeakable stay unto you in death you know It will be a stay in Death the day of death will shortly overtake every one of us Here is no abiding City and what temptations may befall us then we cannot assure our selves we know not what Satan or conscience may raise up against us When our souls are ready to depart then either to be determinate God is not yet reconciled to me that just God before whom I must immediately appear to answer and make accounts or to be indeterminate It may be I am reconciled it may be I am not I never had any solid evidence of it how distracting a thing is this that the soul one minute hopes the best and presently it doubts the worst Now I think I shall go to Heaven and by and by I fear lest I shall be cast into Hell But if you had obtained to an evidence of Gods reconciled favour unto you that the Lord had pardoned all the sins of your life and had graciously accepted of you in Christ though death it self appears you would not much be moved I know that my redeemer lives said Job c. 19. And we know that if our earthly house be dissolved we have a building of God an house eternal in the heavens saith the Apostle 2 Cor. 5. 1. 5. It is of all the most quickning and forwarding thing to the It is the most Quickning in duty heart for the performance of all sorts of holy duties We oftentimes complain what dull and slow hearts we have to Prayer were we more assured that God is reconciled to us we should quickly find hearts more affected and more enlarged for Prayer though we be afraid and flye from an angry and just God yet we would â—hye in and speed unto a reconciled and gracious God Psal 63. 1. Thou art my God here he discerns that whereof we speak sc God reconciled and then it followes early will I seek unto thee Again we wonder at our listnesses of our spirits to the word that we do not mind it long after it affect it more were you more assured of Gods love being more affected with him we should certainly grow more affected with his word They in 1 Pet. 2. 2. must desire the sincere Milk of the Word as new born Babes .i. with much eagerness and delightfulness but how might this apprehension be wrought in them Why v. 3. If so be that you have tasted that the Lord is gracious q. d. a tast an experience an assurance that God is your gracious God that is it which will whet an edge and appetite after the word I say no more but this you will serve the Lord with more willing hearts and cheerful then ever you did in all your lives if so be you could get assurance that God is reconciled 6. It makes your hearts most confident on God in evil times It makes us Confident in evill times when afflictions are upon you when dangers arise when distractions are in the world when any near calamity breaks in these are like Land-floods which carry away all or like the deluge in Noah's time which exceeded all the mountains so do these drown all the vain hopes and confidences of evil men that are not reconciled to God they know not in the world what to do they have no heart to go in unot God for their consciences now tell them plainly that they are in the estate of enmity and wrath But even now though the foundations of the earth be shaken the assured person who knows God is reconciled to him knows also that his foundation of love stands sure and firm and through all does he make his address unto the God of his mercies and shall find acceptance with him 7. Lastly It is that which will wonderfully inlarge your graces It will wonderfully inlarge our Graces the Apostle delivers it in the general that the knowledg of the love of Christ is a means
of the City if the arm or foot slip out of joynt then indeed there is ache and pain instead of ease and quiet so if a penitent person do what is sinful he must not think that God will appear in that amiableness for as God will frown on no man which is in a good way so will he smile Distinguish of Gods expressions of himself and Satans representations of him on no man if found in an evil path 4. Lastly You must distinguish of Gods expression of himself and either Satans or our own unbelieving hearts representations of God Before we repent our own hearts and Satan represent God all in mercy to us and when we do repent so far as our hearts are sinful they are still guileful and conjoyn with Satan to represent God unto us all in Justice and terror But a natural and proper representation is one thing and a preternatural and corrupt representation is another thing How the dispositions and actions of men may present me in their due and real Entity to a man is one thing and how the cunning lies and artificial devices of an envious enemy may report me this is another thing This then is the sense of the assertion That when any person doth truly repent God will not only not upbraid and object unto him his sins but will graciously pass them over and for his part the penitent behaving himself like a penitent and judging of him aright according to his nature and promises shall find all in love graciousness and kindness to him and for him Reasons whereof are these 1. Vpon true repentance sin is Reasons of it Upon true Repentance sin is pardoned pardoned Repent saith S. Peter that your sins may be blotted out Acts 3. And he that forsakes his sin shall find mercy Prov. 28. And Isa 55. 7. Let the wicked forsake his way and I will abundantly pardon Whence I infer If sin be pardoned then there is no voice from heaven to be heard but that of Love and kindness Indeed while we continue in sin like Adam we hear the voice of God and are afraid for then it is the voice of his wrath and threatnings but sin being pardoned wrath is removed God is reconciled and his voice now is only the sweet voice of the Gospâ—l not the thunders of Sinai but the glad tydings of Sion Therefore 2. God hath said That he will not God will not break the bruised Reed break the bruised reed and takes it ill from any to add afflictions to the afflicted Now there is no expression more observed by a penitent then Gods Gods expressions are bruising or raising all is for comfort or discomfort as it comes from God the least harshness from him would set back the penitent into an overwhelming multitude of terrors fears and distractions and discouragements the which the Lord likes not having made the soul â—it for his mercies 3. Comfort is the proper expression for the penitent As threatnings are the most proper for an impenitent person Comfort is the proper expression for the Penitent so comfort for a penitent It were a dangerous mistake to give a Vomit when a Cordial is proper binding up is proper for the broken in heart and comfort for mourners and reviving for the contrite Gracioâ—s expressions from God are the very thing which the penitent needs his spirit cannot else live and uphold it self There are two things under which the spirit of man cannot well bear up and sustain it self One is near and strong afflictions without Divine strength Another is the quick sense of sin without the gracious sight of mercies As they are needful so are they seasonable for as much as 1. Satan is most ready to fall fâ—ul upon the Soul upon its Repentance with strongest accusations falsest suggestions and oppressions to overwhelm it with despair as on him in the Corinthians 2. The Heart at such a time is most apt to fear the worst to suspect its own soundness and Gods kindness 3. Nothing would settle and quiet the Spirit of the penitent person more then Gods gracious expressions This is light in darkness life in death the only Restorative to a sensible sinner and a languishing soul Therefore The first Use of this Point shall be to imitate God in this Vse Imitate God in this kindness and goodness kindness of expression and goodness of oblivion When we see persons truly penitential for former sins as we must not call Evil Good so neither must we call Good Evil if God will not mention former sins to a penitent how dare we to do it It is an usual way of a sly and malicious person in his detractations Yea he is so and so now indeed but what was he heretofore And thus he digs up those old rotten corruptions with his malicious tongue which the penitent hath long buryed with many tears and God hath covered with much mercy It is an argument that thou art of a beastly nature who art still in the wounds and not on the sound parts Speak against sin and condemn it as well in thy self as in others with all â—it zeal but spare at least the converted and penitent sinner Never open a wound which God hath healed nor shamefully blaze the sin which God hath mercifully pardoned 2. You see the way to have your sins covered and You see the way to have our sins covered and hid hid Men upon sinful commissions devise many shifts and colours and arts to keep their sins close and hid as if the Sun could be muffled or the Fire stiâ—led or the Wound not cured would not break out No truly repent of sins and that is the best way for to get sins concealed as well as pardoned Now the Lord will not mention them but if we continue impenitent the Lord will set our sins in order they shall break out to our shame as they have broken out to his dishonour But the Father said to his servants Bring forth the best Robe and put it on him and put a Ring on his hand and Shoes on his feet These words are a List of the special favours which were conferred The special favours conferred upon the Penitential Prodigal upon the penitential Prodigal where you have 1. The Number of them 1. The Râ—be 2. The Ring 3. The Shoes a suit large enough from top to toe We need a compleate furniture and God here bestows it 2. The Quality of them 1. The Robe is the best and 2. The Ring is precious and 3. The Shoes are proper and fit and the best God gives unto his people what is most excellent and what is most useful 3. The Order of them first the Robe and then the Ring because if the Allusion be to a Marriage the Wedding Garment is ever put on before the Wedding Ring Or else because the Garment which is the Robe is alwayes more necessary then the Ornament which is the Ring Or which is choicest
any one of them it is a sign that thou livest if the child doth not go yet if it sucks this shews life if it doth not speak yet if it cry it is alive if it doth not cry yet if it breath it is a sign of life If there be groanings under the burden of sin and â—ighings for help for grace for Christ c. they are a sign of life O Christian the spiritual life is sometimes more open and full and lively and quick in actions and sometimes it is reduced to desires to a will to a complaint to a tear to a sigh to a groan O that I could pray O that I could believe 2. Dictinctly to the particular Cases Obj. 1. Thou fearest that thou art not alive because much Distinctly to the particular cases I am not alive because much sin is living in me Answered sin is yet living in thee To which I answer 1. It is with the Christian made alive by Grace as it was with Lazarus made alive by Christ who had for a while his grave cloathes on him and he was bound hand and foot and yet he was made alive so there may be many sinful corruptions yet cleaving to that soul which is indeed quickned with spiritual life Nay if thou didst feel no sinful corruptions I should question whether yet thou werâ— made alive for spiritual life or grace doth give unto the soul 1. The clearest sense of sin 2. And the greatest grief for sin 3. And the strongest combate and conflict with sin 2. There is a difference twixt a feeling of sin still stirring in us and of the life of sin still ruling in us Thou feelest sin living in temptation but dost thou feel sin living in thy affection Thou feelest sin molesting of thee as a Tyrant but dost thou acknowledg sin ruling over thee as a King 3. And what doest thou when thou findest sin thus working Dost thou dye daily If thou feelest sin as if it were alive doth not this humble thee and doth not this hasten thee by Faith unto Christ for more crucifying virtue Obj. 2. Thou fearest that yet thou art not alive because thou There is much duâ—ness and deadness in my affections and operations Answeâ—ed discernest mâ—ch spiritual dulness and deadness in thy affections and operations Sol. I answer 1. Even the living have soâ—nd too much spiritual deadness in their hearts Davids soul was heavy and cast down and indisposed and a deadness possessed him and he prayes of enâ— O Lord quicken me 2. But is there not a difference twixt deadness and death death is the total privation of life where there is spiritual death there is not so much as the habit of grace but deadness is some diminution or some damp upon the habit of grace that it steps not out to its acts with that liberty and that alacrity as it was wont and such a deadness may be in a living soul And thirdly Thou feelest this deadness and thou dislikest it and thou bewailest it and thou prayest how often how earnestly Lord quicken this dead heart of mine Is it thus where death prevails do dead men do thus 4. The actions of life are various Let the action for the quantity be what it will greater or lesser quick or dull free or checked and interrupted yet if what thou dost be done in the strength of Christ if it be wrought with an humble and an upright heart assuredly thou art not a dead sinner but a living though perhaps troubled Christian Obj. 3. But I have no power to do any good I cannot believe I cannot pray I cannot mourn Sol. 1. What no Power at all I have no power to do any good Answered never any power no power from thy self nor any power from Christ no power perhaps to this work but what no power to any spiritual work no power perhaps at this time to an eminent act but then is there not a power to pray for power Though power appears not in the work doth not power yet appear in the will and desire Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing For to will is present with me but to perform that which is good I find not I cannot do it but I would do it 2. If there be a power living in the will it is the best sign of life A wicked man doth often the good which his will is against and the good man often doth not the good cannot do the good which his will is yet for Now God looks upon the will more then upon the work If gracious acts be couchant in the will life is in thee 3. However although thou hast not power sometimes let down for spiritual work yet thou hast so much power still remaining as to lifâ— up weak hands for more power Though thou canst not believe nor repent nor mourn as thou thinkest yet there is an heart to seek unto God in Christ for this power to believe c. Obj. 4. But my old lively affections are gone my old estimations My old lively â—ffâ—ctions are gone Answered my old hungrings and thirstings my old delightful communion with God in prayer and in his ordinances Sol. To this I would only say thus much 1. There is a difference twixt the intensive swiftness or flash of affections and the intensive strength and weight of the affections A young Christian is most in the former an old Christian who acts more upon Judgment and Faith is most in the latter 2. The case seems rather to be of a living man like to dye then dead Of a man decaying in Grace rather then totally deprived of grace of a sick Christian rather then of a dead Christian 3. And therefore seriously search the causes of the remission of thy first love of thy ancient favour in holy communion O look whether a dead flye be not fallen into the ointment whether some insnaring lust fleshly or worldly hath not robbed thee of thy strength 4. If so Be humbled greatly and repent and do thy first work Obj. 5. But where there is life there is growth but I find it not I finde no growth Answered Sol. A word to this The denial of growth may be either 1. Negative Never any at all this is impossible if life be wrought 2. Comparative Not so much as another not so much as I have found under such or such means not so much as I desire and this may be where there is life I have finished two Proposition from this Text One respecting the death and the other respecting the life of a sinner I now proceed to a third which is That a very great and notorious Doct. 3. A very great sinner may be converted sinner may be at length converted and changed This my Son was dead and is alive again This Son and who was he or what was he in the precedent Verses you may see his picture you may read
before true Grace but follows it Do you use to gather fruit before you plant or reap before ye sow 4. Then if ever you would have joy and live joyfull If you would have joy get converted hearts lives get converted hearts Every man desires joy and as the Bee hunts for honey so do men naturally hunt for delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut jucunde aut non omninò Let the thing or condition be what it will if we take no delight in it it is a burthen to us Heaven would not be Heaven to him who cannot find delight in it Now Conversion is the true path to true joy If God would be pleased once to convert thy soul his converting Grace would lick thy sores and pull out the stings in Conscience and sweeten the bitter Springs and clear the Heavens to thee it would make thy bed to be easie and thy bread to be sweet and thy condition to be a Paradise even the Wilderness should drop honey to thee and thy heart should sing for joy It is a witty passage of Bernards de bonis deferendis Be willing to sacrifice thy Isaac and thy Isaac shall live Isaac you know signifies laughter do but sacrifice thy sinfull pleasure and then thy true pleasure shall not die but live Caius gave unto Agrippa a Chain of Gold which was as heavy as the Chain of Iron that he endured in the Prison Sins do â—ut upon us a Chain of Iron which if we would forsake Conversion would put upon as a Chain of Gold thou shalt not lose but better thy pleasures by forsaking of thy sins and the pleasures of them O! that all the joys which you have heard attending a converted condition might allure all our hearts to become converted persons I observe five things about the converted condition in Scripture 1. The invitation unto it and there joy presents it self Turn and live turn and live hearken diligently unto me and eat ye that which is good and let your soul delight it self in fatness Isa 55. 2. 2. The entrance into it and there joy embraceth the person As soon as the Prodigal Son returned his Father saw him a far off O how quick is Mercy to espy a Convert and had compassion O how tender is Mercy to yern over a Convert and ran O how swift is Mercy to receive a Convert and fell on his neck O how how out-stretching is Mercy to embrace a Convert and kissed him O how kind is Mercy to entertain a Convert 3. The motion or course of it and there joy attends the person I have rejoyced saith David Psal 119. 14. in the way of thy testimonies as much as in all riches When a converted man doth Mediate his meditation is stiled sweet Hear he hears With joy When they heard this they were glad Pray this is a sweet incense to David And I will make them joyfull in my house of prayer Isa 56. 7. Believe he doth believe and rejoice Mourn there is appointed the oyâ— of joy for mourning Isa 61. 3. Do the will of God it is his delight to do the will of God Suffer Rejoyce saith the Apostle 1 Pet. 4 13. in as much as ye are partakers of Christs sufferings 4. The conclusion or end of it why there also doth joy accompany him Psal 37. Mark the perfect man and behold the just for the end of that man is peace 5. The reward and recompence of it and there also joy doth clasp the converted person Enter into thy Masters joy saith Christ to the good servant Gaudium supra omne gaudium At thy right hand are pleasures for evermore said David Oâ— that all these things might so affect our hearts this day as to forsake our sins and turn back to God Pleasure is the great â—â—it which is laid forth to catch the soul of man Satan draws us to sin by pleasure and God draws us to grace by pleasure shall pleasure move thee to damn thy soul and shall not true pleasure move thee to save thy soul Our Aversion from God depends much upon pleasure and our Conversion unto God depends much upon pleasure me thinks that Gods promise should be more accounted then the Divels temptation is it not more probable to buy a better penniworth from heaven then from hell and is it not more reasonable to traffick at the gates of life for joy then to trade at the gates of death for comfort Return return O sinner yet yet come back to thy God and do not for lying vanities any longer forsake thine own mercies But God must perswade Japhet Try whether you are in a converted condition or no. There Vse 2. Try whether converted or no. Nine things shew a man is unconverted are two sorts of persons 1. Some plainly unconverted 2. Some deceiving themselves about it Nine things do shew that a man is as yet absolutely in an unconverted condition 1. Vnsensibleness God promiseth to take away the stony heart quanto insensibilior tanto pe jor This is the Stone upon the Grave 2. Love of sin Wicked men are described by this in ScriptuÌ„re 3. Walking in the path of sin It is his work his trade when a man chuseâ—h an evil way and sits in the Chair is a servant of unrighteousness walks in the way fo wicked men 4. Hating to be reformed It is an abomination to him to be good that will rather be damned then reformed breaks the Cords will not have Christ to reign 5. Despising of the means of Conversion The word of the Lord is a reproach to him his heart rageth when the word finds out his sins and would separate him and his lusts 6. Loathing of converted persons cannot endure the sight of grace his special dislikes are of the godly and disgraces and discountenancings of them he is exceedingly displeased and grieved at the estimations of godliness and rejoyceth in the cloudings and setting of it 7. In communion with God It is a note of a wicked man that God is not in all his thoughts and that he call not upon God but is a stranger to him the stil-born child is a dead child 8. Disvaluations of Jesus Christ and of all the precious seasons of grace and opportunities of mercy the Swine tramples upon the Pearl the dayes of the Son of man are of no account with him 9. An earthly rest and satisfaction When he is a man only for this life and for this present world sets up his staff on this side Jordan all his hopes are in this life Secondly Five things which do shew that a man flatters and Five things shew a man deceived about his conversion deceives himself about his condition that it is converted when yet it falls short thereof 1. Meer knowledg though a man knows never so much yet if he be but a knowing man he may be a learned man but he is not a converted man It is one thing to know controversies another thing to know