in the time of Performance An Unworthy person may lawfully bee an earnest Suiter He Nor take off Confidence in the time of Performantâ— may put up requests and also believe that God will grant them See it in the Church Isa 64. 6. We are all as an unclean thing and all our righteousnesses as filthy rags c. Ver. 8. But now O Lord thou art our Father Ver. 9. Be not wrath very sore O Lord neither remember iniquity for ever behold see we beseech thee we are all thy people So Psal 25. 11. For thy Names sake O Lord pardon mine iniquity for it is great He was sensible of the greatness of his sin yet puts up a believing Petition for pardon 3. Nor yet take off our expectation of the success Nor take off our expectation of the Success and fruit of Prayer Though a man hath sown his seed with an hand perhaps foul or lame yet he expects an Harvest We may expect a most gracious and proper and seasonable answer to our ptayers though we be most unworthy of the mercy or blessing which we do desire Though we know nothing in our selves to commend us to God yea though we know enough in our selves to condemn us before God to non-suit all our prayers if the answers were to be given according to our deserts yet we may not only request the Lord but should by Faith rely on God yea and expect an answer what the Lord will answer us and when he will perform his promise to us 2. But you may demand Why should not the sense of our unworthiness prejudice our prayings Sol. I will give you divers Reasons for it Arguments to confirm it Though we cannot Sue in our own name yet we may in the Name of Christ 1. Because though we cannot Sue in our own name yet we may Sue in the Name of Christ There may be a worthiness For us though not In us In the Old Law it was a dangerous presumption for any man to offer a Sacrifice without a Priest Lev. 17. 3 4 5. such a person was to be cut off in like manner it is most dangerous for any man to offer up his prayers to God without Christ to come in his own name it is the way to cut off our prayers God will not take any petition from us unless it come out of the hands of our Master of requests .i. Christ Jesus And again in the Old Law if the Priest did offer up the Sacrifice though it were not a rich sacrifice of a Bullock or a Sheep if it were but a pair of Turtle Doves nay if it were but the tenth part of an Ephah of fine flour it was available for the person it was accepted Levit. 5. intimâ—ting unto us That it is not our own names not any excellencies in us which make way for the acceptance or the answer of our prayers they are accepted for his sake in whom our persons are accepted and therefore you read in Rev. 8. 3. of the Angel that stood at the Altar having a golden Censer who had much incense which he offered with the prayers of all Saints upon the golden Altar which was before the Throne The golden Altar and the golden Censer and much Incense make all accepted and ver 4. The smoke of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand It was the Angels Incense which made even the prayers of the Saints to ascend .i. the meritorious intercession of Christ which giveth acceptance and audience to our Petitions as he is a sufficient Redeemer so is he a sufficient Intercessour and therefore our own Unworthiness must not prejudice or discourage us for as much as the name of Jesus Christ is enough to implead God withall 2. Secondly When we come to God in Prayer we come to one who is of a most liberal and gracious Nature therefore our God is of a most liberal and Gâ—acious nature unworthiness should not discourage our petitions That God is of a liberal Nature is unquestionable he is abundant in goodness and truth so Moses He will give grace and glory so David He giveth to all men liberally and upbraideth not so Jam. 1. 5. Water comes not from the clouds as from a Pump a bountiful and noble Nature stands not on desert it finds principles enough within it self to shew kindness But which is yet more the Lord hath not only a nature full of goodness and most propense to give but also he hath a gracious Nature which dispenseth all good upon free terms not for our sake who receive but for his own sake only who gives As Gods liberality appears in giving many times before we ask and sometimes in giving more then we ask and sometimes in giving a better thing then we ask so his graciousness appears in not considering how worthy we are what Causes and Arguments we can bring but in a a free dispensation of his mercies to us without all desert or causality on our parts The whole cause of the mercy is only in mercy as in Deut. 9. 6. The Lord thy God doth not give thee this good land to possess it for thy righteousness for thou art a stiff-necked people The gift then was gracious no desert of it nay a desert of the contrary Come saith the Prophet ye that have no mony come ye buy and eat yea come buy wine and milk without mony and without price Isay 55. 1. If God doth not sell any of his mercies if he will take none of our coyn if he doth not stand upon a price but only upon the asking and on the acceptation of his gifts then our Unworthines doth not prejudice our prayers 3. We do not only advance the name of Christ and the name of divine Comming with the sence of unworthiness advanceth the name of Christ and is a necessary concomitâ— an â—cceptâ— Prayer Grace by comming with a sense of our Unworthiness but it is the necessary concomitant of acceptable prayer There are two singular Graces which must exercise themselves in prayer one is Faith by which we go in the name of another another is Humility by which we go out of our selves When Abraham prayes his form was humble I who am but dust and ashes When Jacob prayes his form was humble I who am not worthy of all the goodness and truth c. He hears the desire of the humble This poor man cried unto the Lord and he heard him When we pray to God we are said to fall down at his footstool not only our bodies but our souls also must fall down at his footstool And when do our soules fall down Then when they are fully affected with the sense of their own unworthiness If we would pray acceptably we must pray humbly If we would pray humbly we must be sensible of our own Unworthiness 4. God hath rejected the Prayer of such who have rested upon
Hos 14. 4. and that he forgives them for his own sake Esa 43. 2. There is Abundant mercy God is Abundant mercy said to be rich in mercy to be plentifull in compassion to have manifold mercies even multitudes of mercy and to pardon abundantly Though the penitent hath many sins to be pardoned and many necessities to be supplied yet the Lord is very ready to multiply pardons unto him not to forgive some sins onely but all the sins committed It is not the quantity of sins for number nor the quality of sins for kind nor the aggravations of sins by circumstances which hinders mercy if a a man be penitent but though the sins were as red as Scarlet they shall be as white as Snow and though they have been like Crimson they shall be as Wool Esa 1. 18. 3. There is Tender Tender mercy mercy Tenderness consists in an easiness of Compassion and forward willingness to help The tender Mother easily draws out the brests Such a tenderness of mercy is there in God to the Penitent he is most willing to forgive he rejoyceth to shew mercy and doth it with his whole heart Nor doth he upbraid and grieve the sinner when he sheweth mercy but in the shewing of mercy onely shews mercy he will forgive sins and never mention them any more to the forgiven Penitent 4. There is Sure mercy A penitent person may be Sure mercy unsure of many things of his earthly comforts of his worldly friends of his own life but of two things he may be sure of Heaven hereafter and of Mercy presently as soon as ever his heart is taken off from sin his faith may look on mercy Though he hath reason to be grieved for sins yet he hath no reason to doubt the pardon of his sins for that God who hath promised to pardon abundantly hath also said I will surely have mercy on him Jer. 31. 20. 5. There is Loving and Reviving mercy reviving mercy such as takes off the turbulency of the Conscience settles and composeth and speaks peace unto it and admirably refresheth it by the impression of Divine consolations even such mercy is God ready also to give to the penitent even to bind up their bruised spirits and to give them beauty for ashes the oyle of joy for mourning and the garment of praise for the spirit of heaviness Isa 61. 1 2. He will create lips of peace and words of comfort Speak comfortable to Jerusalem say unto her that her sins are pardoned Isa 40. 〈◊〉 But why is God so ready to shew mercy to the penitent person Sol. There are reasons partly respecting God and the penitent Reasons of it 1. In respect of God 1. It is his nature to be the Lord the Lord God gracious merciful abundant in goodness and truth forgiving iniquity In respect of God It is his nature transgression and sin therefore called a Father and the Father of mercies a Husband Friend Physician Every nature is apt to produce or send out such acts as lye within it and are suitable unto it The Fire is apt to heat and the Sun to shine and the Water to moisten The liberal man it is his nature to be apt to give and the courteous man to speak kindly the nature of the Lord is merciful and therefore no wonder that he is ready to shew mercy 2. It It is his Promise is his promise to shew mercy to the penitent his nature is ready to pity any man in misery and to offer him mercy and help but besides this he is ready to make good his promises he hath passed his holy word of truth that he will have mercy on the penitent the promises are so many that I cannot mention them See Isai 55. Ezek. 18. c. 3. It is his delight to shew them It is his Delight mercy he delighteth in mercy Mic. 7. 18. What any delights in that he is ready to do there is nothing more facile to action or more abundant in action or more unweariable in action then delight delight is no burden when God shews mercy he is doing that wherein he delights Two things God delights in One is a penitent soul there is joy in heaven for his conversion and another is to shew mercy to that Soul Jer. 33. 8. I will pardon all their iniquities whereby they have sinned against me v. 9. And it shall be to me a name of joy 4. It is his glory is it the glory It is his glory of a man to pass by an offence and is it not the glory of a God mercifully to pass over transgressions you get by it and God gets by it Isai 30. 18. Therefore will he be exalted that he may have mercy upon you there be many things which do exalt God set his glory on high our humility doth it our faith doth it and his own mercies do it Jer. 33. 9. This shall be to me a name of joy and praise and an honour before all the nations of the earth who shall hear all the good that I do unto you When he pardons a sinner and shews him mercy why now he gets him a Name Who is a God like unto thee forgiving iniquity transgression and sin God gets him a name three wayes sometimes by Omnipotent acts as when he works wonders never was the like seen in Israel Sometimes by Vindictive acts as when he over rules and confounds the great enemies of his people so he got him a name upon Pharaoh Sometimes by his Gracious acts as when he pardons a sinner Paul sets it down for all posterity to look on that mercy which was shewed unto him The Lord gives the Penitent mercy and hereby he gets unto himself much Glory 5. His love is great to Penitents and therefore his mercy is ready His love is great to Penitents for penitents his general Love his Philanthropie inclines him thus far as to reveale mercy and to offer mercy and to beseech by mercy even the unkindest Impenitents Why will ye dy turn and live When shall it once be O then what must his special love produce if he be ready to shew mercy to enemies is he not ready to shew it to sons If to Rebels surely then to friends if to them that disobey him how much to them who do humble themselves at his footstool who repent for whose souls he gave the blood of his Son Secondly in respect of the penitent themselves God is very ready In respect of the Penitent to shew them mercy 1. There is nothing in the World that they need like mercy It is the only Plaister for their wound and They need nothing like mercy Anchor for their Ship if they have not mercy they are undone Usually there is in every condition some one thing which the heart of man doth most need if he be sick then health if poor then sufficiency if dejected then comfort Christ tells Martha of
unto which he flies which way soever he turns and what course soever he applies himself unto whatsoever vessel he puts himself into it shall be like Jonah's ship which will not be quiet until he be cast out until he doth come to consider of his doings and return 2. I intend the Assertion of an eventual not of an instantaneous It is intended of an evenâ—ual and not of an instantaneous dissppointment disappointment i. Though for the present and some short space the cunning sinner may quietly possess the fruits of his projects and solace himself in some carnal securities yet at length sooner or later God will again besiege him and take him off As it was with Adonijahs guests though for some minutes they did feast and rejoyce yet on a sudden they were all amazed fled and dispersed or as it is with the Fowls which are pursued though they light as they think upon a prey yet the Piece is discharged and they are all driven away So is it with the sinner whom God intends to convert though he may contrive a way as he thinks and quietly and safely go on in his sinfull course and begin to sit down yet thither also will the Hue and Cry come and he shall be forced away all that also shall be dashed in pieces there will come down a Writ of Ejection and cast him out of the house as it did Ahab out of the Vineyard which he had unjustly possessed so that he shall not settle long upon any way or course without some special and effectual disturbance from God 3. The shuffling projects of a sinner may be reputed invalid either The shuffling projects of a sinner shall be invalid several ways when that every thing or way which he contrives is rased and slighted As a Caâ—â—le unto which the Souldiers fly is demolished so when the Lord takes off that Friend or utterly blasts that course of Living that way of Trade and Imployment wherein a sinner trusted all his hopes with Or When that which the sinner contrived as his help and strength shall shut the gate against him not admit him into harbour Or when that which he hath with much art and pains contrived is so far from proving an help that it augments his grief and trouble There is as it were an evil spirit put in twixt the plotting heart and the obtained help so that it proves a bitter enemy instead of a friend and a further misery instead of a comfort One of these ways doth God make the shuffling projects of a sinner unavailable either by blasting that vain Gourd which delightfully shadowed him or by turning off the sinner from the Horns of those Altars unto which he flies in times of misery or else by making the land of Egypt into which he flies for Bread and Corn to become an House of cruel Bondage I mean by turning his desires into if not Curses yet intollerable Crosses 4. Whether the cause why the sinner doth shuffle be inward or The shuffling sinner shal neither keep down strokes of conscience nor keep off afflictions whether it be outward whether it be the strokes of Conscience or whether it be the stripes of Affliction he shall neither keep down the one nor keep off the other but the inward wounds shall ever and anon be renewed As all the endeavours of the Mariners could not calm the Sea until Jonah was cast out of the ship so until the sinner forsakes his evil ways there is no escaping the one or the other The Proposition being thus explicated I shall briefly confirm it by resolving two things 1. How it may appear to be true 2. Why it is so Quest 1. How it may appear to be a truth that nothing shall How this may appear to be 〈◊〉 avail the shuffling sinner until he returns from his sins Sol. Thus 1. The Lord doth many times make all the helps and means which the sinner useth to be vain and unable and insufficient God many times makes all their helps and means insufficient This is imported in that phrase Jer. 3. 23. Truly in vain is salvation hoped for from the hills and from the multitude of mountains The Israelites were distressed by reason of their sins they were besieged and surprized by the Babylonians their proper work now had been to have returned unto the Lord But they still go on and think to salve and secure themselves by the help of Syria but all in vain they could not preserve them they were not able So the Prophet Hos 5 13. When Ephraim saw his sickness and Judah his wound then went Ephraim to the Assyrian and sent to King Jarib yet could he not heal you nor cure you of your wound He alludes to a sick patient and an impotent Physitian who cannot possibly heal See all the strength unto which they repaired could not deliver or secure them though they did undertake the cure the safety yet they could not perform it 2. That shame which hath covered the faces of Shame hath covered the faces of sinners after all their cunning experiments sinners after all their cunning experiments confirms this truth also That nothing avails c. The Israelites tried the help of Assyria but that was too weak a Bow then they have another project they will make use of Egypt nor should this prosper when they had tried it they were ashamed of it they had propounded great matters and boasted much how able they should now be and how safe but when all came to all nothing at all came of it Jâ—r 2. 36 Why gaddest thou about so much to change thy way thou also shalt be ashamed of Egypt as thou wast ashamed of Assyria v. 37. Yea thou shalt go forth from him and thine hands upon thy head for the Lord hath rejected thy confidences and thou shalt not prosper in them 3. The Lord hath The Lord hath pullâ—d sinners out of the sanctuaries to which they have fled He hath dashed in piâ—ces the refuges on which they trusted pulled the sinners out of their sanctuaries and helps unto which they have fled yea hath pulled them out like sheep Jer. 12. 3. and taken them away as with fish-hooks Amos 4. 2. 4. He hath dashed in pieces the refuges on which they trusted blown down the house which they took up to lodge in as is evident in the cracking of the King of Egypt unto whom the Israelites in their captivities fled but the Lord brought on him the Army of the Chaldeans which utterly overthrew him As it was with Jonah who fled from the Lord and got into a ship for â—arshish the Lord sent a wind and storm which did never leave working till it purged Jonah out of the ship So that strength and secure defence unto which the sinner betakes himself God doth as it were besiege him therein and never leaves until he hath demolished it and brought him to terms of capitulation afresh 5. By
of a mans self to acts incongruous with the dignity of his place and calling this were to be the Tom of a Parish nor is it a denial of those gifs and graces that God hath bestowed upon us this is a modest lie it is not lowliness nor is it passive humiliation wherein the spirit may be crackt as low as Hell and yet be still as proud as Hell nor is it a rejecting of Gods promises because we can bring no worth unto them But Humbleness which accompanies Repentance It is a Grace of Gods Spirit whereby the penitential person from right knowledge becomes low in his own eyes Humbleness described and judgeth himself most unworthy in his addresses unto God 1. It is a Grace of Gods Spirit It is one of the Pearls in the It is a Grace of Gods Spirit Chain which the Apostle would have us to put on Col. 3. 12. an humble spirit is a spiritual ornament Some Graces are more visible and stirring as Faith and Charity others are more reserved and hidden like Soul among the stuff as Patience and Humility But a Grace it is being a supernatural Quality not born with us but added unto us In our first Birth we come out with very high and stout Spirits in our second Births with very lowly and humble Spirits in our low Birth with high Spirits in our high and excellent Birth with lowly Spirits 2. Making us low in our own eyes Behold saith Job 40. 4. Making us low in our own eyes I am vile .i. nothing worth base What shall I answer thee I am as a weaned child said David Psa 131. 2. I have not the Understanding of a man said Agur Pro. 30. 2. Not as if I had yet attained saith the Apostle Phil. 3. Hence is it that in Scripture humble persons are called Little one of these little ones saith Christ little not only in the proud contempt of the World but little in their own humble estimation of themselves As David is said to be little in his own eyes one who set a very low rate and value on himself And they are said to be poor poor in spirit they have indeed very rich Graces but very poor opinions and conceits of themselves I who am but dust and ashes saith Abraham a worm and no man said David Excellencies they have but they are not puffed up by them God doth raise them but they raise not themselves they are precous and honorable in his sight but vile and nothing in their own they have an high Calling and high Graces and high Priviledges but still low hearts when they look on their Natural frame that 's as low as Earth when they look on their sinful frame that 's as low as Hell when they look on their Spiritual frame then how little it is but some saith Oh that God would help my Unbelief that sorrow is but a drop that love but a spark that knowledge but a dawning light their strength but weakness others have more they have but little still they complain of defects infirmities failings what they have is nothing to the much they want No Vines so unfruitful no servants so unprofitable as they Judging themselves unworthy in their addresses to God Thy Saints said Moses humble themselves at thy feet unworthy to Judging themselves unworthy in their addresses to God come before God unworthy to obtain any thing from God the Publican dares not lift up his eyes to heaven Ezra is ashamed and confounded to look up the very Majesty and Purity of God do dazle and sometimes silence their thoughts and when they do worship towards his holy place then mark how their Petitions run Not for my sake O Lord not in my own name not for my righteousness shame and confusion belong to me but do it for thine Own sake for thy Mercies sake for thy Truths sake for thy Christs sake O Lord If thou shewest me no Mercy I deserve none if thou givest me any Mercy it is only of thy abundant Mercy Arising from a right knowledg As Pride is rooted in Ignorance Arising from a Right knowledge and Error it is but the corrupting of our Text a foolish blast and mistake so Humbleness is grounded in right Knowledg and true Judgment 1. Of God Humble persons do more exactly apprehend Of God him what He is what his Will is in his perfections of Holiness and Mercy and Justice and thereupon are abased in their own sense To compare our selves with our selves may be dangerous and to compare our selves with others inferior to us in gifts and graces and services it may be a speedy way to puff us up But a comparison of our selves with God O how short are we how nothing are we in comparison of that infinite fulness of excellency in him The Stars make a twinkling in the night but when the Sun appears they hide their faces and Veile themselves Our Graces may seem to cast their Rayes their Beams and to have some Lustre in our eyes whilst we compare them with others or our selves in darkness but when we look on God that Sun that fulness of all Holiness then we are ashamed may hang down our heads and with the Angels cover our Faces Our Features are but as Deformities and our Fulness but Poverty in comparison of him And therefore when Job had a while conferred with God he then confesseth his folly and ignorance and abhors himself and will speak no more 2. Of our selves both in Evil and in Good For Evil It is discerned in the proper nature forms colours deserts of it Oh Of our Selves how much hath God already been dishonoured by me How For Evil. often how highly Any one Transgression rightly apprehended may serve to abase us all our dayes But then I still feel a corrupt nature apt to rebel to step aside to break out Oh how wonderfully do unbelief hardness security dulness distraction hypocrisie vain-glory unthankfulness folly indispositions evil thoughts corrupt affections cleave unto me though under many mercies opportunities helps assistances what am I worthy of It is pure mercy that I am not almost every hour thrown into Hell by reason of continual sinnings For Good look on it in all respects and know it aright you may see cause of humbleness 1. Look on it in the Qualities or Habits at the best very weak things rather of desire then of possession we know but in part believe with fear trust with doubtings see but as in a glass we rather imitate then apprehend As Prosper spake of the joyes of Grace Ipsa virtutum gaudia vulnus habent that is true of the very Graces even our wine is mixt with water and like Jacobs speckled Sheep so is it with our souls some of all graces yet but alittle and accompanied with the reliques of all and too much sinfulness 2. Look on it in the Acts and Fruits We cannot go without a Staff and too like Jacob
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
Repentance formal cold negative way of repentance deeming themselves no less then Penitentiaries who have this only to plead They never in all their lives did wrong or harm c. But remember O self-deceiver if ever God gives to thee repentance indeed thou wilt find other sinful courses to be left besides those of Commission thou wilt find thine Omissions to be a highly guilty course of sin that thou frequently omits calling upon God hearing of his Word reading of his Word examining of thy heart humbling of thy soul walking in an holy and heavenly and exact manner c. Thou often criest out What bad course am I in I demand of thee what holy course art thou in what other course of life leadest thou then ever c. Well I will say no more but this but if other and better lives be the arguments of true Repentance the Lord be merciful to us there are then but very few penitents the same oaths the same cursings the same worldliness the same pride the same drunkenness the same uncleanness the same neglects of God and spiritual duties we are Vse 2. Let us shew our Repentance by our Conversation not others then we were we live not otherwise then we have done But secondly If any of you take your selves to be penitents I beseech you then let us carefully shew it by our lives and conversations Consider to this purpose 1. If there be truth of If there be true Repentance there will be newness of conversation Repentance there will be newness of Conversation A monstrous taing to see a man start up and walk with his Coffin and Grave-cloaths If it be light it will shine and if it be fire it will heat and if it be salt it will season if thy heart be purged indeed thy life will also be reformed indeed If ye have been taught as the Ephes 4. 21. truth is in Jesus put off concerning the former conversation the old man 2. The Lord â—esus hath purchased thy Life as well as thy Soul and redeemed thy Conversation as well as thy Nature Christ hath purchased thy life as well as thy soul He did dye not only to recover thy inward Man but also to cure thy outward Man that as thy Heart should not be profane so thy Conversation should not be vain Christ hath suffered for us in the flesh that we should no longer live the rest of our time in the flesh 1 Pet. 4. 1 2. Christ hath dyed for thee that now thou shouldst live unto him 3. The honour of Religion lyes upon thy The honour of Religion lies upon thy life Life Thy heart may be a secret a closet of much good or evil we leave it to the Searcher of hearts but thy life is a publick Letter an audible Voice a common Object The profession of truth and holiness is an honourable thing in it self but a good and answerable Conversation adds and reflects a greater honour to it As the Heaven is a beautiful Creature but it is the more beautified by the shining of the Stars So is it with Religion it is an Excellency in it self and is made the more excellent by an excellent Conversation But a lewd rude foolish boystrous incongruous fowl uneven evil life makes Religion to look like Gold in the dirt or like a Jewel in a Swines snout or like Beauty in a Whore It is the very scandal of Religion and as a death verse upon an holy profession What is it that thou now and then fillest the eyes of men with a little gravity and the ears of men with a little piety when still thou by thy wicked life armes the hearts of men to scorn and the tongues of men to blaspheâ— the Name of God and Professors The more pretence thou hast to repentance the more odious art thou by thy impenitent life to the profession thereof The strictest eyes are upon the strictest professors and no miscarriages take so soon with men or damp Religion more 4. The souls of men lie much upon their life What Greg. Nazianz The souls of men lie much upon their life said of the Painter That he teacheth not by his language but by his hand and Chrysostom of the Minister That his first part is to Live well and then to Teach well that is true of every penitent Christian for his inward affections come not so into our scales as his outword actions We judge of him and imitate him not by what lies hid in his heart but by what appears in his life and of all men we are most confident to imitate the actions of those who pretend most against sin Now then if thou who pretendest to repent of all sin by thy sinful life shouldâ—t multiply sinners amongst men or strengthen the hearts of sinners from returning O how bitter O how dismal how fearful how an amazing account that thou even under a forme of Repentance shouldst keep men in an estate of impenitency to damn their souls by thy continual sinnings Sins in conversation are alwayes of more publick danger then those of disposition as a Feavor or a Plague 5. The comfort and peace of thy Conscience lies much in it The comfort and peace of thy Conscience lies much in it A good Life is the best Commentary of an upright heart and uprightness is a comfort A good Life is the best Star to clear up Gods glory and to bring him glory is to bring our selves comfort Conscience will judge thee more for evil in life as more perfected more hurtful than for that within A good life is the only Plaister by which we heal others the only Pilot by which we direct others the only Hand by which we hold up others We may think good but this circumscribes it self with our selves we may desire good but this also conâ—ines it self with our selves The good life is the life only which doth good to others and the more good we do the more comfort still we have 6. The reward will be great to the life that is good It s true The Reward will be great to the good life that God in his future retribution hath respect to the inward graces and dispositions but he takes publick notice of the operations of them in our lives as for acting themselves and therefore pronounceth the reward to the doer and the kingdom unto him that cloaths and feeds and visits c. What! an eternal life for a good life 7. But lastly Look on all who are truly penitent or have All that are truly penitent have been very circumspect of their lives been so how tender and circumspect they have been of their lives and walkings How extremely circumspect was David of his tongue Psa 39. and as exceedingly pensive for any unbeseeming word or fact much more for any scandalous evoâ— such a fool such a beast was I Psa 51. So the Apostles both in their wayes and in their directions unto all the
of a Father I am that Father in whose house there is bread enough and to spare Do but come back unto me and all shall be well Canst thou live without Bread canst thou live without my Mercy Mercy shall be thine if thou wilt return from thy lost and sinfull courses 4. By directing him into the way of coming back As 1. With mournfull confession of his sins By directing him into the way of Returning Hos 14. 2. Take with you words and return unto the Lord say unto him Take away iniquity and receive us graciously 2. With penitential reformation Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy on him and to our God for he will abundantly pardon 3. With believing application Thou must go saith God to my Son for he is the way and the life and he came to seek and to save that which was lost Seventhly By laying hold upon him by his Almighty Grace and putting into him a returning heart Now notwithstanding all this the lost sinner is not perfectly found and therefore the Lord doth one thing more he doth with this lost sinner as the shepherd did with the lost sheep who took him on his shoulders and brought him home So the Lord lays hold on this poor lost soul by his Almighty Spirit of Grace and puts into him a returning heart an other heart and makes him willing and glad to leave his sinfull wayes and to return to himself and to implore his reconciled favour and acceptance in Jesus Christ Which being done now is the lost sinner found indeed for then and then onely is a lost sinner found when he in truth turns back to God and enjoys him as his reconciled God in Christ Jer. 3. 22. Return ye back-sliding children Behold we come unto thee for thou art the Lord our God Quest 3. Why doth God thus look after and find a lost sinner Why God doth thus find a lost sinner Sol. The Reasons may be these 1. Although the sinner be not worth the looking after yet the soul of a sinner is worth the looking after The sinner is the Devils creature but the soul is Tâ—e soul is worth the looking after Gods creature The soul that I have made saith God Isa 57. 16. The lost sheep was worth the looking after and so was the lost groat surely then a lost soul is worth the looking after which is at least of as much value as a lost Groat Christ saith Theophylact on Matth. 18. was the man who left the Ninety nine sheep and lookt after one lost sheep he left the the society of Angels in Heaven to find one lost Soul on Earth O the Soul of Man is a precious a valuable Substance made only by God and fit only to match and converse with God 2. As God knows God knows the loss of a soul the worth of a soul so God knows the loss of a Soul O Sirs we make little account of losing souls but verily no loss like the loss of a soul As Christ spake of the fall of that house The fall thereof was great that 's true of the loss of a soul the loss thereof is very great A man in the event loseth nothing though he loseth all the world if his soul be not lost But if the soul be lost all is lost all is lost to an eternity and therefore the Lord out of unspeakable pity looks after a lost sinner Christ hath â—aid down a price for souls 3. Jesus Christ hath laid down a price for some souls and Jesus Christ shall see of the travel of his soul he shall have his purchase to the full value 4. God will have some to magnifie the God will have some to magnifie the riches of his Grace riches of his glorious Grace and Love and Kindness and Mercy yea and to enjoy eternal Glory with himself therefore he will find some lost sinners For no sinner but a found sinner can either glorifie God or be glorified with him The first Use shall be for Examination of our selves Whether Vse 1. Examination Whether our lost souls be found our lost souls be found thus of God or no I will propound unto you 1. Some Arguments or Motives to put you upon this Trial. 2. Then the Trials or Characters of a person whom God in mercy hath found The Arguments which may move us to a serious Trial whether Motives to a serious Trial. we be found persons or no are these 1. Every man is lost but every man is not found All are lost but few are found Every man is lost but every man is not found the way of sin is general but the way of mercy is special Mat. 7. 13. Wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat v. 14. But strait is the gate and narrow is the way that leadeth unto life and â—ew there be that â—ind it You read of a general complaint They are all gone out of the way but you read not of a general acclamation They are all returned into the way Take the way of finding a lost sinner and bringing him home to God either 1. by Repentance Why the number of sinners is exceeding large but the number of repenting sinners is very scant As he said once of an Army Here are many Men but few Souldiers so may it be said in this case Sinners are like the Sands in the sea very numerous but Penitent Sinners are like Pearâ—s in thesea very rare and precious 2. By Faith All are sinners but few very few are â—rue believers Historical Faith though it be a common faith yet it is not very common Who hath believed our report They are the â—ewest part of the world who do credere Christum believe that there is a Christ but how few even of these do credere in Christum believe in Christ And Men are never found till Faith be found in them 2. It is a very bad and a very sad condition not to be found It is a very sad condition not to be found out of but to be found still in a lost condition If it were no more but this That such a person cannot find himself under the clasp or compass of any saving mercy this were heavy To be in a Dâ—sert and not to know that ever he shall come alive out of it to be in the Ocean and not to know that ever he shall come safe to Land to be in a sinfull condition and not to know wheâ—her ever Divine Mercy will pull him out of this condition Yet this is the case of a lost sinner he cannot tell whether ever Divine Mercy will look after him or no perhaps it will perhaps it will not But besides this let 's consider what may find that lost sinner whom Divine Mercy hath not
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
the Peny as well as the Shilling bears the Superscription 4. That the least degree of true Grace denominates the condition to be converted I would believe is Faith I would love thee is Love I desire to do thy will is Obedience Not Strength but Truth denominates 5. True Grace and many Conflicts go together Let the motions of sin be never so vile but I hate them never so many but I resist them here Grace is the Lord which rules me though sin be the Enemy which molests me Why am I thus Alas there are contraries in thee Light and Darkness Flesh and Spirit 6. True Grace and some Failings may lodge together I may at the same time be a Captive to Sin and yet a Servant to Grace sin may sometimes be too strong even for him who hates sin 7. All services to God are interpreted and accepted by God according to the will of a converted person Although thou canst not pray so freely so fully so uniformly yet if God see a will in thee desirous so to do it shall pass for currant groans and sighs and chatterings and desires and tears c. 8. Thou never doest any Duty but Jesus Christ gives acceptance unto it by his Intercession his sweet Incense takes off the ill savour The greatest work done by thee if it comes in thy own name is rejected the weakest if presented in his Name a sigh or groan is graciously accepted as the Sacrifices by the Priest 9. God never expects thou shouldest buy out thy own pardon or bring from thy self any satisfaction for any of thy sins he hath designed that work onely to Jesus Christ in whom he hath accepted thee and for whose sake alone he doth and will discharge thee You trade in Heaven upon gracious terms when you come for any grace and help thy Reasons and Motives are in God who gives and freely gives 10. As soon as ever converting Grace prevails upon thy heart Salvation is come to thy soul Thou art now a Believet and if a Believer a Son and if a Son an Heir of all the comfortable Promises now and a Co-heir with Christ hereafter 11. The Lord will bless thy buds and increase thy stock of Grace He will water as well as plant it 12. That little Grace shall never fail thee never leave thee till it brings thee to Heaven The greatest Grace is imperfect and the least Grace is invincible the greatest Grace is weak and the weakest Grace is immortal Now if Christians did believe all these Truths and would consider of them would not their condition be more joyfull Here 's a Weakness I but it is Grace that Grace is little I but it comes from Graciousness and makes me gracious O how many conflicts I but 't is 'twixt Grace and Sin yea and many sinnings I but not love of sin no voluntary service But how poor in Duties I but God regards the Will But what will become of me for my former sins Why Christ hath satisfied and God hath pardoned But if I had strength of Grace I might take comfort Why the weakest Convert is a Believer and the weakest Believer hath Christ Ergò Secondly to Persons long since converted What should they To persons long since converted Often examine and review your Speritual condition Be upright do to walk with joyful hearts I answer 1. Often examine and review your Spiritual condition this will keep you and God friends often look upon the evidences of Gods favour to your Souls and maintaine and cleare them if blotted Such experiences are bathes of Comfort Remember the days of old 2. Be upright maintain the Oyl and you maintain the light The work of Righteousness shall be peace and the effect of Righteousness quietness and assurance for ever Isai 32. 17 A stable Spirit will further a stable Joy one â—â—y step puts the bone out of joynt That man loseth his Spiritual pleasure who steps out for sinful pleasure remember Davids swarving and Peters and Jacobs 3. Live by faith We never meet wiâ—h more troubles Live by faith then when we shift for our selves That man who can trust God most him doth God trust with most Grace and peace see Habak 3. 17 18. 4. Hold up close communion with God Hold up close communion with God and his people he who rrades most at heaven gets the greatest stock of Grace and comfort even the neglect of one prayer may lose a man much comfort be satisfied with God alone and let not out your minds to earthly things And that one sermon which thou didst overslip brought in exceeding Joy to thy fellow Christian 5. Walk in the fear of God all the day long Walk in the fear of God all the day long Self-confidence makes the person to lye down in tears but he who feares to sin fortifies his Graces and comforts expose not your selves to Temptations 6. Renew a solemn and speedy Peace Renew peace upon every fall upon every fall Light may quickly be restored to a candle newly blown out and the bone displaced may presently be set again Let not a disease settle 7. Engage not thy mind to vain and new Engage not to new opinions Opinions Mind the maine things of Life and Salvation and not profitable strifes He who hath not more Grace to get hath assuredly much comfort to lose an Unsetled Judgment will quickly raise an uncomfortable heart 8. Preserve an humble and contented Spirit Pride is the father of discontentment Preserve an humble and contentâ—d Spirit and Discontentment is a prison to our Graces and a Sea to our comforts Thy Graces will not be pleasant to thee if thy outward condition please thee not 9. Be active and thriving That Be active and thriving man who doth most for God doth also most for his own comfort Barrenness is no good sign of Life and therefore no good way for comfort the travelling Bee is laden with hony Thriving Grace is a clear evidence of truth and adds to our excellency and our joy FINIS