being every where obvious So John the Baptist Christ's harbinger and forerunner and afterward Jesus Christ himself whose great business in their preachings was no other then that sinners might be sav'd and that it might be well with them what did they preach it was Repentance And so when he sent forth the twelve it is said they went out and Matth. 3. 2. 4. 17. preached and what did they preach why that Mark 6. 12. men should repent Now had there been any more effectual way or course to have been taken for furthering the good of these they went or were sent to preach to surely they would have taken it but they taking this course and going this way clearly demonstrates that this is indeed the way R. 7. Because true repentance sound Evangelical conversion does presuppose faith yea and Poenitentia ad desperationem trahit nisi fulciatur verá fide de remissione peccati ut est videre in Caino Judâ Saule c. Aretius is a happy fruit and effect thereof faith being that which dissolves and melts the heart into kindly sorrow and grief for former sins and rebellions whereby so good a God hath been grieved and makes the soul to hate and abominate and resolve against them for the future And now true faith is every where held forth as saving He that believeth shall be saved and Mark 16. 16. believe on the Lord Jesus Christ and thou shalt Acts 16. 31. Ephes 2. 8. Heb. 10. 39. 1 Pet. 1. 9. be saved and we are of them that believe to the saving of the Soul so receiving the end of your faith even the salvation of your souls c. And now true conversion must needs be the onely effectual way for a people to be sav'd because where this is faith is yea in order of nature as I said before faith precedes it as the ground and root thereof Indeed in order of time they are both together and so neither of them is one before the other but in the manifestation of them Repentance is first As the Thunder and Lightning are both at one and the same time yet is one discerned before the other and so is repentance both to a man's self and also to others sooner discerned and discovered than faith one as the sap lying hid within but the other as the bud springing forth and shewing it self without but in order of nature faith is first for 1. God's favour is first apprehended and remission of sins upon repentance believed and then upon that comes repentance and conversion and alteration of heart and life And 2. true repentance being a grace and being repentance unto life Zach. 12. 10. whence should it be had but from the fountain thereof and how should it be had thence but by faith union being the ground of communion and interest of influence So that Jesus Christ must first be received himself before saving conversion or any grace can be received hence our Saviour tells us without him we can John 15. 5. do nothing or severed from him much less so great a thing as to repent and turn to God Some preparations to repentance and preparatory Fides nisi praeluceat nulla vera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse potest licèt adsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qualis fuit in Juda. Tossanus beginnings and introductions there are indeed before faith as Legal fears and terrors but no true Evangelical repentance for 3. that is pleasing and acceptable to God and therefore cannot be without faith for without faith it is impossible to please God or that any work should please him that does not arise thence And besides Sine fide omnis poenitentia non solum ociosa est sed expeditum iter ad desperationem Mentzerus 4. without faith we are spiritually dead for the just do live by faith Heb. 2. 4. and repentance is the work of the living But if repentance be after faith how is it may some say that we find repentance put before it as Mark 1. 15. Repent ye and believe the Gospel and Acts 20. 21. To this I answer that the placing of things in Scripture is not always according to Credendo in Christum convertuntur quia fides est praevia conversionis nec ulla est vera conversio sine fide Tossanus in locum the order of nature but sometimes the cause is placed after the effect to shew how we should obtain the effect as 1. repent and then that ye may repent believe Again 2. in other places we find it put after faith as Acts 12. 21. And a great number believed and turn'd to the Lord. Thus the goodness of God and remission of sins by Jesus Christ being apprehended and imbraced by faith this brings on conversion And His duobus summa doctrinae Evangelicae comprehendi solet Non hîc praeponitur poenitentia fidei quasi prior dignitate vel tempore hence these two are made the summe of the Gospel and of Christian doctrine and the Apostles preaching Acts 20. 20. And how I kept back nothing that was profitable unto you v. 21. Testifying both to the Jews and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ and this he calls v. 27. the whole counsel of God viz. which God hath revealed and manifested as concerning our salvation and how we may come to obtain it And this by the way may comfort all true converts as concerning their having had some tasts and particular apprehensions of the mercy of God in Christ and so some measure of faith this being an evident sign thereof and an happy effect which flows therefrom and therefore this must needs be the soveraign way for a people to be saved for God to turn them again it presupposing always this true saving faith R. 8. That this is the onely way for a people to be saved for God to turn them again and cause his face to shine appears from the nature excellency and happy effects of these and from what follows upon these As 1. as to conversion and being turn'd again this must needs be the way to be sav'd yea everlastingly sav'd For 1. such as are indeed turn'd again are turn'd from that which is and indeed onely is destructive which alone does and can indeed destroy and that is sin and iniquity and being turn'd from that which is alone destructive they must needs be in the way to be sav'd he indeed that pursueth Prov. 11. 16. evil pursues it to his own death to his own eternal ruine but now the true convert he turns from it and forsakes it and how then should it be his ruine And hence says the Lord God to Ezek. 18. 30. the house of Israel repent and turn your selves from all your transgressions so iniquity shall not be your ruine For you are now turn'd from that which else would and indeed onely could have been your ruine there being
procured by dying Lord I will seek it and seek it to purpose intreat it as he says elsewhere with my whole heart Ps 119. 58. And truly we had never had them for seeking if Jesus had not purchased them by suffering never for begging if he had not purchased them by bleeding nor for crying if he had not purchased them by dying R. 9. Because this is the way to have them thus to seek them I mean with all earnestness with all our might with our whole hearts Thus Jacob obtained the blessing Gen. 32. 29. and he blessed him there Moses pardon and God's presence David clensing and the recovery of God's face and favour thus the woman of Canaan obtained the casting of the Devil out of her daughter thus Monica obtain'd the conversion of her son Austin c. The ears of the Lord are open to the cry of the righteous Psalm 34. 15. and James 5. 16. The effectual fervent prayer of a righteous man availeth much That 's the prayer that prevails that carries it the effectual fervent prayer There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but one word in the Original but it is so sublime and Emphatical that Translations cannot reach the height of it The Greek properly signifies the working prayer and it signifies such a working as notes the earnestest and liveliest activity that can be the greatest force and vehemency of an earnest spirit and affection Excusso stupore torpore ardenter instanter cum fiducia câ—elum pulsemus compleamus clamoribus tum certò confidemus descensuram ad nos domini miserationem Winckelman in Luc. 11. Such a prayer that sets the whole man a work and all the graces a work heart a work and affections a work and faith a work repentance a work love a work c. that strongly presses and enforces as it were upon God and is not so much the labour of the lips but the travel of the heart These are the prayers that prevail when there is an heat and warmth in our spirits and our affections are fired by the holy Ghost and with gracious ascents flame up towards God when we pray a prayer not onely say a prayer and the holy Ghost makes intercession for Rom. 8. 26. us with sighs and groans that cannot be uttered The promise is made to such prayer Jerem. 29. 13. And ye shall seek me and find me when ye shall search for me with all your heart Hosea 6. 3. Then shall we know if we follow on to know the Lord c. Prov. 2. 3. Yea if thou cryest after knowledg and liftest up thy voice for understanding v. 4. If thou seek her as silver and searchest for her as for hid treasures v. 5. Then thou shalt understand the fear of the Lord and find the knowledg of God Psalm 81. 10. open thy mouth wide and I will fill it Thus it is wrestling in prayer that prevailes when there is such an holy impudency as it were as to take no denial this is a token for good indeed and to such God hath not said seek ye me in vain Luk 11. 8. I say unto you though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth That which we translate Importunity is in the Original Impudence and so the Dutch read it nevertheless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his impudence sake because of his immodest persistance taking no denial It seems to be a Metaphor taken from a sort of Beggars that when they come to your doors will not be said without an Almes you can't get them gone do what you can speak them fair or foul all is one they will weary you out but they will have it and so at length get it and if an importunate impudent beggar gets from man how much more shall an humble daily importunate petitioner obtain from God to whom importunity is so acceptable and at no time unseasonable as yet it is to man v. 7. And he from within shall answer and say trouble me not the door is now shut and my children are with me in bed c. as if he should say Is there no time to come but now or is this a time to come Luther was exceeding frequent and fervenâ— in prayer one writes of him No day passes wherein Luther spendeth not three hours at leasâ— in prayer and once it fell out saith he that â— heard him good God what a spirit what a confidence was in his very expressions c. And would to God says Luther I could alway Utinam eodem ardore orare possem c. pray with a like ardour for then I had alwayâ— this answer Be it unto thee as thou wilt Thus to prevail in prayer the way is to be earnest and Fiat quod velis ardent in prayer it is ardency not eloquencâ— that carries it here Matth. 11. 12. and the violent take it by force i. e. they who with greaâ— earnestness and zeal seek after salvation they obtain it and onely they R. 10. Because when we thus seek them and obtain them we shall the more value them and with the more carefulness retain them by how much the more wrestlings we acquired them but lightly come lightly go When the Spouse Cant. 3. was at a loss for her beloved and she after earnest pursuits found him O how did she prize him and value him and how carefully retain him and would not let him go c. v. 4. I held him and would not let him go and so Mary her Master John 20. 16. O this is a mercy says the Soul that cost me many a sigh and many a groan and many a tear and much tugging and wrestling and therefore how singularly dear and precious is it to me and I can by no means part with it c. Vse 1. Are spiritual mercies thus to be sought with such earnestness fervently and frequently what shall we think of those then that in stead of seeking them thus scarce seek them at all O how many prayerless families and persons are there who call not on the name of the Lord and how sad is the state of such it cannot be exprest For 1. This is made the very badg and character of wicked men yea and of the very worst of wicked men Psalm 10. 4. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts Psalm 14. 4. Have all the workers of iniquity no knowledg who eat up my people as they eat bread and call not upon the Lord Thus it was said of her that was filthy and polluted the oppressing city Zeph. 3. 1â— she drew not near to her God 2. Such are practical Atheists they live without God in the world yea they say in effect Psalm 14. 1. there is no God for if there be a God why do they not
love to others it must be by endeavouring by all possible ways and means their conversion and so their salvation Thus Paul made appear the sincerity of his love to Israel his hearts desire and prayer to God for Israel being this that they Rom. 10. 1. might be saved And so David to his son Solomon he tells us he was his father's son so were Prov. 4. 3 4 5 c. others but he in a special manner was so being singularly loved and of such a one we use to say he is his father's son and how did he manifest the truth of his love why he taught me also and said unto me let thy heart retain my words c. Get wisdom get understanding c. And we can never approve our selves sincerely to love others but in this way for if to love be to desire and endeavour the good of those we love how can it consist with the neglect of their chiefest good And that this is to love a very Heathen saw To love says he is to desire good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist things for those whom we love and according to our utmost ability to endeavour to accomplish them and what good things to conversion and salvation and therefore while we neglect these we do but indeed hate whom we may pretend to love Many Parents they think they love their children why because they cocker their children and provide well for them as to the world and allow them high fare and fine cloaths and it may be can tumble in silver and gold but such in the mean while neglecting their souls and the means appointed by God for their conversion and salvation they shew plainly Peremptores potiús quám parentes they do not in truth love them but rather hate them and so will be found and accounted of at the last day And how well may such Jud. 16. 15. children say to their Parents what Delilah sometimes said to Sampson in another case How can ye say ye love us when your hearts desires and prayers are no more to God for us that we may be converted and sav'd when you neglect our souls our jewel our darling our principal one and take no more care of our chief good our spiritual and eternal good of that which if we should fall short of it would avail us nothing though you should all your days gather Pearls for us or could procure the gain of a whole world for us The Lord commands Thou shalt Levit. 19. 17. not hate thy brother in thy heart and how is this prevented Thou shalt in any wise rebuke him and not suffer sin upon him so that not to rebuke not to use those ways and means appointed by God for to reclaim and reduce thy brother when he sinneth is to hate him for thereby the guilt of his sin is still suffer'd to be upon him to his soul's ruine which to suffer as it is hatred in thee so the sorest judgement upon thy brother 7. Consider others unserviceableness till they be converted they are altogether unprofitable Rom. 3. 12. Ezek. 15. 4 5. like that Vine branch in Ezekiel that was meet for no work and that girdle hid in Euphrates that was good for nothing and like Salt Jer. 13. 10. Matth. 5. 13. which has lost its savour and is fit for nothing but to be cast out and troden under foot And should we not do our utmost to get others out of such an estate that is so unprofitable wherein they neither can please God nor truly profit themselves or others wherein all their works even their best are but dead works and their Omnis vita infidelium peccatum whole life sin and is this an estate to let them lie in to let them alone in God forbid That 's very observable to this purpose which Paul says of Onesimus viz. that in time past i. e. all the Philem. 10. 11. while before his conversion he was unprofitable but after his conversion then profitable profitato Philemon yea to Paul himself before profitable to none neither to himself nor others but now to all to master and Minister and now he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicit nunc taâ—â—messe planc qualis vocatur answers his name which he never did before to which the Apostle seems to allude 8. Beasts if fallen or strayed and so in danger Exod. 23. 4. Deut. 22. 4. to perish were to be help'd and reduc'd and not men not souls does God take care of beasts would he have us keep them from perishing and not much more men souls but shall we let them alone in the errours of their minds and in the corrupt practices of their lives to stand or fall sink or swim live or dye no matter what what uncharitableness cruelty and hard-heartedness would this argue c. and therefore upon all these considerations let us lay out our selves to the utmost as to so good and blessed a work making use of all possible ways and means as may further the same as instructions exhortations admonitions reprehensions exemplary conversations c. and with and to all let us be sure to joyn our fervent prayers and earnest supplications for unless the Lord comes in with his help and makes successful what we do what can it avail if the 2 Kings 6. 27. Gen. 9. 27. Lord help not as that King said to the woman how should we help God shall perswade Japhet c. It is of God that sheweth mercy and Rom. 9. 16. as God gave to every man else had we the wisdom of Angels what would it avail without God and therefore we must address our selves to the most High and cry unto him who as he hath performed this for us can also for others but of this I have occasionally spoken something before and therefore shall not enlarge here and as we should endeavour this unto all as occasion serves so more especially to our relations and those whose good we have stronger obligations upon us than ordinary for to seek as we who are Ministers whose proper work in a more special manner it is in reference to our people and so Parents in reference to their children and all relations in reference to each other yea if children be converted themselves and their Parents as yet unconverted they should in a special manner indeavour their conversion onely what they do they are to do in an humble way and to mannage it after a reverent manner as beseems that honour that is due to Parents from their children It is controverted by some whether children may not be instrumental of greater benefit to their Parents than they have receiv'd from them and certainly if they prove instrumental as to their conversion they may for to be instrumental of regeneration and a spiritual birth is far better than of generation and a natural birth and to be instrumental to an happy glorious and eternal life than to a