The parable of the prodigal.: Containing, The riotous prodigal, or The sinners aversion from God. Returning prodigal, or The penitents conversion to God. Prodigals acceptation, or Favourable entertainment with God. Delivered in divers sermons on Luke 15. from vers. 11. to vers. 24. By that faithfull servant of Jesus Christ Obadiah Sedgwick, B.D. Perfected by himself, and perused by those whom he intrusted with the publishing of his works.

LUKE 15. 20.

And he arose and came to his Father: But when he was yet a great way off, his Father saw him, and had compassion, and ran and fell on his neck, and kissed him.

These words contain in them two parts.

1. The very Life of true Repentance: Which consists not in a bare Resolution, but in an active and real Execution: I will arise, said the Prodigal, and here he did arise; I will go to my Father, and here did come unto his Father; [He arose and came unto his Father.]

2. The gracious Acceptance of a real Penitent. The Gracious∣ness of it appears, 1. In the present observation of him; (when he was yet a great way off, his Father saw him:) the very inten∣tions, much more the present actings of repentance, are quickly eyed and observed by a mercifull God. 2. In a present affecti∣on to him; (and had compassion:) the bowels of mercy will stir,

when the heart of a sinner is penitentially touched. 3. In a present Application: His Father saw him, and his Father pitied him; but this is not all, [His Father also ran, and fell on his neck, and kissed him.] Mercy runs, and Mercy embraceth, and Mercy cheareth the penitent sinner. The first part affordeth us this Proposition, viz.

That penitent intentions and resolutions should be accompanied with present executions and performances. The Text properly yields this; for the words of it are but the lively and written copy of the Prodigals private and conceived purpose, to leave his sinfull courses, and to come back to the obedience and service of his Father. It is observed of Hezekiah, 2 Chron. 29. 3. That he opened the doors of the house of the Lord in the first year, and in the first moneth of his reign, and repaired them. The publick Re∣formation was the principal work, and it was the prime work too. So must it be with a true Penitent; as soon as God sets up a Throne of Grace in him, presently to act that Grace, in purging out of sin, and walking in the paths of righteousness. We read this in Josiah, as soon as ever he heard the threatnings of God out of the Law, his heart melted, and humbled it self, 2 Chron. 34. 19, 27. and instantly he gathered all the Elders of Judah and Jerusalem, v. 29. and made a Covenant, v. 31. and they took away all the abominations out of all the Countreys, and turned back to serve the Lord their God, v. 33. This you see in Practise; you may see the same likewise in Precept, Joel 2. 12. Therefore, now turn unto me with all your heart, and with fasting, and with weep∣ing, and with mourning. The Duty is charged upon them for fu••∣ness in all the parts of Repentance; and for quickness, Now, turn, &c. For the better opening of this Assertion, premise with me a few particulars.

1. That the execution of a penitential resolution, is nothing else but an acting course, or the very practise of Repentance. When not onely the Judgement approves of the parts and rules of Re∣pentance, and the Will embraceth them with consent and desire, but the Endeavour also doth, as it were, copy them forth in the Conversation. I exercise my self to have a good conscience, said the Apostle: So when the sinner doth exercise Repentance, when he doth hate sin indeed, and flies from it, and forsakes it indeed; and when he doth indeed walk in the ways of new obedience, be∣comes

a very servant of righteousness, and works the work of God, this is the execution, or the performance of a penitential pur∣pose and resolution. As walking is to a journey, or as writing is to a copy, or as fighting is to a war, that is penitential execution to penitential resolution. It is but the Theory (as it were) drawn down and put forth; It is as the tree shooting out into blossoms and fruits: It is repentance in life, which is the life of repentance.

2. That presentness of Execution is an undelayed acting. Our actions fall vvithin three spaces of time; either of the vvhich is past (as vvhat vve have done;) or of that vvhich is future (as that vvhich shall be done;) or of that vvhich is present (as that vvhich is doing.) Look as true Marriage, it is not a future, but a present acceptation: So true Repentance is not a delayed, but a present reformation. Or as in Writing, the motion of the Pen and the forming of the Letter are simultaneous: Or as in a Clock, the vvheel doth move and the finger doth move: So in the business of Repentance; the purpose of amendment, should at the same time drop out into the change of heart and vvays. To have repentance onely in our purposes, is onely to have water in a cloud, or phy∣sick in a glass, it is not yet to do it. Resolutions may be for the future, but Executions are for the present act; an hearing while it is to day, and not hardning of the heart. As St. Paul, being called, vvent immediately up to Jerusalem; so present executi∣on of repentance is, vvhen we do not defer the penitential work; a not allowing of our selves in giving vvay to our sins, no, not an hour, as the Apostle spake in another case.

3. That there is a two-fold present execution of penitential purposes: One is immediate; or vvhen the purpose and the acting (vvithout distance of time) succeed one the other, there being no predominant impediment to the instantaneous execution of that penitential purpose. Another is seasonable; vvhere, though twixt the purpose and the acting there may be some distance of time, yet the apprehension of the next occasion may truly make the execution or practise to be present. As in the case of peni∣tential restitution, it may so fall out, either through the inability of the estate, or the subjection of the person, that he cannot im∣mediately restore; yet because the penitent person in such a case layes hold on the next opportunity and occasion, his resolution may be said to be acted presently, (i.) upon the next present

time when God enables h••m to act his purpose of restoring: So that penitential Resolution produceth present Execution; either for immediateness, as in most cases; or for seasonableness, as in some cases.

4. That there is again a double penitential Execution of peni∣tential Resolution: One consists in endeavour and application; when the person, without delays, addresseth or applieth himself to the ways by which sins may be subdued and forsaken: Ano∣ther consists in victory and assecution, wherein the Penitent doth in some more eminent degree lead captivity captive. That peni∣tential Execution whereof I speak, properly and naturally con∣sists in the former. though it must aim and strive after the latter also; (i.) when a person doth indeed resolve to leave his sins, and to serve the Lord in newness of life; this Resolution doth actively excite him to be much in Prayer unto the Lord, and dili∣gently to hearken to, and observe his Word, and to decline the occasions which may give strength to his corruptions: It causeth him to resist evil motions, and to bewail them; it sets him upon all sorts of Duties and Ordinances, so that the person is now real∣ly working against sin, and throughly working for God; he is in the ways of God, and according to the measure of grace recei∣ved, working the works of God.

But why should penitential Intentions be accompanied with present Executions or performances?

Sol. Reasons for it are many. 1. That God who commands us to repent, commands us presently to repent. The Time is under Precept, as well as the Work. Some Precepts bind us semper, but not ad semper; other Precepts bind us semper & ad semper too: When the Lord commands any man to repent, this is a Duty which concerns the whole course of his life; it takes hold of him as soon as ever he lives, and is become a sinner; and con∣cerns him, not onely in his latter days, but all his days.

2. It is very dangerous to defer our penitential Executions or actings: Whether we consider, 1. The Resolutions themselves; they are but accidental, and not natural things; not such quali∣ties (or rather motions) which arise from an in-bred principle, but are forensical to our natures, and being not presently cherished by acting, like little sparks of fire, may easily vanish, languish, and extinguish. We read of the Israelites, that they were an un∣stedfast

people in Covenant, and like a deceitfull Bow. Naked Resolutions will never ripen and abide; if you will not go be∣yond your Resolutions, you will quickly fall from your Resolu∣tions. 2. Our own hearts, ah! how deceitfull are they! how full of rebellion! how averse to all good! Like the cold hearth to a little fire; how cunning to keep up Sin in the Throne! how willing to break asunder all the bands of Obedience! with much adoe resolving, with little adoe dissolving those resolves again. Volebam (saith St. Austin) & nolebam; I would, and yet I would not; one while I would, and by and by I wouldnot. It is the Genius of cur sinfull hearts, to apprehend the present time for sin, and to crave the future time for repentance: Our worst work we would do instantly, our best work we would do negligently: Good motions are like a Bird falling into our hands, which if we presently catch not, she instantly flees away. Gracious purposes in our hearts, are like warmth in the water; the impression requires some degrees, and some blowing; but the recession is easie; the natural coldness in the water will instantly rise up and expel that heat: if you be not watchfull, &c. 3. Extinguishing occasi∣ons. Repentance, in all the parts of it, hath many enemies and hinderances, some within us, some without us: the Resolutions are weak, but the Occasions are strong. Let the ship alone, and if the Pilot hath onely a resolution to sail with, the next tide, or the next wind may carry the ship away. How ordinary is the experience, That the strength of occasions have beaten back, and put to flight many and many a resolution? like a cross wind, which hath carried back the ship unto the very harbour whence it came forth. Meer resolutions are but unarmed Souldiers, or as unwalled Cities. You shall find much of this truth, That meet resolutions are too weak for proper and sudden occasions. 4. Or the assistance of Grace To resolve, and not to act, is one way whereby we quench the Spirit. The Spirit, you know, may be quenched many ways: Positively, as when we will walk in paths expresly contrary to his motions; this is to throw water upon the fire: Negatively, when we do not follow nor cherish his motions; as you quench the fire, if you do not stir it, or blow it, or add more unto it. So when the Spirit of God shall deal thus far with us, as to convince us that our course is evil, and yet further, to excite a purpose in our hearts to desist; but then we let the work

lie still, we do not st against that evil way, this may cause the Spirit of God to withdraw, to desert the sinner who doth desert his counsel; who will be a Counsell our to him, who will walk in no counsel but his own.

3. Penitential Executions, if present, will be more easie, and more comfortable. 1. They will be more easie. St. Austin had almost wasted his spirits with resolutions and conflicts; Quamdiu, cras, cras, &c. and he thought it many times im∣possible for him ever to be rid of such an inmate as sin: But when his resolution brake out into practise, then Facile & suave, the work grew easie and sweet. When we come to the acting part, then the Lord will exert and put forth his power in our weakness: the acting and doing Christian partakes of most as∣sistance. Do we not find it thus in Prayer, and in many other Duties, which perhaps we look upon with much fear and suspi∣tion? But when we are acting of them, how singularly doth the Lord enlarge our thoughts and affections? Why! this holds in the very Duty of Repentance; seta against thy sins in good earnest, set upon a holy course in good earnest, thou shalt ex∣permentally find, that it was thy owne deceitfull heart which re∣presented the work with more difficulty; but now having taken upon thee the yoke of Christ, thou shalt find it easie, and that God can as well work in thee to do, as to will. 2. They will be more comfortable. Meer purposes cannot spring up such comforts as actings; nay, even weak actings yield a thousand times more comfort than strong resolutions: All the sap in the root doth not make the flower to smell sweet, unless that sap comes to a blossome. We cannot say our resolutions are solid, if unactive. If they do not alter the course, for ought as we know yet, they may be but false flashes, occasional impressions, not springing from renewing Grace, (which will break out into pra∣ctise,) but from servile causes, which may be sufficient to stop a sinner, and with Saul, to profess he will persecute David no more: But when Execution attends Resolution, now the heart may be confident, that there is a renewing Prin∣ciple implanted, which carries the soul from one degree to another; from convictions to resolutions, from resoluti∣ons to actions, from actions to courses with stedfastness and fruit∣fulness.

4. The Soul gets no ground by meer Resolutions: It doth nei∣ther alter the inward frame, nor mend the outward life; that which is of no influence, is of no furtherance: if the resolution be on••y a resolution, it is but a dead thing.

Now I come to the Application of all this to our selves: You have seen that penitent resolutions should fall into present execu∣tions; good purposes should be turned into quick practices The great enquiry will hence be, What do we? it is observed of some Nations, that they are too soon in the Field, and of others, too long on the bench; too quick in action, and too long in consul∣tation. I confess, that Repentance should begin ••n deliberation, and it should descend to resolution; but there is more required to building then a preparation of wood and stone. Thou hast re∣solved to leave such and such a sin (Oh! in thy last sickness, in thy last cross, in thy last distress of conscience; at the last Sermon, didst thou not resolve upon it, I will never serve such a lust more, I will walk more conscienciously before the Lord?) But what is done? shew me thy Repentance in the acting part, as well as in the contriving part; thou art still held fast with the Cords of the same lusts, and art wallowing still in the same mire, and art lingering yet, and hastes not to come out of thy sinful wayes. Zacheus made haste, and came down at once; do we do so? David thought on his wayes, and turned his feet unto Gods Testimonies; he made haste and delayed not to keep his Command∣ments; But may not the Lord say of us, as he did of the Israelites, How long will it be ere they believe me? so, how long will it be ere we turn indeed from our sins to God? 'Tis true, some re∣solutions there are working in us, oftentimes, but like the goodness of Ephraim and Judah: Oh, Ephraim what shall I do unto thee? Oh, Judah what shall I do unto thee? for your goodness is as a Morning Cloud, and as the early Dew it goeth away: So is it with many of us, we purpose and profess, but we fall back to our sins still; what we were, that we are; The time is not yet come (said they) to build the house of God, Hag. 1. Our purposes are past, but our executions are still, still to come: Consider of a few things. 1. Why do you resolve at all, when yet you execute and act nothing at all. Resolutio est opus imperfectum & Ordinabile; doth not resolution tend to action? will God be mocked with meer purposes? or think you to charm and satisfie your consciences alwayes upon frequent sinnings,

to multiply resolutions only? Alas▪ if Repentance be not now done, it is not yet begun; so much as thou dost, thou repent'st; if sin be yet to be left, as yet it is not left; and then where art thou as yet, but in an impetitent condition? 2. Is not Repentance a great work? Why, then is it not thy present work? Thy Soul is em∣barked in that Vessel; eternity depends upon a moment: That which must be done, why is it not quickly done? and if it be not presently done, we may be eternally undone; why do we de∣fer the doing of that? the best work should have the best time and place. 3. Is not thy life a shortest breath? a thinnest va∣pour? a flying Post? a gleaning shadow? every moment we are dying; eat and dye, sleep and dye: Should not our last work be our present work, when our last work may be our next work? 4. It cannot be less then presumption, to put off the practi∣cal part of Repentance: Either you must presume upon future life (which yet is a Cord that thou canst not lengthen;) or you must presume on future strength (which is a marrow still wasted by a lingring disease;) or you must presume on Divine Grace, which may be an hand justly withdrawn, because it was a mercy unjustly referred and delayed. 5. You will but harden your hearts the more, and skill the way of hypocrisie the more; for thus to untwist your Cords, wherewith you have so often bound your selves, makes you to venture, and venture yet a little fur∣ther; yet once more, till a little and a little inflames your Souls to much evil, and the custome of sinning wears out both the sense of sin, and resolutions against it. 6. Lastly, You do but ag∣gravate your sins the more, by naked and empty resolutions against them; you do not hinder the course of it, and you do inten∣sively raise the gult of it; for sinning against resolution in a sin∣ning against express light, and against a condemning light: A person who hath resolved to leave such a course, it is supposed that he not only knows it to be evil, but likewise condemns it as evil: Now it is a great aggravation of sin to continue in it, with light revealing, and accusing, and cutting.

Obj. But some may say, We hope, that though our Executions are not so full, yet they are real; the quality is there, though•• the equality be not; something we do, though not so much. Sol. To this I answer. 1. That it is most evident, that many persons do not by practise and execution answer their resolutions at

all; their resolution arise from such grounds as will not hold out to an execution and practice: If one should demand, what are become of the many sick-bed resolutions? of those that you made, when the hand of God was upon you? you vowed much unto God (as he did in a storm, &c.) but as the King said of Mordecai, What hath been done to Mordecai for this? so what have you done to make good your resolutions? I believe your hearts are speechless, your consciences do condemn you, that health hath been the time of more sinning, though sickness was the time of more resolving. The same may be said for others, whose consciences have been more actively and fiercely stirring; Oh! if the Lord would abate that wrath, and cool that inflamed spirit, &c. yet what are the fruits of many such resolutions. As the Divel said of Job, But now stretch forth thy hand, and he will curse thee of thy face; so here on the contrary, as soon as the Lord takes off his hand, these are as ready to continue and pro∣ceed on in their sins, as the Israelites were, when they were de∣livered out of the Land of Egypt, from the fiery furnace: Yea, and of others; is it not manifest that they are fare enough from present executions, when they voluntarily defer the acting part of Repentance to old age? Hereafter is time enough, &c.

2. Others perhaps do act and execute presently, yet they are exceedingly out: For 1. Though it be presently, yet it is par∣tially; they act resolutions, as Saul did his Sword, upon the mean∣est and poorest, not upon the greatest; they do not answer their resolutions to the full. Deal kindly with the young man for my sake (said David) So when many persons come to execute their Resolutions against sin, they fail, they falter, they do not execute Agag; some pleasant corruption (which will mar all) finds favour. 2. Though it be presently, yet it is but presently; the present execution of the purpose is but a present, a transient execution, an hanging down the head for a day or for a week; a busie and earnest reformation for a while, but this Assize (like ours here) is but for a few dayes, it breathes away; the heart turns again to sin, and the next convenient occasion is too prevalent, it carries away the Soul.

2. But to draw nearer to our selves; however we have been de∣fective to answer our manifold resolutions by present executions and practices; yet now let us for the time to come, as he said of

words, so I of purposes, vertere proposita in Opera; Not be like Clouds, seeming to be full of Water, but to pour down: Let us act the parts of Penitents, as the Prophet said to the hovering Israelites, if God be God, serve him; so here, if Repentance be a necessary duty to be performed, let us then act it, act it presently. For this, I will only propound two things. 1. The Motives. 2. The Means for a present Execution. 1. The Motives.

1. A present Execution is the truest part of Repentance: At the best, you are but in a preparation, in a meer disposition towards Repentance, until you act it; it is not so much what you would be, as what you are; what you intend, as what you practise, that will give the most real testimony of your Repentance. 2. A present execution, it is the safest part of repentance: Of the two, he is in the more sure condition, who resolves to leave a wicked life, and doth indeed forsake it; and resolves to lead a holy life, and doth indeed enterprize it; than he who resolves on both, but practiseth neither. The doer of good is a thousand times more sure then the resolver: something in some cases may be said to stay a person from his resolutions; yet if nothing comes of the resolutions, I assure you the scales will hang trembling: but action doth more fully determine the estate, and the Scripture is more clear for the spiritual estate, as it lies in practise, then as it lies in purpose. 3. A present execution, it is the comfortablest part; While repentance lies only in resolution, it is but as a Tree in the Winter, perhaps well rooted, but it lives dry; but when repentance breaks out into action, it is as a Tree in the Spring, well rooted, well flowered, and well smelling too. There is more comfort to do, then to intend to do; indeed to cease a sinful course, and indeed to walk an holy life, this opens all the comforts of of the promises, draws down the favour of God, assures us more of interest in Christ, excuseth more in the conscience, reviveth more in all occurrences. 4. A present execution, it is the wisest part; we cannot say what we shall do to morrow, when we cannot assure our selves, what, and where we shall be to morrow: He is wisest for Divine Glory, and for his own happiness, who acts an immediate duty of salvation, upon present terms. There are four things which declare wisdome; One to sow in season; Another, to sail in season; A third, to accept and receive the Word of Grace in season; A fourth to act repentance in season, even now while it is called to day.

2. The means: If we would execute our pen••tential resolu∣tions, then we must 1. Take heed of the impediments of this present Execution. 2. Make use of the helps and furtherances of it.

1. The impediments of a present execution are many.

1. Imbecility of resolution: Debile fundamentum fallit opus; if the foundation be weak, how can the building be strong? the house which was built on a Rock, did stand; but that which was ere∣cted on the Sands, fell down: Where resolutions are either weakly raised on strong grounds, or suddenly raised on weak and mutable occasions, there is either no execution, or uncertain; for no ef∣fect doth exceed the virtue of his cause: Thou hast almost per∣swaded me to be a Christian; this left King Agrippa still in Heathenisme. You will never go through with the work, if you attain not to a thorow resolution; when you have an heart that goes and comes, you will have only fits of repentance, which will come and go: Of two things be sure, if ever you would penitentially act to purpose; One that you see strong and prevalent reasons to change your course of life, such as may not be over topped by any arguments that sin may suggest hereafter; they are the spirits in the brain, which confer to motion in the Hands and Legs: Another, that you resolve not on deceitful and fallible grounds. If your resolutions be upon Motives, ei∣ther mutable, or conditional; you may be troubled with much temptation, but you will never advance in much penitential actions.

2. Servile fear: When we so exalt the opinions of men, and their Tongues, and their Power; what will they think of me? how will they nick-name, and disgrace me? what may befall me? who can tell what mischief they may do unto me? These are the Frosts which nip the buds, and the Winds which bind the Ship, and the Remora's which hold the Children still in the birth. We love the opinions of men, to be well thought on; and the Tongues of men to be well spoken of; and the respects of men to be coun∣tenanced, and encouraged: A cross way makes us start; Zedekiah would not obey the Lord, least the Princes should laugh at him; and many of the Jews durst not confess Christ, for fear of the Scribes and Pha••isees. For a man who enjoyes friends, and ease, and estate, and abundance in all sorts, to thrust out into a Sea, to

enter into a holy and strict course of Life, wherein he shall be sure to be scorned as the off-scouring of the world, be tramp∣led upon as the more in the streets, be torne in his name by the teeth of wild beasts, suffer ship-wrack in his liberty, in his plen∣ty, in his body; Why? these apprehensions are e••ough to quell and to keep in all forwardness, all action; as Spira confesseth, That they wrought on him when he denyed the profession of the Truth of Christ. Therefore if you would descend into the pre∣sent execution of penitential purposes, you must not be slavish∣ly affected unto man; you must not fear the power of man, nor be a••hamed of the Cross of Christ; you must put your shoulder under the Cross, and the contempts of men under your feet: I am ready (saith Paul, Acts 21. 13) not to be bound only, but also to dye at Jerusalem for the Name of the Lord Jesus. If ye be reproached for the Name of Christ, happy are ye, for the Spirit of glory and of God resteth upon you, saith S. Peter, 1 Pet. 4. 14. I will not fear what man can do unto me, said David. Who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man who shall be made as grass? and forgettest the Lord thy Maker, and hast feared continually be∣cause of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? Isa. 51. 12, 13.

3. Despair of performance: Why, say we, as good never a whit as never the better. It is not possible that ever we should get hands to conquer all these sins, or feet to walk in all these wayes which are so holy, so many, so strict, so difficult. We cannot find words to pray, nay, God knows, sometimes not hearts; the mo∣tions of sin are thick and strong, and ableevery moment to lead us captive; we have made some assay, but alas, the work proves so harsh, so uncomfortable, so unprosperous; we are without all strength, we shall never break all these bonds of sin, nor tread through all these pathes of holy duties. Thus as death closeth up our eyes, so doth despair shut up all our actions; where there is no hope to finish, there will be no heart to begin: But let us reject such despairing delusions; what hath been done may be done; what God commands to do, he can enable to do; and what he promiseth that we shall do, that he will make and cause us do: But God hath commanded us to leave all our sinful cour∣ses, and to lead a life of holiness; God hath promised grace

sufficient to forsake an evill way and to walk in a good way, I will put my Spirit within you, and cause you to walk in my sta∣tutes, and you shall keep my judgments and do them, Ezek. 36. 27. If God gives strength to work, why should we with-hold hearts to work? Da Domine quod jubes, & jube quod vis, said S. Au∣stin: Lord, give what thou commandest, and then command what thou wilt. Seriously consider any one penitential work, for which God hath not promised grace and strength to perform. Many have travelled in this penitential Work, and have found it very feisable and passable: How many are this day in heaven? and how many are walking towards heaven? all of them prove, that it is not impossible to execute penitential resolu∣tions.

4. Hypocrisie and guile of heart: Where the heart is false, there the performance is faint; if the work be not done in the heart, it will never be done in the life; the work is best done in the life, which is first done in the heart. They in Jeremiah had rotten hearts, they did not cordially intend to leave their own wayes, and therefore when they were put to it indeed, they would not yield to walk in the wayes which God prescribed. Where an holy way is not throughly approved, and where an evil way is not throughly hated, there may be many flash∣es, but there will never be solid performances or courses: Yet a little sleep, yet a little slumber, yet a little folding of the hands, said the Sluggard, who loved sleep and idleness, Prov. 6. 10. So where our affections are hank••ing about a sin, there is ever, at the least, a slowness to leave that sin: Modo, modo, said S. Au∣stin, when motions came into him to forsake his ••nclean Lusts, they answered, Shortly, shortly; Hereafter, hereafter; and this mo∣do, modo, vvas sine modo; this putting off from day to day, would have continued so all the dayes of his life. Therefore if you vvould execute your penitential resolutions, take heed of cor∣rupt affections; if they again prevail upon you, they vvill as∣suredly intangle and hinder you, they mar the judgment, and close vvith temptations, and hinder actions. Oh how suddenly vvill they quench your spirits, alter your judgments, put aside your duties, extenuate your purposes, bring you into further bondage, confirm your unwillingness, excite your fears, raise up discouragements, and all to frustrate the present executions

of your former resolutions. Corrupt affections are the very gates of sin, the Bane of holiness, the Quenchers of resolutions, and the Impediments of all good performances.

5. Worldly cares: Our Saviout saith, That the seed which fell among thornes was chaoked, Luke 8. 7. And what was it which did choa•• it? see vers. 14. The cares, and riches, and pleasures of this Life, There are two things which worldly cares do choak viz. Heavenly directions of the word, and Heavenly resolutions of the heart; so that neither the one nor the other do come unto perfection, Holy performance or action, it is the end or per∣fection of all knowledg and resolution, and worldly cares stifle both. You have many a man who comes to the word, and hears the terrours of God and his wrath revealed against his unrighte∣ounsness, insomuch that his soul (with Felix) trembles under the strokes of divine justice; Or he hears how happy and blessed the condition and life of holiness is; what heavens of mercies, what rivers of comforts, what excusations and peace of Conscience, what blessings in life, what supports in death, what rewards af∣ter death it shall procure to persons; upon the one and the other he is stirred up to the sense of his sins, to the admiration of Ho∣liness; to a condemnation of his evil course, to a resolution for a better. But then it is with him as with some ship, sometimes as soon as it is putting out of the Harbor, it strikes upon a rock, or falls into the sands, and loseth all the precious lading: Or as with Corn sown and let fall in an open and solid place, where the Birds come down and instantly pick it up; so is it here with this man, the world meets him again at the Church door, or at his own door, and all these impressions and resolutions are spilt and gone; Worldly engagements take present possession of his thoughts, and all the service of his affections, so that he hath no time to consider what God did speak or work in him; no time secretly to beg of God to write those truths in his heart, to keep all this in the purpose of his heart, to give him the Spi∣rit of Grace and strength to walk in the wayes of God revealed now unto him. When you turn the course of the water another way, the Mill cannot stir; so when men turn the course of their thoughts and affections to secular and vain imployments, all re∣solutions stand still, they have nothing now to elicit or draw them on and out into any holy or careful diligence of obedi∣ence

and performance: The Oxen and the Farm, &c. took them quite off, and they made excuses (.i.) for the present they had other engagements: therefore take heed of worldly cares. It is impossible that you should be much in the actings of any Grace, if you be very much in the service of worldly cares.

6. Lastly, Presumptuous Confidence is also an Impediment to the present executions of good resolutions; whether it be of future time, hereafter shall serve the turn; it is not wisdom to be so for∣ward; soft and fair will go far; we have day enough yet before us; a year, two or ten hence; after such a business is effected, or (which is worse) after the pleasures of such a sin is a little more tasted. Or of Future ability: This is a work which we will do at pleasure and at leisure: when we see the scouts, the forerunners of the army, then we will buckle on our armor: when we espy the harbingers of death approaching, old age, sickness, weakness, diseases, then we will think of heaven, and forsake hell: what need we be troubling our selves to be doing of that a long time, which we can dispatch at any time? if we have but time to say, Lord have mercy upon me, what would ye more? Or of Future Mercy: Wherefore hath God Mercy but for sinners? and he hath said, That if at any time a sinner convert he will have mercy: We have found him kind unto us all our dayes, and doubt not of his fatherly compassion at the last. Thus do men post of all penitential executions, and for ever endanger their souls. Alas! for future time, whose is it? Seneca the Heathen could see more truth then this: Solum tempus presens nostrum: No time is ours but the present. Thou carriest thy life in thy hands, thy breath in thy nostrils, and seest more Graves made for the young then for the aged. And as for thy future ability, why dost thou so grosly befool thy self? knowest thou not that present Neglects cause stronger Indis∣positions? Qui non est hodie, cras minus aptus erit, the School∣boy will teach thee. Every man by more sinning grows more sinful, and therefore most unapt and averse to good. And then Future Mercy, it is of all things the most uncertain to pardon sin, where present mercy leaves us not to repen∣tance from sin: it is all one as if thou shouldst thus argue, God will hereafter pardon me, and therefore for the present I will sin against him, disobey, dishonour, vex, and grieve, and a∣buse him. These are the principal impediments to a present

expectation of penitential resolutions, and are to be declined by us. I now proceed to the helps and furtherances to a present execution of penitential•• resolutions, which are these, amongst many.

1. Solid Conviction of a sinful estate: This will put us upon a present Execution. When the Soul is brought to an experi∣mental sense of the vileness and bitterness of sin, it will not then lye hovering; Were I best to give up this course, or shall I go on in it still? No, but when the Soul is indeed wounded, the wayes shall without delay be reformed; take a person in some judicial, and close conviction of sin, upon a sick and dying bed, how forward is a person then to change and better his courses; much more do solid and evangelical convictions sweetly dispose, and incline the heart to the forsaking of an evil, and walking in a good way. They in Acts 2. 37. were pricked in their hearts, and what did this work in them? they cry out pre∣sently, Men and brethren what shall we do? So Saul was struck to the ground, and was astonished, and trembled, and then pre∣sently cries out, Lord, what wilt thou have me to do? Act. 9. 4, 6. Out∣ward afflictions you see many times do put on men to alter and reform their wayes; of much greater force are inward afflictions of spirit. Go on yet in sin! God forbid! shall I continue in sin any longer, who, if I make not haste, may lose all mercy, and drop into Hell it self? what I feel is much, what I deserve, I can∣not bear.

2. Holy Wisdome: To know times and seasons, is an high part of Wisdome; Walk not as fools, but as wise, redeeming the time, (saith the Apostle) Eph. 5. 15, 16. There are four things which solid Wisdome teacheth a man; One is, to look to the best part; Another, to make choice of the best good; A third, to walk in the best wayes; A fourth is to do all this in the first place, and surest time: Have I any thing more near to me, then my soul? more concerning my soul then God? more concerning God, then walking before him? Where am I, if I lose my Soul? what am I, if I enjoy not God? whether run I, if I continue in sin? if my soul be nearest, and God choicest, and his wayes safest, why do I demur? what, should I take time, or put off the doing of that which is ever best done, when it is done? If I will live yet in sin, for ought I know, I may then dye in sin; and if I

dye in sin, I must for ever perish for sin; Why should I not? Do I not admit the present loss of that, which else may be the eternal loss of my Soul? But if I set into an holy life, this is the very path of God, the image of Glory, the Ark of safety, and the pledg of an happy eternity. Why should I be so safety, and the pledg of an happy eternity. Why should I be so foolish, to be miserably bad, who in a moment may be assuredly blessed? any wisdome will teach me to leave a wicked life, for an holy and good; which hath made me to know, that mercy is beter then misery; and that Heaven is better then Hell.

3. Christian Courage: If we will not act the wayes of Heaven, till we see all difficulties removed, and all dangers secured, we shall never enter into those wayes: but when the love of Christ hath inflamed our hearts with a right zeal of his Glory, assuredly, we will be ding: Modo magnificetur Christus, I must bring some Glory to my God, &c. Luther feared not to go to the Diet at Worms, had there been as many divels, as tiles on the houses: What do you tell S. Paul of bonds, or speak to the couragious Christian of discouragements; I have sworn, and will perform it (saith David) that I will keep thy righteous statutes. S. Jerom would not only renounce, but throw off, and trample upon father and mother for Christ: What do you speak of poverty, of disgraces, of losses, of want, of self∣denials in ease, in pleasures? &c. He who will be good, can lose nothing but that which will lose him; and get that which he should never have gotten, had he not been good indeed.

4. A precious estimation and affection after Gods honour: Ah! did we in any holy measure comprehend the height, and bredth, and depth of his favour in Christ; would we not strive to enter in at the strait Gate? should not the Kingdome of Heaven suffer violence? What to sand upon a sinful pleasure, or profit, or way, and to lose a good, gracious, bountiful God: What sin∣ful lust, pleasure, way would we stand upon? What holy course or way would we set upon? would we be slow to see the face of God, and live? would we not speedily set our selves in the wayes of his countenance? Zacheus being desirous to see Christ, upon his call, made haste and came down. Luke 19. 6.

5. A tender fear of God: This also causeth a present execu∣tion of our purposes. You read what it wrought in Josiah, in No∣ah, in others. When the heart apprehends its way to be evil, and the displeasure of God to hang over it, and his threatnings all in armour, &c. Oh, I dare not go on to offend any lon∣ger!

6. A right belief in God: Whether you take it in the threats, as they of Niniveh believed the preaching of Jonah, and presently humbled and reformed themselves and wayes, chap. 3. 5. Promises of sweetest mercy made unto real penitents, that full, free, soon mercy shall be had: Why? if those be believed, they will draw off the soul from a sinful course unto a good course. The Apostle therefore beseecheth the Ro∣mans, by the mercies of God to be transformed, Rom. 12. 1. O this, that God offers and assures me of mercy, and now I may have it if I will now reform, a puts the soul to the present work; To day I will hear his voice, for to day is the day of mercy, this is an acceptable season, now I may be made happy for ever.

Notes

• Doct. 5. Penitent Reso∣lutions should be accompani∣ed with present Executions.
• This is meant of the very pra∣ctise of Repen∣tance.
• And of an un∣delayed acting.
• And of a pre∣sent execution, either for im∣mediateness, or seasonableness.
• And in execu∣tion; in endea∣vour, or in vi∣ctory.
• Reasons for 〈◊〉〈◊〉 God com∣mands us to repent present∣ly.
• It is dangerous to delay.
• Present execu∣tion will be More easie.
• More Comfor∣table.
• The soul gets no ground by meer resoluti∣tions.
• Ʋse
• ••••quire whe∣ther it be so with us.
• Luke. 19. 5. Psal. 119. 59.
• Hos. 6. 4.
• Why do you resolve at all without execu∣tion.
• It not Repen∣tance a great work, why not then thy pre∣sent work?
• Thy life is very short.
• It is presump∣tion to put off the practical part of Rep••n∣tance.
• De••ay hardens the heart the more.
• And aggravates our sins by empty resoluti∣ons against them.
• Ʋse 2. Let us set upon a present exe∣cution.
• Motives. A present exe∣cution is the truest part of Repentance.
• And the safest part of Repen∣tance.
• And the com∣fortablest part of Repentance.
• And the wisest part.
• Meanes.
• Take heed of the Impedi∣ments. Imb••cillity of Resolution.
• Servile fear.
• Dispair of per∣formance.
• Hypocrisie.
• Worldly cares.
• Presumptuous confidence.
• Helps.
• Solid convi∣ction of a sin∣ful state.
• Holy wisdome.
• Christian cou∣rage.
• A precious estimation of Gods honour.
• A tender fear of God.
• A right Belief in God.