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 contein in them two parts,

1. The real practice of Repentance; which consists not in a bare Resolution, but in a sincere Execution (I will arise, said the Prodigal) this was Motus volentis; (and he did arise,) this was opus penitentis. I will go to my father; and here [He arose and came to his father.]

2. The comfortable issue of real Repentance [But when he was yet a great way off, &c.] Wherein you have considerable, 1. The quick observation of this penitents Father, [His father saw him, yea, when he was yet a great way off:] Even in this sense God sees our thoughts afar off; God many times is unwilling to see the sinner, but he is at all times very willing to espy the penitent. 2. His pre∣sent commiseration, [His father saw him, and had compassion on him] Wicked men look on a penitent with derision; penitent persons

look on themselves with abomination, but God looks on them with compassion: he looks on the penitent sinner with a pitiful affection: When Ephraim repented, and turned, My Bowels (saith God) are troubled for him, I will surely have mercy on him: As soon as ever the Prodigal looks back, mercy looks out. q. d. Ah! is he returned indeed? I pity him, I will receive him, I will forgive him. 3. His gracious acceptation expressed in three particulars;

1. One of speedy readiness: [The Father ran] The Son doth go, the Father ran. Mercy hath not only a quick eye, but foot also; it posts, it speeds, it runs to embrace a penitent: God is very slow to punish a sinner, but he is very ready to relieve and accept of a returning sinner.

2. A second, Of wonderful tenderness: [The Father fell on his neck] To have looked on him, was it not enough? to have gi∣ven order for his usage, had it not been well? to have taken him by the hand, had it not been too much? but the Father did more then all this [He fell on his neck.] Divine mercy will not only meet a penitent, but embrace him. That sinner whom the hands of justice would have everlastingly confounded, if he be peni∣tent, the arms of mercy will lovingly clasp, &c.

A third, Of strong affectionateness: [And kissed him] Here are eyes to behold the returning Son, and an heart to pity him, and feet to meet him, and armes to embrace him, and lips also to kiss him: Naked mercies are not enough (in Gods account) for a true penitent, he must have sealed mercies too. God doth not think it enough that he is reconciled unto hm, unless also he doth testifie and make it known that he is so.

There are many excellent Propositions observable out of these words. v. g.

That the very Initials of true Repentance are seen by God: The penitent Prodigal was in the way, but yet it was a great way off; and his Father saw him, and had compassion, I said, I will confess my trangressions unto the Lord, and thou forgavest the ini∣quity of my sin, Psal. 32. 5. Vox n••ndum in ora erat & Auris Dei in corda erat, So. S. Austin in Locum. Isai. 66. 2. To this man will I look even to him that is poor and of a contrite spirit, and trembles at my word. Repentance may be considered in three degrees, 1. In the Impression of it: ANd this is when so much grace

is implanted, as to turn the heart. 2. 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 Repen∣tance, 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 ano∣ther 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. 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, and shuns it, as that, which is most contrary to all goodness, and happiness. 3. A third is Weariness: When the Soul is as 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 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 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 righ∣teousness. And the sixth is an active Inctination, to obey God in all things; a thirsting and striving, an aiming, a writing after the Copy.

And there are four things, which do shew that Repentance is 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 se∣cond is efficacy of Temptation: When Temptations do easily 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 hard∣ly 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 ha∣ted, and bewailed, yet it is very apt upon occasions to assault and 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 sen∣sible encouragements.

Now that these Initials of Repentance are graciously accepted 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 heart:) All that is done, if the heart be not in it, it is of lit∣tle 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 in us to will and to do, Phil. 2. 13. The spirituall will, and the spi∣ritual deed (though both be imperfect) yet are they the genu∣ine 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. T••at which comes 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 re∣garded; 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 righte∣ousness. 5. The Lord hath said, that he will not despise the day of small things; nor quench the smoaking flax, nor break the 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 graciously accept of it? have we not reason to believe that he doth countenance these beginnings, who presently makes all provision for the nursing and supplies of it?

To make some Application of this. 1. It convinceth the common obloquies and aspersions cast upon religion and religious courses to be meer injuries and falsities. viz. that if once you begin to be re∣ligions and penitential, then farwel all comfort; as if the grave of sin were the Resurrection of Griefe; or of necessity, men must be everlastingly pensive, if once truly, and seriously peni∣tential: But this is false, no course so good, so comfortable, as the penitential; mercy to invite you, mercy to receive you, mercy to pardon you, and mercy to save you. As soon as ever we begin to be good, and to be penitent, and are entred into the way of new obedience, presently the merciful eye and favour of God is upon us; mercy looks after us; and though we have been foul Transgressours, and have now but the very seeds and implantations of repentance (mixt

with exceeding imperfections) yet the Lord will benignly and graciously accept of us, and love us.

And as it doth convince that errour, of the sadness of en∣tring into a good course; so also another errour, of the austerity and harshness of God towards poor Penitents, as if nothing would please the Lord but quantity, and great measures of Grace. Oh, if I had so much sorrow for sin! if I had so much hatred! if I had so much power over my corruptions! Why! it were well if thou hadst, and thou doest not well, if thou strivest not beyond all the measure of grace which thou doest attain: But then to think, that onely great grace is in grace with God, and not little grace; Repentance grown, and not Repentance begun; that God will not look on drops, but rivers; not on weakness, but strength onely; that a poor, contrite, broken, troubled soul, which prizeth grace above heaven, and hates sin above hell, but yet is troubled with the presence of much corruption, and is apprehen∣sive of manifold wants in all kinds of grace, that the Lord will never look upon such a thin, new, weak Christian, unless with austerity and distance: Why do we thus belie the Lord? and falsifie the graciousness of the Almighty? who doth so love ho∣liness, and delight in the conversion of a sinner, that as soon as ever the sinner begins truly to repent, the Lord hath thoughts of mercy and peace for him, he is observed and accepted, (Ana∣nias is presently sent to Paul,) messengers of peace are presently dispatched, Patents of mercy are sealed for him.

And thirdly, It doth justly abase that unworthy, proud, and censorious harshness and strangeness, which many (who would take it ill, if they be not in your opinion set up in the highest form of Piety,) do sinfully or foolishly express, either in condemning, or in contemning such as fall very short (in the penitential work) of others, or of themselves; yea, and will shun tender society with them, till they see some further perfections and ripenesses. Alas, what do we! by what rule do we walk? whose example do we look upon? We must be wise, it's true; and what wisdome is it to leave tender buds to the frost, which we might have cover∣ed and enlarged with heat and warmth? I beseech you, let us pause a while: 1. Are all in our Family Men? Are there not some Children, perhaps new-born Babes? Are all in the Flock strong Sheep? are there not some Lambs (perhaps)

newly yeaned? Are all the Stars in the Heaven of the same magnitude? some are greater, others are less, yet all in the Hea∣vens. Do you despise Children? reject the Lambs? or slight the Moon, because of her spots, and lesser light than that of the Sun? Why! we read of the like disparity in the heavenly course: St. John tells us of Fathers, and of Young-men, and of Chidren too, yea, and of Babes; and Christ advised Peter's re∣spects, as well unto the Lambs, as unto the Sheep. 2. Were not we Beginners once our selves? Was our Sun at the top? our Gold so exquisitely pure? did not we then need compassions and helps in times of infancy, weakness, conflicts, temptations? What is our present strength, but some help to former weakness? Time was, we could hardly go or stand, although now we can walk and run: What a childishness is it, for the Artist in Gram∣mar to slight the Youth who is now spelling his Letters, when this was the first Line of his own Learning, the first step where∣by he went to his height? 3. And did God despise us in our beginnings? Did not he gently lead those that were with young, and carried the Lambs in his arms? as the Prophet speaks. How often hath he laid our fainting and weak souls to the brests of consolation? comforted us in our fears? strengthened our feeble hands? answered our doubts? 4. Nor doth he now slight them, whom he tenderly owns upon the very entrances into a new and holy course, sees them afar off, and hath compassion: Why then do we so slight and neglect them, and put them from us, who have as good a God as our selves, (and if we be good,) the same, the same Christ, and also the same truth and reality of Re∣pentance? And is not Minimum Christi amabile? But they are indiscreet? Surely, they are no true penitents that are very fools: No man so wise as he who is wise for his soul. But they have many failings? And not one of them approved, all bewail∣ed. But they come short in Duties, alas they are very short? In expressions, which the vilest hypocrite may excel in; not in affections, which the true penitent onely abounds in. There∣fore repent of your pride and state: Seest thou a penitent higher than thy self, honour him, and imitate; seest thou a penitent lower than thy self, honour and cherish him: God will meet him with much mercy, do thou meet him with much love and pity. And take these Ten Evidences, that a mans Repentance is true,

though weak; and real, though but initial. 1. He is much in Grief, though little in Strength: He will grieve for sinning, though he should never be damned for sin; and sin is his daily grief, as it is his daily temptation. 2. He hates sin, though he cannot be rid of it: His soul loaths not onely the actions, but nature also of sin. 3. He conflicts with sin, though he cannot conquer it; is an Enemy to it, though not a Conquerour over it, though much assaulted by it; fears Sin more than Hell. 4. He will not be a Servant, though sometimes he is forced to be a Captive: His Will and Love are unconquerable. 5. He cries out for help, though he be not yet delivered; O Lord, help: Laments his condition, because so pestered with sinfull motions. 6. He must have God reconciled, though he much questions it: He must have Christ, and Mercy, &c. 7. He would obey God in all things, though he falls very short of it. 8. He prizes more Grace, and strives after it, though he enjoyes very little of it. 9. He holds up his purpose to walk with God, though he be not able, in every thing, and at all times, to make it good. 10. What he wants in the heights of Repentance, is made up in the depths of Humbleness and Mournfulness.

A fourth Use of this Point shall be for Comfort and Support, to such as have though but the initials of Repentance in them: The fountain of Godly sorrow drops, though but a little, and the journey of an holy life is but begun; they have newly (with∣in these few dayes) set the first foot in the paths of God. What shall I say to such persons? Surely,

1. Let them not be discouraged at all: Though it be but a lit∣tle grace, Repentance newly planted and begun; yet if it be true Grace, 1. It is worth a who••e world: One mans Soul is worth the World, much more is Grace; Grace (even in the least de∣gree of it) is of an invaluable allay: The Lord hath shewn thee mercy indeed, if he has bestowed any grace on thee; it is more worth than if he had given thee all the Kingdomes of the World; more, in respect of Excellency, and in respect of Con∣sequence. 2. As little as it is, it is as much as ever any Pe∣nitent had at the first. 'Tis true, our improvements of Grace are very different in the course of our lives, but the habitual im∣plantations of grace are alike and equal: Thou hast as much now as ever any had at first, who are now gone to heaven. 3. As

little as it is, it shall pull down, and work out the strongest sin that ever did cleave unto thee; though not at once, yet by degrees; a beam of Light which appears in the morning seems no great mat∣ter to deal with all the darkness in the ayr, yet depending upon such a strong principle and fountain as the Sun, it doth by de∣grees chase away, &c. 4. As little and as weak as it is, it shall never cease, till it hath brought thee to heaven: The Ark and many tossings, and thy weak Grace shall have many assaults; but thy weak Grace is in the sure hands of a strong God, who by it will make thee more than Conquerour, through him that lo∣ved thee. 5. As weak as it is now, it shall be stronger and stronger: God hath but begun his work in thee, the which he will finish; the Foundation is laid, but the Covering is to come: The seed is but sown, which will arise and spread; the fire kin∣dled, which will be blown and flaming: God doth not leave any gracious work, until he hath made it glorious; and having given truth, will also enlarge it to a just measure, sufficient for thy soul, and place, and salvation.

2. Nay, let them be encouraged and rejoice: Even a little Grace may be just cause of great joy. The Mother rejoyceth much if the Child be born: Though your Repentance wants much, in respect of gradual perfection; yet being real and true, 1. All the sins that you have committed, are pardoned: The pro∣mise of pardon or remission of sins, presently and assuredly opens to every true Penitent; as soon as the wicked forsakes his ways, and the unrighteous man his thoughts, and turns to the Lord, he will have mercy, and abundantly pardon. He who doth more perfect and polish his repentance, it is confessed, that he hath the more assurance and comfort of his pardon; but the right unto, and grant of pardon, immediately appertains to a person upon the very entrance of his repentance. Now pardon of sins is a testimony of Gods highest Love, and therefore a cause of most exceeding joy. 2. If you should now die, you should be saved. The first fruits you know were a pledge of the full har∣vest; though you have but as it were the first fruits of Repen∣tance, yet these are sure pawns of fullest glory. Godly sorrow worketh repentance of salvation. Christ saith, Blessed are the poor in spirit; for theirs is the Kingdome of Heaven, Matth. 5. 3. Though you have but some lower, weaker stock of Graces, so that

you are in your own opinion poor, scarce worth any thing, or en∣joying of any thing, yet the weakest Christian shall have an Heavenly Kingdome. 3. Your persons are dear unto God. Jer. 31. 18. I have surely heard Ephraim bemoaning himself; Is Ephraim my dear son? is he my pleasant child? &c. So Isa. 66. To this man will I look, even to him that is poor, and of a contrite spirit. 4. Your weak services are accepted: God hears your groans, considers your sighs, puts your tears into his bottel. 5. By reason of that reality in your repentance, the Lord will pass by many infirmities and imperfections: Infirmities shall not hin∣der, where a reality of Grace and Repentance is begun. They in the time of Hezekiah did truly repent and prepare before the Pass∣over; and though they were very defective, yet the defects did not prevail to hinder the effects and acceptance of their service. I will spare them, as a man spareth his own son that serveth him, Mal. 3. 17. How indulgent is the tender father to the obedient child, though he can do but very little, and very weakly? Where the Lord seeth that the heart is rightly set; O Lord, I would not offend thee; O Lord, I would obey thee; then he is very mercifull to pass by our failings, and to accept of our weak beginnings, and very weak endeavours.

Now I come to a second Proposition, which is, That God is very ready and quick to shew all kinds of mercy to the true Peni∣tent. I said I will confess, and thou forgavest me.

You see here in the Text, what tender, what affectionate, what speedy, what free mercy is shewed to the returning Prodigal (His Father saw him afar off, and had compassion, and ran, and fell on his neck, and kissed him.) What could he do more? There is a great difference twixt Gods coming to punish a sinner, and his coming to shew mercy to a Penitent: (Tardus ad vindictam,) when he is to inflict punishment, then he walks and deliberates, as it were, there is a kind of strife within him; How shall I give thee up, O Ephraim? how shall I deliver thee up, O Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together, Hos. 11. 8. He is slow to wrath, Nah. 1. 3. but then he is velox ad misericordiam, swift, quick and ready to shew mercy. He runs here in the Text to accept of the penitent Prodigal. As soon as ever Ephraim said, I repented, Jer. 31. 19. instantly it follows, I will surely have mercy upon him saith the Lord, v. 20. I have sinned,

saith David; Nathan hath it in Commission presently, 2 Sam. 12 13. The Lord hath done away thy sin. The Prophet Esay, c. 30. 18. hath a singular phrase; The Lord will wait that he may be gracious unto you. He doth even watch, and listen, and hear∣ken for the first hint and occasion to shew mercy; I hearkened and heard, Jer. 8. Why will ye die, O house of Israel! Ezek. 18. 31. What an expression is that? q. d. Lo here's mercy for you, if you will but leave your sins: I pray you draw not confu∣sion on your selves; mercy is better than wrath, turn you and live; do not refuse mercy: I stand not upon what is past, so that you will repent, I had rather shew you mercy.

For the opening of this excellent Assertion, premise these par∣ticulars. 1. What it is to shew mercy. 2. What it is to be ready and quick, &c.

1. To shew mercy to a Penitent, imports many things, v. g. Pitifull Compassion, Acceptance into Grace and Favour, abundant Pardon, withdrawment of Wrath and Evil, collation of any Good; all this is shewing of mercy; when God doth pity a man, bring him into favour, remit offences, take off judgments, pour down blessings; thus is the Lord ready to do to the true Penitent, if a man repents (indeed) of his sins. The Lord, 1. Will pity him: He will have compassion on us, saith the Church, Mic. 7. 19. and will pity him as a Father doth the Child, Psal. 103. 13. 2. Will accept him into favour: (i.) He will be reconciled unto him, and will be highly well pleased with him; He shall pray unto God, and he will be favourable unto him, and he shall see his face with joy; said Elihu, Job 33. 26. When they in Isa. 1. did cease to do evil, and learn to do well, Come now, saith the Lord, and let us reason toge∣ther: q. d. We are now very good friends, all is well, I love you, I am pacified towards you. 3. Will pardon him: (i.) discharge him of all the guilt, that it shall not be redundant; he will blot out his iniquities, and remember them no more; and though they be sought for, yet they shall not be found, Jer. 50. 20. If the wicked forsake his ways, and his thoughts, God will abundantly pardon him, Isa. 55. 7. 4. Will withdraw his wrath: And therefore it is said, that he reserves not wrath for ever, and it is but for a moment: He breaks off the shackles and bolts, Mic. 7. 18. Mine anger is turned away from him, saith God of peni∣tent

Israel, Hos. 14. 4. Lastly, Will bestow any Covenant blessings upon him: If you consent and obey, you shall eat the good of the Land, Esa. 1. 19. And Hos. 2. 21. The Lord will hear the heavens, and the heavens shall hear the earth, and the earth shall hear the corn and the wine, and all these shall hear Jez∣reel.

2. To be ready to shew mercy, is opposite to dulness and slow∣ness, and imports a speedy aptness, and quickness, and chear∣fulness. There is a four-fold readiness in this kind. 1. One is of apprehension, which consists in a quick observation of the misery and need that a sinner lies under: Such a readiness to mer∣cy there is in God to a penitent sinner. I have heard Ephraim bemoaning himself, Jer. 31. 18. Ephraim did grieve for sin, was much troubled, and ashamed, and confounded, (Alas, I have sinned, I have offended the Lord:) Well, saith God, I have heard Ephraim bemoaning himself; q. d. I take special notice of him. Or as he expresseth it in Hos. 14. 8. I have heard him, and observed him. 2. Another is of Commiseration, (that is) God takes the condition of the Penitent to heart. He doth look on him with tender affections, (my bowels are troubled for him, Jer. 31. 20.) As when a Parent beholds a Child falling down and begging for acceptance with flouds of tears, this goes to the very heart of him, it stirs his affections, &c. 3. A third is of Resolution: I will surely have mercy upon him. The nature of God doth presently incline him to pass by offences, and to ac∣cept of the Penitent, to think thoughts of peace and mercy to∣wards him. 4. A fourth is, of Expression: (i.) the Lord is very ready, not onely to intend mercy, but to manifest it unto the penitent person; and therefore as soon as ever any soul doth repent, God doth send unto him by the Ministry of the Gospel, and assures him by all his loving promises, that there is mercy for him. Isa. 40. 1. Comfort ye my people. Act. 2. 39. The promise is to you, and to your children. 'Tis thus spoken presently upon their Repentance. The Promises of Pardon are Letters Patents of Graciousness, and are sealed by the very Truth of God, and left open for any penitent person to behold Gods abundant mercy to forgive him, and to accept of him.

3. God is not onely ready to shew mercy to the Penitent, but all kinds of mercy. You may read in Scripture of several qualifica∣tions

(as it were) of mercy; 1. There is Free mercy; which is an acceptance of, and a remission or discharge, without any desert in the party receiving; though he hath no••hing to deserve mercy, nay, though he hath enough to deserve wrath, yet the Lord will freely forgive him; such a kind of mercy hath God for the Penitent; and therefore he saith of such, I will love them freely, Hos. 14. 4. and that he forgives them for his own sake, Esa. 43. 2. There is Abundant mercy: God is said to be rich in mercy, to be plentifull in compassion, to have manifold mercies, even multitudes of mercy, and to par∣don 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 aggra∣vations 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 Ten∣der 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 Peni∣tent. 4. There is Sure mercy: A penitent person may be 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, such as takes off the turbulency of the Con∣science, 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. 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, transgression, and sin; therefore called a Father, and the Father of mercies, a Husband, Friend, Physician: Every nature is apt to pro∣duce, 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 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 pe∣nitent; the promises are so many that I cannot mention them, See Isai. 55. Ezek. 18. &c. 3. It is his delight to shew them 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 ano∣ther 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 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 Omni∣potent 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 rea∣dy for penitents: his general Love, his Philanthropie inclines him thus far as to reveale mercy, and to offer mercy, and to be∣seech 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 rea∣dy 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 Anchor for their Ship; if they have not mercy, they are un∣done. 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 one thing that was necessary: and David he hath one thing to desire of the Lord; and the penitent person he hath one needful request too, O that God would be merciful to me a sinner, so the Publicane. 2. If God were not ready to shew mer∣cy to the penitent, he might be swallowed up with despaire. Isa. 57. 16. I will not contend for ever, neither will I be alwaies wroth, lest the spirit should fail before me: Do your know what belongs to a wounded Conscience, to the sence of sin and the wrath of God? how great, how sharp, how bitter? Is it a small thing, think you, to dwell with everlasting burnings? to see nothing but sin, and Hell? No, No, the Lord knows what the severity of his wrath

is, and he knows what the Impotency of the soul is, and he knows what the terrour of a troubled conscience is, how it sinks, and cracks if no hope of mercy appears; and therefore he is ve∣ry ready to shew mercy to the penitent, lest despair should overwhelm them: despair is ready to rise in two cases; One is when there is exceeding tenderness and sensibleness of sin; Ano∣ther is, when there is a long absence and improbability of mercy; for what hath the soul now to rest on, and to support it? Now off all persons living there are none so sensible of sin, as true pe∣nitents; (we may say of other people, as the Apostle did, the rest are hardned) and of all penitent people, they are most tender in conscience, and apprehensive of sin, and fearfull about mercy, who are newly converted from a sinful way: O how hard is it to keep them above water, to perswade them that any mercy belongs to them? and therefore the Lord is ready to shew them mercy, that their spirits might not fail before him, nor be overwhelmed with despair.

Is the Lord so ready to shew all kind of mercy to the peni∣tent? Thence may we be instructed unto two things. 1. To the approbation. 2. To the application of our selves to a peniten∣tiall Course.

1. To the Approbation of a penitential Course: Why are ye so averse, and accuse, and condemn it? They have a saying, that Finis dat amabilitatem Mediis: the end doth make the means lovely, it doth give spirit and encouragement to the use of means. Repentance is in it self a most excellent and peculiar grace, a sin∣gular gift of God, and therefore desirable; But besides that (Be∣hold thy son liveth, &c.) it brings the soul to partake of mercy (of the choicest mercy in God) pardoning mercy, which is of most immediate concernment and influence to the everlasting salvation of man: nay, it brings mercy and salvation presently, This day is salvation come unto thy house: 'Tis granted, many persons do accuse a penitential course of much vexation, and sad∣ness, and grief, as if it were the grave of all delight (whereas indeed it is only the sepulchre of our Lusts, and of lustful plea∣sures.) And others cry out upon the difficulty of it, as if it were an heavy yoke, and an intolerable burden. But judge not of duties by the opinion of ignorant and graceless men; nor by the folly and error of your own sinful and inexperienced hearts. No,

but judge of them by what the Word pronounceth of them, in themselves, and by their ends. Is Salvation a desireable thing? is mercy an excellent thing? Why, then Repentance must be an excellent thing, which brings us unto mercy, and unto Salva∣tion.

Object. But there must be brokenness of heart for sin, and there must be a diligent endeavour to leave all sin, and there must be strict care to walk with God.

Sol. And what of all this, It is as if thou shouldest say, O but I must not be wicked, I must become a new man, I must leave that which will damn me, I must hink well of such a course as will bring me to find saving mercy with God; there cannot be a worse estate and more fearful end then Impenitency, and there cannot be a better and more soul-saving estate then Re∣pentance.

2. To the quick application of our selves to a Penitential course: I beseech you at length, if there be any understanding in you, any sense in you, any credence of a hell and heaven, any belief of a God or happiness, seriously consider with me that, 1. You must perish for ever, if you have not mercy: If Mercy does not save you, Justice must damn thee; what shall become of thy soul, if thy sins be not pardoned? they cannot but be condemnation unto thee, without gracious and merciful Remission. Therefore new, saith the Lord, turn unto me, &c. Joel. 3. 12. & Heb. 3. 15. Whiles it is said to day, harden not your hearts. Repentance is a present duty, Now God commands every one to repent, Act. 17. 30. 2. Are you sinners, or are you not? if you be not sinners, then I confess you need no pardoning mercy; but if you be sinners, then mercy must be your plea and anchor: Save me for thy mercies sake, and blot out my transgressions, according to the multitude of thy mercies, saith, Da∣vid, Psal. 6. 51. Ah wretches that we are! we are sinners by Nature, and sinners by Life; who can say, My heart is c••e••n? We lie down in our sins every moment; so that we need mercy, much mercy, all mercy. 3. Ʋnless you do practically repent, (.i.) indeed for sake your sinful wayes, and walk in newness of obedience, you shall never have mercy; Except you repent, ye shall all likewise perish, said Jesus Christ. It is the un∣changeable Decree of God, and the revealed pleasure of God, that no man shall have his mercy but the Penitent: It were an

unreasonable thing, that he should have mercy to pardon sin, who will not have an heart to leave sin. I know very well, that the Lord is very rich in measure, and delights in mercy, and is ready to shew mercy, and is able to pardon abundantly; God forbid that any should straighten the Mercy Seat at all. But O thou vainly presumptious soul, look over all the Bible, read it often, and tell me, where doest thou find, that God will be thus merciful to a∣ny one sinner, but him who is truly penitent? It is not to him who is civil, but penitent; it is not to him that saith he is a sinner, but who doth forsake his sins; this is he that shall find mercy. 4. Yea, and consider one thing more; how utterly inexcusable you and before God and men, if you doe not repent: ah! what a sad and shameful appearance wilt thou make before the Lord, when he shall at the last day judg thee for all thy sinfulness? when thou shalt be set in the presence of Christ, and Angels, and men, and devils; And the Lord shall say, This is the person to whom I have offered the saving blood of my son, and all my pardoning mercies, if that he would but have left his sinful wayes. Thy own consci∣ence will condemn thee for ever, that ever thou shouldst exalt the lust of thy sin before the mercy of God; yea, the very Devils will cry shame of thee; they may say, If we had had such mercy offe∣red, we could not have been worse then have refused it; thou hadst mercy offered to pardon thee, and yet thou wouldest go on in thy sins. Know, O man, thouart inexcusable before God, thou canst make no apology at all. Two things let them be for every ingra∣ven in your brests; One is, that if mercy will not bring in your souls to repentance, nothing will do it; I affirm it, that if you were in hell it self, the to••ments of it wo••ld not incline you to repent, if the mercies of God now upon earth will not prevail with you: An∣other, if mercy do not lead you to repentance, there remains no∣thing but a fearfull expectation of the fiery indignation of God; thou art as sure to be dam••ed as thou now livest, if thou doest not repent thee of thy sins.

A second Use shall be of Caution: Since the Lord is so ready to shew all mercy to the penitent, therefore take heed that you keep not off from repentance by despairing of mercy. There are three sorts of sinners: Some whose hearts are hard••ed as the Adamant, through an habitual itera ion by sin, and 〈◊〉〈◊〉 infl••med affection unto sin; who like that unjust Judg fearing neither God nor man, so they are sens••ble

neither of the vileness of sion, nor of the goodness of mercy; Some whose hearts are mollifyed, graciously altered, have seen the evil of their wayes, and forsaken them, and are turned unto the Lord, seeking him with mourning, and with supplication, to whom the Scepter of Mercy hath been graciously stretched forth, and they have effectually touched that Scepter with believ∣ing hearts, and are returned with much peace and joy unspeakable: Others there are twixt both these; they are not so low as the first, for their consciences are awaked and troubled; nor yet so high as the last, for they cannot believe any mercy will reach unto them; their souls cannot discern any intention of mercy towards them, and all the promises of mercy seem to them as restrictive, nay, as exclusive proclamations, denying unto them (though grant∣ting unto others) the priviledg of their Books, and the P••alm of mercy, and so are apt to despair; mercy seems to them a far off, and slow, and long a coming. Therefore now, to such persons who are a∣wakned in their consciences, to see the vileness of their sinful ways, and their lost condition; my advice is, by no means to despair of mercy.

Reasons why I thus advise are these. 1. Despair is a very heinous sin; It is one of the highest impeachments of Gods greatest glory and delight: there is nothing wherein God doth more magnifie himself in the eyes of the world, or more glory in, then to sit upon his mercy-seat: Now despair is not every diminution, and eclipse of mercy, but it is (in its kind) a very extinction of all the love, and kindness, and mercifulness in God; it gives, 1. The lye to the promises. 2. Reproach to Gods na∣ture; and particularly to the attribute of mercy, that it is not, 1. Kind enough. 2. Willing enough. 3. Full enough. 4. Free enough. 2. It is a sore enemy to Repentance; of no hope of mercy, then no care to repent, I can but be damned. 2. And then it is the most uncomfortable sin: Other sins afford some (though ungrounded and poor) contentment either in profit or pleasure: But despair being the grave of mercy, it is also the very night, and funeral of all comfort; and, as S. Austin spake of an evil conscience, that is true of despair, It is its own torment; for taking the soul off from all remedy, it must necessarily afflict it with the most exquisite sense of fear and horrour. 3. Satan is very apt to fall in with an awakened conscience, and there to aggra∣vate sin above all measure, thereby to incline it to despair of mercy;

if he cannot make us dye in a senseless Ca••m, his next aim is to make us perish in an unquiet and despairing storm; either to un∣dervalue our sins, and so to slay us with security; or else to un∣dervalue mercy, and so sink us with distrust. 4. Yea, and no conscience is more propense to suspect divine ••avour, and to credit false suggestions, then a newly awakened conscience: Indeed while our hearts are totally seared, and past feeling (much sin being not at all felt) here is an easie ground to delude our selves, that mer∣cy will quickly bend unto us, who do take our selves to be good enough, and not much to need it; but when many sins shall be laid to our charge, and great ones too, with that wrath which a just and holy God hath threatned, and we feel the burnings of the wrath begun with us; I assure you, it will be most difficult to withhold that Soul from despairing of mercy, which at once sees much guilt, and feels much wrath. 5. There is infinite mercy is God: It is his nature, and he can forgive iniquity, transgression, and sin; Est in misericordia divina, divina Omnipo∣tentia; Therefore this I say unto you, any of you, whose consci∣ences God has awakned to the sight and sense of your sins (whe∣ther by the Ministry of his Word, or of his rod) as you desire not utterly to cast dishonour, extreemest dishonour to God, and to draw the saddest, and yet most fruitless anguish, on your own spirits; and yet again, as you tender the welfare of your Souls, your everlasting safety, by repentance and faith; do not despair of finding mercy with God, but come in unto him by solid re∣pentance, and you shall find him, even unto you a God ready to forgive iniquity, transgression, and sin.

Ob. Yea, but though the Lord be merciful, yet is he just, he will by no means clear the guilty, Exod. 34. 7. I have refused mercy; I cannot pray; I cannot be heard or answered! How then can I? I, who have sinned so much, now expect any mercy! Sol. To this I answer briefly: There are two kinds of sinners, whom God will not clear. One is, Who do not see their sins, yet love them. Another, Who do not see their sins, and yet go on in them. Psal. 11. 5. The wicked, and him that loveth violence, his soul doth hate. And Psal. 68. 21. He will wound the head of such as still go on in their wickedness. If you be such sinners, who do see your sins, and will love them, and not forsake them, be confident, that remaining thus, there remains nothing for you, but an expecta∣tion

of wrath and just judgment from the righteous God: But if you see your sins, and desire to repent, to bewail them, to forsake them with all your heart, to turn from your evil wayes; why! the Lord hath mercy for you, he is very ready to pardon and accept of you: If we confess our sins, 1 Joh. 1. 9. he is faith∣ful to forgive us our sins.

Obj. But do ye not read the threatnings of God? as Jonah 1. 3. Yet fourty dayes, and Ninive shall be destroyed. Sol. Remember one thing as a Preservative, that all Gods threatnings against our sins, are to be understood in sensu composito, as the schools speak, viz. thus, if we continue im••enitent, and not otherwise; not in sen∣su diviso, if we return from them: like a Kings proclamation of death, if the Traitors do not lay down their Weapons, but if they do, he offers and assures them of his pardon.

Obj. I, this is it! I had mercy offered in the Kings Proclama∣tion, if I would lay down my Weapons; but I did not yield when mercy was tendered: If I had repented, when God formerly of∣fered me mercy, there had been hope; but I continued in sin, where grace abounded, and since mercy was offered; therefore now too late, in vain. Sol. To this also, let me give answer. 1. Indeed it was thy duty to have repented, upon the very first proposal of grace and mercy; and it was thy sin (at all) to stand out, yea, and thy sinnings contract a deep guilt by commission after the tender of divine mercy, (sin is more sinful, where the offer of mercy is more plentiful.) But secondly, Though the precedent refusals of mercy make the course of sin more guilty, yet they do not make the condi∣tion of the sinner to be hopeless, and utterly uncapable of mercy: For 1. Mercy is able to pardon, even sins against mercy; as it is the antidote for sins against the Law, so likewise the salve for sins a∣gainst the Gospel: There is so much mercy in God, as can rejoice against judgment, yea, and that can rejoice over sins against mercy too; my meaning is, that Gods goodness is so natural to him, and great, that it can pass by the evils, against his goodness, and kind∣ness. 2. And that, God is willing and ready so to do, it may appear by this, that he continues his invitations, and offers of mercy, though formerly neglected; How often would I have gathered thee? saith Christ of Jerusalem: and let it yet alone one year, of the Tree. And then know that this is certain; as long as God continues a suit of mercy unto thee, neither is the date of thy mercy expired,

nor doth thy former refusal justly prejudice thy present right to or acceptance of mercy. If the King renews his Proclama ion of favour to those who have formerly despised it, it is now lawfull and safe for them to come in and accept of it: But since thy former refusal, God hath, as it were, renewed the Embassage; He hath sent other servants unto thee, to proclaim unto thee Mercy, if thou wilt return; yea, and hath assured thee, that he will pardon all former rebellions in all kinds; if now thou wilt hear his voice, thou shalt live, and not die: Therefore now turn unto the Lord; this day doth Mercy beseech thee to leave thy sins, and saith, If thou wilt forsake them, I am thine.

Object. But surely the Lord hates me, and hath no delight to∣wards I have been a vassal of sin, and now must be a vessel of destruction. Sol. Ah foolish and sensless sinner, who plea∣sest thy self with the arguings of an unbelieving spirit; Doth God hate thee! or doth he delight in thy destruction! Had this been so, what wants there that hou hadst not been irrecover∣ably sent to the place of the damned long ere this? How easily could he, (if he had delighted in thy confusion and destruction) struck thee at once? Doest thou not see, that when thou wast mad in renewing thy sins, then did his repentings kindle within him? When he had just, and many, and strong occasions and provoca∣tions, yet he hath spared thee to this day; would he have done so, had he desired to have destroyed thee? 2. And what is the end of all this patience and forbearance? Doest thou so ill inter∣pret it an intention of revenge, which is altogether a fruit of his great mercy? No, no, it is not thy destruction, but thy repen∣tance and conversion which he delights in: See Ezek. 33. 11. Not the ruine of thy person, but corruptions: He delight not in the death of a sinner, but rather that he should turn from his wicked∣ness and live.

Object. But I cannot repent, and I cannot turn mine own heart. Sol. Pray unto him, Turn me, and I shall be turned. Object. But I cannot pray. Sol. Sigh then, and grieve; pray that you may pray, and mourn because you cannot mourn. And therefore leave these false surmizes of God, and sinfull, foolish, unworthy reasonings; set upon the work of repentance indeed, and thou shalt quickly find, that God is so far from hating thee, that he will meet thee with loving kindness, and great mercies.

Object. O no, never such a sinner as I have been a sinner above measure sinfull, so wholly sinfull, so onely sinfull, so con∣tinually sinfull. To this also a word. 1. Greatness of sinning it not an absolute impediment to Gods readiness in pardoning; for as much as great sinners are called upon to repent, as well as lesser sinners; and if the duty of Repentance concerns them, then there is a capacity of mercy for them. 2. God doth upon repentance promise to pardon great sinners. Cease to do evil, learn to do well, Isa. 1. 16. Come now, and let us reason together, saith the Lord. V. 18. Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wooll. Isti∣duo colores sunt valde tenaces & mansivi quibus intelligitur peccata quantumque sint gravia ex genere & habituata ex consuetudine, di∣vina gratia purgabuntur, saith Lyra well upon that place: Yea, though they have been peccata sanguinea, so S. Jerome upon the same place. 3. Great sinnings, upon repentance, have found greater mercies: Adam's sin, very great, (whether you consider it formally or causally,) yet upon repentance, mercy pardoned it, David's sin of murther, (it was a crying sin,) and of adultery, (it was a wounding sin;) yet, upon his repentance, both pardoned by mer∣cy. What should I speak of Manasses in the Old Testament, or of Paul in the New? 4. The greater sinnings should ever prove the quicker reasons of repentance, and not be made the causes of despair, or more sinning: If thy sinnings had not been so high, it had been better; but being so, thy remedy is not an addition of a worse sin, or a continuance in the same sins, but to pray unto the Lord to turn thee, and to forgive thee.

Object. Why, I have prayed, and yet I can get no mercy, not see any hopes or appearance of mercy; therefore, surely God will not be so ready to shew me mercy. Sol. This is a sore Ob∣jection, and usually troubled Consciences are enthralled with it, and many times receive great discouragement because of the si∣lence of mercy to their tears and prayers: But let us see how we may instruct and support persons in this case. 1. God is ready to hear prayer. Psal. 65. 2. O thou that hearest prayer. Before they call, I will answer; and while they are speaking, I will hear, Isa. 65. 2. Of all mens prayers, he is most ready to hear the prayer of afflict∣ed persons. Psal. 18. 27. Thou wilt save the afflicted. Psal. 22. 24. He hath not despised nor abhorred the afflictions of the afflicted,

neither hath he hid his face from them; but when he cried unto him, he heard him: Of all the Prayers which he is ready to hear, there are none which he doth more feelingly and compassi∣onately tender, than the Prayers of afflicted people, especially such as are inwardly afflicted in their souls and consciences for their sins. No people are more apt to fear that the Lord doth not hear their Prayers, and yet no Prayers doth God sooner hear than theirs; for as much as the Lord doth exceedingly delight in the sacrifices of a broken spirit, and he is full of pitifulness and bowels towards them; I have surely heard Ephraim bemoaning himself, Jer. 31. 18. When Ephraim smote upon the thigh, and was confounded and ashamed, why! you know the Lord could not contain his affections; Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord. David, you find him much afflicted and distressed in his soul, Psal. 32. 3, 4. he did no soon∣er acknowledge his sin, but God did express his mercy, v. 5. The like you may see of him, in Psal. 6. 1, 2. compared with v. 8, 9. The Lord hath heard the voice of my weeping, the Lord hath heard my suplication, the Lord hath received my Prayer. So true is that of the Prophet, Isa. 30. 19. He will be very gra∣••ious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. But then know we, that there may be some∣times some special Reasons, why the Lord doth not pre∣sently make known his mercy to the troubled and seeking soul. The Reasons may be either on their part, or on Gods part.

1. Quick mercy must first see quickned fervency: Though God be ready to hear their Prayers, yet there may be some rea∣sons, why he doth not presently give them sensible tokens that they are heard. If you pray for pardoning mercy, as Austin did for repentance; if you pray with a careless, dull, flat, formal, neglecting sprit, not esteeming of Gods mercy and favour as your lives, nay, above your lives; if you seek not the Lord in this with all your hearts. Pardoning mercy is the greatest mercy for the soul, and must be desired with the greatest affections of the soul, with cries, with importunities: If you do not mightily wrestle with him, as David in Psal. 6. and as Daniel in c. 9.

No marvel that cold Suits have slow Answers; though you be af∣flicted in your consciences, yet if those inward afflictions cannot raise the price of mercy, and set a stronger edge upon your affecti∣ons, if the burnings of your consciences do not kindle flames of affections for mercy, you may wait for your answer.

2. As it must be a quickned affection which must find quick mercy, so it must be a pure affection. I will that men pray every where, lifting up pure hands, 1 Tim. 2. 8. Art thou sure that no iniquity cleaves unto thee, and is an impedit to thy suit for mercy? Thou art troubled with the grossness of some one of thy sins, but doest not thou connive at the shreds of the same sin? the limbs of it afflict thee, but do not the leaves and the twigs hang on still? If we do not purely and entirely put off our sins, why should we complain, that God doth not let down his mer∣cy? If I regard iniquity in my heart, the Lord will not hear me, Psal. 66. 18. If you favour your known sin, in any part, or the least degree of it, where now hath God promised to shew thee favour or mercy? Or suppose thou shakest off one crying sin, and yet retain some other sin; put off one servant, and take ano∣ther; be troubled for one transgression, and yet live in another; is this repentance? Thou doest not change thy course, but thy sin, and how then canst thou expect mercy? But if thou prepare thine heart, and stretch out thine hands towards God, and ••utst ini∣quity far from thee, then shalt thou lift up thy face without spot, said Zophar, Job 11. 13, 14. If thou thus return to the Almigh∣ty, and putst away iniquity, Job 22. 23. thou shalt make thy pray∣er unto him, and he shall hear thee, v. 27. As your prayers must be servent, so they must be the fervent prayers of a righteous man, which do prevail much: Not that he who prays must have no sin, but that he must love and connive at none.

3. Thy heart is troubled with the guilt of sin, but doth it morn for the viteness and filth of thy sin? Thou seekest for a Cordi∣al, but doest thou pray for Salve too? Vehement thou art for Mercy, but what for Grace? Where guilt onely troubles, it may make me earnest for mercy to ease me, that is involuntary; would not be troubled but is troubled because he is troubled: But where the filthiness of sin troubles me, now I do not onely importune in prayer, but mourn also, and amas desirous of heal∣ing as I am of pardoning, this is voluntary; he would mourn,

and mourns because he can mourn no more: If thou seekest the Lord with a mourning heart, as well as with a troubled heart, the fountain is set upon for transgressions and sins, Zach. 13. 1. and if the fountain be opened for thee, it cannot be long ere mercies will swim unto thee.

4. And with what faith hast thou prayed? Thy troubled Con∣science would trouble thee if thou didst not pray, and therefore hast thou prayed to give it a little quiet, as we do a crying child the brest to still it: What things soever ye desire, when ye pray, believe that you receive them, and ye shall have them: Hast thou, and doest thou consider and ponder the promises of Gods mercy made over the penitent persons? Hast thou considered of his mercifull nature, tender love in and through Christ? of his commands to broken and afflicted souls to come unto him for Balm and Oyl? Hast thou found how proper his mercifull pro∣mises are to thy condition? (every way good and convenient;) and doest confess this word of promise a gracious and a good word? and judgest him to be faithfull who hath promised, and thy self unworthy of mercy? and thereupon, in the Name of the Lord Jesus, hast bended thy heart and knees to the God of mercy, tru∣sting through him to find grace and mercy to help in time of need, and those his promises to be Yea and Amen to thy soul through Christ? Joh. 14. 13. Whatsoever ye ask in my Name, that will Ido. According to your faith (said Christ to the blind men, Matt. 9. 29.) so be it unto you. Alas! thy prayers have not found the way to Gods Mercy-seat all this while, because they have not had faith for their Guide; if our Messenger lose their way, no mar∣vel if we stay long for an answer.

Lastly; Why hast thou called home the Embassadors, those pray∣ers of thine which were Leigers at Heaven? In a fit of proud im∣patience, and fruitless vexation, and bold presumption, thou hast limited the holy One of Israel to a day: And if at such ano∣ther prayer God did not sensibly answer thee, thou wouldest and hast restrained seeking of him. What doest thou mean to beg, and yet to prescribe? Alas! that there should be so much pride yet in an heart, which we would think humbled as low as Hell! That it should profess it self to deserve a thousand damnations, and yet quarrel with God, for not being quick in a present expedition of mercy! Thou art too

quick with God. Judge how these answer one the other: O Lord, I do not deserve the least mercy, I deserve never to find mercy; and yet if the Lord doth not presently shew me mercy, I will not seek unto him any more. As you must get humbled hearts, so you must get humble hearts; He hears the desires of the humble. Your Prayers must be patient, as well as ••ervent: Mercy, pardoning mercy, is worth the waiting for: It is the most excellent of mercies, and most sure to the patient Petitio∣ner; Psal. 40. 1. I waited patiently for the Lord, and he incli∣ned unto me, and heard my cry. Blessed are all that wait for it, Isa. 30. 18.

Or there may be Reasons on Gods part, why he doth a while suspend or hold up the demonstration of his mercy to a troubled soul and seeking. 1. To give us some taste, what it is to pro∣voke him, and sin against him. Jer. 2. 19. Thine own wickedness shall correct thee, and thy back-slidings shall reprove thee: know therefore, and see, that it is an evil and a bitter thing, that thou hast forsaken the Lord thy God. As we have had years to bath our selves in the delights of sin, so we must have some minutes to taste the proper fruits, the bitterness of sin: Thou wouldst not believe the Gall and the Wormwood, &c. Lam. 3. 2. To alienate or work off our affections wholly from sin; which now is so deadly a sting, so smart a wound, so noisome a prison, which fills us with such horrible terrours, and costs us almost our lives to obtain pardon and mercy: Thou wouldst not easily part with sin. Who would love sin any more, which 1. raiseth so great terrours, 2. utterly depriveth of mercy, 3. or hinders it, and makes it slow to answer. 3. To abase us more in our own eyes, that so his mercy may exalt us, and we may exalt his mercy; to value the excellency of mercy, to confess our unworthiness of mercy, to enlarge our desires of mercy. 4. Nay, not onely to exalt his mercy, but retain his mercy; not easily forfeit the excellency and sweetness of mercy, by any future sinning. The Church which had much adoe to find Christ, she then caught him, and would not let him go. The pardoning mercies of God ordinarily yield us most sweetness, and abide in their strength with us, after deepest humiliations, and difficultest fruitions of them. 5. Perhaps the Lord will make thee a great Instance of mercy, and a great Instrument to comfort others; and therefore

suffereth thee to lie a long time in darkness and silence, and at length will relieve thee.

Object. Yea, but how shall a troubled soul be supported in the the interims, until mercy, pardoning mercy doth come, and pray∣ers therein be answered fully. Sol. I answer to this also; 1. If thou canst not have comfort to feed on, yet thou hast duty to work on: Every Christian may either find it an Autumn to gather fruit, or else a Spring to set it. It is a great mercy that thou art at the gates of Mercy; it is a great mercy, 1. to enjoy, 2. to beg, 3. to wait for mercy; a comfort, to have such an heart to come so near to mercy; thou hast a time to search thy heart more, and to review thy estate, and to peruse thy prayers, to mend and continue all. All which are but thy improvements in grace, and will eventually prove the enlargements of thy mercy and peace. No man can make a better progress in his repentance, but he doth thereby prepare for the greater, for the sweeter, for the longer mercies. 2. Though you have not experience to support you, yet you have faith. It is written, and sealed, though not delivered as yet, Whosoever doth truly repent, (mourn for sin, forsake it, endeavour to walk with God, &c.) though he have not the joy of his pardon in his consci∣ence, yet he hath the assurance of his pardon in the promise. Now Gods Word should support us as much as Gods Testimony; his Word should be as good to our faith, as his Testimony is sweet to our sense and feeling. 3. The dawnings of pardoning mercy (which are rising upon you) may also support you: Though you cannot read your Pardon under the Broad Seal, yet you may find it passing the Privy Seal. For 1. Upon your humble praying for pardoning mercy, you do feel your consciences more quieted and setled and revived with better confidence and expectation of mer∣cy. 2. You find your hearts more enflamingly resolved, that you will never give over; you will now follow on to know the Lord and his mercies. It was a sign (anciently) that God regarded pray∣ers, when ••ire came down upon the sacrifice, as 1 Kin. 18. 24. 2 Chro. 7. 1. so is it a singular argument that God accepts of your prayers for mercy or grace, when upon your prayers he doth enlarge and enliven you more earnestly to seek him in those kinds. If God doth himself hold up thy suit, he will not long hold off his an∣swer; when we will have no Nay, then, Be it unto thee as thou wilt. If he prepare thine heart, he will at length incline his ••ar.

And fell on his neck and kissed him.] You have seen already, the Eyes of Mercy to espie a returning Penitent, and the Feet of Mercy, its speedy pace to meet a returning Penitent, the Father ran; and of the Bowels of Mercy, He had compassion on him. In all which, we have discovered that singular readiness which is in God to shew mercy to a true Penitent. Now there yet remain, 1. The Arms of Mercy, Amplexus misericordiarum, [And he fell on his neck.] 2. The Sealings of all this mercy, though not verbally, yet most significantly expressed towards the returning Prodigal, [and kissed him.] What they say of Scire, that though we do know, yet this satisfies us not, unless another doth know that we do know; the same is true of Love and Mercy; though we have loving affections and mercifull intentions towards any, yet this is not enough to the party, unless he be made to know the same. Therefore here are singular expressions, as well as admi∣rable intentions; the Box of Ointment is opened; Joseph cannot contain himself, but cries out, I am Joseph: The Father of the Prodigal doth forgive and accept of him, and testifies all this, by falling on his neck and kissing of him. There be divers Kisses: Not to speak of the Kiss of Subjection and Reverence, which David calls for, Psal. 2. 12. Nor of the Kiss of Incivility and Filthiness, the whorish kiss, of which Salomon speaks, Prov. 17. 13. Nor of the Kiss of Falshood and Treachery, Judas-kiss, Matth. 26. 49. Nor of the Kiss of Courtesie, common to all friends, the Heathens used it, as Xenophon and Herodotus relate: Nor of the Kiss of Cha∣rity, used among the primitive Christians, especially before the Lords Supper. The Kiss in the Text is a Kiss of Merciful Af∣fection; and it is given unto the Prodigal by his Father, in signum Reconciliationis, that He and his Father were now friends, and in a state of love and kindne••s: In signum Pacis, to take off all fears and doubts, all was exceeding well; and in signum Laetitiae, to inti∣mate unto him, what a welcome child he now was. His Father was not more grieved at his sinfull departure, but he is now much more gladded at his penitential return.

The proper Observation from this I conjecture is, That God is pleased, not onely to be reconciled, but also to manifest and declare himself as one reconciled to penitent people. Joh. 14. 21. I will love him, and manifest my self unto him. Rev. 3. 20. If any man hear my voice, and open the door, I will come in to him, and will sup with him,

and he with me. Rev. 2. 17. To him that overcometh will I give to ••at of the hidden Manna: and I will give him a white Stone, and in the Stone a new name written, which no man knoweth, saving he that receiveth it. Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Ghost which is given unto us. This is a Proposition of deep consequence, and also of some difficulty, and therefore must be the more warily opened and attended. For the sense and meaning of it premise these particulars:

1. That Gods reconciled favour is a thing demonsirable to a fitted soul; (.i.) it is not besides the nature of Divine favour, to open it self so that it may be apprehended, no more then it is a∣gainst the nature of Light, to reveal it self. Nor is it beyond the capacity and proportion of a penitential soul tobe cognoscitive, (i.) to be able to look on, and know Divine favour. In Univer∣sali, the Papists and others do grant, as, That God was in Christ reconciling the world to himself: but more then this, I affirm in particulars, There is not only a Notional knowledge in the ge∣neral, but there may be an Experimental knowledg in particu∣lar of Divine favour. By this, saith David, I know thou favou∣rest me. And S. Paul of Christ, Who loved me. God hath actu∣ally manifested his love and favour to his people of old; Son, be of good comfort, thy sins are for given thee, Mat. 9. And Rom. 8. Paul had it, and all the Saints had it: And he doth manifest it, and will manifest it to all true penitents. But then,

2. There is a double manifestation of his favour; One is Na∣tural, and this is when God doth imprint such qualities on the soul, which are the sole fruits of a reconciled Love, as when he bestowes on it the sanctifying graces of his Spirit; Another is Formal, wherein he doth evidently make over the goodness of his Love, (i.) make us directly to know that he doth love us, and is reconciled unto us: which is done two wayes, either, 1. By the Testimony of the Word apprehended by faith; 2. By the Testimony of his Spirit, causing in us an express evidence and sense of Gods love, as a witness, and as a seal. Now one of these wayes God is pleased to manifest his reconciled favour, or to evidence it unto the penitential soul, and sometimes both.

3. The time which God taketh to declare or make known (in a more formal way of evidence) his reconciled love unto the pe∣nitential soul, is not necessary and determinate, but arbitrary

and free. It is not restrained to the very birth or hour of our Conversion, nor limitted to any one part of time after it more then an other. But God is pleased differently to make himself known, and his loving favour known. Lydia partaked of Joy as soon s the partaked of Grace; but with other Christians it may be, perhaps, as with Simeon, that their eyes do not see their Salvation till near their death in the latter end.

4. The measure of Gods dispensation in this particular, is also very different and various: ••very Penitent hath not one and the same degree that another hath; and he who hath most of it in evidence, hath it but mixt and imperfect. A Declaration there is to every penitent soul that God loves it, but not equall, nor absolute.

5. This Declaration of Divine Love, though it be very com∣fortable, yet it is very separable, especially in the sense and feeling of it: For it is (for the duration of it) an effect of meer favour, which is let out ad Bene placitum only, and it is not an essential to the Christian condition, therefore it may go off. So that this is the sum of the Proposition, That Gods reconciled favour is a thing which may be known, and God is pleased to make it known to all penitents either Naturally or Formally, at some time or other, in some measure or other, so long as he himself shall judge best.

The Reasons where of are these: 1. His promise is not only to love his people, but likewise to make known his love to them; not only the affection, but the declaration of it is in promise, Ezek. 34. 30. They shall know that I the Lord their God am with them, and that they, even the house of Israel, are my people, saith the Lord God. 2. It is the thing which the penitential people of God do exceedingly crave and desire. Psal. 4. 6. Lord lift up the light of thy Countenance upon me. Psal. 4. 6. Lord lift up the light of thy Countenance upon me. Psal. 17. 7. Shew thy marvellous loving kindness. Psal. 106. 4. Remember me, O Lord, with the favour thou bearest unto thy people, O visit me with thy salvation. Psal. 119. 132. Look upon me, and be merciful un∣to me, as thou usest to do unto those that love thy Name. Cant. 1. 2. Let him kise me with the kisses of his mouth, for thy love is better then Wine. Now I pray consider two things, that, 1. The prayers which God commands his people to make. 2. The things which God promises to grant: where promises

are made, and commands are made, there if prayers be made, God will fulfil them. The manifestation of Gods favour is that which the people of God are commanded to seek; (Seek ye my ••ace, Psal. 27. 8.) and God hath promised to declare his loving fa∣vour to them, and therefore if they seek it, he will. 3. It is the thing which they do exceedingly need: Though not sim-ply to their esse, yet respectively to their Bene esse. The loving kindness of God it is their life, and it is the Joy of their salvation, and it is their reviving, it is the binding up of their wounds, the setling of their fears, the strength of their soul, the peace of their conscience, the anchor of their ship, the Ark of rest▪ 4. The Lord will grant unto his people, even in this life, the first fruits of their glorious life: though hereafter they shall see him face to face, yet here they shall know him as through a Glass; here they shall tast how good he is, that they may more earnestly look after a full and Beatifical fruition of him. 5. And likewise to let them know the difference twixt a sinful, and penitent course; in the one they shall know how just he is in wrath, to hate, and punish sin; in the other how gracious, and merciful he is, to comfort, and revive a penitent. 6. Yea, yet more, he doth declare his reconciled favour to them that they likewise may distinguish twixt these poor, false, miserable, jollities, and pleasures, which they had by sin; and twixt those soul reviving transcendently affecting comforts, unspeakeable joies, unconceivable peace which arise to them, upon the know∣ledg of God reconciled to them in and through Christ: That there is not that juice, that support, that delight, that singu∣larity of contentment in any way, as in a good way; nor the like life and spirit to be drawn from any sinful or earthly springs, as from the goodness and kindness of his loving favour: that a God reconciled is the only happiness of the soul.

Doth the Lord manifest unto penitential persons his reconciled favour? Then you who take your selves to be converts and penitents, satisfie not your selves, be not contented until you find the SEals and tokens of Gods favour. You have (I know) his Word and Bond for your reconciliation, and your condition really is the state of reconciliation; you do love the Lord, and the Lord doth love you: But yet advance somwhat farther, strive to find the kisses, the gracious expressions and evidences from God, that he is recon∣ciled unto you.

The Motives to excite you hereto, are many and forcible. 1. The differences twixt God and you have been very great and high, such as have much provoked the Lord; and they have been of long continuance, such as have deserved ten thousand Hells: No•• why will you not strive to make it out of doubt that God hath pardoned you, and is in Christ graciously reconciled unto you? If there have been differences betwixt us and a man of place, we will use all the means to take up the controversie, and get a re∣lease of all things; how much more having to do with God?

2. This Reconciled Love is worth the suing out: No love like it; partly, because it doth so immediately concern the soul of a Christian. It is a love which accepts of a sinner, and makes the sinner accepted; it is more to him then the Princes pardon to a Traitor: Indeed, it is his passing from death to eternal Life. What should become of a sinner; if the Lord were not reconciled to him? If the Lord be his enemy and holds distance, the soul can never stand before him in Judgment: Farewel Peace, farewel Heaven without it. Partly, because it is the choicest & chiefest Love that God doth bestow: There is no one whom he doth imbrace with the love of friendship and reconciliation, but Elect persons, and such as he intends for Glory. Therefore this Love is called, the ancient Love, great Love, Eph. 2. and the free Love, and the Love of his chosen, and a Love which is sure, and a Love which neither Powers, nor principalities, nor world, nor life, nor death, nor things present, nor things to come, can extirpate or abolish. You may partake of his common Love, and the common effects of that Love, yet you may be his very enemies, and vessels of wrath. Partly, because it frees you from the sorest fears, and sharpest torments. You know that there are no troubles like those in Conscience, nor fears like those concerning our eternal Conditions. What•• if I be one whom the Lord hates? what if I should dye, and then be damned? what if I be not in favour with the Lord? what if such or such a sin be not yet pardoned? Now the evidence that God is reconciled to you, doth silence these fears, and eases the conscience of these torment∣ing suspicions: The Lord is my light (said David, Psal. 27. 1.) whom shall I fear? And, I will lay me down in peace, Psa. 4. 8.

3. It is one of the most admirable comforters of the soul in any con∣dition. If your condition be prosperous, why, the assurance that God is reconciled unto you, makes all your outward comforts the more

comfortable unto you: It is like health to a good complexion, which sprinkles it over, and inamels the face with a fair beauty; or like the light to colour, which unveils and discloseth all their art; or like the dew to the herbs, which makes them the more fra∣grant; when a man can say, I have all things, and God is recon∣ciled to me too; I have such a Lordship, and the King is my friend too; such honours, friends, estate, and the Lord hath ac∣cepted of me too, and I know that all is pardoned; is not this a comfort, when all is pleasant on earth, and all is right in heaven: whereas, if the Lord be not reconciled to a man, what avails all the world? If your conditions be calamitous, yet the assurance that God is reconci••ed to you, is an admirable cordial. You read in Mat. 9. 2. Of a man sick with a dead Palsey, (a disease which exceedingly dejects the spirits;) Christ comes unto him, and gives him a Cordial; what was it, think you? why this, Son be of good comfort, thy sins are forgiven thee. You will think this an im∣proper comfort to a man in such a disease, but it was not; the as∣surance that our sins are pardoned, and that God is reconciled, re∣vives, and cheers up the heart, nothing more. So S. Paul speaks of Tribulation, Di••ress, Persecution, Famine, Nakedness, Peril, Sword, Yea, of Death it self, Rom. 8. 35, 36. and addeth. v. 37. In all these things we are more then conquerours: he made light of them all, they were as nothing. How so? whence came this? why! from as∣surance of Gods love; for (saith he, v. 38, 39.) I am perswaded, that neither death nor life, nor any Creature shall be able to separate us from the love of God, which is in Christ Jesus our Lard. If your con∣dition be pious, this evidence is the main thing which makes it most comfortable; all the habits of graces are no actual comforts, unless they become evident; and so far do they comfort you, as they are true and real evidences of Gods reconciled love and favour unto you.

4. It will be an unspeakable stay unto you in death; you know the day of death will shortly overtake every one of us: Here is no abiding City; and what temptations may befall us then, we cannot assure our selves; we know not what Satan or conscience may raise up against us: When our souls are ready to depart, then either to be determinate; God is not yet reconciled to me, (that just God, before whom I must immediately appear to an∣swer, and make accounts;) or to be indeterminate; It may be, I

am reconciled, it may be I am not, I never had any solid evi∣dence of it; how distracting a thing is this, that the soul, one minute hopes the best, and presently, it doubts the worst? Now I think I shall go to Heaven; and by and by, I fear lest I shall be cast into Hell: But if you had obtained to an evidence of Gods reconciled favour unto you, that the Lord had pardoned all the sins of your life, and had graciously accepted of you in Christ, though death it self appears, you would not much be moved. I know that my redeemer lives, said Job c. 19. And we know, that if our earthly house be dissolved, we have a building of God, an house eternal in the heavens, (saith the Apostle) 2 Cor. 5. 1.

5. It is of all the most quickning and forwarding thing to the heart, for the performance of all sorts of holy duties: We often∣times complain, what dull and slow hearts we have to Prayer; were we more assured that God is reconciled to us, we should quickly find hearts more affected, and more enlarged for Prayer; though we be afraid, and flye from an angry and just God, yet we would ••hye in, and speed unto a reconciled, and gracious God. Psal. 63. 1. Thou art my God; (here he discerns that where∣of we speak. sc. God reconciled;) and then it followes, early will I seek unto thee. Again, we wonder at our listnesses of our spirits to the word, that we do not mind it, long after it, affect it more; were you more assured of Gods love, being more affected with him, we should certainly grow more affected with his word. They, in 1 Pet. 2. 2. must desire the sincere Milk of the Word, as new born Babes (.i.) with much eagerness, and delightfulness; but how might this apprehension be wrought in them. Why! v. 3. If so be, that you have tasted, that the Lord is gracious, q. d. a tast (an experience, an assurance) that God is your gracious God, that is it which will whet an edge and appetite after the word; I say no more but this, you will serve the Lord with more willing hearts, and cheerful, then ever you did in all your lives, if so be you could get assurance that God is reconciled.

6. It makes your hearts most confident on God in evil times; when afflictions are upon you, when dangers arise, when distra∣ctions are in the world, when any near calamity breaks in; these are like Land-floods, which carry away all, or like the deluge in Noah's time, which exceeded all the mountains, so do these drown all the vain hopes, and confidences of evil men, that are not re∣conciled

to God; they know not in the world what to do, they have no heart to go in unot God, for their consciences now tell them plainly, that they are in the estate of enmity, and wrath. But even now, though the foundations of the earth be shaken, the assured person, who knows God is reconciled to him, knows also that his foundation of love stands sure and firm, and through all, does he make his address unto the God of his mercies, and shall find acceptance with him.

7. Lastly, It is that which will wonderfully inlarge your gra∣ces; the Apostle delivers it in the general, that the knowledg of the love of Christ, is a means by which we come to be filled with all the fulness of God. Eph. 3. 19. See but Luke 7. 38. You shall find that much was there forgiven; the woman, though a great sinner, was graciously reconciled; what followes on this, she loved much, she wept much, she humbled her self much, her affections to Christ; her tears for her sins, her humility of spirit, all of them are set down as exemplary copies; this is it, which will make the light of our Moon, to be as the light of the Sun; and our light of the Sun, as the light of seven dayes.

You may perhaps reply unto me, this evidence that God is reconciled to us (which is so excellent in it self, and produces such effects) were a very heaven upon earth, if we could attain unto it. But what means should we use, that we may at length enjoy it: I con••ecture thus, that the means of obtaining it, are twofold, In∣ternal, External. The Internal means are three, viz. Conscience, the Spirit of God, and Faith; for all these have in them a re∣flexive, and an evidencing virtue or power.

1. Then, you must get your consciences renewed: Conscience, absolutely considered, hath a reflexing power, it can look on our natural acts and conditions; but it must be conscience renewed, which must testifie of the spiritual estate, and that God is reconciled to you. The testimony or evidence of conscience renewed, is (you know) syllogistical, and nothing else but the eccho of the word, v. g. whosoever truly repents of sin, the Lord is reconciled to him; this is the proposition of the word, as you may read in Hos. 14. 1, 2, 3. They are described, as acting the parts of true penitents; and then v. 4. I will love them freely: So Jer. 31. 19. Ephraim is turned, and repents, and then v. 20. Ephraim is a dear child, and a pleasant Son; he is earnestly remembred, and sure mercy is his;

(.i.) Ephraim is reconciled, and dearly loved of God. Here re∣newed conscience assumes, But I do unfainedly repent, I do truly mourn, and forsake sin; and now with assurance, it concludes by way of evidence and testimony, Therefore the Lord is reconciled unto me, he doth freely and surely love me. Obj. But it is objected, Con∣science may be deceived; it may assume without ground, and so de∣ludingly conclude the matter. Sol. I grant that conscience may be erronious in its grounds, but conscience as renewed, and concluding as a renewed conscience, will not delude you, nor err; for consci∣ence renewed, concludes not upon an empty imagination, but upon a solid examination of the heart and life. It finds that integrity in the heart, and that uprightness in ordering the life, which doth an∣swer the word of God; And reading that the Lord loves the upright, and that he will shew his salvation to him that orders his conversa∣tion aright: Now upon search, finding this habitual and actual uprightness, it concludes, Surely I am the person whom the Lord loves, and to whom he is reconciled.

2. You must get the spirit of God: The Apostle in Rom. 5. 5. saith, that the love of God is shed abroad in our hearts by the holy Ghost; so that if ever you would know the love of God unto you, you must have the spirit of God: the spirit of God hath many operations given unto him, as that he inlightens the mind, hum∣bles the heart, sanctifies it, and then that he sealeth and comforteth it; and as these effects, so the order of them is observable; he doth not first of all seal or assure, and then inlighten, and then sanctifie, and then humble; but he first inlightens, humbles, sanctifies and converts the soul, and then assures and comforts it: Peruse Rom. 8. you shall find, that the witness of the spirit that we are the chil∣dren of God, v. 16. followes the spirit of bondage, and of adoption, and of supplication, v. 15. and the quickning of the spirit, v. 11. and a leading of the spirit, v. 14. So that if ever you would be assured that the Lord is reconciled to you, you must get his spirit con∣vincing, humbling, renewing, and leading you; so much evidence as you have of holiness, so much assurance you may build on of Gods reconciled favour unto you. Obj. But here also it is ob∣jected, we may thus be cozened with Enthusiasms, taking a fond dream and delusion, for a witnessing or testimony of Gods spirit. Sol. I answer, this is a fond and ridiculous exception; for the spirit of God (as S. Ambrose speaks) can neither deceive, nor be deceived.

The sealing or assuring testimony of Gods Spirit, is never Nudum nor Nudatum testimonium; but as it is a seal to a deed drawn, (I mean an heart first written over with renewing graces;) so in the sealing, it alwayes produceth more tender and lively operations of holiness, in all good works.

3. Lastly, If you would get assurance of Gods love reconciled unto your souls, you must get Faith. Faith is the eye, by which we look on God, and it is that light, by which we see God looking on us: How did Simeon see Christ to be his Saviour? Or Paul know that Christ loved him, but by Faith? There are two wayes by which Faith can and will bring the soul to see or know God reconciled unto it: One is, by and in Christ; there is no seeing of a reconciled God, but in a Mediator, and therefore Christ is called so often our Peace, our Atonement, our Reconciler: The other is, by and through the Promises, which is therefore called the Covenant of Grace; q. d. sets forth, and presents God unto us, as graciously reconciled. If you have so much faith as will bring you to Christ, to know him, to em∣brace and accept of him, to rely on him, you may with safest confidence conclude and be perswaded, that God is your reconciled God: For God was in Christ reconciling the world to himself.

2. The external means of obtaining assurance are: 1. Consci∣onable and diligent application of our selves to the Word. The word of God is both the instrument of our Regeneration, and of our Consolation; and is not only productive of faith, as it is an adhe∣rence, but able also to produce it, as it is an evidence: and there∣fore, as you read that faith in acceptance depends on the word, Rom. 10. 17. so we read that faith in assurance flowes likewise from it. 1 Joh. 5. 13. These things have I written unto you that believe on the Name of the Son of God, that ye may know that ye have eternal life. And as the Word is oftentimes called a Word of Faith, so it is sometimes called a Lip of Peace. Isa. 57. 19. q. it produceth an assurance from which that peace doth flow. 2. And to the Sacrament. The Sacrament hath, I confess, many ends; and it is (as the Word of God is) an Organ or Instrument of the Divine spirit, for much good unto believing souls. Among the rest, it hath a singular virtue to breed assurance of Gods love, and there∣fore it is called, a Seal in Ro. 4. 11. In it Christ Jesus (in whom God is reconciled) is most distinctly represented in his Passion, as mak∣ing peace by his blood for our souls: In it the same Christ Jesus is

particularly offered and applyed unto us, with all the benefits and efficacies of his person: Take, eat, this is my body which was gi∣ven for you, 1 Cor. 11. 24. As if God should say, As surely as I give thee this bread and wine, so I give thee my Son, and the purchase of his death, even reconciliation, and pardon, and mercy. A believing celebration of the Sacrament is a most admirable means to remove our doubts, and to establish our hearts with an assurance that God is reconciled unto us. 3. Fervent and patient Prayer; prizing the favour of God, as David did, Psal. 63. 3. Hungring and thirsting after it, as he hid, Psal. 106. 4, 5. And thus continuing to seek with diligence, being withall tenderly careful in our hearts and wayes to please the Lord; we shall have the de∣sires of our Souls crowned with the testimonies of his love here, and with the full glory of his face, and favour hereafter.

Notes

• Doct. 1. The very Ini∣tials of true Repentance are seen by God.
• Six things shew Repentance is begun in truth. Condemnation.
• Aversation.
• Weariness.
• Lamentation.
• Resistance.
• An active In∣clination.
• Four things shew that Re∣pentance is but begun. Impotency.
• Efficacy of Temptation.
• Validity of present Corru∣ption.
• The Doctrine proved. God respects the truth as well as the degrees of Grace.
• God looks most at the Heart.
• The Initials of Repentance are his Cist.
• This Springs ••••om faith.
• God will not de••p••se ••he Day 〈◊〉〈◊〉 ••mall things
• Ʋse 1. Conviction of that aspersion, that if we be∣gin to be peni∣tent farewell all Comfort.
• Ʋse 2. And o•• that errour of the austerity of God towards Penitents.
• Ʋse 3. It discovers the proud harshness of men towards such as come short of them∣selves or others.
• Ten Evidences of True Repen∣tance, though Initial.
• Much in Grief, though little in Strength. He hates sin, though he can∣not be rid of it. Conflicts with sin, though he cannot conquer it. He will not be its servant, though its Cap∣tive. He cries for help though not de∣livered He must have God reconciled, though he que∣stions it. He would obey, in all things though he falls short He prizeth more grace, though he enjoy little. He holds up his purposes. He mourns for what he wants. Ʋse 4. For Comfort to such as have the Initials of Re∣pentance.
• A little Grace, if true,
• Is worth a whole world.
• It is as much as any Penitent had at first.
• This little will be victorious.
• It shall not cease till it bring thee to heaven.
• It shall grow stronger and stronger.
• They have matter of re∣joycing.
• Their sins are pardoned.
• If he should now die, he should be sa∣ved.
• Their persons are dear to God.
• Their weak ser∣vices are acce∣pted. God will pass by many infir∣mities.
• Doct. 5. God is very ready to shew all kinds of mercy to the truly penitent.
• What it is to shew mercy.
• God will pity him.
• Accept him in∣to favour.
• Pardon him.
• Jer. 31. 34.
• Withdraw his wrath.
• Bestow bles∣sings upon him.
• A four-fold readiness to shew mercy. In Apprehensi∣on.
• In Commise∣ration.
• In Resolution.
• Of Expressi∣on.
• God is ready to shew all kinds of mercy.
• Free mercy.
• Abundant mercy.
• Tender mercy.
• Sure mercy.
• Reviving mer∣cy.
• Reasons of it.
• In respect of God. It is his nature.
• It is his Pro∣mise.
• It is his De∣light.
• It is his glory.
• His love is great to Peni∣tents.
• In respect of the Penitent.
• They need no∣thing like mer∣cy.
• Else he might be swallowed up with Des∣paire.
• Ʋse 1. Instruction.
• To approve of a penitential course.
• Apply your selves to a nitential course.
• Thou art In∣excusable if thou do not Repent.
• Ʋse 2 Cau••••••, K••••p not 〈◊〉〈◊〉 from Repen∣tance by de∣spairing o•• Mercy.
• Reasons a∣gainst despair. Despair is a ve∣ry heinous Sin.
• The most un∣comfortable sin.
• Satan is very apt to draw us to despair.
• A newly awak∣ned conscience is apt to it.
• There is infi∣nite mercy in God.
• I, but God will not clear the guilty.
• Answered
• I did not yield when mercy w••s tendered.
• Answered.
• God hates me, and will de∣stroy me. Answered.
• I cannot re∣pent. Answered. I cannot pray Answered.
• Never such a sinner as I have been.
• Answered.
• I have prayed, and yet can get no mercy.
• Answered.
• God is ready to hear prayer.
• Most ready to hear the prayer of the affl••cted.
• God doth not presently make known his Mercy. Reasons of it on our parts.
• Quickned fer∣vency may be wanting.
• Or a pure affec∣ction.
• Doest thou mourn for the vileness and fi∣thiness of thy sin.
• With what faith hast thou prayed?
• Hast thou not called home thy prayers.
• Reasons on Gods part. God suspends mercy. To give us some taste what it is to provoke him.
• To alienate our affections from sin.
• To abase us the more in our own eyes, that we may exalt his mercy.
• That we may retain his mer∣cy.
• To make us an Instance of mercy, and In∣strument of comfort.
• How shall not be supported in the interim?
• If thou hast not comfort, look to duty.
• Though thou hast not expe∣rience, yet thou hast faith.
• The dawnings of pardoning mercy may support.
• Nisi t•• scire ho•• sciat alter.
• Doct. God is not one∣ly reconciled, but manifests himself so to be unto the P••∣nitent.
• Some things premised. Gods R••c••n∣ciled favour is demonstrable to a ••itted soul.
• A double Ma∣nifestation of his favour. Naturall.
• Formall.
• The time of this manifesta∣tion is a••b••tra∣ry.
• The measure of Gods Dis∣pensation of it is very diffe∣rent.
• This Declara∣tion is separa∣ble at least in the sence of it.
• Reasons of it. Gods Promise is to make knowne his love to them.
• It is the thing which Gods people desire.
• It is the thing which they Need.
• God will give his people here the first fruits of a Glorious life.
• To let them know the diffe∣rence twix•• a sinful and pe∣nitential course To distinguish twixt the plea∣sures of sin and the joy of the Holy Ghost.
• Use Satisfy not your selves without the seales of Gods favour.
• Motives. The differen∣ces twixt God and you have been very great.
• Reconciled love is worth the suing out.
• It comforts the soul in any condition.
• It will be a stay in Death.
• It is the most Quickning in duty.
• It makes us Confident in evill times.
• It will won∣derfully inlarge our Graces.
• Means to at∣tain it.
• Get your Con∣sciences renewed.
• Get the spirit of God.
• Get Faith.
• External means. Diligent Ap∣plication of our selves to the Word.
• To the Sacra∣ment.
• Fervent and patient Prayer.