A Comparison between A Sincere Penitent, and a Just Person; IN A SERMON Preached before the QUEEN, At Whitehall, March 8 1692/3.  
By THO. MANNINGHAM, D. D. Chaplain in Ordinary to Their MAJESTY'S.  
Published by Her Majesty's special Command.  
LONDON, Printed for W. Crook, at the Green Dragon without Temple-Barr; and S. Smith, at the Princes-Arms in St. Paul's Churchyard. MDCXCIII.   

Dr. MANNINGHAM 's COMPARISON BETWEEN A Sincere Penitent, and a Just Person.   

St. LUKE, Chap. XV. Vers. 7. I say unto you, That likewise Joy shall be in Heaven over one Sinner that Repenteth, more than over ninety and nine just Persons which need no Repentance.  
THis being the most solemn Time of the Year, wherein the Doctrine of Repentance ought to be more abundantly preached, and more frequently inculcated, and wherein all the variety of Motives and Arguments is to be made use of, to bring Men to a serious Consideration of their Ways and Lives, to a just Abhorrence of their Sins, and to a spiritual Recovery of Themselves; I shall endeavour at present to explain this Portion of Scripture, and to enlarge on its Particulars in such a manner, as may give encouragement to the greatest of Sinners to repent, and yet secure the Dignity and Preference of those just and virtuous Persons, who need no such extraordinary Repentance: That the most Vicious and Extravagant may be invited to turn to God, and the Devout and Humble to go on more cheerfully in their progress to Perfection: That Conversion and Repentance may be duly magnified, and yet without any Derogation from the greater Excellency of an habitual Innocence, of an early and constant course in Piety. And in order to this, I shall proceed in this following method:  

I. I shall consider what is meant by those Just Persons who need no Repentance.  
II. How we are to understand that Joy in Heaven over one Sinner that repenteth, etc.  
III. I shall make some comparison between a True Penitent and a Just Person; and show on which side the Advantage lies.   
I. What is meant by those Just Persons who need no Repentance.  
In the beginning of this Chapter, it is said, That the Publicans and Sinners drew near to hear our Saviour; and that the Pharisees and Scribes murmured, saying, This Man receiveth Sinners, and eateth with them: And upon this account some are of Opinion, that the three following Parables were spoken with a particular reflection on those conceited and presumptuous Persons, who thought none were Just and Holy, or had any Title to Heaven but themselves; and who placed a main part of their Sanctimoniousness in a separation from others, and in despising of poor Publicans and Sinners. But tho' the Pride and Hypocrisy of those Persons were most vile and abominable, and fully merited all the Severity of our Saviour's Reproofs; and tho' he took many occasions of discovering to the People the Falseness, Covetousness, Censoriousness, and Malice, of that pretending Sect; yet he does not seem in these Parables to have reflected on Them: For here the principal Design of our Saviour was, to set forth the Goodness of GOD, and his readiness to forgive the greatest Sinners, upon their timely and sincere Repentance; and to declare the Pleasure which His Heavenly Father took in the Conversion of Men, tho' they had been very extravagantly sinful. But now what sort of Expression had it been of God's Delight in true Penitents, if this had been the proper signification of the Text, That there was Joy in Heaven over one Sinner that repent, more than over ninety and nine hypocritical Pharisees, who were so proud as to think they needed no Repentance? To be sure, this could not be the sense intended by our Saviour; because the design of the Parables which he then delivered, was to magnify the Graciousness and Mercy of God towards hearty Penitents; but nothing surely could be a more improper way of doing that, than by preferring of them barely before the worst of Hyprocrites.  
As to the number of Ninety nine Just Persons, that runs upon a supposition; that should we conceive so many Just Persons, who lived sober and regular Lives, and that but one in an hundred should prove Extravagant; the reducing of that one would be the cause of more Joy, than the continuance of Ninety nine in their wont Obedience and Duty. But tho' the number of Ninety nine Just Persons in an Hundred, be a Supposition, yet it may be further enquired, Whether there be any Persons so Just as to need no Repentance? And to this it may be answered, 1st. That there is a Spirit of Delusion gone into the World, whereby some are filled with such presumptuous Conceits of themselves, that they dare pretend to an absolute unsinning Perfection: And this makes them despise the solemn Confessions of Sin, and the Sacraments of the Church; and is so dangerous a piece of spiritual Pride, that it delivers Men up to blasphemous Opinions, and such distractions of Mind that look very like unto real Possessions. When the Devil cannot prevail with some to run into the Disorders of a sensual Life, than he endeavours to raise them up into his own Nature: If they cannot be prevailed upon to be grossly sinful, than he persuades them that they have no Sin at all; that they are wholly pure and perfect, and stand in no need of those Cleansings and Expiations, which others look upon as necessary and constant Duties: That Confession, Humiliation, Repentance, and applying to the Sacrifice of Christ, are but mean Ordinances and Beggarly Elements, fit only to constitute the Religion of great Sinners: And that they are already advanced to such a near conformity with God, that they want none of those helps and supplies which are suited only to an imperfect State.  
This may look like a strange Description to those who are not acquainted with the Wiles and Depths of Satan, and with that Mystery of Ungodliness which works in the Children of Pride: But 'tis a sad Truth, that there have been many, who have been wrought up into Spiritual Frenzies, by entertaining unusual confidences of their own perfection; by neglecting the humble way of Walking with God in constant Piety and Fear; in a mean opinion of their own good Actions; in the Prayers and Praises of the Church, and under the wise and sober Conduct of those who are appointed by God to watch over the Souls of Men. It is a Melancholy reflection to think how many of those poor Creatures who talk of nothing but Spirit, and Light, and Communion with God, are at the same time in the very Gall of Bitterness, and in the height of Spiritual Pride! Now such as these are so far from needing no Repentance, that they want it as much as the most Debauched and Profligate Sinner; and nothing is more proper for such, than to spend the whole remainder of their days in mourning and debasing of themselves, and in using the best methods of cleansing themselves from the abominable pollutions of Pride, and from the filthiness of the Spirit.  
2. There are others, who tho' they do not rise unto that degree of Spiritual Pride, as those I now mentioned; yet because they are not observed to run into the notorious Riots and Excesses of the Age, are inclined to think, That the Doctrine of Repentance does but little concern them. They are not so open and public in their Sins as others; the noise of their Sinful Actions does not furnish the Discourse of People, and the Scene of their Vices lies more inward and retired; but yet all the while their Hearts may be full of Covetousness, Vainglory, and bitter Zeal; they may never yet have had any spiritual Change and Renovation within them; and they may be very remote from true Godliness, and a sincere love of Virtue: And if there be such as these, they stand in as much need of Repentance as any of the Prodigal and Licentious part of Mankind. But then,  
3ly. There are some such just Persons as need no such Repentance as the Prodigal Son is represented to have made: They do not need a whole change of their Hearts and Lives, because they are such as through a good Education, and an early Piety, have been kept under the Grace and Providence of God, from breaking out into any Notorious Sins, and from living in any Habitual filthiness either of Flesh or Spirit. But yet even these stand in need of such a Repentance, as aught to run parallel with all their Virtuous Actions to the end of their Days; which is to accompany them in their highest Attainments, and to send them humbly to the Blood of Christ, for the expiating the Defects of their most perfect Lives. When we talk of Innocent and Just Persons, we always mean in a comparative way of speaking, as they excel the generality of Mankind, and are more Constant and Zealous in Holy Duties, than others. When we speak of Perfection, we take that word in an Evangelical sense, not according to the rigour and absoluteness of the Term; but in such a qualified meaning, as is consistent with Surprises and Infirmities: We mean such a perfection as includes many defects in it, but yet is still carrying us on to farther degrees of Holiness: That leaves us continual matter for our Humiliation, and for our farther endeavours after Righteousness; but does not suffer any Sin to Reign and have Dominion over us.  
Now there were some in our Saviour's time, even in that most degenerate State of Judaisme, who were so just and perfect, as to need no such Repentance as John the Baptist preached to the Pharisees and Sadducees, and our Saviour himself to the Publicans and Sinners: There were some true Israelites, who had lived without Guile, and had kept a good Conscience both towards God and Man: And as to such, it was sufficient that they received Christ as the Messiah, whom the Prophets had foretold, without condemning themselves for their former opinions, or for their former Lives; they being already Believers and Virtuous, according to the light, and knowledge, and means they were under, were only to be instructed farther in the Mysteries of the Kingdom of Heaven, to be more confirmed in the Comfortable Doctrine of the forgiveness of Sins, and to be improved and raised unto more perfection, to higher Instances of Duty, and greater degrees of Love: But they had no need of those astonishing Sermons, and those terrible denunciations of present Wrath and Destruction, which were to awake the Grosser Sinners; nor were they obliged to enter into those difficult and bitter parts of Repentance, which were designed for the Recovery of those who were Dead in Trespasses and Sins.  
So likewise under the settled profession of the Gospel, there are those, who by the preventing Grace of God, have been preserved from the Corruptions of the World; and by the means of a pious Education, and a governable Temper, have maintained an even and constant course of Piety: Now it cannot be supposed that such Persons as these, need any such Repentance as signifies a Total Change of their Hearts and Manners: The Holy Spirit has already wrought that change which was necessary for them in an insensible way, and by such undiscernible degrees, that they cannot assign the particular time of their Conversion. The Baptismal Efficacy unfolded itself into sanctification, and holiness as they were capable and fit, and their Christianity and Reason improved together.  
But still there is a Repentance for such as these to be employed in, while they sojourn in this World; for tho' they avoid all known and wilful Sins, and discharge their duties in such a manner, that their Consciences cannot accuse them of any gross neglect, or of any Insincerity of Heart; yet evil Thoughts, irregular Desires, disorderly Passions upon sudden Provocations, and an omission of the due execution of good Purposes, and of the improvement of good Affections, are breaches of God's Holy Law, and need his Pardon: They must be resisted and watched against; and they must be cleansed by such a Repentance, as makes Men truly sorrowful for such impure Adherencies, tho' perhaps they shall never be perfectly free from them; by such a Repentance, as makes them groan and mourn under them as burdensome Infirmitites, and ready to comply with the best methods of removing them in some measure and degree; for tho' we cannot be perfectly Holy in this Life, yet we don't know to what a height of Piety we may arrive, unless we try and contend after it; and tho' we miss of some of those degrees of Perfection which we laboured to attain, yet we shall find such Advantages in our spiritual Life, by our hearty Endeavours to be quit of all Infirmities, that we shall be more confirmed in Goodness, perceive our Hearts and Affections more and more purified, and we shall be prepared for a higher state of Glory.  
Thus we see that there is a Repentance for the most Just and Righteous Persons continually to be exercised in; but then this Repentance is not so much a separate Duty, or an entrance upon Religion, as a continuance in it, or a walking humbly with God: 'Tis not a passing from a course of Sin, to an habit of Righteousness, but a proficiency in Holiness under a fear of God, and a mournful sense of our Infirmities and Defects: And tho' this be continually carried on in some degree all the time of our Lives, yet it must be increased as solemn Occasions shall require. And tho' the Repentance of great Sinners may cause more Joy in Heaven, yet I doubt not but this Repentance of the Just is of exceeding Esteem with God and his Holy Angels. Which leads to the  
Second thing to be explained, viz. How we are to understand that Joy in Heaven over one Sinner that repenteth, more than over ninety and nine Just Persons which need no Repentance. Now 'tis evident that this expression of Joy in Heaven, is suited to the plain matter of the Parable; for if it be natural for a Shepherd to rejoice more at the finding of a Sheep that had straggled away from its Fellows, and was given over for lost, than for all the remaining Body of the Flock, which he knew to be safe, and within the Fold: If this be a common Observation, and agreeable to the Nature and ordinary Concerns of Mankind, who are generally more moved with something that surprises, and is unexpected, than with what is known and constant, tho' really in itself of greater value than the other; then we have a sufficient understanding of what our Saviour means by that Expression, when we apply it to spiritual matters, in that manner that spiritual things will admit of.  
That therefore which we are to conceive by that Phrase, of Joy in Heaven over one Sinner which repenteth, etc. is this: That the Conversion of a Sinner is highly acceptable to God; and that a true Penitent is very dear to Him, and to the ministering Angels. But whether there be such a thing as Joy in Spiritual Natures, and how any thing like a Surprise may be consistent with those Intelligent Being's, is no part of solid Divinity, and we may be wise and holy, without resolving of those Intricacies.  
We know that the whole Scheme of the Scriptures, is founded upon God's Pity and Compassion to Man; and that it is God the Son who transacts all things between the Father and us: And he having taken our Nature upon Him, in the fullness of time; which he covenanted to do, before the foundation of the World; I cannot see any such Impropriety in the Style and Language of the Scriptures, as some may imagine, when they Attribute some kind of Affections to God, as He is considered and represented to us under the Notion of the Messiah: For what unsuitableness is there, that a God Incarnate, or a God taking Humane Nature upon Him, should represent himself as clothed with the original and innocent Inclinations and Affections of that Humane Nature he was pleased to assume? All the Descriptions of God which we meet with in our Bible, are either very Majestical, and such as are proper to imprint on our Minds an exceeding Reverence and Awe of his Glorious Nature; or they are very Gracious and Lovely, apt to take possession of our whole Hearts, and to call forth all our Gratitude; we find none of the evil Passions, or such as have an immediate repugnancy to a Good and Wise Being, ever attributed to God in the Phrase of the Scriptures; but only such Passions as are Virtues and Perfections too, and such as become a Just and Wise Governor, or a Prudent and Tender Father.  
The generality of Mankind are hardly able to conceive the Actions of God's Nature, any otherwise than in a very Humane way: And when they find Religious Matters represented according to the best conceptions they have of Wisdom and Goodness, they rest contented; and as the Integrity of their Hearts, and the Honesty of their designs shall dispose them, they apply themselves to Practice and Obedience. Now the Scriptures were written for the generality of Men, and for the meanest Capacities, and in such a way of condescension as was likeliest to work upon the Most: And they who are of finer Thoughts, and nicer Inquiries, have other ways of satisfying themselves.  
The expression therefore of Joy in Heaven over a Sinner that reputes, is designed to enlarge our Apprehensions of God's Goodness, to raise our admiration of his Mercy, and to encourage the greatest Sinners to return to Virtue: But if we will be ask questions about the operation of Natures that are so far above us, and be disputing the propriety of Expressions; we shall go near to lose the main intent of the Parable, and to forget that one thing necessary; the salvation of our Souls.  
I come therefore to the  
Third thing I proposed, To make some Comparison between a True Penitent, and a Just Person; between one Converted from a Vicious Course of Life, and a Person constantly and habitually Good, brought up in an early Piety, and going on to Perfection, in an even and steady progress.  
Now it is certain, that both these Persons, and both these States are highly commendable: And tho' the penitent Person in some respects may have the advantage of the Just; yet the Just will have the advantage of him in more.  
It is a glorious thing to be a sincere Convert, to choose Virtue with true knowledge and deliberation; to renounce the World upon a full conviction of its Vanity; to prefer Humiliation and Retirement before Feasting and Laughter, and the wisdom of Religion before all the pleasures of Sin! Such a preferrence as this, brings an exceeding honour to the Gospel, by making known to others the greatness of its force and efficacy, and that it is most eminently the Power of God to Salvation: For what a weight must those Motives carry with them, that can break thorough the strongest habits of Vice, and cast down those evil Imaginations that have mightily exalted themselves against the knowledge of Christ, and have been fortified by long and repeated Custom? What a sudden Confusion must it bring to the Kingdom of Darkness, when such a Person is brought over to Virtue, who was acquainted with many of the Depths and Mysteries of that Infernal Court, and who can now discover to others the Wiles and Arts by which the Empire of Sin is upheld and promoted? What an addition must it be to the native Honours and Reverence of an Holy Life, when he who has experienced and made a full trial of that false Happiness which sinful Pleasures boast of, shall confess and deplore the Delusions, Anxieties, and Horrors of a Vicious conversation, and beg contentment from Religion? What new love of Virtue, and greater detestation of Sin must it cause in us, when we find one who was notorious for a profane Life, bitterly bewailing the many scoffs and derisions which he had formerly cast upon Holy Things and Persons, and with the deepest sense of his vile and unworthy Actions, imploring the Absolution of the Church? What a joy must this be to the Angels in Heaven, what a triumph to the Saints on Earth? How gladly will those Ministering Spirits be employed to carry up to Heaven the Contrition of his Repentance, the sincerity of his Vows, and the fervour of his Prayers? And how joyfully will they return with the message of Pardon, Comfort and Salvation? With what Demonstrations of friendship and gladness will such a Person be received into the Communion of Saints here below? They will assist him in the difficulties of his new Undertaking, abate the perplexity of his mind with seasonable Counsels, and meekly watch over his tender and scrupulous Piety: They will never upbraid him for his former Actions, nor despise him for what he once was; but will magnify that Grace which over powered the strong Holds of Sin, and only repine, That he was not sooner Theirs.  
As the return of a Sinner from a Vicious Life brings great Glory to God, and to the Gospel of Christ; so there are some Virtues, or some peculiarities of Holiness, in which true Penitents do often excel. There is generally an excellent degree of Humility that accompanies all their Pious Duties, and nothing usually is more contrary to their Tempers than Spiritual Pride. They are seldom guilty of any Censoriousness, or despising of others, who are not yet returned to Wisdom, and a better Mind; who are not yet so Virtuous and so Happy as themselves. They are always sensible of what they once were, and most zealous for the conversion of others; as knowing on what terrible Precipices they continually walk. Besides, they oftentimes arrive to an exceeding measure of Divine Love; that Heat, that Vehemency of Temper which once carried them into the Excesses of Sin and Folly, being consecrated to God and Religion, is for the future turned into the Ardours of Devotion.  
If these with many more Advantages of Repentance were well weighed, there is sufficient encouragement for the greatest Sinners to come in, to enter their Names among the happy Penitents, and by their timely Conversion, to cause great Joy in Heaven. But then we are likewise to consider, that the Joy which is expressed for a Convert; is no Derogation from the just Person, who needs no such difficult, no such bitter Repentance.  
It is well indeed for thousands of us, that there are such privileges in the Gospel for returning Prodigals; and that God has so signally declared his readiness to forgive us upon our sincere repentance: But yet the advantage lies on the other side, in being early engaged in the ways of Virtue. A religious Education is certainly the greatest Blessing in this World; 'tis the foundation of all others; 'tis that which delivers us over to the especial care of God, and puts us into the very Road of a happy Predestination, which nothing but a prodigious perverseness of Nature can break through. But then we must not look upon Religious Education as a thing that can be so soon finish▪ d as some imagine; if we would have it effectual, it will ask a considerable time in perfecting; for it does not consist in saying a Catechism by rote, or in standing a little in awe of Parents; much less in learning some unnecessary accomplishments; but in awakening the faculties and secret powers of the Soul, as soon as may be; in working of good habits into those powers, and making the distinctions between Good and Evil very plain and manifest; in enabling young Persons to form a rational choice of Virtue, and bringing them by degrees to find a delight in Religious Duties: To be sure they must never be trusted to their own Conduct, till they are arrived to some moral Wisdom, and to some spiritual Strength, and are in some measure prepared to withstand those Temptations of the World, which are most likely to assault them. This, some will say, is a difficult Task, an employment much out of Fashion, and few Parents care to have so much trouble with their Children; this I grant is too true; but then this is the source of those Numbers and Swarms of the extravagantly Vicious which darken this Age; that the Supposition of the Parable may be reversed upon us, who have ninety nine Sinners, for one just Person, who needs no such Repentance. Tho' good Education be a difficult Undertaking, and much disused in these times of general licentiousness, yet it is the most important Matter, that either the State, or the Church, can take into consideration for the happiness of the Kingdom, as well as the Salvation of Souls depends upon it. It may perhaps so happen, that after all our care, some may get lose from the best Education, and run a wild course of folly and madness; yet I am persuaded there are but few such; and they who do, are commonly followed with such quick Reflections, and sharp Convictions of Conscience, they are so haunted with the remains of their good Education, that they find but little quietness in their Souls, till they return to Wisdom and Virtue; and perhaps the first severe Affliction brings them to themselves again: So that still the extravagance of most People is owing either to their want of Education, or to some great defects in it: Either their first Years were wholly neglected, and they were suffered to contract ill Habits, before they were committed to Instruction; or they were brought up under such an Indiscreet Strictness, and such sourness of Principles and Opinions, as made Religion frightful to them; whereas the love of God, and the easiness of Virtue, are chief to be instilled into tender Minds, and that with all the sweetness and endearments imaginable: or perhaps their faculties were made too Volatile and Trivial, with modish Divertisements, and they were taught more Vanity than Virtue in their younger Years; or else they were too soon committed to the wide World, before they were truly formed into any settled Goodness, or had any Virtuous dispositions improved and established in them.  
O 'tis a Blessed thing to set out Innocently in the World, and to go on in a constant Progress of Holiness! To have only Surprises and Infirmities to repent of, and some few Spots contracted in common Conversation to cleanse and wash away! And so to increase daily in Wisdom and Virtue and in Favour both with God and Man!  
Tho' the returning Sinner may run up to a great measure of Goodness; yet in respect to the just Person, he will still be the hinder Wheel, and can never overtake him, who turns upon another Axle, and set out before him in the race of Virtue: Tho' the Penitent may have more heats of Zeal, and more Vehemency in Religion, yet 'tis very rarely that he equals the Just in the Regularity and Constancy of Duty: The one may sometimes more vigorously collect himself, and perform some things in Religion with more generosity and warmth, but then he is apt to languish again, and to cool too soon; but the other maintains his Piety with a calm, an even, and a gradual advancement.  
The Penitent may be admirably fitted to preach Repentance to others, to declare the riches of that Mercy which he himself has found, the possibility of overcoming evil habits which himself has laid aside, and of recovering into a Life of Virtue after a long course in Sin: He may be admirably fitted to warn Men of the deceitfulness of Sin, of the falseness of its promises, and of the danger of delaying their Amendment: But then the remembrance of his former Life will be apt to diminish his Reverence with some, and to lessen the Force and Influence of his Counsels: But the Just may rebuke and reprove with all Authority, and his unspotted Life will add weight and moment to his Words. He who has forfeited that free and complete forgiveness that was dispensed in Baptism, and after a notorious range in Sin, is brought into the Church again at the penitential Door, will have reason to be continually working out his own Salvation with great fear and trembling: He will have many scars remaining after his Wounds are healed; he will hardly ever be free from some Images and Tracts of his former Vanity: He will be often in danger of a Relapse: He will be apt to think himself more improved than really he is; because he sensibly finds how much he is removed from that Degenerate State in which he was; so that a little progress in Virtue, will go near to look like perfection to such an one, unless he more studiously compare his Life with the rules of the Gospel, than with those vicious practices which he has forsaken: Besides all this, an extravagant Life does seldom fail of leaving some indelible Prints behind it, some weaknesses either of Body or of Mind, that make the Convert less able to do any eminent service for God and Religion in the remaining part of his Life: And upon these accounts he can hardly expect to come to that full Peace and Comfort, and to that degree of humble Confidence and Assurance, which is the special privilege of the Just.  
Tho' the good Father made an extraordinary Entertainment for the returning Prodigal; yet he told the elder Brother, that he was ever with him, and that all he had was his: That he had command of all his Substance, and all the Riches of his House were his.  
Those Divine Vouchsafements, which are a Feast, and a surprising Joy to the Penitent, are but the daily Provisions, but the common Experiences of the Just.  
A return from a vicious Life is more moving, and causes more admiration; but a settled course of Goodness is more valuable, and is entertained with a more lasting Esteem.  
Nothing besides Innocence is better than Repentance, and a timely Repentance comes very near to Innocence. The penitent Person by his return, causes a Joy in Heaven; but the Just has a great Measure of that Heaven continually within him.  
FINIS.