THE WAY OF THE SPIRIT In bringing SOULS TO CHRIST.  
Set forth in X. SERMONS, ON JOHN 16.7, 8, 9, 10. And CHAP. 7.37.  
By that able and faithful Servant of Jesus Christ, Mr. Thomas Allen, late Pastor of a Church in the City of Norwich.  
London, Printed in the Year. 1676.   

To the Reader  
HAving a sight of these Sermons before they went to the press, I thought fit to speak something of them, and something of the Author.  
1. As to these Sermons, The design of them is excellent. First, they show that the Holy Ghost in bringing Souls to Christ, doth first convince them of sin, so making them to feel their need of Christ, working in them to hunger and thirst after him, prise him above all, and count all things loss and dung in comparison of him. Secondly, In these Sermons is excellently set forth the fullness and righteousness of the Lord Jesus, whereby he is able to save to the uttermost all that come unto God by him. Thirdly, here is set forth how freely Christ admits sinners to come unto him that they may have life, not standing upon any merit or worthiness in us, but only works our hearts to a sense of our own vileness and unworthiness, and by a secret work of his Spirit draws the humbled and convinced sinner to take of the water of life freely.  
Possibly some may meet with a few passages in some of these Sermons, that they may not clearly understand, Let such consider that these Notes were neither intended nor prepared by the Author for the Press, but taken in short hand from the mouth of the Preacher, in which case there must be great allowance. Likewise some may think the Author did inculcate things too much, and was not so concise and sententious as were to be desired. In answer to that, I would say, that in my poor judgement I always looked upon it as one of the many excellent gifts of God bestowed upon him, that he had a great dexterity in clearing and urging things with variety of expressions. As he was a heart Christian, so he was a heart Preacher, and those things that are to be wrought upon the hearts of the hearers are to be sufficientey cleared to their understandings, and earnestly set home to their Souls and Consciences, though God can set in with a short hint to convert a soul, and enlarge that with great light and power upon the hearer, that was not sufficiently cleared and urged by the Preacher, yet truly 'tis an excellence in a Preacher to set forth the truths of God plainly and fully with power and authority in the name of Christ.  
2. As to the Author of these Sermons, that burning and shining light Mr. Thomas Allen (now with Christ) I must needs say something (having such an opportunity) of the exceeding grace of God in him.  
1. I will speak of him as a Christian. He was one that obtained mercy to fear the Lord from his youth, and soon grew up to sueh a measure of grace as to be one of the highest form in Christ's school, he attained to be more than one of the children or young men in Christ, even to be one of the Fathers, one of the most grown and most experienced Christians, full of Faith, and of the Holy Ghost. His heart was much awed with a holy reverence of God, he was a man of a tender conscience, fearful to offend God, Christ was exceeding precious to him, he made him all his salvation, and all his desire, he was full of holy zeal, valiant for the Truth, he had a heart for God, and a tongue for God upon all occasions. In communicating to others necessities he was so free, that usually he did beyond his estate, he was every way eminent in grace, adorning the Gospel with a holy & fruitful conversaion.  
2. As a Minister, he was very able and faithful, he was an excellent Preacher, plain and powerful in his doctrine, and though he was a learned man, yet he preached without all ostentation, he did not confound his hearers with obscure terms and fantastical expressions, but endeavoured to set forth the Truths of God in the most plain and convincing way to the consciences of men. He preached not himself, but Christ, he was not desirous of vain glory. In his preaching he was not in jest, playing with his Text and with the souls of men (as the manner of some is) but was in sober sadness and good earnest to bring souls to Christ, and build them up in him. He was eminent in self-denial, he made not the Ministry a trade to get money, his design was not to make himself rich in the World, but to make others rich in grace. In those places in which he laboured he might say with the Apostle that he sought not theirs, but them, not their goods, but their good. It's no dishonour to a Minister of Christ to live of a little, and to leave but little when he dies: Proud, lordly, self seeking, high living Ministers no way suit the Gospel of Christ; (which was first preached by a company of poor men, without any worldly splendour, who went through wonderful hardships and difficulties in fulfilling the Ministry which they received of the Lord Jesus, 2 Cor. 6.4, 5. 2 Cor. 11, 23, 24, etc.) but are rather like the Merchants of Babylon, who grow rich and great with the abundance of her delicacies, Rev. 18.3.11.12  
Another thing that I would mention of this worthy man was his marvellous condescension in private discourses to his brethren in the Ministry, who were much inferior to him in age and gifts, not standing upon his own great worth, never exalting himself, but preferring them above himself, hearing their judgements in any matter with as great reverence and respect as if they had been his Superiors. Surely his humility was extraordinary, and a notable example to all that knew him.  
As he was a Scribe instructed to the Kingdom of God in all points of the Doctrine of Religion, so he was expert in all Questions about Church-discipline above many; for which he had been much advantaged by living so long in New-England, and having there such intimate acquaintance with those famous men Mr. Bulkly, Mr. Hooker, Mr. Cotton, Mr. Shephard, and others there, who lived in his heart when they were dead, and he delighted to speak, and to relate some remarkable passages of them.  
One thing more I would take notice of in this man of God, he was full of compassion to those that were under violent temptations, and terrors of Conscience, and very judicious to direct them in the way to find rest unto their souls.  
Whilst I commend this Servant of Jesus Christ, let none be offended, as if I thought or spoke of man above what is meet, I know indeed there is in these days a kind of man-worship, a crying up this man and the other, and having their persons and preaching in admiration without cause, when in the mean while who almost cryeth up the Lord Jesus, and maketh him all in all? Therefore let me be so understood in all that I have said, that I mention these excellencies of this Servant of God not to cry up a piece of clay, but for the glory of Christ, who put all this treasure into an earthen vessel, and to quicken us that are alive and remain to follow such an holy example and pattern as Christ hath shown us in his grace bestowed upon him.  
To conclude, when we have considered the graces and excellencies of the Servants of Christ, we should turn our eyes presently to Christ himself to admire him, and praise him. He came from above, and is above all, greater than all both men and Angels, We hath a name above every name. The best Ministers must decrease, go off the stage, and lie in the dust: but he must increase, and be yet more glorious in the eyes of Angels and men. The best Ministers are but under-shepherds to that good, great, chief Shepherd, and Bishop of our souls. It is he that brings the many sons to glory, he is the one Mediator, Saviour, Redeemer, and Head of the Church. Ministers are but Stewards to this high Lord and King, Labourers for this Lord of the harvest, Vnder-rowers to Christ the Master Pilot of the Ship of the Church. Blessed are those Servants that are faithful to him our high and most excellent Lord Jesus, our good Lord and Master, to whom be glory for ever and ever. Amen.  
Martin Fynch. Grimsby, August 26, 1674.   

Christ doth all for the Best.  

SERMON I.  JOHN 16.7, 8, 9, 10. 
Nevertheless, I tell you the truth, It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you.  
And when he is come, he will reprove the world of Sin, and of Righteousness, and of Judgement.  
Of Sin, because they believe not on me.  
Of Righteousness, because I go to my Father, and ye see me no more.  
OUr Lord Jesus Christ is now about to leave the World and to go from his Disciples and Servants; he doth endeavour before his Departure to strengthen and establish their hearts both against those sufferings they were like to meet withal, and also against that sorrow that now their hearts were filled withal upon the hearing of his departing and going away from them.  
As for their sufferings you have that spoken to in the first 4 verses, wherein he gives them a Reason why he speaks to them concerning their Sufferings. Saith he, These things have I spoken unto you, that you might not be offended. I tell you before hand of your Sufferings, that you may not be offended. What's that? Namely, that you may not be so stumbled when you meet with Sufferings more than you did expect, and so be ready to turn your backs upon the Gospel, upon your Profession. These things have I spoken unto you; He had been speaking in the last verse of the former Chapter, of their meeting with Tribulation in the the world; And, saith Christ, These things have I spoken unto you beforehand, that when they come you might not stumble and go back.  
You see, Brethren, how tender Jesus Christ is of his Disciples and Servants, he would not have them to be offended, and therefore he tells them beforehand of their Sufferings, and that is the way to prevent Offences, and Stumbling, and fall back from our Profession by our Persecutions and Sufferings, to understand and know beforehand what we are like to meet withal; and therefore, saith Christ, I tell you of these things before, that when they come to pass, you m●y not be offended. And then he tells them mo●● particularly what Sufferings they are like to m●et withal. And, saith he, You are like to meet with the highest and greatest kind of Sufferings, Sufferings of the highest nature both from the Ecclesiastical and Civil State, the highest kind of Sufferings they possibly can inflict upon you, for, saith he, You shall be brought into their Ecclesiastical Courts, they shall Excommunicate and cast you out of their Synagogues, and not only so, but you shall have the Censure of their Civil Courts, you shall have sentence of death passed upon you, they shall put you to death, and think they do God good service in so doing. These things, saith he, you must look for.  
And by the way, take notice of this, That Christ and his Servants are exposed to the greatest wrath, malice, indignation and hatred that this world can exercise on them. The highest kinds of evil and punishment that this world can infl ct upon them are all little enough; and then he gives the reason of it, why they shall thus inflict such punishments on them, and put them to such sufferings, Verse 3. These things will they do, because they have not known the Father nor me; It is from their ignorance of God and Christ. And truly so all Persecutors, what they do against the Saints and People of God, it is from their ignorance of Christ; for did they know God and Christ, they would not so persecute the Saints and Servants of Christ; but these things will they do, because they have not known the Father nor me.  
But then the Disciples might ask Christ, Why did he not speak of these things before, and tell them what sufferings they were like to meet with? To that Christ answers them, Verse 4. I said not these things to you at the beginning, because I was with you. They were not then so liable to Sufferings the time Christ was with them, all their hatred and malice was then let out against Christ himself, as long as Christ was personally present; so the Disciples were free, Christ preserved them: but now (saith he) I go away, now you shall be exposed to all these things, and now I tell you of them, that you may be prepared, strengthened and fortified against them.  
But as then for their sorrow about his going away, he tells them of his going away from them, that they should be deprived of his personal presence, from verse 5. and so on; but now I go my way to him that sent me. And now Christ doth in a very gentle manner blame his Disciples that they did not inquire into the end and reason of his going away, I go my way to him that sent me, and none of you ask me, Whither goest thou? If they had but enquired whither Christ was to go, and to what end he was to go away from them, their hearts would not have been so full of sorrow, if they had understood whither he was going, namely that he was going to the Father; he was going to Heaven to be glorified there, and exalted there, to sit at the right hand of God there, to have all power given into his own hand, to have power over all Creatures and things; None of you ask me, Whither goest thou? Had they enquired after that, had they understood that, they would not have been so full of sorrow.  

Objection.  
But you will say, Did not some of the Disciples ask him before, whither he went. John 13.36. Simon Peter said unto him, Lord, whither goest thou? Jesus answered, Wither I go you cannot follow me now, but you shall follow me hereafter— Lord, saith he, why cannot I follow thee now—? Why then doth Christ say here, none of you ask me whither goest thou? when Peter expressly asked the Question before.   

Answer.  
To this I answer, The Question that Peter put to Christ whither he went, was not so much to understand his Exaltation and Glory, and the End of his going away, as out of presidence of his own strength and ability to follow Christ: but now Christ's meaning is, when he saith, None of you ask me whither goest thou? that is, you do not understand the end of my going away from you, you do not know wherefore I go to my Father, and therefore Sorrow hath filled your hearts; and then he blames them for being so sad and sorrowful for his going away, Verse 6. Because I said these things to you, Sorrow hath filled your hearts; if they had known that Christ was now going to the Father to be exalted at the right hand of God, they would not have been so sorrowful: no saith Christ, John 14.28. If ye had loved me, ye would have rejoiced, because I said I go to the Father; for my Father is greater than I Now observe and take notice of this, That it is displeasing unto Christ to see any of his Disciples and Servants to be immoderately sorrowful upon any account; though it was upon the account of his departing from them and their losing his Presence, yet notwithstanding Christ would not have them immoderately sorrowful, he blames them for it, and now says he, because I said these things, to you, Sorrow hath filled your hearts. And further, he comes to lay down some Comforts and Antidotes against their Sorrow here in the Text, the 7th verse, wherein by way of Comfort he tells them,  
1. That it was expedient for them that he should go away, It is expedient for you; not only expedient for me that I go to the Father to be exalted in Heaven, but it is expedient for you also, saith Christ, Expedient for you; That is one Ground of Comfort to allay their Sorrow. And not only so, But  
2. He doth assert it and affirm it very confidently, he would have them fully persuaded of it; Because it was hard for them to believe that Christ should leave them and go away from them, that they should be deprived of his personal presence; was there any thing harder for them to grapple with than that? could there be any thing more expedient for them than that he should stay with tnem? but saith Christ, I tell you the Truth, it is expedient for you that I go away, You may be confident and persuaded of it, nevertheless I tell you the Truth. And.  
3. He doth further amplify this Comfort about his going away, by telling of them, What Benefit they would have by his going from them, Therefore that may sustain and support their Hearts and Spirits. Why? what shall they get by it? saith Christ, you shall have something that shall be equivalent to my bodily presence, you shall have that that is more expedient for you; you shall have the presence of the Comforter the Holy-Ghost, and this he doth express both negatively and affirmatively, If I go not away the Comforter will not come to you, but if I depart I will send him unto you: You shall be sure to have the Comforter if I go away; when I come to sit at the right hand of my Father, I will send the Comforter; and you cannot have the Comforter so fully now my presence is with you as you shall have after I am ascended up to Heaven to be glorified. And  
4. He doth more particularly set out the Benefits they shall have by the presence of the Comforter, and amongst other things he saith the Comforter shall be with them to give them success in their Ministry, shall make their Ministry effectual and powerful for to convince, To convince the World of Sin, of Righteousness, and of Judgement.  
Thus you see the Scope of these Words, they are spoken by Christ by way of Comfort to his Disciples, whose hearts were filled with Sorrow at the hearing of his going away from them. Nevertheless I tell you the Truth, it is expedient for you that I go away: for if I go not away, the Comforter will not come, but if I depart I will send him unto you; and when he is come, he shall reprove the World of Sin, of Righteousness, and of Judgement.  
I have formerly (as you may remember) spoken concerning the glorious effects of the Gospel from that Scripture Acts 26.18. Now here you have laid down the Cause whereby the Gospel came to be so efficacious, and effectual, namely, by the presence of the Comforter, by the assistance of the Holy Ghost with the Ministry of it. You may observe and take notice of it, That after Christ's Ascension into Heaven, immediately their Ministry was more powerful and more effectual in one Sermon, than it was in all the time they were with Christ in his bodily presence, three thousand at one Clap were brought in by one Sermon, so powerful was the Holy Ghost with them in their Ministry. But briefly then, before I come to speak to the eighth Verse (which principally I aimed at in pitching upon this Scripture) I shall take up one Note or Observation, which may be of Use and Concernment to us, from the 7th verse; and that is this, Doct. That it is a most certain Truth that it is expedient for the Disciples and Servants of Christ sometimes to be deprived of the nearest and dearest Comforts that they have in this World.  
Brethren, the Presence of Christ was the nearest and dearest Comfort that they had in this World, yet saith Christ, It is expedient for you that I go away from you, and that you be deprived of my bodily Presence; and because it was a hard thing for them to believe; what? to be deprived of his Presence that was so dear to them: therefore he adds this, I tell you the Truth; it is true what I say, it is no Lye. Nevertheless, I tell you the Truth, it is expedient for you that I go away. It was expedient that Christ should go away, and lay down his Life, that he should rise again from the dead, and ascend into Heaven, and sit on the right hand of God, and have all Power and Glory put into his hand, and therefore it was expedient for them, that they might enjoy all the Fruits of his Death, and Resurrection, and Ascension, and Glorification, and Exaltation; it was expedient for them in all these respects, but more particularly that they might have the Holy Ghost sent down to them.  
Methinks, Brethren, Jesus Christ here comes to his Disciples and speaks to them as a tenderhearted Husband to his dear Wife, when he is about to undertake some great Journey, or some Voyage, to go away from her, she is mourning and weeping, he comes and speaks comfortably to her, and persuades her to be of good cheer, as if he should say, My Dear, there is no Remedy, I must go away, I must take this Journey, there is no help for it, 'tis necessary, 'tis expedient, nay, and 'tis for thy sake, it is to fetch in Comforts for thee, and necessaries for thee; it is expedient not only for me to finish my Business because my occasions and business call me abroad, but it is expedient for thee that I take this Voyage or Journey, 'tis for your Comfort; and be assured of it, that I will send to you ere long, thou shalt hear from me ere long, I will send One on purpose to comfort thee and refresh thee in my absence; and know this that I will not stay always from you, but will come in a short time again. Thus Jesus Christ spoke to his Disciples, when he was about to leave them, saith he, My occasions call me to go away from you, and not only so, but it is expedient for you, it is for your Benefit and Advantage, and though I be personally absent from you, yet I will send one unto you that shall supply my absence, even the Comforter, and after a little short time I will come again to you, I will not stay long from you; so he saith afterwards, Verse 16. A little while and you shall not see me, and a little while and you shall see me, because I go to the Father. And Verse 22. Therefore now have you Sorrow; but I will see you again, and your hearts shall rejoice: Within a little while I will come to you, I will make all the haste I can to you. Thus Christ speaks to his Disciples and Servants to comfort their Hearts, being sorrowful upon his going away.  
Brethren, Was there any thing, or could there be any thing that was nearer or dearer to the hearts of the Disciples than the presence of Christ? The presence of Jesus Christ was more to them than any Comforts of this World, more to them than their Estates and Callings, and Gain, and Trade, for you know they left their Ships and their Nets and Callings and all to follow Christ; nay Christ was more near and dear to them than their nearest Relations that they had in the World, for 'tis said, they left not only their Callings, their Trades and Ships and Nets, but they left their Fathers and away they went after Christ, yea they left all that ever they had, as Peter himself saith, Matthew 19.27, 28, 29. saith he, We have left all to follow thee; Not only their Callings, their Trade and Gains, not only their Parents and Relations, But we have left All to follow thee; Yea, Brethren, Jesus Christ was more dear and precious to them than their very lives, for you know what Christ was speaking to them about his going away, Mat. 26. and telling them that some of them would deny him, saith Peter, Though I die with thee, I will not deny thee; saith he, I will die first, I will lose my life first, and 'tis said all of them said after the like manner; they loved Christ more than their very lives, and yet now you see what Christ said to them, though his Presence was so near and dear unto them, yet saith Christ, I tell you the Truth it is expedient for you that I go away, it is expedient for you that I leave you, though I be so near and dear unto you. So that here is the Point grounded upon these Words; That it is a most certain Truth, That it is expedient for the Disciples and Servants of Christ sometimes to be deprived of those Comforts that seem to be nearest and dearest to them in this World, it is expedient for them—: The Word that is here translated expedient, it signifieth most profitable, more profitable for you, or better for you; better for you that I go away, than that I stay with you; more Profitable for you, so the Word is sometimes translated, and so it properly signifieth, expedient, that is, profitable: so saith the Apostle, 1 Corinthians 6.12. All things are lawful for me, but all things are not expedient. The Word is profitable, so it is in the Margin, All things are not profitable. So Chap. 10. in the last Verse, saith the Apostle, Even as I please all Men in all things, not seeking mine own profit, but the profit of many that they may be saved, it is the same word, only 'tis there translated profit, or profitable; 'tis expedient or profitable for you that I go away; and sometimes 'tis translated good or better, so Luke 17.2, 3. Saith Christ, It were better for him that a Millstone were hanged about his neck, and he cast into the Sea, than that he should offend one of these little ones; The word is, expedient. So again, Mat. 5.29, 30. Saith Christ, 'Tis better for you to go into Life maimed, with one Eye, or one Hand, than having both your Eyes and hands, to go into Hell. 'Tis better, the word is, expedient. So that here is the meaning of it; It is expedient for you that I go away, that is, 'tis most profitable for you, 'tis better for you that I go away from you, than that you do enjoy my personal presence.  
Now for the opening and handling of this Point and Truth, I shall briefly speak to these three things.  
1. Give you the Demonstrations of it, by some particular Instances, That it is most expedient or profitable sometimes for the Servants of Christ to be deprived of their nearest and dearest Comforts that they do enjoy. In which I shall give you some particulars.  
2. I shall show the Ground why, or whereupon It is so expedient or profitable for them to be deprived of their dearest and nearest Comforts they can enjoy in this World.  
3. And then show you this, That to enjoy the presence of the Comforter, the Spirit of God, is more expedient for the Saints in this World, than to enjoy the personal presence of Christ.  
I shall not be able to go through this Point at this time; but for the  
1. To give you some Demonstrations by some particular Instances, That it is expedient for the Servants of Christ sometimes to be deprived of their nearest and dearest Comforts that they have in this World.  
I shall Instance now in some particulars. As,  
1. It may be expedient for the Servants of Christ sometimes to be deprived of their outward Estates in the World. Brethren, to have a competent measure of Estate in the World is a comfortable thing; Those that have great Estates, do not know and understand the temptations of a poor estate; therefore, saith the holy man Agur, Pro. 30.9. though he would not be rich, yet, Lord give me not poverty. It is a great mercy to be comfortably provided for in the World, yet for all that it is most expedient sometimes for the servants of Christ to be deprived of their outward Estates in the world. You know how it was with Job, it is said, He was the richest man in all the East; he had seven thousand Sheep, three thousand Camels, a thousand yoke of Oxen, five hundred she-Asses, Job 10.3. yet it was expedient for Job to be deprived of all this Estate, all was taken from him suddenly, and it was expedient for him thus to be deprived. If his  could have spoke they would have said, as Christ to his Disciples here; his Sheep would have said, It is expedient for you, that we go away from you; his Oxen, his Camels and his Asses, all would have said, It is expedient for you, for us to go away from you. We read, Heb. 10.34. That the Christians in those days were plundered of their Estates in this World, and it was expedient for them, because God hath provided a better and more enduring substance for them. And therefore mark the expression of the Apostle James, 1.10. Let the Brother of low degree rejoice in that he is exalted; but the rich in that he is made low, because 'tis expedient for him. That is one thing.  
2. Let us instance in Outward Accommodations. As now, to be comfortably provided for in respect of Clothing, and in respect of an Habitation, and Dwelling-place. Brethren, these are great Comforts, to be left naked in the time of the Cold, to be without Clothing is a great Suffering, to be left without a House and Habitation, to be driven by Enemies from our Houses and Habitations, to be forced to flee up and down into the naked fields, 'tis a great Affliction: but it is a great Comfort and Blessing to be well provided for for Clothing and Habitation; I do not speak in regard of gorgeous Apparel, but for necessary and convenient Clothing; Let thy Garments be always white, saith Solomon; handsome Clothing, cleanly Clothing, is a great mercy and comfort. Yet now sometimes, it is expedient for the servants of Christ to be deprived of their Clothing, to be put to their shifts to get any rags to cover their nakedness; you shall read, Heb. 11.37. how those Worthies, of whom the World was not worthy, they wandered up and down in Sheepskins and Goatskins, being destitute, afflicted and tormented; They were deprived of their Clothing they could take up a skin that they found in the Wilderness, and were glad to make use of it to cover their Bodies; they were covered with Sheepskins and Goatskins. So for a Habitation, it is a comfortable thing to have a comfortable Habitation and Dwelling-place, to shelter them from the Wether; and therefore 'tis made as a gracious promise, Hosea 11.11. That God's People shall dwell in their own Houses. I tell you, if so be we had an enemy to come and drive us out of our Houses and take possession of our Habitations, whilst we escape with our Lives, it would be a great affliction; but yet for all that, sometimes it is most expedient for the Lords Servants to be deprived of their Habitations. Look into Heb. 11.38. You read of those, of whom the World was not worthy, That they wandered in Deserts, and Mountains, and Dens, and Caves of the Earth; they had no Houses at all, that if they could find out a little hole in the Wilderness and Desert, if they could find out a Cave, they would be glad to hid their heads there; the Lord saw it expedient for them that their Houses and Habitations, and also their outward accommodations in regard of Clothing, should be taken from them.  
3. To instance in our Liberties. Liberty, Brethren is a great blessing, it is a great mercy to have Liberty, that we are not in Enemy's hands, that we are not clapped up in close Prisons, that we are not in Chains; and those that have had experience, what it is to be deprived of their Liberty, that have been clapped up in Prison, they are better able to judge of it than we are, what a Mercy Liberty is; those that are now in Prison for their Consciences, would prise their Liberty if they might enjoy it. Well, but yet for all this, that Liberty is such a great mercy and blessing, yet sometimes it is most expedient for the servants of Christ to be deprived of their Liberty; 'Tis expedient for them that their Liberty go away; you know what Christ spoke unto Peter, John 21.18. When thou was't young thou girdedst thyself, and wentest whither thou wouldst, thou hadst thy Liberty: but verily, I say unto thee, When thou shalt be old thou shalt stretch forth thy hand and another shall gird thee, and carry thee whither thou wouldst not. It was expedient for Peter to have his Liberty taken from him. Paul that eminent Apostle and Servant of Christ, that was so useful in his place and generation, yet it was expedient for Paul himself to be deprived of his Liberty; and therefore, if you observe it, the most of all his Epistles were written by him when he was in Prison; Paul a Prisoner of Jesus Christ; and if you look into the latter end of the Acts, he was there two years together in Prison at Rome, though indeed he had a little more Liberty than some others now adays may have, he had a hired house for himself, he had a Keeper with him and a chain upon him, he could not go whither he would. And so it hath been the Lot and Portion of the precious Saints and Servants of Christ in those Primitive times to be deprived of their Liberty, as the Apostle speaks, Hebrews 11.26. They suffered reproaches and also imprisonment, so that it is expedient for the Servants of Christ sometimes to be deprived of their Liberty.  
4. To instance in our Health and Strength, which is a great blessing; they that are sick and continually exercised with weaknesses, pains, aches and distempers; these can tell you, that health and strength is a precious mercy; When the Lord lays his Hand upon us but a little while, Ease is a great mercy, and Health and Strength is a great mercy, and so it is; but yet sometimes it is expedient for the Servants of Christ to be deprived of their Health and Strength, that their Health and Strength go from them; you find it by frequent experience how the Saints and Servants of God have been deprived of their Health and Strength, and commonly many that are most eminent, they are exercised with Weaknesses and Sicknesses of Body. I remember the Apostle speaks concerning Timothy, he was a young man, and yet for all that he had many infirmities, therefore he advises him, 1 Tim. 5.23. To drink no longer water, but a little wine, for his many and often infirmities. He had many and frequent infirmities of Body upon him, that it was expedient for him that his Health and Strength were taken away from him. I remember the Psalmist hath a passage in Psal. 73. the beginning, saith he, speaking of the wicked, Verse 4. There is no bands in their Death, their Strength is firm, they are not in trouble as other men; They have their Strength, and Health, and Liberty, and their Bones are full of Marrow, and their Eyes stand out with fatness, and they have more than heart can wish.— But, saith he, As for me, I have infirmities upon me, I am chastised every Morning, as duly as the Sun rises, every day, and all the day long I am afflicted. Brethren the Lord sees that it is expedient sometimes that his Servants should be deprived of their Health and Strength.  
5. To give another Instance, To instance in near Relations, as to enjoy the comfort of Yoke-fellows, to enjoy the comforts of Children, Christian-friends and acquaintance, these are great Comforts and great Blessings. As I remember the Psalmist speaks, Psal. 128.3, 4. He is speaking what a mercy and blessing it is to enjoy Children, Thy Children shall be like Olive Plants round about thy Table; and thus shall the Man be blessed that feareth the Lord. And saith Solomon, Eccles. 9.9. Live joyfully with the Wife whom thou lovest, all the days of the life of thy vanity. These things are great Comforts; But yet it is expedient sometimes for the Servants of Christ to be deprived of these Comforts, for Children to be deprived of Parents, and for Parents to be deprived of Children, which are accounted by Parents sometimes their dearest Comforts in this World, yet God sees it expedient for them sometimes to be deprived of them by Death. Son of Man, saith God, to Ezech. 24.16. Behold, I will take away the desire of thine Eyes with a stroke; that is, his Wife, and she died in the evening. Sometimes some are taken away by some sudden accident, as all Jobs Children were, sometimes they are deprived of them by Persecution, they are made to forsake Father and Mother, Wife and Children, and all for Christ's sake. We have forsaken all, saith Peter to Christ, Mat. 19 latter end. And sometimes they are deprived of the Comforts of them by having their Affections from them, as Job complains of the Wife of his bosom, that she was a stranger to him. And the Psalmist, Psal. 88.8. Said, Thou hast put away my acquaintance far from me.— Brethren, it is expedient for us sometimes to be deprived of these Comforts and Relations, and verily, if our Relations, that are taken away from us, if they could speak when they are dead, Children would say to Parents, Father and Mother, It is expedient for you, that we go away. Though it be a dear Babe, yet, It is expedient for you, that I go away. Though it be an only Child, yet, It is expedient for you that I go away; And so for other Relations, still remember this that it is expedient for the Servants of Christ sometimes to be deprived of their nearest and dearest Relations. Christ was as near and dear to the Disciples as any Relation in the World can be near and dear to us, yet saith Christ, It is expedient for you that I go away.  
6. To instance in another thing, The Ordinances and Institutions of the Lord. They are dear and precious to the hearts of the Saints and Servants of God, they are precious things, and should be dear to every one of us. Saith Job, Chap. 12.12. I have esteemed the words of his mouth more than my necessary food; He had rather lose his meat and drink than miss of the Word of God. And, saith David, Psal. 122.1. I was glad when they said unto me, Come, let us go up to the House of the Lord. The Ordinances of the Lord, they are and aught to be dear unto all the Saints and Servants of God, yet for all that I may say, it is expedient sometimes for the Servants of Christ to be deprived of the Ordinances of Christ. David found this by experience, he was deprived of the Ordinances, Psal. 42.4. saith he, When I remember these things, I pour out my soul in me; for I had gone with the multitude; I went with them to the House of God, with the voice of joy and praise; but now, saith he, My soul is cast down; And so, Psal. 63.1. saith he, I dwell in a dry and thirsty Land, where no water is. He meant where there are no Ordinances; He could not wait upon God in his Ordinances; It was expedient for David to be deprived of the Ordinances. I remember a passage of the Church, Cant. 3. saith she, By night on my Bed, I sought him whom my soul loveth, I sought him, but I found him not. She could not find Christ, she could not enjoy the Ordinances of Christ, nor Christ in the Ordinances; and truly this hath been, and may be the case of the dear Servants of Christ, to be deprived of the Ordinances, that are near and dear to them. Heb. 11.37, 38. You see there how those of whom the world was not worthy, that they were glad to shift for their lives, to run up and down in Mountains, and Caves, and Dens of the Earth to hid themselves, and so were deprived of Ordinances and Communion with Saints; and it was expedient for them.  
7. To instance in another thing yet higher, 'Tis expedient sometimes for the Saints and Servants of Christ to be deprived of Communion with Christ in holy Duties and Ordinances. I may say in this case (because possibly it is not easy to be believed) as Christ said to the Disciples in the Text, Nevertheless, I tell you the truth, 'tis sometimes expedient for the Saints and Servants of Christ to be deprived of Communion with Christ in his Ordidances, though this is most dear and precious to them. Exod. 20.24. saith God, In all places where my Name shall be recorded, thither will I come, and meet with my People, and bless them; that is, in his Ordinances, where his Name is recorded; and I say, sometimes it is expedient even for the very Saints and Servants of Christ to be deprived of the presence of Christ in his Ordinances, of Communion with Christ in his Ordinances, sometimes not to see Christ, nor to meet with Christ in holy Duties and Ordinances. Cant. 3.1, 2, 3. By night on my Bed, saith the Spouse, I sought him whom my soul loveth, I sought him, but I found him not; By night on my Bed I sought him, I sought him in the Ordinances, that is the Bed where Christ hath Communion with his Saints and Servants, yet saith the Spouse, I sought him on my Bed, but found him not. And I remember Job hath an expression, Chap. 23.8, 9 Behold I go forward, but he is not there, and backward but I cannot perceive him, on the left hand where he doth work, but I cannot behold him; he hideth himself on the right hand that I cannot see him; Saith Job I went forward, and I went backward, I went from Ordinance to Ordinance, but I found him not. The Lord may see this expedient for his dear Servants and Children even to be deprived of Communion with himself, in his own Institutions, which is hard to be believed, yet, nevertheless I tell you the Truth it is expedient for you that the Lord do withhold his Presence sometimes from his own Ordinances to his own Servants. Yet once more.  
8. Eightly and lastly, which is still yet higher, It may be expedient sometimes for the Saints and Servants of Christ to be deprived of seeing the face of God, and enjoying the Sense of God's favour, which in Truth is the most desirable thing in the World, it is e●en a Heaven upon Earth, a beginning of Heaven to see the face of God, and to enjoy the sense of the favour and lovingkindness of God. Saith David, In thy favour is life; my life lay in that, nay saith he, Psal. 63.3. Thy Lovingkindness is better than Life, and yet I tell you, sometimes it is expedient for the Servants of God to be deprived even of the sense of the favour and lovingkindness of God, sometimes the Lord sees it expedient for him to go away in that sense; and therefore you find sometimes how David complains, Psal. 13.1, 2. How long O Lord, how long wilt thou hid thy face from me? for ever? And so, Isa. 14.8. For a little moment I hide my face from thee— It was expedient for them that God did withhold or hid his face, or the sense of his Lovingkindness from them. Nay, Brethren, shall I say further, if it were possible for a Saint to enjoy or to see the face of God in Heaven, as the Angels and Saints do, yet as long as they are upon the Earth, it is expedient sometimes for them to be deprived of that too. You know Moses was in the Mount with God, but it was expedient for Moses to come down from the Mount again, so long as he was clothed with flesh; it was expedient for Moses to come out from the immediate Presence of God. And you know what Paul saith; That he was wrapped up into the third Heavens, and saw things unlawful and impossible to utter, yet it was expedient for Paul that he should be deprived of seeing and enjoying that Vision till he came to lay down the body.  
And thus now you have seen the first thing propounded. The Demonstrations of this Truth by some particular Instances, That it is expedient sometimes for the Saints and Servants of Christ to be deprived of those Comforts that are nearest and dearest to them in the World; as Christ tells his Disciples here, Nevertheless I tell you the Truth, it is expedient for you that I go away, that they should be deprived of his personal Presence.  
I had intended to have gone on further, to have made it appear to you by the grounds of it. There are five or six Grounds whereby it doth certainly appear that it is most expedient sometimes for the Servants of Christ to be deprived of their nearest and dearest Comforts they have in the World, and then to come to the third thing, but I would not willingly trespass, only remember this, every one of you here before the Lord, We do not know how soon any of us may be deprived of those things that are looked upon as our nearest and dearest Comforts, when it comes to be our lot; remember what Christ saith, It is expedient for you that I go away, it is expedient for you to be deprived of this and the other Comfort, of your Estates, of your Accommodations, Liberty, and Ordinances; and though now you may enjoy Communion with God, yet it may be expedient for you to be deprived of it; remember that. And if any of you be deprived of your near Relations, as Children,— remember what Christ hath here spoken, It is expedient for you that I go away, it is expedient for you that the Lord hath taken away such a Child, such a Son, or such a Daughter; though it be an only Child, yet it is expedient for you that it be taken away. But I would not proceed any further at present.    

SERMON II.  John. 16.7 Nevertheless, I tell you the truth, 'tis expedient for you that I go away: for if I go not away, the Comforter will not come; but if I depart, I will send him unto you. 
OUR Lord Jesus Christ, as you heard, is now comforting his Disciples against his departure. Christ had cast out a word, that he was to go away from them, and the word went to their very hearts, Because I have said these things unto you, sorrow hath filled your hearts. Now Christ goes about (as I said) to comfort them against their sorrow upon his departure from them, and he gives this as a ground of Comfort to them; namely, That it was expedient for them that he should go away from them. Expedient! they thought it was impossible; How could that be? What? To lose the Bodily presence of Christ, to be deprived of that! Yes, saith he, I tell you the truth, It is expedient for you that I go away. Why? How can it be expedient? It is expedient, Because, if I go not away, the Comforter will not come; but if I depart, I will send him unto you; I will see that he shall come unto you: Therefore, saith he, It is expedient that I go away.  
Doct. The Point or Truth propounded from hence was this,  
That it is expedient sometimes for the Disciples and Servants of Jesus Christ that their nearest and dearest Comforts that they have in this World, should go away from them.  
Jesus Christ his presence was most dear and precious to the Disciples; there was nothing in the World more dear and precious to them, they would have laid down their lives for him, not only Peter said so, but so said all the Disciples; now yet Christ told them, it was expedient for them that he should go away. I gave you the Demonstrations of this Point the last time. I instanced in 7 or 8 things, wherein it was sometimes expedient for the Saints and Servants of Christ to be deprived of their nearest and dearest Comforts in this Life, which I shall not now mention, because I would finish this Point at this time.  

TWO  
I shall now proceed to the second thing propounded, which, is to give the Grounds and Reasons of it, Why it is expedient for the Saints and Servants of Christ thus to be deprived sometimes of their nearest and dearest Comforts in this World; This is a hard saying, the Disciples were hard to believe it, that it could be expedient for them that Christ should go away from them. And so for a Soul to be deprived of the Light of God's Countenance, that they cannot meet with God in holy Duties and Ordinances, these are hard things to believe, that they can be expedient for them. Now to give you some Reasons, why it is expedient sometimes for the Saints and Servants of Christ to be deprived of their nearest and dearest Comforts in this World.  
1. Though they cannot think so, yet notwithstanding, Because their Heavenly Father knows it to be expedient for them. Their heavenly Father, who is infinitely wise and infinitely loving towards them, he knows that those things are expedient for them in this Life: you that are Parents, you know what is more expedient for your Children than they do themselves; Alas! if Children were left to their own judgements, they would judge those things expedient for them that are not expedient; they would judge it were better for them, to take their own liberty, and to do their own Wills, and that it were more expedient for them to be playing, than to go to School; so they would judge it expedient for them never to be put out to Apprenticeship, to be Servants, to go from their Father's house; they think it were better for them to be always at home, under their Parent's wing: but you that are Parents know what is more expedient for your Children than they do themselves; and when they come to grow up then they will be ready to say, That their Fathers did judge better for them than they could have judged for themselves; then they will say, If I had been left to mine own Judgement what was expedient for me then, I had not had this bringing up and Education that I have; nay then they may think that it was expedient for them, that they were sometimes under the Rod. Truly Brethren, the Lord our Heavenly Father is infinitely wise, and loving to all his Children, he knows what is expedient for them better than they do. Christ knew that his going away from his Disciples, was more expedient for them, than they themselves could judge of it: so our heavenly Father knows that sometimes it is best for us to be deprived of our nearest and dearest Relations in the World; your Heavenly Father knows that you have need of these things, and he knows that sometimes you have need to be deprived of them. That is the first.  
2. It is expedient sometimes for the Saints and Servants of Christ to be deprived of their nearest and dearest Comforts; Because sometimes the Lord takes away one Comfort, and gives them that in stead of it that is far better for them. Therefore as Christ saith in the Text, it is expedient for you that I go away: why how can that be? It is more expedient for you, for you shall have the Holy Ghost, the Holy Spirit, I will send the Comforter to you, and that is better for you. He would give them the presence of his Spirit in stead of his own bodily presence, and that was better for them. Sometimes the Lord takes away one Comfort, and gives another instead of it, that is most expedient for us; as it is said, he removed the former Covenant, and that was done away, that so he might bring in a New Covenant in the stead of it, which was far better; the Old was done away, to make way for the New. God took away the child from David, that was begotten in Adultery, and gave him a Solomon; so God deals sometimes with his Children, he takes away sometimes their outward Estates in the World, to give them a larger, an heavenly and spiritual Estate, to give them more of the true Riches; he takes away their outward Liberty, that they may have more spiritual Enlargement: thus many times the Lord deals with his Disciples and Servants, he takes away one mercy from them, which they think to be most expedient, and gives them another, which he knows to be more expedient for them. Therefore I remember Joseph said to his Brethren, when he sent from Egypt to them to come from the Land of Canaan, saith he, Leave your Stuff behind you; you shall have that that is better for you than your Stuff, for all the good of the Land of Egypt is before you. Thus the Lord makes an exchange, if he calls us to leave one Comfort, he intends to bestow a better Comfort upon us; thus it was with these Disciples. But,  
3. Sometimes the Lord takes away our nearest and dearest Comforts we have in the World in way of Correction and Chastisement; to correct and chastise his people for their wantonness, for their forgetfulness of him, for their sitting lose from him, and living even as it were without God in the World, when the Lord sees that his Children do make a bad use of their Comforts and Mercies; the Lord is pleased to take them away from them; just as you that are Parents deal by your Children; if you see they go about to cut their fingers with the knife, you take away the knife from them; if they do waste and destroy their meat, you take away their meat from them; thus the Lord deals with his Children; he sees his Children grow wanton, and careless, and forgetful of God, than the Lord is pleased to take his Rod and correct them, by taking away their Comforts that are nearest and dearest to them. As now again for Parents, you see Parents when their Children grow forgetful of them, and do not mind what they say to them, and do not regard their Commands, than their Parents will be ready to take away from them that which they know to be nearest and dearest to them, by way of Correction. Thus the Lord is pleased to deal with his own Children, if he see they be perverse and disobedient, and careless, and rebellious,— It is just with the Lord then, in a way of correction and Chastisemnet, to take those mercies from them that he sees to be most near and dear to them: and the Lord doth it out of mercy and love to his Children, in depriving them of outward mercies, to deprive them of Health, and Strength, and Estate, and sometimes of their near Relations, by way of Chastisement, lest they should be condemned with the world; they would run upon their own ruin else, if the Lord let them alone. The Apostle gives the reason, 1 Cor. 11.32. why so many were sick, and weak, and fallen asleep, saith he, When ye are judged, ye are chastened of the Lord, that ye might not be condemned with the World. And so the Lord is pleased to deal with his own Children and Servants, he deprives them of their nearest and dearest Comforts in the World, by way of Chastisement and Correction; therefore sometimes he hides his face from them, and many times takes his Ordinances from them, and if they do enjoy Ordinances, he withholds his gracious presence from them, that they shall not see his Face in this and that Duty and Ordinance; and this the Lord doth by way of Chastisement.  
4. The Lord doth sometimes deprive his Children of their nearest and dearest Comforts in this World, Because he will bring them thereby to be pliable to his own Will, and train them up in a course of Obedience to his own Will. Look now, as Parents that they may train up their Children to be obedient to them in every thing, to be at their beck, sometimes they will take away from them that which is nearest and dearest to them; Give me that thing, and I must have such a thing, will a wise Father say sometimes to a Child, to train him up in a way of Submission to his Fathers will. So the Lord deals with his own Children, when he sees we have this or that Comfort which is near or dear to us. Now that God may train us up to his own Will, and that we may learn subjection to his Will, the Lord calls for this Comfort and that mercy, that is so dear to us, that Yoke-fellow, and that Child, or whoever it be that is near and dear to us; the Lord doth sometimes call it from us, and take it away, that we may learn to be submissive to his Will; as it is said concerning Christ, Heb. 5.8. That Christ learned Obedience by his Sufferings, and truly so when Christ came to drink the Cup that his Father put into his hand, saith he, The Cup which my Father hath given me, shall I not drink it? He learned Obedience by his Sufferings; and so the Lord may teach his Children Obedience by training them up in this way, to take away their nearest and dearest Comforts from them that they may come to be at the Lords will and word in every thing. And thus the Lord trained up Abraham, saith God to Abraham, I must have you to go out of your own Country, to leave your Friends and Relations behind, to go into a strange place, and Abraham did so; And then when the Lord had given him an only and a beloved Son, saith God to him, Come I must take that Son from you, go and Sacrifice him yourself to me; thus God trained up Abraham to his foot (as it were) which is the expression of the Holy Ghost, Isa. 41.2. Abraham was brought to the foot of God, to the beck of God. Thus God deals with his Children, he trains them up to be submissive to his own will, to his ordering, for every thing, therefore God will sometimes take away this Comfort and that Comfort, though never so near and dear to us. That is the fourth Reason.  
5. The Lord doth sometimes deprive his Children of their nearest and dearest Comforts, That they may learn to fear before him, that they may stand in awe of him, as it is said Psal. 55.19. Because they are in no change, therefore they fear not God, they meet with no changes, they have their wills, and they enjoy their Comforts here in the World; and because they have no changes, therefore they fear not God. And truly the Lords own people are apt to grow secure in time of Prosperity when they meet with few changes, they are apt to grow secure. It was David's case, Psal. 30.5, 6, I said in my prosperity I shall never be moved. And so I remember Job hath such an expression, Chap. 29.18. I said I shall die in my Nest—; His nest was feathered round about him, he was comfortably supplied with all manner of Necessaries and comforts in this Life, and saith he, I began to grow secure, I said I should die in my Nest; And therefore the Lord is pleased to bring Changes upon his People, to awake them out of their security, to cause them more to fear God, and to acknowledge their dependence upon God, to fear that God, that is able to bring great Changes upon them, to fear him that is able to take away their nearest and dearest Comforts. Thus the Lord deals with his Children, to train and nurture them up in his fear.  
6. And Lastly. The Lord does sometimes deal thus with his own Children, to deprive them of their nearest and dearest Comforts that they have in this Life, That so he may make them to look more after a Heavenly Inheritance, that shall never be taken from them; where there shall be no Changes, where they shall be passed all fear of ever being deprived of any comfort they shall enjoy. Therefore 'tis said of the Patriarches, Heb. 11.14, 16. 'Tis said in the 13th Verse, They confessed, That they were Strangers and Pilgrims on the Earth, for they that say such things, declare plainly That they seek a Country but now they desire a better Country, which is, an Heavenly— They are Strangers and Pilgrims in the World, they meet with great Changes in the World, and therefore say they, We are Strangers and Pilgrims; we are going to a Country where there shall be no change. So Heb. 10.34. The Apostle speaks of those that were exercised with changes, that they had their Estates taken away, and were plundered of all that they had, they made nothing of that; because they had an eye to the recompense of reward, the inheritance of Heaven, and that made them look for a heavenly Country, because than they should be passed all changes, there should be no plundering there, no deprivation of any Comfort that they there shall enjoy, that is an Inheritance that is incorruptible and undefiled, that fadeth not away; there shall be no changes throughout all Eternity. And thus now you have seen the Reasons and Grounds of the Point, That it is expedient sometimes for the Saints and Disciples of Christ to be deprived of their nearest and dearest Comforts that they do enjoy in this World.   

III.  
1. But to come to the Third thing propounded, and that is, to show, That the Enjoyment of the Comforter, the presence of the Spirit is more expedient for the Saints and Disciples of Christ, than to enjoy the bodily Presence of Christ himself. For so Christ intimates here to his Disciples, saith he, It is expedient for you that I go away, that you be deprived of my bodily Presence, for than you shall have the Comforter, the Spirit; if I go not away the Comforter will not come; therefore it is more expedient for them to have the Presence of the Spirit, than to enjoy the bodily Presence of Christ.  
Truly Brethren, as long as Christ was with them in the flesh, they could not expect to have such a communication of the Spirit, as they should have when Christ was taken from them. When Christ was taken from them, when he ascended up to Heaven, than the Spirit was to be given down; And that is given by the Holy Ghost, John 7.37, 38, 39 as a Reason, why the Spirit was not yet given to them: They had some drops of the Spirit, They had not the pouring out of the Spirit, because, saith he, Verse 39 Jesus was not yet glorified; he had said, verse 38. That, he that believeth on me, out of his belly shall flow Rivers of living Water; but this he spoke of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified. No, they could not expect the pourings out of the Spirit, till Jesus Christ had left the World, and was gone into Heaven. For Brethren, when Jesus Christ ascended up to Heaven, than the Father made him welcome, and sat him down at his own right hand in glory, he gave him the highest place of Dignity in Heaven, all power in Heaven and Earth was put into his Hands, and he gave him the Donation or Giving out of the Spirit, the giving out of the gifts of the Spirit; For saith the Psalmist, Psal. 68.18. When he ascended up on high, than he received the Spirit, and the gifts of the Spirit to be given out to his people; This is the Reward that God the Father gave to Christ, after his great labour and suffering in the World, assoon as ever he came into Heaven: God exalted him with this Exaltation, and then he gave him the fullness of the Spirit, to give out when he would, therefore assoon as Christ ascended up to Heaven, presently after there was an abundant pouring out of the Spirit, Acts 2. You know the Holy Ghost fell down upon the Disciples like fiery cloven tongues, and then they spoke with tongues, they were able to speak in every man's Language; and than you see the Apostle Peter made a Speech to them that heard it, and wondered at it, Verse 33. and saith he, This is the Fruit and Effect of Christ's Ascension into Heaven. Therefore being by the right hand of God exalted, and having received of the Father, the Promise of the Holy Ghost, he hath shed forth this, which you now see and hear. Christ leaving the World, and being exalted in Heaven, he had this power to give out the Spirit, and saith he, this is the Fruit of it, He hath shed forth this, which you now see and hear; Therefore if Christ had not left the Discipies, than the Disciples, and Servants, and Apostles of Jesus Christ, had been destitute of the pourings out of the Spirit upon them. It is true indeed, it cannot be denied but the enjoyment of Christ's bodily presence, was a most desirable thing, very desirable to enjoy the bodily presence of Jesus Christ, to see God in our flesh. I remember Job did rejoice in it, in the hopes of it, many hundreds and some thousands of years beforehand, in the midst of his great Troubles and Afflictions, Chap. 19.25, 26, 27. saith he, I know that my Redeemer liveth, and with these eyes I shall see him; And this was matter of Comfort to him many hundreds of years before hand, in the midst of those Sufferings and Troubles he met withal, that he should see his Redeemer with his Eyes in the flesh. And Brethren, the sight of Christ in the flesh, it is a sight that is matter of Admiration to the very Angels in Heaven; God manifest in the flesh, seen of Angels, it was to the Admiration of Angels, worth their looking upon, 1 Timothy 3.16. Great is the Mystery of Godliness, God manifest in the Flesh, justified in the Spirit, seen of Angels; it was a great sight to the glorious Angels, they desired to pry into that great Mystery; and it was one of holy Austin's wishes, he wished the sight of three things in this World, and this was the chiefest of all; he did desire to see Rome in its glory; Paul in the Pulpit, and Christ in the flesh. And Brethren, the sight and enjoyment of the Presence of Christ in our Nature will be one of the happy sights in Heaven, it will be a great part of the glory and happiness of the Saints in Heaven to see Jesus Christ, therefore saith Christ, Father, I will that those whom thou hast given me, may be with me, where I am, that they may behold my glory, John 17.24. So the Apostle John, 1. Epist. 3.2. When he shall appear, we shall be like him, for we shall see him as he is. I tell you it is a desirable thing to see Jesus Christ in the Flesh, and yet this I may say, that it is possible for men and women to see Christ in the flesh, and yet be never the better for it. You know when Jesus Christ was in the World, the Jews saw him, and were near unto him, and yet were never the better for him; We read that when Christ was sent by Pilate to Herod, Herod rejoiced to see him, but he was never the better for that sight; for he derided him, and mocked him, and sent him away. You know Judas had a full Sight of Christ, he lived many years in the family with Christ, yet Judas was never the better for seeing and beholding the bodily presence of Christ. The Reprobates, the wicked of the World, at the last day shall see Christ in his highest glory, but shall be never a whit the better. I remember 'tis said, Mat. 14.30. That all the Tribes of the Earth shall see him, and mourn; they shall behold him in his glory, and yet mourn. What shall we say then? You see we may behold Jesus Christ in the Flesh, and yet be never the better, but now to enjoy the presence of the Spirit here in this life, a Soul cannot enjoy that, but he shall be the better for it. It is true indeed, in Heaven, there the Saints shall enjoy the presence of Christ, and the fullness of the Spirit too, but here in this life for the Saints to enjoy the presence of the Spirit, it is more expedient for them, more profitable, more advantageous for them, than to enjoy the very personal presence of Christ.  
Now to give you a few Reasons for it, to show you wherein it is more profitable, more expedient to have the presence of the Spirit, than to enjoy the very bodily presence of Christ.  
1. In regard that By enjoying the presence of the Spirit they may have more real Comfort than they could have by the enjoyment of the personal presence of Christ. You shall see the Disciples themselves all the time that they did enjoy the personal presence of Christ in the World, they had not that measure of joy and rejoicing as they had afterward, they had not that measure of Comfort and Consolation all the time that Christ lived in the Earth, and conversed with them, as they had after Christ was taken away from them; then they had more real joy. Alas! before they were subject to griefs and troubles at every turn, when they came into danger then they were affrighted and troubled, when they were in a storm at Sea, and were ready to sink they cried out and were afraid; but now after Christ was gone and ascended, and the Spirit fell down upon them, you shall see then how full of joy and comfort and consolation they were, and so Christ tells them before in this very Chapter, verse 21. A Woman when she is in travel hath sorrow, because her Hour is come, but assoon as she is delivered she rejoiceth: So it shall be with you, saith Christ; whilst I am with you, you cannot have such joy, and when you hear of my departure, sorrow filleth your hearts, but when I am taken from you, and the Comforter is come, than you shall rejoice; and therefore observe, when Christ speaks of sending the Spirit instead of his own bodily presence, he expresseth it under the Notion of the Comforter, When the Comforter shall come: O than they shall have such comforts, and consolation, and joy, that they never had before; and so, John 14.16. I will pray the Father, and he shall give you another Comforter; and so, verse 26. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name—. So Chap. 15.26. But when the Comforter is come, whom I will send unto you from the Father—. Still when Christ speaks of sending the Spirit, he speaks of sending him under the Notion of a Comforter, which is to imply, that they shall have more true matter of Comfort, of joy and rejoicing, than ever they had before by his bodily presence, and therefore saith the Apostle Paul, As our Tribulations abound for Christ, so our Consolations also do superabound, and saith the Apostle again, Rom. 5.3. We glory in Tribulations, which is an high expression. Before, upon every occasion, they were afraid when they came into danger, but now, saith the Apostle, We glory in Tribulations, we joy and rejoice in the highest degree of rejoicing. The Apostles, whilst Christ lived, never had that fullness of Spiritual joy and consolation as they had after Christ was gone, and the Spirit was sent down from Heaven, and therefore that is one Respect why it is better to enjoy the presence of the Spirit than the personal Presence of Christ.  
2. By having the Spirit, the Comforter, sent down to them, thereby they come to have more Boldness and spiritual Courage than they had before. Alas! before how ready were they to be affrighted and scared at every turn, whilst they had the presence of Christ; you see how they were affrighted when Christ was apprehended, they all forsook him and fled; and when Peter would needs peep into the Judgement Hall, you see how he was dismayed and afraid when a Maid spoke to him, and told him Thou art one of his Companions, and he denied it and swore he never knew him, so timorous and fearful he was; but afterwards, he grew bold and courageous when the Spirit did descend upon him; see the Courage of Peter and the Apostles, Acts, 4. when they came before the Judgement Seat, Verse. 8. And when they had set them in the midst, they asked, By what power, or by what Name have you done this? then Peter filled with the Holy Ghost, said unto them, Verse 10. Be it known unto you all, and to all the people of Israel, that by the Name of Jesus Christ of Nazareth whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This was a Spirit of Boldness. And Verse 13. When they saw the Boldness of Peter and John— Now they had more Spiritual Boldness, Courage and Audacity than they had before, now the Spirit was poured down upon them. And Verse 19 when they commanded them to speak no more in the Name of Jesus, Then Peter and John said unto them, Whether it be right in the sight of God to hearken unto you rather than unto God, judge ye: for we cannot but speak the things which we have seen and heard. Thus by the plentiful effusion of the Spirit they grew more spiritually bold.  
3. When they were deprived of Christ's personal presence, then being endued with the Spirit, They had more Christian strength and power given to them than they had before, to act and do for Christ; Therefore than they were said to be endued with power from on high, Luke 24.49. When Christ was about to ascend up to Heaven he told them they should be endued with Power from on high; Ay, the Spirit is a Spirit of power, 2 Tim. 1.7. God hath given to us not the Spirit of Fear, but of power, of love, and of a sound mind; The Spirit of Power. When the Spirit falls down upon a person 'tis a Spirit of Power, that they shall be able to do and suffer for the Name of Christ very great things: they are now endued with power from above. Now Christ was gone and the Spirit come, therefore you see how they did act. They went up and down, and could preach every day from place to place, they traveled up and down to preach the Gospel; and you shall see what great works they did, as great works as Christ himself did do when he was upon Earth, they raised up Tabytha from the dead, Acts 9 And it is said, Acts 19 that the very shadow of Peter, and the Apostles passing by cured them that were sick. We do not read of such miracles when Christ was upon Earth; great power they had then; see what power Paul had to go through Sufferings, 2. Cor. 11.23, 24, 25. How he suffered abundantly, and saith he, I know that tribulations and sufferings abide for me in every place, but none of these things move me, he was endued with power from on high: now saith he, I am able to do all things through Christ that strengtheneth me, Philip. 4.13.  
4. By having the Presence of the Spirit with them after they were deprived of the bodily presence of Christ, Then they had a more powerful gift and Spirit of prayer. Never such a Spirit of Prayer all the time that Christ lived with them, than the Spirit of Prayer was poured down upon them, as it was prophesied, Zech. 12.10. I will pour out upon the house of Judah the Spirit of Grace and Supplication; now they were able to pray, to pour out their Souls abundantly to God in prayer: before, all the time that Christ was amongst them, they were poor shallow weak Creatures, not able to pray, and therefore they came to Christ, Luke 11.2. Lord teach us to pray as John taught his Disciples, they had not the Spirit of prayer then, in comparison with what they had afterwards, therefore Christ was fain to dictate words to them as you do to your little Children, to say word after word after you; thus they came to Christ, Lord teach us to pray: but afterward when Christ was ascended and left them, and the Spirit poured out upon them, than they were able to pour out their prayers upon every occasion; although 'tis true, as Paul saith, Rom. 8. We know not how to pray as we ought, that is, we ourselves left to ourselves, but the Spirit within us helps our infirmities with sighs and groans that cannot be uttered. The Apostles prayed so strongly that they shook the very room where they were praying, Acts 4, 23. And being let go they went to their own Company, and reported all that the Chief Priests and Elders said unto them, and when they heard that, they lift their voice to God with one accord, and mark Verse 31. And when they had prayed, the place was shaken where they were assembled together. So Paul and Silas, Acts 16. 'tis said, They prayed at Midnight and praised God, and the very foundation of the Prison was shaken by their very Prayers; There was a mighty powerful Spirit of Prayer that fell down upon them when Christ was gone from them: therefore in that respect also the presence of the Spirit is more expedient for them than to enjoy the bodily presence of Christ. And let me add one thing more.  
5. It was more expedient for them to have the presence of the Spirit, than to have the bodily presence of Christ, because by Enjoying the presence of the Comforter, hereby they had more assistance and more powerful success in their work and labour in their Ministry, than ever they had before all the time they had the presence of Christ; I say, Their Ministry was more powerful and effectual than ever it was before. 'Tis true, they went up and down and preached some particular times, but we do not read of any great matter was done, that many were converted by their Ministry all the time they lived with Christ; but now when Christ was gone, and the Spirit fell down upon them, Immediately you shall see, Acts 2. When Peter preached one Sermon, more were converted at that Sermon, than there was by all the Apostles preaching, that we read of, all the time they lived with Christ upon Earth, there were Three thousand brought in at one Sermon. And afterwards, Chap. 20.21. 'Tis said, There were many thousand Believers brought in by the Ministry of the Apostles, because the Spirit did assist them; There was a mighty effusion of the Spirit, and a great success upon their Labours and Endeavours. And so Christ here in the Text, to comfort his Disciples about his departure, saith he, Nevertheless, I tell you the Truth, it is expedient for you that I go away. What then? Saith he, I will send the Comforter, and you shall find marvellous success by the presence of the Spirit in your Ministry; When he is come, He shall convince the World of Sin, of Righteousness, and of Judgement.  
By enjoying the presence of the Spirit with them, they had mighty success in their Ministry, in their Labours and Endeavours in the Work that Christ had called them to. Therefore, I say in these respects, it was more expedient for them to have the presence of the Spirit, than Christ's Bodily presence amongst them. And thus now I have finished this Point, as to the Explication, Proof and clearing of it. Now briefly to speak something by way of Application, and so to wind up all in three or four words.  
Application 1. Then hence we are to be admonished and warned to take heed, That our Hearts and Affections be not inordinately set upon any Creature-Comfort, though never so near and dear unto us: Because they must be taken away from us, or we from them. If we had the Bodily presence of Christ amongst us, we are not to set our hearts inordinately upon him, merely for his Bodily presence, so as to have our Hearts, as it were, rend or torn asunder for the want of his bodily presence: So whatever Creature-Comfort we enjoy in this World, take heed that our Hearts and Affections be not inordinately set upon them, because there will come a time when we must part, they must go from us, or we must go from them; as Christ told his Disciples here, it is expedient for you that I go away: and this was that that did fill their hearts so with Sorrow, because they were so inordinately set upon his bodily presence. There are no Creature-Comforts that we can enjoy in this World but we must be taken from them, therefore it should be our Wisdom to have our hearts and affections set lose from them: because the closer we are glued to any Creature-Comfort, the greater rending and tearing there will be when we come to be deprived of it. Truth is, our hearts and affections are apt to cleave too close to creature-comforts, as outward Relations, Husbands or Wives, Parents or Children, our hearts are apt to be glued too close to them, to be inordinately set upon them; and therefore hence it comes to pass that it is so grievous to us to part with them, and that we are so inordinate in our sorrow and grief, when the Lord saith, it is expedient for you that I take this or that Comfort from you: and therefore we should do well to follow the Apostles Counsel and Admonition which he gives us, 1 Cor. 7.29, 30, 31. To use the World, as if we used it not, to enjoy as if we enjoyed not, to possess as if we possessed not: for the fashion of this World passeth away. It passeth away from us, and therefore let us take heed that our hearts and affections be not inordinately set upon any creature-comfort. Brethren, if we set our hearts upon any thing, let us set them upon those things that shall never go away from us, and look after these things that shall abide with us, as to look after Union with Christ by faith, which shall never go away from us. To look after the pardon of sin, and peace with God, reconciliation to God through the blood of Christ, which shall never go away from us, neither shall we go from them; therefore now let it be our care and business to choose the better part that shall never be taken away from us, choose Mary's part, endeavour after the Communications of the Spirit, the Comforter, the Holy Ghost which shall abide with you for ever; but I say take heed that your hearts and affections be not inordinately set upon any creature-comfort, for then your sorrow and grief will be the greater upon your parting with them, and it is expedient for you to part, either you from them or they from you, and you know not how soon. That is the first.  
2. Then, Hence we may see our great folly, in mourning and grieving immoderately for the parting from, or losing and being deprived of, any Creature-Comfort, or Outward-Enjoyment. Here is our folly; Because, possibly we mourn and grieve for that which is most expedient for us: And, Is not that folly? Though we do not know so much, yet the parting with this or that Relation, with this or that Child, or with all our Children, with this Husband, or that Wife, it may be most expedient for us. I say therefore, Take heed of grieving immoderately, or inordinately for it, because it may be our great folly; it may be more expedient for us that they go away, than that they stay with us. And truly now it may be we grieve inordinately for the loss of our Children, or such a Child; We do not know what they might have proved if the Lord had lengthened out their lives to us, they might have proved the greatest vexations that ever we met with in the World, though now it may be we cannot think so. We do not know how expedient it is; it may be more expedient for us that they go away; Therefore mourn not inordinately, but submit to the holy Will of God, that knows what is more expedient for us, than we do ourselves.  
And so for our Estates; the Lord takes away our Estates from us, our Livelihood in the World, and brings us into a poor and low Estate and Condition; Well, do not mourn inordinately for the loss of it; for it may be the more expedient for you to be deprived of your Estates, than to have them continued unto you; possibly you would have grown more carnal, more sinful, more profane, insolent, vain, scornful, more lascivious, wanton and lose; and so you might have run upon your own ruin and destruction if the Lord had left you to enjoy what you would have. Saith Solomon, Pro. 1.32. The prosperity of the wicked shall destroy him. The Lord doth sometimes leave some to a prosperous estate, and it may be a means of their utter undoing. Therefore it may be more expedient for you that they go away; therefore let us not be inordinate in our grief and sorrow for the loss of any Creature-Comfort.  
3. Then, Hereby we may see the foolishness and vanity of these apprehensions that do sometimes come into our minds. O we are ready to think sometimes, if we had lived when Christ was here in the flesh, when Christ's bodily presence was in the world, or if we could now see and enjoy the bodily presence of Christ; O, we should go to him upon all occasions; O than we could go and worship him, and reverence him, and honour him, and adore him, and admire him. I tell you these are vain fancies and imaginations, for the enjoyment of the presence of the Spirit is more advantageous to us than the enjoyment of the bodily presence of Christ could be, and if Christ were now in the world in our days, as he was before, it may be we could not tell how we might come to speak to him, and see him, he might be at one end of the world, and we at the other; but now we have this advantage, we may go to Christ in any part of the World, and enjoy Communion with Christ, and speak to Christ in Prayer in any place, and we may worship, reverence, honour and love Jesus Christ, now he is in Heaven and Glory. It is said of the Disciples, Luke 24.51, 52. They returned to Jerusalem with great joy, and were continually in the Temple, praising and blessing God.  
I tell you we may worship, and reverence and honour Jesus Christ, now he is in Heaven, as much as we could have done if he were bodily present with us. It is therefore a vain imagination to think, O if Christ were now present, what worship we would now give him, how we would adore him, and acquaint him with our Necessities at every turn. You may have as much access to him now, as if he were in the World, and you may have more of the Spirit given to you now than you should have then. And let me add this by the way, not to let your minds go too much out about the personal presence of Christ here on earth; I do not speak to condemn that opinion That Christ shall personally reign upon Earth a thousand years, which is the opinion of many godly and learned Men, and I would not speak contradictorily to it, though for my own part I conceive Christ shall have a glorious Church upon Earth, and Reign upon Earth a thousand Years too; Yet I must needs say, I do not apprehend as to his Bodily presence. 'Tis true, indeed, Jesus Christ shall come from Heaven at the day of Judgement, and appear personally in the Clouds; and if you observe it, you shall find when the holy Ghost, in Scripture, speaks about the appearing of Christ, you shall find he speaks of that appearing that shall be at the Day of Judgement: As, 1 Tim. 6.14. Saith the Apostle there, I charge you that you keep this Commandment without spot, until the appearing of our Lord Jesus Christ. Now what appearing is this? or when shall Christ appear? look 2 Epistle 4.1. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom. When he shall come to Judgement, than he shall appear personally.  

Objection.  
But you will say, May he not appear for all that before in this World? and may he not come in his own person and live in the World before that?   

Answer.  
Truly, Brethren, I have no warrant for that, but rather to the contrary; for the Apostle saith, Heb. 9.28. speaking of Christ's coming to Judgement, To them that look for him shall he appear the second time— So that his appearing to judge the World shall be his second appearing, to you that look for him shall he appear the second time. Now, when he was incarnate in the flesh, than he appeared the first time, but he shall appear the second time, that is, when he comes to judge the World: therefore, I say, I have no warrant for Christ's being personally on Earth before the day of Judgement; only 'tis true, there shall be a glorious appearance of the power of the Spirit, & there shall be a glorious Church upon Earth a thousand years, that I do believe; but for the personal appearance of Christ and his living personally in the World, I confess I have not such grounds for that. But I would not trouble your heads about these things, neither would I have you trouble your Fancies much about them, but look after the enjoyment of the spiritual presence of Christ, that will be more advantageous and expedient for you than the very personal presence of Christ. That is the third word of Application. I have but one word more and that is this.  
4. From hence now we may have a strong Antidote and Cordial against all our sorrows, griefs and troubles in parting with any creature-comfort, though it be our nearest and dearest comforts in this World. Know this, for your comfort and support under all, that it is most expedient for you; this is the very cordial and support and antidote, that Jesus Christ himself prescribed to his own Disciples against their immoderate sorrow; because I have said these things (saith he) sorrow hath filled your hearts, in the Verse before the Text, and now he comes to give them a cordial and andidote against it in the Text, Nevertheless, I tell you the Truth, it is expedient for you that I go away, Not for me only: It was expedient indeed for Christ himself to go away, that he might be advanced at the right hand of God, that he might be endued with the Spirit, and have all fullness of gifts to give out, it was expedient for him, but (saith he) I tell you the truth, it is expedient for you, and this he gives them as a cordial and antidote against their sorrow, it is expedient for you that I go away; but they could not tell how to believe it, that it should be expedient for them that he should go away, therefore saith Christ, Nevertheless, I tell you the truth; it is expedient for you that I go away. Truly, Brethren, this is the very Cordial that Christ himself gave against immoderate sorrow and grief of mind in parting with any creature-comfort in this World: remember, 'tis expedient for you, if the Lord call us to part with any thing that is near and dear to us, near and dear Yoke-Fellows, Husband or Wife, or an only Son, well, here is the Cordial and Antidote that Christ gave, know, saith he, That it is expedient for you that this near Comfort go away from you, it is for your advantage, profit, and benefit.  
Brethren, I pray let me ask you this Question, Do you think that any creature comfort that you enjoy in this World can be nearer and dearer to you than the personal presence of Christ was to the Disciples? Yet saith Christ, It is expedient for you that I go away; truly so I may say as to every Comfort that God takes from us, It is expedient for us that this comfort be taken from us. It may be you cannot see it now, but you may see it afterward, it is that which your heavenly Father knows to be expedient for you, and he is wiser than we. This may be a Cordial and Antidote both for the time past, and for the time present and to come: the time past, when we call to remembrance, O the comfort that sometimes we had, the comfortable enjoyment of such a Relation, such a Husband, or such a Wife, or such a Child, our hearts are ready to bleed afresh at the remembrance of it. Now here is a Cordial and Antidote that Christ himself prescribes, I tell you the truth, saith Christ, It is expedient for you. O I cannot tell how to think it can be expedient for me to lose such a Husband, such a Wife, such a Child; yea, saith Christ, I tell you the truth, it is expedient for you that such a comfort be taken away from you. So for the time present, if God take away a near Relation, or Wife, or such a Child, remember that Christ hath said, it is expedient for you that this Child should go, that this Comfort, that this Relation should go away from you.  
And Brethren, if we do believe that it is expedient for us, why then should we be excessive in our grief and sorrow? I pray tell me, if a Physician come unto you, and by reason of your distemper prescribe you some bitter Pill, or bitter Potion to take, or a strong vomit, or he prescribe a great deal of blood to be taken from you, these things are somewhat hard, but he tells you it is expedient for you, and you will yield to it, you will take the Vomit or Purge though never so grievous to you, you will take the Pill though never so bitter to you, and if he will draw so much blood from you, let him take it. So the Lord is pleased to deal as a wise Physician, he prescribes sometimes a bitter Pill for us to swallow down, O to lose such a Yoke-Fellow, or such a Child, this is a strong vomit, a bitter purge, this is like the drawing of a man's blood from his heart: but our heavenly Father knows what is most expedient for us, I tell you the Truth, saith Christ, it is expedient for you that I go away; it is expedient for you that I take so much blood from you, that I put you upon the swallowing of this bitter pill. And remember, and lay up this Antidote against a time of need, we know not how suddenly any of us here before the Lord may be called to part with our nearest and dearest Comforts, we know not how the Lord may deal with us: well, remember this Antidote, and lay it up for the time to come, remember and say, Well, it is expedient for me, that this and that Comfort be taken away from me; and you have heard the Reasons. O remember these words of our Lord Jesus, which he spoke to his Disciples to comfort them against their griefs and sorrow for being deprived of the greatest comfort they had in this World. Nevertheless, I tell you the Truth; it is expedient for you that I go away.      

Conversion of Souls, great Joy to the Ministers of Christ.  

SERMON III.  JOHN 16.8. 
And when he is come, he will reprove the world of Sin, and of Righteousness, and of Judgement.  
IN this Chapter (as you have heard) our Lord Jesus Christ doth fore-warn and fore-arm his Disciples against Persecution and Sufferings, which they were like to meet withal; and this he speaks of in the first four Verses; and then he doth endeavour to comfort their hearts against that sorrow that had possessed them for his going away from them: Saith he, Now I go my way to him that sent me: and because I have said these things unto you, sorrow hath filled your hearts. Christ endeavours to comfort their hearts against their great sorrow; and this in the general he proposeth for their Comfort; Namely, saith he, 'Tis expedient for you that I go away: 'Tis not only expedient for me, but it is expedient for you that I go away: But they could hardly think so: And then he gives them this Reason, saith he, If I go not away, the Comforter will not come; but if I depart, I will send him unto you. But then they might be ready to say, Lord! Suppose the Comforter do come, will that make recompense for our loss of thy presence? What if the Comforter do come? what if we have the presence of thy Spirit? yet thy presence might seem to be more comfortable to us. Now Christ lays in further for that, saith he, If the Comforter come, that will be still better for you than my bodily presence is; for if he come, he will be with you to assist you in your Ministry: He will accompany the Ministration of the Gospel in your mouth; he will make your Ministration to be successful, and effectual, for convincing and converting. Thus now Christ doth lay in against their sorrow, that they might have upon his departure from them, that though he went from them, yet they should have that from the promise that should countervail all that comfort and joy that they had by his bodily presence; And this seems to be the very scope and intendment of these words. When he is come, saith he, He will so work with your Ministry, that it shall Reprove or Convince the World of Sin, of Righteousness, and of Judgement.  
Before I come to the Point, because the words seem to have some difficulty in them, and because there seems to be some variety in the Interpretation of them, I shall briefly give you a hint of what I apprehend to be the most proper meaning of these words. As now, 

1. What doth he mean by Reproving? He shall reprove the World,—  
2. What doth he mean by the World? And then,  
3. How he shall Reprove the World of Sin, of Righteousness, and of Judgement.    
I. The word here translated Reprove, hath a threefold acceptation in Scripture.  
1. Sometimes it signifies to Reprove, as here 'tis translated: And so I remember, Titus 1.13. This Witness is true: Wherefore rebuke them sharply, or reprove them sharply: 'Tis the same Word. So here 'tis translated in the Text. Though I think that is not the proper signification or intendment of it in this place. For, observe it, It is not so proper to say, That the Spirit, when he comes, shall Reprove the World of Righteousness, he may reprove them of Sin, and rebuke them for Sin, but not of Righteousness, nor for Righteousness, nor of Judgement. That is one signification of the word, to Reprove or Rebuke.  
2. Sometimes the word signifies to make manifest, or to make evident, to make apparent, so you shall find it, John 3.20, 21. Every one that doth evil, hateth the Light, Neither cometh to the Light, lest his deeds should be reproved (or made manifest) and it is expounded in the next verse, made manifest; But he that doth Truth cometh to the Light, that his deeds may be [made manifest] that they are wrought in God; it is the same Word here in the Text. But this cannot be the meaning of this Word in the Text, that he shall make manifest Sin, and make manifest Righteousness, and make manifest Judgement: though there be a Truth in that, yet this cannot be the full intendment of this word in this place.  
3. There is another signification of it, and that is to convince, and so 'tis in the Margin, He shall convince the World of Sin, of Righteousness, and of Judgement; and so I remember it is, John 8.46. saith Christ there, Which of you doth convince me of Sin? It is the same Word: he doth not say, which of you charges me with Sin? for they did charge him with Sin enough, and they did reprove and rebuke him for Sin, they said, he was a Blasphemer; therefore that cannot be the meaning of the Word to charge or reprove him of Sin; but, which of you can convince me of Sin? to make it apparent without gainsaying, that I am guilty of any Sin. And so I think that place, Tit. 1.9. holding fast the faithful Word, as he hath been taught, that he may be able by sound Doctrine, both to exhort, and to convince the Gain-sayers. And so I shall take it in this sense all along; when the Comforter is come he shall assist you in your Ministry, so as he shall thereby convince the World of Sin, of Righteousness, and of Judgement.  
II. What doth he mean by the World? Not the whole Universe, the Fabric of Heaven and Earth, no, that cannot be the meaning of it: but it is to be understood of Men, the World of Men, of sinful Men, Men that are guilty of Sin; and more particularly, by the World we may understand the unbelieving World, a company of unbelievers: Now unbelievers they may some of them be elected and are elected, and shall be brought to believe in Christ in time, through the Gospel; and some of them are not elected, and shall never be brought to believe in Christ. Now which of these doth Christ here mean? when he speaks of the World, whether he means only those Unbelievers that are elected, and shall be brought on to believe (so some think): or whether he means the Unbelievers of the World that were never elected, and shall never be brought to believe in Christ (so others.) Truly I see nothing to the contrary but we may include both, namely, Unbelievers that are not elected, the Holy Ghost shall come and convince them of Sin, though they shall go no further, there may be convictions where no conversion follows; and this is the work of the Spirit to convince of Sin, and he shall also convince Unbelievers that are elected, convince them effectually, so as they shall be brought on to conversion, and I think especially and chief our Saviour here meaneth those Unbelievers in the World that are elected, though I would not exclude the other, but those especially that are elected, and shall be brought on through conviction and conversion to salvation; for Christ doth speak these Words by way of Comfort to the Disciples, that the Spirit shall come and assist them in their Ministry; it is some comfort indeed if any be convinced, but that is not so much comfort as to be convinced and effectually wrought upon to salvation, and this comfort Christ doth hold forth as an Antidote against their sadness and sorrow, upon his going away. And then he shall convince the World of Sin, of Righteousness, and of Judgement.  
I shall not now come to speak particularly, to open these in particular to you, but only thus much in short to show you how the World was convinced by the Apostles Ministry, immediately after Christ's Ascension into Heaven, the World was then convinced; the World of the unbelieving Jews was convinced of Sin, of Righteousness, and of Judgement. Look but into that Sermon, Acts 2. which was preached upon the occasion of the falling down of the Holy Ghost, the coming of the Comforter, which Christ promiseth here; you shall see there how the Jews were convinced, both of Sin, of Righteousness, and of Judgement, by the coming of the Holy Ghost upon them in that very Sermon, verse 23. There he convinces them of Sin, In murdering and crucifying the Lord of Glory; they were so far from believing on Christ as their Saviour, that they did murder him; whereas, saith the Apostle in another place, If so be they had known, and so believed in Christ, they would not have crucified the Lord of Glory; but saith he, Him being delivered by the determinate Counsel of God, ye have taken and by wicked hands have crucified and slain. He tells them plainly that they were guilty of murdering the Son of God, and they were so convinced at this Word, that they did not gainsay it, but were pricked in their hearts; thus they were convinced of Sin, that they did not believe in Christ, but instead of believing they murdered him: and then they were convinced also of Righteousness, namely, of Christ's Righteousness, that Christ was a Righteous Person whom they crucified and slew, verse 22. Ye Men of Israel, hear these words, Jesus of Nazareth, a Man approved of God, by Signs and Wonders and Miracles, which God did by him in the midst of you, as yourselves know; the Apostle here holds forth that he was a Righteous Person, and they crucified a Righteous Person, and what had they to say against this? No, they were silent, they laid their hands upon their mouth, and afterwards their hands come upon their heart, and they were pricked at the heart, and now they were convinced of the Righteousness of Christ; and also of Judgement, that now God had given all power to execute Judgement, into the hand of Christ, unto this Son of man whom they crucified, and slew. So verse 24. Whom God hath raised up, having loosed the pains of death, because it was not possible that he should be holden of it; he overcame Death, and overcame the Devil that had the power of Death; and at Verse 31. he seeing this before, spoke of the Resurrection of Christ, that his Soul was not left in Hell, This Jesus hath God raised up, whereof we all are witnesses; Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost— having received all Power, and Authority, and Dominion, and Government, over all Principalities and Powers, etc. By this means he convinced them of Judgement; for the Prince of this World is judged, Christ is exalted at the Right hand of God, and they had nothing to say against what the Apostle spoke, but their hearts were pricked, and now, Men and Brethren, what shall we do to be saved?  
Thus you see the intendment and scope of Christ in these Words, is to comfort the Hearts of his Disciples against his going away, and now saith Christ, I will send the Comforter unto you: and when he is come he shall so assist you in your Ministry, that you shall be able to Convince the World of Sin, of Righteousness, and of Judgement; your Ministry shall be made effectual, operative, and saving; and this he delivereth as an Antidote against their sorrow for his going away from them. And here is the Point that I shall briefly take up to speak to at this present, if the Lord please.  Doct. That it is a matter of unspeakable Joy and Consolation unto the faithful Servants of Christ, that their Ministry is made effectual through the power of the Spirit of Christ for the saving of poor Souls. 
Christ gives them this very thing as an Antidote, as a Comfort and Cordial against their sorrow which their hearts are filled with for his going away from them, saith he, the Comforter shall come to you, and be with your Ministry, and make your Ministry effectual and powerful and saving to the Souls of many persons in the World, and this he gives as an Antidote against their sorrow. And truly I might have said it is a matter of the greatest. Comfort that any thing in the World can afford to the faithful Servants of Christ that their Ministry is made effectual to the furtherance of the Salvation of Souls; he speaks of it you see, as a Comfort suitable to their sorrow, that is able to weigh down their sorrow, that though they were so filled with sorrow at Christ's departure from them, yet saith Christ, you shall have that, that is as comfortable to you as my bodily presence can be, you shall have the coworking of the Spirit with you in your Ministry to make it effectual for the furtherance of the salvation of poor Souls.  
For the opening of this Point I shall speak to these four things that are employed and wrapped up in it.  
1. That the Ministry of the Gospel is the Means of the conversion and salvation of Souls. This is employed here, They shall go out to preach, and this should be for their Comfort, that they should be instrumental for the conversion and salvation of Souls.  
2. That it is through the power of the Spirit, that the Ministry of the Gospel comes to be effectual for the conversion and salvation of Souls. Therefore saith Christ, I will send the Comforter to you, the Holy Ghost, and he shall convince the World of Sin, he shall make the Word that you preach efficacious to further the salvation of Souls.  
3. That as the Ministry of the Gospel alone of itself cannot, so neither will the Holy Ghost work efficaciously and savingly to the conversion and salvation of Souls without the Ministry of the Gospel. Christ doth not say the Spirit alone shall work effectually, and convertingly, and savingly, no, but with your Ministry. It was therefore spoken for their Comfort, the Spirit shall come along with your Ministry, and shall work effectually, and convincingly, and savingly.  
4. It is matter of exceeding great and unspeakable Consolation and Joy to the faithful Servants of Christ, that their Ministry through the Operation of the Spirit is made efficacious and effectual for the convincing and converting and saving of any Soul. Briefly to run over these things.  
1. That the Ministration of the Gospel is the ordinary Means of the Conversion and Salvation of Souls. And therefore hence it is that the Gospel is called sometimes the Word of Salvation, Acts 13.26. To you is this Word of Salvation sent; the Word of Salvation, that is the Gospel; and sometimes 'tis called the Gospel of Salvation, Ephes. 1.13. The Gospel of your Salvation, saith he; and sometimes 'tis called Salvation itself, Heb. 2.3. How shall we escape if we neglect so great Salvation? If we neglect the Gospel we cannot escape damnation: The Gospel is called Salvation, because 'tis the Instrument and the means of conversion and salvation. And hence it is that people are said to be begotten and born again unto God by the Gospel. Saith Paul to the Corinthians, 1 Cor. 4.15. Though you have ten thousand Instructors in Christ, yet you have not many Fathers; for in Christ Jesus I have begotten you through the Gospel; I have begotten you, saith he, to be Children of God by the Gospel. So Paul writing to Philemon concerning Onesimus, at the 10th verse, saith he, Receive him, for I have begotten him in my bonds. Paul was then a prisoner, and Onesimus ran away from his Master Philemon, and came to Paul, and he was an instrument to beget him again to God by the Gospel; so saith the Apostle to the Corinthians, 1 Cor. 15.1, 2. The Gospel by which you are saved— And so the Apostle James calls it the Word of Truth, whereby Souls are begotten to God, Cap. 1.8. And so Peter also, saith, Ye are born again by the incorruptible seed, the Word, namely, the Word of the Gospel. So that the Holy Ghost doth testify to us that the Gospel is the Means of the Conversion and Salvation of Souls.  

Question.  
And why so I pray? Whence is the Gospel, the means of the Conversion and Salvation of Souls?   

Answer.  
In a word, it is from hence, namely, Because God hath so ordained it and appointed it; It pleased God, saith the Apostle, 1 Cor. 1.21. by the foolishness of Preaching to save those that believe. God hath appointed and ordained the Gospel, and the preaching of it, to be a means for the Conversion and Salvation of Souls; It pleased God by the foolishness of Preaching, not that the Apostle calls it foolishness, but he speaks after the manner of the World, after the account and esteem that the World had of the preaching of the Gospel: As now, Cannot we as well read a Chapter at home, and edify ourselves at home by reading of a Chapter, or reading some good Sermons, better than we can Hear? And therefore● is it not a simple, weak, foolish thing for us to spend our time so? But, saith the Apostle, count it foolishness if you will, It pleased God to ordain by this way of foolishness as the World counts it; It pleased God by the foolishness of Preaching to save them that believe; 'Tis that that God ordains, and appoints, and institutes for that end, and that's the reason it is a means of Conversion and Salvation, though it be a foolish thing to carnal reason to come and hear a man speak a little time, and think this to be a means of Conversion and Salvation; but though it be so foolish a thing, yet this is the way and means that God hath appointed whereby Souls should be converted and saved.   

Question.  
But, I pray, How is the Ministry of the Gospel a Means of Conversion and Salvation?   

Answer.  
Briefly; for I must not enlarge, The Gospel is a Means of Conversion and Salvation (namely) partly by discovering or convincing People where they are out of the way of Salvation; as in the Text, I will send the Comforter, and he shall convince the World of Sin, of their sinful Estate, and how they are out of the Way of Salvation, and doth discover and convince them, and show them the right way; and also the Gospel is a means to open and enlighten the Understandings of People, to open their blind Eyes; as Christ told Paul, when he sent him to preach the Gospel, Acts 26.18. Go, saith he, I have sent thee to open the Eyes of them that are blind, and to turn them from Darkness to Light; that is, by the Ministry of the Gospel. The Gospel is a Means to open people's Eyes, to turn them from Darkness to Light, to make them see that they are in a state of Darkness, to make them see that there is a glorious Light held forth in the Gospel: as the Apostle speaks, 1 Pet. 2.9. Who hath called you out of Darkness into his marvellous Light; This is that the Gospel is a Means of, and so it brings to a state of Salvation. And again, the Gospel is a Means to deliver people from the power of the Devil; every one naturally is in the power of Satan, he rules and works in all the Children of Unbelief; Now the Gospel is a means to bring Souls from under the power of Satan; and so Christ told Paul in that 26th of Acts, I have sent thee (saith he) to turn them from Darkness to Light, and from the power of Satan to God. The Gospel is a Means of that; therefore saith the Apostle, 2 Cor. 10.4. The Weapons of our Warfare are not carnal, but mighty, through God, to the pulling down of strong holds, to beat down the Batteries, and Castles, and Fortifications that Satan builds; it is mighty to pull down the power of Satan, and so by that means to bring a Soul into a State of Conversion and Salvation. And also the Gospel is the Means to work faith in the heart, to cause a Soul to believe on Christ, 'tis a means of that, and so by that means the Soul comes to be justified, and freed from the guilt of Sin. Faith, saith the Apostle, cometh by hearing, and hearing by the Word of God, Rom. 10.17. Faith cometh by hearing the Gospel preached; God is pleased to make use of the preaching of the Gospel to work Faith in the Souls of poor Sinners, and by working Faith in their Souls, drawing them unto Christ. Now by believing in Christ they come to have remission of Sins, as Christ told Paul in that of the Acts, To turn them from Darkness to Light, from the power of Satan to God, that they might receive Forgiveness of Sins, and an inheritance among them that are sanctified, and all by Faith in Christ: So that I say, the Gospel is the means ordained and appointed of God for the Salvation of Souls; and therefore let no body think that the Ministry of the Gospel is a needless thing, as many are ready to think in their minds, that of all the Callings in the World the Ministry of the Gospel may be best spared. Truly, if so be that the Salvation of Souls be not necessary, than the Calling of Ministers to their Office, and their preaching of the Gospel, may be spared, but you see Christ hath appointed it to be the means of Conversion and Salvation; and therefore, whatever people may think secretly in their minds that we may edify ourselves by reading a Chapter, and meditating upon it, by reading of good Books, and what need we to trouble o●r selves to wait upon the Ministry of the Gospel? Truly know this, That the Foolishness of God is wiser than the Wisdom of Man: God hath pleased to ordain and appoint the Ministry of the Gospel to be the means of Conversion and Salvation, and therefore if the Conversion of Souls be necessary, than the preaching of the Gospel is necessary; therefore let us take heed we do not neglect attending upon the Gospel, and the preaching of the Gospel as we would be loath to neglect our own Salvation. That is the first, That the Gospel is the Means of working a saving and converting Work upon the Souls of Men.  
2. The second is, That the Gospel alone of itself cannot work a saving and converting Work upon any Soul; no, there must be the Operation of the Spirit of Christ, that must go along with the Gsopel, or else the Gospel will never be able to work any saving converting Work upon any Soul; 'tis true indeed, the Gospel is the Word of Salvation; Ay, saith the Apostle, Rom. 1.16. It is the Power of God to Salvation; Ay, where the power of God goeth along with it, it works Salvation by the power of the Spirit of God, 1 Cor. 13.4. The Weapons of our Warfare are mighty through God, saith the Apostle; not mighty in themselves. The Weapons of our Warfare, what is that? The Ministry of the Gospel, the Preaching of the Gospel is mighty, but it is mighty through God to the pulling down of Strong Holds. Alas! of itself it cannot, the Gospel of itself is but a weak Letter; but where the Power of the Spirit goes along with it, it is mighty, mighty through God, mighty to convince, and mighty to convert, and mighty to save; therefore the Gospel is compared to a Sword, and it is called the Sword of the Spirit, Eph. 6.17. Take to you the Sword of the Spirit, which is the Word of God; It is a Sword that cannot do good, except it be wielded by the hand of the Spirit of God: It is not now as a natural cause to effect any thing; as now our Food is a natural cause, sanctified and ordained by God as a natural cause of nourishment. Physic is ordained as a natural Cause of health; but 'tis not so with the Word, the Ministry of the Word is but as a Tool or Instrument in a Workman's hand, in a Carpenter or Joiner's hand; the Tool of itself cannot work, the Word of itself cannot work, but as it is in the Workman's hand, so it works. Truly so, the Sword of the Spirit, in the hand of the Spirit, that will work to the convincing and converting, and saving of a Soul, otherwise it cannot do it; no, it is but weak in itself; even as a Sword that cannot move or lift up itself: but now in the hand of the Spirit the Spirit, the Gospel is mighty to open the understanding, to open the heart. We read the heart of Lydia was opened when she heard Paul preach, but it was not Paul's preaching, but the Spirits going along with it, that did open her heart, and she attended to what was spoken by Paul; and so the Spirit with the Word is mighty to draw a Soul to Christ, not the Word alone; no, saith Christ, John 5.44, 45. No man can come unto me, except the Father draw him; that is, there must be the mighty Power of the Spirit of God concurring, to work with the Word, to draw and persuade and convince by the Word, and then it works. And so the Spirit with the Word will cause a Soul to grow and increase in a Spiritual Estate. Paul may plant, and Apollo's may water, but it is the Lord must give the increase to make the growth. So it is, one may preach, and another may preach, but still there must be the concurrence and work of the Spirit, or else all our preaching will be but like the watering of a dead plant; but the Spirit of the Lord must come and be present, and then our preaching, our planting and watering may be blessed for those ends for which God hath appointed it: And the reason is this, That without the Spirit of God, the Word, though it be ordained of God to be a Means of Conversion and Salvation, yet the Word alone without the Spirit cannot do it, because the Ministry of the Word is too weak to make an Impression upon our hard hearts.  
Take a Seal, and set it upon a Rock or Stone, it makes no Impression, Why? Because there is no pliableness in the Rock or Stone to receive the Impression: Thus it is with our hearts; our hearts are naturally like so many Stones; therefore see what the Lord promises, To take away the heart of Stone, and to give a heart of Flesh; a soft heart, the hardness of it shall be taken away; that when the Word comes as a Seal to make an Impression upon the heart, the Spirit doth change the heart, and makes it pliable to receive the Impression, which otherwise it could not do. You may as well make an Impression upon a Rock or Stone, as upon any Heart, till the Spirit come and soften the heart, and make it pliable to receive the impression of the Word; and therefore hence you may observe, That sometimes, when divers hear the same Word preached, there are diversity of effects in the same hearers hearing the same Word, some are converted, and others not; some believe, and others not. As Acts 17. When Paul had been preaching to them, Verse 32, 34. When they heard of the Resurrection of the dead, some mocked, and others said, We will hear thee again of this matter: Howbeit certain clavae to him, and believed. Ay, some received the Gospel, and others not; some believed, and others not.  
As I remember, 'tis said, Acts 28.24. Some believed the things that were spoken, and some believed not; And, What is the Reason? The Spirit doth work effectually with the Gospel upon some hearts, but not upon others; that is the reason that some believed, and some believed not. And hence it is again, that sometimes some are more hardened by the very word of the Gospel: So far from being converted and brought into a state of Salvation, that they are more hardened and set further off, nearer to their damnation. What is the reason? Because there wants the presence of the Spirit, and therefore you shall see Isa. 6.9. saith the Lord to the Prophet (he was an Evangelical Prophet) Go, (saith the Lord) make this people's heart hard; go and harden their hearts, that they may hear, and not understand, that they may not be converted and saved; Let their hearts be more hardened, saith God, by hearing the Gospel preached: nay sometimes, what is the reason that the most eminent ablest Preacher of the Gospel in the World; that their Ministry is sometimes less efficacious than the Ministry of them that are far inferior to them? what is the reason? Because the Concurrence of the Spirit goeth along with the one and not with the other. You shall see Christ himself▪ the most eminent Preacher that ever was under Heaven, John 22.36, 37. He preaches there; and though he did Miracles before them, yet they believed not on him; that the saying of Isaiah the Prophet might be fulfilled, Lord, who hath believed our Report? and to whom hath the Arm of the Lord been revealed; And therefore they could not believe, because, Isaiah saith again, He hath blinded their Eyes, and hardened their hearts— These things, said Isaiah, when he saw his glory and spoke of him; when he saw the glory of Christ, when he was most Evangelical in his Ministry, than he spoke these Words, whereas Peter now, that was far inferior to Christ, having the presence of the Spirit mightily poured down upon him, Acts 2. (where the Holy Ghost fell down upon the Apostles like so many fiery cloven tongues.) Peter preached to them, and he converted three thousand Souls at one Clap, because of the powerful presence of the Spirit together with the Word. Therefore, Brethren, still let us not satisfy ourselves with hearing the Gospel preached, though we had the most eminent preacher that ever was in the World, though we should have heard Christ himself, but look for the Concurrence of the Spirit, the breathe of the Spirit, wait upon God for the communicating and giving out of his Spirit, that they may make the Gospel to be the Ministration, not of the Letter, but of the Spirit, for it is the Spirits Work to make the Gospel effectual and operative for the Conversion and Salvation of Souls.  
3. In a Word, that, As the Preaching of the Gospel of itself cannot convert, or save any Soul, So neither will the Holy Ghost without the Concurrence and preaching of the Gospel. You heard before that the Preaching of the Gospel cannot do it alone; But cannot the Spirit? will not the Spirit do it alone? It can do it alone indeed, But mark I pray, the Spirit will not ordinarily convince and convert effectually and savingly any Soul without the Ministration of the Gospel: To give you but a Scripture or two for this, Acts 9 You see there Christ himself speaks to Paul; you know how he met with him as he was going to Damascus, to persecute the Saints, and Christ spoke immediately to him, Saul, Saul, why persecutest thou me? well, who art thou, Lord? saith he; I am Jesus, whom thou persecutest; Well, Verse 6. You shall see, saith Paul, Lord, What wouldst thou have me to do? Mark now, Christ doth not preach the Gospel immediately himself, but he sends him to one to preach to him; Go into Damascus, and there it shall be told thee what thou shalt do; and there Christ sent Ananias to preach the Gospel to him; Christ himself would not preach the Gospel from Heaven to him, nor he would not convert nor save his Soul without the Ministration of the Gospel. And look into Acts 10. See there concerning Cornelius, there was an Angel from Heaven sent to him, he had been fasting and praying, and that hour there came an Angel of God to him to tell him that God had heard his Prayers, and accepted his Alms, but why may not the Angel preach the Gospel immediately? No, the Lord would have the Gospel dispensed in an ordinary way of preaching, not by an Angel from Heaven, therefore Verse 5. And now send men to Joppa, and call for one Simon, whose Surname is Peter, and he shall tell thee words whereby thou and thy house shall be saved, he shall preach the Gospel effectually to you; and you shall see afterwards, Verse 33. Immediately therefore I sent to thee, and thou hast done well that thou art come: now therefore are we all here present before God to hear thee; and Verse 44. Whilst Peter spoke these Words, the Holy Ghost fell on all them which heard the Word. Why did not the Angel himself preach the Gospel to Cornelius? Why was not he an Instrument of his Conversion and Salvation? no, the Holy Ghost will not work alone without the ordinary concurrence of the Ministration of the Gospel, and therefore look at it as a delusion of Satan, if so be that upon any pretence whatsoever, any shall endeavour to take you off from attending upon the Ministry of the Gospel upon pretence of the Spirit, that the Spirit shall anoint us and teach us all things—. Well, look upon it as a Delusion of Satan, if it be to take you off from attending upon the Ministry of the Gospel which is the ordinary way that God hath appointed; and take this for an universal Rule, That whatever it be that tends to take any people off from any Ordinance of God, or any Institution of God, look at it as a delusion of Satan, let it be under any pretence whatsoever; as now, to take one off from Duties and Ordinances, to wait till the Spirit come immediately to inspire— look upon it as a Delusion, because it tends to take you off from the ordinary Institutions that God hath appointed. So, you see the Gospel is the Means of Conversion and Salvation, the Gospel without the Spirit cannot do it, and the Spirit without the Gospel will not do it.  
4. The fourth thing is this, That it is a matter of unspeakable Joy and Consolation to the faithful Servants of Christ, that their dispensing of the Gospel through the Concurrence of the Spirit is made effectual for the Conversion and Salvation of any Soul. Ay, saith Christ here; this shall be instead of my bodily presence with you, and it shall be as comfortable to you. You are now troubled and sorrowful because I am going away from you, but I will send the Comforter to you, and the Comforter shall assist you in your Ministry, and make it successful to convince and convert and save Souls, and Christ would have them, to look upon it as equivalent to his own bodily presence, and would be matter of greater Joy and Consolation to them. Look into Verse 12, 22 of this Chapter, saith Christ, You are now sad and sorrowful, but I tell you, (saith He) the time is coming that your sorrows shall be forgotten: The sorrows that you have upon my departure shall be forgotten, they shall be swallowed up with Joy and Consolation: Look, saith he, as it is with a Woman when she draweth near the time of her Travail, when her pains begin to come upon her, than she is sad and sorrowful, but, saith he, when she is delivered, she forgetteth her sorrow, for Joy that a manchild is born—: so shall it be with you. Thus Christ comforts his Disciples against his going away, they should have such matter of rejoicing that should swallow up all their sorrows, they should have the presence of the Spirit, and their Ministry should be efficacious and successful for the converting of Souls, and Christ did speak it from his own experience, John 4. When he was speaking to the Woman of Samaria, he sent his Disciples into the City to buy food, for he was hungry, and when he sat down weary on the Well, he asked a little water of the woman, and so fell a discoursing and convincing of the woman that she lived in Adultery, and converted the woman, and when his Disciples came, Master, say they, here is meat to eat: Meat, saith he, I have that which is better than meat, I have meat to eat which you know not of; my Meat is to do the Will of my Father; here is my joy and rejoicing to convert Souls. Meat is matter of great joy to an hungry man, if you give him all the World, if he have not meat it is nothing; saith Christ, I take more joy and delight in converting of Souls, than I do in eating when I am an hungry. And you shall see how the Apostle Paul doth rejoice in this, that he was an Instrument in converting and saving of Souls, he writing to the Thessalonians, 1 Epist. 2.19, 20. For what is our Joy, or Hope, or Crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming? for ye are our Glory and our Joy; ye (saith he) are the Top of my Joy, the Crown of my Joy; Paul had been an Instrument to convert them by the preaching of the Gospel, and, saith he, ye are the top of my glory and rejoicing; So, 2 Thess. 2.13, 14. We are bound to give God thanks always for you, my Brethren, and Beloved in the Lord; because God hath from the beginning chosen you unto Salvation, through the Sanctification of the Spirit, and Belief of the Truth, whereunto he called you by my Gospel, to the obtaining the Glory of our Lord Jesus Christ: Saith he, we are always bound to give thanks to God for you; Ay, here is matter of Joy and Rejoicing. And truly so, though Paul did meet with Afflictions, Tribulations, and Persecutions for preaching of the Gospel, yet notwithstanding he made nothing of all his troubles, sufferings and sorrows, in regard he did but finish his Course with Joy. If he have but this Joy and Consolation, I care not, saith he, what troubles or afflictions do abide me, Acts 20.24. The Holy Ghost witnesseth in every City, that bonds and afflictions abide me; but none of these things move me, neither count I my life dear unto myself, so that I may finish my Course with Joy and the Ministry which I have received of the Lord Jesus. If I can but preach the Gospel, saith he, and be an Instrument to convert Souls, this is the Joy of my heart, let my life go for it. And it is a very high expression which the Apostle John hath Epist. 3. Verse 4. saith he there, I have no greater joy, (mark) the Apostle John that had such Communion with Christ; Yet saith he, I have no greater joy than to hear that my Children walk in the Truth; Those that he had been a means and Instrument to convert by his preaching, now to see that their conversion was true and real by their continuing in the truth: I have no greater Joy in this world, saith he; And why so, I pray? Why should this be such a matter of Joy and rejoicing to the hearts of the faithful Servants that their Ministry is made effectual for the Conversion of Souls?  
1. Upon this Account, because, Here is a Sign and Token that God hath blessed their Ministry, that the Blessing of God from Heaven hath been upon their labours: and I pray let me appeal to yourselves, is it not matter of Comfort Joy and Rejoicing to you that you find your labours and endeavours to have any Success, to be blessed of God? As now, take a Nurse that brings up a Child, and she sees the child gins to thrive by her suckling of it, and it is the Joy and Rejoicing of her heart; as on the other side, if she see the Child pine away, and doth not prosper, 'tis the grief of her heart, when she takes all this pains and no good comes of it. When you plant and sow seed, if you take any pains in your Orchard or Garden in grafting and the like, and you find that your labour is made fruitful, is it not a Comfort to you to go into your Garden, and see the seed that you have sown flourish and come up? It is rejoicing to you; and much more is it to the hearts of the faithful Servants of Christ that their labours in the Ministry are blessed and made fruitful and successful; because now here is the more immediate presence of God upon their labours, here is the blessing, the blessing of God doth more immediately appear in their labours. Now in sowing of Seed there is instrumental means and causes of its growing, there is Dew, and Showers, and Rain from Heaven, there is the influence of the Sun, the fatness of the Soil, that concur to cause it grow; but now there is much against the Ministry of the Word to work upon the heart; there is the corruption of the heart, and the temptations of Satan and the World, and all to hinder the Gospel from taking effect, but now when the Lord makes the Gospel to take effect, to become efficacious to the Conversion of Souls, of poor Creatures, here is now the blessing of Heaven upon his labours, and now he hath cause to rejoice greatly that God is with him, and hath blessed his labours, and now God doth own him as a Fellow-Labourer together with himself, We are Workers together with God, saith the Apostle, We are God's Husband men, and we are planting for God, and God goes along with us and cooperates with us; what a mighty cause of rejoicing is this? that we have the presence of God with us, and the blessing of God upon us; nay, it is an argument and token that God owns their Ministry and labour, and he seals their Ministry and Labour, as the Apostle saith, Ye are the Seal of our Ministry; this is I say matter of great Joy and Consolation in regard it is a Sign and Token that God hath blessed the Labours of his Servants, and owned their Ministry.  
2. 'Tis a matter of great Joy and Consolation, because now, Here is a Testimony that Jesus Christ in Heaven and in his Glory is mindful of his poor Servants here below in the World, he doth mind and remember such a poor Servant of his, that labours in his Name, and doth send down the Spirit to accompany him in his Labours; as Christ said here to his Disciples, I will send the Comforter and he shall assist you, and I will remember you, when I am in Heaven, I will not forget you. Thus Christ now sends down the Comforter, the Spirit from Heaven to assist such a poor Minister in his labours and endeavours; what matter of Consolation is this to think that Christ from Heaven sends down his Spirit to cooperate with him in his endeavours? What matter of Joy and Consolation is this? Take but one more.  
3. It must needs be matter of great Joy and Consolation to the faithful Servants of Christ, to think that the Lord should please to make use of such as they are to be Instruments in his hands to pull down the Kingdom of the Devil, and to enlarge the Kingdom of Christ; That the Devils Kingdom and power should go down, and that Souls should be drawn out of his Kingdom by the Labours of his poor Servants, what Joy is this? When Christ sent his Disciples to preach, Luke 10.17, 18 it is said, They returned again rejoicing, saying, The Devils are subject to us: Ay, saith Christ, I beheld Satan fall down from Heaven like Lightning. Where the Gospel comes, there goes such a Presence of the Spirit with the preaching thereof that Satan goes down, and poor Souls are brought out from under his power and Dominion; as you know Christ told Paul, that he should be instrumental to turn people from darkness to light, and from the power of Satan to God; though they be under the Kingdom and Power of the Devil, yet by the preaching of the Gospel, when the Spirit concurs and goes along with it, poor Souls are translated from the Kingdom of Satan into the Kingdom of his dear Son, Col. 1.15. Now what Joy and Comfort must this needs be to the hearts of the faithful Servants of Christ? that the Lord should please to make them Instruments in his own hands to pull down the Kingdom of the Devil and to enlarge his own Kingdom, that such shall be added to the Lord as shall be saved? I say it must needs be matter of Joy and Rejoicing: But I would hasten to an end. Briefly therefore by way of Application.  
Application. And here I might in the first place take occasion to speak a Word of Direction to the Ministers of Christ, if it were a fit place and season, namely, to direct us how we may so preach that we may have most Joy and Consolation. The faithful Servants of Christ have more Joy and Consolation by being instrumental for the Conversion and Salvation of Souls, than by all that ever the People of their Congregation can do for them; If they may be instrumental in the Lord's hand for their Conversion and Salvation, this is more Joy and Consolation to them, than any thing in the World can be. Christ tells his Disciples that this would be matter of Joy and Rejoicing to their Hearts when he was gone from them, therefore we should seek to convert and save Souls, we should do, as the Apostle saith, I seek not yours, but you; we should seek the Conversion and Salvation of Souls, and therefore we should be preaching of Faith and of Repentance, as the Apostle Paul saith of himself, Faith in the Lord Jesus Christ, and Repentance towards God, whereby poor Souls may be converted and saved: And we had need be much in pleading with God for the Spirit, that the Spirit of the Lord may go along with our Ministry: Our Sermons had need to be watered and soaked in earnest prayer for the Spirit.  
2. Here is now a mighty Word of Encouragement unto poor Souls to be ready to entertain and receive the Gospel, and the Ministration of it; to be ready so to receive it into your hearts as it may be a good Word of Conversion and Salvation to your Souls. Ay, this would be matter of Joy and Rejoicing to the Servants of Christ more than all that ever you can do for them, if they may be but instrumental for the Conversion and Salvation of your Souls, it will be more Comfort and joy to them than all the World besides; Joy to them, Ay, it will be Joy to the very Angels in Heaven, Luk. 15.10, 11. There shall be Joy in Heaven over one Ein●●● that reputes— The Angels of Heaven observe how you come into the Congregation, they observe your Carriage, and how you take the Word, and what impression it makes upon your hearts to Conviction and Conversion, and Salvation, it is the Joy and Rejoicing of the Angels in Heaven to 〈◊〉 a poor Soul brought in by the Ministry of the Gospels; and do not you think, you yourselves will have as much cause of Joy and Rejoicing? Whereas on the other side, if so be the poor Servants of Christ do come and take pains; they study, and labour, and hold forth the Word of the Gospel to you, and people come and receive it into their ears, and not into their hearts; no good done upon them, but they remain as carnal, as worldly and unbelieving as before, and they see no fruit of their Ministry; this is the grief of their hearts and Souls, they labour and labour and question whether the Lord doth own their Ministry or no; they have cause to complain as the Prophet Isa. 49.6. I have laboured in vain, I have spent my Strength for naught and in vain. So the poor Servants of Christ go with a dead heart into their Studies, and come to preach with a sad heart, when they see no good done, no saving Work wrought; this is a very Cut to their hearts and Souls, and they would rather (if they might have their wills) cease mentioning of the Name of Christ to people. Therefore let it be the desire, and endeavour, and care of people so to hear and receive the Word into their hearts that it may become effectual, and an Instrument in the Lord's hand for the Conversion and Salvation of their Souls.   

Objection.  
But you will say, Is it in our power (I know you think so in your hearts) to make the Word convincing, and converting, and saving?   

Answer.  
I do not say 'tis in your power, but thus much I may say, you may oppose and resist the saving Work of the Gospel upon your hearts; and therefore to be found waiting upon the Lord in his way you cannot tell but the Lord may make the Gospel effectual to you for your Conversion and Salvation. And therefore let me commend three or four Words by way of Direction in this case, and so I shall leave all to the blessing of God.  
Do you desire to have the Word of God made effectual for the convincing and converting and saving of your Souls? Then  
1. Be much and earnest in praying for the Spirit to go along with the Preaching of the Word into your hearts and Souls; Ay, pray much for that, O! before you come you should be careful to wrestle with God for the presence of the Spirit to go along.  
I fear, Brethren, that people are careless in this Point, they come reeking out of the World and from their business, and never wrestle with the Lord for the presence of his Spirit to assist the Preaching of the Word, that it may become effectual and profitable to your Souls, and so you go away as you come. Therefore I say, as the Apostle, Judas v. 24. Be building up yourselves in your most holy Faith. But how shall we build up ourselves in our most holy Faith? how shall we do it? why, saith he, Praying in the Holy Ghost, that is the way: Beg earnestly for the Spirit, for the Holy Ghost to accompany the Word, and make the Word profitable and effectual to you. That is one Direction, I do but name it, I pray remember it.  
2. As we do desire to have the Word made effectual for Conviction, Conversion, and Salvation to our Souls, Then attend upon the Preaching of the Gospel as the Lords Ordinance, for that very End that he hath appointed it, namely, for Conversion and Salvation. This is the very End for which God hath appointed the Preaching of the Gospel, to be a saving Word, a Word of Salvation to poor Souls, that is the very End of the Gospel, it is appointed for that End. Eph. 4.11, 12. saith the Apostle, Christ when he ascended up on high, he gave Gifts to men, Ministerial Gifts, he gave Pastors, and Teachers, for the edifying of the Body, for the bringing home of Souls to the Body, for the perfecting of the Saints: So that those that are Saints should still attend upon the Gospel for more edifying, for the saving work to be carried on. This is the very Intendment of the Preaching of the Gospel, God hath ordained it for this end and purpose, therefore wait upon it for that end, attend upon it as the Word of God which he hath appointed for that end. 1 Thess. 2.13. We are always bound to give thanks to God for you, beloved Brethren, because when you heard the Word, you received it not as the Word of man, but as it is indeed the Word of God, which worketh effectually in them that believe. Ay, receive it as the Word, and the Word of God, for that End that God hath appointed it, and through the presence of the Spirit it will become effectual. Mark how it wrought in Cornelius and his Family, Acts 10. Cornelius was directed to send for Peter to preach to him, and Cornelius in the mean time had gathered together the Congregation, his Friends and Relations; he had got them together that they might hear the Gospel as well as himself, when Peter came he preached Christ to them; Now, saith Cornelius, we are all here before the Lord, to hear whatever God hath directed thee to speak to us, we are here to attend upon it as the very Word of God; and Peter opened his mouth and preached the Gospel to them, and it is said The Holy Ghost fell upon them all that heard it, v. 44. and then saith Peter, verse 47. Can any man forbidden Water that these should not be baptised, which have received the Holy Ghost as well as we. Attending upon the Preaching of the Gospel as God's Ordinance and Institution, for saving ends and purposes, for Conversion, and Edification, and Salvation; this is the way whereby we may have the Gospel made effectual to us, we shall be brought to receive it, and receiving of it, we shall be brought into a state of Salvation▪ and further built up in our most holy Faith: That is the second Direction.  
3. Receive the Ministration of the Gospel with humility of Spirit, and meekness, I say, receive it with all humility and meekness of Spirit, that is the way whereby it may be made effectual to Salvation. When people come and say, they can tell as much as the Minister can tell them, and they had as good stay at home, and read a good Book: and not coming to it as God's Ordinance, with a teachable frame of Spirit, being willing to hear what the Lord will say, how can the Word become effectual? but now when a Soul comes with meekness of Spirit, to hear what the Lord will say, and then as Psal. 25.9. The Lord will teach the meek, and saith the Apostle, James 1.21. Receive with meekness the engrafted Word, which is able to save your Souls; receive it with meekness, with an humble Spirit, to receive whatsoeever the Lord shall please to direct his Servants to speak. And let me add but one thing more, and I will have done, and that is this.  
4. Be careful to receive the Word and Truth in the Love of it, and to mix it with Faith. Receive it in the Love of it. Truly, if so be we have no Love to the Truth, and the Word, when we come to attend upon it, it may be just with God to give us up to believe Lies; as that hath been the very Judgement of God upon the Antichristian World for these 1200 years together for this very Sin, for not receiving the Truth in the love of it, 2 Thess 2.11, 12, 13. Because they received not the Truth in the Love of it, therefore God gave them up to strong delusions to believe Lies. And Antichrist hath prevailed to this Day, upon that very account. Therefore remember, that we be ready to receive the Truth in the Love of it, as to say, This is a Truth of God, and though I have heard it before, yet it is a Truth, and the Lord would have this Truth spoken to me, and I must receive it in the Love of it, and then mix it with Faith, H●b. 4.2. They had the Gospel preached to them as well as we, and The Word preached did not profit them that heard it, why? because they did not mix it with Faith in their hearts; What is this mixing the Word with Faith? Truly, when the Lord persuades the Heart to receive whatever is spoken, as spoken from the Lord to me, this Word the Lord doth intent for me, and makes a particular application of it, this is the proper work of Faith, to apply the word spoken to ourselves, as spoken from the Lord to us: And thus the word cometh to be effectual through the Spirit, either in a way of Conviction, or Conversion, or for the Furtherance of the Salvation of the Souls of any. But thus much shall suffice at this time.     

The Holy Ghost convinceth of Sin.  

SERMON IU.  JOHN 16.9. 
Of Sin, because they believe not on me.  
YOU have heard the scope of these words already, which in short is this. Christ would here comfort his Disciples against their sorrow, which they had for his going away from them; Because I said these things unto you, (saith he) Sorrow hath filled your hearts. Now Christ is speaking here in a way of Comfort, to sustain and support the hearts of his Disciples against that grief and sorrow that did possess them; And how doth he comfort them? He tells them, that his spiritual presence shall be more advantageous to them than his bodily presence could be: The presence of the Spirit which he would send to them (saith he) he shall be a Comforter to you. If I go away, I will send the Comforter to you; and that shall be more than my bodily presence to you; whereas, If I go not away, the Comforter will not come. Ay, but how shall the presence of the Spirit be in stead of Christ's bodily presence to them, and make up that loss to them? Christ tells them, for that wherein the presence of the Spirit with them, after his going away, would be equivalent and correspondent to his own bodily personal being with them. But wherein? He tells them, namely, because when the Spirit comes, he shall co work with them in their Ministry, so as their Ministry shall be made efficacious and effectual to the furtherance of the Salvation of many Souls: The Spirit shall go along with their Ministry; and this Christ gives in by way of Comfort to his Disciples.  
Hence, we Observed the last time, That it is matter of exceeding great Joy and Consolation to the faithful Servants of Christ, that through the operation and coworking of the Spirit, their Ministry is made effectual for the good of Souls. This is a great matter of joy and rejoicing; for observe it, Christ doth lay this down as a comfort to preponderate and outweigh their sorrow that they had in their hearts, in respect of his going away from them. But I shall not speak to any thing that was then spoken to.  
But still it may be said, But how shall the Spirit concur with our Ministry to make it effectual for the Conversion and Salvation of Souls? Saith Christ, When he is come he shall convince the World. The presence of the Spirit with your Ministry shall convince the Men of the world: Convince them, Of what? Now here he tells them.  
You heard in the general from the 8th Verse, He shall convince the World of Sin, and of Righteousness, and of Judgement. But now in these 9, 10, and 11 Verses, he comes to show particularly the work of the Spirit in convincing the World, and he gives the reason of every particular that the Spirit shall convince the World of. Of Sin, Because they believe not in me. And again, He shall convince the world, of Righteousness, Why? Because I go to the Father, and ye see me no more; And again, He shall convince the world of Judgement, Why? Because the Prince of this World is judged.  
I shall speak only to the first of these at the present through the Lord's assistance.  
He shall convince the world of Sin; Of Sin, and this in order to their Conversion and Salvation, Why? Because Christ speaks this by way of Consolation to the hearts of the Disciples; now this would be matter of Comfort indeed, that their Ministry should be made efficacious for the Conversion and Salvation of Souls; Therefore this convincing the world of Sin, is in order to Salvation.  
There are two Points to be spoken to from the Verse; But I shall only take up one to speak to at present through the Lord's assistance, and that is this.  
Doctrine.  
That it is the first work of the Spirit of God in order to the Conversion and Salvation of any Soul, to convince the Soul of Sin.  
I say, the first work of the Spirit of God in order to Conversion and Salvation of Souls, is to convince of Sin. For, here Christ speaks of the work of the Spirit, in order to Conversion and Salvation, and, what shall he do in order to it? Saith he, He shall convince the world of Sin; and this shall be the first work that the Spirit shall do. He speaks of convincing of Righteousness, and of Judgement; but the first work that the Spirit shall do, shall be to convince of Sin.  
There are four things that are necessary to be spoken to for the opening and clearing of this great Truth and Point.  
1. To show what the convincing work of the Spirit is, what it is for the Spirit to convince a Soul of Sin, that we may understand it, and be clear in it; for it is that which is in order to our Conversion and Salvation.  
2. Show you, That the convincing of a Soul of Sin, is a necessary work in order to Salvation; for here Christ speaks of the Spirits convincing the Soul of Sin in order to Salvation.  
3. That the Convincing of a Soul of Sin, is the work of the Spirit; no less than the work of the Spirit. For, saith Christ, The Comforter shall come, and when he is come, he shall convince the world of sin.  
4. Show you, That convincing a Soul of Sin, is the first work of the Spirit, in order to the Conversion and Salvation of any Soul.  
I suppose I shall not be able to go through all these things at present, but to begin and go as far as we can. Well,  
First then, Let us inquire what is the convincing of Sin, and wherein it lies? You shall find in Scripture, that this convincing of Sin, is set forth by various expressions, sometimes 'tis expressed by Pricking the heart, so Acts 2.37. When they heard this, they were pricked at the heart. Sometimes it is called the wounding of the Spirit, so Prov. 18.14. Sometimes it is expressed by the sticking of an Arrow in a man's Spirit, Psal. 38.2. Thy Arrows stick fast in me, saith David; which is nothing else but the sense of sin, the guilt of sin; Sometimes it is expressed by the breaking of Bones, Psal. 51.18. That the Bones which thou hast broken may rejoice; It was upon the Conviction of his sin of Murder and Adultery. And sometimes 'tis expressed by the smiting of the heart; as 'tis said of David, 1 Sam. 24.5. when he had cut off the Skirt of Saul's garment. His heart smote him, he was convinced of his sin.  
But more particularly, Wherein doth the Conviction of Sin lie? Now you shall find that it lies especially in three things, or there are three things in a real convincing of sin.  
1. The first is a setting of sin before the Soul; the setting of it home upon the heart, or the bringing of Sin to remembrance: setting of it before the Soul, as David d th' express it, Psal. 51.3. saith he, My sin is ever before me, 'tis before my face; he was convinced of his guilt, and then he had sin set before him. So when Nathan the Prophet came to David to convince him of his sin, when he was impenitent, 2 Sam. 12.7. see there how Nathan the Prophet sets his Sin in order before him, that he might well say, My Sin is always before me. And Acts 2.36, 37. Peter, to convince the Jews of their sin, sets their sin before them, and tells them what they had done, They had killed Jesus Christ, the Son of God, the Lord of glory; and when they heard that, they were pricked at the heart: So, that it is one thing in Conviction of Sin, when the Spirit doth convince of sin, he sets the sin before the Soul, or upon the heart; for if so be sin be not set home, and brought before the Soul, there can be no conviction of sin.  
2. Secondly, There is this further in Conviction of Sin, namely, Sin is so set home upon the heart, as that the heart is not able to avoid the Conviction: The heart is not able to shift away from under the power of it, all the shifts and endeavours of the Soul cannot get it off; when the Spirit sets home Sin upon the heart, 'tis so set home, as that the Soul cannot now put it off, it cannot shake it off: the Arrow is so shot, that the Soul cannot wriggle from it. 'Tis true indeed, a guilty Conscience doth not love to be convinced of Sin, and therefore observe it, whenever the Lord goes about to convince of Sin, the Soul doth endeavour all it can to put off the blow, as you shall see now when the Lord came to convince Adam, our first Parents of their Sin, Gen. 3.12, 13. They had transgressed and thereupon hid themselves: well, the Lord called for them, Adam▪ where art thou? at last Adam appears, and there the Lord to convince him of his Sin, sets his Sin before him; What hast thou done (saith God)? hast thou eaten of the Tree that I forbade thee? He could not deny it: But, pray, observe what evasions they had, if it were possible they would avoid the dint of the Conviction; saith Adam, 'Tis true, I have eaten of the Tree, but it was by instigation of my Wife, The Woman which thou gavest me, she gave me of the ●ree, and I did eat; and thus he avoided the power of the Conviction; Well, he goeth to the Woman, and said, What is this that thou hast done? and she put it off too; The Serpent beguiled me, and I did eat; Thus a guilty Conscience will shift off Convictions as long as it can. You shall see Aaron, when Moses was absent forty days and from the people, Exod. 32.23, 24. Aaron and the people made a Golden Calf to worship; when Moses came down from the Mount, he fell to expostulating with Aaron about his Sin; he would convince Aaron of his great Sin; saith Moses, What did the people unto thee that thou hast brought so great a Sin upon them? Now mark, how Aaron would avoid the dint of this Conviction: It is true, saith he, he could not deny the thing, but let not the anger of my Lord wax hot; thou knowest the people, that they are set upon mischief; it is the people's fault, saith he, for they said, make us Gods that they may go before us, for as for this Moses we know not what is become of him. And I said unto them▪ whosoever hath any Gold, let them break it off: so they gave it me: then I cast it into the Fire, and there came out this Calf. What a pitiful excuse was here? he did burr throw it into the fire and there came out a Calf; See what shifts Good men will have sometimes (for Aaron was a good man) to put off the power and force of Conviction.  
You shall see another Instance in Saul, 1 Sam. 15.9. There God had sent Saul to cut off all the Amalekites, Men, Women, and Children, and  and all, Spare none, saith God: Well, God give him victory over the Amalekites and he made a great slaughter indeed, but Saul spared Agag the King, and some of the best of the , at the 13th Verse, And Samuel came to Saul, and Saul said unto him, Blessed be thou of the Lord I have performed the Commandment of the Lord: The Lord knows, saith he, I have done the will and Commandment of the Lord, he would not be convinced at first; well, saith Samuel, to convince him, Verse 14. What meaneth then the bleating of the Sheep in my ears, and the lowing of the Oxen, which I hear? Well, Saul could not deny but there was some of the Oxen spared, and the best of the  spared, but he had his excuse for that, verse 15. The People (said he) spared the best of the Sheep, and of the Oxen, to sacrifice unto the Lord: Thus he would not be convinced: At last Samuel was fain to fall upon him with down right blows, and thunder against him to strike him down. I tell you, saith he v. 22, 23. here is rebellion against God, and rebellion is as the Sin of witchcraft, and stubborness is as iniquity and idolatry: And at the last he was brought down, and fell under the Conviction, v. 24. And Saul said to Samuel, I have sinned, and transgressed the Commandment of the Lord, and thy Words; because I feared the people: But you see what a deal of Do there was to bring Saul under the power of the Conviction; he stood upon his Justification. Just thus it is with a poor Sinner, as long as he can stand out against Conviction, he will put it off; as it is with a Malefactor at the Bar, as long as he can, he will not be convinced; he will plead, Not guilty; and justify himself, either by denying or mincing of it, or one thing or other, till the Evidence come clear against him; then his mouth is stopped; then he is convinced: Thus it is with a poor Sinner, the Lord brings his sin before him, if he can he will deny it, and excuse himself: But now when the Holy Ghost comes to convince of sin, he stops the mouth, that he shall have nothing to plead to excuse himself: As, I remember, 'tis the Apostles expression, Rom. 3.19. That every mouth may be stopped, and all the World may become guilty before God; so convinced, that the Sinner may have nothing to say, to justify him before God. This is another thing in Conviction; when Sin is not only set before the Soul, but so set home, that the Soul hath nothing to say to clear itself.  
3. Thirdly, There is a third Thing in a true Conviction of sin; namely, When the Soul is really convinced by the Spirit of sin, it hath not only sin set before it, and so set before it, as the mouth is stopped, and silenced, that it cannot plead Not guilty: But, where there is a true Conviction of Sin, the heart is affected with it, and afflicted for it. And this is intimated by those expressions you heard before, whereby the Holy Ghost doth set out Conviction of Sin, as it is set out by the shooting of an Arrow. Now, if an Arrow stick in the flesh, it will put it to pain, it will make the flesh ache; if there be a Prick at the heart, you will certainly be sensible of it, if a Bone be broken, there will be grief, and trouble, and affliction: Truly, thus it is in this work of Conviction of Sin, when the Spirit doth convince a Soul of Sin, it doth not only set sin before him, and also set sin so home, as the Soul cannot justify itself, but now the Soul falls down under it, and is affected and afflicted with it; and therefore hence it is, that sometimes when a Soul is convinced of Sin, it is affected with trembling and astonishment. He even trembles to think he should be guilty of such a sin; as I remember, 'tis said concerning the Jailor, Acts 16.26. He came in trembling before Paul and Silas; it is said, he sprang in, and came trembling; there was an Earthquake, and that Earthquake was an Heart-quake to him, it made his heart shake, and he saw himself in a damned condition, and now, saith he, Sirs, What shall I do to be saved? he came in trembling before Paul and Silas, saying, What shall I do? And sometimes 'tis expressed by shame and blushing; the Soul is even ashamed and confounded, when sin is set home, as you know it was the speech of Ephraim, Jer. 31.18, 19 He was ashamed and confounded for his rebellion, he was so like a Heifer, unaccustomed to the Yoke: he could not bear the Lords Yoke, and when the Lord came to tame him, than he was ashamed, as Ezra said, I am ashamed and blush before thee, Ezra, 9.6. And sometimes with grief, and sorrow, and mourning; as when Paul had convinced the Corinthians of their sin in suffering the incestuous person amongst them, without bearing testimony against him, 2 Cor. 7.11. What Carefulness, saith he, it wrought in you? What Sorrow? what godly Sorrow ye had amongst you? Ay, they were convinced, and then they mourned and sorrowed. And so, sometimes the heart is as it were all a-mort, when the Soul is convinced of Sin, the heart is even dead, and knows not what to do: saith Paul, When the Commandment came, Sin revived, and I died, Rom 7. I saw myself a dead man, his heart was even dead. Well, thus you see what Conviction of Sin is, and wherein it lies, it consists in these three, or these three things do concur to a real Conviction of Sin, namely, A setting of sin before the Soul, and so setting it home that the Soul cannot deny it, but must fall down under it, and be affected and afflicted with it. Now, lest any poor Soul may have a stumbling Block laid before it, let me only intimate this: That there are degrees of convincing of sin, all are not in a like measure convinced of Sin, some are convinced more, and others less; as now, some that have had civil Education, that have not lived in notorious and gross sins, and wickedness; their Convictions possibly may be more silent, and not make so great a noise as the Convictions of others do; as Lydia, she lived without breaking into notorious and gross wickednesses, and you see there was no great noise of her Conviction of Sin, though convinced of Sin she was; and there is a necessity of that, as you wil● hear by and by, now others that have lived in scandalous sins, notorious gross sins, in lewdness and wickedness, in opposing and persecuting the Saints, and the people of God, and the like, their Convictions ordinarily are more great, as in the case of Paul, Paul that was a Persecutor, his Convictions were such, that it made the Country to ring: it was heard off far and near; as Paul saith himself to King Agrippa, These things were not done in a corner: When God came to convert Paul, he first convinced him of his sin, Saul, Saul, Why persecutest thou me? saith he, Who art thou Lord? he answered, I am Jesus, whom thou persecutest; it was set home with power upon him.  

Question.  
But you will say, How shall a Soul know whether it have been sufficiently convinced of Sin, and humbled for it as it ought to be? Because now here is the stumbling stone that some weak and tender hearts are ready to lay before their own faces; I have not been so convinced, and so humbled as others have been, and therefore I question whether I have been truly convinced or humbled for Sin or no, how shall I know whether I have been truly convinced of sin?   

Answer.  
The Truth is, It is not possible to determine a particular degree of convincing of Sin for every particular person, and therefore I shall give you this as a Rule to know when your convincing of Sin is sufficient; namely, than convincing of sin is sufficient when as a Soul is so convinced of sin, as that now it is wholly taken off from all hopes of being saved by any thing in its self, and it is made now to look towards Christ, and the Righteousness of Christ; though possibly in a weak manner, yet notwithstanding, it is taken off from looking to any thing in itself, or hoping in any thing itself, to help forward its own salvation: it is cut off from that by being convinced of Sin; now I cannot help myself, I cannot save myself, by all that ever I can do, What shall I do? as they in the Acts, Chap. 2. Sirs, What shall we do to be saved? They were at their wit's end, they saw nothing that they could do, could save their Souls. And so the Jailor, Sirs, what must I do to be saved? This now is the first thing, you see what we are to understand by this Conviction of sin. When he is come he shall convince the World of sin.  
2. But to come to the second thing, namely, to show you, That convincing of Sin, is a thing that is necessary in order to Conversion and Salvation. That it is necessary, doth plainly appear thus, namely, Why else is it made to be the work of the Spirit, if convincing of sin be not necessary, would the Spirit convince of sin? Can we think, or say, that the Spirit would work or do any thing that is not necessary.  
Again, If so be that generally all that are converted and saved, have found a work of conviction upon their hearts, then certainly it is necessary in order to conversion and Salvation.  
And again, (not to multiply things of this nature) If this work of convincing of sin be not necessary, To what end else serves the Law? Saith the Apostle, Rom. 7.7. What shall we say then? Is the Law sin? God forbidden: Nay, I had not known sin, but by the Law; I had not known Lust, except the Law had said, Thou shalt not covet. And at the 9th Verse, I was alive without the Law once, but when the Commandment came, sin revived, and I died: Wherefore the Law is holy, and the Commandment holy, just and good. The Law (saith he) is good, the Law is just and holy, it is not in vain; But, Wherefore serves the Law? It is to convince of sin: Then conviction of sin is necessary: and so the Apostle to the Galatians, Gal. 3.19. Wherefore then serves the Law? There's the Question; It was added because of Transgressions, till the Seed should come. And then at the 24th Verse, Wherefore the Law was a Schoolmaster to bring us to Christ; to prepare us as it were to come to Christ. Now therefore, if the Law be necessary to discover sin, than the discovery and convincing of sin is necessary. But not to stand upon this.   

Question.  
The great Question is, Upon what account, or in what regard is Convincing of sin necessary in order to Salvation? This is a great Question, Upon what account is the conviction of sin necessary, in order to the conversion and salvation of a sinner?   

Answer.  
I Answer briefly, Upon manifold accounts and regards. I shall name some,  
1. Convincing of sin is necessary in order to salvation, Because except a soul be convinced of sin, it will hardly ever come to Christ. And, that is necessary, for a Soul to come to Christ, that is necessary for salvation. Now a Soul that is not convinced of sin, will hardly ever come to Christ, he will make any shift in the world before he will come to Christ, Luke 8.43.44. It is said of the Woman that had the Issue of Blood, At last she came to Christ; but mark, she made all the shift she could, before she would come; she had it twelve years, and she spent every penny she had, she spent all her Living on Physicians, to cure her distemper, and when all was gone, and there was no other way to help her, than she came to Christ: So, till a Soul be convinced of sin, it will never come to Christ; this is the course of sinners, until they be convinced of the necessity they will not come, John 5.40. Saith Christ, Ye will not come to me, that ye might have Life. No, the soul will look to find the Life in its own hands, by its own works and endeavours, by its Prayers and Duties—: He will not come to Christ that he might have Life; And therefore when Christ doth tender grace and mercy to sinners, Alas! they slight it and despise it, because they have not been convinced. You shall see there, John 8.32, and so on, Christ is directing of the Jews how they might be freed from sin, how they might have their freedom, Saith Christ, If the Son therefore make you free, you shall be free indeed. Now mark, What do they account of Christ's freedom, or directions to come to him, to be made free? Verse 33. Say they, We are Abraham's Seed, and were never in Bondage to any man, we are free enough; they were never convinced of the bondage of sin, therefore now the offer of Christ to free them, is of no account with them. The soul that is not convinced of sin, cares not for Christ's tenders and offers of Grace, John 9.39, 40. Christ is there directing the Jews to come to him to have their blind eyes opened, they were spiritually blind, and saith Christ, For Judgement am I come into the World, that they which see not might see, and they which see might be made blind. Well, those Jews they were not convinced of their spiritual blindness, and therefore they make a tush at it, What? Dost thou come to cure our blindness? to make us see? Are we blind also (say they), they scorned his words; because they were not convinced of sin, they cared not for coming to Christ for any grace or any mercy, and therefore when Christ would have a Soul to come to him for any grace or mercy, he takes this course with them, namely, first to convince them of their sinful estate, Rev. 3.17, 18, 19, 20. Christ doth counsel them there to come to him for Eyesalve, that they might See, and for Gold, that they might be rich, and for white Raiment, that they might be clothed; but now before Christ doth make this tender to them, he doth first take a course to convince them of their sin; Thou sayest, (saith he to the Church of Laodiced) that thou art rich, and wantest nothing; but I tell thee, saith Christ, that thou art poor, and miserable, and wretched, and blind, and naked; and therefore now I counsel thee, to come and buy Eyesalve of me, and Gold, and white Raiment. So that this is the way that Christ takes when he would have a soul to come to him, he convinces him first of sin. Therefore this is one ground or respect why conviction of sin is so necessary in order to salvation, because else a Soul will never be willing to come to Christ.  
2. Because, Unless a Soul be convinced of sin, Christ is not willing to come to that Soul, to save that Soul. I say, Christ is not willing to save a soul that is not convinced of Sin, and therefore saith Christ (mark I pray) The Whole need not the Physician, but those that are sick. Mat. 9.12. I came not to call the righteous, but sinners to repentance: Christ came not to call them that are no sinners to repentance, And who are these? Are not all sinners? Is not every one a sinner? There is not a Just man upon the Earth, that liveth and sinneth not; But who are these that are Righteous here? I came not to call the Righteous, but Sinners. Who are Sinners? By sinners here, he means those that are convinced of their sinful estate; and those Righteous, that are not convinced; they look upon themselves as Righteous, though they are as sinful as any others; yet notwithstanding they not being convinced, they look upon themselves as just and righteous; Now, saith Christ, I come not to call the Righteous, but I come to call Sinners to repentance: Sinners, those that are convinced of sin, that are sinners indeed, and know themselves to be sinners; I come to call them to repentance, to life and salvation; and mark, saith Christ again, Luke 19.10. I am come to seek and to save that which is lost; I am come to them that are lost, I come not to seek and to save them that are not lost; lost, you will say, Is not every sinner lost? saith the Apostle, If our Gospel be hid, 'tis hid to them that are lost. Is not every sinner a lost Creature? a dead Creature? What, doth Christ come to seek and to save every sinner in the World? No, saith he, I am come to seek and to save them that are lost, who are they that are lost? 'tis true, all sinners are lost in respect of their state and Condition, but every Sinner is not lost in respect of their sense of their lost condition. I pray when do you look upon a Man or Woman to be lost? When may one be said to be lost? I pray, mark, you may observe these three things in it.  
1. When he is gone out of his way, when he hath miss his way whither he intends to go, than he is lost, but not only so, But  
2. When he hath not only miss his way, and he is out of his way, but also when he doth not know the way, how to return into the right way, he doth not know the way back again; you will say, now the man is lost. But  
3. Further, when a man comes to be sensible of this, that he is gone out of his way, and he doth not know which way to return home again, and he is ready to sit down because he doth not know which way to take, only saith he, if I go this way or that way, I may go further out of my way, therefore he is fain to sit down, and knows not what to do, nor which way to take, such a man is lost; but if a man be out of the way, and know the way back again, he is not lost; he may find the way, or if so be he be not sensible he is out of his way, he is not lost; but when these things concur together, than he is lost. Thus it is with a sinner, when he comes to be convinced that he is out of the way of Salvation, and he knows not how to come into the way, and he knows he is like to perish in this state he is now in, now the sinner is lost; Now saith Christ, This is the poor Creature that I am come to seek and to save; when a poor sinner is convinced of his sinful Estate and is so lost, now Christ comes to seek and to save him. Now if a man or woman be not lost, Christ will not come to seek & to save them That are lost, that is, those that are convinced of their being in a lost Estate. And that is the second Reason or Ground why convincing of sin is necessary in order to Salvation, Christ else will hardly come to seek and to save such.  
3. Convincing of Sin is necessary in order to Salvation, Because unless a Soul be convinced of sin, if Christ should come to save it, it will not be willing to accept of Christ, and receive Christ and Salvation by Christ, he will not be willing withal; no, Christ came to his own, and his own received him not; He came to the Jews that were (as it were) his own Country Men, but they would not receive him: Why? they were not convinced; One that is not sick, will not care for receiving the Physician, or for having the Physician to come at him, he hath no need of him: The Whole need not the Physician (saith Christ) but they that are sick. Truly, until a Soul be convinced of Sin, it is whole and sound in its own Apprehension, and that Soul doth not need the Physician: Let Christ come and offer himself, and tender Life and Salvation, he doth not accept of it, he hath no need of it; and hence it is that Christ tenders and offers himself in the Gospel, and offers Salvation therein to poor sinners; and People, because they are not convinced of their need of Christ, receive him not: Christ comes near to them, and offers himself, and Life, and Salvation to them, through himself, and by believing on himself; Ay, but they will not accept him, nor receive him, they will not close with him; they will not own him though Christ come so near to them: 'Tis true, Christ doth not come so immediately to save those that are not convinced, but he will first convince them, and then save them. That is the third Argument upon which account Conviction of Sin is necessary in order to Conversion and Salvation.  
4. If a Soul be not convinced of sin, that Soul will be hardly taken off from its sins; it will not part with its sins, and if it do not part with sin, it cannot be saved; no man can be saved with his sins. I say, a Soul that is not convinced of sin, will not really part with his sins; 'tis true, a Soul may possibly be restrained sometimes, that it dares not venture upon those sins that it did before, as possibly through some dread, or terror, anguish, or fear: possibly the Soul hath been amazed, through some eminent danger which he hath been in; possibly he hath been sick to death, nigh to the grave, and hath seen the door of Eternity to stand open to receive him, he hath been amazed, and now, if the Lord please he may have his life, he will turn a new man, and forsake those evil ways and courses he formerly lived in; or if he be in some sudden danger, or accident, that he is amazed and affrighted: O now, he will never do as he hath done, but now, when the danger is over, and the fear is vanished, he is the same man he was before. I could give you a sad story of this, but that I would not take up time that way now, you know how it was with Balaam, when Balak sent to him to curse Israel; Balaam met with a message from God to the contrary, Do not go with him, saith he, for it will cost you your life, when the Messenger came; saith Balaam, If Balak would give me his house full of gold and silver, I cannot go beyond the Commandment of my God; yet Balaam had an eye to the wages of unrighteousness, and he would try to go, and at last ventures to go, he might be restrained a while, but he was not really convinced of Sin, and on he would go, he would venture at last. Just as it is with two Lovers, two young people fall in love, and their Parents are against their proceed, and their Parents threaten them, and charge them to come no more at one another; but so long as their affections hold, they will find some way or other to come together, and though they may for a time be restrained, yet they will take some occasion or other to come together again. Thus it is with a sinner, so long as his affections are not taken off from sin, and till a Soul be convinced of sin, his affections remain to it, and though it may be affrighted, and restrained for a time, yet it will return again: Just as it is with a Bowl, it will run on so long as the force of the hand remains, but it will return again to its natural Bias; so it is with a sinner, possibly he may be under some restraint through some fright and amazement, by some eminent danger it is in: but when that fear or fright is over, as long as the affections hold, and were never disengaged and broken off from sin, the sinner will return and be as eager and as violent upon his sins as before; but when a Soul comes to be really convinced of his sin, and hath it set home upon him, as suppose it be the profanation of the Sabbath, or suppose it be disobedience to Parents, or suppose this or that sin, if a Soul come to be really convinced of it, its affections towards it are broken off, and then it will be ready to say with Ephraim, Hos. 4. ult. What have I to do any more with Idols, he had been convinced of it, and now, What have I to do any more with Idols? This is the fourth Argument, whereby it doth appear, that this work of Convincing of sin is necessary in order to Conversion, and Salvation.  
5. Convincing of Sin is necessary in order to Salvation, Because unless a Soul be really convinced of sin that Soul can never love Jesus Christ, never prise Jesus Christ: Unto them that believe, saith the Apostle, he is precious, 1 Pet. 2.7. That is to you who have been convinced of Sin, and brought off from Sin by the power of the Spirit, convinced of Sin, and drawn to Christ, by faith and be ieving through the Spirit; now to you Jesus Christ is precious. O, when a Soul comes to be sensible what a lost creature it is, how undone it is in itself, it will think how much it is engaged, and beholden to Christ! O, this is he that I am bound to love for ever; this is he that hath done so much for me; if it had not been for Christ, I had perished for ever! The Soul when it hath been convinced of Sin, and brought off from the love of Sin, and brought to lean upon Christ by Faith, now Jesus Christ is lovely and precious to him; and hence you may see, what is the reason that many Professors that have made a great show in the world, and a great noise in the Churches, and yet they have little love to Christ, and Jesus Christ is not very precious to them. And possibly many complain of it, O that I could love Jesus Christ more (and it is a good complaint I confess)! O that he were more precious to me! and what is the reason that Jesus Christ is more precious to our Souls? and that the Soul can love the Lord Jesus Christ no more? O! here is one great reason, possibly the Soul was never really and truly convinced of Sin, the more really the Soul hath been convinced of Sin, the more dear and precious will Jesus Christ be to that Soul.  
6. And lastly. The last Ground and Respect, for which it is so necessary, that a Soul should be convinced of sin in order to Salvation; Because, else if a Soul be n t really convinced of sin, that Soul notwithstanding all his Profession, will be very unstable in its Faith and Comforts: It will be tottering and wavering, that Soul will never be rooted and grounded, but its Comforts will be up and down: it will be like a house that is built upon a sandy foundation, a light foundation, that hath no depth, and you see the danger of that house that is built upon the Sands, that hath a shallow slight foundation, it is in danger to tumble, especially when storms come, and great Winds blow, as Christ speaks, Mat. 7. to our present purpose, saith he, He that heareth my Words and doth them not, I will liken him to a Builder that built his house upon the Sands: And, saith he, When the Wind blew, and the Rain beat upon the house, it fell, because it wanted a good Foundation. Truly, so a Soul that hath no sure Foundation, that is, that was never really convinced of sin, of his need of Christ, that Soul will be like a house without a Foundation, it will meet with temptations, storms and tempests to try what ground it stands on; and hence it is, that it comes to be so often tottering and shaking. I remember a speech of a holy eminent Servant of Christ, to set out the necessity of Conviction of sin, saith he, The less Fine a man pays for his house, when he enters, the more Rent he must pay afterward. He meant thus, the less Conviction a man hath of sin at first, that is the Fine, the less his Fine is, the more Rent he must pay afterward, his meaning was this; the more he will be subject to Troubles, and Doubts, and Scruples afterwards. A Soul that hath not a real conviction of sin upon him, that Soul will be unstable, its Comforts will be unstable, and though he may hold up his head, so long as all is calm, and clear above him, but when the assaults of the Devil come, and the powers of Hell are let lose upon it, to try its Foundation; if the foundation be not deep rooted, all the building will come to nothing; it is like a Plant or Tree that is planted but shallow in the Ground, and will be apt to whither, so Christ compares it, Mat. 13.21. The Seed that fell upon the stony ground, sprang up for a while, but when the Sun did rise, when temptations came, scorching temptations, and tribulations, and trials came, they withered away, because they wanted depth of earth for the root; they had no rooting, they were not humbled and convinced of sin, they took up a Profession, and confessed Christ, and professed Christ, but never were truly convinced of sin; and this is the great reason why Professors are subject to so many doubts and scruples about their condition, when they come into sickness and dangers, than they are ready to question their condition; What is the reason? why possibly this may be one, Because they were never convinced truly of sin by the Spirit of God. And therefore you see now, upon all these accounts, That Conviction of sin is very necessary for sinners, in order to their Conversion and Salvation.  
So now, I have finished the second Thing propounded, I should now have come to the third Thing, to show you, That convincing of sin, is the Work of the Spirit of God. But that and some other things, I must leave till another opportunity.    

The Holy Ghost convinceth of Sin.  
SERMON V.  JOHN 16.9. 
Of Sin, because they believe not on me.  
YOU have heard the coherence of these words before, and therefore I shall not trouble you with that; and the Point you may remember what it was, that was last propounded from these words, Namely, That it is the very first work of the Spirit of God, in order to Salvation, to convince the Soul of Sin.  
For so Christ here is comforting of his Disciples against their sorrow upon his departure from them; and he tells them, That he would send the Comforter to them, and he tells them what the Comforter should do, he should assist them in their Ministry, towards the conversion and salvation of Souls; and the first thing he shall do, he shall convince the World of Sin, and then of Righteousness, and then of Judgement; but this is his first work, to convince the world of Sin.  
There were four things propounded to be spoken to for the clearing of this Point.  
1. To show you what we are to understand by this Conviction of Sin, which is the first work of the Spirit, and wherein it lay, and that you heard in three things.  
2. You heard the necessity of it; why this work of convincing of Sin is so necessary in order to conversion and Salvation. You heard the necessity of it in five or six things, upon which account it was necessary in order to salvation, to be convinced of Sin. Well, there are two things yet remain to be spoken to for the opening of this Point.  
3. The third thing is to show, that this work of convincing of Sin, is the proper work of the Spirit. Nothing short of the Spirit of God, can really and truly convince the soul of Sin, in order to salvation. And then,  
4. That it is not only the work of the Spirit, but the first work of the Spirit, in order to Salvation.  
These two things, I shall now proceed to, through the Lord's assistance.  
3. Well then, we are to fall upon the third to make it evident to you, that the work of convincing of Sin, is the proper work of the Spirit of God. And how doth that appear? Briefly I shall give you two or three Demonstrations of it.  
1. It appears from the opposition that is in every carnal heart to be convinced of Sin. There is a desperate opposition in our hearts naturally, we are utterly averse and unwilling to be convinced of Sin: We are loath to come to the Light as Christ tells us, John 3.20. Every one that doth evil hateth the Light, neither cometh to the Light lest his deeds should be reproved, lest he should be convinced; It is the same word with this in the Text: He is loath to be convinced of sin, it is the natural frame of our hearts to be averse and opposite to conviction of sin; therefore there must come a stronger power, the power of the Spirit, to this work of convincing of sin, else we shall never be convinced; for, I pray mark, what this convincing of sin is; For a soul to yield to the convictions of sin, is to yield to its own sentence of condemnation; and do you think that any one is ready to yield to the sentence of its own condemnation? Now if a soul yield to the conviction of sin, he yields to the sentence of condemnation, For the soul that sinneth, shall die: And if a soul yield that he is guilty of this or that sin, now he yields to the sentence of Death and Damnation; And do you think the soul will yield to the sentence of Condemnation passed against itself? You see sometimes a Malefactor at the Bar, Is he willing, think you, to be convinced of his crime which he is accused of? No, he will stand out against it and deny it as long as he can, and if he cannot deny it, he will mince it, and will not yield to the conviction so long as he can possibly hold out against it, and this is the guise of our hearts naturally, not to yield to conviction, but we will hold out against it as long as ever we can, let any man come to us to convince us, and reprove us, we will hold against it, and shift it off, and mince it, and avoid it all that ever we can; this is natural to us, as it was with our first Parents, when God called them to an account for their first sin, they shifted it off; Adam to his Wife, his Wife to the Serpent, and would not willingly be convinced; Just, as (I told you, before) it was with Saul, 1 Sam. 15. When Saul had disobeyed the Commandment of the Lord in going against Amalek, God gave him a severe charge to cut off all, Men, Women, Children and ; Well, he cuts off the generality of the People, but he spared Agag, and he spared the best of the ; Well, Samuel comes to him afterward, and Saul he comes boasting, saith he, Come thou blessed of the Lord, I have fulfilled the Commandment of the Lord: hast thou fulfilled the Commandment of the Lord, saith Samuel? What meaneth then the bleating of the Sheep in mine ears, and the lowing of the Oxen? well, he would not be convinced, saith he, 'Tis true, some of them are saved alive for sacrifice for the Lord; he would not yield to the Conviction, until such time as Samuel was fain to fall downright upon him, and then he fell down under the Conviction, and confessed and acknowledged his Sin; Thus it is, we are naturally averse to yield to the convictions of Sin. I pray, mind what I say, take a notorious Sinner, one that is commonly known to be guilty of gross sins, suppose drunkenness, or uncleanness. Come to this man and tell him, The Word of the Lord saith expressly, That no unrighteous person, that no unclean person, no drunkard shall enter into the Kingdom of God. Can he deny the Scripture? No, he cannot deny it; well, but then come and tell him, you are guilty of drunkenness, you are guilty of uncleanness; and therefore the conclusion is this, it will naturally follow from these two premises, That you shall not inherit the Kingdom of God. Will he yield to the Conviction? No, unless the Spirit of God come and make him yield to it, he will never yield. Therefore I say, from that natural opposition that is in all our hearts against this work of Conviction, it is therefore required that the power of the Spirit be put forth upon the Soul, so Christ promiseth here; I will send the Comforter, and he shall convince the World of Sin.  
2. There is not only a natural averseness and opposition against it, in our carnal hearts, but Satan also, the Devil, he will help the Soul to hold out against the Conviction of sin as long as he can, he will keep the Soul from yielding to it, for the Devil knows this, that when once a Soul is convinced of sin by the Spirit of God, he is in danger to lose that Soul, he is in danger that that Soul will make an escape; therefore he lays about him, and doth all that ever he can, to keep the Soul from yielding to be convinced of sin; just like a Jailor, if he hath a prisoner, whom he perceives hath a mind to make an escape, he will lay the more Irons upon him, and have the greater watch and guard about him; so in this case, if the Devil see a Soul in danger to make an escape he will clap on all the power he can, to keep the Soul from being convinced of Sin; or like a Governor of a Town, if the Town be besieged, and he perceive where the Enemy is like to make an Inroad, a Breach, to be sure he will fortify that place; thus the Devil doth when he discerns a Soul is in danger to make an escape, to be delivered from his power, than his design is to fortify and strengthen all that ever he can the Soul, against yielding to any work of Conviction, and therefore we read, 2 Cor. 10.4, 5. of strong holds, fortifications, strong reasonings; saith the Apostle, The Weapons of our Warfare are not carnal, but mighty through God, to the pulling down of strong holds. There are strong holds, and fortifications, that the Devil doth make round about the Soul, that the Soul should not be able to make an escape, except there come a stronger than he; for the Devil is compared to a strong man armed, and except a stronger than he come, he will keep possession; Now then there must come a stronger than the Devil, and this is nothing less than the Spirit of God. The power of the Spirit comes, and makes conviction to take place on the heart, for the Devil will fortify and strengthen all that ever he can, with reasons; as for your sins, when the Soul comes to be troubled at sin, Why? you are none of the greatest sinners, there are hundreds, and thousands, greater sinners than you are, and God is merciful, and gracious to sinners, and God will pardon sinners that do repent, and, at what time soever a sinner doth repent— And such kind of things as these are, whereby he strengthens the Soul against yielding to Convictions of sin; and now the power and policy of the Devil is beyond any ordinary created power, therefore there must be a stronger power than is in the World that must be able really and truly to convince the Soul, of Sin, and that can be no less than the power of the Spirit of God, and this is the second Demonstration of it, why it must be the Work of the Spirit to convince the Soul of sin▪  

Objection.  
But you will say to me, But cannot the evil Spirit? may not the Devil sometimes trouble a Soul about Sin, and set sin home upon the Conscience? and if so, than it is not in the power of the holy Spirit only, but the evil Spirit also may convince the Soul of Sin.   

Answer.  
Truly Brethren, that the evil Spirit, that the Devil may trouble a Soul about Sin, and for Sin, I think it is out of question, by the example of Judas, that had his Sin so set home upon him, that he could not live under it; nay, Brethren, the evil Spirit may set home sin upon the hearts of God's people, and endeavour to overwhelm them: I remember what Job speaks, Cap. 6.4. The Arrows of the Almighty are within me, and the poison thereof drinketh up my Spirit, the Terrors of God set themselves in array against me.— So Job 13.26. Thou writest bitter things against me, the terrors of the Almighty are upon me. Brethren, Do you think now, that this was from the Spirit of God? the Spirit of God, when once it comes to be a Spirit of Adoption, it never comes to be the Spirit of Bondage again. So the Apostle saith expressly, Rom. 8.15. You have not received the Spirit of Bondage again to fear, but the Spirit of Adoption.— Now 'tis true, Job doth ascribe it to God, yet it may be from Satan, because Job did ascribe all that ever he met withal, to God. Satan was an Instrument to raise a storm, to blow down the house where his Children were, yet saith Job: The Lord hath given, and the Lord hath taken away; he takes notice of the hand of God in it, so in this case; The Terrors of the Almighty set themselves in Array against me: This may be from the evil Spirit which did become a Spirit of Bondage to him.   

Question.  
But you will say then, How shall we know when Sin is set home upon the Soul, whether it be from the evil Spirit, or from the holy Spirit of God? This is a Question of very great concernment, I shall therefore desire (through the Lord's assistance) to speak something that way, and to offer some things to your consideration about it, How you shall know when Sin is set home upon the heart, Whether it be from the evil Spirit, or from the holy Spirit of God; for indeed if it be from the Spirit of God, it is in order to Conversion and Salvation, but if by the evil Spirit, it is in order to damnation.   

Answer.  
There are several things that I shall offer to your consideration about this.  
1. The evil Spirit, when he comes and brings sin, and sets it before the soul, commonly, he doth it in a tumultuous way, he doth it in a confused manner, to put the soul into a hurry, that possibly the soul shall be mightily troubled about sin, and cry out, O, I am a damned Creature, and I shall be damned in Hell for my sins, and the wrath of God will abide upon me for ever for my sins, and yet possibly, the soul doth not know what particular sin it is; if you come to particulars, and ask how you are guilty of this or that particular sin? O yes, they are sinners, and they are guilty before God, but come to any particular sin the soul will not fix there, but go from one to another, and still the Devil keeps the Soul in a hurry and confusion, that one that hears him speak sometimes, cannot tell what to make of his condition. O I shall be damned for ever for my sins, and the wrath of God will abide upon me for ever, and yet not convinced by the Spirit of God. The Devil doth what he can to overwhelm the Soul, as it was the case of Saul, 1 Sam. 28.5. saul's heart did tremble, he was put into an amazing frame, he was afraid, and his heart greatly trembled, and afterward, at the 15th Verse, saith he, I am sorely distressed, the Philistims make war against me, and God is departed from me. I am sorely distressed. Why? what was the matter? he could not tell very well what the matter was, but the Devil had troubled his spirit, had afflicted him, he was put into a sore affright, an amaze, and trembling, and he knew not what the matter was, but God had cast him off, and forsaken him, and now he must lie under the wrath of God for ever. Now the Devil to help him forward in his despair, at the 18th and 19th Verses, he claps one sin upon him, Because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee. And saith the Devil to him, The Lord shall deliver you into the hands of the Philistims, and to morrow shall thou and thy Sons be with me. And thus the Devil claps upon him to confound him, and 'tis said Verse 2. Then Saul fell straightway all along upon the earth and was sore afraid; his heart died in him like a stone, thus the trouble upon his Spirit, being from Satan, it was in a kind of hurry and Confusion, that one could not tell what to make of his condition, but now on the other side, when the Spirit of God comes to convince a Soul of sin, it sets sin in order before the Soul, first one thing and then another, Psal. 50.11. I will reprove thee and set thy sins in order before thy face; in an orderly way, not in a hurry to confound and distract a soul, but I will set them in order before thee, and so you may observe those that have been convinced of their sins, their sins have been set in an orderly way before them, in the 2 Sam. 12.9, 10. When Nathan came to convince David of his sins, he set his sins in order before him, first one sin, and then another sin, and so you may observe in the Gospel that those that have been convinced of sin, the Spirit hath been an orderly Spirit, and hath set sin in order before them. So that, that is one thing, whereby you may know the difference between the trouble for sin that comes from the evil spirit, and the convincing of sin that comes from the holy Spirit of God.  
2. Take another thing whereby you may see the difference, and that is in the End or Design that Satan aims at in his troubling a Soul about Sin; What is the Design? The great design of the Devil is to bring the Soul into despair, into a desperate case, and so at last to make away itself, to dispatch itself, that is the great end that Satan drives at in his troubling a soul about sin, and with sin, to drive the soul into despair, to overwhelm the Soul, and cause the Soul, if it be possible, to make an end of itself; that is the design of Satan, he will so set Sin before the Soul, that it is so great that there is no hope it should be pardoned; when he tempts a Soul to sin, he makes but a little matter of it, it is but a small matter, and it is but once, but when the soul hath once committed it, than his great design is to overwhelm the Soul, and to set the sin before the soul, in such a manner, that it looks like the unpardonable Sin. Well, Your sin is now unpardonable, and there is no hope for you; and many times he makes souls believe that they have sinned against the Holy Ghost, and now there is no hope for them: Just as it was with Cain. Gen. 4.11. Oh, saith he, My sin is greater than can be forgiven. This now is the design of Satan, to cause a Soul, if possible, to make a way itself; you see how the Devil carried it towards Judas: Judas had committed a very great sin in betraying the Son of God; Well, when he had sinned, the Devil's design was now so to set home his sin upon him that he could find no rest day nor night, till such time as he had gone and hanged himself. It is the great end that Satan aims at in his troubling a Soul about sin; his great design is to bring the soul into despair, and so to make away itself.  
Whereas now on the other hand, the great end of the Spirit of God is to make a soul sensible of sin, so as to be humbled for it, so as to repent of it; 'Tis true indeed, sometimes when sin is set home by the Spirit of God upon a Soul, the Soul may be brought very low, may be much overwhelmed, and may possibly be brought into a despairing, desponding condition, and may be ready sometimes to make a way itself, to destroy itself, by the Devils setting in with it; yet ordinarily the Spirit of God comes and prevents such things, where the conviction gins from the Spirit, the holy Spirit doth prevent such things, the Soul is made to look up to God, as Jonah did, Chap. 2.4. I said, I was cast out of thy sight, the Lord hath rejected me: Yet, saith he, will I look towards thy holy Temple. The Spirit of God had convinced him of his sin, and though he did seem to be cast out of God's sight out of his favour, and was thrown into the belly of the Whale, yet the Spirit of the Lord would not suffer him to be despondent and give over all as desperate; Yet will I look towards thy Holy Temple. That is the second thing whereby we may discern the difference.  
3. When the evil Spirit doth set home a sin upon the Soul, it is to drive the Soul further from God. When the Holy Ghost comes to convince a Soul of sin, it is to draw the Soul nearer to God. You may observe it, that when ever the Devil doth set home a sin upon the Soul, it is to drive the Soul further off from God. Take an Instance or two; as in the Example of our first Parents, Gen. 3. The Devil had been busy with our first Parents, to bring them into sin, to make them eat of the forbidden fruit; Well, when they had committed the sin, though before he had told them it was for their profit and advantage, Their Eyes should be opened, and they should be as gods,— Yet when once they had committed the sin, he sets it so home upon them, that they fled from the presence of God, and hid themselves; they durst not appear before God, they went and hid themselves amongst the Trees of the Garden, that God was fain to call after them. And so you shall find in the example of Cain, Gen. 4. Cain, when he had committed the sin of murder, and had killed his brother Abel, Verse 16. it is said there, That Cain went out from the presence of the Lord; he departed from God, than he went away from God; But how could that be? Is not God present every where? how could Cain go out from the presence of the Lord? Why, he did not go from the essential presence of God, but from the presence of God, that is, from the spiritual presence of God in his Ordinances, he did not now draw near to God in his worship, but he went away from God, from the Church, from the Ordinances, from the Means of Communion with God, for the Ordinances of God: the Church of God, was in the house of his Father Adam, and so they worshipped God in that family, but he went out from the presence of the Lord when he had committed that sin; this is the design of Satan, when he can overwhelm the soul with sin, his great end is, as to bring it to despair, so also to drive it further from the presence of God. But now you may observe, when the Spirit of God doth convince a soul of sin, the Conviction doth cause a soul to draw near to God in holy duties, in holy Ordinances, and to draw near to God for mercy and grace through Christ: so saith the Psalmist, Psal. 7.6.7 He was under a great trouble in his Conscience and Mind about sin, and he falls a pleading with God; Will the Lord cast off for ever, saith he, Will he be gracious no more? and thus he falls on arguing and pleading, I will remember, saith he, the years of the right hand of the Most High, and so Psal. 88 there you have a sad Psalm, A soul that was mightily oppressed under the burden of sin, and there he pleads Verse 10. saith he, Lord, what good will my Life do thee, if thou shouldst cut off my days? shall the dead praise thee? And so he goes on, pleading and arguing strongly with God, and so in the example of Jona, Chap. 2.4, 7: I said I was cast out of thy Sight, yet will I look towards thy holy Temple. When my soul fainted within me, I remembered the the Lord, and my prayer came in unto thee towards thy holy Temple. He was so far from running away from God, when his sin was set home upon him, that now he draws near to God, and humbled himself, and sought the Lord, And my prayer came in unto thee into thy holy Temple. That is a third differenee between the trouble that arises for sin from the evil Spirit, and the trouble that arises in a soul, that is convinced by the Spirit of God.  
4. Commonly, When Sin is set home by the evil Spirit, and a Soul comes to be troubled for sin by the means of the Devil, commonly you will find that that Soul will be ready to rise up against the very Instruments that are the means of his conviction: The Soul will rise up with indignation, against the very Instruments that are the means to convince it of sin: I might give you many Instances for this, Acts 5.33. at the 30th verse, Peter is endeavouring to convince the Jews of their sin in murdering of Christ, The God of our Fathers raised up Jesus, whom ye slew, and hanged on a Tree; and mark, verse 33. What was the event of it? How did this work upon their hearts? Their hearts did rise up with indignation against Peter, and the rest of the Disciples, that went about to convince them of their sin. When they heard that they were cut to the heart, and took counsel to slay them. They could not bear it, if it had been from the Spirit of God they could not have took it so. They were cut to the heart, and took counsel to slay them. So Acts 7.51, 52, 54. It is said there, When Stephen went about to convince the Jews of that horrible sin of slaying the Prophets; Ye stiffnecked and uncircumcised in heart and ear, ye do always resist the Holy Ghost. Which of the Prophets have not your Fathers persecuted?— He set home their sin upon them, and how did they take it? verse 54. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. So far were they from falling down, and yielding to the Conviction, that their Spirits do rise up with indignation against the instrument that went about to convince them of their sin. You may remember the story concerning Ahab; he had divers Prophets that would not let him alone, but would be telling him of his sin, and convincing him of his sin; The Prophet Elijah, would be reproving him of his sin; and how did his heart rise up in indignation against Elijah; and when he met with him, he gave him such a gratulation as this, Hast thou found me, O mine enemy? and, Art thou he that troublest Israel? He could not endure to bear the Prophet Elijah, because he troubled his Spirit by convincing him of sin; he called him, The troubler of the Land; And, 1 Kings 22. You read of Micaiah, a Prophet of the Lord, and he had been very bold and plain with Ahab, and told him of his sins; well, when they there were in an exigency and strait, King Ahab, and King Jehoshaphat was to go together to Battle to Ramoth Gilead, ver. 4. and 5. and Jehoshaphat would have the Prophets called together, that they might advise and consult with them, whether they should go to Ramoth-Gilead, or no; At the 6th verse, You read there, that Ahab would call four hundred Prophets together, before he would call Micaiah, but saith Jehoshaphat, verse 7. Is there not here a Prophet of the Lord besides; that we might inquire of him? Yes, saith Ahab, there is one Micaiah, but I hate him, why? saith he, He never spoke concerning me▪ He was always grating upon his Sins, to convince him of his sins, and now his heart rises against him; this is the guise of the Soul, that is not convinced by the Spirit of God, the heart will rise up against the Instrument and Means that endeavour to convince them of sin. Whereas now on the other side, where the holy Spirit of God cometh to convince a Soul of sin, you will find the contrary; the Soul will be ready to close with the very Instrument and Means that doth convince him of sin, it will embrace and love the instrument, you may see it, Acts 2. When Peter and John and the Apostles dealt plainly with the people, at the 22 verse, say they, Ye men of Israel hear these Words. v. 23. Him, being delivered by the determinate Counsel and Foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. Say they, Ye have killed the Son of God; There was plain dealing, and so afterwards, and so afterwards, he tells them again, verse 36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified both Lord and Christ. Well, how did they bear this at their hands? v. 37. Now, when they heard this they were pri●ked at their hearts, and they said unto Peter, and to the rest of the Apostles, Men and Brethren, What shall we do? Men and Brethren, not Enemies, no, but Brethren now; Ay, when the Spirit of God convinces a soul of sin, by any Instruments, it will look at the instruments rather as Brethren, than as haters of them; they will look upon them in another manner, and give them other manner of Appellations and Greetings, Men and Brethren. And truly Brethren, this is a good sign that the Holy Ghost hath been at work upon the heart, in a way of conviction, when as the soul is ready to close with those that are the Means and Instruments of convincing them of sin.  
That is the fourth thing whereby we may come to discern the difference between the trouble for sin, that comes from the evil Spirit, and that trouble that comes from the holy Spirit, in a way of convincing of sin.  
5. When Trouble for sin doth come from the evil Spirit, ordinarily the heart will be ready to murmur against God himself, secretly murmur against God himself, and think that God dealeth very hardly with sinners, and very rigidly to lay such heavy punishments upon sinners for small matters. (as they are ready to think): What? afflict us here? lay such heavy punishments upon us here, for a small sin? and then inflict eternal death too, and let the wrath of God lie upon the soul for ever for sin; God deals very hardly for sin, the heart secretly rises against God, and murmurs against God for it; as if God were unrighteous and dealt very rigidly and severely, as Cain, Gen. 4. saith he, My Punishment is greater than I can bear, 'tis too great a punishment. And, I remember, Ezek. 18.25. The Lord complains of the people, that they were ready to murmur against him, as if his ways were not equal. The Fathers have eaten sour grapes, and the children's teeth we set on edge; We are punished, say they, for our Father's sins; God deals unrighteously with us, and unequally with us; that God is fain to clear himself; I tell you, saith God, the Soul that sinneth, it shall die. And, the Child shall not bear the punishment of his Fathers: So they were ready to judge hardly of God, as if God were unrighteous. And so I remember, Revel. 16.10, 11. And the fifth Angel poured out his Vial upon the seat of the Beast, and his Kingdom was full of Darkness, and they gnawed their tongues for pain. And what then? v. 11. And they blasphemed the God of Heaven because of their pain, and their sores, and repent not of their Deeds. When God comes to lay afflictions upon a soul, and sin is set home by the Devil, they will be ready to blaspheme God, at least secretly in their hearts, that God is a hard God, and deals very rigidly and severely; what, for a small mat●er, to lay such heavy punishments upon us here, and eternal wrath for ever? the Lord dealeth unrighteously. Whereas now on the other side, when a soul is convinced of sin, by the holy Spirit of God, the Soul is ready to justify God, though he do afflict: As I remember, Ezra 9.14. saith Ezra there, And whatever is come upon us for our evil Deeds, our God hath punished us less than our iniquities have deserved. God might have laid much more upon us. So Nehem. 9.33. Nehemiah, and the rest there do acknowledge that the Lord was righteous in all that was come upon them. Howbeit thou art just in all that is brought upon us, for thou hast done right—. So I remember David, when God had convinced him of his sin of Murder and Adultery, Psal. 51. he makes that as his penitential Psalm, and saith he, Verse 4. That thou mightest be justified when thou speakest, and clear when thou judgest. Lord, saith he, I will clear thee whatever cometh of me; this is the guise and frame of a soul, that is convinced of sin by the Spirit of God; such a Soul will justify God, and acknowledge that God is holy and righteous in all his deal. So Psal. 22.2, 3. There David complains, that God had shut out his prayer; I cry night and day, saith he, but thou regardest not, but yet, saith he; thou art holy, thou art righteous still. Thus it is with a soul that is convinced by the holy Spirit of God.  
6. You shall find another difference, When the evil spirit convinces a Soul of Sin, and troubles the Soul about sin, you may observe there, the Soul is not troubled for sin as 'tis sin; nor is it taken off from sin as sin, but only troubled about the effects of it, but is not taken off from sin, no not from any sin as 'tis sin; possibly such a Soul may be under restraint for a time from his sin, or possibly he will never venture upon that sin again that his Soul hath been troubled about, and his Conscience so tattered and terrified about, yet is not taken off from all sin. You know Judas was troubled for his sin, the Devil had drawn him into sin to betray Christ, when he had drawn him into the sin, than the Devil falls upon his Conscience, and drives him into despair, even to hang himself. But it is likely, if he had lived an hundred years after, he would never have done the like crime again, he would never have betrayed his Master again; but yet he was not taken off from sin as sin; (if a Soul be taken off from sin a● sin, he will be cut off from all sin) for you see he fell upon self murder for all that, and upon the sin of despair for all that, so that I say, such a soul is not taken off from all sin.  
Whereas now a soul that is convinced by the Spirit of God, it doth cut him off from all sin, that now a Soul doth loath and hate every sin that he knows to be sin, he will not meddle with it; Psal. 119. saith David, I hate every false way, And, as Ephraim saith, Hos. 14.8. What have I to do any more with Idols? Never meddle with Idols more. Thus the Soul will be taken off from all sin, will not venture upon any thing that is sin. That is the sixth.  
7. Let me add one more, and that is this; A soul that is under trouble for sin, from the evil spirit, the trouble will in time wear off, and will be removed and healed, by some way or other that is not the right way of Cure. I pray mind it; I say such a soul, though it may be under a great stroke, a great wound for sin, if Satan do not prevail upon the soul to drive it to despair, the wound will be healed by some means or other that is not the right way and means, possibly sometimes it wears away by length of time, it vanisheth and wears off by length of time, by degrees; Just as it is with a Land-Flood, it comes sometimes with great showers and storms, but it wastes away by degrees insensibly; So in this case, you shall have some souls sometimes so afflicted, and oppressed, and troubled for sin, that they cannot rest themselves, nor let others rest with them, they complain of the burden of their sins, what burdens they are under, and the burden wears off by degrees, their trouble of Conscience wears off by degrees: But how? they themselves know not, nor their friends neither; but had it been from the Spirit of God, it would not have worn off so. Ahab was convinced of the danger he was in by the Prophet, 1 Kings 21. The Prophet comes to him and threatens him from the Lord, that the Judgements of God should fall upon him and his posterity Verse 21. That he would cut off all the Posterity of Ahab, every one that pisseth against the wall. Ahab was now convinced and troubled in his mind, and he would fain avoid the judgement, and therefore he humbleth himself in sackcloth, he was very penitent, insomuch as the Lord took notice of it, and told the Prophet of it, verse 29. Seest thou how Ahab humbleth himself? So that Ahab was under a restraint for a time, for about two or three years, that he durst not go to Battle; But look into the beginning of the next Chapter; and it is said, in the third year, he would venture to go out, when the troubles were a little worn off his spirit, than he would venture to go out, and then he was slain; So, many a man or woman is under very sore trouble of Spirit and Conscience for sin, and yet notwithstanding the trouble may wear off again, and that's an argument it was not from the Spirit of God; sometimes trouble about sin may wear away, it may be diverted by the multiplicity of worldly business, he may thrust himself over head and years in the business of the world, and so possibly may calm and quiet his Conscience for the present, and if it be not from the Spirit of God possibly it will never return again. You read of Cain, Gen. 4.17. He was troubled in his spirit about his sin, and he went about the matters of the world, about marrying of Wives, and building of a City, and by that means wore away his trouble, you hear no more of him. Sometimes trouble is worn off by merry Company, cheerly Company, and by Music, and the like, and so drive away their sad and melancholy humours; just as it was with Saul: We read of Saul when the evil Spirit was upon him, he would call for one to play upon an Instrument of Music to drive away the evil spirit; Ay, the trouble was from an evil spirit indeed, and now therefore it must be driven away by a fit of Music. Sometimes again you may be free from this trouble of spirit about sin, by making restitution and satisfaction. Oh they have wronged such and such, and this bears them down and oppresses them, the very thoughts of it, and they know not what to do. Well, they will go and make restitution and satisfaction, and so lick themselves whole, the trouble is over. And so sometimes they will ease themselves of their trouble by performance of Duties, and by the reformation of their Lives. We read of Herod, he was convinced of his sin of Incest in marrying of his Brother's Wife. John Baptist convinced him of it, and told him it was not lawful for him to have his Brother's Wife; and thereupon he goes to hear John preach, and 'tis said, he reform many things; he set upon a work of reformation, Mark 6.12. He heard John Baptist gladly, and did many things, etc. And there was an end of his trouble. Now I say, this is that I bring it for, to show you that trouble about sin, that comes from the evil spirit, commonly it is healed and cured by such means, as are not the right means for the cure; whereas now, a Soul that is convinced by the Spirit of God, will never be cured but by the same hand that wounded it; it will never be cured but by the right plaster, the right ●alve; without the blood of Christ, and the righteousness of Christ, applied by Faith, the Soul will never be cured.  
I remember a Story of Mr. Bilney, that was burnt here at Lollards Pit, without Bishop's Gate, he tells a story of himself, and Mr. Latimer; this Mr. Latimer was a young man, a man of very pregnant parts, but he was a Papist. Now Mr. Bilney thought to circumvent Mr. Latimer, and to gain him by a wile, and so he goes to Mr. Latimer, pretending himself a Papist, he would make Mr. Latimer his Confessor, so he goes and confesses himself to him, and there he tells him how he had been troubled in mind about his sin, and so troubled, saith he, that I could find no rest nor peace, till I came to the right cure: I was set saith he, to go a Pilgrimage to such a place, but my trouble continued, and I was set to do such a Penance, and my trouble still continued, till such time as I read in the new Testament, 1 Tim. 1.15. That Jesus Christ came into the World to save sinners▪ whereof I am chief; and saith he, when that was set home upon me, than I was quiet and free from my trouble; Truly so it will be, a soul will never come to a right cure, till such time as it comes to the righteousness of Christ, and the virtue of the Blood of Jesus Christ, applied to the soul by Faith, the soul will never come to any true peace or comfort. And thus now you have seen some differences between the trouble of a soul about sin, that comes from the evil spirit, and the convincing of a soul by the holy Spirit of God.  
So now I have done with the third thing, namely, That it is the proper Work of the Spirit to convince a Soul of sin, in order to Conversion. There is one thing more remaining, and I shall briefly draw to an end.  
4. And that is to show you, That as Convincing of sin is the work of the Spirit, so also▪ It is the first work of the Spirit, in order to Conversion and Salvation: for so the Point was laid down, That it is the first work of the Spirit, in order to Conversion and Salvation, to convince a Soul of sin. Now how doth that appear? Briefly in two or three Words.  
1. Thus, because, The Lord in the Work of the new Creation, doth ordinarily use the same Method that he did in the old Creation. You know in the first Creation of the World, the first particular Work that God wrought was Light, saith God, Let there be Light and there was Light. Light is that whereby things are discovered, light makes things manifest; So now God comes in the new Creation, when he is about the great Work of the new Creation upon the Soul, the first thing God works in the soul is to create Light, Light whereby the soul may come to see and discern what is in himself, he comes to see and discern sin, saith the Apostle, 2 Cor. 4.6. God, that commanded Light to shine out of Darkness, hath shined into our hearts; In the new Creation he doth cause a soul to see and discern its own unrighteousness, and there where true righteousness is to be had, the righteousness of Jesus Christ (of which we may speak afterwards, if the Lord please). He shall first convince the World of sin, and then of righteousness; but the first Work is to create Light in the soul, and such Light as to discover sin; as Christ told Paul, when he called him to preach the Gospel, Acts 26.18. saith he, I have sent thee to turn people from Darkness to Light. That is the first Work commonly the Spirit doth, in order to Conversion and Salvation, to bring in a light into the soul to discover sin; the soul was in darkness before, and saw no great evil in sin, but now there is a light brought in, whereby the soul is made to see and discern sin, and so is convinced of sin.  
2. It is the first Work of the Spirit in order to Conversion, to convince the soul of sin, because, Till a Soul be convinced of sin, it will never much heed the Gospel of Grace. Alas! the Gospel, and the glorious Grace that is held forth in the Gospel, is a very slighty thing to a carnal heart, they make a light matter of it, they do even mock at it, as a very simple foolish thing; as in Acts 17. When Paul was Preaching to the Athenians, say they, What will this Babbler say? v. 18. It is but a kind of babbling. So sometimes, some of your learned Doctors have counted the preaching of the Gospel but prating and babbling, so v. 22. When they heard 〈…〉 the resurrection of the dead, some mocked—. They made a slight matter of it, and disregarded it; but now, when a soul comes to be convinced of sin, than it will be ready to attend the Gospel, the soul will then be ready to hear what God speaks in the Gospel. See that example again, Acts 2. You read there, those that were converted by Peter's Sermon, at first they did not regard what the Apostles said; say they, These men are drunken with new wine, and they talk they know not what; but afterward, they came to be of another mind, when Peter had preached to them, and the Spirit had gone along with him to convince them of sin, then, Men and Brethren, what shall we do? now we will hearken to you, and hear any thing you will say to us: I say, upon this account, it is the first work of the Spirit to convince the soul of sin, because the soul makes but a slight matter of the grace of God in the Gospel, till it be convinced of sin, it will make but a mocking matter of it: But when a soul comes to be convinced of sin, by the holy Spirit of God, than the Word of the Lord will be precious to him, and then we will hear thy Words for they are sweet.  
3. And lastly, The Spirit doth first convince the soul of sin, in order to Conversion and Salvation, Because till such time as a Soul be convinced of sin, the Soul is not fit to be married to Christ; There must be first a Divorce, before there can be another marriage; if a woman be to be married the second time, she must not marry whilst her Husband lives without a Divorce, so 'tis in this case, a Soul cannot truly be married to Christ till such time as it be dead to the law of sin. The Apostle speaks very elegantly to this purpose, Rom. 7.1, 2. Know you not Brethren: I speak to them that know the Law; how the Law hath Dominion over a man so long as he liveth; And so on. And at the 4 v. he comes to make Application, Wherefore, my Brethren, ye also are become dead to the Law by the body of Christ, that ye should be married to another, even to him that was raised from the dead. You cannot be married to Christ, till such time as you be clear from your first Husband, and how come we to be divorced from the Law of sin, but by conviction of sin; when the Spirit of the Lord comes to convince of sin, than there is a Divorce, than the heart is taken off from sin. Indeed (as I told you before) if the soul be not convinced by the Spirit, he is not convinced of sin as sin, but when the Spirit of the Lord comes and convinces a Soul of sin, here is a Divorce, and now the Soul is made fit to marry with Christ. And so you have seen the Point opened.   

Application.  
Now one word or two by way of Application, and I have done.  
1. Then, Hereby we may come to discern, or have a near scantling about our spiritual Estate, whether we have had the Work of Conversion wrought in us or no.  
I shall speak but a Word to it, and leave it to your further Consideration. Consider whether the first step towards Conversion hath ever been set; that is, the Work of Conviction by the Spirit. Hath the Lord by his Spirit ever convinced you of sin? hath the Spirit come and brought sin unto you, and set it home upon you? hath the Spirit of the Lord so set home sin upon you, that you have not been able to make any evasion? for that (as you heard) is the nature of true Conviction; and hath the Spirit so set home sin upon you that your heart came to be affected with it, and afflicted for it, that you are made to humble yourselves before the Lord under the sense of sin? Well, have your souls ever been thus convinced of sin or no? if not, than you have not set the first step towards Conversion. I pray mind it.  
You will say, yes, I hope I have been convinced of sin, I have had some sins so set home upon me, that I could not deny it, nor avoid it, but my heart hath been greatly afflicted under it, that I could not rest day nor night, and I have been afraid I should have sunk into the bottomless pit.  
But I pray consider, was this Conviction from the holy Spirit of God? you have heard there may be a trouble for sin, that may come from the evil spirit. What was it any other but the Conviction that may come from the evil spirit? yes, you will say, I hope it is from the holy Spirit of God.  
For that, you may consider those seven things, that were laid down to discover when sin is set home by the holy Spirit of God, you may consider of them at your leisure, when you are in private between the Lord, and your own Souls. But let me only propound this one thing to you from them all, you say, you have been convinced of sin by the Spirit of God, I pray mind it, for it is that that doth concern our everlasting state, our eternal Salvation, for if the first step be not set toward our conversion, than we cannot expect that the other steps are set, therefore I say, you that say, you hope you have been convinced of sin by the Spirit, I pray consider, how was your Conviction healed? how was your trouble taken off? Consider of it between the Lord and your own Souls, you were troubled for your sins once, but how is it taken off? did it whither away by degrees, like a land-flood, that makes a great noise for a time, but wears away by degrees insensibly? Was it so with you? or was your trouble taken off by making restitution, giving of satisfaction where you have wronged? or was it by reformation and performance of duties, and so obtained the life by your own hands (as the Prophet's expression is) or was it by making application of the Righteousness of Jesus Christ to your Souls, in a way of faith and believing? Were you brought to that? Truly, if not, I cannot say, but that your Conviction of sin might be from the evil spirit. Therefore consider seriously of it, hereby we may come in some measure to discern about our spiritual Estate, whether the work of Conversion be effectually wrought or no: Consider whether this first step be set, namely, Convincing of sin by the Spirit of God, and truly, if so be the holy Spirit have convinced you of Sin, I am apt to think, that the Spirit will never leave till it hath made thorough Work; saith the Apostle, Philip. 1.6. We are confident of this very thing, that he that hath begun a good Work in you, will certainly finish it to the Day of Christ. And if the holy Spirit hath begun to convince you of sin the Spirit will go on to convince you of Righteousness too. That is the first Word of Application. I have another and so have done.  
2. It is to exhort and persuade you, that if ever the Work of Conviction should come upon your hearts, and spirits, to take heed that you do not hinder it, but further it what you can.  
I confess it is irksome to flesh, and blood, our carnal hearts cannot away with this Work of Conviction, but will avoid it, and escape it if possible. But take heed you do not hinder it, but further it what you can, because else, if it be from the holy Spirit of God, you do resist the Spirit, and go about to quench the Spirit. Therefore you should do, even as old Eli advised young Samuel, when the Lord began to call him, saith Eli, When you hear the Voice again, say, speak Lord, for thy Servant desireth to hear. So I say to you, doth any word come to your Hearts, and speak to your Consciences, in a way of Conviction of sin, do not drive it away, do not quench it, but say, Speak Lord, for thy Servant desireth to hear. And now plead with the Lord, do not now rise up in your Spirits against the Instruments, that are means to convince you, take heed of that, but rather lie low before the Lord, and bless the Lord that any Word is spoken to you by way of Conviction, and never leave till such time as you come to rest upon Christ, and his Righteousness, and upon the virtue of his death, whereby he hath made satisfaction to the Justice of God on the behalf of poor sinners. I say, do not neglect, do not slight, or despise, or quench, or check this Work of Conviction.  
And so now I have done with this Point. The next Point is concerning the Spirits convincing of the sin of unbelief. He shall convince the World of sin, because they believe not on me. But thus much shall suffice for this time.    

The Holy Ghost convinceth of Sin.  
SERMON VI.  JOHN 16.9. 
Of Sin, because they believe not on me.  
WE have already handled one point from these words, which was this;  
That the first work of the Spirit of God upon the heart, in order to Conversion, is to convince the Soul of Sin.  
Christ saith here, that he would send the Spirit after his departure from them; saith he, I will send the Comforter, and this he spoke to support and comfort the hearts of his Disciples against his absence, and therefore the end of his Spirit was to cooperate with their Ministry, it was in order to the Conversion of Souls; this is the matter of their comfort. Now this I have spoken to at large before, but now to come to the second Note or Point, which doth plainly lie before us, which I shall desire to speak something to at present, and that is this.  
Doctrine.  
That the great and special Sin that the Spirit of God doth usually convince People of in order to their Conversion, is their Unbelief, not believing on Christ.  
For so saith Christ here, He shall convince the World of Sin. Of what Sin? He tells them of their Unbelief. Of Sin, because they believe not on me.  
That is, the great and special Sin that the Spirit of God is wont to convince people of in order to their Salvation, namely, their Unbelief. It is indeed the work of the Spirit to convince of other sins, as you heard before, but yet in a special manner 'tis the work of the Spirit, to convince of this sin of Unbelief; He is said so to convince of this Sin, as if there were no other sins to be convinced off: he mentions not other sins; But he shall convince the World of sin, because they believe not on me.  
And this you shall find in part verified presently after Christ's Ascension into Heaven. In a few days after Christ's Ascension into Heaven, he sent the Holy Ghost, Acts 2. The Holy Ghost was poured down abundantly upon the Disciples when they were met together, thereupon Peter preached a sermon to the People that came wondering about him, and now Peter had experience of what Christ here promised, saith Christ, I will send the Spirit, and he shall convince the World of sin by your Ministry; And at Peter's Sermon, there was three thou-convinced at one clap, they were convinced of sin, not only of their not believing on Christ, but of their murdering of Christ, that they had Crucified the Lord of Life; and when they heard this, then by the power of the Spirit, that went along with Peter's Sermon, 'tis said, they were pricked at the heart and cried out, Men and brethren, what shall we do? They saw now a need of Christ, and were glad now to receive Christ, and to believe in Christ. Well, for the prosecution of this point, I shall desire briefly to speak to three things.  
1. Show you, That not Believing on Christ is a sin.  
2. That it is not only a sin not to believe in Christ, but a great sin, one of the greatest sins that a soul can be guilty of.  
3 That it is the work of the Spirit to convince a Soul of the sin of Unbelief.  
1. Then, that Unbelief is a sin: It is that which very few are sensible of, they scarce look upon unbelief to be a sin; they look upon believing rather as their presumption, and for their not believing, they look upon it rather as their duty, as their humility. Now I say, Unbelief is a sin; Such as do not believe on Christ, they are guilty of sin. But mark, I do not say, that every one that doth not believe on Christ is guilty of the sin of Unbelief: No, but Unbelief is a sin only to them that have the Gospel preached to them, and Christ offered to them; it is a sin to them not to believe on Christ, 'tis not a sin to others; and though Heathens and Pagans shall be condemned and damned in their unbelief, yet not for their not believing on Christ. Saith Christ, John 15.22. If I had not come and spoken to them, they had not had sin, that is, they had not had the sin of Unbelief, they had not been guilty of that sin; but now they have no Cloak, no excuse, for their sin. Look now as it is with those that have not the Law written, as the Apostle speaks, Rom. 2.12, 14, 15. They that sin without Law, shall be judged without the Law: They shall not be judged and condemned by the written Law, but they shall be judged and condemned by the Law that is written in their hearts and consciences. So now here, those that never had the Gospel preached to them, as a great many Nations in the World, Pagans, Heathens, and Infidels, and Indians, they never had the Gospel preached to them, Christ was never revealed to them, the Name of Christ never sounded in their ears, now they shall not be condemned for their not believing on Christ, 'tis not a sin to them. And therefore some tell us, there is a twofold Unbelief. There is a Negative or Privative Unbelief, that is the Unbelief of those that never had the means of Faith offered them, and it is not a sin for them not to believe on Christ, because they never heard of him. But when there is a Positive Unbelief (as they call it) that is, the Unbelief of such as live under the sound of the Gospel, under the hearing of Christ. Christ is preached to them, and held forth to them, and they are called upon to believe on Christ, and yet they believe not; this is a Positive unbelief, and this unbelief is a sin: And that it is a sin, let me give you two or three Demonstrations.  
1. It appears to be a sin, because it is the transgression of the Moral Law, or the Law of the Ten Commandments. Where there is no Law, saith the Apostle there is no Transgression; Sin is not imputed where there is no Law, Rom. 5.13. But sin is a transgression of the Law, and this sin of unbelief a transgression of the Moral Law, of the first Commandment.  

Objection.  
How so, you will say? Was believing on Christ then commanded to Adam in the first Commandment?   

Answer.  
I Answer, Yes Virtually. The first Commandment you know was thus; Thou shalt have no other gods before me. That is, thou shalt own the true God for thy God, and no other. Now how do we own God? When we give him that worship that he requires of us; now the first Commandment requires that we should worship God with a natural worship, which is due to God from us as we are his Creatures; that is comprised in the first Commandment; You shall worship God as God; worship him, How? Obey him, fear him, love him, reverence him, believe in him, put trust and confidence in him. The first Commandment requires that we should yield obedience to God in whatsoever is required of us; Then this is virtually required in the first Commandment. 'Tis our duty by virtue of the first Commandment to believe in Christ. Now if it be commanded in the Law, than our unbelief is a sin, because it is a transgression of the Law.   

Objection.  
But you will say (a little for the clearing of this) but this was inconsistent with the state of Innocency, for Adam to believe on Christ as a Mediator, as a Saviour to save him from sin, because Adam was in a sinless condition, he had no guilt upon him in his Innocency, it was then inconsistent with Adam's state to believe on Christ as a Mediator and Saviour, than it seems Adam had no power to believe on Christ, and if so, then certainly not believing on Christ, is not a transgression of the first Commandment.   

Answer.  
For Answer to it let me briefly clear this in two things.  
1. It is granted, it is true, that it was inconsistent with Adam's state of Innocency to rely upon Christ, and to believe on Christ as a Saviour to save him from sin, for he had no sin, he was Innocent, therefore it was inconsistent with his state to believe on Christ as a Saviour; yea, it was inconsistent with the wisdom of God to require Adam to believe on Christ, to command such a duty of Adam; yet notwithstanding, (mark I pray) Adam had a principle, and a virtual power for to have believed on Christ, if God had required it of him; Though its true it was inconsistent with his state, that God should require it of him, yet Adam had this principle, this virtual power put into him with his first Creation, in the image of God, He had this power put into him, that he had a virtual power to obey God in every thing that he should require of him, whatever God should reveal to be his will, he had power to believe it, and yield obedience to it: Though it is true it was inconsistent with his State actually to believe, yet he had a power to have believed on Christ, if God had required it of him. For Adam had a power to do that which was inconsistent with his state of innocency, as for example, Adam had a Principle and virtual Power to show Mercy and Compassion to any that were in misery, but that was inconsistent with his state, for there was none in misery then. There was no need of the Compassion of Adam, yet Adam had a principle, a virtual power to have done this; so in this case, though 'tis true, believing on Christ as a Saviour was inconsistent with his state, yet he had a principle, and virtual power to have believed on Christ as a Saviour if God had required it of him, Or else it were not our sin now not to believe on Christ, if there were never a power given to Adam in the state of innocency to have believed, if God had required it of him, for we are now condemned for not believing on Christ, the power being once given us: Though we have lost the power, yet that doth not excuse us for the sin of Unbelief. That is one Answer. But  
2. Though it is true, Believing on Christ was not expressly required in the first Commandment, yet notwithstanding, It was and is implicitly required, namely thus, It was and is required in the first Commandment, that we should yield obedidience of faith to whatever God should require of us; now then, though Believing on Christ was not expressly required and commanded, yet notwithstanding believing on Christ was implicitly required, thus, that when ever God should reveal and make Christ known to us, when ever God should command us to believe on Christ, this was required that we are bound by virtue of the first Commandment to believe on Christ, though 'tis true it was inconsistent with that state, yet notwithstanding it is implicitly required in the first Commandment, as to instance, You know Gospel-Worship, or the Worship that God requireth now in the Gospel, it is inconsistent with that Worship that God required in the time of the Law, yet notwithstanding, Gospel-Worship was implicitly required in the second Commandment; now 'tis true, Gospel-Worship is not expressed in the second Commandment, yet notwithstanding it is virtually employed, because we are bound by virtue of that Commandment, to worship God with that Worship which God should institute or appoint; God hath now appointed Gospel-Worship under the new Testament, and by virtue of the second Commandment, we are bound to yield obedience to it now, though it was inconsistent with the Worship in the time of the Law. So the fourth Commandment requires that we should keep holy the Sabbath Day, the express letter of the Commandment is to sanctify the seventh day from the Creation; now that we should keep the first day of the Week for the Sabbath, under the Gospel, this is not expressed in the fourth Commandment; yet it is implicitly required, namely, that we should keep holy that seventh day that God hath appointed, or should appoint: If God do change the seventh day to the first day of the Week, still by virtue of the fourth Commandment, we are bound to sanctify and celebrate the first day of the week for the Sabbath: so now in this case, though the first Commandment did not expressly require our faith in Christ, yet implicity we are bound by virtue of that Commandment, to yield obedience of faith to whatever God should reveal or make known to us, or command us to believe any time afterward. So that now, if our believing on Christ be required in the first Commandment, than unbelief is a transgression of the first Commandment, and so a Sin. This is the first Demonstration.  
2. It appears to be a sin, namely because, Not believing on Christ, is a Transgression of the Commandment of the Gospel, Not only a Transgression of the first Table of the Law, but it is a Transgression of the great Commandment of the Gospel. Brethren, the Gospel is a Law, it is called the law of faith, Rom. 2.27. Where then is Boasting? it is excluded, by what Law? of Works, nay, but by the Law of faith, What is that; that is the Gospel. The Gospel is the Law of Faith, wherein God requires our faith and believing on Christ, and therefore faith is called the Obedience of Faith, Rom. 16.26. But now is it made manifest by the Scriptures of the Prophets, according to the Commandment of the everlasting God made known to all Nations for the Obedience of faith. That is, that the Nations should believe on Christ, and so yield obedience to the Gospel by believing; it is the Command of the Gospel, therefore, now not believing on Christ is a transgression of a Gospel Command. Where doth the Gospel command our believing on Christ expressly? why every where, to name but a place or two. John 6.29. saith Christ, This is the Work of God that ye believe on him whom he hath sent; This is the work of God, not only the work that God worketh in us, that is not the meaning of the place, but this is the Work that God requires and commands, the special work and duty that God requires, that you should believe on the name of his Son Jesus Christ. And you have a more express place, 1 John 3.23. This is his Commandment, that ye believe on the Name of his Son Jesus Christ: This is the great Commandment of the Gospel, that we should believe on the name of Jesus Christ, therefore now not to believe on Christ, being commanded in the Gospel, is a transgression of the Commandment of the Gospel, and the transgression of a Gospel Command is a sin as well as any transgression of the ten Commandments. Now believing on Christ being expressly required in the Gospel, unbelief is a transgression of the Command of the Gospel, and therefore it is a sin: That is the second Demonstration.  
3. Not believing on Christ appears to be a sin, though we make nothing of it, because, God doth inflict punishments for not believing on Christ. God doth punish men for not believing on Christ. Now God doth never inflict punishment for that which is no sin; punishment properly is the consequent and effect of sin, where there is no sin, there is no punishment therefore when God takes away the guilt of sin in Justification; then God pardons a soul, the soul is free from all punishment for sin. There is therefore no condemnation, no real punishment for sin to them that are in Christ Jesus. Now than that God doth punish for unbelief, though not total unbelief, it is apparent. You know Moses was punished for not believing, and honouring of God by believing, at the Waters Meriba, Numb. 20.12. And the Lord spoke unto Moses and Aaron, because ye believed me not to sanctify me in the Eyes of the Children of Israel, therefore ye shall not bring this Congregation into the Land which I have given them. Moses pleaded hard with God, that he might go over and see the good Land; saith the Lord, speak no more of it, I will not hear you in this thing, you shall see it indeed but you shall not enter into it because you did not honour me by believing. God punishes unbelief, and therefore unbelief must be a sin; and so the Israelites, for their unbelief God did punish them, Psal. 78.32, 33. For all this they sinned still, and believed not for his wondrous works, and what follows? therefore their days did he consume in vanity, and their years in trouble. Therefore God punished them for their unbelief. So Heb. 3.17, 18, 19 saith the Apostle there, But with whom was he grieved forty years? was it not with them that had sinned? why? what was their sin? was it not unbelief? and to whom swore he, that they should not enter into his rest; but to them that believed not? So we see that they could not enter in because of unbelief; so that God doth punish unbelief, 2 Thess. 1.8. Christ shall come in flaming fire to render vengeance on them that obey not the Gospel; Now what is obedience to the Gospel, but believing on Christ, which is the great Command of the Gospel. They shall be punished with everlasting vengeance that do not obey the Gospel. Therefore those things do evidently demonstrate that not believing on Christ is a sin. That is the first: But,  
2. Unbelief is not only a sin, But it is a very great sin, It is one of the greatest sins, one of the special sins of all other sins. It is the Saying of a Reverend Holy Man, saith he, The Sin of Unbelief, it is a greater sin, than Adultery, than Blasphemy, than Murder, than Sodomy, nay, saith he, 'tis greater than all these sins put them all together. And methinks, Christ here in the Text expressing and making mention of this one sin, above all other sins that the Spirit shall convince the World of, doth evidence the greatness of this sin; when Christ saith, He shall convince the World of sin, he doth not say he shall convince the World of Murder, or Adultery, or Sodomy, or Blasphemy— but of Unbelief, he only mentions this to imply, that this is the most provoking sin of all, and so Christ speaks, John 15.22. If I had not come and spoken to them, they had not had sin, they had had no guilt of sin at all, in comparison of this sin of unbelief, if Christ had not come and preached the Gospel to them, they had not had sin, that is, no guilt at all in comparison of this guilt of not believing on Christ, this is the sin of all sins, this not believing on Christ when he is preached and set forth. And how doth that appear?  
To make it a little out that not believing on Christ when the Gospel is preached and Christ is tendered, and held forth, that now not to believe on Christ is a very great and special sin, one of the greatest of all other sins. Though for the generality those that do look upon unbelief as a sin, yet they look upon it but as a small matter, and they are but little humbled for the sin of unbelief, they can be humbled for other sins, and acknowledge other sins, but as for this sin of unbelief, it is very rarely laid to heart in any manner, as it ought to be, because people do not look at this sin of unbelief as the great sin, as the sin above all other sins. Now a little to demonstrate this, that if the Lord please by his Spirit to go along and concur with it, we may be convinced of the greatness of this sin, or else 'tis not all I can say can convince us of the greatness of this Sin.  
1. It appears from hence that the sin of unbelief is a great sin, namely, From the greatness of the Punishment that God doth inflict upon men for this sin. God doth punish all sin, but now as for the Sin of unbelief, God doth visit that, and punish that with the greatest punishment, and that argues 'tis a great sin: God is a righteous and just God, and he never punisheth a sin beyond what it deserves, saith the Apostle, Rom. 2.6. He renders to every man according to his works. Now he renders to unbelievers (to them that do not yield obedience of faith to the Gospel, that are not brought by the Gospel to believe on Christ) he doth render vengeance with a witness unto them, as the Apostle saith, 2 Thess. 1.8. Christ shall come in flaming fire, Christ will appear all in a light fire, to render vengeance upon them that obey not the Gospel; he doth not say to render vengeance upon them that are adulterous or unclean (though he will render vengeance to them) but here will be the vengeance of all vengeance to them that live under the Gospel, and have been entreated and persuaded to accept of Christ, and do refuse it, he shall come in flaming fire to render vengeance to them. Mat. 11.22.24. Christ is there upbraiding those places where he had been preaching the Gospel, and they had not received it, Verse 21. woe unto thee Chorazin, Woe unto thee Bethsaida, Woe unto thee Capernaum, Those were the places that had been lifted up to heaven in regard of the means of Salvation, Christ came himself, and preached the Gospel to them, but now saith Christ, Woe unto you, I tell you, it shall be more tolerable for Sodom and Gomorrha in the day of Judgement than for you; You know Sodom was given to most desperate and abominable wickedness, the sin of Sodomy had its name from Sodom, and God did visit the sin of Sodom with an exemplary Judgement from Heaven, fire and brimstone from Heaven, and Sodom went down into Hell: Ay, but saith Christ, their Hell will be a lighter Hell, a lesser Hell, a more tolerable Hell, than the Hell of those that have lived under the Gospel, under the preaching of the Gospel, where Christ hath been revealed and held forth, and yet have not yielded obedience of faith; I tell you, saith Christ, It shall be more tolerable for Sodom and Gomorrha, in the day of Judgement, than for those places. And I remember what Christ spoke in the Parable, Luke 12.46. about that Servant that said in his heart, My Lord delayeth his coming, and thereupon fell to eating, and drinking, and abusing his fellow-servants, The Lord of that Servant will come in a day that he looketh not for him, and in an hour when he is not ware, and will cut him in sunder, and will appoint him his portion with unbelievers, he doth not say he will appoint him his portion with murderers and unprofitable Servants, but amongst unbelievers, as if the portion of unbelievers was the greatest portion of wrath of all others, he will appoint him his portion with unbelievers. Brethren, from the very vengeance and punishment that God doth visit and punish unbelief withal, we may easily conclude and gather, that unbelief is one of the greatest sins.  
2. That unbelief is such a great sin (and Oh! that the Lord would open our Eyes, that we may see it and be made sensible of it), it appears, (though people are least sensible of it) Because it is that which doth cast the greatest reproach upon God of all other sin, It casts the greatest reproach upon the God of truth, it strikes at the very Being of God, though people do not consider it; I say, unbelief, or not believing on Christ, it strikes at the very Being of God, he is a God of Truth: Truth is the very essential Property of God, it is his very Being, his very Essence, for he is a God of Truth, and in comparison of him, all men in the World are liars, Let God be true, and every men a liar, Rom. 3.4. He is so infinitely true, that he is Truth itself; and it is impossible for him to lie, as the Apostle saith, Tit. 2. God must cease to be God, if any untruth should be found in him; and yet now mark, Unbelief doth cast so great a reproach upon God, as to say, God is a liar; You have it expressly, 1 John 5.10, 11. He that believeth not on the Son of God, hath made God a liar, because he believeth not the record that God hath given of his Son; Now what is the record that God hath given of his Son? Verse 11. This is the Record that God hath given to us, Eternal Life, and this Life is in his Son. Here is the Record, that God from Heaven doth hold forth in the Gospel, here is eternal life, and Salvation to be had through Jesus Christ to every one that doth believe; this is the great Truth that the Gospel doth hold forth, now such as do not receive this Truth and Testimony, Unbelievers that remain in their unbelief, they go on every day to make God a liar.   

Question.  
But you will say, how do we by unbelief make God a liar?   

Answer.  
How? briefly thus, When a Soul goes on notwithstanding God holds forth this Record, that here is Eternal Life to be had by believing on Christ, this is the great Truth that God doth bear witness to in the Gospel, now when people do no more regard this so great Truth, though it be daily held forth to them, yet they regard it no more than they do the Words of one that they know to be an arrant Liar. Now one that is known to be a liar, if he should promise a man never so much, he would make no great matter of it, he promiseth to furnish him with money at his need— but he doth not trust to it, he knows he is a liar, and therefore he is fain to provide for himself, as well as he can. Thus it is, God doth promise eternal life to the soul that doth accept of Jesus Christ, if you will believe on Christ here is eternal life for you, this is the great Truth that God doth bear witness to in the Gospel, now this Gospel is preached, and published, and proclaimed. Now when people have no more regard to this great Truth of the Gospel, than they have to the words of a liar, than they make God a liar; they say this is a lie, let God say what he will, I will not believe a word of it, but we will look for salvation another way, we will shift for ourselves as well as we can by our own duties and services, we will find the life in our own hands; so long as any poor soul goes on in a course of unbelief, he goes on continually to say that God is a liar. O Brethren! would it not make your ears tingle, and your hearts ache, to hear a man go up and down the streets, saying, God is a liar, I will not believe one word that he saith; you would say, if the man were in his wits, it is pity that he is suffered to live, thus to blaspheme the true God; Why truly, this is the case and course of every one that lives under the Gospel, under this Record that God doth bear concerning Jesus Christ, and eternal life to be had in him, and yet they go on in a course and state of unbelief, and make nothing of all this, they do proclaim and say that God is a liar, and I do not believe one word that he saith what desperate and horrible blasphemy is this? It may be you make no great matter of this, but notwithstanding thus it is, the Holy Ghost saith, He that believeth not the Record that God hath given of his Son, he makes God a liar. And is not this a great sin? to strike at the very Being of God; for if God be not a God of Truth, he must cease to be God.  
That is the second Demonstration, That Unbelief as it is a sin, so it is the greatest of sins. But then,  
3. Unbelief appears to be a great sin, Because it is that whereby people do despise with the greatest despite the greatest kindness and favour that God can show to poor creatures; they do as it were spurn and kick away the kindness of God, with a spurn of the foot. God in the Gospel doth hold forth the greatest kindness, and favour, that can be shown to poor sinners, he offers to them life and salvation, peace, and pardon, and reconciliation.— Now for persons not to regard this, O! it is a despising with the greatest despite, the highest kindness and favour that God can show to poor sinners. I pray do but consider three or four things, that you may see what a high contempt it is of the greatest kindness that can be shown to poor creatures.  
1. Consider but the State and Condition of those to whom God doth offer and tender his Grace in the Gospel? What are they to whom God proclaims his Gospel, and offers pardon, and reconciliation, and peace, and life, and salvation? Who are they? A company of poor condemned creatures, that are under the sentence of eternal death and condemnation, poor hopeless, and helpless, undone creatures; We are all under a sentence of eternal death continually, so long as we are in a state of unbelief. The soul that sinneth it shall die: God hath pronounced this sentence upon every sinner's head; Now that God should offer and tender, and show himself ready to show kindness unto poor undone creatures, poor condemned creatures, condemned to eternal death, and for such poor creatures to slight this kindness, Is not this a sin and provocation with a witness? Is it not a great kindness for a King to show such favour to a poor condemned creature, that is ready to the Gallows, if the King should send him his pardon? It would be counted a kindness and a favour indeed. Truly Brethren, we are all condemned creatures, sentenced to eternal death, now that God should be pleased to have any intendment of good will and favour towards such as we are, especially if you consider the state of Angels, that fell, and are under a sentence of eternal condemnation, that God should leave them hopeless, and helpless for ever, pass by them, and show favour to poor sinful mankind, here is a favour and kindness indeed: We might all have perished, and God had lost nothing at all, he had been infinitely glorious and just for ever. And then again.  
2. Consider how God hath set his infinite Wisdom on work to contrive and find out a way, to manifest his goodness and favour to poor sinners, which all the Angels in Heaven could never have done, that there should be a way found out to save sinners, that have infinitely offended and wronged the justice of God, and yet the justice of God not suffer! here is the infinite wisdom of God set on work to find out this way. Brethren, there was a great deal of the Wisdom of God seen in the contrivance of the World, and of the creatures, framing of the Creation. Saith the Psalmist, speaking of the creatures, In Wisdom hast thou made them all, Psal. 104.24. Ay, there is much of the Wisdom of God seen in the creation of the World. The Heavens declare the Glory of God, Ay, but Brethren, in the work of the redemption of lost man, showing grace, and favour, and kindness to poor undone creatures as we are, herein appears the manifold Wisdom of God. Eph. 3.10. To the intent that now, unto the Principalities and Powers in heavenly places might be made known by the Church the manifold Wisdom of God. Here was Wisdom and manifold Wisdom, Wisdom upon Wisdom, to find out a way for God to show kindness and favour to poor condemned creatures as we are. And then  
3. Consider further that you may see the kindness of God about the salvation of man. Consider that God should make it known that he is freely and fully willing to save undone creatures, that he is willing to save any poor sinner that is willing to venture on Christ, to lay hold on him by Faith; it was the great intendment of God in sending his Son from Heaven to be made a man, and to be made under the Law, and to suffer the wrath and Curse of God for the transgression of the Law, to make peace and atonement for sinners, here is now the manifold Wisdom of God, the wonderful Wisdom of God, and that God should reveal this, and make this known unto poor sinners, that God is freely willing and fully willing that poor sinners find grace in his sight, that they might have pardon and reconciliation, whosoever they be that will believe on Christ, and accept of him. And not only so, But  
4. Consider that God should send his Servants, and Messengers about, up and down the World, for that end, that he might show favour and kindness to poor sinners, he sends them in his name to publish and proclaim his Grace, to make known his everlasting Gospel unto poor sinners. Go, saith Christ, Mark 16.16. Preach the Gospel, and tell them, He that believeth shall be saved, and he that believeth not, shall be damned. There will be his punishment. Now Brethren put all these together, here is kindness and grace indeed; that God should have favour for poor undone sinful creatures as we are, that are sentenced to eternal death, and that he should come and offer it and tender it as he doth. Now consider what a sin it is, not to receive it, not to embrace it, and accept of it▪ but to slight it, and refuse and despise it, as every unbeliever doth. God comes and offers eternal life and salvation in the Gospel, if you will receive it, you shall be saved; if you do venture your souls upon it, you shall be eternally saved: now for poor creatures, as it were, to kick this away with the foot, to spurn at this grace and kindness of God, to cast it behind your back as not worthy the regarding, you will say, certainly, this cannot be but a very great and high provocation: As now, suppose, the King should send a pardon to a poor condemned Malefactor, and he should take the pardon, and cast it behind his back; you will say this man's case is very sad. This is the case of every unbelieving soul; the pardon that God offers in the Gospel, he makes a very wisp of it, and casts it behind his back. Now consider, if this be not a sin; doth not this deserve condemnation with a witness? This is the condemnation,— That is the third.  
4. Let me name one more, that if the Lord please to open our Eyes, we may see a little more into the evil of this sin of unbelief. Our not believing on Christ, is the highest Contempt put upon the eternal Son of God that can be; In refusing and slighting of Christ, we trample upon the Blood of the infinite, and eternal, and beloved Son of God. You will say, that is a sin with a witness indeed, if a man should have taken the Blood of Christ, that ran out of his side, and stamped it under his feet in disdain and contempt, you will say, that man's sin is a very great sin. Brethren, those that have Jesus Christ offered, and tendered to them, (as Jesus Christ is tendered and offered to every sinner that sits under the Gospel) there is his Blood offered and tendered to us; now if we refuse it, we do as it were trample upon the very Blood of the Son of God. 'Tis the expression of the Apostle, Heb. 10.29. Who have trodden under foot the Son of God, They trample the very Blood of the Son of God under their feet. Brethren, Jesus Christ in the Gospel comes and tenders himself, he tenders his Blood, the price and merit of his Blood, here is peace, here is pardon and reconciliation with God, here is eternal life and salvation, the very price of my Blood. Now for us to make nothing of all this, to make no more of the Blood of Christ, than we would do of the Blood of a Beast, certainly this cannot but be a very high Provocation. I remember the Parable, Mat. 21. of a Vineyard that was let out to Tenants, so the Master of the Vineyard sent in season for the fruit of his Vineyard: well, 'tis said, v. 31. The husbandmen took his Servants and beat one, and killed another, and stoned another; at last saith the Master of the Vineyard, I will send my Son, they will reverence my Son; and at v. 38. When they saw the Son, they used him as despitefully and shamefully as the other. What shall become of those husbandmen that instead of reverencing his Son, they cast him out of the Vineyard and slew him? 'Tis said, v. 40. When the Lord of the Vineyard comes he will miserably destroy those husbandmen. Why, Brethren, this is the case of every unbelieving soul, the Son of God comes and tenders his Blood, here is my heart's blood, the price of my Blood which I have shed, he tenders it to us to accept of it, to accept of peace, and pardon, and salvation, which is the price of my Blood, and we make no account of it, is not this a high provocation? and do we not deserve to be miserably destroyed?  
So now you have seen the second thing opened, That unbelief is not only a sin, but it is a great sin; one of the greatest sins of all others, And O! that we had eyes to see it. But then,  
3. Thirdly, To show you, that it is the work of the Spirit in order to Conversion, to convince a Soul, as of other sins, so especially of this great sin of unbelief. I shall briefly name two or three things to show you what the Spirit doth in order to the convincing of the soul of this great sin of unbelief, you shall find usually that the Spirit in convincing a soul of unbelief, in order to conversion and eternal salvation, it usually doth these three things.  
1. The Spirit doth come and reveal to the Soul the great evil of the sin of unbelief, sets it before the soul, and makes it to see it, therefore the Spirit is called the Spirit of Revelation, because it doth reveal the Gospel, and the great sin that is against the Gospel. Eph. 1.17. That God would give unto you the Spirit of Wisdom and Revelation. Brethren, it is not natural Conscience that can convince a man of the sin of unbelief. A natural Conscience may possibly help to convince a soul of other sins, it may check the soul for other sins, as Murder or Blasphemy,— For indeed a natural Conscience is ready to accuse of sin, Rom. 2.15. Their Consciences in the mean while, excusing or accusing one another. Natural Conscience may accuse for some sins, but not for this sin of unbelief. The Law may help a soul to be convinced of some sins that are expressly against the Law, but the law cannot convince any man or woman of unbelief, no, though 'tis true as I said before, That believing on Christ is virtually required in the first Commandment, yet it is not expressly commanded, but only implicitly, and virtually, therefore it is not in the power of the law of the Commandments to help to convince a soul of the sin of unbelief, no more than the second Commandment is a means and instrument to convince us of our neglect of Gospel worship, because it is not expressly commanded there but implicitly and consequentially; Therefore I say it must be the work of the Spirit alone, to convince of the sin of unbelief. The Law and Conscience may help to convince the Soul of other sins, but none but the Spirit of God can convince the soul of the evil of the sin of unbelief. This is the first thing that the Spirit doth in the soul, in order to the convincing of it of the sin of unbelief, namely, to open the eyes of the understanding, and to reveal and discover to the soul, the evil that is in the sin of unbelief.  
2. Another work of the Spirit in order to it is this, namely, to cause the Soul to understand and know plainly that all his best duties and services that he can perform in this World cannot be acceptable unto God, nor make his person acceptable without faith in Christ. Truly this now is the work of the Spirit to convince a Soul of this, to discover this, that it is not all my duties, and services, and performances, that can procure my acceptance with God without faith in Christ. Brethren, this the Holy Ghost speaks in Scripture, and this the Holy Ghost makes a soul sensible of, That without faith it is impossible to please God. The soul, it may be, is ready to think that he can please God with the performance of duties and services,— But when the Spirit of God comes to convince the soul of the sin of unbelief, it shows him that all these things are not pleasing to God, but are displeasing to him without faith in Christ; neither our persons, nor any thing we can do, can be accepted of God without faith; Eph. 1.6. saith the Apostle, Wherein he hath made us accepted in the Beloved, Our persons are accepted in the Beloved, and our services are accepted in the Beloved, in Christ, and through Christ; otherwise nothing can be accepted and pleasing to God that we can do; and hereby now, by the operations of the Spirit, the Soul comes to see the sad and miserable Estate of unbelief. That is the second.  
3. Another Work that the Spirit doth in order to convince a Soul of the Sin of Unbelief, is this; namely, to cause the Soul to see plainly, that it hath been out of the Way of Salvation all this time. The Soul hath gone on it may be in a course of duties, and services, and performances, it hath been careful and strict to walk exactly, to wrong no body, to be diligent in its calling, to be careful in all its deal, to be abundant in duties and services, giving attendance to the Word, waiting upon God in every Ordinance. The Soul goes on in this way, and thinks now it is in a way of salvation. I would not discourage and dishearten any from going on in such a way, but still without faith this is not the way, we are out of the way of salvation, and we are all of us naturally inclined to seek for salvation in this way, in walking exactly, and being conscientious in the performance of duties, and being diligent in our vocations and callings, this was the way wherein the poor Israelites did miscarry, and perish. Saith the Apostle, Rom. 9.30.31. What shall we say, that the Gentiles which followed not after Righteousness, have attained to Righteousness: but Israel which followed after the Law of Righteousness, hath not attained to the Law of Righteousness; wherefore? because they sought it not by faith, but as it were by the Works of the Law. Ay, they went about, saith the Apostle, to establish their own righteousness, and so would not submit to the Righteousness of God. They went about to establish their own Righteousness; truly this is natural to every one, to walk on in the way of the Covenant of Works, to look for life in that way that Adam should have found life in if he had continued in his obedience; I say, 'tis natural for every one to walk on in such a course, to expect eternal life and salvation in that way, whereas when the Spirit of God comes to convince a Soul of the sin of unbelief, it makes the soul to see it hath been out of the way of life and salvation all this time; I have taken a wrong course all this time, and now the Soul gins to be amazed to think he hath lost all his time and all his labour, and now the Soul sees that this is not the way to life and salvation, but the way of salvation is in the way of believing on Christ, and now the soul is set in that way and course of believing on Christ, and this is the Word behind us, which the Prophet Isaiah speaks of, Isa. 30.21. Thou shalt hear a voice behind thee, saying, this is the way walk in it. The Spirit of the Lord comes and whispers in our ear, and tells us this is the way of life and salvation, you will never find life by your own do, but this is the way walk in it, if you would find life. Thus the Holy Ghost doth ordinarily those three things in order to the convincing a Soul of the sin of unbelief. So now you have heard the Point opened and cleared. Now to make a little Application in a word or two, and so I have done.   

Application. 1.  
Hence we may see the reason why so many Professors do see so little evil in the sin of unbelief, why and whence is it that so many Professors are so little sensible of the sin of unbelief; though unbelief be such a great sin, the greatest of all sins, as you have heard, though it be such a sin as to make God a liar, and it doth kick and spurn away the loving kindness of God, and by our not believing we put the greatest contempt upon the Lord Jesus Christ the Son of God that can be, yet I fear there are very few Christians do really and truly see the greatness of this sin, they can be humbled for other sins, and confess how they have provoked God by slighting and despising his Word, by being formal and careless and wanton,— and profaning Sabbaths and Ordinances,— but this sin of unbelief is little laid to heart, there is little real humiliation for that, and what is the reason? because it is the work of the Spirit of Christ only to convince of this sin. And therefore as we do desire more and more to see the evil of this sin of unbelief, truly we had need to look up for the Spirit to discover it to us, that all that we can do can never please God, unless we do believe on Christ, whatever prayers we make, whatever duties we perform, yet all doth not please God, but we must be accepted only by faith in Christ, and it is the work of the Spirit to show us how we have been out of the way of salvation all this time; I have gone on in a course of duties and performances in a way of moral Righteousness, but I have been out of the way of life and salvation all this time. If the Spirit do not convince us, we shall never be convinced of this sin of unbelief, it is not all that I have spoken, nor all that all the Saints in the World can speak in laying open this sin of unbelief, that can convince us of it, except the Spirit of the Lord come and convince of this sin of unbelief. Therefore look up for the Spirit, and wait for the Spirit to be given out to convince us of this sin of unbelief. That is the first.  
2. To end all, hereby we may come in some measure to discern our spiritual estate and condition, whether we be in a way of salvation or no, Brethren, you may see it plainly in the Text, saith Christ, I will send the Spirit, and he shall convince the World of sin, of this sin of unbelief in order to salvation. Well then, Consider, I pray seriously between the Lord and your own souls, whether or no you have been convinced of sin, and especially of this sin of unbelief, hath the Holy Ghost discovered the evil of this sin to you? I pray consider seriously of it, for this is the work of the Spirit in order to salvation to convince of this sin of unbelief.   

Objection.  
You will say, Well, I hope the Lord hath been at work upon my soul, I hope the Spirit hath been convincing me of sin, I think I have been convinced of many sins, I hope the Spirit hath made me to see my original sin, and hath convinced me of the sins of my youth, the Lord hath written bitter things against me, and made me to possess the iniquities of my youth, he hath brought to my remembrance how I have been disobedient to my Parents and Superiors, the Spirit, I suppose, hath convinced me, that I have been given to lying, to purloining, defrauding, and stealing, from Parents and Masters, and I have been convinced of Sabbath-breaking, etc.—   

Answer.  
But I pray consider, have you ever been convinced of this sin of unbelief; I pray consider it seriously, what of the evil of unbelief hath the Spirit discovered to you? I tell you Brethren, if so be you have not been convinced and seen something of the evil of unbelief, truly you have cause to question whether ever the Spirit of God hath been at work upon you in order to salvation. Let me tell you plainly, and I pray bear with me, you may have been convinced of sin, and yet the Spirit hath never been at work upon you in order to salvation. No, when the Spirit doth work in order to salvation, it doth sooner or later convince of this sin of unbelief. Therefore if you be persuaded that the Spirit hath been at work upon your hearts in convincing you of sin in order to salvation, then wait for it, and look that the Spirit shall discover this sin of unbelief to you; wait for it, for the Spirit will go on if he have begun a convincing Work in order to salvation, and eternal life, he will convince you of the evil of unbelief sooner or later, you will be brought in some measure to see the real evil and sinfulness of it, therefore look and wait for it, and then also wait for the work of the Spirit to convince you of Righteousness, for so it follows in the next words; I will send the Spirit, and when he is come, he shall convince the World of Sin, because they believe not on me; And of Righteousness, because I go to the Father, and ye see me no more. But thus much shall suffice for this time.     

The Holy Ghost revealeth Christ's Righteousness.  

SERMON VII.  JOHN 16.10. 
Of Righteousness, because I go to my Father, and ye see me no more.  
YOU have heard before, That the first work of the Spirit of God upon the Soul, in order to Conversion and Salvation, is to convince it of Sin, and in a special manner of the sin of Unbelief. And when he is come, he shall convince the World (saith Christ, in the former Verse) of Sin: Because they believe not on me. Now then, where the Spirit gins to work in order to Salvation by convincing of sin, he goes on also to convince of Righteousness: And so I shall fall immediately upon the Point before us, which is this,  
Doctrine.  
That when the Spirit of God doth begin to work upon a Soul, in order to Salvation, by convincing it of Sin, he goes on also to convince it of Righteousness.  
When he is come, he shall convince the World of Sin, saith Christ; Ay, but he doth not stop there, but goes on also to convince of Righteousness. Brethren, it is the first work of the Spirit of Christ to convince us of our own Unrighteousness, and his next work is to convince us of the Righteousness of Jesus Christ.  
I confess I had it in my thoughts to have spoken to some other subject at this time, but casting about and considering with myself what might be of most and greatest concernment, the Lord was pleased to turn my thoughts again upon this Subject; for verily if it were the last Sermon that ever I should preach to you in this world (as the Lord knows whether it be or no) if so be that any of you were going out of the World, and I should be called to speak to you, I do not know what I should say, that is of more or greater concernment: If I were immediately to go out of the World, and were to preach my last Farewell Sermon, I know not what Truth to commend to you of more concernment than this, of the Righteousness which the Spirit doth convince the world of, in order to their Salvation.  
Now that I may open it to you, if the Lord please, and the Lord open our hearts that we may understand it. I shall only speak to these three things.  
1. To show you in the general what we are to understand by Righteousness.  
2. To show you more particularly what this Righteousness is, which is the work of the Spirit to convince us of. And,  
3. Show you, How, or in what way usually the Spirit doth convince a Soul of Righteousness, or what work the Spirit doth in a Soul in order to the convincing it of Righteousness.  
I shall bond my discourse in speaking to these three particulars if the Lord please.  
1. Then, What are we to understand by Righteousness in the general; for that will make way for our understanding what this Righteousness is. In the general then, Righteousness is nothing else but a perfect exact conformity to the Law of God, or to the revealed Will of God; an exact conformity to it both in Heart and Life: That is Righteousness in the general. I say, a perfect conformity to the whole Will of God revealed, not only in the outward conversation, but in the inward frame of the Heart and Soul. You know when Adam was at first created, when he came immediately out of the hands of God, he was made perfectly righteous, God made Man upright, that is, Righteous: Well, wherein did that Righteousness of Adam consist? What was the Righteousness that Adam was created in? It is said, He was made in the Image of God. Now wherein did the Image of God in Adam lie? What, only in the conformity of his outward actions to the Law and Will of God? No alas! that was the least part of the Image of God in Adam: but Adam was made in the Image of God Upright, and Righteous, and Holy in his inward man, especially in his Soul, he was made exactly conformable to the Will of God in every thing that he required of him, and therefore now when Adam did sin and fall, he lost the Image of God, he lost that Righteousness that was in his inward man, and you see, after his fall it is said, That every imagination of the thought of man's heart were only evil, and that continually, Gen. 6.5. Not only every action that he did was evil, no, but the very thoughts of his heart, the inward frame of his heart and spirit was only evil, and that continually, therefore on the contrary, his Righteousness did consist in the conformity of his inward man to the Law and Will of God, 1 John 3.7, 8. saith the Apostle, He that doth righteousness is righteous; he that committeth sin is of the Devil, but he that doth righteousness is righteous. Every sin is a transgression of the Law, so that now when a man or woman is exactly conformable to the whole Will of God, not only in his outward conversation, but also in his very thoughts and frame of his heart, than he is said to be perfectly righteous, this is perfect Righteousness. For, Brethren, a man may possibly be outwardly conformable to the Letter of the Law, and yet not be righteous in the account of the Holy Ghost; as the Pharisees, you know, were very righteous in respect of the Letter of the Law, Ay, but saith Christ, they are inwardly unrighteous, and therefore he tells them, They were like whited Sepulchers which appear beautiful outwardly, but inwardly are full of corruption and putrefaction; therefore saith Christ, Mat. 5.18. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, you shall never enter into the Kingdom of Heaven. They were very righteous and exact as to the Letter of the Law, and therefore saith Paul, when he was a Pharisee, Touching the Righteousness of the Law, blameless. The Pharisees were exact as to the Letter of the Law, but still they did not look to their inside, to their heart, there they were unrighteous: so that by this you see what is meant by Righteousness in general, It is to be perfectly and exactly conformable to the whole Will and Law of God revealed both in heart and life. That in general.  
2. But, Let us in the second place inquire a little more particularly, What is this Righteousness here which Christ saith, the Spirit shall convince the World of? What Righteousness doth Christ here mean? Brethren, It cannot be meant of a man's own Righteousness that the Spirit doth convince of; for the Spirit doth rather convince men of their own unrighteousness; therefore it cannot be a man's own Righteousness. Therefore saith Paul, I would not for all the world be found in mine own Righteousness, Phil. 3.9. Neither is it that Righteousness which is called the Righteousness of the Law, for that is still the same with a man's own Righteousness, which is when a man is obedient to the Letter of the Law, as the Apostle speaks in that third of Philip. 9 And be found in him, not having on my own Righteousness, which is of the Law.— Well, what Righteousness then is it which Christ here speaks of, when he saith, The Spirit shall convince the World of Righteousness; What Righteousness is it?  
In brief, It is that Righteousness which is called the Righteousness of God, in opposition to a man's own Righteousness. The Righteousness of God, as the Apostle speaks, Rom. 10.3. And so in other places; The Jews being ignorant of the Righteousness of God, went about to establish their own Righteousness. So that the one is set in opposition against the other: A man's own Righteousness and God's Righteousness is contrary, distinst, and in opposition to one another. The Righteousness of God is that Righteousness which God himself doth require in order to our salvation; and it is that righteousness which God will accept of, and no other righteousness for our salvation; and this Righteousness is also called, The Righteousness of Faith, Rom. 10.16. So Rom. 9.30. He calleth it, The Righteousness which is of Faith, because it comes in, in a way of faith and believing.  

Question.  
Now you will say, Wherein lies the difference between the one Righteousness and the other? That we may understand things as we go along. Wherein lies the difference between that which is called our own Righteousness, and the Righteousness of the Law, and that which is called the Righteousness of God and the Righteousness of Faith? What, doth the Difference lie here, namely, that our own Righteousness, or the Righteousness of the Law, must be exactly conformable and agreeable to the whole Will and Law of God to a Tittle, and the Righteousness of God not so? No, Brethren, The Righteousness of Faith is an exact conformity to the Law of God to a tittle as well as the other. What saith the Apostle? Do we make void the Law of Faith? God forbidden, saith he, Rom. 3.31. No Brethren, the Righteousness which God doth require for our Salvation is a most exact complete Righteousness to every tittle of the Law; One jota or Tittle of the Law shall never perish; Heaven and Earth shall fail first. We cannot be saved by any Righteousness short of a most exact and complete conformity to every tittle of the Law, Well, What Righteousness then is it?   

Answer.  
I answer in a word, It is the Righteousness of Jesus Christ in our Nature▪ I say it is that Righteousness that Jesus Christ fulfilled in our humane Nature, he was made of a Woman, and made under the Law, and being made under the Law, he was in our Nature perfectly to fulfil the whole Law, every tittle of it, and so he did, and therefore you may observe, from his very conception to his death, he was perfectly conformable to the whole will of God; in his very conception, he was conceived and born without sin, saith the Angel to the Virgin Mary, That holy thing that shall be born of thee,— he was holy in his very Conception, Conceived by the Holy Ghost, and he was a Lamb without spot, we were all conceived in sin, and brought forth in iniquity, but Christ was without sin in his very conception, and that is much for the comfort of Believers, to think: Our nature is stained and polluted by sin, how shall we be accepted of God? why here is the humane nature of Christ without spot, and we shall be accepted for his sake, and Christ in the whole Course of his life was altogether without sin, he knew no sin, as 'tis expressed, 2 Cor. 5.21. He knew no sin, that is, no sin of his own, he had sin enough laid upon him, imputed to him, but he had no sin of his own, there was no guile found in his mouth, he did always those things that pleased the Father, John 28.29. he never spoke one idle word; no, but saith he, Whatever I spoke I had it by Commmandment from my Father, he was blameless in his whole life, and therefore when he came to lay down his life, to resign up himself to his Father, he appeals to his Father, whether he had not done all the Work he had given him to do, I have finished the Work (saith he) which thou gavest me to do, and now I come to thee. Nay, Brethren, he was righteous and holy not only to his death, but also in his death, he was obedient and conformable to the will of God, therefore 'tis said, Phil. 2.8. He became obedient to the very death, Thus I say Christ was perfectly righteous. Now it is this Righteousness of Christ in our nature that the Spirit convinces the World of, that a soul must look to be accepted and saved only for the sake of this Righteousness of Christ. Well, Brethren, let me clear it to you by two or three Arguments, for truly these things may be matter of temptation to us sometimes, when we set upon believing in Christ's Righteousness. The Soul may say, May I ventur● my soul upon the Righteousness of another? may I not possibly miscarry? am I sure that God will accept of me for the Righteousness of another—? Well to give you two or three Arguments briefly upon Scripture Ground, to prove to you, that if ever we be accepted of God it must be through the Righteousness of Christ.  
1. The Holy Ghost doth plainly and expressly hold forth this to us in Scripture. See a few Scriptures for it, Isa. 42.21. The Lord is well pleased for his Righteousness sake. A very gracious and blessed word, The Lord is well pleased for his own Righteousness sake, not for that which is our own, for you know God's Righteousness and our own Righteousness are two distinct things, and contrary, but the Lord is well pleased for his own Righteousness sake, the Righteousness of his own Son, and that is his own Righteousness— the Lord is well pleased for that. Isa. 45.24. Which is a Prophecy concerning Christ, Surely shall one say, In the Lord have I Righteousness and Strength, even to him shall men come, and all that are incensed against him shall be ashamed; and then in the next verse, In the Lord shall all the Seed of Israel be justified, and shall glory. In the Lord, and in him alone have I Righteousness and Strength, in Christ have I Righteousness, there is all my Righteousness, shall the soul say. Jer. 23.6. A Prophecy concerning Christ too, Behold the days come, saith the Lord, that I will raise up unto David a righteous Branch, and a King shall reign and prosper,— This is plainly spoken concerning Christ: now mark what follows at verse 6. In his days Juda shall be saved, and Israel shall dwell safely, and this is his Name whereby he shall be called, The Lord our Righteousness. The very name that Christ shall be called by, is, The Lord our Righteousness. I might give you Scriptures also out of the new Testament, take but one place, 1 Cor. 3.30. He is made of God unto us Wisdom and Righteousness.— God himself hath appointed and ordained Jesus Christ to be unto us Righteousness, and therefore we may be confident of it, that it is through the Righteousness of Christ that we must come to be accepted of God and saved, and not by our own Righteousness.  
2. Take this further Ground, and that is, because, The best Righteousness of the best Saints that are or ever have been in the World, all will fall short of Righteousness. Take the best Saint, and the best Righteousness of the best Saint, the best duties that ever the most holy Saint did perform, yet all will fall short of righteousness. Therefore the Church is not afraid nor ashamed to acknowledge, Isa. 64.6. All our Righteousnesses (for so it is in the plural number) All our Righteousnesses are as filthy rags, loathsome and abominable, in the eyes of the Lord. You see the best of Saints have a knowledge of their sinfulness. Saith Paul, Rom. 7. he speaks largely to it there, verse 23. I see a Law in my members warring against the Law of my mind, against the Law and Will of God, and bringing me into Captivity to the Law of sin. So Eccles. 7.20. There is not a righteous man upon the earth, that liveth and sinneth not. And the Apostle John speaks a plain and bold word, 1 John 1.8▪ 10. If any man saith, he hath no sin, he is a liar, and the truth is not in him, and he deceiveth himself. So then our own Righteousness will not do, that is imperfect and defective, therefore if ever we be saved by Righteousness, it must be by the Righteousness of another, which is a most perfect Righteousness; and what Righteousness can there be perfect, but the Righteousness of the Son of God in our nature? the Righteousness of an Angel would not serve our turn, it must be the Righteousness of one in our nature, and this must be the Righteousness of Christ, for there is no other can serve our turn, to make us accepted of God to eternal life; no other Righteousness doth fulfil the Law of God in our nature, but only the Righteousness of Jesus Christ, therefore, I say, it must needs be, that it is the righteousness of Jesus Christ in our humane nature for which we must be accepted of God. And this is the righteousness which the Spirit of God is said to convince the World off.   

Objection.  
But you will say, If so be that every believer be made perfectly righteous by the righteousness of Jesus Christ, then how comes it to pass that believers cannot be Mediators for others, and make others righteous, for if so be, we have the very righteousness of Christ upon us, or we cannot be saved, then as the righteousness of Christ makes others righteous, why may not the righteousness of godly Parents make their Children to become righteous by their righteousness, it being the righteousness of Christ, why should it not be imputed to their very Children? What is the reason that believers being made righteous by the very righteousness of Christ, that they should not also by that righteousness, make others righteous.   

Answer.  
For Answer, plainly in a word, the reason is because, Believers though they be made righteous by the very righteousness of Christ, yet notwithstanding they are not made righteous with that righteousness, in that manner that Christ was righteous, Christ was righteous inherently in his own person, but now the righteousness, that we are made righteous withal, it is ours only by imputation, That, look now, as it was with Christ, Christ was made sin for us, saith the Apostle, that is, he had the sins of all believers imputed to him, he was made a sinner by Imputation. Now the reason why Christ did not make others sinners, by the sin that he had, as Adam made his posterity sinners, the reason is because Christ was not a sinner as Adam was, that is, not Inherently in himself, but by way of imputation. So now, we are righteous by Christ's righteousness only in a way of imputation, and therefore we cannot derive and communicate this righteousness to another. I say, here is the reason of it, That though we be made righteous with the perfect righteousness of Jesus Christ, yet we are not thereby made Mediators, and able to impute righteousness unto others, to make them righteous with our righteousness.   

Objection.  
But then there is another Objection for the clearing of this. You will say if so be that a believer be made righteous with the perfect righteousness of Jesus C●●ist, than I pray, why should a believer be called upon to seek and follow after righteousness? is not the righteousness of Christ enough? is not that perfect enough? shall we add any thing to the righteousness of Christ? that will make the righteousness of Christ to be imperfect. Now if so be that you or I or any believer be made righteous with the very righteousness of Christ, which is a most perfect and complete righteousness, then why should we need to seek after any further righteousness? You know the Holy Ghost in Scripture calls upon Believers to follow after righteousness, as the Apostle calleth up●n Timothy, 1 Tim. 6.11. Fellow after Righteousness. What? had not he righteousness enough, if he had the righteousness of Christ on him? what, shall a man or woman need any further righteousness than the Righteousness of Christ.   

Answer.  
For Answer, briefly, It is true we shall not need any further righteousness than the righteousness of Christ for that end that Chaists righteousness is for. I pray mind it and understand it, I say, No believer doth need any further righteousness, than the righteousness of Christ, for that end Christ's righteousness is imputed to us; and what is that? namely, To make us accepted of God, and to procure and obtain forgiveness of all our sins, and eternal life, and salvation for us; This is the end of Christ's Righteousness, and why it is imputed to us. Now 'tis true, we need not to follow after any other righteousness for those ends, for than we derogate from the Righteousness of Christ.   

Question.  
But why then you will say, are we called upon to follow after Righteousness?   

Answer.  
Why, in short, for I must not enlarge, we are to follow after righteousness, to be exactly righteous in our lives, and deal, and conversations, and to be obedient in duty, and diligent in waiting upon God in his Ordinances; we are thus to follow after righteousness, not that we may be accepted of God for any thing that we can do in this world, not that we may be saved for any thing we can do or suffer here; we may do and suffer very much, and yet be damned for all that, but, We are to follow after righteousness and holiness, partly by a way of thanksgiving unto God, for his grace and goodness to us, partly in a way of obedience to the Will of God, and also that we may maintain our peace that we have with God by walking closely, and uprightly with him. He that walketh according to this rule, peace be upon him. Now by walking sinfully and unrighteously we lose the sense of our peace with God, but now by walking uprightly and closely with God, we come to maintain the sense of our peace; and I might further add, By this means we come to enjoy more communion with God, by waiting upon God in holy duties and ordinances, this is the means whereby God comes to meet with us, and manifest himself to us, but this is not to obtain salvation for us, or forgiveness of sins, no, that is the work and power of Christ's righteousness alone; therefore I say, though a Believer be made righteous with the perfect righteousness of Jesus Christ, yet it is the duty of Believers to follow hard after righteousness. So now, you have heard the second thing opened, namely, what that righteousness in particuiar is which Christ speaks of, when he saith the Spirit shall convince the World of righteousness, that is, of this righteousness of God, this righteousness which is by faith, the righteousness of Jesus Christ in our nature, this is the righteousness which the Spirit convinceth the World of in order to salvation.  
3. But than you will say in the third place (to come to that) But how doth the Spirit convince of righteousness in order to salvation? You have heard what Bighteousness in general is, and what this righteousness in particular is. Now to show you, that it is the work of the Spirit to convince of righteousness. Now what doth the Spirit do in order to the convincing a soul of this righteousness in order to its salvation? Briefly this, I shall desire to open to you in two or three particulars.  
1. The Spirit in convincing a Soul of righteousness takes the Soul off from resting upon or closing with his own righteousness, not from seeking and following after its own righteousness, but from resting and trusting, and leaning upon its own righteousness; from looking to be accepted of God to salvation upon the account of its own righteousness. This the Spirit of God doth take a soul from, in order to convincing it of righteousness. Truly Brethren, this is the rock that we are all of us naturally prone to dash upon, and to split upon; we are all of us naturally prone to seek after acceptance with God upon the account of our own righteousness, to run on in the way of the Covenant of Works, to seek for salvation in that way that Adam should have been saved in if he had stood. Do, and Live, be obedient to the Will of God, be exactly righteous, and you shall have life, this is the way that Adam should have had life in, if he had continued in his obedience; but now this way of the Covenant of Works is nulled, and we cannot look for salvation in that way, but we are all of us naturally prone to run on in that way, to look for the life of our souls merely by our own righteousness; This was the stumbling stone that the Jews stumbled at, this was the great rock of offence, Rom. 9.31, 32, 33. saith he, The Gentiles which followed not after righteousness, have attained righteousness, but the Jews which followed after righteousness, have not attained righteousness, why so? because the Jews stumbled at that stumbling stone, they sought after righteousness by the works of the law, they sought to be righteous with their own righteousness, and therefore mark what he saith, Chap. 10.3. They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. This is natural to us to look to be accepted of God for our own righteousness, and truly it is a very hard thing for a soul to be taken off from that, and therefore hence it is, that the people that are morally righteous, and not so notoriously wicked and profane as others are, are ordinarily harder to be convinced and converted than others are, so that as Christ saith, Mat. 21. Publicans and Harlots shall enter into the Kingdom of Heaven before you, speaking to the Scribes and Pharisees that were exact to the letter of the law. I say we are all apt naturally to stick there, & to run upon the rock of our own righteousness, just as the Apostle speaks of himself when he was a Pharisee, Philip. 3. I was (saith he) concerning the Righteousness of the Law blameless, but afterwards when the Spirit of the Lord had convinced him of his own unrighteousness, and the righteousness of Christ, at the 8 and 9 Verses, Now saith he, I would be found in him not having on my own righteousness which is of the Law, that righteousness that I had when I was a Pharisee; I would not be found (saith he) having on my own righteousness, but that righteousness which is by faith in Christ Jesus. Now I say we are very hardly brought off from our own righteousness, to close with this righteousness of Jesus Christ: but now it is the work of the Spirit in convincing a soul of righteousness, to take the soul off from its own righteousness, and therefore the Spirit is fain to take pains with the Soul, to show it that all its own righteousness will come to nothing. And therefore do but observe the way and method of the Spirit of God, what the Spirit of God doth ordinarily when it taketh a Soul off from its own righteousness: The Spirit of God comes therefore and causeth the Soul to see, not only its own sinfulness by notorious open wickedness and profaneness that it hath lived in, it doth not only convince the Soul of its profaning of Sabbaths, and its disobedience to Parents, and lying and stealing,— and pilfering and dishonesty,— when a Soul sees that than it cannot be accepted of God for its own righteousness. And not only so, but the Spirit of the Lord doth discover to the Soul the secret evils of his heart, inward sins that never saw the light of the Sun, that the World never knew of, The Spirit of the Lord comes and convinces of those wickedness●s, that there is such and such wickedness in the heart, secret pride, and secret malice, and secret envy, and secret hypocrisy, and secret unbelief, and the like, and now how can the Soul expect to be saved of God for its own righteousness? What? is this the righteousness (saith the Soul) that I look to be accepted for? And not only so, but the Spirit also doth discover to the Soul the unrighteousness of its best duties and services, those things that men are apt to think that God should accept them for; now the Spirit comes and opens the understanding, and makes the Soul to see the imperfection and weakness of the best duties and services; as the Church saith, All our very righteousnesses are as filthy rags, and O! can I expect to be accepted for these prayers, and these duties and services that are so filthy, and so defective, and so impure! When the soul comes to be made sensible of these things, how can it expect to be accepted for its own righteousness. Nay Brethren, the holy Spirit doth usually discover to a Soul not only the sinful fa●●ings that are in his best duties and services, but also the sinful frame of the heart and spirit, that there is a sinful frame of wickedness within, a law of rebellion and enmity against the will of God within, though possibly it hath never broken out, but there is a sinful frame of heart within, that every thought and imagination of the heart is only evil continually; and out of the heart proceeds all manner of abominations, evil thoughts, murder, and theft, and blasphemy, and all manner of wickedness. Now Brethren when the Spirit of the Lord comes and opens a man's heart to himself, that he sees the very frame and disposition of his heart is set against God, and the will of God in every thing, than the Soul must needs be convinced that it can never be accepted of God for its own righteousness, the Soul sees that it hath no righteousness at all in itself to rest upon. And not only so, but the Spirit of the Lord in this convincing a Soul of righteousness, discovers to a Soul that this is not the way, where by it can look for acceptance with God by all that ever he can do, it is true indeed this was the way that Adam in his innocency should have found life and salvation in, but since the Fall, that Covenant is broken and nulled, and now God hath no where promised to give life and salvation in the way of that Covenant, no God hath nulled that way of Salvation by our own works and do, that if so be now it were possible a man or a woman to be perfectly obedient to the whole law, yet he may go to hell, and be damned for all that, because now God is not bound nor engaged to bestow eternal life and salvation upon man in that way, God is not bound to that Covenant, nor will ever save a Soul in the way of that Covenant. Now it is the work of the Spirit to discover this to a Soul, that this is not the way for me ever to attain salvation, it must be in another way and by another righteousness, and hereby a soul is taken off from leaning and resting upon its own righteousness, and from ever looking for salvation by any thing it hath done or can do, though it should do never so much; nay, and let me add this further, that when the Spirit of God doth thus take a soul off from leaning and resting upon its own righteousness, yet notwithstanding the Spirit of the Lord doth put the Soul upon seeking and following hard after righteousness and its own righteousness too. Ay Brethren this is now a Gospel-Mystery that flesh and blood can never attain to; for our carnal hearts are ready to argue thus, if we cannot be saved by our own righteousness, than we need not to follow after it, and so grow lose and carnal and careless and slighty, neglecting duties, or else being formal in them. But now the Spirit of God doth teach the Soul and lead it in this middle way, in this straight and narrow way; every soul that the Spirit of God doth convince of righteousness in order to salvation, he doth teach him, and instruct him in this, that though he shall never be saved by all that ever he can do, yet the Spirit leads him on in a way of holiness and righteousness, very exactly, to be careful to walk with God in obedience to the Lords will and command. And the Holy Ghost doth write a Law of obedience upon the heart, and therefore those that draw such conclusions from this doctrine of the Gospel, they do not understand the Gospel, nor this convincing work of the Spirit, which is to convince us that we are not to look for salvation by all our own righteousness, and yet convinces us of the necessity of following hard after righteousness. This now is the first thing that the Holy Ghost doth in convincing a soul of righteousness to take the soul off from resting and leaning upon its own righteousness.  
2. But Secondly, Another thing that the Spirit doth in order to the convincing a soul of righteousness is this, namely, The Spirit doth usually discover to the Soul what this righteousness of Christ is, by which it must look for acceptance with God to Salvation: The Spirit doth usually reveal this righteousness to the soul, therefore saith the Apostle, Rom. 1.17. The righteousness of God is revealed from faith to faith, It is the work of the Spirit of God to reveal this righteousness, to open it, and cause the Soul to understand it, and therefore the Spirit is called the Spirit of Revelation, Eph. 1.17. The Apostle prays there, That God would give them the Spirit of Revelation, in the knowledge of Christ; because it is the work of the Spirit to reveal the righteousness of Jesus Christ to the Soul, and cause the soul to understand it in some measure, but still the soul is sensible of its own ignorance and blindness, and possibly more afterwards than before. But in some measure there is a discovery made of this righteousness of Jesus Christ to the soul, and in order to this there are several things that the holy Spirit doth discover to the Soul concerning this righteousness of Christ, namely, It is the Spirit that discovers to the Soul the Perfection of this Righteousness, that Christ's righteousness is a most perfect and complete righteousness, without any blemish, without any defect or imperfection. The Spirit shows to the Soul that Christ hath fulfilled all righteousness; he was obedient to every tittle of the Law, there was no defect, no blemish at all in Christ's life all along, neither in his outward nor inward man, from his very conception all along throughout his life to his very death; the Spirit of the Lord doth make a soul to understand this in some measure, it discovers the righteousness of Christ to be a perfect and complete righteousness; that though my own righteousness be full of defects and imperfections, yet the righteousness of Jesus Christ is a perfect righteousness. That is one thing that the Spirit usally doth in this convincing of righteousness, it discovers to the Soul that this righteousness of Christ is a perfect and complete righteousness.  
And not only so, but further, the Spirit discovers to the soul that it is not only a perfect but an all-sufficient righteousness; the righteousness of Jesus Christ is not only a perfect righteousness, exactly perfect to every tittle of the Law, but an all-sufficient righteousness; that the righteousness of Christ is able to save a World of sinners, he was able by his righteousness to be a propitiation for the sins of the whole World; 1 John 2.1, 2. He is the Propitiation not for our sins only, but for the sins of the whole World; that is, for the sins of all the Elect throughout the whole World, for all that were Christ's seed, Christ's posterity; that now as all Adam's posterity were made sinners by the imputation of Adam's unrighteousness, so now Christ's righteousness is sufficient to make all his posterity, all his seed, to make them all righteous in the sight of God; because now this righteousness, it is the righteousness of the Son of God, of that person that is the eternal Son of God, of that person that is very God equal with the Father, the same Essence with God. Now this is the righteousness of God; as the Apostle calls the Blood that Christ shed, the Blood of God, Acts 20.28. So now this righteousness of Christ is the righteousness of God, as it is usually called in the New Testament, because it is the righteousness of that person which is God. Now this makes his righteousness to be an all-sufficient righteousness. Now than I may venture my Soul upon this righteousness, if it be an all-sufficient righteouness', and the righteousness of God, than it is such a righteousness as is sufficient to save to the utmost all that come to God by him, and it is an everlasting righteousness, it will serve from the very beginning to the end of the World, to make poor unrighteous Creatures to become righteous in the sight of God, and to be accepted of God to eternal life and salvation; nay; and then further, the Spirit of God goes on to discover and reveal this, namely, that God is ready to accept of this righteousness in the behalf of poor sinners, here is now the mystery of the Gospel, for truly this is a hard thing for flesh and blood to be persuaded of, that I can be made righteous with the righteousness of another, that I can be fed with the meat that another eats, that I can be made warm by the  that another wears, that I should be made righteous with the personal righteousness of Jesus Christ. Brethren, this is the work of the Spirit of God to discover and reveal this to the Soul, that God will accept of the righteousness of Christ on the behalf of poor sinners; He was made sin for us that knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5.21. Well, this, the Spirit of God doth discover and reveal to the Soul, when he comes to convince it of righteousness. Nay, and let me add further concerning this righteousness, namely, the Spirit doth discover to the Soul the way whereby he may come to have an interest in this righteousness, the Spirit doth discover that to the Soul, namely, that it is in a way of faith, and believing, and leaning, and resting upon the righteousness of Christ, that Whosoever believeth on him shall not perish but have everlasting life, and Christ is the end of the Law for righteousness to every one that believeth, Rom. 10.4. This is the work of the Spirit to discover this to the soul, when he comes to deal with the soul to convince it of righteousness in order to salvation. This is the second thing that the Spirit doth, first it takes us off from our own righteousness, and then it reveals and discovers to the Soul this righteousness of Christ, what it is, and which way it is to be attained. But then,  
3. A third Work that the Spirit doth, which is the upshot of all, and that is this, when the Spirit comes to convince a Soul of righteousness in order to salvation, then, The Spirit doth convince powerfully and effectually, that is, the Spirit comes powerfully, and persuades the Soul to close with this righteousness. This is to convince of righteousness in order to salvation, so to convince as to persuade and prevail with the soul to venture to close with it; this is the way whereby a Soul comes to have an interest in Christ's righteousness, by faith and believing on Christ, and it is the work of the Spirit so to convince, so powerfully so as to prevail with the Soul to give the venture: Well, I will venture my Soul upon it, if I perish I perish, I will venture my Soul upon this righteousness of Christ; the Spirit secretly persuades the heart, so as now the Soul is made to say with the Psalmist, Psal, 71.16. I will go in the strength of the Lord God, I will make mention of thy righteousness, even of thine only; When the Spirit comes thus to convince effectually, so as to persuade the Soul to venture to lean upon Christ's righteousness only to be accepted of God to salvation, than the soul doth make mention of Christ's righteousness, and that only: well, I will venture to rest upon that alone, and then surely shall one say, In the Lord have I righteousness and strength, than the soul shall be made to say, there's all my righteousness▪ I have none of my own that I dare venture on, but I do now venture to lean the weight of my Soul upon this righteousness of Christ, and if I perish, I perish. This is now the convincing work of the Spirit to convince of righteousness. So now you have heard the point briefly opened, namely, That it is the Work of the Spirit in order to Salvation to convince the Soul of righteousness. Now then briefly for the Application of it in a Word.   

Application.  
Here than we may come to understand whether or no the Spirit hath been at work upon our souls in order to salvation. It is a great Question (I suppose you will think it so, when you come to lie upon your deathbeds) whether or no the Spirit of God hath been at work upon my heart in order to my salvation? Well you see it is the work of the Spirit, in order to Salvation, to convince of sin, and to convince of righteousness; then consider, I pray consider seriously between the Lord and your own souls, and let us not willingly deceive our own souls, Hath the Spirit of the Lord ever been thus at work upon my heart? hath the Spirit ever come and convinced me of sin, and of righteousness? For if the Spirit of the Lord hath ever convinced you of sin in order to your Salvation, it will go on also in the Work of Conviction to convince also of Righteousness. Therefore, I say, I pray consider of it seriously.   

Objection.  
You will say, Well, I hope the Spirit of the Lord hath been at work upon my heart, I hope I can say my heart hath been deeply troubled about my sin, and I have gone and confessed my sin unto God, and I have begged earnestly in prayer for the pardon of my sins.   

Answer.  
Well, a man or a woman may do all this, and yet come short of this convincing work of the Spirit which is in order to Salvation. Therefore consider further, I pray, for as you heard the last time, usually when the Spirit doth convince of sin in order to Salvation, it convinceth the soul especially of unbelief; and indeed till a Soul come to be convinced by the Spirit of the sin of unbelief, his conviction of sin may be no argument to him that the Spirit hath been at work upon his heart in order to salvation. Indeed when a soul comes to that discovery, that the soul is convinced of the evil of unbelief, than there is the greatest hopes that such a Soul is not like to miscarry; for I am persuaded, that the Spirit of the Lord never convinces a Soul of the evil of unbelief, but it is in order to his salvation; you shall never have a carnal heart to understand the evil of unbelief, that is the work of the Spirit of God. Now consider, I pray, hath the Lord discovered to you, and convinced you of sin, especially of the sin of unbelief.   

Objection.  
You will say possibly, I hope the Spirit hath been at work upon my heart in order to salvation, for I know thus much, I am persuaded that without the righteousness of Christ I can never be saved, I can never be saved by mine own righteousness I know that, and I know that I must have the righteousness of Christ imputed to me by faith, or I cannot be saved.   

Answer.  
But Brethren, I pray consider of it, for here may be only a mere notional knowledge, a mere conviction in the notion only; you may be convinced that this is a truth, that there is no salvation but by Christ, A man or woman may be convinced of this notionally, he may have this knowledge in his head, that the only way whereby I must attain to salvation must be by the righteousness of Christ, by believing on Christ, but I pray consider whether the Spirit of the Lord hath throughly convinced you of the righteousness of Christ.   

Question.  
You will say, How shall I know that?   

Answer.  
Briefly by these two things.  
1. When the Spirit of the Lord doth convince a Soul of righteousness in order to Salvation, it doth (as you heard) take a Soul clear off from its own righteousness, and not only so, but it leads the Soul to follow after Righteousness still, after our own righteousness too. This is the work of the Spirit, the Evangelical work of the Spirit to take a Soul off from its own righteousness and cause it to lean only upon Christ's righteousness, and yet to follow hard after its own righteousness; it is a mystery to the World; ay, but the Spirit of the Lord doth lead a Soul in this way, whereas now one that hath but a notional conviction of the righteousness of Christ, and that his own righteousness cannot save him, alas! he will be ready to be formal and slighty in looking after his own righteousness, he will be formal and careless in duties and ordinances,— or else he will be ready to neglect them; he thinks under a notion of Christ's righteousness, that he shall be saved by the righteousness of Christ, and so he neglects following hard after his own righteousness. Brethren, this is that the Spirit of the Lord doth, when he convinces a Soul of the righteousness of Christ in order to Salvation, it still causes the Soul to follow hard after its own righteousness, though not to be accepted of God for it, not to be saved by it, but for such ends as I told you of before. This is the way now that the Spirit of the Lord doth work upon the Soul in, in order to its salvation. And then  
2. Again, this also the Spirit is wont to do, when he convinces of righteousness, he doth convince effectually and powerfully, (as I told you) he doth so convince the soul of the Righteousness of Christ, as to persuade the soul to venture to lean its everlasting condition upon it, to lean there, to rest there; I say, this is the work of the Spirit. And let us consider with ourselves, I pray, whether the Spirit hath been thus at work upon our hearts in order to salvation.  
Well, to conclude and take my Farewell of you; As we desire to obtain life and salvation through the righteousness of Jesus Christ, take but only these three words which I shall leave with you and so have done. 'Tis a matter of everlasting concernment, closing with this Righteousness of Christ, fall short of the Righteousness of Christ but a hairs breadth, and you fall short of eternal life and salvation: for, There is no Name under Heaven, whereby you can be saved, but by Christ, and his Righteousness; this is the new way of the Covenant of Grace, to be saved for righteousness indeed, and a perfect Righteousness too (as perfect as ever adam's was) but not for our own, but for the perfect righteousness of Jesus Christ: therefore I say, let me commend but three Words to you, and so I have done.  
First, Study earnestly and diligently to understand this Righteousness of Christ; though possibly you may think you do understand it in some measure, yet there is a great deal more of it to be understood, it is a great Deep, a great Mystery, therefore still let us be much in the study of this Righteousness of Christ.  
Secondly, Beg and pray earnestly for the Spirit to be given out unto you to convince you of this Righteousness more and more, to convince you effectually and powerfully, so as to enable your souls to venture to lean upon it.  
Thirdly, And then endeavour every day frequently to be exercising yourselves in leaning and resting the weight of your Souls upon this Righteousness of Jesus Christ; do not only beg for the Spirit to convince us of this, but let us be endeavouring to exercise ourselves frequently in leaning the weight of our Souls upon the Righteousness of Jesus Christ, to be accepted of God to eternal life.  
I will repeat them again, and then have done.  
First, Be very diligent in stud●ing to understand what the Righteousness of Christ is: Our eternal life is in it; as Moses said, Set your heart to this Word, for it is your Life. So I say, this is your life, this Righteousness of Christ, therefore set your heart to study it, make it your work and business to study to understand still more and more of this Righteousness of Christ.  
Secondly, Beg earnestly for the Spirit of Conviction, that Christ would send down his Spirit to convince us of this Righteousness, to convince us effectually and powerfully of it, so as to be enabled to rest upon it.  
Thirdly, Let us be exercising ourselves frequently in leaning, and resting the weight of our Souls upon this Righteousness, giving up ourselves frequently, day by day, to lean and rest the weight of our Souls upon the Righteousness of Christ for acceptance with God to eternal life and salvation.  
Well I have done, only this Word I shall add in a Word, He that hath ears to hear, let him hear.     

Thirsty Sinners invited to Christ.  

SERMON VIII.  JOHN 7.37. 
In the last day, that great day of the Feast, Jesus stood, and cried, saying; If any man thirst, let him come unto me and drink.  
YOU have heard before the Words that Christ spoke when the Pharisees and Rulers sent Officers to take him at the 30 Verse. At the 33 and 34 Verses, he told them that whatever their design should be to take him, Yet notwithstanding saith he, yet a little while I am with you, and whereas you are now desirous to be rid of me, Ere long I shall go away, and you shall see me no more, and though you may desire it, You shall seek me, saith Christ, and shall not find me, and where I am, thither you cannot come; Now mark what an effect these words had upon them, what use did the Jews make of that word of Admonition that Christ gave, and that gracious Counsel he gave; instead of making a good improvement. See v. 35.36. they made use of his words to scoff at and mock him, say they, Yet a little while and he will go away; will he go to the dispersed among the Gentiles? speaking in derision and scorn, will he go among the dispersed Gentiles? Christ spoke plain enough, if they had not been maliciously blind, Yet a little while (saith he) and I go to him that sent me, and so they made a mere mock. So that here we may take notice, that, Malicious minded men in stead of receiving any Word of Counsel, and advice, will be ready rather to rail, mock, and scoff at them who give it. And so here to the Jews it was a word of Admonition that Christ gave, but they fell a mocking and scoffing at him; And so it was of old, 2 Chron. 14.20. you read there, how King Jehoshaphat sent about Priests and Levites throughout the Cities, out of Compassion to their Souls, to teach the Word among them, and to put them in mind of their duty, and it is said, they mocked those that came, they mocked the messengers of the Lord, for the words which they brought were for the welfare of their Souls. And so you read concerning the Lords Prophets that he sent to Juda, 2 Chron. 36. It's said, They mocked at the Lords Messengers till there was no remedy. And so, Acts 17. Paul was preaching of the resurrection of the dead, and 'tis said they mocked, Many mocked and scoffed at him, v. 32. And when they heard of the resurrection of the dead, some mocked, and others said, We will hear thee again concerning this matter. And thus it hath been, and so I say, as Paul in the Galatians, Even so it is now, and so it will be. And it may be of support unto the Servants of God that give words of Admonition, Reproof, and Reprehension, Let them be satisfied in this, that though they be mocked, 'tis no more than was the Lot of the Servants of God of old before them. Well, but mark now how Christ doth go on for all this, he was not discouraged, he doth not turn his back upon them, because they mocked and scoffed and jeered him, but mark he goes into the Temple, and falls a preaching gracious Words unto them, as in the Text; In the last day, that great day of the Feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. Here was the Sermon that he preached after that derision that he met with from the Jews; I say, the words that I have read are the Sermon that Christ had preached in the Temple, as you may see recorded by the Evangelist. Concerning this Sermon take notice of two or three things.  
1. First of all, Here is set forth the Time, when it was that Christ preached this Sermon: It's said, the last Day, that great Day of the Feast, what Feast? why the Feast of Tabernacles, that Christ did preach this Sermon, and 'tis said the last Day, and great Day of the Feast. Observe it, the Feast of Tabernacles was not kept only one day, but many days, even seven days together. Levit. 23.34. And the Lord spoke unto Moses, saying, Speak unto the Children of Israel, the fifteenth day of the seventh Month shall be the Feast of Tabernacles for seven days unto the Lord, the fifteenth day of the seventh Month, that is our September. Now for these seven days, the first and the last were kept in a solemn manner; in the other days they did servile work, but not on the first and last day, and so in Nehemia's time, they kept the last day of the Feast very solemnly, Nehem. 8.18. And they kept the Feast seven days, and on the eighth day was a solemn assembly, according unto the manner. The last day, than the people came generally into the Temple to hear the law read unto them, and therefore that last day was called the great day of the Feast, for the people on the morrow were to departed into all parts of the Country, as they came from all parts; so here, on the last day, on the great day of the Feast, Christ preached unto them on this subject.  
2. Secondly, 'Tis set forth by the Manner of it, in what manner Christ did preach this Sermon to them, There is a double circumstance in the preaching of this Sermon; It's said Christ stood, but ordinarily Christ is said to sit down; As he sat down in the ship, but here 'tis said he stood, that he might be better heard and seen of the multitude. And another thing about the manner of it, is, He stood and cried with a mighty voice, he did extend his voice, so as all might hear, there being a great concourse of people, and likewise intimating that he was not afraid of the people; he goes up into the Temple, and there he cries it, intimating also that the matter was a weighty matter, which he had then to speak unto them, as if he had said, now take this word with you, 'tis a matter of great concernment. And that is the third thing here in the Text.  
3. Thirdly, The matter of his Sermon when he stood and cried so, what did he speak or say? why, this it was, If any man thirst, let him come unto me, and drink. This was the sum of his Sermon that he stood up and cried or preached unto the people. Wherein we have these two Particulars.  
1. A gracious Invitation to all that are athirst. And  
2. A gracious Promise, that if they did come, they should drink. The Rabbis amongst the Jews recorded of this Feast, that in this last day, they were wont to go and pour abundance of water and wine (in a way of rejoicing) upon the Altar, and therefore Christ in allusion to that (speaking to them) saith, If any man be athirst, let him come unto me, and drink. Briefly to take up what I conceive to be Christ's meaning in this place. There is a great deal of the Gospel here in these Words, in this general Proclamation, If any man be athirst, let him come to me and drink. Then know,  
Doctrine.  
That such as being athirst do come unto Christ, they shall certainly be supplied unto the full, and that most freely.  
Whoever being athirst doth come to Christ, he shall have a supply, he shall have a full supply, he shall not only taste or sip, but drink a full draught, his belly full, so filled, that as the Word saith, Out of his belly shall flow rivers of living water; and not only so, but he shall have a full supply most freely, drink most freely he doth not desire money or price, but according to that Proclamation which you have to this purpose, Isa. 55.1. Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money and without price. Come, and ye shall drink freely and that for nothing, without money, and without price. And so Revel. 22.17. And the Spirit, and the Bride say, Come, let him that heareth say Come, And let him that is a thirst come; and whosoever will, let him take of the water of life freely, And the Spirit and the Bride say, Come, this is held forth freely, to drink freely, and it shall cost nothing; As now a man that should hold forth proclamation to all that would come to him and drink what they would, they might come, and should drink freely without charge to them; So here, our Saviour Christ clearly holds forth Grace and Salvation freely, whosoever comes they shall have it freely. Briefly to open the point, and show,  
1. What manner of Thirst it is that Christ speaks off, What thirst is it?  
2. What is that same coming? Or how may a man that is athirst, how may such an one come? you will say, suppose it be a thirst after the water of life, how may I come, or in what way may I come to Christ? And then  
3. Show you, That those who being thirsty do come to Christ, they shall certainly be supplied to the full, They shall have drink given them freely, most freely. I shall desire to have respect to the season and apply myself accordingly to show you what we are to understand by this same thirst, If any man be a thirst let him come and drink, What manner of thirst is it?  
1. We are not here to understand it to be a bodily thirst, but we are to understand it of spiritual thirst, a thirsting of the Soul, as David saith, My Soul thirsteth for thee O God, for the Living God, Psal. 42.2. There's a thirst of the Soul, as well as a thirst of the Body, and the thirst of the Soul is set forth by the similitude or resemblance of the Body, and so by what this thirst of the body is, we may the better understand the resemblance of the thirst of the Soul. There are three things in a bodily thirst.  
1. There is a sense that the body feels of want, there is not only a want of moisture but the body is sensible of it, it is such a want as is an afflictive want, in the want of it the body stands in need of a supply, and so you may read concerning Hagar, the water being out, she did not know what to do for water, and away she goes crying for her child, and her child cries too, and so even ready to perish for want of water. And so Samson, after he had made a great slaughter of the Philistims, saith he, What shall this victory do me good, if I want water? so that it is the sense of the want of something that is needful, and as there is a sense of something, so an ardent and vehement desire, and longing after the fulfilling of that desire, as you read of Sisera, Judg. 4. That great General begged a draught of water being very thirsty.  
2. In the thirst of the body, there are not only longing desires, vehement earnest desires for a supply, but it is altogether unsatisfied, till it hath some thing of water or moisture to supply its thirst. As the Israelites, they must have water whatever comes of it, they must have water, and Moses smites the rock, and fetched water out of it for them. Why  
1. First of all, In the thirst of the soul, the soul is sensible of the want of some spiritual good thing, he is not only wanting it, and without it, but he is sensible of it: In this thirst of the soul, there is a deep sense of the want of some spiritual good thing, Psal. 63.1.2.3. David being banished from the Tabernacle, from the public worship, O! saith he, My Soul thirsteth for God; He wanted the Ordinances, as he used to have had them, that I may see thy glory in thy Sanctuary. In Isa. 41.17. When the poor and needy seek water, and there is none, and their tongue faileth for thirst (a gracious promise) see what want there is, when the Soul is in such a case, being so sensible that it is even faint and failing, I the Lord will hear them, I the God of Israel will not forsake them. And then again,  
3. As with the body when it's athirst, it doth vehemently and strongly desire; so now in this same thirst of the soul there is an ardent, an earnest and strong desire after that which it finds it stands in need of, Psal. 42.1.2. David doth express the thirst of his soul, as the Hart that is wearied, and tired, and just spent in hunting: O it longs and thirsts after the water brooks for its refreshment, so doth my Soul after thee O God; O when shall I come and appear before God So Psal. 63.8. My Soul followeth hard after God, it was when his soul was thirsty; in the beginning of the Psalm his soul was thirsty for God, and v. 8. My Soul followeth hard after God, more than a man that is athirst follows hard for the satisfying his desire of thirst. So when the Soul that hath wanted some spiritual good thing (being athirst) hath longed vehemently, and strongly, and been very earnest for it. And then again  
3. When the soul is spiritually thirsty, it is not satisfied with any thing short of that which it finds it stands in need of, of that spiritual good thing, of that spiritual mercy; As Abraham, he was athirst, his soul was athirst for the accomplishment of the Promise; well, Abraham goes a long while before the accomplishment of the promise, twenty years or better, and in the mean while God gives Abraham other Promises, but yet he is not satisfied; saith God to Abraham, Behold Abraham, I am thy shield, and thine exceeding great reward; what could Abraham desire more than God to be his great reward, even all; and yet saith Abraham, Lord, what wilt thou give me? and I go childless; nothing else but what God promised him will satisfy him. When the soul is athirst, nothing will satisfy but what it is a thirsting after: One thing have I desired, and that will I seek, it is that which I have thirsted after, and longed for, and nothing shall satisfy me till I have my longing; I have made it the main of my desires, and I will still desire it, even as the Woman of Canaan; she desired mercy for her Daughter that was possessed of a Devil, she had other mercies, yet she would not be satisfied without she had that mercy. And this is the nature of a thirst; Why now saith Christ, If any be a thirst, let him come to me.  

Objection.  
But you shill say, What is the Object of this thirst that he thirsts after, or for? what is it? for the thirst of the body, water, or some moisture for the body? But now what is the Object of this thirst? must Christ supply a man with whatsoever he thirsts for? suppose he thirsts for a great deal of the world, or suppose he thirsts for health, and strength, or the life of a friend or relation, or suppose it may be for some spiritual mercy, the performance of spiritual duties, and the like, whatsoever a man thirsts for, must it be given him?   

Answer.  
It is true indeed, it's not here expressed for whatsoever a man doth thirst, I suppose Christ doth not mean whosoever thirsts for the World, or worldly Comforts, or for spiritual gifts, etc. for carnal ends, but Christ means such mercies and blessings as do accompany and necessarily tend to the salvation of the soul; if any man thirst for such a mercy, for that which he calls in the next verse, the Water of Life, Out of his belly shall flow rivers of living water, who thirsts so; and he doth more plainly express it, Verse 39 This he spoke of the Spirit, Out of his belly shall flow rivers of living Water, that is, whosoever is athirst for spiritual mercies, whosoever is athirst for saving sanctifying grace, he that is athirst for the Comforts of the Spirit, for the saving graces thereof, as faith, meekness, humility, and patience, as the Apostle reckons divers fruits of the Spirit, Galat. 5.22, 23. Whosoever doth long, and is sensible of the want of these saving blessings, and mercies, pardon of sin, and assurance, etc. whosoever is sensible of these wants, and longs for a supply of them, and is unsatisfied without them; Whosoever he is that is thus, Let him come to me. Now, I say, this same spiritual thirst of the Soul is very necessary, else the Soul will hardly ever come to Christ for to be supplied: Like as it is with a man that hath no ailment at all, at lest no sense of it, tell him of a Physician, he will not stir a step after him for cure: Those that are truly thirsty, and have not wherewithal to supply themselves, they are they that will come to Christ. And hence it is that when Christ would stir up those of Laodicea to come unto him, he doth it by showing them their spiritual wants; Thou sayest, saith he, that thou standest in need of nothing, that thou art full and standest in need of nothing; But I say, saith Christ, that thou art blind, miserable and naked. First Christ doth convince them (as it were) of their need of a thirst, and then holds forth the Water of Life. Here's the first thing opened. What we are to understand by this thirst. They who are truly thirsty, let them come to Christ: But,  
2. What is this coming to Christ, or how may the Soul come unto Christ, to drink of the water of life? As I said before concerning thirst, 'tis not a thirst of the body, but a thirst of the soul: In what way may the Soul be said to come unto Christ? Briefly three ways the Soul that is athirst may be said to come to Christ.  
1. First, We are to come to Christ in the way of his Ordinances, attending upon his Word, to hearken to Christ there; Let him come to me in the way of mine Ordinances; As in Scripture phrase, in that place before mentioned, Isa. 55.2, 3. Coming is an harkening diligently, inclining the ear; Come unto me by inclining of your ear; Jesus Christ is usually to be found in his own way in his ordinances, Mat. 28.20. Lo I am with you always, even to the end of the World, yea in his Ordinances, in the administration of the Gospel, I am with you. Then come to the place where Christ is, or where he may meet with you. Received you the Spirit by the hearing of the Law, or by the preaching, of Faith? that is the Gospel; Ye received the Spirit, saith the Apostle Paul, by having the Gospel preached; he compares the preaching of the Law, and the preaching of the Gospel, and calls the preaching of the Law the Letter, and the preaching of the Gospel the Spirit. To come to Christ, to wait upon Christ in his own way, where he gives out this water of life; he that receives of this water of life, must be found in the way where Christ comes, as Zaccheus was, when Christ said to him, this day is Salvation come to thy house. This was beyond his desire, and beyond his thirst: Would you come to Christ, come into his Galleries, come into my sister, my Spouse. Would you come to Christ? come where he is, and see, he walks in the midst of his golden Candlesticks, there wait upon him in the way of his Ordinances, and here what he will say unto you for a supply of your wants.  
2. Secondly, Come unto Christ in a way of Ask, by ask of him the waters of life, So we are to come, and this is called a coming to the Lord in the Hebrews, He that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him, Chap. 11.6. He that comes to God, how? in a way of prayer, and so to seek grace to help in a time of need; come in a way of prayer. And see how he directed the Woman of Samaria, Christ asked her a little water, and she denied him, well saith Christ, If thou hadst asked of me, I would have given thee living water, how would he have given her living water? why in a way of ask.  
3. Thirldy, We are to come in a way of Faith, And so saith Christ here in this Text, If any man thirst, let him come and drink, that is, he that believeth in me, and so this coming to Christ is expounded to be believing, John 6.35. He that cometh unto me shall never hunger, and he that believeth in me shall never thirst. Look now as unbelieved is a departing from the Lord, Heb. 10.38.39. Take heed, if any man draw back, my Soul shall have no pleasure in him; But we are not of those that draw back, but of them that believe to the saving of the Soul. O! an evil heart of unbelief is a departing from God; and so then by believing, the soul is said to come to God, to draw near to God. But what is that coming unto Christ, or believing in Christ, whereby the Soul shall be fully satisfied? is it a believing that Jesus Christ is the Messiah, the Saviour of the World? the very Devils do believe this; No, but briefly, This Believing is, namely, The Souls rest, and relying, and trusting upon Christ for acceptance in the sight of God, for remission of sins, for Salvation, and eternal life. Trusting and relying upon Christ and his merits for Salvation, a putting confidence in the Lord. Now when the Soul doth rely and venture through a Word of invitation in the Gospel, through Christ's invitation doth adventure to rely upon his merits, to be wholly accepted in the sight of God. This now is a coming to Christ. And now saith Christ, If any man thirst, Let him c●me unto me and he shall drink. Let not any here move contention, and say, what do you bid us come to Christ, why this holds forth free Will? Why, know that such exhortations usually and frequently are in all the duties, that the Holy Ghost requires of us, which he knows we have no strength to do; the Lord calls us to pray, and 'tis our duty so to do; and to believe, but we have no strength and power of ourselves, but we must not stand upon cavilling and say, 'tis but a folly for us to be striving, seeing we can do nothing, but it is our duty to be doing what lies in us to the performance, and wait upon the Lord for his coming in with power to enable us to perform; as Lazarus, when he was in the grave, Christ called and with his word power was given forth, and he came out. So now we should endeavour to rely and trust upon Christ in his grace, and in his promise to have a supply of this same Water of life, and not to give over and cavil. That is a third, to show what way the Soul that is truly a thirst should come to Christ. Then  
3. Thirdly, Such as being athirst and do come to Christ, they shall certainly be supplied, They shall certainly have a full supply, and it freely given them, for so saith Christ, If any man thirst let him come and he shall drink freely; He doth not expect any thing, or hold forth any price, but they, whoever come, shall drink freely, they shall certainly have a full supply, and be supplied freely; and he speaking it, spoke in the hearing and audience of many thousands. I shall speak a Word of Application.   

Application.  
This may help us to discern, whether we have ever been made to drink out of the Well of Salvation. Whether ever we have been made to drink of the waters which Jesus Christ hath given forth: and to go no further than the Text, there are two things that may help us to discern it, and one is this.  
1. That if ever the Soul hath drank of the waters of life that are held forth, than it was once athirst for Christ; for here the offer that Christ makes is to thirsty souls, and those who thirst not will not care for coming. And  
2. Not only thirsty, but they must also come to Christ. And therefore briefly to hint what I have spoken before.  
1. Consider whether you have been truly thirsty, and by that you may see and know whether you have truly drank of this water of life. Consider it every one, hath my soul been truly thirsty? the soul that is truly thirsty is really sensible of some spiritual want, that he wants some spiritual mercy, so sensible as to be spiritually affected, yea afflicted with the sense of it: As a man that is thirsty for water, he is so sensible that if he have it not he is afflicted for it; why so, let every soul consider, well, hath my soul ever been really sensible of the want of some saving mercy, or truth? hath my soul been ever sensible of it? I pray consider it with your own souls, what saving grace is it that your souls have been sensible for the want of? even afflicted for the want of it? if ever you have been very greatly thirsty in your bodies, you have been very sensible. I pray consider, can you remember that ever your souls were really sensible so as to be afflicted for the want of some spiritual saving mercy from God?  
2. Again, Consider, If you have been thirsty, Whether you have ever found that same strong ardent, and longing desire after a supply of that spiritual want you are in? As pardon of sin, or saving grace: Have your souls not only been affected, but afflicted from the sense of the want of Grace, being ardently, vehemently, and earnestly longing after it: Can you remember at such a time your body was thirsty, and you longed for water, and could have drank puddle water by a good token, and cannot you remember that your souls have been longing, vehemently longing, most earnestly longing after, and panting after this spiritual water of life, and to have been altogether unsatisfied, without you might have that spiritual grace and mercy, which you have longed for: If a man be thirsty, he will not be satisfied with a song, you may sing him a song, but that will not satisfy him, and give him what you will he must have that which he longs for, and that which he desires, or nothing. And hath it been thus with your souls? consider what I say; can you say, you have longed for this grace and the other, for saving grace and the like, well, but have you not been satisfied with something else? for I say, if we had not had in some measure a supply, our souls would still have been thirsty, and never satisfied without that we have found a need of. And then take that along with all, viz.  
3. Consider whether ever you have truly come to Christ. Suppose you have longed for this and that mercy, and have been unsatisfied for want of this mercy, consider of it, did you ever truly come to Christ? have you ever been athirst? have you ever come to Christ in his Ordinances for a supply? why, yes you will say, you have come to the Ordinances to hear the Word preached; Ay Brethren, you may come to hear, and yet not come to Christ; have you ever come to hear the Word from the sense of the want of some spiritual saving grace, that he would supply to you? it is ordinary for every one to come, except they are such as are desperately wicked and profane, but thus we are to come, and have we ever come thus to Christ? even as the Saints have been wont to come to the Ordinances, with a sense of their spiritual wants, I will hearken and hear what God the Lord will speak to me, for he will speak peace: He wanted peace, and he had the sense of the want of peace upon him, now saith he, God will speak peace. So Psal. 73. The good man was under a great temptation, and it was even too hard for him, and he was even ready to cry out of the temptation, and murmur, and repine against God, well he now goes unto the Lord in the way of his Ordinances, and hearkens what God will give unto him, to answer his temptation, and then his temptation was answered in his waiting upon God in the sense of his spiritual wants for a supply. And so have you even come thus to the Lord in the way of his Ordinances? when you came this day before the Lord, can you say (between the Lord and your own Souls) that you came upon the sense of some spiritual want for your Souls unto the Lord in this Ordinance? Why Brethren, it is a rare thing for to come to Christ in the way of his Ordinances, in the sense of the want of some spiritual mercy. But,  
4: Again, Consider, Have you ever come to Christ in a way of prayer? to ask a spiritual mercy and blessing. It's true indeed, you will say, you go to God every day for the pardon of sin, and assurance of it; you go every day, but now have you come to the Lord and asked this spiritual mercy, and the other, as a thirsty man that is even ready to perish for want of drink, and to take nothing in a way of satisfaction (whatsoever you have besides) without you have that you are so sensible of.  
5. And then, Consider, Whether you have ever come to Christ in a way of Faith. There is the coming to Christ indeed, if ever you would drink of the water of life, you must come in a way of faith. Though you have come to the Word, and come in a way of prayer, yet have you come in a way of faith? relying, and resting, and rolling upon Christ in a way of Faith, to be accepted of the Father through him, and so for remission of sins, and whatever saving benefit you stand in need of. Have you ever came to Christ thus? relying upon him in his word, in the invitation he makes there, and in his promise? this is the way to come to Christ; He that believeth on me, out of his belly shall flow rivers of living water. Let us consider of it between the Lord and our own souls, whether ever we have come to Christ and so drank of the waters of life? if we have not been thirsty, though we may have seemed to be so, yet if we have not really come to Christ, we fall short of what we might have expected to have met with.  
I thought to have pressed the invitation on poor souls, that they might come and drink of the water of life, but the time is past.    

Thirsty Sinners invited to Christ.  
SERMON IX.  JOHN 7.37. 
In the last day, that great day of the Feast, Jesus stood, and cried, saying; If any man thirst, let him come unto me and drink.  
THE Point or Truth that was before us from these words was this; namely, That such as being thirsty, and come unto Jesus Christ, shall certainly have a full and free supply.  
Or, as you may take it in the words of Christ, If any man be a thirst, let him come to Jesus Christ and drink. This Jesus Christ did speak, and cried it in the hearing of many thousands, saying, If any man thirst, let him come unto me and drink.  
You have heard what it is to thirst, and what this thirst is, it is a thirst of the soul which Jesus Christ here speaks of, If any man thirst, it implies these three things.  
1. There is a sense, even an afflictive sense of something that it sees a necessity of: As it is with the thirst of the Body, if one be truly thirsty he doth not only want water, or want drink or moisture, but is sensible of it, and is afflicted with the sense of it. So now, this same thirsty soul it hath a sense of spiritual want, and is afflicted with the sense of it. You may see David cries out saying, I am in a place where no water is. And, Psal. 63. My soul thirsteth for God. And the Prophet Isaiah saith, The needy seek water, and their tongue fails for thirst. There is an afflictive sense upon the soul from the want of some spiritual good.  
2. There is not only a sense of want, but there is also an ardent and vehement desire of a supply. And,  
3. The Soul is not only lodging and desiring, but is unsatisfied with any thing short of that it desires.  
Several other particulars were insisted upon, and I came to a third, which now I shall desire to speak to through the Lord's assistance. Viz. That such as do come to Christ shall have a full supply.  
Every soul that doth come to Christ shall be filled; He that comes to me, shall not only have a taste, but shall have a full supply; Let him come unto me and drink; He shall not only have a full suyply but a free supply; Christ doth not require any thing at all, Whosoever he be that comes unto me, he shall drink, he shall be freely supplied. Rev. 22.17. Let him that is a thirst, come: And whosoever will, let him come, and take of the waters of Life freely. And Isa. 55.1. Ho every one that is a thirst come ye, to the Waters: He shall be made to drink, and be supplied with all spiritual, heavenly, and eternal Blessings. Jesus Christ he is a full supply, and though we may have a Notion that in Jesus Christ there is a full supply, yet we have a Principle and Notion in us, that we have some supply in ourselves; A Popish Principle, Christ may supply us in part, but some from ourselves; and therefore we have a Notion, as if we should go unto Christ with money in our hands, to buy it of him. Therefore a little to clear these things, viz. To demonstrate,  
1. That Jesus Christ will certainly give a full supply.  
2. That there is a full supply that Christ will give out, not a part only, but a full supply to all that come to him.  
First, That Jesus Christ will give out a full supply of all spiritual Blessings: Whatsoever good things the soul can stand in need of, or can possibly desire; Jesus Christ will give out a full supply unto all them, even every of them that comes to him.  
1. The first Demonstration is taken from The Incomprehensible Fullness that is in Jesus Christ. He is a full Fountain, not as a Pail or a Bucket drawn from a Well, but he is a full Fountain; now from out of a fountain ●here is a full supply to be had, a man may drink as much as ever he will, as much as ever he can hold; Now Christ is a full Fountain, see what is said concerning Christ, Zech. 13.1. In that day, there shall be a Fountain set open to the house of David, and to the Inhabitants of Jerusalem, for sin and for uncleanness. And so, Coloss. 1. It pleased the Father, that in him all fullness should dwell, even all fullness: Now if Christ be a fountain, a full fountain, there is fullness of supply to be had in him: Now all fullness of blessings are in Jesus Christ, he is a fountain of all spiritual things that are needful for the salvation of a poor soul, and there is a fullness of Spirit in Christ, John 3.34. For God giveth not the Spirit by measure to him, And so Coloss. 2.9. 'tis said, It pleased the Father that the fullness of the Godhead dwelled in him as Mediator, the fullness of the Deity, the fullness of the Spirit.  
2. And then, as there is a fullness of the Godhead dwelling in him as Mediator, and a fullness of the Spirit, so there is also a Fullness of all gifts, and of all graces in Jesus Christ, John 1.14. He is the only begotten Son of the Father full of Grace and Truth. And so in him are hid the treasures of wisdom and knowledge, they are all hid in Christ, he is the fountain of them; and the Apostle hath another full expression Ephes. 3.8. Unto me who am less than the least of all Saints is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ: Unsearchable riches that can never be drawn dry. The fullness of the Spirit, the fullness of all Grace dwelleth in him.  
3. Thirdly, There is a Fullness of Righteousness and Satisfaction in Jesus Christ, so as to make a poor sinner to be accepted as righteous before God, and discharge it of all sins, as the Angel told Daniel, Chap. 9.24. To make an end of Sins, and to bring in an everlasting Righteousness, a righteousness that will serve to all eternity for all, from the beginning to the end of the World; and though the Saints are striving after a measure and fullness daily, yet notwithstanding there is a fullness in Jesus Christ, the blood of Jesus cleanseth from all sin, there is merit enough, and virtue enough. 1 John. 2.5. If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and he is the Propitiation for our sins, and not for ours only, but for the sins of the whole World. There's righteousness, and satisfaction, and merit enough for all. And  
4, Then there is a Fullness of power to give out, and to communicate unto others. See John 5.26, 27. For as the Father hath Life in himself, so hath he given to the Son to have Life in himself, and hath given him authority to execute Judgement also, because he is the Son of man. As the Father hath life in himself, so there is fullness of power and authority given out unto Jesus Christ, to give out to whom he will, and he gives and communicates as being full of the Spirit.  
1. He communicates of the Spirit and Holy Ghost to whom he will, He gives the Spirit, and therefore promises it to his Disciples, John 16.7. When they heard of his departure from them, that night he should be betrayed, Christ having given them a hint of it, they were troubled, and saith Christ, Because I tell you the truth you are grieved, yet nevertheless it is expedient for you that I go away, and that you be deprived of my presence, for when I go away, I will send the Holy Ghost, the Comforter unto you. And so the Apostle Peter Acts 2. When the Holy Ghost fell upon the twelve with fiery tongues, the people marvelled at it, and thought they were drunk with new wine, no saith Peter, These are not drunken with new wine, as you suppose, this is an effect of the Promise as to the latter days, according to Joels' Prophecy. And  
2. Again, He communicates of the Gifts and Graces of the Spirit. The Graces of the Spirit are given out by Jesus Christ, Eph. 4.8. When he ascended on high, he led Captivity Captive, and gave Gifts unto men, And so the Apostle saith, Grace and Peace from God our Father, and from the Lord Jesus Christ. He giveth Gifts and Graces.  
3. And so again, Christ doth communicate and give out Forgiveness and Remission of Sin. He hath power and authority to give out that, as Mat. 9 When they brought the Palsy man, and Christ saw their faith, saith he, Son be of good cheer, thy sins are forgiven thee, and certain of them thought he had blasphemed, well saith he, That I may show unto you, that I have power on earth to forgive sins, I say unto thee, Son, take up thy bed and walk. And so, Acts 5.31. Him hath God exalted with his own right hand, to be a Prince and a Saviour, for to give unto Israel repentance and forgiveness of sins. And  
4. Again, Jesus Christ doth communicate Peace and Consolation, Peace with God, and true Comfort. Being justified by Faith, we have peace with God through our Lord Jesus Christ. And so in another place, If there be any consolation in Christ Jesus,— taking it for granted there is consolation in Jesus Christ, and all true consolation comes from him. And so as our sufferings abound, so do our consolations abound much more through Jesus Christ our Lord. Again  
5. It is Jesus Christ also that doth communicate and give out eternal life, to whom he will: Saith he, My sheep hear my voice and they follow me, and I give them eternal life. Brethren, Christ hath power and authority to give out all spiritual blessings, a fountain having all fullness, so they that come to Christ for a supply come to a full fountain. Brethren, if so be that Jesus Christ were full of the Spirit, and full of grace,— yet if he were not full as a fountain, he could not communicate; look now, as it is with a bucket, though it may be full of water, yet notwithstanding it hath not the fullness of a fountain, as it doth supply any it hath so much the less, but Christ now being a fountain-fulness, though he communicate never so much, yet still there is the same fullness, as now go to the sea, all the rivers in the World are filled with the sea, and yet the sea hath never a whit the less; and so the Sun hath given out its light day by day, four thousand years together, and yet the Sun hath never the less light in it, because it is the fountain of light; So Christ, (now) being a fountain hath never the less in communicating, still as much grace, as much holiness, as much righteousness as before. And so the Saints some of them have been full of the Holy Ghost (as Stephen) though yet notwithstanding, their fullness is not the fullness of a fountain, and so they cannot supply the want of others; As the wise Virgins, when the foolish Virgins wanted Oil and their lamps were out, they would have had oil of the wise, but say they, we have none to spare, none to communicate, why? because they have not a fountain. But still now in Jesus Christ there is a fullness, as a fountain of all grace whatsoever. That is the first Demonstration.  
2. Secondly, Take another withal, and that is this, to show that there is a full supply in him, because, All that come to Jesus Christ are near to him, nay they are united to him, They are made near unto God, being united unto Christ, and thereupon they have a communication of his fullness from Union, for Union is the cause of communication; as now if the Branches of a Tree be united to the tree, they communicate and partake of the trees root, sap, and nature of it; Saith Christ, I am the Vine, ye are the Branches, why now the branches of the Vine partake of the Vine; look now as it is with the members of the natural body, being joined, they do communicate and participate with all the members; as the Head, it is the seat of all the sensitive or animal Spirits, and the head being united to the body, there is a communication of all the senses, from the head to every member according to its capacity, why now, Jesus Christ, he is the head, we are his members, flesh of his flesh, bone of his bone, we are members of him being joined to him, and they that are joined to the Lord are one Spirit, we are by faith joined to the Lord, and Jesus Christ is said to dwell in us by faith; there is a nearer union that the believing soul hath with Jesus Christ, than any member hath to the natural body, than any branch hath to a natural tree, yea, than our souls and bodies have to each other, John 6.56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Now the nearer we be to a fountain, the nearer a supply, suppose one were in a fountain of water, he must needs have enough, suppose a man were in the body of the Sun, he must needs be supplied with light; Now the Soul that comes unto Christ, and is in Christ, it is in the fountain of living water, and being in the fountain, it must needs receive a full supply, unto all its wants, I say a very full supply. That is a second Demonstration.  
3. Thirdly, To take up one more, I say we shall have a full supply, because, This same Fullness is communicated and given to Christ by the Father as Mediator, for this end and purpose, to give out and communicate to us. For Brethren, this fullness that is in Christ is communicated unto Christ as the fullness of the Godhead; for it seems to be an improper speech to say that the Father is the fountain of the Deity, but the Father communicates to the Son in regard of the Personality, now Jesus Christ hath all fullness as Mediator to communicate and give out, not to keep it to himself, and hold it to his own proper use only, But look now as it is with the Fountain, the Sea hath not its water for itself, but to communicate unto rivers, so God hath made the Sun to be light, not to be light to itself only, but to communicate and give light to the World: why now there is a full supply in Jesus Christ, he being filled with all fullness, (from the Father) for this end, to give out to others, to communicate; From his fullness we have all received Grace for Grace, he is full of grace and truth, Ay, but to what end is he full of grace and truth; that we might receive from his fullness grace for grace, and therefore saith the Psalmist, When he ascended on high he led Captivity Captive, and received gifts for men, even for the rebellious, He received them for men, for rebellious men, for enemies unto God, to give out and communicate of grace as he was Mediator, and therefore now Jesus Christ gives out grace freely and largely, because it is for that very end he had all fullness given to him, so that now there is a full supply to be had for all that come to Christ, Christ will fully supply all that come to him to drink of the water of life, and he hath never a whit the less: And O Brethren that you were fully persuaded of this truth, that he is the fullness of all grace, that so we might know whether to go to be supplied in all our spiritual wants, for we are ready to go to other things rather than to Christ, to our Prayers, and Duties, and the like, but these are to be used only as Conduits, to convey suppply to us, but not as the supply, but to look unto Christ who hath all supplies, that we may go unto him to supply us, who only is able to supply us, and fill us to the full with all grace, whatsoever we stand in need of, and then again, we shall not only have a full supply, but we shall have a supply freely, Christ will not ask any thing at all of any that comes to him, but they shall be supplied freely from his fullness; as if you should go to a fountain of water, and be filled, there's none will require or demand any thing of you, so the Sun it communicates its light without money or without price, so it is here, when we are sensible of our own unworthiness, and have nothing to carry, and nothing to give, no money, nor no price to carry in our hand, yet may we come to Christ, for he is a full fountain, and gives out the water of life freely. I shall demonstrate that Jesus Christ doth give out freely as well as fully, not only fully, but also freely, to all that do come unto him for this water of life, that so we may be established in this truth.  
1. Because, If it were not so, there's no creature, neither man nor woman, could ever come to drink of this water, if it were not free as well as full, For no sinful creature hath any thing to give, that is worth one drop of this water of life, it hath no ability to give any thing, and therefore if it were not free none should partake of it; Who hath first given unto the Lord, and it shall be recompensed him? who? he means none, For of him, and through him, and from him are all things, to whom be glory for ever. And you have the Prophet David encouraging his people to be liberal in contributing towards the building of the Temple, and they were so, insomuch as David's heart was refreshed therewithal, saith David, All that we do give, or can communicate, (though the people have given very liberally) yet saith he, all is thine own, All that Gold and Silver that we gave for the building of the Temple is all the Lords own, ●●ey had nothing of their own, it was the Lords. And so when the Lord gives out any Spiritual good thing, why? what hast thou to give unto the Lord? yea nothing at all, for what hast thou that thou hast not received? not the least drop of good but it is from the Lord; if my life should lie on it for a drop of living water to be fetched in of myself, it could not be, or if it were to be had with a good wish, saith the Apostle, I can neither do nor will any thing, nay saith he, I am not able to think a good thought, therefore if my life did lie on it, for one good thought, I should not obtain it, 2 Cor. 3.5. Not that we are sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God. Yea when we have done all that we are commanded to do or suffer, yet this will not purchase one drop of it, Luke 17.10. So Rom. 8.18. For I reckon, that the Sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. And therefore I say, that it must needs be free, else never a man or woman could be able to partake of one draught or dram of this water of life, if it were not free.  
2. Again, Because of that delight, pleasure, and complacency, that Jesus Christ doth take in giving out this water of life, There is never an hungry man takes more delight in eating of his meat, than Jesus Christ doth in communicating of this water of life, an hungry man shall not need to be bidden to eat his meat, and saith Jesus Christ, My meat is to do the will of him that sent me, and so he invites all to come unto him; And you Women who know how to give suck to your little children, they being brought to you and making means; the mother having a full breast, shall she need to be hired to suckle her children? yea she is pained till she be delivered of her fullness, Isa. 66.11 So ●t is with Jesus Christ, he hath full breasts always, and 'tis delighting to him to communicate. Indeed I told you before the Head is the fountain of the animal parts, and the head freely gives out to the senses, and if there be an obstruction to any of the rest of the members, than it causes pain in the head: Why, Jesus Christ he is the head of the body, and he doth as freely, and with as much desire, and delight, and readiness, communicate unto any of his members, even as the head is ready to communicate unto the body. And so you that keep shops, what keep you shop for? is it not that you desire to part with your commodities freely for a price? and never any Shopkeeper is more free, and ready to part with any of his commodities for a price, than Jesus Christ is to give out his water of life without price, I counsel thee to come and buy of me, Rev. 3.18. (to buy is to receive of him) to come and buy wine and milk without money and without price, Isa. 55.1. Again  
3. Because of his free invitation to all comers to drink, He comes among thousands to proclaim this his readiness, and freeness to give out of this water of life. Suppose you should be at a dinner or supper at a Friend's house, and being there should offer for your dinner or supper, would not he take it as a disparagement unto him: why so I say, if Jesus Christ should require any thing for what he gives out, as a price, and should not give it out freely,, might not these many thousands that heard of his kind proffer, cry out against him? why all those Texts that you read of, wherein he invites poor sinners to come unto him and that freely, if he were not now free to communicate, would not these words and scriptures witness against him? O my people, testify against me, saith the Lord in Micah, Jesus Christ doth challenge any man to testify against him for his unfaithfulness towards him or them, and therefore hence it appears that Jesus Christ is ready and free to give out a full and free supply unto all that come unto him, he will give out freely without money or without price. One thing more I should have spoken to by way of Answer to an Objection, What? are all comers unto Christ to be supplied? why then, what's the reason that so many real believers make so many complaints, and are under such great wants, they want this, and that, and the other, and scarce any but want some measure or other, sensible of their own wants of this grace or the other, and I have such a hard heart, and such a dead heart, and such a carnal heart, how then is it, that if all that do come unto Christ shall be supplied, what mean these complaints? This I should have spoken to, and the Application, but the time is spent.   

Thirsty Sinners invited to Christ.  
SERMON X.  JOHN 7.37. 
In the last day, that great day of the Feast, Jesus stood, and cried, saying; If any man thirst, let him come unto me and drink.  
AS You have heard, you have here a gracious invitation that Jesus Christ doth give unto poor sinners that stand in need of the Water of Life; that stand in need of Eternal Life: He makes a loud Proclamation, If any be a thirst, let him come unto him. And you have also a gracious Promise that is annexed unto this Invitation, sc. That they shall drink. If any man thirst let him come unto me and drink. You have heard the Point opened.  
That any one, whosoever he be, that comes in a thirst to Christ, shall be made to drink abundantly, he shall have a full and a free supply of the Waters of Life.  
First, You have heard what we are to understand by this same thirst. If any man be a thirst.  
Secondly, We have opened and shown what is this same coming unto Christ.  
And the last day, we came to speak of a Third, and that was to show what Christ here means in this Promise, when he saith, They shall drink. If any man thirst, let him come unto me and drink. Ay drink, drink of the Water of Life, drink of whatsoever is necessary and good, or desirable for their everlasting salvation; That is meant by this same drinking of the Water of Life; Drink in of the Spirit and eternal blessedness, as you may see in the following words; He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. This he spoke of the Spirit.  
Now in this Promise here wherein Christ saith, they shall drink; It implies and holds forth two things.  
1. It holds forth a full supply, they shall have a full supply, not only a taste or a sip, but they shall drink and have a full draught; they shall have their bells full.  
2. It holds forth and implies, That he will let them have of the Water of Life, and not only so, but they shall have it freely, they shall have a full draught of the Water of Life, a full supply without any price or money; He requires nothing but only coming, if they come they shall have it.  

Reasons 1.  
Christ is a full Fountain, he hath all fullness in him, and fullness as a Fountain hath, and therefore can supply all Comers. There may be fullness of water in a Pail, but that will not supply all comers, but as he is the Fountain of the Springs, he can supply all comers, he is the fountain of all fullness, for all fullness is in him, and as he hath all fullness given unto him, so God the Father hath put all fullness into Christ the Mediator, to give out and communicate unto those that come unto him fo● a supply, and he will do it, for he came from heaven to do his Father's will, as Mediator, he is filled with all fullness, not for himself to keep it to himself, but it is put into him to that end, to communicate, derive, and give out; As the light of the Sun is not put into it, merely that it should keep it to itself, but to communicate thereof unto all that shall come into the World; And so the Sea is the fullness of water, and that gives out of itself freely, and the cause why the water is put into the Sea is, that it may fill the Rivers and Springs; And so it is with Christ, It pleased the Father that in him we should have all fullness, that so through his fullness we might receive grace for grace. There is fullness of Wisdom in Jesus Christ, and fullness of Righteousness, Holiness, and Sanctification in him, God hath filled him with this fullness, and why so? as the Apostle tells us, 1 Cor. 1.30. to this end, to communicate, He is made unto us of God, or, Who of God is made unto us Wisdom, Righteousness, Sanctification, and Redemption: And so he hath made him to be thus unto us, that from his grace he might fill those that come unto him. He is the fountain of life, and wherefore hath God put the fountain of life in Christ? what? to keep it to himself? no, but to communicate, John 10.10. I am come, saith Jesus Christ, that you might have life, and that you might have it more abundantly, more abundantly, than ever you had in all the time of the Law; the Son hath life in himself for this end and purpose, that he might give out life, not to have it to himself, and keep it to himself, but to give out as a fountain, and so, John 9.39. It is said he is come for this end, To give light to those who are blind, and that they that see not, might be made to see. And then a   

Reason 2.  
Why it must needs be so, that they shall have a full supply, is, Because that those that come to Christ are very near unto him, united to him, and are in him, and so no condemnation to them that are in Christ; and therefore they must needs have a large supply and communication from Jesus Christ. Suppose that a man were in the Sun, the very fountain of light▪ if he be near the Sun he hath much light, but if he be in the Sun, than a more large fullness of light; and so they that come unto Christ, they are near Christ, they are nigh unto him, John 6.56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him, He abides in me, and dwells in me. The Soul therefore that comes to Christ, must needs ha●e a full supply.  
Again, This full supply that is given out unto Believers, it is given out not only fully but freely, Saith Christ, I do not ask any thing at all, but whosoever comes he shall have his fill, he shall have a full supply, and that freely, he shall drink and that freely, only do but come, and you shall drink, and thy soul shall live, Revel. 22.17. And Whosoever will let him come and drink of the water of life freely, And so Isa. 55.1. Ho every one that thirsteth come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money, and without price; Without any price at all, it is only coming, and that to every one that comes to him, it's most free. You have had two or three Demonstrations, (I shall but briefly name them and so proceed) to show and satisfy your hearts in this, that Jesus Christ requireth nothing of any soul that comes to him, for the giving out of a large supply.  
1. If Christ should require any thing, and should not give out freely, there is not a soul that ever was in the World, or ever shall be in the World, that had or hath wherewith to purchase any thing, or any one drop of the water of life: For we cannot as much as will, or think, or speak of ourselves, not so much as to have a good thought. And  
2. Jesus Christ will have it so, because it is his pleasure and delight.  
3. It must needs be so, because of that Invitation that Jesus Christ doth here make unto poor souls that come unto him. Thus far I have proceeded. Before I come to the Application there is only one thing would be cleared as an Objection by the way, and that is taken from the Saints.   

Objection.  
Do we say there is such a fullness in Jesus Christ? and will he give out a large and full supply unto all that come to him, and that freely? How can this stand with the experience of them that are true believers that truly come unto Jesus Christ? They are so sensible of their own wants, weaknesses, and their own defects of grace, as what more frequent complaints? and who do more frequently complain than true believers? And there is never a true believing soul that comes to Jesus Christ, but is sensible of some defect or want, or other, and hath not attained to perfection, and the more, and nearer he comes to Christ, still the more sensible of his defects and wants: O! none so weak as I am, none so poor in grace as I am, none so weak in faith, so wanting in love, in humility, in patience, and in meekness as I, and O! none hath such a cold heart, such a dead heart, such an unfruitful heart as I have: You will say, where is this same full supply then? Shall all that come to Christ have a full supply? how can these things be? What shall we say then? that those that make such complaints as these are not true believers? no, God forbidden. Or shall we say that this Truth that Jesus Christ hath spoken is not truth? why? where is then this same full supply? how can this stand to be a truth? that all that do come to Jesus Christ shall have a full supply, and shall drink abundantly, and shall drink freely, when he saith, Every one that cometh unto me shall drink of the water of life, and that freely. Do not many believers fear that their sins will be their ruin? and fear condemnation sometimes? Now how doth this stand with this full supply, which is to be had in Christ? I shall clear this by answering to two or three things.   

Answer 1.  
First. Every believing soul that comes to Jesus Christ hath drunk such a draught of this same water of life, that he is freed for ever from condemnation, He shall never die, or perish, or be condemned for sin, no, he is freed from all condemnation, the poorest, the weakest, the meanest hath drunk a full supply, that it shall never perish by its sins, it is passed from death to life, there is no condemnation, none unto them (now) that they are in Christ Jesus, no condemnation to the poorest and meanest believer, and now all their sins are forgiven, there is a full forgiveness, those sins shall never be laid to their charge; And as the Holy Ghost saith, I will be merciful unto their unrighteousness, their sins and their iniquities will I remember no more, And the blood of Jesus Christ is able to cleanse us from all our sins. It's true indeed, a believer that hath drunk of this same water of life, and that is freed from all his sins, he may be possibly be exercised with fears, and possibly his Assurance, and his Apprehension of his Justification to himself may have some cloud upon it, he may be exercised with clouds, may fear his going down into the pit, though there is no real ground of it, for indeed he is freed from all the guilt of these, for he is now passed from death to life, John 11.26. He that believeth in me shall never die, that is, his very temporal death shall be but as a sleep to him, the sting is taken out, and he shall never die eternally, And so therefore to clear this Objection, there is never a believing soul that is come to Christ, but hath drunk such a draught of the water of life, that he is passed from death to life, and shall never see death or condemnation. That is one.   

Answer 2.  
Secondly, Every Soul that is come to Christ, (though in respect of his Sanctification, of sanctifying and saving grace) he is not perfect, he hath not drunk such a draught but he desires more, and may desire more, yet notwithstanding, that draught that he hath drunk is such a draught, as he shall never be thirsty more, so as to be wholly destitute of this same water of life, as he was before. Christ saith, John 6.35. He that cometh to me shall never hunger, he that believeth on me shall never thirst; He shall be carried on, as he shall never decrease, so as to be destitute, but shall grow up, as the grain of mustard seed Christ makes use of by way of Parable, likening the Kingdom of Heaven to a grain of mustard seed, and to a little Leaven which never leaves spreading, till it hath spread all over, and the grain of mustard seed, it grows and springs up further and further, till it become a tree for the fowls in the air to lodge in; so our inward man is renewed day by day, as it will spring up, increase, and grow more and more, though yet he that hath drunk of the Spirit, hath not the full perfection of it at once, but may desire more, yet notwithstanding he hath so much as he shall never be dry again, that is, wholly destitute, but shall grow up, and increase and spring. And let me add only a third thing.   

Answer 3.  
You will say, The Saints have not a full draught and full supply, because they complain, I answer, that though here they be in a state of imperfection, and stand in need of a daily supply, (being sensible of their own defects and weaknesses) Yet every believing soul hath drunk so much of the water of life, as now he hath right and title unto the Inheritance of Glory, where there is such fullness of joy, as he shall be satisfied, and shall not be able to desire any more, Psal. 16.11. Thou wilt show me the path of life, in thy presence is fullness of Joy, and at thy right hand are pleasures for evermore. They shall have joy as much as they can hold, every vessel shall be filled with glory so full as it can hold no more, they shall enjoy as much as ever they are able to hold or contain, every vessel shall be full of glory. The beginnings of eternal life are here, and though possibly they may be made to drink tears here in abundance, yet notwithstanding they have the beginnings of eternal life and glory, and when they come once to enjoy the consummation of it, they shall not be able to desire one draught, one jot more, so, He that believeth on me, out of his belly shall flow rivers of living water, springing up unto eternal life. So much for that Objection. Now for the Application of the Point.   

Use 1.  
You see what Christ saith in the Text, That man that comes unto me shall drink. My drift in this Application shall be to press this Invitation of Jesus Christ. Be it known unto you Men and Women, young men and old, and children, that are capable of knowledge, Know it, that Jesus Christ doth invite every one of you that stands before him in this Ordinance, to come unto him and draw water out of this Well of salvation. It is a strong invitation that whosoever comes to him shall drink of this water of life; Let me say unto you as Moses said unto the Children of Israel, Deut. 32.46. And he said unto them, Set your hearts unto all the Words that I testify among you this day, Set your hearts to this Invitation of Jesus Christ, to the Word that is now sounding in your ears, for it is your life, Jesus Christ doth bring eternal life to your doors, to your hearts, do not look upon them as if they were words of course and wind, as if there were no truth or reality in them.  
Brethren, I suppose now, if a friend should invite you to a Dinner or a Supper, you would believe that he were real, and you are ready to accept of his invitation, because you think he means, as he saith; Why so now, be it known unto you that Jesus Christ doth make an invitation to all here, every one in the Congregation this day, to come unto him, and you shall have a supply of this water of life. Suppose now, that Jesus Christ were here present speaking these words, as he did with his own mouth in the hearing of thousands, and suppose now, that if Jesus Christ were here in his bodily presence, do you not think you should believe? and give entertainment to what he spoke? behold Jesus Christ now speaks in his Word to all that are here present (as he spoke to all that were present then) and makes proclamation, saying, Is any man athirst? is there any that do desire this water of life? that do desire to have their sins pardoned and forgiven them? that do desire to be freed from condemnation, that do desire to be adopted Sons and Daughters of God, to have peace with God, to have comfort and consolation in life and death, and to have everlasting, eternal glory, when life shall be no more? Know, Jesus Christ holds forth all this, whatsoever is requisite to eternal life, Jesus Christ doth invite you to this, and holds forth and promiseth to give a full draught of it to all that ever will come to him; Therefore let no poor soul lay impediments and blocks in its own way to hinder him from coming unto Jesus Christ.   

Objection.  
But may one say, I am afraid that I should presume, if I should come unto Christ, and therefore I dare not venture.   

Answer.  
O! let not any soul think so, nor say so to hinder any of your souls from coming, Know it, that if Jesus Christ had made no invitation to you to come, than you might very well say, it's presumption indeed for me to come, but Jesus Christ invites thee (himself) in his Word and Promises, that if you do come you shall have of this water of life, and that freely. Suppose a great rich man should invite a poor man to his Table, and he comes being invited, will ye say this is presumption, when he spoke to him himself, and if he should not come, 'tis rather a slighting and despising his favour and love. Why Jesus Christ holds forth a free invitation, tenders it, and promises it to any one soul, that will come unto him upon his invitation, and therefore let nothing stave thee off, seeing he hath made a full and free invitation unto every one to come indeed.   

Objection.  
But alas! I do not know that I am invited! Christ invites me? what me? I am altogether unworthy to be invited to partake of this water of life, alas! so poor a creature, so ignorant, and so blind, and so without strength as I am? unable to perform any duty, no strength, and nothing at all to commend me unto the Lord, or why the Lord should give me the least drop of the water of life, and therefore certainly it is not to me, Jesus Christ doth not invite me.   

Answer.  
I say, Let not this Impediment lie in thy way, because we have no strength, or ability to do, or to please, or to serve him in any way, why, alas! do you think now that Jesus Christ calls for any price? invites people, and then they must bring money in their hands? No Brethren, you are much mistaken, Jesus Christ doth invite to come without money, or without any price: Whoever you be, though you be never so weak and unable to perform any duty, or service, and never did any thing for the Lord, yet you should come. And Brethren, the more unfit we are in ourselves, and the less we have of ourselves, and the more sensible we are of our own unfitness, this should rather be so far from hindering, and discouraging us, as that it should encourage us to come, why? because that having nothing, and Christ being the fullness of all, we should go unto Christ for all, as Rev. 3.18. saith Christ, Thou art poor, and naked, blind, and miserable, and hast nothing, wherefore come to me, I counsel thee to come to me for Ay salve, and for raiment, gold, and treasure, and riches,— Why here now is Christ's argument on the contrary, Why Brethren, he fills the hungry and the empty with good things, and they are to come to Christ. Jesus Christ invites such poor souls as have nothing at all, no ability at all, a poor blind creature, if one be more blind and unable, and more ignorant than another, here is the invitation, that Jesus Christ doth make this day to such a poor soul, that he shall, if he come, he shall drink, and he shall have of this Water of Life.   

Objection.  
But another Objection is, Alas! I am a poor old creature, an old man, or an old woman, that have lived without God, and without Christ all this time, and have slighted the offers of grace, and all the invitations of Christ in his Gospel. And also a poor old sinner, and will Jesus Christ invite me? I possibly have been a drunkard, and an old drunkard, and a swearer, and a blasphemer of the name of God, and the ways of Christ, and can I think that ever Christ should entertain me when I come?   

Answer.  
Why now mark what I say unto you in a word from the Lord; Let not any one here except himself, and exclude himself, if Jesus Christ do not except and exclude him; look into the invitation, doth Jesus Christ exclude, and say, Let every one come to me, except he be an old drunkard, or an old swearer? no, he doth not say so, he excludes none; See how the Words run, if any man will come he shall drink, if any man, without exception, can you have it spoken more full, or in plainer terms? If any man will come unto me, he shall drink, John 6.35, 36, 37. saith Jesus there, I am the Bread of life, he that cometh unto me shall not hunger, and he that believeth on me shall never thirst, but I said unto you, that ye also have seen me and believe not: All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out, Let him be what he will, whatsoever he be; never such an old sinner, and therefore, why should a poor soul make this exception in his coming to Christ. Now, know it, if there be any such a soul in the Congregation, that hath lived so many years, and all his life long hath been in sinful courses, the invitation is to him, and to all others, that If any come to me, saith Christ, I will give him the water of life.   

Objection.  
But to object further, Alas! I have no strength nor power, and I am unworthy to come, and therefore it is but a folly to make such an invitation unto me, and I have no power.   

Answer.  
You have heard before what it is to come to Christ, viz. To venture, and cast yourself upon Christ's invitation in his promise, and the soul now venturing to lean upon Christ's word, and to trust Christ upon his word, and to expect what Christ holds forth in his word, this is a coming unto Christ, you know what the Prodigal was▪ and when the Lord sees a poor soul afar off, he meets him, and strengthens him, and encourageth him, and leadeth him by the hand, and upholdeth him.   

Objection.  
Ay, but you will say, Alas! I am willing to come to Christ, but I have no word, and a soul cannot come to Christ unless the Lord gives out some promise secretly to draw the heart to Christ, and I cannot remember that ever the Lord spoke to me whereby I should ever come.   

Answer.  
Well, Suppose you cannot remember that ever you had any word, or promise given out to draw or persuade your heart to cast itself, and to adventure upon Christ, yet behold! here is a word from the Lord this day, which he causes to be proclaimed in your hearing; Jesus Christ holds forth unto you this day, whoever you be that comes, he shall drink, and shall drink abundantly, and most freely, drink of the waters of life, and shall never perish, but shall live for ever, and therefore from this time forward, let not any soul say, well, the Lord hath not this day holden forth any word to me, know it, the Lord speaks to you, even to one and to another this day, If any man be athirst, let him come unto me and drink. Have you any thing more to object? think with yourselves what it is?   

Objection.  
Ay, you will say, there is one thing more, and that is here in the Text, If any man be athirst, let him come, and I cannot say, I am athirst. There are two things in answer to this.   

Answer 1.  
The Promise that Christ makes here of giving the water of life, is not so much to the thirsty, as to the comer, Whoever he be that comes to me shall drink, 'tis true indeed he saith, every one that thirsts let him come to me and drink; Why ordinarily men and women, poor sinners are not ready to come to Christ, without they be made very thirsty, and see their necessity, ay, but notwithstanding saith Christ, If any man do but come (whoever he be) if he doth but come, and so, Whosoever will, (whosoever he be) let him come and take of the water of life freely. The Promise is made not to thirsters only, but to comers, and be sure, if you come, he will give you to drink fully and freely, Rev. 22.17. And the Spirit and the Bride say, Come, and let him that heareth say, Come, and let him that is a thirst come, and whosoever will, let him come and drink of the water of life freely. Remember, the Promise is not to the thirsty alone, but unto the comer, therefore venture to come, and you may be sure Jesus Christ will give you to drink of the water of life.   

Answer 2.  
But then again, you say, you do not thirst, Can any soul here before the Lord say, that you have no need of the water of life, that you have no need of, nor desire everlasting life, that you have no need to have your sins pardoned, is there any soul in the Congregation that can say, that there is no need, than you may stand off, and say there is no invitation made to me, but I dare say for every one in the congregation, that he would willingly die the death of the righteous, and therefore, let every poor soul know whatsoever is spoken to one, is spoken to every one; Jesus Christ hath made this invitation, if any man do but come to Christ, do but venture upon Christ, that is the way, he shall drink of the water of life; and what shall I say more for the clearing of this? do you not think that Jesus Christ saith true? or that he is to be believed in what he speaks? never an one surely, but will say that Jesus Christ is to be believed, and that they do believe that he speaks truth, why, then Jesus Christ's invitation is to every one in this Congregation to come unto him, and therefore why should any stand back, and hold off from coming unto Christ? If the Lord would persuade your hearts to come unto Christ, it would be the happiest day, that ever your eyes saw in this World, if the Lord would persuade your hearts hereto, you should find that Jesus Christ would be as good as his word, that you shall drink of this water of life, and partake of it for ever and ever, and shall never see death, eternal death.   

Objection.  
There is one thing more, Possibly you will say I do not very well understand how I may come to Christ in a way of faith and believing, how or which way doth the soul come to Christ in a way of faith and believing? as that the soul shall certainly have of this water of life, and that Christ will give of this water of life.   

Answer.  
To open this a little. This same coming to Christ (I would speak it as plainly as possibly I could, and not as a riddle, or fancy, or notion) 'Tis an harkening to Christ in a Word of Promise, and the soul is therein to venture itself, and rely on or upon him in that Word which he holds forth, and when the soul doth venture and close with all, this is now a coming unto Christ; when the Lord gives out an invitation, a gracious Promise, which holds out mercy and eternal life, and in the hearing of it the Lord persuades the soul of the truth and reality of it, it is persuaded to trust in it, to rely upon it, and to expect an accomplishment and performance of it. And because I would not speak it as mine own words alone, I speak it as the Virgin Mary did when the Angel came to her, Luke 1.38. Then said Mary, Behold the Servant of the Lord, be it unto me according to thy Word: This was now a believing, a trusting, and a relying on the Word of the Lord, she was a Virgin, and the Angel answered her in that, as she had no more to say, but to rely upon the Word of Promise, Behold the Handmaid of the Lord, be it unto me according to thy Word; whence was it? it was from this speech, the holy confidence and expectation of the fulfilling of that promise to her. And so, effectual calling is an harkening unto the Lords call, the soul being persuaded to receive the Word, closing with, returning answer to the Word, than the soul is effectually called. So also there is an ineffectual Call, unto which the soul doth not answer, but looks upon the Word of the Lord by his Servants, as words of wind, and words of course, but as this same accepting of this gracious invitation, and promise which he holds forth, is effectual calling, why so, the neglecting of these, I say, is a refusing to hear him that speaks from Heaven. Take heed that you do not refuse him that speaks from Heaven, that is, now when the Lord speaks in his invitation by gifts and outward calling; this invitation being propounded and made, and men make light of, it is an ineffectual calling; so now when upon the invitation of the call of the Lord in his promise, there is an yielding obedience unto that call in faith, it's called the obedience of Faith, Rom. 16.26. When the soul doth yield unto the Lord in the voice of the Promise, close withal, and receive and embrace it, looking upon it as worthy of all acceptation, receiving it with both hands, as it were; when the soul doth thus venture to rely upon the Word, venturing itself upon the Lord in his Promise, that if I perish, I will perish there, I will venture myself upon the Lord's Word and Faithfulness. This is effectual Calling, 2 Tim. 1.12. I know, saith Paul, in whom I have believed, and I am persuaded, that he will keep that good thing which I have committed unto him against that day; I have committed my soul concernments unto him, and I trust them in his arms. When the soul doth venture thus upon the gracious Word of invitation, doth receive it, and committeth itself unto the Lord in it, this is a closing with Christ, and the answer of the heart unto the Lords call; and this is a coming unto Christ. So that when you venture upon the Lord in his Word, you close with him in it, it is soon said, yea soon done, the soul may come, and close with Christ in the Promise, and that soon too, so pass from death unto life: Therefore ask your own hearts in the Presence of the Lord, seeing Jesus Christ doth make such a gracious Invitation for to come unto him, and venture upon him in his Word, whether it can be free and ready to say, now Lord let it be according to thy Word to me: say in this manner, as in the presence of the Lord, Lord, upon this gracious invitation of thine in the Gospel, I desire to rest and hope upon the faithfulness of thy Word, and to accept thereof, and trust in it; Can you say it in the presence of the Lord, you, whosoever you are that seem to be afar off, though possibly you might have had some glimmering hopes, hoping sometimes, that the Lord would be merciful to you, and presently fearing your eternal condition. Well, I speak it to you that are old men and women, and possibly old sinners, that have lived in sin all your lives long, and possibly are even hopeless in yourselves, and ready to cast out words of despair, and so in a hopeless condition in yourselves, to you the Lord this day calls to come in unto him, and to hearken to this invitation, and if you now come unto him, you shall have of the water of life. And you young Men and Maids, (I would leave out none, who are capable of partaking of this water of life) consider the Question again, Are you willing to be saved? Let your hearts speak it out between the Lord and your own souls, upon this Word of thy grace unto which thou hast invited me, this gracious Promise, I do now commit my soul to thee, and rely upon this thy Word of Grace, and rely upon thy faithfulness to accomplish it to me; and have your souls thus answered unto the Lord? let it be unto me according to thy Word: let me say it in the name of the Lord unto you, This day is salvation come unto thy soul, this day hath Jesus Christ given eternal life unto thy soul, this day the Lord hath taken thee into Covenant with himself, and hath vouchsafed thee to be his. And I speak it in the authority which Jesus Christ hath given me in his word, even every one that thus comes to Christ, accepting of this his gracious promise, I say it, thy sins are forgiven thee, relying upon him in the Faithfulness of his Word, and Promise, I say, the Lord Jesus Christ hath forgiven thy sins, and you may go home, and record it for a Memorial, that this day, at such a time, the Lord hath drawn out my soul, to make a close with himself; and now eternal life is come unto thee, the Lord hath forgiven thy sins, and now thou art passed from death to life. Let me make the offer again unto such poor sinners as have held out all this time, and have not laid hold upon this gracious invitation, made by Jesus Christ, that will yet venture the Lord, persuading your hearts, though possibly you have been enemies, and opposers, and possibly might come to oppose and catch, and though never so far off, and lost in yourselves, yet notwithstanding hearken to this invitation, that if the Lord doth persuade your hearts to say solemnly and seriously, Lord, upon this Word of thy gracious Promise and Invitation, I do now desire to trust and to venture upon thy Word, and do expect the performance and accomplishment of thy Word, that now it may be given out to thee, that so you also might be brought in unto Christ, to partake of this water of life.   

Use 1.  
A Word of Exhortation, to you who are come to Christ. Go away now (even as the Virgin Mary) and say, My Soul doth magnify the Lord, and my Spirit rejoiceth in God, my Saviour, for he hath regarded the low Estate of his poor creature:  
It is said that the Eunuch went away rejoicing, after that Philip was caught away by the Spirit, and so hath every Believer cause to do.   

Use 2.  
Another Word is, That you would go unto God with a holy boldness, as to your God and Father, for such special mercies, as you desire to have at the Lords hand.  
Now as the Holy Ghost saith, Seek the Lord, while he may be found, and draw nigh unto him, while he is near. The Lord is near to you, do do you draw near to him with a humble and holy boldness, as to your God and Father, and you may ask what you will, and now beg that the Lord would establish his Work of Grace in your hearts, and now ask for this and that mercy, and for your relations, even what you will. In Gen. 17. Abraham falls down in a begging posture (God having made a Covenant with him) O Lord now that Ishmael might live in thy sight; so say I Go to God, and desire some special mercy this day, now while the Lord is nigh.   

Use 3.  
You who are brought near unto God, hath the Lord spoken to you? Take heed that you do not stop your ear unto what God speaks, and return again to folly.  
Look that you do not walk as the Gentiles did, in the vanity of your minds, Eph. 4.17. Now you must take heed that you do not walk in the same vanities, in your foolish pastimes, in your vain conversations, take heed you do not walk after the course of the World: If the Lord hath taken you out of the World, called you unto Christ, you are now to walk in a diligent performance of all duties unto the Lord, walk close with God in your particular Callings from the heart, take heed that you walk exactly, and inoffensively, keeping a good Conscience.   

Use 4.  
And lastly, That still upon all occasions you would be coming to Christ.  
We are not to content ourselves with once coming unto Christ, and there is an end, but we must come daily, even every day: When you find your hearts out of frame, when you are straitened, and dead-hearted, come to Christ, even every day by virtue of this Promise, through this Word, leaning and resting upon Christ, and O remember this blessed Word, this blessed Word of the Lord Jesus Christ, wherein he hath said, If any man thirst; let him come unto me and drink.—    
FINIS.