portrait of Nathanael Vincent R. White desin● et sculp The true Effigies of Mr. Nathanael Vincent. Minister of the Gospel: THE Conversion OF THE SOUL: OR, A DISCOURSE EXPLAINING The Nature of that CONVERSION which is Sincere; and Directing and Persuading all to cease their loving Sin and Death, and to Turn to God and Live. By NATHANAEL VINCENT, M. A. Minister of the Gospel. Jer. 3. 12. Go and proclaim these words towards the North, and say, Return thou backsliding▪ Israel, saith the Lord; and I will not cause my anger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger for ever. Dixit Deus, Fiat Lux, & facta est Lux: Dicit, Convertimini filii hominum, & Conversi sunt: Ita plane Conversio animarum, opus divinae vocis est, non humanae, bernard de Conversione, ad Clericos, cap. 1. pag. mihi 843. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Epist. ad Colos. LONDON, Printed by J. Astwood for Tho. Parkhurst, at the Bible and three Crowns, at the lower end of Cheapside, near Mercers-Chappel. 1688. LICENCED, March 5. 1687/ 8. TO The Right Honourable Sir JOHN SHORTER, Lord MAYOR OF THE CITY of LONDON. My Lord! THis is a time in which by the Gracious Providence of God, and by the Unexpected, and therefore more Obliging Favour of his Majesty, I enjoy a Liberty more publicly to Preach the Gospel. I now also take the Boldness, to Present some Sermons which lately sounded from my Mouth in the Pulpit, unto your Lordship, the Supreme Magistrate in the City. I am glad that the Gospel of Peace may now be Preached without Disturbance; and that those hands that without reason were once so Violent, are now tied up, so that they cannot inflict those severe Penalties, which never were indeed deserved. I cordially Desire and Pray for the Prosperity and Welfare of London: And were it but a City all of Converts, it would be the Joy and Glory of the whole Earth, and resemble that Heavenly Jerusalem above, where there is neither Sin nor Trouble. Conversion is not to be Pressed only upon Heathens and Infidels: How many that are called Christians go beyond Them in Wickedness! and consequently need it as much, nay, more than they? The Jews of old did make their Boast of God and of his Temple, yet the Prophets call them to Turn; and tell them, that Death was no other way avoidable. The Way to Heaven and a Glorious Immortality is but One, and truly 'tis a very narrow one: You that are high, as well as they that are low, must tread in the same Path of Holiness, or else your hopes of Everlasting Life will end in a dreadful Disappointment. My Lord! 'Tis my Prayer for you, that you may be preserved from Temptations; that you may exercise your Authority, so as to Reform the City over which you Preside, from that Debauchery and Profaneness which has so much Impoverished it; which is its Shame and Disgrace, and which cries so loud to Heaven for Vengeance to be inflicted upon it. A great Trust is reposed in you: I wish you Wisdom and holy Resolution from above, to Improve the Price put into your Hands: You must be called to an Account at last, What singular thing you have done for God, and for his Truth and Interest, in this Year of your Mayoralty: The greater Enemy you show yourself to all sorts of Vices, and the more Exemplary you are in fearing God and keeping his Commandments, the greater Blessing you will be to London, and the more truly you will Consult your own Honour and Blessedness. I am, Your LORDSHIP'S Most Humble Servant, Nathanael Vincent. THE Epistle to the READER. Reader! IF this Book by the Providence of God shall come into thy Hand, and thou wilt bestow the Pains to peruse it; I would have thee read it, as he who has the Benefit of the Clergy, reads that Verse with Care, the reading of which well, does save his Life. Agitur de Magnis: Things of the greatest Importance are here treated of. The subject matter of this Discourse is its Commendation: Man's Conversion to God is explained and pressed. The Author can truly say, He earnestly desired the Conversion of those that heard these Sermons; and Hope that some may be turned to God by the reading of them, is the reason of their being Printed. Melchior Adamus reports of that famous Germane Preacher Bucholstzer, That he troubled not the Church with Polemical Divinity; his great Design was to draw Men to a Saviour, to turn them to the living God; that their Hearts and Lives might be pure, and their End peace, and that after Death they might enter into Everlasting Rest. The Pruritus Disputandi, the Itch of Disputing has taken away the Beauty of the Church's Face and Hands: Certainly it would be more for the Church's Health and Strength and Glory, if the great Truths of the Gospel were more insisted on; namely, Faith in our Lord Jesus Christ, and Conversion, which is the same with Repentance towards God. How many strange Doctrines are vented! how many acquaint Notions, that please the Fancy rather than Edisie the Soul, will be found Wood, Hay, Stubble at last; and be Lost and Consumed, as not being able to endure the Fire, a strict Trial! Discourses, which out of the Scriptures of Truth have plainly declared the Mystery of God, and of the Father, and of Christ; the Mystery of Conversion and of Godliness, will be found to be Gold, Silver, Precious Stones, and will turn to best Account to those who have built on the right Foundation. Reader! Art thou Unconverted? does thy stupidness under the Gild of Sin, and thy contentedness to be still its Slave prove thee to be so? I▪ pray thee, have not less Faith than the very Devils, for they Believe and tremble: Thy state is truly doleful, but not desperate; but quickly it may be so, if thou still refusest to be a Convert: The Door of Hope may soon be shut, that now stands open; Death may suddenly seize thee, and send thee with all thy Sins unto the Bar of God, who judges righteously. Awake, O Conscience, before it be too late! O Heart, harden thyself no longer! Wrath in the day of Wrath will be very terrible. But if thou art indeed a Convert, and thy submission to God, and choosing him above all things, is the evidence of it; this Book brings thee happy Tidings, and as true as happy. Converting Grace is the greatest benefit bestowed on Earth, and when that Grace has finished its work, Eternal Glory will assuredly follow. That all the Hearers of these Sermons may be such hearers, as that their Souls may live; that all the Readers of them may read with advantage to their Souls, with an advantage that may last unto Eternity; is, and shall be the Prayer of Nathanael Vincent. PSAL. XIX. 7. former part. The Law of the Lord is perfect, Converting the Soul. THE Works of God, though in himself invisible, show forth the Workers Wisdom, Power and Goodness a Opera Dei, s● pius Considerator advertat, perhibent testimonium Creatori; quid autem borum est quod non sit mirabile, si unumquodque ratione metiamur! Augustin. Euarrat. in Psal. 118. : The Heavens Preach to Men on Earth, and plainly Declare their Creator's Glory; they utter a Voice which all of all Languages may understand; here are such lines, in which every Eye may read the eternal Power and Godhead of Him, of whom, and through whom, and to whom are all things, and who is to be glorifified for evermore. Among the other Works of God, the Psalmist takes special notice of the Sun in the Firmament, whose light and influence is so great and beneficial; and then makes a transition to the Law and Word of God, whose Light in a sense obscures that glorious Luminary; giving such a clear manifestation, and affecting knowledge to Man, concerning his Maker, as turns his Heart to him, though naturally blind and foolish, alienated and estranged from Him. The Law of the Lord is perfect, Converting the Soul. This weighty Argument of Conversion, I begin to insist on this day. Conversion to God is the Epitome of Religion, it is the Sum of Law and Gospel; in a few Syllables, it is fallen Man's recovery and rising again, and the new making of that which Sin had marred and spoilt; it is the shutting of Hell, and is exceedingly opposed by the evil Angels that are there; it is the opening of the gate of Heaven: There is no Flaming Sword to keep the true Convert from the Tree of Life; he shall have entrance into the Paradise of God, and be crowned with Righteousness and Immortality. But is not the Tongue of an Angel fit to be employed in calling to Conversion, than that of a mortal Man? Is there not need of the loudest Thunder, or such an amazing sound as was heard when the Law was delivered on Mount Sinai of old? How unlikely, alas! how unlikely are humane endeavours to be successful! since where Conversion is, the Power of Satan must be vanquished; the Dominion of Sin, unto which the whole World almost is subject, must be thrown down; the Deaf must be made to hear, the Blind must be made to see, and the Dead must be raised to the highest Life in this World, and that is Life Spiritual; and Nature itself must be changed, and of Old become New. Lord! what is Man, that he should be employed in such a work as this! the earthen Vessel is weak, or rather nothing; the Treasure is the Word of God, and the Excellency of its Power is of the Lord himself. The Law of Lord is perfect, Converting the Soul. In the Text there are four things observable. 1. The Word of God is called the Law of the Lord. The Law comprehends not only the Preceptive part, but also the whole Doctrine revealed in the Holy Scriptures. The very Gospel itself is styled the Law of Faith: Well may the Word of God be called a Law, since its Author is the great Lawgiver, who has Power to save and to destroy; and considering the deep Obligation it lays Man under. A principal part of the Word, are the Commands of it; the Promises and Threaten are Appendices to the Precepts; and the Examples, in which both Promises and Threaten are in some measure fulfilled, may strongly excite unto Obedience. 2. Here is an excellent Property of this Word of God, 'tis Perfect; though some most impiously make bold with it, and eke it out with their own Traditions, which they make to be of equal Authority with it; yet the Word of God is perfect, sufficient as a Means to attain the End whereunto 'tis designed, turning Sinners to God, and making them wise unto Salvation. He does most truly consult his own Eternal Peace and Safety, and is indeed the wisest Man, who refuses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be wise above what is written. 3. Here is a notable Effect of the Word of God, and that is Conversion: The Hebrew has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifies redire faciens, making to return; some Interpreters refer this to the restoring and comforting Power of the Word of God; which brings as it were, the Man to life again, who was ready to die away, and to sink under the burden of Sin and Misery But this Consolation supposes Conversion and Repentance; and it seems unlikely, that the Psalmist enumerating the more remarkable effects of the Word of God, should omit this of Conversion, which is one of the chiefest among them all. 4. The Sincerity of Conversion is signified, when the Soul is said to be Converted. The Soul is sometimes taken for the Person, for the whole Man: The whole Man is by Sin corrupted and depraved, and strongly inclined to departed from God; there is need that the whole should be renewed and reduced. Sometimes the Soul is taken for the spiritual and immortal part of Man; and when this is enlightened and inclined, and turned to God, than the very Heart which he so often calls for, is given him, and the Change that is wrought, is inward, real, saving. I raise four Doctrines from the Text. First, Conversion to God is of absolute necessity, and the great thing he requires of Man. Secondly, Conversion to God is then sincere, when the Soul is Converted to him. Thirdly, The Word of God is the great Means of Conversion. Fourthly, In the Word of God, which is the Means of Conversion, there is a Perfection and Sufficiency. Doct. I. I begin with the first of these. Conversion. to God is of absolute necessity, and the great thing he requires of Man: 'Tis spoken of in the Text, as that which is Man's Duty, Man's Benefit, and that which is inexpressibly for Man's Interest. Converting the Soul, is really Saving it, and without Conversion there can be no Salvation: He that turns from his evil ways shall live; he that is resolved against turning, is in effect resolved to ruin himself; Death he wills, Death he chooses, and 'tis a strange choice that the Will makes, Ezek. 33. 11. As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked should turn from his way and live: Turn ye, turn ye from your evil ways, for why will you die, O house of Israel. In the handling of this Doctrine, I shall First, Speak of the preparative Antecedents of Conversion. Secondly, Explain the Nature of Conversion. Thirdly, Tell you what are the Properties of Conversion. Fourthly, Demonstrate the necessity of Conversion, and the reason why God does so much require it. Fifthly, Answer the Arguments which the carnal minds of Men object against Conversion▪ the body of Sin may be more and more destroyed. 4. In Conversion there is a turning from the power of Satan. Unconverted ones are of their Father the Devil, and the lusts of their Father they will do; but Converts are no longer at his beck, they are not led Captive by him at his will, but are recovered out of his Snare. Satan's great Work and Design, is to tempt the Children of men to sin; he is unalterably confirmed and fixed in wickedness himself, and with might and main he strives to propagate wickedness in the World: He is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tempter, and the evil One; he is ever soliciting and persuading men to what is evil, and truly he prevails, and works his will and their woe in the Children of Disobedience; but Converts resist him by the Word and Prayer, and using both in Faith, they put on the whole armour of God, and stand against the ways of the Devil, Eph. 6. 11. 5. In Conversion there is an alteration of corrupt Nature itself, and its corrupt and vicious Inclination: This the Apostle calls putting off the old Man which is corrupt, according to the deceitful lusts, Eph. 4. 22. The old bias that so strongly inclined the Heart towards Sin, the World, and Hell, is taken away; habits of sin are left, custom in evil ceases, and Nature is changed; the heart by a work of new Creation is made after the Heart of God, and that which before Conversion was the worst part of Man, being deceitful above all things and desperately wicked, now becomes the best part of all, and is still desiring that itself and the whole Man were more completely cleansed from Sin, and sanctified. I have told you what Conversion is with reference to Sin. Secondly, Conversion may be considered with reference to this present World: Whenever Conversion is true, as there is a loathing and leaving of Sin, so there is a weaning from this present World. In the Word of God we have the truest Map of this World; it is set forth as a far Country, far from Heaven, bordering upon Hell, and Satan is the Deity that generally here is served, who is therefore called the God of this World, 2 Cor. 4. 4. It is full of danger and snares, the grand Idol that provokes the Lord to jealousy; 'tis that which stands in competition with Christ, and by most Hearts is preferred before him; 'tis the Devil's most taking bait, wherewith he beguiles and ruins immortal Souls. Christ both Prayed and Died, that his followers might be delivered from it: He Prayed, Joh. 17. 15. I Pray not that thou shouldst take them out of the World, but that thou shouldst keep them from the evil. He Died to this end also, Gal. 1. 4. Who gave himself for our Sins, that he might deliver us from this present evil World, according to the will of God and our Father: Converts therefore look not upon this World, and they have good reason not to look upon it as so desirable a thing. Conversion lies much in keeping ourselves unspotted from the World, and in denying worldly lusts and desires, Jam. 1. 27. Tit. 2. 12. 1. The Convert has no friendship with the World, because the friendship of the World is Enmity with God, Jam. 4. 4. He values not the World's Favour above Gods, he fears not the World's Displeasure more than the Lords Anger; he prizes the Love of God and the light of his Countenance, above all the respects and smiles of Mammon: And if he has but a comfortable assurance that the Lord is at Peace, he does not so much care though all the World fall out with him. Indeed in a sense, the Convert is a true Friend to the World; he Pities and Prays for the World, and the World is spared for the Saints sake that are in it, and are to be born into it. A Woman that is condemned to die, if she be with Child, she is spared till delivered: In this World many are to be born that will be born again, and hence it is that the Sentence of the World's burning is not yet Executed. But in the Apostles sense the Convert ceases to be the World's friend; he will be religious though the World be never so angry, he will look towards Heaven, he will look at the things unseen, which are eternal, though the World never give him a good look more. 2. The Convert is not conformed to this World. Conformity in this sense is a damnable thing, and inconsistent with Conversion; how plain is the Apostles Prohibition, Rom. 12. 2. And be not conformed to this World, but be ye transformed by the renewing of your minds, that ye may prove what is that good, that acceptable and perfect will of God. The Conformist to this World minds not the Will of God, nor what is good and acceptable to Him: He that is truly Converted is otherwise minded, he dislikes the manners, and escapes the pollutions of the World; he runs not out with others to the same excess of riot, he dares not follow a multitude to do evil, because destruction and misery are in their ways; but according as the Apostle directs, He lives the rest of his time in the flesh, not to the lusts of men, but to the will of God, 1 Pet. 4. 2. 3. The Convert is not a Lover and Chooser of the World, as if it were the best Por●ion: He is made seriously to take notice of the Vanity and Vexation of Spirit that is found in the enjoyment of the World, and how short a time at longest 'tis to be enjoyed; he concludes, 'twere better never to have been a Man, than to be only a Man of the World, better never to have lived, than to be put off with a Portion here in this life, Psal. 17, 14. Better never to have had a Soul, than to disappoint it with the things of the World, which are unsuitable to its nature, and insusticient for its satisfaction, and to lose it for the gaining of such poor things as these. Contempt of this World is always an ingredient in sincere Conversion; the highest Profession, the most heavenly Language, argues but the greater Hypocrisy, if the Heart be earthly: Those Hearts that chief mind earthly things, should meditate Terror when they read 1 Joh. 2. 15. Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him. 4. The Convert is no longer acted by the spirit of this World: 2 Cor. 2. 12. Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things which are freely given to us of God: And how infinitely more excellent, desirable and durable, are the things which are freely given of God in the Gospel, than all things which the World can boast of? The spirit of the World, is the genius, nature and disposition of the World; such a Mind, such a Will; such Affections as the Men of the World have. The Convert sees not with the World's eyes, judges not as the World judges, but discerns between things that differ, and approves the things that are most excellent; his enlightened and rectified Judgement weighs the things of the World in the balance of the Sanctuary, and he writes Tekel upon them all, because being weighed they are found wanting. 5. The Convert uses this World as not abusing it: He calls himself brutish because of his former affecting it, because it made him such a Fool, such a Slave; but now he recovers his Dominion over the Creatures which was lost by the fall: Earth is now under foot, which is its proper place, and the things of it he improves for God. He lives as a Stranger and Pilgrim, and he puts the Mammon of unrighteousness to holy and gracious uses, and doing good with the World, he escapes the evil of it, and becomes more and more meet for the heavenly Inheritance. And are Converts thus indeed turned from Sin? do they thus come out from the World? Lord! how few will be saved! for how small is the number of those who are thus Converted! You see what Conversion is with reference to the World. Thirdly, Conversion may be considered with reference to the Sinner himself, and so it includes that great Christian Duty of Self-denial. What a strange Creature has Sin turned Man into! that he must beware of himself, especially as one that is false, and a Foe to himself; he is to fly from Sin, he is to resist Satan, and from Self how unconceivable is his danger! Where shall Man find his greatest Enemy? not among his most malicious Neighbours, not among the evil Angels, though these as so many roaring Lions, go about seeking whom they may devour; but Man must look into his own Breast, and ransack his own Heart, and there he will find the most deadly Foe; his Destruction is of himself, he procures evil to himself, Jer. 2. 17. He treasures up unto himself Wrath against the day of wrath, Rom. 2. 5. Our Lord very well knew how pernicious and foolish Mans own Counsels are, how hurtful his own Lusts and Inclinations, therefore he presses Self-denial upon all his followers, Luk. 9 23. He said unto them all, If any man will come after me, let him deny himself, and take up his Cross daily and follow me: The true Convert does thus, for he apprehends what a Party there is within him, that is indeed against him. 1. He that is Converted, mortifies Self-love: The Apostle makes it a great part of the Sin, and a great reason of the perillousness of the latter days, that Men shall be lovers of their own selves, 2 Tim. 3. 1, 2. There is an holy Self-love, which is a Love to the Soul, and that's a Duty; and in this sense only true Saints are true Self-lovers, and God loves them not the less, but the more for being so. There is a carnal Self-love, when the Flesh is loved and gratified, when the Flesh is the pondus, weight that sets all wheels a going, when the Flesh is the centre in which all lines meet: This Self-love excludes the Love of God, of the Soul, and of the Brother, and is a great and fruitful root from whence innumerable other Sins do grow. The Converts mortify this Love of their Flesh, considering they have Souls that deserve and need their Love and Care, and whose Interest ought mainly to be minded. 2. He that is Converted is not a Self-flatterer. The wicked man flatters himself in his own eyes, until the Punishment inflicted upon him proves his Iniquity is hateful in the eyes of God, Psal. 36. 2. He loves those that flatter him, he says to the Seers, see not, to the Prophets, prophesy not unto me right things, prophesy unto me smooth things, though you prophesy Deceits. The Convert is truly willing to know himself, and the worst of himself, he can't endure Dawbers, the Word that searches most is most acceptable. He comes to the Light, that what is good in him may be discovered, and that God who has wrought that good may have the Glory, Joh. 3. 21. and that all remaining evil may be manifest, that it may be mortified. 3. He that is Converted is not a Self-pleaser: To be all for pleasing his external senses he accounts brutish, to please his sancy he esteems below reason, and contrary to Grace; and that 'tis the highest madness, for the sake of sinful and sensual Pleasures, to incur the Displeasure and Indignation of the Almighty, and venture the enduring of eternal Vengeance. Moses shown the truth of his Conversion, in undervaluing the Pleasures of Sin that were but for a season, Heb. 11. 25. He contemned the Delight of Pharaoh's Court, the Honour of being the Son of Pharaoh' s Daughter, and chose Affliction with the People of God, that he might find a truer, an higher, a better Delight in God himself. 4. He that is Converted is not a Self-seeker: He is not taken as once he was, with secular honour, and temporal gain, such things sway not with him, when the Honour of God and his own Salvation lie at stake. In different respects he is the greatest Self-seeker and the least: No man minds his truest Interest, durable Riches, and everlasting Glory, but himself, and such as are ; and yet he can bear the scorn of Men, and the spoiling of his Goods, and if Christ be but magnified, he can lie in the dust contentedly: He seeks not great things for himself on Earth; the Praise of Men he looks upon as empty and dangerous breath, without God's approbation, and the gaining of the whole World nothing, if God be not reconciled and enjoyed. How far were the Apostles from being Self-seekers, when that they might make Christ known in the World, and persuade the World to receive him and be saved by him, they were contented to be made a spectacle to Angels and Men, to be hungry, thirsty, naked, buffetted, and without any certain dwelling-place; ●ay, to be esteemed the very filth of the World, and the offscouring of all things, 1 Cor. 4. 9, 13. 5. He that is Converted is not Self-confident: He dares not glory in his own Wisdom, for God has made foolish the wisdom of this World, 1 Cor. 1 20. He dares not trust to his Strength, for God gives Power to the faint, and that perceive they have none of their own to help themselves, Isa. 40. 29. He dares not think that his righteousness is satisfactory to divine Justice, or meritorious of divine Favour, but cries out with David, Enter not into Judgement with thy servant, for in thy sight shall no man living be justified, Psal. 143. 2. He that places his Confidence in himself, plainly discovers great Ignorance of himself, and also of God's design in the Gospel, which is, that his Grace in Christ may be All, and that no Flesh may glory in the Lord's Presence. 6. He that is Converted, is engaged in a Combat with himself; his Heart is a Field, where many a Battle is fought between him and his proud Self, between him and his lustful Self, between him and his worldly Self, between him and his unbelieving Self. 'Tis easier to resist the very Prince of the Devils, and to withstand the importunity and solicitations of Satan's Instruments; but for a Man to be at defiance with himself, to be continually almost chiding, loathing, crossing and opposing himself, in this lies the most difficult part of the Christian warfare. Within the Converts own Breast is the very heat of the Battle; Oh what striving is there against Self-exalting Imaginations! what struggling against Self-will, and selfish affections and designs! And with good reason is Self thus opposed by the Convert, since Self does so much oppose the Converts Salvation. And if turning be thus Selfdenying, the prevalency of carnal Interest, and the power of Self among Professors of Religion, proves that though they are externally Called, yet there are few sincere Converts among them: How tender are they in point of Gain, and Honour, and Reputation! every person and thing that here stands in their way is a great eyesore: Religion shall stoop to worldly Interest, this shall be secured, though Faith and Conscience be cast overboard. Thus have I considered Conversion with reference to the Sinner himself. Fourthly, Conversion may be considered with reference to God: The Sinner forsakes him, and rebels against him, the Convert returns and submits to him. 'Tis God that ●alls to Conversion, and 'tis Conversion to himself that he calls for, Zech. 1. 3. Turn ●e unto me, saith the Lord of Hosts, and I ●ill turn unto you, saith the Lord of Hosts. 1. Conversion is a turning to the living ●nd true God; 1 Thes. 1. 9, 10. Ye turned to God from Idols, to serve the living and true God, and to wait for his Son from Heaven, ●ven Jesus who delivered us from the Wrath ●o come: The glorious and gracious Jeho●ah, who made Heaven and Earth, and preserves and governs all things; who promised a Seed to Adam that should bruise ●he Serpent's Head, who renewed his Covenant with Abraham, who spoke from Mount Sinai to Israel, who has delivered lively Oracle's by the Prophets and Apostles in the Ho●y Scriptures; and who is the God and Father of Jesus Christ, and has sent him to ●e a Propitiation and Saviour; this Jeho●ah is the only living and true God, and ●s such, is known and acknowledged by ●very true Convert. 2. Conversion is a turning to God for Himself, Jer. 4. 1. If thou wilt return, O Is●ael, saith the Lord, return unto me, q. d. 〈◊〉 Israel, expect all safety, protection, all manner of Benefits and Blessings from my hand; but place thy principal happiness in myself. The Hypocrite seems to turn, and seek unto God; but 'tis for the Creatures sake; his Security or advantage is in his Eye. The Convert by the Creatures is led unto God, and though he should receive never so many temporal Mercies, he would look upon himself as miserable, unless with the Mercies he enjoyed the Father of them. 3. Conversion is a choosing of God before all things, such a choice is wise and rational. Moses saw Him that is Invisible, and saw so much in him; that the Egyptian Crown and Throne were esteemed trifles in comparison of Communion with the God of Israel. The Psalmist though he had just had a sight of worldly men's Prosperity and was ready to envy them their happiness; yet going into the Sanctuary he did discern that in God, which eclipsed and obscured the whole World with all its Wealth and Dignity, and made it look but like a great and empty Bubble; and he cries out, Psal. 73. 25. Whom have 〈◊〉 in Heaven but Thee! and there is none o● Earth that I desire besides Thee! The Convert chooses God for his Portion, and accounts no other heritage so goodly. He had rather have the Lord to be his God, his own God, as the Phrase is, Psal. 67. 6. and ●o enjoy the light of his countenance, than ●o have the greatest abundance of Corn and Wine, and whatsoever on Earth is called desirable. There is a twofold enjoyment of God, on Earth; and in Heaven. On Earth God is known but in part, and Sin remaining in the very best, is still a bar unto complete Communion with him, which shall be the privilege of all that come to Heaven. The Convert values fellowship with God in his Ordinances; but principally ●ongs for the Vision of God face to face in his Kingdom; he begs to be kept in the path of Life, and to be brought at last to that heavenly City which has eternal foundations; in which God does for ever vouchsafe his glorious Presence, where God himself is All in All, where there is fullness of Joy and Pleasures forevermore, Psal. 16. ●ult. 4. Conversion is a devoting the whole Man to God. 'Tis said of the Macedonians, that most willingly they gave of their substance to a good use, and they gave their own selves unto the Lord, 2 Cor. 8. 5. Whose I am, says the Apostle, and whom I serve, Act. 27. 23. 'Tis the very Language of a Convert, and he speaks it from his Heart. The Convert is sensible he is not a Debtor to the flesh, to live after the flesh: Fleshly Lusts do war against the Soul, and he that lives after the flesh shall die. Neither is he a Debtor to the World, the World is not worthy of his Heart, which can neither be a sufficient Price for Man's Redemption, nor affords him any true Contentment: But the Convert reckons himself a Debtor to God, as his Creator, Preserver, Owner, Redeemer, and to be under innumerable Obligations to be subject to Him, and active and zealous in his Service. Well may Religion be styled Righteousness, for all the acts of it, which the Lord calls for, he justly claims as due to him: And since those bonds which Converts are under, are bonds of Love and Kindness as well as Duty, 'tis most unreasonable for any to say, as Psal. 2. 3. Let us break these bands asunder, and cast away these cords from us. 5. Conversion to God is a transformation into his Image and Likeness; 2 Cor. 3. 17, 18. Where the Spirit of the Lord is, there is liberty; and we all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory. The Apostle intimates, that the Image of God is Man's glory, and that his glory is the greater, the more fully this Image is enstamped upon him, and that all that are Converted are changed into this Image: Not a true Convert but partakes of the divine Nature, and escapes the Corruption that is in the World. This Image of God consists in Knowledge, Righteousness, Holiness, and Dominion over the Creatures: All these things were lost by Adam's defection, all are recovered in Conversion, and the recovery is more complete as Conversion is progressive. The Convert is called out of Darkness into marvellous Light, his Heart is made pure and clean, his Works are righteous, and the Creatures no longer Lord it over him, but he makes them subservient to the religious designs he is carrying on. Converts are in a sense the only Rulers in the World; the greatest Monarches that are graceless, are slaves to their ambition, carnal interests, and to divers lusts and pleasures; but the Converted are more than conquerors, and recover that dominion over the Creatures which was lost in the first transgression. 6. Conversion is a directing all we do to the glory of God. They that take aim, shut one of their Eyes: The Convert in his aims and ends has a single Eye, God's honour is designed above all. He that makes not God his End, has not yet begun to turn to him in sincerity. The Convert in his civil actions, as buying and selling, in his natural actions, as e●●●●g and are 〈…〉 does what he does to the glory of God, as the Apostle enjoins, 1 Cor. 10. 31. And especially in his religious actions, his design is that the Name of God may be hallowed and glorified; in the desiring and working out his own Salvation, he designs that God may have the glory of saving him, as well as he 〈…〉 self the happiness of being saved. Thus have I shown what Conversion is with reference to God. Fifthly, Conversion may be considered with reference to Jesus the Mediator▪ As God is He to whom we turn, so Christ is He through whom we do it; and indeed there is no coming to the Father but by this one Mediator between God and Men, the Man Christ Jesus, Joh. 14. 6. 1 Tim. 2. 5. Christ is both God▪ and Man in one person, and two Natures so very distinct, and the one so infinitely above the other, being united in the Person of Christ; hence follows an Union and Reconciliation between God and those of the Children of Men, for and of whom Christ undertakes to be an Advocate, a Surety, a Saviour and Redeemer. In Conversion there is an absolute necessity of using the Mediation of Christ; it is by the Grace of Christ strengthening that the Sinner is enabled to turn to God, and 'tis upon the account of the Obedience and Intercession of the Lord Jesus, that the returning Sinner does find acceptance with the Father: Christ is the Lord whom the Prophet speaks of, Isa. 45. 24, 25. Surely, shall one say, in the Lord have I righteousness and strength, in the Lord shall all the seed of Israel be justified, and shall glory. Now how the Convert in his turning has his Eye and Hearten ●n Christ, I shall show you in these particulars▪ 1. The Convert is persuaded that God is accessible in Christ Jesus; Eph. 3. 12. In whom we have boldness and access with confidence, by the Faith of him. God is not implacable, he is not inexorable, but ready to forgive, and plenteous in Mercy unto all that cry for it: Christ has satisfied the Justice of God to the very utmost of its demands, he paid more to Justice in an hour, than Believers could have paid unto Eternity▪ Christ can appease the Almighty's 〈◊〉 Anger, and his Blood can do away the greatest transgressions, 1 Joh. ●. 7. The Blood of Jesus Christ his Son cleanseth us from all sin. The Convert is encouraged by the Blood of Christ, which is the Blood of him that is God, and by the rich Grace of God in him, Eph. 1. 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his Grace: Indeed the Scripture speaks of one Sin that is unpardonable, that against the Holy Ghost; but the reason is not, as if it were too great for the Blood of Christ to procure the Pardon of it; but because such Sinners resist and do despite to the Spirit of Christ, and will by no means be brought to him, but trample under foot the Son of God, and count his Blood an unholy and common thing. The Remedy is not insufficient for them, but they perversely despise, and will by no means use it, and therefore perish. 2. The Convert is encouraged by the general, serious, frequent, gracious invitations made in the Gospel: All Offenders are invited to Christ who is Sinners Peace, for the Chastisement of their peace was upon him, Isa. 53. 5. The Captives are invited to this Redeemer, that they may have liberty by him, and such liberty as is freedom indeed, Joh. 8. 36. All thirsty Souls are invited to come to him for the Waters of Life, Rev. 22. 17. Whosoever will, let him drink of the waters of Life freely: Finally, the lost that see themselves to be lost, are invited to come to Christ for Salvation, and He is able to save unto the uttermost, Heb. 7. 25. Whatever the guilt of Sin is, whatever the pollutions are, the Blood, the Spirit of Christ are offered in the Gospel, and are sufficient for the justifying and washing of the guilty and defiled. 3. The Convert receives Christ, and relies upon him for Pardon, Grace, and Life eternal: He is troubled that he received him no sooner, that his Heart was with a foolish Obstinacy shut against him for so long a time, though to receive him, is to have power to become a Son of God, Joh. 1. 12. But now his Heart is open to entertain this Lord of life, this Prince and maker of Peace; his accepting Christ is a voluntary, a glad, a thankful acceptance; and in Him, not in the Flesh, he places his confidence and hopes; he despairs in himself, and every thing else, but he abounds in hope, because of that superabundant Grace that reigns by Jesus Christ, Rom. 5. 20, 21. And because the Apostle plainly says, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Rom. 8. 32. The Converts eye is fixed on Jesus at his very first Conversion, and still he is looking to him, to his very dissolution; he sees in Him an everlasting Righteousness, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an all-fulness of Grace; on Christ therefore he depends for acceptance with God, and all needful Strength and Grace, until he comes to Glory. 4. The Convert submits to the easy Yoke of Christ Jesus: He walks no longer after the course of this World, he fulfils no longer the ●●si●●● of the Flesh and of the Mind, he casts off the Yoke of Mammon and of Satan, and now his great Inquiry is, what the Lord Jesus would have him to do? that he may do according to his Will: He looks on Christ as Lawgiver and King in Zion, and his Laws he is willing to obey; and he remembers that Christ endured the Cross, and was Crowned with thorns, therefore he stumbles not at the Cross, but takes it up and follows the Lamb; and reckons those are light Afflictions which are but for a moment, and that they ought not to be feared or shunned, when they can't be avoided without sin, being they work for those that undergo them, a far more exceeding and eternal weight of Glory, 2 Cor. 4. 17. 5. The Convert loves the Lord Jesus in sincerity, and lives by Faith on him, is long as he lives here in the flesh. Christ has the highest room in every true Converts Heart, he counts all things loss, that Christ may be gained, Phil. 3. 8. And 'tis but reason that Christ should be best loved by him, whose love to him is greatest and most beneficial, and who is altogether lovely, Cant. 5. 〈◊〉. Vbi amor, ibi oculus; where the Love is, the Eye is. Christ being loved, the Convert's eye of Faith is set also upon him, and he stays on Jesus the Author and finisher of his Faith, that he may be preserved in a state of Grace, and strengthened unto all continuance and perseverance in well doing. Let senseless Souls, that are without knowledge and experience, call this Resting a Lolling on Christ, notwithstanding their Ignorance and Blasphemy, the Members of the true Church will (according as the Holy Ghost by wise Solomon expresses it) lean upon their Beloved, Cant. 8. 5. in their passage through the Wilderness of this World, that they may be conducted and brought safe unto the heavenly and incorruptible Inheritance. Thus much of Conversion with reference to Jesus the Mediator. Sixthly and Lastly, Conversion may be considered with reference to the Word of God: This Word is the way into which every true Convert turns, Psal. 119. 59, 60. I thought on my ways, and turned my feet unto thy testimonies; I made haste, and delayed not to keep thy Commandments. The Converts Eye is turned to look into this Word of God, his Ear is turned to hearken to it, his Feet are turned to walk according to it, and his very Heart is turned to love it: As 'tis natural to new born Babes to desire the Mothers or Nurse's Milk, so 'tis spiritually natural to them that are Regenerate and Converted, to desire the Word of God, 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word, that ye may grow thereby. 1. The Converts natural enmity against the Word of God is cured; he neither with the Jews counts the Gospel a stumbling-block and matter of offence, nor with the Greeks does he esteem it foolishness; he does not look upon the Mysteries of the Word as absurd, nor upon the strictest Rules as unreasonable: He owns the Authority of God in his Word, and acknowledges his Wisdom and Goodness, in giving such a Testimony of his Will upon record, as is so faithful and worthy of all acceptation. 2. The Convert approves the whole of the Word of God: He prizes Truth and is afraid of Error, for there are damnable Errors in Judgement, as well as damnable Immoralities in Practice. They that are led away with the Error of the wicked, do wrest the Scriptures, and that is not without danger of Destruction, 2 Pet. 3. 16, 17. The Convert sees a need of threaten to deter him from Sin; and to keep his flesh in awe, that it become not headstrong against the Spirit: He likes the Commands as well as ●he Promises, and is persuaded 'tis a privilege to work for God as well as an encouragement that his labour shall not be 〈◊〉 vain, 1 Cor. 15. 58. He concludes whatever God has spoken, is spoken for his good, therefore dislikes nothing he has ●id. The Apostle consented to the goodness of the Law, and was troubled that so much evil was present with him, which ●indred that exact obedience he desired 〈◊〉 yield, Rom. 7. 16, 21. And the Psamist ●eaks fully, Psal. 119. 128. I esteem all by Commandments concerning all things to be ●ght, and I hate every false way. 3. The Convert performs the word of God ●to the end, his Faith is not temporary, ●or his obedience forced by a present fear, ●nishing away as soon as ever the daner is apprehended to be over. The righteousness that is as the morning cloud, is hy●critical and unacceptable. The truly ●ghteous man holds on his way and waxes ●onger and stronger, Job 17. 9 The entrance of the word, gives that light and strength to the Convert as heartens him to go on; the more he obeys, the greate● cause and reason he sees to be still more obedient; the greater progress he makes i● his course, the nearer he comes to the prize; the glory of that prize makes him press forward, and run the faster. Thus have I opened the Nature o● Conversion. Much is included in it: Happy those that have felt what I have spoken. But what a Multitude of Professor● are excluded out of the number of sincere Converts! To how many a Man may Conscience say, Thou hast no part, n● experience in this matter, thy heart is not rig● with God. Thy beloved lusts, thy idolise gain and pleasures, thy unreasonable selfconfidence, have hindered thy coming to Christ, t● turning to God, and obeying his Word to th● day. In the third place I am to tell you, wha● are the Properties of Conversion. Here shall observe several things concerning i● which will help you the better to understand it, and may serve for a trial wheth● you are indeed converted. 1. Conversion is both a duty and a previledge. Conscience should take notice o● and with authority and vehemency urge ●he Sinner to the duty; and the Heart ●hould be forward to Conversion; since it 〈◊〉 such a Privilege. The Gospel calls all that hear it, to turn to God, and lays them under an obligation to do it. And Conversion being a Submission to the whole Will of God; it is the sum of all the duties which he requires. Turning to God is a consenting to do and suffer whatever he commands, and continuing a Convert is a standing perfect (with ●n evangelical perfection, which is Sinceri●) and complete in all the Will of God, Col. 4. 12. And as the Convert does his duty; so the doing of it is beneficial to himself. Is it not a privilege, and every ●ay for his truest interest, to be near God? ●o be received into his favour? and to be under the blessed influence of his powerful and special Grace? 'Twas good counsel that ●liphaz gave, though he gave it to a better man than himself, Job 22. 21. Acquaint ●ow thyself with him; (and he explains that by returning to the Almighty) and be 〈◊〉 peace, thereby good shall come to thee. 2. Conversion meets with great oppositi●. What in the whole World is opposed more? The Children of men go by ●roves in the broad way that leads to Destruction, and they can't endure that any should part company; if any begin to make a stand, and run not with them to the same excess of riot, they think it strange, and their tongues speak evil of them, 1 Pet. 4. 4. if they do not make them feel the violence of their hands also. But if Earth is troubled when any are converted, Hell is much more moved; when a Sinner turns, Satan loses an House where he dwelled, and an Heart which was a Throne where he reigned. And for that proud spirit, to lose a vassal, nay to be forced to flee from him, (as the promise is he shall upon resistance) Jam. 4. 7. whom before he led captive at his pleasure; this must needs be a very great grief and vexation; especially since his malice also is disappointed; for so many Souls as are converted, so many Souls he is hindered from devouring and destroying. How many are the wiles and devices of Satan to hinder man's Conversion and Salvation! Sin is the work of the Devil, 1 Joh. 3. 8. Conversions from it, is his Envy and his Torments He can patiently enough behold his Subjects growing wealthy and great in the World; let their Bags be never so ful● of Gold; nay let there be Crowns upon their Heads, and Sceptres in their Hands 〈◊〉 his envy is not stirred at such poor things as these; as long as there is no true sa●ing Grace in their Hearts. But when any are about to be translated into the Kingdom of Christ and to turn to God; Ah! now they become friends to themselves indeed, and therefore this Enemy is so much troubled. Yet I must add; that the greatest opposition is from the Convert himself, and from his own carnal Heart. How strongly does carnal reason argue against the mystery of God and of the Father and of Christ! Col. 2. 2. How does it plead for things that are seen; because present, and in actual possession! It says, a World in hand is a great deal better than a World in hope, which no man alive ever saw. It thinks of what on Earth is most desirable, and lays it before the Sinners eyes, that still earthly things may take his Heart; and represents Religion as a sad and sour thing; whose strictness is a mere Purgatory, if not an Hell; and the sufferings that attend it as intolerable. And if carnal reason dissuade from Conversion, the stubborn will, the corrupt and inordinate affections, the violent and unruly passions, swell like the troubled Sea; and who but He that made and rules the Ocean, can assuage them? The Sinners brow is represented as brass, Isa. 48. 4. What can make him blush? His Neck as an Iron sinew, what can make him yield? his Heart as an Adamant stone, what can make him sensible? O Convert, be confounded, because thou thyself didst most oppose thy own Conversion; and admire victorious Grace, that both conquered and changed corrupted Nature. 3. Conversion is not to be wrought but by the mighty Power of God. Conversion implies a New Creation, and a Creating Power is no less than that of God. David cries out, Create in me a clean Heart, Psal. 51. 10. q. d. O Lord! thou who madest Heaven and Earth out of nothing, produce purity in my Heart, of which there is nothing by nature, and so little left since my fall, nay so much of sin which is quite contrary. Conversion implies a Resurrection, who can raise the dead at the last day but God only? And who can quicken the dead in Trespasses and Sins, but himself alone? Eph. 2. 1. and v. 4. 5, 6. But God who is rich in mercy, for the great love wherewith he loved us; even when we were dead in Sins, hath quickened us together with Christ; by Grace ye are saved; and hath raised us up together, and made us sit together in heavenly places in Christ Jesus. The a●●●st Preacher must say, Power to convert is not in me; Ordinances must say, This Power is not in us. The Word itself plainly signifies, that without God's Co-operation, it works not to Conversion and Life, but to blinding, hardening and death. The Axe builds not the house, the Pencil makes not the Picture, nor the Preacher or Sermon the Convert; but the Grace of God is and does all. 4. Conversion is by Grace that is irresistible. Not that there is Coaction or Compulsion in the ca●e; you must not imagine that a man is converted by force; his Will still remaining against it. But ugly resistere sublatum est. A Will to resist is taken away. A W●ll to resist there can be no longer, when God works the will to yield: Some do say, that God takes not away purum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse nolle, absolutely a Power of being unwilling, but effectually cures actual unwillingness, healing the Sinners corrupt disposition to resistance. It may justly be questioned, whether ever any one that perished, resisted so much Grace as was sufficient and effectual to the Conversion of any one that was saved? Augustine uses three Adverbs to express the manner of Gods turning the Heart. Omnipotentèr, indecli●●bilitèr, insuperabilitèr, he does it Omnipotently, insuperably, so that when he purposes to work Conversion the Sinner shall not have an Heart to decline it. Hark what our Lord says, Joh. 6. 37. All that the Father giveth me shall come to me, and him that comes to me I will in no wise cast out. In the first Creation the mighty God was not withstood, but at his powerful Word of command, came all the Creatures out nothing, from the smallest Atom to the highest Angel. In the preserving and governing of his Church he works and none can hinder, and surely he works irresistibly in the gathering of his Church also. In the work of new Creation, there 〈◊〉 exceeding greatness of mighty Power shown forth, as the Apostle emphatically expresses it, Eph. 1. 19 and this Power changes and makes the Heart a new one, and a new Heart will certainly act like i● self; turn to God, and incline to obey and follow him. 5. Conversion does not exclude the Converts agency, but causes him to act aright▪ Man is passive before he is active in Conversion: God does work on him and i● him, and sets him a working. Facti su●● opus Dei, we are first the workmanship o● God, Eph. 2. 10. afterwards facimus oper● Dei, we do those works which are good▪ and which God commands us. Conversion is a rectifying Man's activity, making him active in a good sense, who was before active in a bad one. The Understanding is active to apprehend, and to propound what is good, the Will is active to choose and embrace it, the Affections move towards it; but if you ask, from whence is this activity? the true Answer is, all is from the powerfully quickening Grace of God, 1 Cor. 15. 10. By the Grace of God I am what I am, and I laboured abundantly, yet not I, but the Grace of God that was with me. Repenting, Believing, Turning, are Man's acts, but they are done by a Power beyond his own: 'Tis both absurd and dangerous to say, that Christ repent and turned for us; but 'tis a great truth, to affirm that he strengthens to Turn and to Repent, and 'tis through him that repenting and returning Sinners are accepted. 6. Conversion that is true, is Present. Delaying to turn, is indeed a denying to turn, and that with this aggravation, that there is an endeavour deceitfully to hid a present unwillingness to turn, with a seeming willingness hereafter to do it. The Apostle tells us, Behold now is the accepted time, behold now is the day of Salvation, 2 Cor. 6. 2. The Note of attention, Behold, is used, and again repeated, and the instant of time, Now, is also' twice mentioned: God is pleased Now to Call, it concerns Man, in point of Duty, Wisdom and Safety, Now to Turn. When the Holy Ghost says, To day if ye will hear his Voice, harden not your Hearts, Heb. 3. 7, 8. He plainly signifies, that no Sinner in the World, when he hears the Gospel Call, should defer his Conversion so much as one Day longer: When the Psalmist turned, He made haste and delayed not, Psal. 119. 60. which shown that he turned indeed. To make haste in Conversion, is to resemble a Condemned Man, who hastes to take out a proffered Pardon, because every moment he is in danger of having the Sentence passed upon him put in Execution; 'tis to resemble a Man that makes haste out of a City that is all in Flames. 7. Conversion that is true, is without any deceitful Reservations. The sincere Convert has not an Heart and an Heart, he does not divide it between God and Mammon, between Christ and Belial, between Grace and Sin; but consents to be wholly the Lords, and at the Lords command and dispose. That Conversion which is not with the whole Heart, is but a feigned Conversion, Jer. 3. 10. He that turns in truth, does not thus capitulate with God. Such and such sins I will cast away, but some I resolve to keep and live in still, because my Constitution strongly inclines me to them, because I have much Wealth by them, and take much Pleasure in them; such and such Commands I will observe, but some Precepts are too strict for me, and these I will cast behind my back: I am willing to suffer a little for Christ, some reproach, some loss I am content to undergo, but I must be excused from Obedience, when I am called to lose all that I have in the World, and my Life too; Commands thus to suffer are hard say, who can hear them? These reserves argue reigning and damnable Hypocrisy. The sound Convert is persuaded that God requires no more but what is just and equal, and really for the good of them that are to obey; hereupon, without any limitation or exception, he says, Lord, Let thy Will be done, by me, in me, and upon me; for thy Will is my Sanctification, and whatever thou command'st me to do or suffer, my Obeeience whether active or passive will turn to thy Glory, to my own Comfort and Salvation. 8. Conversion is an inward thing; Rom. 2. 29. He is a Jew that is one inwardly, and Circumcision is that of the Heart, in the Spirit, and not in the Letter, whose Praise is not of Men but of God. There is that in Conversion which the eyes of those that are about us cannot see, but 'tis apparent to Him that searches the heart, and tries the reins, and has pleasure in uprightness. Converting Grace reaches the inward parts, pierces into the very Soul, and there the greatest change is wrought; there is a new light in the Mind and Conscience, there is a new bent and disposition in the Heart; the Soul has Wisdom put into it that before was foolish, becomes true to God and to it self, that before was false and unfaithful unto both; there is a spiritual mysterious Life in the Soul, which before was dead, and this Life is hid with Christ in God, Col. 3. 3. He whose religion lies all in the outside, he may look like a Convert, but never was Converted; Colour and Form he may have, but he wants depth and substance. The Heathen World saw a necessity of inward Religion: One says, that God is Purâ ment colendus. To be Worshipped with a pure Mind. Another says, Compositum jus fasque animo sanctosque recessus; Mentis, etc. Honesty and uprightness of Heart, and a moral Life, is more pleasing to God than the costliest Sacrifices. 9 Conversion though an inward thing, yet shows itself visibly in an answerable Conversation: Grace is an active Principle, and where 'tis wrought in the Heart, 'twill have an apparent influence upon the outward man, 1 Joh. 3. 7. Little Children, let no man deceive you; he that doth righteousness is righteous, even as he is righteous. As the Apostle says, Show me thy Faith by thy Works, so may I say, Show me thy Conversion to God by thy godly Conversation. If the Heart be turned, Grace will show itself in the Eyes, by looks that are humble and modest, a Covenant being made with them, that they turn away from beholding Vanity. Grace will breathe out at the lips in Prayer, Praises, holy and edifying Communications: And the Tongue will be laid under the law of Love and Kindness. Grace will tie up the Hands from being employed in the unfruitful works of darkness, but active they shall be in deeds of Righteousness, and open and liberal in acts of Charity and Mercy. Grace will hinder the Feet from running to evil; the Path shall be pondered, and the Ways steal be established. 10. Conversion is gradual. We read in Scripture of different degrees of Grace: All Converts are not of the same Age, Strength and Stature. The Apostle speaks of little Children, of young Men, and of Fathers, 1 Joh. 2. 12, 13. The little Child has as truly the Nature and all the Parts of a Man, as he that is grown up unto full maturity, but the grown Man's Parts and Members are much stronger than those of the other. The young Convert has all the Parts of the new Creature, he is renewed in the whole Man after the Image of God, though he be not wholly, but only in part renewed: And 'tis the Work of God, who has begun this good Work of renovation, by degrees to perfect it. The weakest Converts that are true, are not disregarded, Mat. 12. 20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement unto Victory: The bruised reed signifies the Converts great Infirmity; the smoking flax, the noisome mixture of much Sin with that little Grace he has received; yet that Grace is not, though small, despised, but cherished and increased, and hereby our Lord shows himself the true Messiah, a Saviour to the uttermost: Thus Judgement is brought forth to Victory and Truth. The strongest Converts are still to grow stronger: There is some remaining Sin in the best of Saints, which they are still to be turning from and purging out; neither are any of them come so near, or become so like to God, but they may be much nearer and liker to him. At first breaking of the Day there is much darkness with the light, but by degrees the light increases, prevails against and expels the darkness: An apt Similitude to Illustrate the matter in hand, and to show how that Conversion is by degrees completed, Prov. 4. 18. The path of the just is as the shining light, which shineth more and more unto the perfect day. 11. Conversion may be known to be sincere: 'Tis possible for the Convert to be assured he is Converted; and what Consolation is consequent upon such an Assurance! For if a Man know that he is turned to God, he may warrantably conclude that God is turned unto him; and he may as warrantably infer, that being turned to him, He will never turn away from him to do him good, Jer. 32. 40. Wherefore are such Characters and Signs of Conversion and Grace laid down in the Scripture, if the thing were not capable of being made evident? why are Prophets commanded to comfort the Converts, if none in this World could attain to a knowledge they are Converted? What Strangers are they to the Spirit of Adoption, to the Spirits sealing of Believers to the day of Redemption, and his bearing witness with their spirits that they are the Children of God, Rom. 8. 16. who deny assurance of Conversion and Salvation? That Church which has been so severe against those that have come out of her, is also hardhearted to them that remain in Communion with her, for she keeps Souls in torment, by encouraging Doubts and Fears; and by calling a confidence of Salvation, though never so Scriptural, Fiduciam ab omni pietate alienam, an Impious Presumption. But we are not to mind the dictates of such a Stepmother, but harken to a truer, a sweeter and safer Guide, Heb. 3. 6. But Christ as a Son over his own house, whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. 12. Conversion that is true is lasting: None ever totally and finally turn away from God, who are indeed turned to him. Christ the Mediator has made a firm Peace between God, and those that Believe and are Converted. The enmity between Jews and Gentiles, and between them both and God, is slain by the cross of Christ, Eph. 2. 16. Upon their turning and believing the Lord enters into a Covenant which he will never break. And as Christ by his Death has made an atonement, and appeased his Father's displeasure; so his Crucifixion is effectual to the killing the enmity, that was naturally in Converts against God; their flesh and the lusts of it are crucified, Gal. 5. 24. They that are Christ's have crucified the flesh with the affections and lusts. And Rom. 6. 6. Knowing this, that our old man is crucified with Him, that the Body of Sin might be destroyed, that henceforth we should not serve Sin. True Converts shall persevere, for Christ has prayed that they may be established, kept from the evil of the World, and be with him where he is, and behold (which does imply the enjoyment of) his Glory, Joh. 17. 15, 24. Persevering Grace is one thing Promised in the Covenant of Grace: God himself engages for those that turn to him in Truth, that He will not suffer them to apostatise and perish, Jer. 32. 40. I will put my fear into their Hearts that they shall not departed from me. I have done with the properties of Conversion. In the fourth place I am to demonstrate the Necessity of Conversion: What tongue can name the thing that is of greater, or of so great necessity? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is indeed the one thing necessary. This has been necessary in all ages, ever since the fall of Man, and 'twill be necessary to the World's end, this is necessary for all sorts of Persons, Jews, Gentiles, high, low; rich, poor; young, old; male, female; bond, and free; all must of necessity perish and that for ever without it. None but Converts will live to God in this World; shall live with Him in the World to come: We call Food to eat, and Raiment to put on, and Air to breath in, Necessaries; and so in a sense they are, because frail Nature cannot subsist without them; because we must quickly die without them: But how much more necessary is Conversion, without which the precious Soul must needs be lost; and there is no escaping eternal Death and Condemnation! The Arguments to prove the necessity of Conversion are these following. 1. The first shall be drawn from God's frequent earnest calls, and express command. What voice has sounded more frequently from Heaven, than that which requires Man to return to God? Hos. 14. 1. O Israel, return to the Lord thy God, for thou hast fallen by thine iniquities. Jer. 3. 12. Go and proclaim these words towards the North, and say: Return thou backsliding Israel, saith the Lord, and I will not cause my anger to fall upon thee, for I am merciful, saith the Lord; and I will not keep anger for ever. The Proclamation was made towards the North whither Israel were carried Captives, to intimate their departing from their own land, was the punishment of their departing from the Lord, and sincere returning unto God was the way to prevail with him to turn again their captivity. But now in Gospel days, the Proclamation is to be made East, and West, and North, and South; even to every Creature, for now God commands all men every where to repent and return to him, Act. 17. 30. This command is not properly a Commandment of the Moral Law, which requires exact obedience, and without allowing of a transgressors' Conversion; Curses every one that continueth not in all things which are written in the book of the Law to do them, Gal. 3. 10. Yet it must be added, that Conversion includes a sincere Obedience to the Moral Law, as the rigour of it is abated under the Gospel. Conversion is a command of a remedying Law given unto Man after the fall. To refuse therefore to obey and to return, is not only an affront of God's Authority and Sovereignty; but a contempt of his gracious condescension towards man, and surely despising of his kindness and good will, must needs provoke the fiercer wrath. Conversion, or coming to God by Jesus Christ, is the great command of the Gospel; know, that then when Conversion is pressed on Sinners, the Gospel is indeed preached to them. 2. Conversion is necessary, because Man's truest happiness lies in God; whom he is called to turn unto. 'Tis the Misery of Hell, that the wicked Spirits there, are separated for ever from that God who made them. And 'tis the World's Misery, that most men in it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the World, Eph. 2. 12. If God be not a man's Happiness, what besides can make him truly happy? Here all the Creatures manifest their utter insufficiency. Did the Rich man's purple clothing, and fine tinnen, and delicious fare, make him an happy man? No, no; having this plenty and prosperity without God, it proved a means of loading him with the heavier guilt, and sinking the Wretch into an hotter and lower Hell. Man's happiness does certainly consist in his being favoured of God, in his being admitted unto fellowship with him, and transformed into his image and likeness. Those that are far from him, are far from felicity; and are near perishing, and though never so many, though whole Nations turn to Him, the Alsufficient God, has enough, is enough, for the happiness of them All, Psal. 33. 12. Blessed is the Nation whose God is the Lord, and the People whom he hath chosen for his own inheritance. God is able to cure the Soul of Man, and to content it. A sick man is uneasy wherever you lay him, till his disease be healed: God can heal the Souls distempers; and satisfy its desires, and fill it to the uttermost of its capacity. Therefore the Apostle prays for the Ephesians, Eph. 3. 19 That they migbt be filled with all the fullness of God. If our truest happiness be a necessary thing, than Conversion to God is necessary; who himself really is that truest happiness. 3. Conversion is necessary, because of corrupted Nature, it's aversion from the Lord. Man is truly called a Transgressor from the womb, for behold he is shapen in iniquity, and in sin he was conceived, Psal. 51. 5. Corrupted Nature is Abyssus mali, an evil not to be fathomed; they that are not sensible of it, plainly show, that ignorance and stupidness is added to their wickedness. This corrupted Nature is called the Old Adam, which is full of deceitful lusts, a Body of sin, which has a great many members. The highest faculties of the Soul are depraved. The Will is unwilling to be be made clean. The Mind is carnal, and enmity against God, and is not subject to the Law of God, neither indeed can it be, Rom. 8. 7. And as man is born with a strong Inclination to departed from God, so this inclination quickly shows itself, Psal. 58. 3. The wicked are estranged from the womb, they go astray as soon as they be born, speaking lies. And this estrangement from God is more and more increased by acts of Sin. And is not Conversion necessary, where there is such a deep corruption and revolt? If the greater the Sickness, the greater be the need of the Physicians skill and care; then Man's alienation from God, highly needs converting Grace, which may persuade and enable him to return, and this Grace is sufficient to do it, Eph. 2. 5. Col. 1. 21. And you that were sometimes alienated and enemies in your minds by reason of wicked, works, yet now hath he reconciled. 4. Conversion is necessary, because of God's Holiness. His Eye is a most piercing eye, looks into all, even the darkest places, sees the wickedness that is concealed from men, and not in the least suspected by them. It looks into the very heart, and takes notice of all the imaginations, desires, affections, projects that are evil. And as the Eye of God is piercing, so 'tis most pure. It sees all iniquity, but does not behold so as to approve of any, Psal. 5. 4, 5. Thou art not a God that hast Pleasure in wickedness, neither shall evil dwell with thee; the foolish shall not stand in thy sight, thou hatest all the workers of iniquity. Wicked men indeed are apt to think that God is altogether such an one as themselves; and because they like their own evil ways, they can't imagine that He does so much dislike them: But the wicked man, as he is called a fool, so he never shows himself more a fool, than when he concludes, that though he sins, God is not angry at his sin: this unbelief, this security, this most unworthy apprehension of God, stirs up the greater indignation against him, Psal. 50. 21, 22. Thou thoughtest I was altogether such an one as thyself; but I will reprove thee, and set thy Sins in order before thine eyes: Now consider this ye that forget God, lest I tear you in pieces, and there be none to deliver. If God be glorious in Holiness, if his wrath be revealed against all unrighteousness of men; if Sin be the abominable thing, which his Soul hates; it undeniably follows, that Turning from wickedness is of absolute necessity. 5. Conversion is necessary, because of God's immutability and unchangeableness. Can God's pure and holy Nature ever alter? Can Light itself become Darkness? can Perfection become Imperfect? Holy Angels indeed changed and became Devils; many of them Apostatised, they kept not their first estate, but left their own habitation; Man was made upright, but he changed, he sinned, and lost his Glory in which he was created. But the Apostle tells us, that with God there is no variableness, neither shadow of turning, Jam. 1. 17. If the Holy God cannot change, then sinful man must, else he cannot draw near to God, or be accepted of him; Cleanse your hands ye sinners, purify your hearts ye double minded; and so draw nigh to God, and he will draw nigh to you, Jam. 4. 8. 6. Conversion is necessary, because it was one great end of Christ's dying. Our Lord in his Crucifixion designed to save his Church from wrath, and this was a great benefit; he designed also to save his Church from Sin, Tit. 2. 14. Who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar people zealous of good works: And if the Punishment of Sin be a less evil than Sin itself, Redemption and Conversion from Sin is a greater benefit than bare deliverance from the Punishment due to it. Our Lord suffered for sins, the just for the unjust, that he might make the unjust to become just, and might bring them unto God, 1 Pet. 3. 18. The Son of God was made Man, he was made Sin and a Sacrifice for it, that sinful Men might turn and become Saints; he well knew how great an Evil, how dangerous an Enemy, how deadly a Disease Sin is, and consequently how needful it was his Church should be Converted and Delivered from it; therefore his great Love, Compassion and Care, moved him to give himself for his Church; that he might sanctify and cleanse it, Eph. 5. 25, 26. 7. Conversion is necessary, because it is one great reason of the Mission of the Spirit. The Father sends the Son to die, that sin might die, and Souls converting from it might live: The Son sends the Spirit, now one great work of the Spirit is to convince the World of sin, to show the necessity of Conversion, and to work that which is so necessary. Conversion is a very great thing, and of the highest consequence, in which the concurrence of the Father, Son, and Holy Ghost, is very much to be remarked: The Father allows of Conversion, gives the Sinner leave to turn, nay, requires him to do it, with an encouraging signification, that he will receive him in Christ: The Son by his Incarnation, and Sufferings, and Intercession, opens a way for the Sinner to come to the Father; and by the Price he paid, has purchased both the Sinner that is Converted, and Converting Grace, whereby he comes to be Converted indeed: The Holy Ghost works the change and makes the Convert; he enlightens the Eyes of the Understanding, he sets the Will at liberty, 2 Cor. 3. 17. Where the Spirit of the Lord is, there is liberty: Liberty, not only to discern what is good, but Liberty to choose and embrace it. Finally, He changes the Soul into the divine Image, and he abides for ever in the Church of Christ, that he may hinder this Image from ever being quite defaced, that he may perfect and complete it. 8. Conversion is necessary to fit for present Service and Duty. An Unconverted Sinner is a bad Tree, and all the Fruit he bears must needs be evil. Is it reasonable to expect Figs from the Thistle, or Grapes from the Bramble or the Thorn? how can he whose Person is hateful to God, whose Heart never was sanctified, do any action which may be truly pleasing in God's sight? Solomon tells us, that not only the Prayer of the wicked is an abomination to God, because he turns away his ear from hearing the Law, Prov. 28. 9 but also, that the Ploughing of the wicked is sin, Prov. 21. 4. If Ploughing be taken properly, it intimates, that the wicked man's ordinary Employments are not without Provocation, because he does nothing in a right manner, to a good end: If Ploughing be taken Metaphorically, for Contriving and Designing, it shows, that the Devices of the Heart of a wicked man are all vain and evil. Conversion therefore is very needful, that Man may become meet for the Service of God. The Converts Heart is right with God, desires God himself chief, and in what he does, designs his Glory, and being made a sanctified Vessel, he is made fit for his Lords use, and prepared unto every good work, 2 Tim. 2. 21. 9 Conversion is necessary to fit for future Reward. We read that the unrighteous shall not Inherit the Kingdom of God: Wicked ones are unfit to be among the Spirits of just Men who are made perfectly holy, to be among the Elect Angels who never sinned, but are ever crying out, Holy, Holy, Holy, Lord God of Sabaoth! Though Heaven is not merited by our turning Holy, yet Holiness prepares and fits us for Heaven: The Apostle signifies, that Converts are delivered from the power of darkness, and translated into the Kingdom of the Son of God, and hereby they are made meet to be partakers of the Inheritance of the Saints in light, Col. 1. 12, 13. The same Apostle having spoken of Life and Immortality, adds, Now he that hath wrought us for the self same thing is God, who hath also given unto us the earnest of the Spirit: By Converting Grace we are wrought upon for Glory; and the Spirit who works in us a new Life which is Spiritual, is an earnest to assure us of Life Eternal: Oh Heavenly Jerusalem! a City that has foundations, whose builder and maker is God where Glory is everlasting, Blessedness perfect, and Joy is full, without possibility of abatement! into thee none but Converts shall have, or are fit to have admission! 10. The Threaten which the Word denounces against the unconverted, prove the Necessity of Conversion. The only Saviour asserts with vehemency, and that again and again, assuring all, that there is no Salvation for the Impenitent, Luk. 13. 3, 5. Except ye repent, ye shall all likewise perish. If Souls are Unconverted, Sin is certainly Unpardoned, and unpardoned Sin binds over to eternal Death: We are commanded to Repent and be Converted, that our Sins may be blotted out, Act. 3. 19 Those who refuse to be Converted, all their Sins are written down in the book of God's Remembrance, not one blotted out or forgotten, which book will be opened at the last day, to their Confusion and Condemnation. What heavy loads are Gild and Wrath! both these abide upon the Unconverted. How soon may the Wrath of God, which is both threatened and justly merited, seize upon the Unconverted! how suddenly may it destroy them beyond all possibility of remedy! Psal. 7. 11, 12. God is angry with the wicked every day; and as he grows more wicked, God becomes more angry: If he turn not, he hath whet his Sword, he hath bend his bow and made it ready: To signify the Patience of God, and his unwillingness to destroy, the slaughtering Weapons are represented as lying by him unprepared, his Sword is not whetted, his Bow is unbent; but if Sinners refuse to turn, the Sword, the Bow may quickly be made ready, and God may come to that peremptory resolution, Isa. 1. 24. Ah! I will ease me of mine adversaries, and avenge me of mine enemies. Turning you see is in the highest degree necessary, for you must turn or die: If a City were on fire, and there were but one Gate at which there might be an egress, to fly from the fury of the flames. Oh! what flocking would there be to that Gate! If Sinners had but any sense and knowledge, they would turn to God by thousands and by millions, since Conversion is the only Door through which they may escape the Vengeance of eternal Fire: Those obstinate Wretches that will not turn in time, God will make them burn in Hell for evermore. Thus have I at large demonstrated the Necessity of Conversion: But alas! Who believes our report! who credits that which is of all the greatest certainty! Necessity in other matters has a mighty force, but the Necessity of Conversion prevails with very few. I make a needful Apostrophe from Man to God himself. Lord! Reveal and make bare thine own arm, and cause the most stubborn and stouthearted to yield 〈◊〉 thee; for Arguments alone will never prevail with the dead in Sin, to turn and live to God. In the fifth place, I am to Answer the Arguments which the carnal Minds of men object against Conversion: These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; these fleshly reasonings are strong holds which must be cast down, 2 Cor. 10. 4, 5. And I would not leave one of them undemolished. Removere prohibens, to remove the hindrance of Conversion, is very much conducing to the thing itself; therefore I shall (which is but needful) be the larger, in producing the strongest Reasons and most forcible Pleas that are brought and used against Sinners turning to God; and give a full Answer, showing the miserable invalidity and weakness of them all. Obj. 1. The first Objection against Conversion is this; We are Members of the Christian Church already. We have been Baptised in the Name of the Father, Son, and Holy Ghost: If indeed we were Heathens or Infidels, 'twere proper to call us to turn to the true God, and to embrace the Faith of Christ; but since we are already Baptised into the Church, which is his Body, the Call and Invitation to turn seems not to be made to us. Answ. 1. It is one thing to be a Member of the visible Church, and another thing to be really a Member of Christ: The Apostle says, All are not Israel who are of Israel, Rom. 9 6. Many have a Form of Godliness without the Power. In the same Vine there are many fruitless as well as fruitful Branches: In the same Church visible, many unsound Professors, if not more in number than sincere Believers: Now because these Saints in show only, seem to be near to God, but their Hearts are really removed far from him, they have need to return to him as well as the openly Profane. 2. Baptism and Conversion are separable. Simon Magus was under a Conviction by the Miracles which were wrought for the Confirmation of the Gospel, that it was from Heaven; and he was Baptised by Philip, who did his Duty in administering that Ordinance to him; yet afterwards Simon Peter tells him plainly, that his Heart was not right with God, but he was in the gall of bitterness, and in the bond of iniquity, Act. 8. 21, 23. 3. The Jews of old were of the Church of God, and yet how often are they Called to turn? Will Church-members, without Conversion be the better for their Church-membership? Oh no. Sin in them is more inexcusable, they add treachery and perfidiousness to their iniquity; and hereby their Provocation is, and their punishment will be the more increased, Amos 3. 2. You only have I known of all the Families of the Earth, therefore will I punish you for all your iniquities. Your Sins by my Favour and your Privileges are aggravated; therefore your Condemnation without Conversion will be much the sorer. 4. Your Baptism is so far from proving Conversion needless, that it strengthens your obligation to turn to God: And indeed as Circumcision of old, which was a Seal of the same Covenant; it may be improved this way. Under the Old Testament, every Israelite that in Infancy had been circumcised in the flesh, might go unto God for Converting Grace, for a circumcised Heart, and go to him as unto a God who had sealed a Covenant to him. Ephraim upon this score calls the Lord his God; when he cries to him to be turned, Jer. 31. 18. Turn thou me and I shall be turned, for thou art the Lord my God; as if he should say, Lord! I have been circumcised, and dedicated unto Thee, and laid under an obligation to be Thine: Oh circumcise and turn my Heart, that I may be Thine indeed. Do the Children of Believers under the Gospel, want such an help to Conversion, as the Jewish Children under the Law had? Did Christ come to turn Infants out of Covenant who were once taken in, and to lessen the Saints Priviledgs' instead of enlarging and augmenting them? No, no. He that has been baptised, and received this Seal of the New Testament; may with confidence address unto God, and say, Lord! I have been baptised with Water, Oh! sprinkle me with the Blood of Jesus, baptise me with his Spirit, wash me thoroughly from my iniquity, cleanse and turn my Heart to Thee, and make me faithful and steadfast in thy Covenant. Obj. 2. The second Objection against Conversion is this, We are not as other men are, and have no need to turn. Our lives have been unspotted, none can charge us with Extortion, with Injustice or Adultery; who can accuse us of a fault that we should concern ourselves to mend? Had we indeed been gross offenders, Conversion and Reformation would have been our Duty: But the Letter of God's commands we have observed, and refused to be vicious, like others, from our youth upwards. Ans. 1. An unblameable Conversation I would not let pass without the Commendation that's due to it. 'Tis well that many who are Strangers to God, are under some restraint, by Education, Laws, Shame, natural Conscience, else the World might quickly be too hot for any that are born of God to live in it. The young Man in the Gospel, who was so exact in his Morals, 'tis said our Lord loved him, Mar. 10. 21. though he himself loved his Possessions before a Saviour, and a Treasure in Heaven. a Politicas virtutes Christus amare dicit●●; quiailli grata est humani generis conservatio; non quod salutis vel gratiae, meritoriae sint▪ sed quia ad finem spectant illi probatum. Calvin. Christ did not love him as he loved his Church; but had a respect to his external virtues, as those things which tend very much to the Conservation of Mankind; and to the Benefit and better order of the Universe. 2. Admit you are free from grosser crimes, yet which way are your Hearts inclined? What best suits them? What do they love and prise most? Though your Pleasures are in themselves lawful; though your Estates are not gotten by deceit and unrighteousness; yet if these are loved and valued more than God, and Christ, and Heaven; you are guilty of Idolatry. 'Tis reason you should repent and return, for your Hearts are departed from God, and are settled upon the Creatures: You are they who have committed the two great evils, at which the very Heavens may be astonished, and horribly afraid; you have forsaken the Fountain of living Waters, and hewn out unto yourselves, Cisterns, broken Cisterns, that can hold no Water, Jer. 2. 12, 13. 3. You that are not of vicious Lives, Have you studied the Corruption of your Natures? Christ tells you, that, that which is born of the Flesh is Flesh, Joh. 3. 6. And Flesh being here opposed unto Spirit, till you are converted and born again, your Natures are carnal and full of enmity against God. Oh see the sinfulness of humane Nature! how backward are you to think, or speak, or hear of God how void of Love to him, Fear of him, and Delight in him! The Fountain of evil in the Nature of man, is so inexhaustible, that if man should live here for ever, this Fountain would cast forth wickedness for ever; and thus 'twill do in Hell, and therefore everlasting punishments there, are just and righteous. 4. You that have been just to men, giving them their due, how have you omitted your Duty towards God, and your duty towards the Souls of others, as well as your own? And suppose, that you have prayed and heard ●he Word, and gone in a Road and Round of holy Duties; yet your unbewailed, nay allowed deadness, distractions, and formality in these duties, makes them very offensive to God, and the more offensive, because though such sorry duties, yet they ●re rested on as Saviour's to keep you out of Hell, to bring you safe to Heaven. 5. This wholeness in your own conceit, ●eeps you off from Christ the Physician, Mat. 〈◊〉. 12. While you think you need not Converting Grace, you remain unconverted; and the Miseries and Curses of the Unconverted are upon you. Confidence ●n yourselves makes your Case worse in ●ome respects than that of the Publicans ●nd Harlots, who entered into the Kingdom of Heaven before the self-justifying Scribes and Pharisees. Obj. 3. In the third place, some do argue thus against Conversion. We are too ●oung, and 'tis too soon to turn to God. Se●ious thoughts about our Souls, must not ●e expected in such Green heads as ours. Our Glass has but just begun to run, we have time enough before us; therefore we hope we may be allowed to act as others of the same age with us, and enjoy our Sports and Pleasures, and fulfil our youthful Lusts and Desires; when Age comes on, than 'twill be time enough to turn to God, and make Provision for Eternity. Ans. 1. Early Conversion is very acceptable. 'Tis the Duty of them that are young to remember their Creator in the days of their Youth, Eccles. 12. 1. And God is very much pleased when he is thus remembered. A mark of Honour is put upon them that have been Converted betimes; Joseph, Josiah, Timothy, and others, are upon sacred Record; because when very young and tender, they did fly from sin; turned to God, and feared him; and by his Word became wise unto Salvation. 2. Early Conversion is more easy. 〈◊〉 grant, Nature in the Young, as well as Old, is utterly averse from it; but yet 'tis certain that long continuance and custom in Sin does make it harder to be forsaken. Therefore says the Prophet, Jer. 13. 23. Can the Ethiopian change his Skin, or a Leopard his Spots? then may ye do good, that are accustomed to do evil. Evil Custom is a second evil Nature, and doubles the Cords, which hold, and hinder the Sinner from Conversion. They that turn while young, have not such habits of s●● to grapple with, neither are evils so rooted in them, as in those that are Older. 3. Early Conversion prevents a great deal of Sin, which impetuous Youth is apt to be defiled with. When the Psalmist says, Wherewithal shall a young man cleanse his way, Psal. 119. 9 he plainly intimates that the way of the young man, is naturally unclean, and Nature being vigorous in him, his Pollutions and Defilements exceedingly grow upon him. But if he turn to God, and take heed to himself according to the Words Direction and Command, his Heart shall be made and kept pure, his Vessel shall be possessed in Sanctification and Honour; and though Youth be a dangerous Age, the Grace of God shall be sufficient for preservation. 4. You that are born of Christian Parents, God has challenged a special interest in you, from your very Infancy. a The Scripture makes a difference between the Children of Christian Parents, and the Children of Infidels; and therefore that opinion which makes no difference between them must needs be an error, and contrary to the Scripture. The Children of them that are Infidels are expressly said to be unclean: but if the Parents, or, but one of them does believe; the Children are affirmed to be holy, 1 Cor. 7. 14. You are Holy to the Lord, your faithful Parents as they gave themselves, so they gave you their Seed unto their Lord, to be peculiarly for his Use and Service. Circumcision of Infants under the Law, and baptising them under the Gospel, shows that obligations to Conversion are early, and that the thing itself can never be too soon. 5. You that are young, and talk of having time enough; remember, that young ones may die, and often do; and after death they are brought to judgement, Eccles. 11. 9 b Since feats of Youth must be brought into judgement, what manner of persons ought young men to be in all holy Conversation and Godliness. And if you die before Converted, you will die in your Sins, and the first death and second death will come together. O young man, consider, that Childhood and youth are vanity; the Thoughts and Counsels then, are usually foolish and unreasonable. Life is not to be reckoned upon; for man's Life is but 〈◊〉 Vapour; and Thine may be as a morning Cloud, and as the early dew, vanishing very quickly: Therefore hasten thy flight from youthful lusts, and turn to God without any further delay. Obj. 4. Others do further Object, That if once they are Converted, they must bi● an eternal farewell to all Delight and Pleasure, and live a melancholic Life; their eyes must always be full of Tears, and thei● breathing must be a continual sighing; they must ever be complaining of their Hearts, and lamenting the miscarriages of their Lives, and unto Joy they must become perfect Strangers: And by such sad apprehensions as these, Satan sills the Hearts of thousands with a mighty Prejudice against Conversion. But to this Objection I thus Answer. Ans. 1. Conversion only banishes the Pleasures that are sinful; and to take Pleasure in Sin, how unreasonable is it? should it be counted a Pleasure to anger the Almighty? to lay ourselves under a Curse which none can bear, without being extremely wretched? should it be counted a Pleasure to expose ourselves to all sorts of Judgements and Calamities in this life? to wound the Conscience, to damn the Soul for ever? Is there any ease in Hell? are those Burn become desirable? and should Pleasure be taken in Sin, which if still delighted in, will certainly bring us to those Torments? Lovers of sinful Pleasures understand not Pleasures: All these kind of Delights are to be shunned, for they have as it were an intoxicating and stupifying Poison in the mouth, and a mortal Sting in the tail of them. 2. Conversion spiritualizes and heightens the Pleasures that are innocent and lawful: He that keeps within the bounds that God has set him, consults his own Peace. When God is eyed and served in the abundance of all things, there is the greater Joy in that abundance, as is intimated, Deut. 28. 47. When the Creatures are improved for God, this is one way towards the Cure of that Vanity and Vexation that Sinners find in them: To Eat, and Drink, and Recreate ourselves to the Glory of God, designing by these actions to be fit for our Lords work and use, this puts a very great sweetness into both our Food and Recreations; and this sweetness the greatest Epicures and Sensualists taste not of. 3. That Godly Sorrow which is so much cried out against, is not without a satisfaction: Did ever any one that truly repent, repent of his Repentance? Impenitency will be found a most destructive Madness, and will be repent of in Hell at farthest▪ but Repentance never, not in this World▪ less at Death, and least of all in Heaven▪ 2 Cor. 7. 10. Godly sorrow worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Repentance unto Salvation not t● be repent of: As God is pleased with th● Sacrifice of a broken and contrite Spirit, s● the Heart that is broken may be glad o● this Contrition, which is the work of a Comforter, and to find how God has chang● the heart of stone into an heart of flesh. 4. 'Tis the greatest mistake in the World, to think that turning to God, is nothing else but turning sorrowful: Care is taken that the grossest Offenders if truly Penitent, should not be swallowed up of over much sorrow, 2 Cor. 2. 7. The Mourners are pronounced blessed, for they shall be Comforted: They that sow in Tears shall reap in Joy: The Kingdom of God is Peace and Joy in the Holy Ghost, as well as Righteousness, Rom. 14. 17. and this Peace passes all understanding, this Joy is unspeakable and full of glory: How large and lasting is the Foundation that the Converts Joy is built upon! he rejoices in Christ Jesus as a Saviour to the uttermost; he rejoices in God as the best of Fathers, as a Portion for ever; he rejoices, because his Name is written in the Book of Life, and shall never be blotted out; he rejoices, because he shall want no good thing in this World, and the evils that are his exercise shall work together for his good; he rejoices finally, because in the next World his Joy will be full, and without any mixture of Grief, or any reason for Trouble, in God's glorious Presence; and his Pleasures will not be like those of sin, only for a season, but will last for evermore, Psal. 16. ult. Conversion then will not rob you of Delight, but make it truer, greater, and better grounded; whereas the Pleasures of the Unconverted are but mere Delusions, Dreams, and are chased away like Night-visions. Obj. 5. In the fifth place, there be that argue thus against Conversion: If we turn to God, we shall be exposed to Contempt and Reproach: How many Mouths will be opened against us? how many Tongues will speak evil of us? we shall perfectly be made the mere footballs of disdain, if we become indeed religious. Ans. 1. A wise Man should not be concerned at the disesteem of Fools and Mad men; so wicked men are called, and such and no better indeed they are. If all the poor Lunatics in Bedlam should deride you because of your sober Carriage, you would not mind them, unless it were to pity them, because you would know yourselves to be in your Wits, and them to be out of theirs. When wicked ones do make a mock of Sin, 'tis a sign that they are in a spiritual sense delirious, and when they prate against Religion, this is really their frantic raving. 2. To be Reproached, is better than to be Commended of the World: You would be none of the best yourselves, if you had the good word of all that are bad: Christ himself says, Woe unto you, when all men shall speak well of you, Luk. 6. 26. Reproach for Religion and Righteousness sake, is a far greater Honour than the esteem of all the Men of the World. The Apostle Paul was so far from being discouraged, that he took Pleasure in Reproaches, 2 Cor. 12. 10. And Moses before him, had esteemed the reproach of Christ greater riches than the treasures of Egypt, Heb. 11. 26. 3. Better▪ Men reproach thee for thy Conversion, than Conscience reproach thee for thy Obstinacy: The reproaches of an awakened, a wounded Conscience, will be very terrible, not to be denied, not to be answered, not to be endured: As long as Job's Heart did not reproach him, but witnessed his Integrity, Job 27. 5, 6. he could bear his unfriendly Friends Censures and Reproaches the better. 4. Whatever the World judges, Conversion is exceedingly for the honour of all that are Converted. All Unconverted one's are really vile and abominable, slaves to their lusts, the unclean Spirits drudges; they are most basely employed, because employed in works that are evil. But the Convert has a real excellency, he partakes of a new, of a divine Nature, 2 Pet. 1. 4. How highly is he advanced, who is promoted to be a Child, an Heir of God, a Joint-heir with Christ! Priestly, nay, Kingly dignity is put upon him, Rev. 1. 6. Oh mind not the scoffs and scorn of the foolish. To have God to be your Father, Christ your Brother, the Holy Angels ministering Spirits to you, to be enriched with Grace, and at last Crowned with Glory, cannot justly be looked upon as a matter of disgrace to any. Obj. 6. There be some that further Object against Conversion: This is a thing may cost us very dear, we may come hereby to suffer the loss of Liberty, Estate and Life; how many Thousands of Martyrs have there been, since there was a Church gathered out of the World, and Converted to God through Christ Jesus? Death came to these before the time, and came with Violence, and the Torments they endured, made them suffer many Deaths in one: 'Tis terrible to be stoned, sawn asunder, slain with the Sword, burnt to ashes at a stake; or if it come not to this, 'tis sad enough to wander about in sheepskins and goatskins, being destitute and afflicted, and forced to dwell in Dens and Caves of the earth: Flames, Swords, Racks, Gibbets, are none of the most taking things to persuade unto Conversion. Unto this affrighting Objection, I thus Answer. Ans. 1. Though all should count the Cost of being Converts, and reckon upon the Cross, yet all are not put upon bearing the heaviest part of it; though many have sailed through a very tempestuous Ocean to Heaven, yet many have also through a calmer Sea arrived safe thither. The Church of Christ has its lucid Intervals, and for many years in some places there is not the fiery Trial: The God whom they serve, takes away the righteous very frequently from the evil to come, Isa. 57 1, 2. and they are safe at rest above, before the storm here below rises. 2. There is a Promise made to Converts, of so much of this World as God sees to be good for them; and he is best able to judge what is indeed convenient: So that Godliness is really a gainful thing, and has the Promise of the Life that now is, as well as of that which is to come, 1 Tim. 4. 8. While the Lord sees it expedient, his Saints should keep their temporal enjoyments, that fence his Providence has set about them, will secure them from the sons of violence, Heb. 13. 5, 6. Let your Conversation be without Covetousness, and be content with such things as ye have; for He hath said, I will never leave thee nor forsake thee: So that we may boldly say, the Lord is my helper, I will not fear what man can do to me. 3. All losses for Religion are sanctified, and the Soul gains so much Grace and Peace when temporal goods are taken away, that in point of value, the Sufferer receives in this life an hundred-fold, Mar. 10. 30. He that receives a Wedge of massy Gold from the hand that took away a few Farthings, has he reason to complain of being a loser? less reason has he to cry out of loss, who has less of the World, but much more Grace and spiritual Joy than ever. 4. If Converts are called to Martyrdom and extraordinary Trials, extraordinary Strength shall be vouchsafed; for God is faithful, who will not suffer any of his to be tempted above what they are able, 1 Cor. 10. 13. The greater the Saint's sufferings are, the greater honour is put upon them, and the greater is their support and comfort: Abundant Sufferings, and abundant Consolation to sweeten them, go together, 2 Cor. 1. 5. For as the Sufferings of Christ abound in us, so our Consolation also aboundeth by Christ. 'Tis ill indeed to suffer as an evil doer, or as a busy body in that which it does not concern us to be doing; but to suffer as a Christian, as a Convert, is an happy thing, and should be rejoiced in; because the Spirit of Glory and of God, does rest upon those that thus bear the Cross of Christ, 1 Pet. 4. 13, 14. He gives them boldness in Confessing the Truth, a Mouth and Wisdom to silence those that gainsay it, and Faith, Fortitude and Patience, to bear the uttermost of their Force and Fury. A fiery Furnace, though seven times heated, is not to be dreaded, if the Son of God be there with us. 5. None that come to Heaven repent of having parted with any thing, that stood in competition with it. The Apostle while here called Afflictions light, but how did he look on them, when they were all past, and the weight of Glory was actually received? All Heads are Crowned in Heaven, and all Crowns are bright; all Vessels of glory are so full, that there is not room for the least envy, yet there seems to be a special note of Honour set upon Sufferers; the Scripture represents them as pointed at, for their Faithfulness and for their Reward, Rev. 7. 14. These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Obj. 7. A seventh Objection against Conversion runs thus, We see very few that are persuaded to turn to God; the generality of those whom we live among remain Unconverted, and why should we be singular? Ans. 1. The general bad Example that is given, is a great mischief to the World, whereby wicked men do harden one another. A few indeed there be that are chosen out of the World, and who do seek and choose a better World, but the generality are worldly minded; the shrodest Heads, the greatest Wits, the deepest Politicians mind Earth and neglect Heaven, and refuse to be Converted that they may come thither; and multitudes going in pernicious ways, they are walked in with the greater security, yet they are not at all the less destructive. 2. Is it any harm to be singular in what is excellent? To be singular in good Nature, to be singular in Parts, to be singular in Learning, is not matter of reflection, and why should it be accounted disgraceful to be singular in Grace and Holiness? He that says, Mat. 7. 14. Straight is the gate, and narrow is the way that leads to Life, and few there be that find it; intimates plainly, that his followers must not herd with the multitude, and that those must be singular, who will go in the safest and most excellent way. 3. Is it any harm in a time of Pestilence, to be of the Number of those few that escape the Contagion? Sin is the worst sort of Plague, and most in the World die of it, and die the Death that is Eternal: Oh what madness is it to refuse to be Converted and healed, and to resolve to die and to be damned for Company? 4. Multitudes in Hell will be no ease or relief to one another. They that have been drawn to Sin, by others; with what eyes will they behold them in torments, cursing the Counsel and Example they gave them; and especially their own madness in imitating such pernicious Patterns! And the persuaders to Sin, will have their misery increased, because they have occasioned others eternal misery. 'Tis very probable that the Rich man, Luk. 16. was afraid of having his own torment increased by his brethren's company, unto whom perhaps he had been exemplary in Profaneness and Sensuality; therefore he wished them a Messenger from the Dead, to persuade them to Repentance. Obj. 8. In the eighth place, another Objection is this. We have no strength, no ability to turn to God. If we were endued with a Power to Convert ourselves, and to make our own Hearts new;' twe●● reasonable to persuade us to exert and put that Power forth. But man since the fall is without strength, and therefore in urging us to Conversion, you urge us to that which is impossible by us to be performed. Ans. 1. I grant man's inability to make himself a sincere Convert; to turn, is a Sinners Duty, but from hence it does not follow that he has ability of himself to do it. A man that owes ten thousand Talents, does not cease to be a Debtor, because he has never a Farthing to pay. To help to answer this Objection, we must not introduce, the Pelagian, or Semipelagian Error. 2. Are you glad that you are unable to turn to God? do you rejoice that you have such an excuse for your laziness and perverseness? If so, it shows the naughtiness of your Hearts. And your Conscience must needs yield, that your Plea of Impotence, is a very weak one. If a Servant that by a fall were made a Cr●●ple, were glad that hereby he is disabled from serving his Master, his Master would be just in punishing him, for not doing what he can't do, because he has such a naughty mind, that he is glad he can't do it. 3. If you are sensible of your inability to ●urn to God, and sorry because unable, and desirous to have ability to turn indeed; your Condition is really very hopeful. Obstinate Sinners had rather be without strength to turn to God, than have it; in vain therefore do they plead want of Power, when Will is so much wanting. But if you are sensible you have no might, and desire Power from above, God is ready to strengthen you by his Spirit, to that, unto which Nature is unable. He is willing to give his Spirit unto any that seriously ask him, Luk. 11. 13. He gives Power to the faint, and to them that have no might, and are sensible they have none; he increases strength, Isa. 40. 29. Make use of and attend upon the appointed means and ordinances of Grace, wherein this Strength is conveyed. Fury is not in God, when once Sinners begin to yield: Lay hold upon his Strength that you may turn in Truth, and make peace with him, and you shall make peace with him, Isa. 27. 5. Obj. 9 A ninth Objection is this, Though we do not turn to God at present, yet we are not absolutely against the thing; hereafter we intent to do it. This is both an excuse for not turning, and an argument against the present doing it; because 'tis time enough, as they say, hereafter. Ans. 1. Delay to turn to God, is bottomed upon very great mistakes, as if Sinners could turn when they would, or could command the Grace of God at Pleasure to assist them, or were sure of the continuance of Life, and the season of Salvation. 2. Delay provokes the Lord exceedingly, and very much grieves his Holy Spirit, if a Master commands a Servant to do his work; and he replies he will do it seven year hence, this is justly looked upon as disobedience and mockery joined together. How would a Master on Earth take such an Answer? Surely it must needs anger the God of Heaven, who bids you turn to day; to say that seven, and seven, and seven years after that, will be time enough to do it. The Spirit urges to present Conversion; delay vexes the Holy Ghost, and being vexed he may give over striving, Gen. 6. 3. My Spirit shall not always strive with man. And if he be quite gone, Conversion becomes impossible, you never, never can, or will be turned. 3. Delay hardens the unconverted. Satan's holds are stronger, Sin is rooted deeper; Conscience is more stupefied; Custom in Sin, more fully takes away the Sense of it. And surely the more dead asleep the Conscience is, the more unlikely 'tis to be awakened; the more the Heart is like an Adamant stone, the more improbable 'tis that ever it should be mollified. 4. Delays are unconceivably dangerous; 'tis far greater folly to defer thy turning to God, than if thou shouldst defer the cutting off a Grangrened member, or than if thy house were on fire, and thou shouldst say, A twelve month, or seven year hence were time enough to put out the flame. Martial has an excellent Epigram against delaying the amendment of the Life, lib. 5. Epig. 58. Cras te victurum, cras dicis Posthume semper; Dic mihi cras istud Posthume quando venit? Quam longe est cras istud? ubi est? aut unde petendum? Nunquid apud Parthos, Armeniosque latet? Jam cras istud habet Priami vel Nestoris annos. Cras istud quanti, dic mihi possit emi? Cras vives: hodie jam vivere Posthume serum est? Ille sapit quisquis Posthume vixit heri. The design of the Poet is to show that purposes of future amendment are idle and vain, that to amend presently is late enough, and that it would have been true Wisdom to have done it long ago. Obj. 10. The last Objection against Conversion, is that of Despairing Sinners. Oh! say they, we are afraid, 'tis quite too late to turn to God. He has called long, but we have as long refused; he has stretched forth his hand, but we have still been stiffnecked and gainsaying. If we had turned sooner we might have hoped, but now our Sins are so increased over our heads, and we have persisted so long in our rebellion, that we quite despair of Pardon and Reception. Ans. 1. God calls those to turn, who sinned long, and with an high hand, nay with their whole might, Jer. 3. 5, 7. Behold thou hast spoken and done evil things as thou couldst: And I said after she had done all these things, Turn thou unto me. Those that have sliden back with a perpetual backsliding, are invited to return to God from whom they have deeply revolted; such a call you have, Jer. 3. 22. and the call is harkened to and obeyed, Return ye backsliding Children, and I will heal your backslidings; behold, we come to thee, for thou art the Lord our God. 2. Some have been Converted very late. Grace has recovered them that have been very far gone in Sin, and by Sin have been brought to the very brink of the bottomless pit. Some have been Converted, not only at the ninth hour, but at the eleventh hour, nay at the last moment of the twelfth hour of the day. To prevent despair, we have one instance of a Man, that began to live when he was just dying; and that was the Penitent Thief upon the Cross, his Soul was joined to Jesus by a true Faith, just before 'twas separated from his Body; his Heart was changed not many moments before his great change. But do we find any more such instances in Scripture? No. One we find to prevent Despair, but one to check Presumption and foolish Procrastination. That Thief upon the Cross seems, though just before so great a Sinner, of a sudden to be made the greatest Believer upon Earth. a Hic Latro rarum & memorabil● fidei exemplum altius penetr●● quam Apostoli omnes; Christum in patibulo Regem adorat, Regnum ejus celebrat in borrendâ, & plusquam deformi abjection●, moribundu● pronunciat vitae Authorem. Calvin. ad Luc. 23 43. As Calvin observes concerning him, he did altius pene●rare, pierce deeper into the mystery of Christ Crucified, than at that present all the Apostles did; they were all offended, at the Cross; but this poor Penitent places his Confidence in that, which was their scandal; and he sees Life and Salvation in Christ, when Christ and himself were both dying. 3. Though you that have deferred Conversion long, ought bitterly to bewail your former obstinacy; yet add not the Sin of despair to all the rest. A great many years spent in wickedness, should be reflected on with serious sorrow, and self-condemning: Yet say not, there is no hope; for this will neither better your Estate, nor you. Despair is a greater sin than most are ware of, reflecting much dishonour upon the Grace and Mercy of God, which 'tis his special design to glorify in the Gospel, Eph. 1. 6. Despair is a disparaging of, and a Sinning against our Lord Jesus, who came into the World to save Sinners, and the very Chief of Sinners, 1 Tim. 1. 15. and how contrary is this despair unto the holy Spirit the Comforter! And as despair is evil in its own Nature, and very unreasonable, so 'tis evil in its tendency, it either tends to self-murder; Hope was first killed in Judas, and then Judas kills himself; Mat. 27. 4, 5. or else it issues in profaneness: when Sinners conclude their Case is desperate, and that they shall certainly be damned at last, 'tis not unusual for them to resolve, to enjoy all the Pleasures and gain; of Sin while they may, and to endeavour to expel their fad and self-tormenting Thoughts, by sensuality and earthly-mindedness, Jer. 2. 25. Judah first says, There is no hope, and then resolves upon a continuance, and greater eagerness in an evil way: I have loved strangers and after them will I go. But pray mistake not the Nature of Despair: You must despair of Saving yourselves by your own Worth and Power, you must despair of ever obtaining Mercy if resolved still to go on in your trespasses: But, 4. If now at last you are but truly willing to turn, to turn to God; to turn from all Sin, and to turn with all your Heart, God is much more willing to turn you, to turn to you, and to show you Mercy. None ever turned and was rejected, none ever truly desired Grace to turn and went to Hell without it, and perished unconverted. When Ephraim cried, Turn thou me, and I shall be turned; God surely heard him, Jer. 31. 18. and v. 20. he says, M● Bowels are troubled for him, and I will surely have mercy upon him. Thus I have answered the Objections against Conversion. I have endeavoured to levelly the Mountains and Hills, to fill the Valleys, to make the Crooked strait, and the Rough ways smooth and plain; that all Flesh may see the Salvation of God, Luk. 3. 5, 6. And that, Conversion to him, is required of all that will partake of his Salvation. In the last place, I come to the Application. USE I. If Conversion be thus necessary, and the great thing which God requires; learn from hence the great danger, that there is, in being mistaken about Conversion. To mistake counterfeit Coin for good and lawful Money, to purchase an Estate upon a false Title instead of a sound, and true one; to place Confidence in one that seems a Friend, but is really faithless, and an Enemy; all such mistakes are accounted dangerous and hurtful. But no mistakes in Point of Prejudice and Mischievousness, are comparable to this; when that which is not Grace is taken to be the Grace of God in Truth. It is an Observation, that Fraus oritur ex similitudine. Deceit arises from likeness: There are many things that have some kind of likeness to Conversion, that indeed are not Conversion; these I am with all faithfulness to discover to you, and you with all care are to heed the discovery; for if you should deceive your own selves, and mistake about Converting Grace, you would be for ever frustrated in your hopes of Glory: And can there be a greater disappointment, than confidently to expect Heaven, and find yourselves not only excluded, but Sentenced and sent to that place of Woe, where there is the greatest loss, and that loss irreparable; where there is the greatest Pain and Torment, without any hope of ease or end: The things that are mistaken for Conversion are these. 1. The turning to a Party and Opinion, there may be this, where there is no turning unto God. An Orthodox Judgement there may be where there is an unrenewed Heart, and Truth may have many to side with it upon the account of secular Interest: What Multitudes followed Christ for the Loaves, whose Hearts relished not his Doctrine nor himself; though he is the Bread of God that came down from Heaven to give Life unto the World, Joh. 6. 26, 27, 33. 'Tis good indeed to profess what is indeed the Truth, and to be of that party which is most sober and Godly. But the Girdle of Truth, will signify little without the Breastplate of Righteousness; the form of Godliness will not avail, if the Heart be a stranger to, and inwardly dislike the Power of Godliness. Judas was turned to the Doctrine of Christ as to an Opinion, and he associated himself with the most eminent of the Disciples, being one of the twelve Apostles, but he valued the Bag more than the Faith; he talked like a Follower of Christ; but his Heart went after his Covetousness, and at last for thirty pieces of Silver he sold his Lord, and lost himself. Oh! Take heed of such an imagination, that if you are of such a way, or party, or Congregation, you are certainly Converts. In the Church at Jerusalem there was a false and dissembling Ananias and Sapphira, Act. 5. 1, 4. In the Church of Corinth there were some that had not the Knowledge of God, who were asleep in Sin, and whom the Apostle endeavours to awake to Righteousness, 1 Cor. 15. 34. There may be turning to a party without inward Purity, and this is but turning the Church into a Stage, and acting a part there. And as turning to a party is not Conversion, so ceasing to be fierce for a party, is not Apostasy, but 'tis a Moderate healing temper, which would do a mighty kindness at this day; and have a great tendency to the Church's Peace and Edification. 2. Zeal about Circumstantials in Religion is mistaken for Conversion. This sort of Zeal is sometimes joined with gross ignorance, and then 'tis Ignis fatuus, a foolish fire; and sometimes 'tis joined with great impatience and fury against every thing that stands in its way, and then 'tis perfect Wildfire. In the Apostles days, some were exceeding hot for Circumcision: Others did as loudly cry up Uncircumcision. But the Apostle decryes the Ardour and heat both of the one and the other party, and plainly tells them, that Neither Circumcision availeth any thing, nor Uncircumcision; neither of these things by themselves, can prove a man a Convert, and in a State of Salvation; but a new Creature, but Faith which worketh by Love, Gal. 5. 6. Chap. 6. 15. Those that place all Religion in bare Conformity, and are eager for Ceremonies, but neglect the substance of Christianity, and remain without Faith, Truth, Love, Humility and serious Holiness; they will find these Ceremonies insignificant to secure them at Death and Judgement. And on the other side, they who place all their Religion in Nonconformity, but yet are greatly consormed to a vain and sinful World, are as proud, envious and revengeful, as sensual and covetous, as intemperate, unjust and unclean as others in the World are; though these seem to go in a different path, yet 'tis a path in the same broad way that leads to Destruction. 3. Turning to Error, and forwardness to promote errors that are very dangerous, is also mistaken for Conversion. Many that are unlearned and unstable, do wrest the Scriptures to their own Destruction, 2 Pet. 3. 16. and yet vainly suppose they are contending for the Faith, and are in the right way to Salvation, this is not Conversion but Delusion; and the greater the Confidence is, the Delusion is the stronger. When Satan transforms himself into an Angel of Light, and his Ministers appear as the Ministers of Righteousness; and Error is dressed up, as if it were most certain and Sacred Truth; how many are led away, and believe lies; and are industrious to persuade others also to believe them! And so much is placed in the embracing of these falsehoods, as if it were damnable to reject them. But I Counsel you to remember that of the Apostle, Jam. 5. 20. that turning from an Error and not to it, is the way to save a Soul from Death. Observe concerning these deluded ones, whether some spiritual Pride, or carnal Affection, or notorious Omissions, were not the forerunners of their being perverted; whether they don't allow themselves in the neglect of plainly commanded Duties, bearing some fruits or other which discover them: And whatever Joys and Comforts they brag of, they had better be without them, since they serve only as confirming Seals of their Delusions. 4. Another thing mistaken for Conversion, is forsaking of One sin, though there be a running into the contrary, at least an allowance of some Iniquity or other still: He that has been exceedingly addicted to Prodigality, ceases perhaps his Profuseness and Luxury, but runs into the other Extreme, and becomes excessively greedy after gain; this Man has not turned from sin to God, but from one sin to another. To reform in one thing, nay, in many things, is insufficient, if the Reformation be not universal; one sin loved and lived in, is enough to prove one Unconverted, and will be sufficient to destroy: A Man that has one Dagger thrust into his Heart, dies as certainly as Julius Caesar did, of all the Wounds which were given him in the Senate; or as Attilius Regulus did, who was pierced from Head to Foot in the nailed Barrel. 5. A blameless Conversation is also mistaken for Conversion, though there be no Care or Observation, no Renovation of the Heart and Nature: The righteousness of the Scribes and Pharisees was short, because only external; if they imbrued not their hands in blood, they were unconcerned, though their Hearts were full of Wrath and Hatred; if free from actual Adultery, inward Concupiscence was nothing with them: But our Lord rightly expounds the Law, shows how being spiritual, it reaches the Soul, and obliges unto internal Purity and Righteousness; and he expressly affirms, Mat. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. The Apostle Paul tells us, before his Conversion he was, touching the righteousness of the Law blameless, Phil. 3. 6. Yet though his Life were free from blame, and ordered according to a more than ordinary Pharisaical strictness and severity, yet his Heart was void of saving Grace, till he was beaten off from Confidence in himself, and he was turned to the Faith of Christ. 6. Bodily Temper and good Nature is mistaken for Conversion: Some by reason of their Constitutions are naturally Mild, they take this for the Grace of Patience, and for the meekness and gentleness of Christ; 'tis the temper of some to be Liberal and Freehearted, they take this for the Grace of Christian Charity: When they behold others of crooked and crabbed Dispositions, and perceive themselves of a more even and loving temper; they are very apt to be deceived, in judging what is the effect of their natural temperament, to be the sanctifying work of the Spirit: But Oh, how much does Converting Grace differ from mere Nature, when most resined! He that is naturally Patient, is not so in Obedience to God, but because Nature inclines him not to be otherwise. Nature has no regard to the pleasing of God, nor to the enjoying of him; neither does it desire help from him, but is centred in itself, and well enough contented without him. 7. Another thing mistaken for Conversion, is Education, and restraining Grace: Some that have been brought up under Religious Parents, and have lived in places free from Temptation, and by this means have been preserved from the World's Pollutions, they are very apt to call that Renewing Grace, which is no more than Grace restraining: But when these do change their Place, and change their Company, how does Corruption discover itself? Experience very sad has shown, that they who under their Parents eyes and care have seemed very serious and well inclined, when their Parents have been removed by Death, all the good Inclinations of the Children, have been as it were buried in their Parents graves; and with a strange kind of eagerness have they run out to great excess of riot. Joash, during the Life of Jehoiada the Priest, who had saved him from being Murdered, and brought him to the Throne, seemed a Prince very well Inclined, but after Jehoiada his Death, all his Goodness vanished, he left the Lord Jehovah, and shamefully Apostatised into Idolatry; and when he was faithfully reproved by Zachariah, the Son of Jehoiada, he Commanded him to be Stoned: Wicked and Ungrateful Man! thus to take away the Life of the Son, who was himself preserved by the Father, 2 Chron. 24. 17,— 23. And truly, if you observe Education and restraining Grace at the very best, when it has most kept Persons within compass, yet even then there is a levity of spirit in them that are thus restrained; serious Discourses are not so savoury to them, as those that are more frothy and vain; and upon Selfreflection they may observe in themselves a secret dislike of Religion and strictness, which they dare not openly show. 8. Conviction in the Conscience is also mistaken for Conversion: When Conscience is thoroughly awakened, and the spirit of bondage causes great fear of Wrath; when Mercy is implored, and Pardon of Sin is begged with great earnestness, and the force of Conscience produces a reformation of several Miscarriages; this may seem Conversion, and sometimes ends in it, and it often issues otherwise. Pharaoh under Conviction, cries out, I have sinned, resolves to let Israel go, desires Moses his Prayers for him, yet after this hardens his Heart, and that Obduration ended in his Destruction. The Children of Israel, under Affliction and Conviction together, when God slew them, than they sought him, they returned and enquired early after God; they remembered God was their rock, and the high God their Redeemer: And yet though Conscience compelled them thus far, their Heart remained Unconverted, was not right with God, neither were they steadfast in his Covenant, Psal. 78. 34,— 37. There may be amazing terror in the Conscience, and yet the Heart remain carnal and ill inclined, endeavouring to cast the awakened Conscience into a dead slaep again, that without any check or trouble it may return to its former perverse and evil way. 9 Temporary Faith and forwardness in Profession is likewise mistaken for Conversion: Those Hearers of the Gospel whom our Lord compares to the stony ground, were forward to hear, and received the Word with joy, and for a while believed; they assented to the Truth of the Word, and looked upon it as worthy of acceptation; but it was not so acceptable in their account, as to make them willing to lose all for the sake of it; thus far, thus deeply it had not taken root in them; therefore when Persecution arose because of the Word, they were offended, and in time of Temptation they fell away, Luk. 8. 13. These joyful forward Professors seemed Converts, but really were not Converted: Neither were those that went a degree further, who brought forth, not only the blade of an external Profession, but also some fruit; but being choked with cares and riches, and the pleasures of this life, did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bring forth any fruit unto perfection, v. 14. 10. Spiritual Gifts, especially if in some Excellency, are mistaken for Conversion: When there is a great measure of Notional knowledge, and ability to Discourse well of the things of God, variety and fluency of Utterance in Prayer; these things take with others, and are apt to a Est enim superbia, non Magnitudo sed tumour; quod autem tum●t, videtur magnum, sed non est sanum, Augustin. Serm. 27. de Tempore. puff up those themselves that have them, with a great conceit of their great Attainments, as if they were spiritually alive, and spiritual Worshippers of God, who will be Worshipped in Spirit and in Truth: And yet these Gifts may be, and often are without any true Humility, and in them that know not the more excellent way of Love. Gifts are to be earnestly Coveted, 1 Cor. 12. ult. yet they are not too much to be magnified: A man may have the Gift of Prophecy, who is not a Saint, but a worker of Iniquity, Mat. 7. 22, 23. A man may have the Gift of Prayer, that has not the Spirit of Grace and Supplication; and then, though he Prays never so well as to outward Expression, yet his Heart being carnal, proud, selfconceited, self-designing in his Duties, he is really to be ranked among the carnal and the formal Worshippers: Under how many Praying lips are there covetous, wrathful, lustful and haughty Hearts? and these Hearts are far from God, whatever good words are given to him: And if the Heart is absent from a Duty, God is also absent; and that Duty, as splendid as it seems, is really Hypocrisy and Provocation. Judas had Gifts, and so had Demas, but had they saving Grace? this World had the highest room in the Heart of the one and of the other. I read in Scripture that an evil Spirit came upon Saul, and he fell a Prophesying in the house, 1 Sam. 18. 10. I have read of a Scottish Major who excelled in the Gift of Prayer, but had made a compact with the Devil. O Professor! do not rest and glory in thy Gifts, but humbly use them, and be sure let it be within the sphere of thy Calling. Labour to excel in Love and lowliness of Mind, that's the way to have the more comfortable evidence of Conversion in thy own spirit, and to be the more truly serviceable to the Church of Christ. Thus have I discovered many mistakes about Conversion, that your danger might be apprehended and avoided: And pray remember that groundless Confidence you are Converted, is one of the strongest bars against the Grace of God, one of the mightiest hindrances of Conversion. And, Oh! how unconceivably woeful and dreadful will it be, still to continue confident, till Hell itself for ever, but too late convince you, that your Confidence is utterly unreasonable. USE II. If Conversion be thus necessary, Behold the madness of refusing to be Converted: There is an hereditary Frenzy that is derived from the old fallen Adam unto all his Posterity, not one of his Children is born in his right Wits; the Understanding of none return until they are born again. Physicians tell us, that the signs of Madness are furor & audacia, fury and boldness; and alas, how bold are men in Sin! They rush into it as an Horse into the battle, Jer. 8. 6. They are so daring as to fight against the Almighty, though none ever hardened himself against him and prospered: And these audacious Sinners when reproved, and urged to returning and submission, they are full of fury and rage, and are ready to rend the Reprover. The Madness of every one that will not be Converted, I shall demonstrate in several particulars; and Oh, that the Discovery may tend to the Cure of it! 1. He that will not be Converted, he will not be pardoned, though he is Condemned to die eternally, and a Pardon is offered him, he hears the Gospel, which is the Word of Reconciliation; he is told that God is ready to forgive, forward to be at Peace, nay, beseeche● him to be reconciled, 2 Cor. 5. 20. but he will not be entreated, he will continue an Enemy; he chooses to lie under. Gild and Wrath still, and acts so senslesly, as if everlasting Burn were not to be dreaded, but to be desired. 2. He that will not be Converted, he will not be healed of a most deadly Plague, though the Physician do offer freely and throughly to Cure him. Sin is certainly the sorest Distemper, because 'tis the Soul's Disease: No Souls die but of this Plague, and all Souls must perish and be lost that refuse to be healed. Christ came on purpose to heal, but frantic Sinners are more afraid of their Physician than of their Sickness, though never so dangerous and mortal: The unjust Man says, let me alone to be unjust still, though my unrighteousness hinder my entrance into the Heavenly Kingdom; the proud Man says, let me be proud still, whatever the Scripture speaks of Gods resisting the Proud; the unclean Sinner says, let me be filthy still, if I can't go to Heaven without being Holy, I care not to come thither. Thus Jerasalem of old would not be cleansed, the Lord offered to sanctify and heal her, but she would by no means consent to it, Jer. 13. 27. Woe unto thee, O Jerusalem, wilt thou not be made clean? when shall it once be! 3. He that will not be Converted is certainly frantic, for he will not be eased of a load that he can't bear: Can he stand under the weight of thousands and millions of Iniquities? No, no; the least of all is heavy enough to sink him into Hell; Oh how exceeding low will he be depressed under the whole number! Can he bear up under the Almighty's Indignation? that Wrath has such righteousness and strength with it, that none can stand before it. Now if the Sinner would become a Convert, Iniquity should be removed, divine Anger appeased through a Mediator, but he utterly rejects the motion. 4. He that will not be Converted, is resolved to remain poor, though the greatest Treasure, the Pearl of price be proffered him; and may be had for prising and acceptance: The second Adam tells us, how we are beggared in the first; those words may truly be applied to every natural Man, Thou art wretched, and miserable, and poor, and blind, and naked, Rev. 3. 17. Now our Lord adds, v. 18. I counsel thee to buy of me Gold tried in the fire, that thou mayest be rich: This Gold can't be bought too dear; nay, 'tis bought without money, and without price: Parting with our Sins and Idols, which we preferred before this tried Gold, and willingness to have it, is in a Gospel sense buying of it. But Unconverted Sinners are so poor in understanding, that they prefer their beggary and lusts, before all the Unsearchable Riches of Christ. 5. He that will not be Converted, is resolved to be a Slave, though he is called unto Liberty: In the Gospel, Liberty is proclaimed to the Captives, and the opening of the Prison to them that are bound, Isa. 61. 1. The Son of God did, and suffered much to procure this Liberty; he paid a vast Price, when he gave himself a ransom: But frantic Sinners are fond of their Fetters, they choose to be drudges in the basest work, which is the working of Iniquity; they fancy (such is the distemper and vanity of their Imagination) the bondage of Corruption (though the worst of bondage, and the forerunner of being for ever in Chains of Darkness) to be easy and pleasant, and they will not come to the Son to make them free indeed. 6. He that will not be Converted, the Hopes that he entertains are most unreasonable: He Promises to himself safety, though in the greatest danger; he says he shall have Peace, though the way of Peace he knows not, but goes in wicked ways, that are full of trouble at present, and end in trouble that is endless. How unreasonable is it to entertain a Hope that will be cut off, a Trust that will prove like a spider's web? Job 8. 14. Thou that art resolved not to turn from sin, and yet hopest all will be well with thee, thou mayest as well quaff off a draught of the deadliest Poison, and refusing an Antidote, hope 'twill not hurt thee; thou may'st as well throw thyself into the fiercest Flame, and hope 'twill not burn thee. Poor, distracted, self-deceiving Soul! as certainly as God and his Word are true, so certainly thy Hopes are vain, and thyself miserable. 7. He that will not be Converted, he hearkens to a Destroyer that hates him, designs to deceive him with dying and lying Vanities; he believes him that is most false, and trusts himself under the Power of a Murderer; but he is deaf to a Redeemer, he slights the offer both of Grace and Glory, and will not come to him, though for his coming he may have Life, and that eternal. 8. He that will not be Converted, he dares the Power and Justice of God to do their worst against him. The Potsherd is fearless of the Iron rod, that can so easily dash it all to pieces, the dried Stubble is fearless of the devouring Flame. When a Sinner is deaf and obstinate against Gods Call to turn, the Language of that stubbornness is plainly this, That he despises the riches of his Goodness, that he fears not his sorest and eternal Vengeance. Alas, alas! how has Sin turned this World into a mere Bedlam! the Words, the Actions of most, declare they are beside themselves; but nothing more argues the prevalency and mischievousness of the Madness, than refusing to be turned: Thou that thus refusest, it had been good for thee thou hadst never been Called. Capernaum's hearing of Christ and Heaven, and contemning both, made her Case worse than that of Sodom, Mat. 11. 23, 24. What our Lord said to him that betrayed him, that may I say to every one that is resolved still to reject Him and Converting Grace, It were good for thee that thou hadst never been born, and better to have been born in the darkest place of the whole Earth, than in this place where the joyful sound is heard, and the light of the Gospel shines. USE III. If Conversion be of such absolute Necessity, Learn the Inexcusableness of them who have been almost persuaded to be Converts to God, and yet afterward return again to Wickedness and Folly. Great Pains have been taken with many that perish, to have prevented their ruin; Messengers have been sent both to warn and woo them, that Wrath might be escaped, and a Saviour accepted: Christ himself has come, has stood and knocked at the door, and his Spirit has striven, that he might prevail to have it opened; and sometimes the Convictions have been so strong, the evil of Sin so apparent, the necessity of Christ so evident, and the reasonableness of Conversion so undeniable, that Sinners have been even almost upon the Point of turning: But alas! some beloved Lust, some Idol, some sinful Gain or Pleasure, some selfish respect and Interest, has been the Impediment unto a through Conversion; and with the neglect of Christ, grieving of his Spirit, Conscience has dropped asleep again, the Judgement has been clouded, and the Will has been fixed and settled in its evil purpose. Now the Inexcusableness of the Sin and Folly of such as have been near Conversion, but never are indeed Converted, I shall thus manifest. 1. They offer great Violence to Conscience, for Conscience in them has been awakened, and told them roundly of their evil ways and do, that have not been good; it has often pressed them to turn to God, and reproached them because of their backwardness to do it: Conscience has upbraided them with the unfruitfulness of the works of darkness, Rom. 6. 21. and has told them, that sin has nothing but deceived them all along, and will certainly damn them in the conclusion, if they go on still in their Trespasses. What Apology can be made for that Sinner that is resolved to persist in his pernicious way, notwithstanding so clear a light that shines, and shows the destruction at the end of it? notwithstanding such admonitions from Conscience, a Monitor within his own breast? 2. They that are only almost Converted, in a special manner resist and vex the Spirit of God. Conviction is the Spirits work; and when a Sinner, though Convinced how ill 'tis to l●●●o, is resolved at last to remain a Sinner still, this is a Grief and Vexation to the Holy Ghost. Does that Spirit follow after the workers of Iniquity, in the broad way, and tell them how much it does concern them to turn out of it, before their steps do quite take hold of Hell? Does he come and visit them in the far Country, and tell them, they must needs perish, if they abide there, but they may have a sure and joyful Welcome, and be satisfied with Bread, if they come home to their Father's house? Luk. 15. Do they begin to yield, and go some steps towards Home, but then become deaf to the Spirits Motions, and run back again, and that into the farthest part of the far Country? Do they upon the whole matter, prefer the Husks before Bread, and choose to starve for Hunger? What Excuse can be brought for such Obstinacy? But here by the way it may be demanded, Can any resist the Spirit of the Almighty? Is not his Operation too strong for Creatures to withstand? I Answer, If God should put forth his Power, no Creature indeed could resist him; but he is a free Agent, his Will tempers his Works, and gives Gage to his Power, putting forth so much as he pleases and no more: And thus Sinners may and do resist him and his Spirit, and hereby exceedingly heighten their Provocations, Act. 7. 51. 3. They that are only almost Converted, do Sin against their own experience, they have known and seen that Sin is an evil and a bitter thing; they have tasted the Wormwood and the Gall; and perceived how deceitful its pretences unto Pleasure, are, they have felt the intolerable smart of those wounds which Sin has made in their Consciences. Oh what an heavy burden has Sin been found! Now after all this, to become stupid again; and to make a mock of Sin, and to return with the Dog to the Vomit, and with the Swine that was washed unto her wallowing in the mire, 2 Pet. 2: ult. justly is the last state of such worse than the beginning. 4. They that are only almost Converted, bring great reproach upon Religion, they really undermine Religion by seeming to espouse the interest of it; and afterwards apostatising and deserting it. Those that are almost Converts, are judged to be Converts altogether; and look like the Followers of Christ. When therefore they are either alured or affrighted away from him, 'tis not without a very great affront offered to Him; for 'tis in effect to say that they have tried both Christ and Sin, and upon trial, they judge Sin to be the best Master of the two. Thus in a sense they crucify the Son of God afresh, and put him to an open shame, Heb. 6. 6. They value Him no more than if he had been a Deceiver, and justly put to a Death that was so Ignominious; and while they say, Not Christ but our Pride, not Christ but the World, not Christ but our Lusts shall rule us, and have our Hearts; they but too much resemble the Jews, crying out, Not this Man but Barrabas, though that Man was Jesus, and Barrabas was a Robber. 5. They that are only almost Converts, harden the Hearts, and strengthen the hands of the profane in their wickedness. When such perceive these who they thought were turned Saints, returning again to their old sins, this makes them more resolute in Sins service, and more unalterably fixed in their evil way. These half Converts, when they totally fall away from all Profession of Religion's; how do they advance Satan's Kingdom, and establish the Throne of the Prince of Darkness! 6. What poor things are those that hi●der the almost Converted from becoming Converts altogether! Relapsing is styled folly, Psal. 85. 8. What Wisdom can there be in departing from God? Is the Ease, the Honour, the Pleasure, the Wealth, which Sin and Mammon brag of, comparable to the Grace of God, or the Glory that will follow? Death will certainly prove the World a Trifle, the Worldling a Beggar, and he that has forsaken God for the World's sake, to be altogether void of understanding. Suppose a Convert stripped naked of all, as Job was upon the Dunghill, he is as having nothing, but yet he does possess all things, 2 Cor. 6. 10. Suppose the almost Convert is never so great a gainer by his backsliding, he is as having much but he does possess nothing. 7. They that are only almost Converted, come very near Heaven and yet miss of it; they come near the Port, and yet are Shipwrecked. It was a torment to the Rich man in Hell, to see Heaven afar off, though he had lived a sensual Life, and never minded Heaven: But how sad will it be to the almost Converts, to remember, that once they were in a fair way to Heaven, and not far off from that Kingdom; and if they had but parted with one or two more Sins, if they had but taken a little more pains, and had been constant in their diligence, if they had but consented to some few more Conditions which were but very reasonable; God would have been theirs, Christ theirs, and Heaven theirs for over. But their Lusts befooled them, the old Serpent beguiled them, and they themselves held fast deceit, and refused to return in Truth, Jer. 8. 5. USE IV. Of Exhortation, unto all unconverted Sinners, to hearken, consider, and turn to God. You that have been long deaf; at last hear the call from Heaven, you that have been long in darkness, at last admit and comprehena the Light, which ●hines about you: You that have hitherto ●een dead in Sin, be attentive and obedient to the Voice of the Son of God, and live. O ye Atheists, that profess to know God but in works deny him! O ye Covetous and Unrighteous, that will be rich if you can, though it be by unjust ways, and will venture the losing of your precious Souls, for the sake of a little perishing Treasure! O ye intemperate and unclean, that are bewitched with present Delights, and fear not eternal Torments! O all ye workers of iniquity of what sorts, of what sizes soever! Turn ye, turn ye from your evil ways unto the true and living God, who is the God of Mercy, Peace, and Grace, and Love. He himself does really and seriously, and earnestly call you, as well as Man who is his Messenger. Arguments are not wanting in themselves really of great strength, to persuade: Oh that the Spirit of God, would set an Edge upon them, and make them strong to you, that your Consciences may yield to the force of them; and your Hearts may be willingly captivated into a sincere and saving compliance with them. 1. 'Tis wonderful Grace that you have leave to turn, Do we read that this was ever allowed to the Apostate Angels? was there a door of hope ever opened to them? after they had departed from God, was there any space or place for Repentance granted them, or Liberty to return with intimation of a readiness to receive them? The Scripture says, that God spared not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of Darkness, to be reserved unto Judgement, 2 Pet. 2. 4. Oh 'twas a dreadful fall, from the highest Heaven to the lowest Hell, eternal Punishment followed Sin at the heels, and not the least mention of any season of Grace afforded them: Nothing done, nothing spoken in order to their return and recovery. Admirable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kindness of God, and good will towards Man! that when the fallen Angels were suffered to lie where they fell, He should be permitted, nay so earnestly solicited, to return, though fallen also by his iniquity. 2. 'Tis wonderful Patience, that after the refusing so many calls, you should be called to turn, still. God shows himself rich in goodness, and forbearance, and long-suffering, Rom. 2. 4. else he had ceased Calling long ago, and come to a resolution, that the unjust should be unjust still; and that those who would not be purged, should never be purged, till his fury took hold on them, Ezek. 24. 13. If a merciful Prince offer Pardon to a condemned Malefactor once, if a ransom be tendered once for the Redemption of a Captive, the Malefactor, the Captive aught to acknowledge it an Act of much Grace. And if the first offer were not accepted, every one would be ready to say, 'ttwere just the Malefactor should die; and the Captive remain under bondage ever after. Astonishing Patience! that God should call not once or twice only, but thousands of times; and yet to this day continue Calling, that Christ should stand many years knocking at the door, and though the door be kept fast shut against him, yet he is not gone away, but while I am speaking may be knocking again at this very instant. Foolish Heart, at last be so wise, as to open; and bewail thy folly in being so averse to give admission to the Lord of Life and Author of Salvation. 3. Consider who 'tis that calls you to turn. Oh refuse not, rebel not, for 'tis the Glorious and blessed God, who calls you to yielding and submission. None so great, none so good as he: He protests by his Life, he has no Pleasure in your Death; therefore He himself bids you turn, and cast away every Transgression; and assures you, iniquity shall not be your ruin, Ezek. 18. 30, 31. For man to refuse to hearken unto God, is mere madness; 'tis disobedience to the highest Sovereign, 'tis base ingratitude against the highest Kindness, 'tis in effect the charging the God of Grace and Truth with falsehood and ill-will; 'tis a rejecting the best and safest Counsel, and 'tis the way to engage the great Jehovah, to be much more an enemy, by refusing to turn and be reconciled to Him. 4. Consider what the Lords design is in requiring you to become Converts. He could glorify his Truth and Righteousness, and make his Power known in executing vengeance, and in punishing you with everlasting Destruction, but he chooses rather to magnify his Mercy and Grace, therefore he waits to be Gracious, Isa. 30. 18. and if he be exalted that he may show Mercy, his Mercy will be exceeding plenteous and glorious in the blessed Effects of it; if you forsake your evil ways and thoughts, and turn to him. In turning you to himself, the Lord designs to demonstrate, that his Grace can superabound, where Sin never so much abounds: he designs to show forth the merit of his Son's blood, and the Power of his Spirit; he designs to new make what sin had marred, and to produce Vessels of honour out of the corrupt mass of defiled Clay: In short, he does design to form you for himself, that you may be most blessed for ever in himself, and both here and eternally show forth his Praises. And what colour or shadow of Reason is there, that you should walk contrary to such a God? that you should thwart and oppose such gracious Designs, by refusing to return? 5. Turn ye; Why won't you Live? Is Alsufficiency to be looked upon as empty, the chiefest good become evil in your Eyes? Are you fallen out with the truest felicity, as if it were not at all desirable? Is the perfection of Happiness feared, as if 'twere Misery? Is Heaven shunned, as if 'twere Hell? and do you avoid the Path that leads to it, that you may be sure never to come thither? These are strange Interrogatories, but they serve for Conviction; that those who will not turn, may be sensible they wrong their own Souls, Prov. 8. 36. in contemning the tender of Eternal Life and Salvation. 6. Turn ye, Why will ye Die? Is the Gild of Sin become a light matter? the Wrath of the Almighty easy to be born? do you make a mock of that which makes the whole Creation groan and travel in pain together? Rom. 8. 22. Is it no longer fearful to fall into the hands of the Living God? and has the second Death ceased to be terrible? Are the Tears of the Damned dried up? Is their Sorrow turned into Joy? Is the neverdying Worm to be hugged in your bosoms? and everlasting Fire a thing to be played with? Oh! What do you mean who will not turn? Why do ye love Death? Prov. 8. ult. Why have ye the greatest hand in your own ruin? Why are ye Devils to yourselves? Why do ye desperately rush on in Sin, and in the end throw yourselves down into everlasting Burn? 7. To persuade you to turn, Consider, Conversion is a thing that never was, that never will be Repent of: The Profane, in the other World at farthest, repent they did not turn at all; the Hypocrites repent they did not turn in truth; but sincere Converts are glad they are so, and see good reason still to continue so. The Apostle tells us, that the Gifts and Calling of God are without Repentance, Rom. 11. 29. when he effectually Calls any, and gives Converting Grace to them, it is such a Gift that God never reputes of bestowing, neither ever does he take it quite away again: It is such a Gift as Man never reputes he has received, but has good cause to desire that God would perfect what concerns him, and not forsake the work of his own hand, Psal. 138. ult. 8. Conversion will make you great Blessings in the places where you live: Converts are the Horsemen and Chariots of Israel, because as so many Princes they have power with the God of Israel. Solomon tells us, that Righteousness exalts a Nation, Prov. 14. 34. The more Converts to Righteousness there are, the more the Nation is beholding to them; but Obstinate Sinners are not only their own, but the Nations greatest Enemies. When God's Anger has been exceedingly provoked, so that he has doomed a Nation to Destruction, Conversion even in this Case will do a kindness, Jer. 18. 7, 8. At what instant I speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it: If that Nation against whom I have pronounced, turn from their evil way, I will repent of the evil that I thought to do to them: Though England at this day, has many Enemies whose Power and Policy is engaged against it; yet it is chief endangered by its sins and wickedness: A speedy and general Conversion to God, would certainly be England's security and establishment. 9 If you are Converts in truth, the News of it will be heard and known in Heaven, and occasion Joy there; Luk. 15. 10. I say unto you, there is Joy in the presence of the Angels of God, over one Sinner that repenteth. The Angels did Sing at the Birth of a Saviour, Glory be to God in the highest, on Earth peace, good Will towards Men; and they rejoice at the New-birth of all that are saved. 10. Consider the vast difference that is between the End of Converts, and those that die unconverted. They that are wise, look not only at the begininng, but to the end of things, and they cannot think well of that which must needs end ill. And unconverted Sinner dying, is one of the saddest spectacles in the World; he is leaving all his good things, all his Consolation behind him; he and his hopes die together, and whither does Death send him? to the Bar of an Holy and Righteous God. 'Tis a terrible Clause in the Statute of Dying, After this the Judgement, Heb. 9 27. And how can the wicked Man, who would live, and did die in his Sins, be able to stand in Judgement? Death comes to the Unconverted armed with a Sting; with a Sting did I say? nay, the Stings are thousands and millions, for every one of his Sins is a Sting in his Death, and his Sins being more in number than the Stars of Heaven, when Death seizes him, how many Stings will pierce him, and put him to Pain which will be Eternal? If he dies stupid, 'tis so much the worse; for Hell being not feared or thought of, when felt will be the more woeful: If he dies in horror, alas, the greatest Despair and Anguish on a Deathbed, is no more to be compared with the Agonies of the Damned Spirits, than a Whisper is to be compared with Thunder, or the smallest Spark of fire is to be compared with those devouring Flames that in 66 did burn down London. But on the other side, how ends the Convert? Death is a fall from every thing but Grace, and Grace then is perfected in Glory: The end of the upright and sincere Convert is Peace, Psal. 37. 37. and a peaceful Death is the forerunner of an everlasting Rest: If he should die in a Cloud, he would shine not at all the less brightly in another World; all sin, and fears, and tears will be gone, as soon as he enters into Heaven's door, and sees his Lord there: If he sets, as the Sun in the clearest Summers evening, his Death is encouraging to others, comfortable to himself, but ten thousand thousand times more Comfort will he presently have, as soon as ever he is got out of, and is absent from the body, and is present with the Lord, 2 Cor. 5. 8. I have done with the Motives to Conversion; And now for shame be silent, all tongues that talk against turning to God Apostate Angels, be for ever mute! what Adversaries and lying Spirits are ye, in dissuading Man from Conversion, and in asserting, that though he turn not, he shall not surely die? And Carnal Reason, confess thyself quite baffled with strength of Argument, and that not one word more of good sense can be spoken against the Sinners Conversion, which is so much for his Interest both in time and to eternity. USE V Of Direction, how Sinners may become true and thorough Converts: It greatly concerns you to be sincere in turning, for in this matter you have chief to do with God himself, who can't be deceived with the fairest shows, but understands perfectly the most secret thoughts, inclinations and purposes of the Hearts of Men; every upright Heart is open to him, and he takes Pleasure in the uprightness which himself has wrought. And if there be nothing but Hypocrisy under the greatest Profession, that Hypocrisy is both observed and abhorred: Any thing short of true and thorough Conversion, will be a dangerous Cheating of yourselves; therefore, that you may be Converts indeed, I shall give you these Directions. 1. Let spiritual Wisdom and Knowledge be valued, as that which is of great price and usefulness: He that is indeed a Convert, is called out of darkness into marvellous light, 1 Pet. 2. 9 In this Verse where my Text lies, Converting the Soul and making Wise the Simple are joined together, the one is necessary and subservient to the other. That Devotion of which Ignorance is the Mother, is indeed a following of blind and deluded, or crafty and deluding Guides; but a turning to, and a following of God, it is not. Be well Catechised and Instructed in the Principles of the Scripture-doctrine; let a true Light be set up in your Understandings. The Mind is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the leading Faculty, 'tis needful it be well Informed. In the first Creation, when Darkness covered the face of the deep, God said, let there be Light, and there was Light, Gen. 1. 2, 3. and thus it is in the new Creation and Conversion, 2 Cor. 4. 6. God who commanded the Light to shine out of Darkness, hath shined into our Hearts, to give the light of the knowledge of the Glory of God in the face of Jesus Christ. Search for Knowledge in the Scripture, as you would search for Silver or hid Treasure, and look up to Heaven for light and ability to understand it, that you may know Christ, and God in him; and what you are to believe, desire and do in order to your Happiness. You can't be made wise to Salvation, unless you are first made wise to Conversion. And as you are to acquaint yourselves with, so you are firmly to assent to the Doctrine revealed in the Word of God; and the more strongly you credit whatever the Word says, the more powerful influence will this Faith have upon your Conscience, Will and Life. Unbelief is the root of defection and departing from the living God, Heb. 3. 12. If the arm of the Lord be revealed, his Power shown forth, and cause the report of the Word, all the Promises and Threaten of it, to be indeed believed, this will have a mighty efficacy towards the Souls return to God again. 2. That you may become true Converts, be sensible that all Mankind are fallen by Iniquity, and are estranged from God, and you in particular are by Nature far off from Him. The Lord indeed made Man upright, but he has sought out many Inventions, Eccles. 7. ult. New ways he thought to have found of being higher and happier, but while through the subtlety of the old Serpent, he catcht at a shadow, he lost the substance, and became both foolish and miserable. Adam the first Man, corrupted the humane Nature, and as thus corrupted you partake of it, so that you are by Nature Children of Wrath; your Hearts are desperately wicked, dangerously deceitful, and returning to God is that which they have a strange and strong antipathy against: The more you are sensible that your Hearts are thus depraved and alienated from G●● the more jealous you will be of them; and the more earnest for that new Heart and new Spirit, which the Lord has Promised in his new Covenant, Ezek. 36. 26. Perceiving and being burdened with a Distemper, is a good step towards a Cure, especially if an able Physician is ready to heal any that will but make use of him. A right sense that Sin has set you at a distance from God, and that those who are far from him shall perish, Psal. 37. 27. will have a mighty tendency to your being brought nigh to him, by the Blood and Spirit of the Lord Jesus: And truly He that in the days of his Flesh was so ready to heal corporal Maladies, is much more willing to heal the corrupted Nature, and to change and turn the Heart of every one that seriously cries, Turn me and I shall be turned, heal me and I shall be healed, save me and I shall be saved, for thou art my Praise! 3. Let Humiliation for Sin be very hearty and very deep. A Soul that never was truly humbled for its iniquities, still retains a liking of them, and is more easily tempted to return to them: Humiliation serves very much to break the league with Sin, the Covenant with Death and Hell. The Apostle Paul, who at his Conversion was deeply abased▪ was made to tremble and to be astonished, Act. 9 6. seeing his Sin, the insufficiency of his Pharisaical Righteousness, and that he was so far from Salvation, that he persecuted the only Saviour; after this low Humiliation, how thoroughly was his Heart turned to God how precious was Jesus to his Soul! how circumspectly did he walk! how abundantly did he labour! how patiently and joyfully did he suffer for Righteousness sake! how constantly did he keep the Faith, and finish his course, till he got the Crown! In true Humiliation there is a mixture of fear, and sorrow, and shame, and upon these does follow holy anger and indignation: Look up to Heaven, behold the great and glorious God against whom every one of your Sins have been committed. Sin is Rebellion and Treason against the King of Glory, 'tis a Transgression of a Law given from Heaven; the breach of which is threatened with not only a temporal Curse, but an eternal Penalty: Well may sin fill you with fear. Let your Sorrow express itself freely and abundantly in remembrance of your evil ways. Sin is the only evil in God's eyes, and the greatest evil unto you; hateful to God, hurtful to the Sinner. Every Sin has given you a Wound, and as Sins Wounds are the worst, so they should be most grievous: Lament when you see in what a woeful plight you are. The sad effects of Sin the whole man over, the Prophet emphatically sets forth, Isa. 1. 5, 6. The whole Head is sick, the whole Heart is faint; from the sole of the foot even to the head, there is no soundness in it, but wounds, bruises and putrifying sores; they have not been closed, nor bound up, nor mollified with ointment. And should you not be ashamed of your own folly in being such enemies to yourselves? your Pollutions, your Perdition is really of yourselves; Gild should make you blush, and because Sin has stripped you naked and bare of every thing that's good and beautiful: Oh what a loathsome Leprosy is apparent in all your Parts and Powers! your foulest spots are open to God's eye, well therefore you may be covered with Confusion; and that which still should make you more confounded, is your base ingratitude; you have despised riches of goodness, you have abused Mercy and Grace, and when a Cure has been offered in the Gospel you would not be healed. Be therefore truly angry at yourselves. Let your Indignation and hatred spend itself on your iniquities, be revenged upon them, that they being mortified and dying, you may not die in them and for them: Humiliation is indeed grievous to Nature, but friendly to Grace. The more Humiliation Ploughs up the Fallow ground, the fruits of Righteousness commonly are brought forth in greater Plenty. 4. Study the mischief which the beloved Sin or Sins have done you. The Master Sin is Gods Capital Enemy, and the chief obstacle of Conversion; this has the greatest Interest in the Heart, to forsake this is indeed most difficult, but withal most necessary. That great Commander Hannibal, had more of Enmity against the Roman State, than a thousand ordinary Carthaginians. He still to his utmost endeavoured to hinder peace with Rome, and to bring Rome to ruin. The commanding Sin which by reason of the Sinners complexion or calling, or other circumstances, has most strength and bears the greatest sway; does most oppose the turning unto God, therefore this must in a special manner be resisted, hated; for the Life and Strength of it lies in the love of it. Thy Master Sin is thy greatest transgression, Psal. 19 13. and has rendered thee obnoxious to the greatest Wrath, this especially provokes divine jealousy; this has made thee most a slave, and most abominably defiled thee, this is thy strongest fetter, and thy most deadly plague, thy love to it is altogether against; thy hatred of it will be with the greatest reason. The young man in the Gospel, might have been a Convert, but Love to his great Possessions was the sin that hindered, Mat. 19 22. He went away from Christ, he was too much taken with worldly Wealth, therefore not at all taken with a Treasure in Heaven. Herod that did many things, might have done more; but love to his Herodias was his darling Lust, this made him instead of harkening to John the Baptist, put him in Prison, though John designed Herod's spiritual Liberty and eternal Salvation. Let the proud man hate his Pride, the Covetous man contemn the World which he has made an Idol of, the filthy wretch abhor Fornication and all Uncleanness, the unrighteous become just, and make Restitution of what he has unjustly gained. Mortify all the members of the Body of Sin, but especially consent, the right eye should be plucked out, the right hand cut off, and the very Heart torn out of that Body. 5. Would you become Converts in Truth, save yourselves from the Society of evil doers: The Prophet who tells us, he turned his Feet unto the Testimonies of God; quickly after adds, I am become a Companion of them that fear thee, and of them that keep thy Precepts, Psal. 119. 63. He that will be a true Convert, and indeed a blessed Man, he must not walk in the Counsel of the , nor stand in the way of Sinners, nor sit in the Seat of the Scornful, Psal. 1. 1. David resolving to keep the commands of God, abandons that company that were breakers of those commands, and were likely to be continually persuading him to transgress them, Psal. 119. 115. Depart from me ye evil doers, for I will keep the Commandments of my God; he is so far from approbation, from imitation of them, that he beheld them with grief and with horror. It was Counsel given to those that had been pricked at the Heart, and began to turn; Save yourselves from this untoward Generation, Act. 2. 40. There is a great Contagion in Sin, 'tis likened to the Plague, to the Leprosy, because 'tis such a deadly, because 'tis such a catching disease. When we are needlessly Conversant with them that are dead in Sin, what deadness do we find seizing upon our own Hearts! When we are too intimate with vain Persons, how does vanity insinuate itself into our minds, too much estranging them from God, and putting them out of a serious frame! Carnal Company are a sort of Devils in humane shape, that are bound for Hell themselves, and are drawing as many others as they can thither; they can't be contented to Sin and be damned alone: Have therefore no fellowship with the unfruitful Works of darkness, but rather reprove them, Eph. 5. 11. Reprove them, because Destruction and Misery is in their ways, but let not them ever persuade you out of the way of Peace. And as you are to shun the Profa●●, so you must take heed of being deadened, and diverted by the Erroneous. If Satan cannot draw you back to your form● ungodliness and unrighteousness, he will endeavour to turn you aside to some false and strange Doctrine, that this may take up your time, your thoughts, your zeal; the Power of Godliness, and Practical Religion, being in the mean while neglected. When Error has been embraced, and has corrupted the Mind, and made the Head giddy; 'tis usual for it, to bring a false Peace into the Conscience, and by diverting the Heart to hinder its Converting unto God. Beware, beware of that vain Religion, which is nothing but a kind of Philosophy of Opinions; which is a thing for a wanton fancy to play with, a smooth Tongue to talk of: that is made up of Brain and Mouth, without Heart to love, and Hands to work for God. 6. If you would be Converts in Truth, let your Hearts be filled with awful apprehensions of the Majesty and Holiness of God, especially considering he is always by you, and tries your very Hearts and Reins. The greatness of that God with whom you have to do, should make you afriad to dally and trifle with him. If you think he will be mocked, you will find to your cost that you deceive yourselves: Oh stoop with the most profound Submission to this glorious Sovereign of Heaven and Earth. 'Tis the height of Madness for you that are so infinitely below Him, and so wholly under his Power, to refuse subjection to Him. He is Glorious in Holiness, Exod. 15. 11. He can as soon cease to be himself, as cease to be an Hater of the workers of Iniquity. A fuller Persuasion of God's Holiness, and that his Holiness is his Glory, will make you more sensible of the Necessity of turning from Sin, and that Holiness will be your Glory and Perfection: He that is changed and made a Convert, is made a Glorious Creature; and as this change is carried on, there is still a Progression from Glory to Glory by the Spirit of the Lord, 2 Cor. 3. 18. God's Nature is pure, every Word of God is pure: He is Righteous in all his ways, and Holy in all his Works, Psal. 145. 17. Oh cry incessantly that you may partake of a nev, of the Divine Nature; that a clean heart may be created in you, that your Lips may be Pure, your Words true and Gracious; and that you may be Holy in all manner of Conversation. Are not Gods eyes upon your ways? does not he hear all your words? does not he weigh your very Spirits? your whole man is under his Observation; let there be a turning to God with your whole man. Sincerity in Conversion, and hypocrisy, are both known; and only Sincerity has God's love and liking. 7. When you turn to God behold him as he is in Christ, else there is no access to him, nor acceptance with him. After Adam's fall the Mediator is presently revealed, the Seed of the Woman that was to break the Serpent's head, Gen. 3. 15. The old Serpent, by Sin had made a Rupture and breach between God and Man: Now Christ the Mediator is He that makes up the breach again, and so destroys the work, and frustrates the design of Satan. If God be looked upon in Christ, there is all manner of Encouragement to return to him: He is a Rewarder of them that diligently seek him, Heb. 11. 6. He is good and ready to forgive, and plenteous in Mercy to all that call upon him, Psal. 86. 5. The Prodigals Father was not more forward, who ran to embrace his returning Son, than God is to receive returning Sinners: If you would return to God indeed, you must take Calva●y in your way, you must know Jesus Christ and him Crucified, 1 Cor. 2. 2. The Saints of old that were in Heaven before the Son of God was manifested in the Flesh, as well as those that went thither afterward, were all brought nigh to God by the Blood of his Cross, Col. 1. 20. You cannot know, and turn to the only true God, so as to be received by him, unless you know and receive Jesus Christ whom he has sent. But if you behold God in Christ, unbelief appears unreasonable, despair is a monstrous absurdity: You may perceive Love in the Lords looks, his Justice fully satisfied, his Anger all gone, his Repentings kindled, his Bowels yearning; and you cannot so much desire Mercy, as He delights in showing it. The true Convert to God must be a Believer in Jusus, who is the way to the Father: As God will not draw nigh to Man, so Man cannot draw nigh to God any other way. 8. With great earnestness implore the Spirits aid. Be sure to grieve that you have grieved Him, and acknowledge 'tis just that for your grieving him, he should leave you to yourselves; but beg his presence and his assistance, that he would help you, and make you truly, constantly willing to be helped. Adam's Body was form of the Dust of the Ground, but was a lifeless Corpse, till God breathed into it the Breath of Life. Till the Spirit of Life enters into you, you are without Life or Motion towards God, therefore with all seriousness ask the Spirit: You come to God through the Son, as the Mediator that procures access and opens the way, but 'tis by the Spirit, as by Him who both inclines and strengthens you to come to Him, Eph. 2. 18. The Promise of the Spirit is of ancient date, implied in the Promise of the Messiah, and very frequently expressed: Under the New Testament Dispensation, a more plentiful effusion of the Spirit is Promised. Parents that are evil, if their Children ask bread will not give them a stone to hurt them, nor instead of a Fish, a Serpent to sting them: And if they give good gifts to their Children, much more will the Father in Heaven give his Spirit to them that ask him. There is hardly a more encouraging Word to Sinners in the whole Bible, if they are inclined, or would be inclined to have the Spirit given them: And if the Holy Spirit be given you, you will have Light, and Life and Liberty. Conviction antecedent to Conversion, Conversion itself, and Consolation afterwards, are all of them, the Works of the Spirit. And be sure to observe the Accesses of the Spirit. Sometimes the Wind blows fair and strong for Heaven, now hoist up thy Sail, that thou mayest receive the Gale; sometimes by his Convictions, motions, strive, you may perceive the Spirit is very near you; by a clearer and more affecting Light he shows you, that turning to God is your Duty and Advantage, and he very much presses you to it. Nunc sunt Mollissima fandi, Tempora.— Now is the time to speak and speed in your Supplications for the Spirit, that he may thoroughly Convert you, and consecrate you to the Lord, and abide in you for ever. 9 Would you be Converts in Truth, give your whole Hearts to God, and never be satisfied till you feel you love him above all. Let the Lord have your Hearts to search them, that all, even the most secret evils there, may be detected; and being detected, may be detested and abhorred. Sin sometimes may be restrained from breaking out in the Life, and yet then may be regarded and reign in the Heart: Be willing to know the most inward spiritual wickedness, that lies quite out of the sight of others, and being acquainted with it, consent to have it purged away. Give your Hearts to God, that he may possess, employ, and rule them at his Pleasure: Tell the Lord that the very Throne is for him, and that your Souls and all that is within you, are ready to be at his command; and that you consent every Lust should be slain, because it would not that he He should reign over you. In what a safe hand is the Heart, when 'tis in Gods? how pure and excellent is it made? with what Beauty does it shine? To turn with the whole Heart, is for the whole to turn excellent, for the whole to be secured. Be never satisfied, till you perceive that God has your love, which is indeed the leading and commanding Affection. If Sin, if Mammon's Pleasures and Wealth have still your love, your professing yourselves Converts, is all but feigned kindness, and you provoke the Lord to jealousiè: Give unto God your Love which he calls for, in the first and great Commandment; or else you give him nothing: if your love be given him, you will not deny him any thing. And if as yet you can't show your love by delighting in God, because of your doubts, and the darkness of your state; show your love by desiring after God, whose loving kindness is better than Life; whose Alsufficiency is enough and enough, and infinitely more than enough for you. But here's the difficulty. How shall the Heart of Man be brought unto the love of God? The Stream of the affections runs naturally and violently downwards; and how shall the tide be turned? how shall the love be carried quite contrary to the bent of Nature? Certainly this must be the doing of the God of all Grace. The Apostle prays for the Thessalonians, that the Lord would direct their hearts into the love of God, 2 Thes. 3. 5. Put up this Petition for yourselves. 'Tis an encouraging Scripture, Deut. 30. 6. The Lord thy God will circumcise thy heart to love the Lord thy God with all thy heart, and with all thy Soul, that thou mayest live; apply it, improve it; and if you grudge your love to every thing else, and are continually offering it to God; and above all things in the World, desire to love him, and to be beloved of him; Love is already wrought, the acts of it appear; and you shall by degrees love more sensibly; and the stronger the love, the more sound the Conversion. 10. Deceive not yourselves with faint wishes, and half-willingness to be Converted. I grant that the desire of Grace, is Grace; but if there be not Truth in the desire, the Truth of Grace can't be concluded from it: A lazy wish to be Converted, where there is a prevailing resolution to connive at and continue in Sin, what does it signify but that the Heart is not right with God, notwithstanding some feeble good inclinations towards him? Our Lord commands his Followers to strive to enter in at the straight gate, because many shall seek to enter in and shall not be able, Luk. 13. 24. Many hereafter shall seek and expect admission into Heaven, who shall be excluded because they would not strive, they would not use an holy violence to take that Kingdom. Many over hastily conclude they are Converted, because there is some little inclination to what is good, though a stronger inclination to what is evil, without check does bear the sway in them. In spiritual, as well as natural lukewarmness, there is some mixture of heat, as well as a prevalency of cold: Can water be called hot, where heat is least, and cold is most? Can the Heart be said to be turned to God, which is least inclined towards him, and most strongly and resolvedly bend towards Sin and Vanity? Oh, take heed of Sloth and Idleness! Sloth is that which has brought many a Conviction to nothing, you can hardly name a greater Impediment of Conversion: Upon thousands of Professors Tombs this may be written, Here lie those who have undone themselves by Slothfulness, and missed of Grace and Glory, because they would take Pains for neither. If you would be Converts indeed, abandon Idleness; let your very Hearts be in every Duty, your Souls and the strength of them, the fervency of your Spirits in every Ordinance of God, Rom. 12. 11. Not slothful in business; especially not in the main business, servant in Spirit, serving the Lord. Satisfy not yourselves in a customary and formal using of the means of Grace, but look to this, that life, and warmth, and strength, and Grace be indeed conveyed to you in them. 11. Would you be Converts indeed, look much into another World; confine not your sight and thoughts to the things of time and sense, but take the Perspective of the Word of God, that to the eye of your Faith, things unseen may become evident, Heb. 11. ●. Time is so short a thing, that you may easily and quickly see to the end of it; and yet concerning this short Time, it may be said, that Now you must be turned or Never: At the end of Time Death stands, thousands feel his stroke every day, before your eyes, and how soon may you feel his deadly Dart, and return to the dust out of which we were all taken! where's the Man that upon good ground can say, He is sure to live a Year, a Month, a Week, a Day to an end? Just behind Death is Judgement; and at the Bar of God, who will bring to light the hidden things of darkness, and make manifest the Counsels of the Heart, what will a show of Grace and of Conversion signify? At that Bar all the Children of Men must receive their final and unalterable Doom: from that Tribunal there can be no Appeal to another; there is no higher Judge than he who shall judge the quick and the dead, at his Appearing and his Kingdom, 2 Tim. 4. 1. The Sentence which he will Pronounce, will stand good and firm for ever; and 'twill be a Sentence either to eternal Glory or everlasting Flames: And know, that Conversion now will make the Discrimination then; only Converts will stand in Judgement, only those that sincerely ●urn'd to God in this World, will be received into his Joy and Kingdom in the other World. But as for the Unconverted who would not turn from Sin, they shall without any Pity, or hopes of any, according as they were threatened, and have justly deserved, be turned into Hell, and there will be no remedy. You are all posting away from hence, and shall shortly hear the Word, and be seen yourselves no more. A serious belief and consideration of the eternal Joys and eternal Woes of another World, would have a mighty Influence upon the very worst of you, to make you of another, of a better Mind. USE VI Of Consolation unto Converts. There is a Consolation that has a Woe joined with it, Woe to you rich Men, for ye have received your Consolation. The Wicked and the Hypocrite have their Peace and Joy, but their Peace is false, and their Joy but for a moment; but the Converts Comfort is styled both strong and everlasting Consolation. Here I shall first give you the Converts Character, and then lay down the Grounds of his Comfort; and indeed true Comfort belongs to none in the World but true Converts. Though I have spoken a great deal already, to show who are Converted, yet I shall add these Signs following. 1. Converts choose God for their Portron; rather than the World: Thou art my Portion, O Lord, I have said I will keep thy Word; this was a Converts Language, Psal. 119. 57 So Lam. 3. 24. The Lord is my Portion, saith my Soul, therefore will I hope in him. A Converted Soul cannot be satiated with Vanity, no sufficiency is enough for it but God's Alsufficiency. 2. Converts choose Christ for their Ruler, rather than Sin; they are weary of Sins Dominion, as well as afraid of its Damnation, and they consent that Sin should no longer reign in them; but they are willing to be the Lords in the day of his Power, Psal. 110. 3. they yield hearty Obedience to his Commands, and are sorry they can't, and wish they could yield better. When God Commanded to have his Precepts kept diligently, 'twas the Heart of a Convert that echoed to his Voice, Oh that my ways were directed to keep thy Statutes! Psal. 119. 4, 5. 3. Converts choose Saints for their Companions, rather than the Wicked: David though a King, counted the Saints the most excellent ones upon Earth, Psal. 16. 3. and his Delight being in them, it argued he himself was sanctified, and that he was good as well as great: But know, 'tis one thing to love a Saint because good Natured, because Learned, because Prudent and Ingenious, because of our Persuasion, because serviceable to our Carnal Interest; and another thing to love and like the Holiness and Image of God in him: If thus we do, we shall be glad of the Grace in him, though 'tis more than in ourselves; and the more faithfully he reproves us for our Sin, and endeavours to promote Holiness ●n us, we shall still like him so much ●he better. 4. Converts choose good Works and Duties ●or their employment, rather than the unfruitful Works of darkness; and they had ra●her have a Treasure in Heaven, than the greatest riches of this World; they pre●rr Heaven not only before Hell, but be●re Earth, and all the Wealth, Pleasure ●nd Glory of it; and sow not to the Flesh, ●ut to the Spirit, that of the Spirit they ●ay reap Life everlasting, Gal. 6. 8. These in short are the Characters of Converts; the Grounds of their Comfort ●re these. 1. When any are truly Converted, God eternal good will and purpose of Grace brea●● forth, and he is savingly wrought on, wh● was chosen in Christ before the foundation of the World, that he should be holy, Eph. 1. 4. The Apostle speaking of those that are effectually Called and Converted, he looks both into the Eternity before the World, and into the Eternity after it, and concludes that these Called one's, they were predestinated to Life and Salvation from everlasting, and to everlasting they will be glorified, Rom. 8. 30. Converts in time, have been in God's thoughts from Eternity, and in Conversion his Electing Love breaks forth, which was in his Heart ever o● old, before the World began: And Converts may conclude, that a Love which from an whole Eternity was thus fixed and settled upon them, in time shall never change: Though the dispensations of his Providence may vary, some being more sweet, and some more smarting, like Checquer-work▪ black and white in the same Table, yet God and his Love are still the same. Though there is a vicissitude between Day and Night, between Summer and Winter▪ yet the God of Nature changes not, and the God of Grace is Immutable, and his Heart is still on Converts, though they sometimes walk in Darkness, and see not the Light of his blessed Countenance. 2. Converts are wise Builders, for they have a sure foundation, and shall never be confounded. The Blood of Jesus, which is the Blood of God, and the riches of the Grace of God in him, are the foundation of their Faith and Hope: Christ is the Rock upon which the Church, and every true Member of it, is built; and those who while Militant, are thus fortified and secured, shall certainly at last triumph over the World and Sin, and the gates of Hell: The Convert has cast anchor within the Veil, Heb. 6. 19 Christ is his Hope, 1 Tim. 1. 1. His Hope of Pardon, and sufficient Grace, and future Glory. If Christ were not, or were not his, he would be all Despair; but Christ having done and suffered, and Purchased both him and so much for him, he does abound in Hope, by the Power of the Holy Ghost. The Converts Hope distinguishes itself from the presumptuous Expectation of the Hypocrite; for when he Hopes for Salvation, he keeps the Commands of God, Psal. 119. 166. In this sense he is a wise Builder, for his Faith is effectual to good Works, his Hope makes him patiently continue in well, doing: Those words are very encouraging to the obedient Convert, Mat. 7. 24, 25. Whosoever heareth these say of mine, and doth them, I will liken him to a wise man, who built his House upon a rock; and the rain descended, and the floods came, and the winds blue, and beat upon that house; and itself not, sor it was founded upon a rock. They build well and wisely indeed, who lay up in store for themselves a good foundation against the time to come, that they may lay hold on eternal Life, 1 Tim. 6. 19 3. Converts are made better by the good things of this World, and the evils they meet with work together for their good, Rom. 8. 28. If they have the Creatures in some Plenty and abundance, they have God with them; if they are deprived of them, they have God without them, and so are still well, and have enough in him. No dispensations fall wrong to the Convert, he can fly with any wings, he can fail with any wind; nay, under water he can live, and dive, and swim towards Heaven, which is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fair Haven: The more of this World's goods he has, the more good he is forward to do; and if these are taken away, the more Grace and Peace from God he is desirous, and being desirous, he is sure to receive. 4. Converts have the Ordinances of God, and the means of Grace blessed to them. The Word is the savour of Life unto Life unto them, 2 Cor. 2. 16. The Prayers they send to Heaven, come back agian with rich returns of Mercy and Grace: Sacrament days are days of Strength, and oftentimes of Solace; and not only Christ and his Present Benefits are exhibited to them, but an Eternal Inheritance is also made over, under the broad Seal of Heaven, and themselves are Sealed by the Spirit unto the day of Redemption, Eph. 5. 30. David that reaped Benefit by Ordinances, pronounces the Tabernacles of God amiable, Psal. 84. 1. A day in his Courts better than a thousand. It was the one thing he desired, that he might dwell in the House of the Lord all the days of his Life, that he might see his Beauty, Power and Glory, and taste his goodness there. That Noble Marquis, Galeaceus Caracciolus, need not have been present at a false worship; he might have had the Liberty of Religion in his Closet, yet he left all, that he might enjoy pure public Ordinances: Certainly he found that of Grace, that of Christ in them, as was much more valuable to him than all his Pleasant and Plentiful Estate, which is one of the chief Flowers in Italy, the Garden of the World. 5. God is turned unto these true Converts that are turned to him; and will never turn away from them to do them good, and to keep them good, and upright before Him. Regeneration and Conversion is a great Fruit and effect of the Resurrection of Christ, 1 Pet. 1. 3. Believers are said to be begotten again to a lively hope by the Resurrection of Jesus Christ from the dead. And as Christ being raised from the dead dieth no more, Death hath no more Dominion over him, Rom. 6. 9 so they who by Converting Grace are made spiritually a live, shall never totally relapse under the Dominion of Sin, nor become again dead in Trespasses. That God who has called these Converts is faithful, and therefore, as the Apostle says, he will preserve their whole Spirits and Souls and Bodies blameless unto the coming of our Lord Jesus Christ, 1 Thes. 5. 23, 24. The Lord turns to them that are turned, Zech. 1. 3. Turn to me, saith the Lord of Hosts, and I will turn to you, saith the Lord of Hosts: he turns his Eye, his Face, his Ear, his Heart, his Hand towards them for good. And he has said he will never leave them nor forsake them, neither shall they leave nor forsake him; for he will establish them with his Free Spirit, he will uphold them with the right hand of his Righteousness. Oh Happy Converts, who have Glory promised upon their Perseverance! and have Strengthening Grace Promised to make them persevere unto the end! 6. Conversion will end in Coronation. All Converts are by Adoption the Children of God, heirs of his Kingdom, and shall for ever wear a Crown of Life. Though the Heathens knew something of future Rewards and Punishments, yet their Apprehensions of these were low and unsuitable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who knows, says Euripides, whether to live be not to die, and to die be not to live? He seems to guests there was a better Life after this; yet he is not certain of it: When Ulysses imagined Achilles the bravest among the Greeks, to have been most happy after Death. Homer Odyss. l. 11. brings in Achilles appearing to him, and saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which may be thus Englished, I'd rather serve a Clown on Earth for bread, Than in those Regions of the Dead Command, and be of all the supreme Head. Heaven is here set forth as a poor and undesirable thing: But Life and Immortality is brought to light by the Gospel, 2 Tim. 1. 10. Here the Glory of the other World is displayed; here is an excellent Map of the heavenly and everlasting Kingdom, where Knowledge and Light is complete without Darkness, Holiness perfect without the least remainder of Defilement, Blessedness and Joy is full without any Grief, or Fear, or Possibility of Sorrow; where there is no such thing as Sin, or Death, or Trouble, but God himself is All in All, 1 Cor. 15. 28. All Converts, their Feet are turned into the way to Heaven, their Hearts are now set upon it, it won't be long they be there, and Crowned there themselves. Conversion is called a Rising from the Dead, Eph. 5. 14. for it has some likeness to, and is an earnest of a future glorious Resurrection: What a glorious Creature will the Convert be, when Christ has done his whole Work upon him, and has put to him his last hand, in making his whole Man every way perfect! Glorified Bodies will shine as the Sun, glorified Souls will be pure and spotless like the Seraphim, and Wonder, Love, Joy and Praise, will be in Heaven the everlasting business. I have spoken much to Comfort Converts, but no Tongue can tell the thousandth part of all their Happiness: The Heart of Man is too narrow at present, to comprehend what God has prepared for them that Love him, 1 Cor. 2. 9 USE VII. Of Counsel unto them that are Converted; and my Advice shall be in these particulars. 1. Thankfully admire the Grace of God which has Converted you: The best thing in this World, which is Grace, and Glory in the World to come, certainly do well deserve your thanks. Sin has made you less than the least of Mercies, by Conversion you come to partake of the greatest: Christ is form in you, and you are made New Creatures, that a New Song should be in your Mouths, and that you should show forth the Praises of him who has called you out of darkness into his marvellous light, 1 Pet. 2. 9 Let every Convert admire, and admiring, Praise, and say, How much has God done for me! and how has he done that for me, which he has not done for thousands and millions in the World, in the very Church, who are let alone to live and die in Sin, and to damn themselves for ever! 2. Labour to be more thoroughly Converted; Pray for this, that God would still turn you more and more unto himself; follow on to know him, follow harder after him, and strive still more to please him; 1 Thes. 4. 1. Furthermore than we beseech you Brethren, and exhort you by our Lord Jesus, that as ye have received, how ye ought to walk and to please God, so ye would abound more and more: The more fully you turn, the more you please him, and to please him will be pleasant to you: The nearer you come to God, the safer you will be under his shadow, the more evidently will you see, and the more abundantly will you taste his goodness. 3. Do nothing unbecoming Converts: Think often with yourselves whose you are, and what a Price was paid to redeem you from all Iniquity, and to make you Zealous of good works, Tit. 2. 14. Reckon it brutish to be Intemperate and Unclean, base to be Covetous, and Earthly-minded, hellish to be Malicious, Envious and Proud. Be Patient under God's Corrections, under Injuries from Man: Let your Tongues be true and kind, your Hands merciful and just, in your Morals be of great exactness: Divine Morality! without thee Religion is a vain show, holy Duties are but lost labour, and Confidence that all is well is but self-deceiving: What Brutus said of Virtue, may be used concerning Faith, O miserable Faith, without moral Honesty thou art nothing else but an empty Name! Take heed of falls, especially great ones, after Conversion, lest you wound both Conscience and Religion, and go smarting and groaning to your Graves. 4. Pity the unconverted about you: Misery moves Bowels, and stirs up Mercy; who more miserable than Sinners, who are at a distance from God, and under his Wrath; and who are so far from fearing and turning, that they are still running farther from him, and provoking him to fiercer indignation? Compassionate these, Counsel these, Pray for these, and endeavour, though they are and will be without the Word, to win them by a wisely expressed Love, and by a well-ordered Conversation, 1 Pet. 3. 1. Let not your Bowels be straitened, but Pray for the World's Conversion to God, that he would return to this Earth, which for Sin he has so justly forsaken, and that he would turn the World into a New One, wherein may dwell Righteousness. 5. Be sure to Love all true Converts: Love them all, because God loves them, and love what you see of God in them: The Image of God is so excellent, that in whomsoever it shines, it ought with pure affection to be owned and respected. Converts I grant may differ in many things, but they agree in the main; all of them believe in Jesus, all of them turn to God, all of them endeavour to Glorify him here on Earth, and all of them are bound for Heaven: And Universal Agreement thus far; is a strong reason for Catholic and Universal Charity. All Converts, of what Persuasion soever, of what Nation soever, of what Rank and Condition soever in this World; they are all adopted by one Father, all redeemed by one Christ Jesus, all espoused to one Husband, all members of one Body, all enlivened by one Spirit, and shall all meet at last in one Heaven, where they shall perfectly be joined together in Union and in Love; and this should strongly move and persuade unto Unity and Love at present. 6. Lastly, (and so I conclude this Doctrine,) you that are Coverts, see that you abide with God, and be steadfast in his Covenant; they that totally, and finally departed from God, never were totally and fully turned to him. Let your Perseverance be an evident Demonstration, to prove the truth of your Conversation; let not the hardest labour, the hottest service, that you may be put upon, the greatest sufferings that you may be exposed to, in the least discourage you, for God doth not require that you should do, or that you should suffer any thing for him, but only by the strength that he himself hath promised, and doth intent to give. All you Converts have done well in turning to God, do better in following hard after him; and best of all in finishing your course, that you may get the Crown of Righteousness. To conclude, Let your Faith be firm, like to the Rock it is founded upon; let your hope be steadfast. Be rooted, and grounded in your love; and let your hearts be so united to fear the name of God, Psal. 86. 11. that it may be as possible to hinder the Sun from rising, as to hinder you from shining like lights in the World. That it may be as possible to cause the Moon and Stars to cease their wont courses, as to turn you out of the way of Truth and Holiness. That it may be as possible to alter the Ordinances of Heaven, as to make you neglect Heaven, and become again earthly-minded. Thus have I done with the first Doctrine, that I raised from the words, which I have been large upon: That Conversion, is of absolute necessity, and the great thing that God requires of Man. Doct. 2. I proceed unto the second Doctrine, that I raised from the words, and that is this. Conversion is then sincere, when the soul is Converted. The Soul of Man is the chief subject of Sin. It is the Soul that uses, or rather abuses the members of the Body, as Instruments of Unrighteousness. The Beasts that have no rational Soul, are not capable of committing Iniquity; and as the Soul is the chief subject of Sin, so it is the chief subject of Converting Grace; if this be not turned, really there is no true turning unto God. God is a Spirit, and he weighs the Spirits of Men; and he doth chief require the Heart and Spirit, Prov. 23. 26. and accordingly the Convert with David says, Psal. 25. 1. Unto thee; O Lord, do I lift up my Soul. And Psal. 119. 129. Thy Testimonies are wonderful, therefore doth my Soul keep them. In the handling this Doctrine, 1. I am to show you, when the Soul may be said to be Converted. 2. To prove, that till the Soul is Converted; Conversion is not sincere. 3. To demonstrate the necessity of turning to God with the very Soul. And then in the last place, to make application. 1. I am to tell you, when the Soul may be said truly to be Converted; the opening of this, is the chief thing that I design in this Doctrine. 1. When the Soul is Converted, there is a marvellous Light that shines into the Mind. The Tree of Knowledge was so called, because it was a Tree of Trial; whether Man would persevere in goodness; or whether he would be tempted, and drawn away to evil: but when this Tree was once tasted, Man presently fell under the power of darkness. The eyes of all understandings are blind, till enlightened by the Spirit of wisdom and revelation, Eph. 1. 17, 18. All the Stars that are in the Firmament, cannot make day without the Sun; and all the works that God hath wrought, all the words that he hath spoken, cannot of themselves enlighten the mind of Man without the Spirit of God. It is He that takes off the Veil, and causes the Light to shine upon, and into the very Soul. This Light makes things manifest, Eph. 5. 13. For all things that are reproved are made manifest by the light, for whatsoever doth make manifest is light. This Light that shines into a Converted Soul, doth discover Sin; it shows the filth, the spots, the sting, the poison, the death, the wrath, the Hell, that is in Sin, or is annexed to it. It doth discover the deceitfulness of Sin, in hiding its own bad nature, and the dreadful consequences that follow upon it. And as this Light doth make sin manifest, so it doth discover Christ too; the sufficiency of his justifying Righteousness, the excellency of his sanctifying Grace: and how to turn to God, is, of miserable to become truly blessed. This Light also is directing. It directs what Converts must do that they may be saved. It shows them the End, and the proper Means for the attaining of that End. It leads them out of the broad way, and from all the snares, and stumbling-blocks, and the precipices that are there and it leads them into the way that is everlasting, Psal. 139. ult. Finally, This Light that shines into the Converted Soul, hath Heat and Influence; like the Light of the Sun in the Spring-season, that causeth the Trees and Plants to be flourishing, and to be fruitful. The Light of the Converts, hath a mighty influence upon them. The things that are freely given of God, are so seen, as that the heart is taken with them, as the principal things of all; and undervalues other things in comparison of those. Thus the wise Merchant that sought goodly Pearls, when he had found one Pearl of great price, he went and sold all that he had, and bought it, Matth. 13. 46. 2. When the Soul is Converted, the Judgement is rectified. The Judgement of the natural Man is woefully perverted. He judges aright of nothing, he judges amiss of every thing: Woe to him, he calls evil good, and good evil; he puts darkness for Light, and Light for darkness; bitter for sweet, and sweet for bitter; as the Prophet speaks, Isa. 5. 20. The Wisdom of God he ealls by the Name of foolishness, and the folly of the World, he will needs have to be the shrewdest and best sort of wisdom. He errs on both hands, valuing what is vile, and slighting what is excellent. But the Apostle in 1 Cor. 2. 15. telleth us, That he that is spiritual judgeth all things, yet he himself is judged of no Man. The Convert hath a faculty of spiritual discerning, and can pass a right judgement upon things. One Angel can see another, though the bodily Eye can see neither. One that is a Convert, having a spiritual faculty of discerning, can see the excellency of spiritual things, which the natural Man cannot behold. And when it is said, that the Spiritual Man is judged of no Man, the meaning is this; that no natural Man is a competent judge concerning him. Censure him, he may; as if he were regardless of, and beside himself, but really this Censure is without reason. Not judging, but missjudging this is to be called. The Converts judgement is very sound, he takes the right balance, even those of the Sanctuary, to weigh all things in. He compares God and the Creature together, the righteousness and strength of Man, and the righteousness and strength of Christ together; things temporal, and things eternal together; and weighing these things together, the difference between them is apparent. He writes Takel upon what is Mammon's, and upon what is Man's; and the weightiest and most excellent things he doth approve as such; especially a far more exceeding and eternal weight of glory, 2 Cor. 4. 17. And as the Converts Judgement is sound, so let me tell you, it is very grave and serious, in propounding what is good unto the Will. It is deliberate in its determination what is good; and then with greatest evidence and strength of Reason, nay, with Demonstration of the Spirit, it urges the Soul, that this which is so good may be followed and embraced. My beloved, a Judgement thus rectified, and set right, it is one of the greatest Blessings from Heaven, and comes down from the Father of Lights, who manifests himself to be the Father of Mercies in bestowing such a Gift. Now the Soul is Light when the Judgement is rectified, and the whole Man is under better conduct; and this Light proves Armour and Defence against the Works of Darkness: Rom. 13. 12, 13, 14. Let us cast off the works of darkness, and put on the armour of light: Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, but put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfil the lusts thereof. 3. When the Soul is converted, the Conscience is made very faithful, and very tender. The Soul of Man is endued with a Power of Selfreflection; it can with a great deal of delight take notice of what of God, and what of good is in itself; and it can terribly recoil upon itself, and prove a selfpunisher, at the commission of what is evil. The Conscience of an unconverted Sinner, is usually in a dead sleep. How many sleepy Consciences are here, God awaken them to day: Usually the Conscience of an unconverted Sinner is in a dead sleep. He takes little or no notice at all of that God that is by him, of his Presence, of the Purity of his Law, and of the Sinners obligation to obey it. And Conscience being thus asleep, talks in its sleep; and what doth it talk? in its sleep it doth say, Peace, and it doth dream of Safety; and thus it goes on crying Peace, and dreaming of Safety, until sudden destruction doth prove that Peace and that Safety to be nothing else but a mere delusion. 1 Thess. 5. 3. When men shall say, Peace and Safety, then sudden destruction cometh upon them as travel upon a woman with Child, and they shall not escape. But the Convert, his Conscience is awakened; it is awakened so thoroughly, that it keeps more or less awake ever after. The Conscience doth understand the Authority that it hath from God. And it doth improve that Authority for God. The Conscience of a Convert doth understand the Authority that it hath from God. The God of Heaven hath allowed the Conscience a Negative Voice. To sin contrary to the Light, and to the Dictates of Conscience, it is to sin with a great Aggravation, and it is to incur great danger. 1 Joh. 3. 20. If our▪ hearts condemn us, God is greater than our hearts, and knows all things. Nay, supposing that Conscience doth but doubt concerning an Action, that Action must not be ventured upon until Conscience be fully satisfied about it, Rom. 14. ult. He that doubts of the lawfulness of a Meat, is damned if he eats, because he eateth not of Faith; that is, being not fully persuaded of the lawfulness of what he eats; he eats not of Faith, and that which is not of Faith, is sin. And as Conscience knows the Authority it hath of God, so it doth improve and exercise this Authority that it hath from God, for Him. The Converts Conscience urges that the Will of God may be done still, tho' it never so much thwarts the inclination and grain of man's; it urges that God may be always pleased, whoever is offended, and herein it does consult the Converts truest Interest. The sharper the Sight, the clearer the Light, the greater the force of Conscience is, there will be a departing from evil with the greater fear, and care, and hatred, and there will be a doing of good with the greater diligence, exactness and perseverance; and all this is for the good of Converts in more Worlds than one. Psal. 37. 27. Depart from evil, and do good, and dwell for evermore. 4. When the Soul is Converted, the Thoughts have not a lawless Liberty allowed them, but there is a Conflict with them, and great care to govern them well. The Mind of Man is a busy and an Active thing, thoughts are continually issuing from it, as Sparks from a Furnace, or Waters from a Fountain; and naturally all these are evil, Gen. 6. 5. God saw that the wickedness of Man was great upon the Earth, and every Imagination of the thoughts of his heart was only evil continually. When the Soul is converted, the nature of the Thoughts is changed; vain and sinful thoughts presently become burdensome. The Heart is made new, and a new heart will have new kind of thoughts. The thoughts will be pure and clean, if the Heart be sanctified and cleansed. Jerusalem did show herself a Stranger to Conversion, that she was still indeed in her wickedness, as long as sinful and vain thoughts had entertainment given to them; Jer. 4. 14. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved, how long shall thy vain thoughts lodge within thee? A converted Soul may be likened unto a House that formerly had very bad, but now hath other and better Inhabitants. The Hectors, the Ranters, the Swearers, the Whoremongers, the Drunkards; they come and knock at the Door of this House, and say, that formerly none were more welcome there than themselves; but the door is kept fast locked, bolted, barred against them; and the answer is, that there is no room for such as they. The House hath now another owner, that don't like such company, but another, a better sort of Society. Thus it is with the Heart of the Convert; proud, lustful, covetous, malicious, revengeful thoughts plead for admission; and say we used to be very welcome, and formerly there was a great deal of pleasure, and delight taken in us, and must we now be turned out of doors? The answer is, the Heart hath another Inhabitant: Sin dwelled there before, and then sinful thoughts were welcome thoughts; Ay, but now Grace reigns there, therefore these sinful Thoughts as fast as they endeavour to Crowd in, there are endeavours used to extrude them. And as sinful thoughts are burdensome to a Converted Soul, so good thoughts are welcome guests. Indulge Hospitio causasque innecte morandi. A Converted Soul Indulges to such Thoughts, and earnestly desires their constant abode and stay. The Convert is truly troubled that he can hardly join three or four good thoughts together without some Interruption: The Convert wishes, that God were more, and with more delight his Meditation; and that his Law were meditated on, and delighted in as well as himself. Saith David, Psal. 104. 34. My Meditation of him shall be sweet, I will be glad in the Lord. And in Psal. 1. 2. It is said of the blessed man, His delight is in the Law of the Lord, and in his Law doth he meditate day and Night. And the Convert whose Soul is indeed turned unto God, he speaks thus; such and so delightful let my thoughts ever be. 5. When the Soul is Converted there is a Conformity of the Will of man, unto the Holy and blessed Will of God. This was the ground of the first controversy between the Lord and those Angels that revolted from him; they would needs oppose their wills to his: God would have them to keep humble, their Wills were to become proud, and pride was both the fault and fall of the Devil and his Followers, 1 Tim. 3. 6. Not a Novice, lest being lifted up with Pride, he fall into the Condemnation of the Devil. God would have these Angels to abide in Truth, but their will was to let go their Primitive Integrity, and they turned false and rebellious Spirits: And the natural man is too much like these evil Angels. God calls, but man will not hear; God commands, but man will not obey; and in some sort evil men outdo the Apostate Angels; because when God doth offer to sanctify, and to cure, and to save the Children of men, they choose death and damning, rather than they will consent to be healed. But when the Soul is Converted, the Will is changed; and indeed the great turning change is here: In the Will of man there is the great turning change wrought; as long as that remains perverse, and stubborn, and refractory, to be sure there is nothing of Converting Grace; and when once the Will is changed, and set right, and inclined steadily towards God, all remaining infirmities and the Truth of Grace, may very well stand together. There are these three things that the Will of the Convert doth. 1. It doth make choice of that which God propounds as most eligible. 2. It is Subject unto God's Laws, and Commandments. 3. It submits to Correction and the Cross. 1. The Will of the Convert makes choice of that which God propounds as most eligible; and above all it makes choice of God himself. It is taken with the exceeding Riches of his Grace: It is taken with his Wisdom, Truth, Faithfulness; Alsufficiency, unchangeableness, and Eternity. To enjoy the highest and chiefest good, and to enjoy this good for ever, and for ever: What is more, what is so worthy to be chosen? The bent of David's Will was thus towards God when he said, Psal. 42. 2. My Soul thirsteth for God, for the living God, when shall I come and appear before God? and though David was advanced to a Throne, yet that doth not divert him from seeking after God, and saying to him, O when wilt thou come to me! Psal. 101. 2. I will behave myself wisely, in a perfect way, O when wilt thou come to me! I will walk within my house with a perfect Heart. Though my House be a Palace, and though my Chair be a Throne; I shall be uneasy in my Seat, I shall look upon my Crown as uncomfortable, unless I have thy Presence in this Palace of mine: and therefore, O when wilt thou come unto me! The Converted Soul refuses, what God informs it is evil; what God informs it is abominable; and Sin doth very well deserve the Name of Abomination: The Converted Soul doth sleight that, which the Word of God tells him is but contemptible Vanity. And as the Will of the Convert does choose God above all, so it chooses other things with reference unto God: It chooses the Word, because it declares the Will of God, and what it is that will indeed please him. It chooses Christ, because he is the way to God as Mediator: It chooses- Prayer, because it is pouring out the Soul before God. Psal. 62. 18. It chooses the Ordinances of God, because God hath appointed them, and is to be found in them. The more Converts have of God in any thing, upon that thing is put the higher esteem. 2. The Will of the Converts is subject unto God's Laws and Commandments. The Heart of Flesh, why do you think it is so called? I will take away the Heart of Stone, out of their Flesh, and I will give them a Heart of Flesh. Why is it called a Heart of Flesh? Partly, because it is sensible and troubled at Transgression; and partly because it is soft, and doth receive the impression of the Word, and of the Law of God. It is indeed a fleshly Table on which the Law of God is written by the Finger of the Spirit, 2 Cor. 3. 3. God hath written according to his new Covenant Promise, his own Law in the Hearts of Converts, and there is a voluntary and delightful Obedience yielded, Psal. 40. 8. I delight to do thy Will, O my God, yea thy Law is within my Heart. God says, I Command: The Convert answers, I Consent; and Lord! help me to please thee still more and more; for I am never better pleased myself, than when I best please thee? Thus the Wills of Converts yield to the Will of God; and in this harmony that is between the Humane and the Divine Will, there is a great deal of Sweetness: there is really that inward Peace, in comparison of which all the delights of Sense are but inconsiderable. 3. The Converts Will submits unto Correction and the Cross: Where is there a School without a Rod? The Saints do stand in need of Discipline, and it is well they have it: Afflictions wean us from this World, they help forward the work of Mortification, they quicken us in our seeking after God, and the more we 〈…〉 the more we find. Luther said, Cr 〈…〉 est nostra Theologia: That the Cross alone is 〈◊〉 Divinity: To improve Christ's Cross and our own, is the way to be truly wise. The Convert sees reason for submission, for God's Corrections are all streams that issue from the Fountain of Love that is in him, and they do end in the Souls greater Holiness, which is its greatest Profit; and they cause the peaceable fruits of Righteousness to be brought forth in greater plenty and abundance. I grant indeed, That Converts may have Temptations to, and not only Temptations to, but also great fits of Impatience; but they do strive, and they are helped in striving, to allay the Storm, and to be calmed into a submission to the will of God. The Converted Soul may sometimes be too much blinded by the prevalency of Passion, and forgetting itself, may complain after such a manner as this. Though my days are few on Earth, yet how are they filled with trouble and sorrow! No sooner have I got my head from under one wave, but another Billow is just ready to overwhelm me. Affliction seems to be my Lot and Portion, and while the wicked of the World prosper and increase in Wealth, and have more than Heart can wish, all the day long have I been plagued, and chastened every Morning. If I set my heart upon any temporal enjoyment, presently it is struck at, and like the Gourd of Jonah, withers away. And if I am full of Expectation from the Creature, my Expectation is ever frustrated, and that which I expected comfort from, proves Vanity and Vexation of Spirit. Which way soever I look, I see things visible enough to cast me down; nothing visible to support me. O wretched Life! to be always thus under the Cross! to be troubled, and bowed down greatly, and to go mourning all the day. Thus the Converted Soul, in its sits of impatience, is ready to complain: But unto these rave, (I call them no other) the Lord is pleased in a still Voice thus to answer. Unreasonable and silly Soul! dost thou well to be angry? and by thy needless and excessive sorrow to help forward thine own Affliction? hast thou been a Learner so long in my School, and dost thou not understand the Method that I use in training up my Children? I give thee little in the World, but it is that thou mayest not die of a surfeit, as thousands and millions do; I cross thee in thy expectation from the Creatures, that from myself thou mayest expect and receive the more: Thou talkest of trouble, but am not I thy present help? Thou art in the waves, but these waters shall not drown thee, they shall only wash and cleanse thee, and out of them thou shalt come forth much more purified. Soul, Cease thy discomposure, I command the Tempest to be still: Whatever my Wisdom, and my Love sees convenient for thee, thou shalt not want; and to give thee more than is convenient, would be to injure thee. Thò all visible supports fail, I the invisible and eternal God am always by thee, and ready to show myself strong on thy behalf: My Care shall protect thee and provide for thee, and this may be enough and enough to suffice. Hereupon the Converted Soul is quieted, it is satisfied, and as to its Complaints silenced, and it replies in Job's language, Behold I am vile, what shall I answer thee? I will lay my hand upon my mouth: Once have I spoken, but I won't answer; yea twice, but I will proceed no further: Now I see more fully who and what thou art, and that my impatience and distrust in such a God, was only the effect of my ignorance, unbelief and ●olly; from henceforth, Lord, I will see with 〈…〉 ●ther Eyes but thine; and what thou seest to be best, as best shall always be acknowledged. My Will I renounce, and whatever thy Will is, I willingly assent unto: I am satisfied that thy Goodness and Wisdom will order all things for me the very best and wisest way. Thus the Will of the Convert is brought to a submission to the Will of God; and as the Convert does speak thus to God, so he speaks likewise unto his own Soul, Psal. 43. ult. Why art thou cast down, O my Soul? and why art thou disquieted within me? hope in God; for I shall yet praise him, who is the health of my Countenance, and my God. So much for the fifth particular: When the Soul is Converted, there is a conformity in the Will of Man unto the Will of God. The Will chooses what God propounds as most eligible, is subject unto God's Commands, submits to Correction and the Cross. 6. When the Soul is Converted, those Affections that have evil for their object, do spend themselves on sin, which is of all the greatest evil: Here I shall instance in four Affections that have evil for their Object, and when the Soul is indeed turned, these Affections spend themselves on Sin. 1. Sin is the Converted Souls Sorrow; Tears here are very well bestowed, God hath a bottle to put them in; whereas Tears that flow from worldly sorrow, are but as common water. The Unconverted Sinner is never more merry than when doing evil; When thou dost evil, than thou rejoycest: O how glad is he of an opportunity to commit a pleasing and gainful Transgression? but the Convert hath been made so sensible of the evil that is in Sin, that he can never make light of it more; he hath been made so sensible of the evil that is in Sin, that he is really inwardly afflicted, because so guilty and defiled. Sin doth provoke divine Anger, and the Wrath of the Almighty is terrible: Sin breaks the Law of God, and the Curse hereby deserved is intolerable: Sin causes the only Saviour to be neglected, and the Spirit of God to be resisted, who strives to draw the Children of men to this Redeemer: Sin does weaken and wound the Soul, makes it exceeding vile, doth it an inexpressible mischief, and therefore well may Sin be sorrowed for: Take notice how David doth pour out his sorrow here, Psal. 38. 4, 6. My Iniquities are gone over my head, as an heavy burden they are too heavy for me; I am troubled, I am bowed down greatly, I go mourning all the day long. 2. As Sin is the Converted Souls Sorrow, so it is his Fear too; the Convert is afraid of contracting fresh Gild, and being overcome by new Temptations. The Convert is afraid of the very first rise of Sin; for Sin is an Enemy, and if once this Enemy be risen, really it may much disturb the Peace, and give many a painful blow before it is quelled again: The Convert is afraid of Sins conceiving, least being conceived, it should be finished, and at last bring forth Death, Jam. 1. 15. The Convert flies from great Sins, and won't connive at small ones: The Converted Soul is afraid of known and presumptuous Transgressions, and it is jealous lest any should pass unknown, and be harboured unsuspected, therefore the Convert Prays with David, Psal. 19 12. Who can understand his Errors? Cleanse thou me from secret Sins. The Convert is so afraid of Sin, that he will venture upon other evils rather than upon Sin; he will venture upon Poverty, he will venture upon a Prison, he will venture upon Flames of Martyrdom, rather than venture upon Sin. Moses was so afraid of Sin, though it was attended with the Pleasures and Preferments of Egypt, that he did prefer the enduring of Afflictions with the People of God before it, Heb. 11. 25. 3. The Converted Soul hates and abhors Sin: I wish there was no other hatred in the World but the hatred of Sin; here the most fixed and settled hatred would be very commendable. Hatred is an Affection that doth aim at the destruction of the thing hated; he that hateth his Brother, in Scripture is said to be a Murderer; and he that hateth Sin, nothing short of the death of Sin will satisfy him. It is the Converts business, from the day of his Conversion unto the hour of his Dissolution, still to be killing and mortifying of Sin, and he doth endeavour to advance in doing of this work daily; he labours and strives to kill Pride, Covetousness, Concupiscence and Sensuality more dead; and being sensible that Sin is much above his Match to deal with, he calls in the help of the Spirit of God, that the more effectually he may mortify the Works of the Flesh, Rom. 8. 13. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. 4. Sin is the Converted Souls shame: Israel that refused to turn, they are charged with Impudence and hardness of Heart, Ezek. 3. 7. They will not hearken unto thee, O son of Man, (saith God) for they will not hearken unto me; for all the house of Israel are impudent and hardhearted: So Jer. 8. 12. Were they ashamed when they had committed abomination? No; they were not at all ashamed, neither could they blush: But now Converts are ashamed of Sin, they are confounded before God, because they have so much and so inexcusably offended: Hark to Ephraim, Converted Ephraim, Jer. 31. 19 Surely after I was turned I repent, after I was instructed I smote upon my thigh; I was ashamed, yea, even confounded, because I did bear the reproach of my youth. This Shame in those that are Converts is of great Use, for it makes them to lie low before God; it makes them in honour to prefer others before themselves: The chief of Sinners, saith the Apostle, being ashamed, because he Persecuted the Saints; and less than the least of all Saints. And it makes Converts to admire the rich and the Free Grace of God, in advancing them to such a dignity, as to become the Children of God, who did so justly deserve everlasting Contempt and Ruin. 7. When the Soul is Converted, those Affections that have good for their Object, are placed upon God, who is the highest and chiefest good of all: Doers of evil have not seen God, 3 John 11. He that doth good is of God, he that doth evil hath not seen God. The Unconverted Sinner, either saith in his Heart there is no God, or if there be one, the Creatures are better and more desirable than he: This is the Language of every Unconverted Sinners Heart. But the Converted Soul hath seen God, and hath seen that in God that he loves God best, and still desires to love him better: How strong are his desires after God, and when he is pleased to manifest his Love, to communicate his Grace with a liberal hand, now the Soul hath the greatest Joy and Delight on Earth. The Converts Hope is in God, his expectation of help is from him, and his hope of Happiness is in him; he is Zealous for the Glory of God, and he is Zealous of those Works that are good in his sight; and whatever a Convert sees that hath the Image and Stamp of God upon it, that thing is loved for God's sake. 8. When the Soul is Converted, the Memory is put to good and holy Uses; before it was like a den of Thiefs, like a Cage full of unclean and hateful Birds; but now the Memory is a Treasury, where the best things are laid up safest. Here I shall tell you of four things that the Convert doth remember. 1. The Convert remembers his Creator, and indeed no New Creature doth forget him; he remembers his Duty towards him, and the obligations and encouragements unto a faithful Performance of it. Wicked Men forget God; trifles they can think of, but God is not in all their thoughts, Jer: 2. 32. Can a Maid forget her Ornaments, or a Bride her Attire? yet ye have forgot me days without number: Those that by Profession are my People, and yet really are estranged from me, they have forgotten me days without number; but the Convert remembers God, and desires to be in his Love and Fear all his days. 2. The Convert remembers the Redeemer, and his death. The benefits that were purchased by so great a price, and how the work of Redemption was complete, when Christ risen from the dead. A special memento is put upon the Resurrection of Christ, 2 Tim. 2. 8. Remember that Jesus Christ, of the Seed of David, was raised from the dead, according to my Gospel. 3. The Convert remembers the Word, and that effectually and seasonably; he remembers it, so as that he is cast into the mould of it. His heart doth stand in a we of the Oracles of God, and they are an excellent preservative against temptation, Psal. 119. 11. Thy Word have I hid in my heart, that I might not sin against thee. Joseph he did seasonably and effectually remember that command, Thou shalt not commit Adultery. When he had that impure and immodest motion made by a Creature that forgot the presence of God, and her own Duty; and though he was a servant, and though he was a young Man, and an vamarried Man; yet he was so far from complying with the temptation, that he reproves the concupiscence and ventures upon the revenge of his impure Mistress. 4. Lastly, The Convert remembers his latter end, and the judgement that will follow after. O Brethren, methinks I see myself and all you, holding up our hands at the Bar of God. As sure as you are here, so certainly you shall stand there. The Convert thinks of this at present, and he lives and acts as one that is under continual observation, Prov. 5. 21. The ways of Man are before the eyes of the Lord, and he pondereth all his go. He lives and acts as one that is persuaded he must give account of himself to God, and is exceeding diligent that he may be found of him in peace without spot and blameless. That's the Eighth particular. When the Soul is Converted, the Memory is employed to good and holy uses. 9 When the Soul is Converted, there is a desire to be turned to God, still more and more. That Conversion is not right where there is not a desire of progression. As there is an insatiableness in Sin, so there is an insatiableness in Grace too, until there is a complete Sanctification and Satisfaction in Glory. The Convert in some respects may be compared unto the Horseleeches daughter, still he is crying, Give, give; Give more Wisdom: Give more Grace: Give more strength: Give more of those riches, and treasures that are durable. It was a saying, of one of the Ancient Fathers, who certainly had as great experience of his own Heart, as any of them all, and that was St. Austin, Si dixeris sufficit, periisti; If thou sayest, I have Grace enough, thou hast none at all, and art an undone wretch. He that with Laodicea says, I am rich and increased with good things, and have need of nothing; what a wretched case is that Man in? He knows not that he is poor, and miserable, and blind, and naked. True Converts are sensible of their defects, and have recourse for supplies unto the inexhaustible fullness that dwells in our Lord Jesus; and it is their continual work to be cleansing themselves from all filthiness of the Flesh and Spirit, and to perfect holiness in God's fear. The true Convert he is not, and he is sensible that he ought not to be content with any measure of Grace that he hath already received, but he is still longing and crying for more. He wishes that the New Creature were better shaped in him, and that Christ were more perfectly form in him; and being in some measure emulous of Heaven, he doth endeavour to do something for God here, that may resemble that which is done for him above in Glory. 10. Lastly, When the Soul is Converted, it doth act the Body for God, and causeth the Members of it to be yielded as Instruments of Righteousness unto Holiness. The Convert takes care of his Senses, that at those Gates nothing may en●er that may betray and ensnare his Soul; and he sets a watch before the door of his Lips, that out of that door nothing may proceed which may be dishonouring ●o God, injurious to himself or unto any other. It is but reason that care should be taken of the body of a Man that is Converted; And that none of the Members should be profaned, since the Body is the member of Christ, since it is the Temple of the Spirit, since there is such a sure promise made of a Glorious and Happy Resurrection. Thus have I done with the first particular propounded to be spoken to. I have told you when the Soul may be said to be truly Converted. In the second place, I am to prove, that till the Soul be Converted, Conversion cannot be sincere. And there are these two or three Arguments that I shall produce to make this evident. 1. While the Soul is unconverted, Sin reigns. The Dominion of Sin lies in the affection that the Soul hath to it: If the Heart regard iniquity, iniquity is certainly in the Throne, and there must needs be an absence of true Grace. The Psalmist says, Psal. 97. 10. Ye that love the Lord hate evil, and the Words may be inverted, Ye that love evil, certainly are haters of the Lord. 2. While the Soul is unconverted, Satan still keeps Possession, for his strong holds are in the Soul. The unreasonable Prejudices, the bad Resolutions, the wicked Inclinations that are there, these, these are the strong holds of the strong man armed; and therefore, if the Soul be not turned, Satan hath his Forts standing undemolished; and as Satan hath Possession, so Mammon is chief, if the Soul be not turned; and where Mammon is chief, Mammon is an Idol. And to be turned to God, and to have Mammon the great Idol; these two things cannot stand together, Mat. 6. 24. No man can serve two Masters, for either he will hate the One and love the other, or else he will hold to the one and despise the other; ye cannot serve God and Mammon. 3. While the Soul is unconverted, all external Righteousness is but a mere show: If the Soul be not Religious, the Soul of Religion is wanting. All the works of the hands though never so specious, though never so good as to the matter of them, are but dead works, if the Heart and the Soul of the doer is not in them: Thus it is plain that Conversion cannot be sincere unless the Soul be Converted. 3. I am to demonstrate the Necessity of the Souls Conversion unto God. In the former Doctrine by many Arguments, I demonstrated the Necessity of Conversion; now I am to demonstrate the necessity of turning to God with the very Soul, and there are these three or four things that I shall produce to make this evident. 1. The Soul must turn, because God is alseeing. He doth not judge of things according to the outward appearance, but the inward man is open and naked to his view: The Heart may deceive the bystanders; Ay, and it may deceive itself; but all the secrets of the Heart are open unto that God whose Prerogative it is to search the Heart, and try the reins. Unless the Heart be right with God, all Religion, all seeking of him, is nothing else but lies and flatteries, Psal. 78. 36, 37. Nevertheless, they did flatter him with their Mouth, and they lied unto him with their Tongues. For their Heart was not right with him, neither were they steadfast in his Covenant. 2. The Soul must turn to God, because by the acts of the Soul God is Principally honoured. Observe it, how is God glorified? when the Soul admires his greatness and his Majesty, and is in a manner overwhelmed with it, Psal. 104. 1. Bless the Lord, O my Soul, O Lord my God thou art very great, thou art clothed with Honour and with Majesty, who coverest thyself with light as with a Garment. How is God honoured? When the Soul is sweetly astonished and ravished with his goodness, Psal. 31. 19 O how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the Sons of Men. When the Soul sees that in God, that is to be found in none else; when in its choice it doth prefer God before Pleasure, God before Wealth; I had rather have God to be mine though alone, than to have all things in the World, and be without him. O now the Soul honours God above all. By these and such like acts of the Soul God is chief honoured, therefore turning must of necessity be with the Soul. 3. The Soul must turn, because it is the Soul that yields Obedience to the great commands both of the Law and Gospel. There is not so much as one Precept either in the Law or in the Gospel kept aright, unless the Soul keeps it: The sum of the Law is Love, but Love must be with the Heart and Soul; nay it must be with all the Heart and with all the Soul; or else it is but a mere shadow and appearance; it is but like the Picture of Fire, that hath no more heat in it than the Picture of Snow. Hark what our Lord says to him that asked Him: Which is the great Commandment in the Law? Jesus answered, Mat. 22. 37, 38. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. And as the Law calls for Love, so it requires Spiritual Worship; God is jealous of his Worship, and he will accept of none but that which is worship in Truth, John 4. 24. God is a Spirit, and he will be worshipped in Spirit and in Truth. Now there cannot be worship in Truth unless it be worship in Spirit: All worship is but false, and if it be false it must needs be vain, that doth not proceed from the Spirit of the Worshipper. If you should employ many hours in a day in pattering over a great many Words that either you don't understand, or if you do, you don't mind, all this would be unacceptable; nay, it would be abominable. Then for the Gospel. The two great commands of the Gospel are Faith and Repentance, neither of these can be obeyed without the Heart: It is the Soul and Heart that believes, Rom. 10. 10. With the Heart man believeth unto Righteousness, and with the Mouth Confession is made unto Salvation: And as for Repentance, it is impossible that should be true, unless the Spirit be contrite, unless the very Heart be broken: Tears, Complaints, walking softly, rending the Garments, wallowing in Ashes, this will not prove the truth of Repentance; the Heart must be broken, or else you have not truly repent, Psal. 51. 17. The Sacrifices of God are a broken Spirit; a broken and a contrite Heart, O God, thou wilt not despise: And so in Psal. 34. 18. The Lord is nigh to them that are of a broken Heart, and saveth such as be of a conitite Spirit. 4. Lastly, The Soul must turn to God, because Judgement at the great day will be according to Truth: Then the Secrets of all Men will be made manifest; when the Lord appears, he will bring to light the hidden things of darkness, and will make manifest the Counsels of the Heart, and then shall every man have Praise of God, 1 Cor. 4. 5. At the great Day, all things, all Persons will be called by their proper Names; Hypocrisy will be called Hypocrisy, and Saints will be called Saints: No Hypocrite will be owned for a Saint at that day, nothing that is counterfeit will pass for currant; the Judgement of God will be according to Truth. In the day of Judgement, only Conversion with the Heart, Conversion with the Soul will pass for true Conversion: Sincerity will be owned, and it will be Crowned; Hypocrisy will be unmasked; and, which should exceedingly startle all unsound Professors of Religion, Hell is in a special manner called, The Portion of the Hypocrite, as it is said, to be prepared for the Devil and his Angels. I have showed you when the Soul may be said to be converted unto God: I have proved till then Conversion can never be sincere: I have demonstrated the Necessity of Conversion with the Soul. The Application of this Doctrine remains, I shall be but brief upon it. There are two Uses that I shall make. By way of Information in the first place. And by way of Exhortation in the second place. From this Doctrine we may be informed concerning several particulars. 1. If sincere Conversion be with the Soul, hence we may infer the Souls Capacity. The Soul is chief receptive of the Grace of God. It is the Soul of Man that doth principally partake of the divine Nature. The Soul of Man hath a natural resemblance of God, because as God is a Spirit, so, the Soul of Man is a spiritual and an immortal Substance: And then the Soul doth spiritually resemble God, when it is renewed in the spirit of the Mind, and when true Holiness by the Spirit of the Lord is wrought in it. Eph. 4. 23, 24. 2. Hence I infer, the Souls great worth and value. God's Eye is upon your Souls all the while you are in his presence, and though you do never so much, if you deny him your Hearts and Souls, you do nothing that he will accept at your hands. Thousands of Rams, ten thousand rivers of Oil, the firstborn for the transgression, the fruit of the body for the sin of the Soul, as the Prophet speaks, Micah 6. 7. What doth all this signify? All this is nothing; nay, let me tell you, it is worse than nothing. Souls are of great account with the Father of Spirits. How much was done, how much was paid, that Souls might be redeemed! And therefore in all your Services, your Souls must be engaged, or else the engaging is to no purpose. The Conversion of one single Soul to God, is more pleasing to him, than the most laborious and heartless services of all the Hypocrites from the beginning of the World to the very end of it; these Services are so far from being pleasing, that they are expressly affirmed to be an abomination unto God. 3. Hence I infer the difficulty of Conversion. If the Soul must be converted, certainly Conversion is a very difficult thing. It is comparatively more easy, though hard still, but comparatively it is more easy to order the conversation; to bridle the tongue: But to rule the spirit, to bring the thoughts into Captivity; to alter the bent and natural inclination of the Will, and to raise the Affections towards those things that are above; to make them prized and pursued, that before were things utterly slighted; this is difficult indeed; and really the difficulty would be insuperable, were it not for the Resurrection of Christ, and the Power of that Resurrection shown forth by the Spirit of Christ. Before a Soul can turn to God it must be new made, it must experience the power of Christ's Spirit, and it must rise with Christ, or else it can never in good earnest seek those things that are above, Col. 3. 1, 2. Lastly, Hence I infer, that in Examining whether we are Converted or no, a special Eye must be upon our Hearts and Souls. We must take our Souls to task and strictly try them, and see what is most suitable to them, what they love best, and what it is that they desire most: And if God in Christ be loved, and chosen above all, then conclude that Conversion is sound and sincere. If the Heart be grieved because it is no more suited to God, because it hath no more Faith in him; and though it can't say with Peter, Joh. 21. 17. Lord, thou knowest all things, thou knowest that I do love thee, yet it can say, Lord, thou knowest all things, thou knowest that I would love thee! Above all things in the world I desire to love thee, and to be beloved of thee! Such a kind of desire as this, doth plainly show that the work of of Conversion is begun, notwithstanding a great many doubts and fears that do remain about it. But if under the highest Procession of Religion, if under the most constant attendance upon all Ordinances, the Heart doth secretly go after its Covetousness, the Soul is fond of its Lusts, and of its Vanities, and is resolved still to be so; certainly there is no such thing as a work of Conversion, though there be never so high and mighty a Confidence that there is. Ezek. 33. 31. They come unto thee as the People cometh, and they sit before thee as my People, and they hear thy words, but they will not do them; for with their Mouth they show much love, but their Heart goeth after their Covetousness. The Second Use is by way of Exhortation. I exhort you all, to lift up your Souls to God, with a desire that he would turn them to himself. Naturally your Hearts are in very bad hands, but if you give them unto God, his hands are powerful, and good, and safe. He can new form your Souls both to and for Himself: And therefore I beseech you, give your consent, and earnestly desire that God would take the Work in hand, and Convert every Soul before him to himself to day. To prevail with you thus to Consent and Desire; I would lay before you these following Arguments. 1. If your Souls are Converted, they will be enlivened, though before dead in Trespasses and in Sins; they will be made alive unto God, Eph. 2. 1. You will presently be free from the Sentence of Death and Condemnation that ye are under; and ye will be made to live in the Spirit, and to walk in the Spirit, Gal. 5. 25. O what a Life will you lead, when once ye become Converts! your Lives will become Holy, they will be Heavenly, they will be Angelical: The Spirit of God will be that, and a great deal more unto your Souls, than what your Souls are to your Bodies: The Spirit will set you at liberty; The Spirit will act and lead you; The Spirit will fill you with his own blessed fruits, that are both pure and peaceable. 2. If your Souls are Converted, they will be healed. Where is the Soul among us that is not sick of various Maladies? and that Soul is most sick that lest feels its sickness. Conversion and healing are joined together, Isa. 6. 10. Lest at any time they should see with their eyes, and hear with their ears, and understand with their hearts, and be Converted, and I should heal them. So Jer. 3. 23. Return ye backsliding Children, saith the Lord, and I will heal your backsliding; behold, we come unto thee, for thou art the Lord our God. The Soul is most precious, and the best part in a Man, the diseases of the Soul are the worst and most dangerous, and consequently the cure and healing of these diseases is most of all desirable. If thou didst labour under a death-threatning Malady, how wouldst thou long to be cured! Poor Man! thy Soul labours under a great many Maladies, and all of them Hell-threatning Maladies; and if thou art not Cured, thou must be damned, therefore Cure should be prized, and Conversion and Curing go together. 3. If your Souls are Converted, they will be both beautified and strengthened; the Image of God, is the Souls Beauty, and Glory, and upon all true Converts this Image of God is Enstamped. Sin makes men vile, Conversion and Sanctification makes them excellent, so excellent that the Scripture plainly affirms that the World is not worthy of the Saints that are in it, Heb. 11. 38. And Strength will follow Conversion as well as Beauty. Who is the strongest upon Earth? The answer is, the Convert is the strongest. All the Unconverted are without strength. Alas! they are without Life, and therefore must needs be without strength. The Convert is strengthened with might by the Spirit of God, in the inward Man; so that he is enabled to do good, he is enabled to bear evils with patience; he is enabled to resist the Enemies of his Salvation, he is enabled to Fight, and to Conquer; nay, which is more emphatical, he is enabled so to conquer, as to be more than a Conqueror through him that hath loved him, Rom. 8. 37. Lastly, If your Souls are Converted, they will be both satisfied and secured, and what can you desire more? It would be a loud lie, if Mammon should say that ever he satisfied any: All is Vanity, and Vexation of Spirit, and there is no profit under the Sun, Eccles. 2. 11. But now the Lord with truth doth say, I have satiated the weary Soul, and I have replenished every sorrowful Soul, Jer. 31. 25. Those Souls that are weary and sorrowful, seem furthest off from Satisfaction; yet these weary and sorrowful Souls, the Lord is able to satisfy; Nay in Scripture, we read of abundant Satisfaction, Psal. 35. 8, 9 They shall be abundantly satisfied with the fatness of thy House, and thou shalt make them drink of the Rivers of thy Pleasures. That which increaseth the Satisfaction, is, that the Souls of Converts are secure; the Hand of Christ, and the Hand of the Father which is greater than all, is sufficient to defend these Converted Souls from the force of Earth and Hell, and Sin too. If your Souls are lifted up to God; (Sursum Corda: Up with your hearts unto God;) If your Souls are Converted to Him, they will be safe in Life, they will be safe in Death, and immediately after death they will be past all danger; being admitted into that House not made with hands, eternal in the Heavens, 2 Cor. 5. 1. Thus have I done with the second Doctrine, That Conversion is then sincere when the very Soul is Converted. Doct. 3. Is this, That the Word of God is the great means of Conversion. And O that the Word that sounds in your ears to day, may be found an effectual Means of the Conversion of all the Uncoverted here before the Lord! The Law of the Lord in the Text is said to Convert the Soul; because 'tis the Means which the Lord himself makes use of, and adds an efficacy to, that such an effect may be produced. The Word is styled the Power of God unto Salvation to every one that believes, Rom. 1. 16. And by this Word Faith itself is wrought, whereby the Soul comes to Christ, and by him does Convert to God, Rom. 10. 17. So then Faith cometh by hearing, and hearing by the Word of God; and whensoever the Word is effectual to change a Sinner, and turn him into a Believer, 'tis made effectual by no less a Power than His who is Omnipotent. Who hath believed our report? There's preaching? And to whom is the arm of the Lord revealed? there's the Power of God graciously and gloriously manifested; that causes Preaching to be successful. In the handling of this Doctrine, I shall, First, Show you, what it is in the Word of God, that is made use of as a Means of Conversion. Secondly, Demonstrate the aptitude and fitness of the Word to be such a Means. Thirdly, I shall tell you, what kind of Means it is. Fourthly, Whence this Means comes to be effectual. Lastly, Apply. I begin with the first of these. What it is in the Word that is made use of as the Means of Conversion. 1. The Word lays before Sinners eyes, the just, the strict, the holy Law of God. It leads them to Mount Sinai burning with Fire, and to the blackness and darkness and Tempest there: Where all the Congregation heard a Voice that put them into a deadly consternation and trembling; and so terrible was the sight that Moses said, I exceedingly fear and quake, Heb. 12. 18, 19, 20, 21. This Law is the Law of the only living and true God; the King eternal, Immortal, the blessed and only Potentate, the King of Kings, and Lord of Lords. Who has the highest Authority, and full power to impose what commands he pleases upon the Sons of Men, and they in all duty and reason are obliged to yield Obedience to them. This Law of God is so large, so Spiritual and so pure, that every evil action, every idle word, nay every sinful intent, desire, and thought, breaks it. Add also, that not only the doing, speaking, and thinking evil; but the not doing, speaking, and thinking what is good, causes this 〈◊〉 to be transgressed. What fallen Man can reach this Laws exactness! Since it curses every one that continues not in all things which are written in the book of the Law to do them? Gal. 3. 10. 'Tis a certain, and one of the great Oracles of God, That by the deeds of the Law, shall no flesh be justified in his sight, Rom. 3. 20. and the reason is added, because by the Law is the knowledge of Sin. The Laws Authority and Purity makes Man's guilt and defilement the more apparent; and the true sight of these goes before Conversion. 2. The Word of God shows how all that have sinned, have by the Law the Sentence of Condemnation really passed upon them. The Sinner that is Unconverted and Unbelieving is said to be condemned already, Joh. 3. 18. How cold does it strike to the Malefactor's Heart when the Judge pronounces the Sentence of Death upon him! Bidding him go from the Bar to the Gaol, and from the Gaol to the Gallows, and there shamefully end his days! The Law of God Sentences every Transgressor unto Death, not Temporal only but Eternal: And though the Execution of this 〈◊〉 is for a while deferred, yet the 〈…〉 of being thus sentenced, should be exceedingly affrighting and amazing. The Sentence of Condemnation passed by the Law, is very big with evils; it fills Time with them; nay it comprehends evils enough to fill Eternity. The Sinners Life is miserable, his Death more miserable, and after Death he is most miserable, because his misery will never have an end. The case of a Man is judged very ill and sad, who is condemned to be broken upon the Wheel; or to be flayed alive; or to be roasted to death before the Fire: But what's all this, if compared with being Sentenced to endure the pains of Hell; to dwell with devouring Flames, which the angry breath of the Lord, as a stream of brimstone doth kindle; to inhabit everlasting burn? The hearing of such a terrible Sentence, has a mighty tendency to startle and make the sinners in Zion afraid, and to cause fearfulness to surprise the hypocrites, Isa. 33. 14. that they may be no longer secure while unconverted. 3. The Word of God warns Sinners to flee from the wrath to come, and the very Warning intimates a possibility of escaping it. The Word from Heaven reveals the wrath of God against all ungodliness and unrighteousness of men, Rom. 1. 18. It tells them, that the Lord has an Armoury, which he can open at his pleasure, and bring forth the weapons of his indignation, Jer. 50. 15. and there is no Shield for the Obstinate, no standing before these weapons. Deut. 32. 40, 41. For I lift up my hand to Heaven, and say, I live for ever. If I whet my glittering Sword, and my hand take hold on Judgement, I will render vengeance to my enemies, and will reward them that hate me. The Lord not only says but swears, and that by his own Life, which is for ever; that Death and Destruction will be the Portion and Reward of them that will not turn, but impenitently persist in their rebellion against him. Sinners are in time warned by the Word, of this Sword that's coming. Ezek. 33. 7. Son of Man, I have set thee a Watchman unto the House of Israel; therefore thou shalt hear the Word at my Mouth, and wa●n them from me. They are warned of the Vials that are filling with wrath, as they are filling up the Measure of their iniquities: they are warned of the righteous Purpose and Decree that is pregnant; before it actually bring forth vengeance. Zeph. 2. 1. 2. Gather yourselves together; yea, gather together, O Nation not desired, before the Decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you; before the day of the Lords anger come upon you. And in thus admonishing them to flee from the wrath that is (without repentance) so certainly and justly coming, there is much of pity and mercy showed them. 4. The Word of God encourages Conversion, by representing him in Christ, as ready to be reconciled to, and receive all that turn. The elect Angels, when they saw God manifested in the flesh, admired his good will towards Men, and proclaimed Peace on Earth, Luk. 2. 14. Mercy is not extorted from God, for sinners sensible of their sin and misery; but he delights in showing it. Pardon is not hardly gotten at his hand, and against his Nature; but he is ready to forgive. He is not almost inexorable when distressed Souls fear his Power and Wrath, and cry for Peace: but as they entreat Him, so He entreats them to be reconciled, 2 Cor. 5. 20. Now than we are Ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God. The Word speaks of a Jubilee, of an accepted time, of a day of Salvation, in which the Lord seriously calls Sinners, and the very worst of them, to turn; and whosoever he be that turns in truth, shall graciously be received; and his former offences and affronts be they what they will, shall not be an Impediment; nay, the former refusing to turn, though it was never so long, shall be passed by. The proclaiming of thi● accepted time, should be looked upon as glad tidings indeed. 2 Cor. 6. 1, 2. We than 〈◊〉 workers together with Him, beseech you also that ye receive not the Grace of God in vain; for he saith, I have heard thee in a time accepted; in a day of Salvation I have succoured thee. Christ himself in the days of his flesh, was heard; was succoured, was carried by the power of his Godhead through the whole work of Man's Redemption: Behold now is the accepted time, behold now is the day of Salvation. This day of Salvation is the fruit of a Saviour's Obedience and Sufferings in his day. Now those that have sold themselves to commit Iniquity, and are under the bondage of Corruption, may recover their liberty; those that had lost the incorruptible and undefiled Inheritance, may be reinstated, and again possessed of it. Now the Lord is near to them that seek him, and ready to be found; and if the wicked forsake their ways and thoughts, and return to Him, he assures them he will have mercy, and pardon so abundantly, as shall exceed their conceptions, and the manner and ways of men's showing Mercy one to another; as the Heaven is high above the Earth, Isa. 55. 6, 7, 8. 5. In the Word of God, there are Instances and Examples of very great Sinners who have been converted and saved. How great are the Acts of Grace, which have been done by the God of all Grace and comfort! Stand forth, O David, guilty of Adultery and Murder! first defiling the Wife, and then killing the Husband afterwards. Stand forth, O thou great Apostle Peter, who wast so confident in thyself, that thou shouldest abide the sorest Trial; but didst so basely shrink; and once, twice, thrice, and with Cursing and Swearing didst deny thy Lord! Stand forth ye Corinthian Saints, who were Fornicators, Idolaters, Adulterers, effeminate, abusers of yourselves with Mankind, who were thiefs, covetous, drunkards, revilers, extortioners, 1 Cor. 6. 9, 10, 11. And all of you proclaim, That the Grace of our Lord was exceeding abundant with Faith and love which is in Christ Jesus, as the Apostle Paul speaks, who himself had obtained Mercy; although he had been a blasphemer, a persecutor and injurious, 1 Tim. 1. 13, 14. Setting aside the unpardonable Sin against the Holy Ghost, and final Impenitency and Unbelief; for aught I know, Heaven can show as great Sinners as Hell, who notwithstanding all their guilt and filthiness, were washed sanctified justified in the Name of the Lord Jesus, and by the Spirit of our God; and now their Holiness is perfected in Glory. This is an encouragement to the worst of men, to hope, if they return to God they shall not be rejected. Nay suppose there should be now a greater. Transgressor than ever yet obtained Mercy, it would not be impossible for such an One to obtain Mercy, for Divine Grace and Mercy have not yet done their very uttermost. 6. The Word of God discovers Sinners weakness, and where that Strength is, without which turning to God will never be. That Grace which brings Man to God; to Heaven, must come from the God of Heaven: Can man arise from the Dead, till the Voice of the Lord which is powerful say, Awake thou that sleepest? Can any come to God but by his Son Jesus? can any come to Christ but those whom the Father draws? Joh. 6. 44. God Works to Will, He Works to do; and he does the one and the other freely of his own good Pleasure, Phil. 2. 13. Sinners are then encouraged to seek unto God to do both for them. And He can easily take away the Heart of Stone, and give a new Heart and a new Spirit; and cause those who before neglected, now to turn into the way of Salvation; and to work out their own Salvation with fear and trembling. 7. I might also add, that the Word of God shuts the Kingdom of Heaven against ●hose that are resolved to continue Vnconvert●d. Nothing but Indignation and Wrath, Tribulation and Anguish is thundered out ●gainst them that will continue in their evil doing; that will not be gathered by a Saviour, that will not be made clean by his Sanctifying Spirit. Nay the Word concludes them under greater misery, and ●ooms them to a severer Damnation who are called to turn and yet refuse, Mat. 11. 23. Thou Capernaum, that are exalted unto Heaven; who hast Heaven offered, and such advantages of getting thither; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall not only go to Hell, but be brought down with force and fury to one of the hottest and lowest places there: It ●hall be more tolerable for Sodom and Gomor●ah in the day of Judgement than for Thee. Such kind of threats may help to cure the spiritual Lethargy, and to make Sinners ●fraid of remaining Unconverted. You see what it is in the Word that has a tendency to Conversion. In the second Place, I am to demonstrate the Aptitude and fitness of the Word to be such a means of Conversion. What has been spoken already, is in part a Demonstration of it; but this fitness of the Word may be further made evident. 1. The Word is a Light which shines in a dark place, 2 Pet. 1. 19 and therefore 'tis a proper means to turn men from darkness to Light, and from the Power of Satan unto God. The Word discovers, what the Prince of darkness studiously endeavours to conceal: Ignorance and Infidelity are the Pillars of Satan's Kingdom; he takes much pains to blind the Minds of the Unbelievers, that the Light of the glorious Gospel of Christ who is the Image of God, may not shine into them, 2 Cor. 4. 4. This light gives a true and faithful representation of Sin, as the most hateful and hurtful thing in the whole World; of Satan also, as the most subtle, false, envious, malicious Deceiver and Murderer of the Sons, nay of the very Souls of men. The Word reveals the Devils grand secret, that the Broad way is the high Road to Ruin, which has been trod by all the Damned: Hell at the end of this way, becomes naked by the Word of God; which the Lying Spirit would not have at all to be credited, or so much as thought on; till Sinners find themselves thrown into it, and there without any hope of Release and Remedy. 2. The Word is a Perspective glass, which brings things afar off near to the eye, that so the Heart may be the more affected. It shows that the whole of Time from the very first to the very last, is but short, if compared with Eternity; and how the end of all things is at hand, 1 Pet. 4. 7. and the Oath will at length be sworn, That there shall be time no longer: Scoffers indeed, who walk after their own lusts, do say, Where is the Promise of our Lords coming? They mock at that glorious Redemption which Believers at Christ's second appearing do expect; and they laugh at, till they feel the Flaming Vengeance that is to be executed upon themselves. But the Word shows the World's end, and how 'tis reserved unto fire against the day of Judgement, and Perdition of ungodly men. 2 Pet. 3. 7. The day of the Lord will come as a Thief in the Night, sadly surprising the most of men; in which the Heavens shall pass away with a great noise, the Elements shall melt with fervent heat; the Earth also and the Works therein shall be burnt up. Oh dreadful spectacle, to behold the whole World in a Flame! the serious and believing consideration of this, conduces very much to Repentance, Conversion, and amendment of our ways. 'Tis the Apostles own inference, Seeing then that all these things shall be dissolved, what manner of Persons ought ye to be in all Holy Conversation and Godliness! 2 Pet. 3. 10, 11. 3. The Word is an Hammer to break the Heart. Contrition and brokenness of Heart is one constant Ingredient in Conversion: No less than Salvation is Promised to the contrite ones, Psal. 34. 18. The Lord is nigh unto them that are of a broken Heart, and saveth such as be of a contrite Spirit. Now the Word is the Hammer which breaks the Stony, the Rocky Heart to pieces. Those Hearers who derided the Miraculous Gift of Tongues, the Apostle Peter's Sermon reached, and pierced their very Hearts, and made them cry out, Men and brethren, what shall we do? Act. 2. 37. Now Sin was set in order before their eyes, and charged home upon their Consciencos, now they tremble, and are afraid of deserved Wrath: now their stubborn spirits begin to yield unto God. They desire to know upon what terms they might be saved, being willing to consent to any terms, rather than miss of Salvation, and perish everlastingly. 4. The Word is a Fire, to melt and purify, and so a proper means of Conversion, which is indeed a turning from Sin to Holiness: 'Tis the Nature of Fire to separate the Metal▪ and the Dross: Gold and Silver are refined by being put into the Furnace. Thus the Word also separates between the Heart and its vicious and evil Habits and Qualities; it separates between the Soul and its fleshly and worldly Lusts: Now are ye clean, says Christ, through the Word which I have spoken unto you, Joh. 15. 3. This Word is very Pure in itself, and Pure in its Operation and Effects: It severely forbids all filthiness of the Flesh and Spirit; and in this Word we find as a Precept concerning Holiness, that 'tis our Duty to perfect Holiness in the fear of God, so a Promise wherein God has said he will work this Holiness in them that seek unto him and desire it, Ezek. 36. 25. Then will I sprinkle clean water upon you, and you shall be clean; from all your filthiness, and from all your Idols will I cleanse you. The Word is a Fire to Melt and Purge the Soul, and then 'tis a Mould also, into which the Soul is as it were cast; so that it has another, an excellent form, being conformed to the holy Nature and Will of God himself. 5. The Word is as Seed, of which the New Creature is begotten: God himself is he who does regenerate all that are Converted, and he does it of his own mere good Will and Pleasure; but the Word is the Seed by which he does it, Jam. 1. 18. Of his own Will beg at he us with the Word of Truth, that we should be a kind of First-fruits of his Creatures: So 1 Pet. 1. 23. Being born again, not of corruptible Seed, but of incorruptible, by the Word of God, which liveth and abideth for ever: From this Seed comes the New Man, which after God is created in Righteousness and true Holiness. This Word is quick and powerful, 'tis powerful to quicken and enliven; so that the Soul has a new Life, and lives to God, which before was dead in trespasses. This Seed is effectual to a new formation of the Souls faculties and powers: New Eyes there are in the Mind, a new Disposition and Inclination in the Will; the Affections also are new, and of low and carnal, they become high, and holy, and heavenly. The Preachers of the Gospel are the sowers of this Seed of the Word, and how should they be in travel till a New Creature comes on't, till Christ be form in them that receive it! Gal. 4. 19 My little Children, of whom I travel in birth again, till Christ be form in you. 6. The Word is a proper Means of Conversion, for 'tis the unerring Rule, which shows both good and evil: Evil, that there may be an Aversion from it; Good, that there may be a Conversion to it. The Scripture calls things by their deserved Names, what that pronounces bad, will be found by the most Unbelieving to be bad indeed; and what that affirms to be good, is really good at present, and proves best at last: Here are the Commandments, in conformity to which true Goodness lies, and Sin is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transgression of them; hark to the Prophet, Mic. 6. 8. He hath showed thee, O Man, what is good; and what does the Lord thy God require of thee, but to do justly, to love mercy, and to walk humbly with thy God? All this is good in its own Nature, pleasing to God, profitable and pleasant unto Man: The better this is understood, the more likely 'tis that evil and dangerous ways should be forsaken, and those Paths chosen and turned into, that are safe and holy. The Word shows what God approves, and what he abhors: It shows Man's Duty, which is his Privilege, and that Sin is Man's Prejudice and Plague: And he is a good Scholar indeed, who has learned to do well, and ceased to do evil. 7. The Word is a fit means of Conversion, because it is the Ministration of the Spirit; 2 Cor. 3. 8. How shall not the Ministration of the Spirit be rather glorious? The Word of God is of the Spirits Inspiration, and his own Word he is pleased to accompany, he moves, and breaths, and acts in it, so that Miracles of Grace are wrought thereby: He says to the blind Mind, Receive thy sight, and know the things that concern thy Peace; to the Deaf the Spirit says, Hear my Voice, and yield Obedience; to the Dead he says, Arise out of thy Sins, and from the Earth, in which thou hast lain so long buried, and live the Life of God, from which thou hast been so long alienated. And as the Spirit thus speaks, so he speaks with efficacy: He can work so that none shall hinder. O blessed Word! in which we find that exceeding great and precious Promise of the Spirit; 'tis but ask him, and having him, and where the Spirit of the Lord is, there is liberty, 2 Cor. 3. 17. The Captive Sinner is freed from the bondage of Corruption, the cords of Vanity, the snare of Satan, and has both a Will and Power given him to Convert to God, and to continue and abide with him. 'Tis manifest upon all these accounts, that the Word has a fitness to be a means of Conversion. In the third place, I am to tell you, what kind of Means the Word is. 1. The Word is a Means of Gods own appointing: Divine Institution is a thing of very great significancy: God indeed can work without means, and against them; but if he is pleased to appoint them, they deserve to be used, and shall not be used in vain, if they are used seriously. God appointed seven Trumpets of Rams▪ horns to be blown, and at length the blast is more powerful than a battering Ram; the Walls of Jericho fall down to the ground, and the City is delivered into the hand of Israel, Josh. 6. 4, 20. God has appointed the Ministers of the Gospel to lift up their Voices like a Trumpet, to show the Transgressors their Iniquities, to cry to them to turn. The Word is with Power; the strongest holds of the Prince of Darkness fall down before it, he is cast out, his works destroyed where before he had the surest Possession. The Word is ordained of God as the Means of Conversion, 'tis dangerous, and a great Contempt of God himself to neglect it; and truly, after a careless manner to attend upon it, is the way to grow more hardhearted and dead in Sin under it. 2. The Word is usually most Powerful when Preached. Reading of the word must be granted an Ordinance of great use 〈◊〉 When our Lord was asked by a man what he should do that he might inherit Eternal Life? He answers, What is written in the Law? how readest thou? Luk. 10. 26. He that would inherit Eternal Life, it concerns him diligently to read the Word which instructs him in the way thither: Not only those of a lower condition, but those of the highest Estate are to read the Word all the days of their lives; the Word of God is the best Counsellor, even of King's themselves, Deut. 17. 18, 19 The way to Heaven is one and the same both for the High and Low. The Word is to be read not only Privately but Publicly, such public reading has a warrant in the New Testament as well as the Old, 1 Thes. 5. 27. I charge you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I adjure you by the Lord that this Epistle be read unto a● the Holy Brethren. And public reading is mentioned no less than three times in one verse, Col. 4. 16. And when this Epistle i● read amongst you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea. Certainly the Scripture is not so obscure, but that it may be read before the Congregation to their Spiritual Benefit. Yet the Preaching, the opening and applying of the Word of God, has a special Honour put upon it, as to the working of Conversion and Faith, Rom. 10. 14, 15. How then shall they call on Him, in whom they have not believed? and how shall they believe on Him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they Preach except they be sent? as it is written, How beautiful are the Feet of them that preach the Gospel of Peace, that bring glad tidings of good things? They that are sent of God, scripturally qualified, separated and set apart to the work of the Ministry, 'tis their great business to Preach the Word, to be instant in season, out of season, to reprove, rebuke, exhort with all long-suffering and Doctrine, 2 Tim. 4. 2. And when in Sincerity, with an earnest desire to win Souls, they make the Truth manifest, and endeavour to commend themselves to every man's Conscience in the sight of God, 2 Cor. 4. 2. the Word of God is the more likely to reach the Conscience, and to touch and turn the Heart to Him. Glorious things have been done by Preaching: The twelve Apostles, and if you will add a thirteenth, the Apostle Paul, how powerful was the Word in their Mouths to the World's Conversion! They did not as they were slandered, turn the world upside down, but were blessed Instruments to turn it to God, and to deliver it out of that Idolatry, Superstition, Ignorance and Wickedness, in which it had lain buried for many ages. 3. The Word of God is the highest means of Conversion, Psal. 138. 2. Thou hast magnified thy Word above all thy Name: Here chief thou dost make thyself known in the powerful Effects of thy Grace and Spirit, and in the accomplishment of the Promises which thou hast made. The design of Mercies is, that this Word may be more minded, Rom. 12. 1, 2. I beseech you therefore, Brethren, by the Mercies of God, that ye present your Bodies, a living Sacrifice, holy, acceptable, which is your reasonable service: And be not conformed to this World, but be ye transformed by the renewing of your minds; that ye may prove what is that good, that acceptable and perfect Will of God. Mercies are cords of love to draw us to the Lord, and to constrain us to keep his Word and Commandments. The end of Affliction is to turn our Eyes, and Hearts and Feet, into the way of God's Testimonies: The Psalmist tells us, Before he was afflicted he went astray but after he kept the Word with greater care, Psal. 119. 67. and he adds, v. 71. 72. It is good for me that I have been afflicted, that I might learn thy Statutes; the Law of thy Mouth is better unto me, than thousands of Gold and Silver. Affliction is sent to humble for Transgression, to reduce the wand'ring Soul, and to bring it back to the Word of God; and when this Word is truly heeded, received, and highly prized; then the Soul is indeed Converted. The Word declares the meaning of Mercies, the Word is the Tongue that utters the voice and message of the Rod: The Word directs what to pray for, and how to pray so as to speed, and instructs about every other Ordinance. 4. If the Word be ineffectual to Conversion, alas! what is likely to become efficacious? When Wisdom had cried long and upbraided foolish Sinners with their hating Knowledge; when they had been called to turn, with a proffer of the Spirit to be poured out, but they refused still; their case is set forth as desperate: because the Word being rejected, hated and cast behind their back, nothing was likely to do, or to make them good; dreadful and utter Destruction is threatened; and instead of being pitied, they are told they shall be derided, and laughed at in their ruin, Prov. 1. 20,— 30. When the Rich man in Hell entreated that One might be sent from the dead, to warn his sieve secure impenitent Brethren, lest they should also come at last into the Place of Torment: The Answer first is, They have Moses and the Prophets, let them hear them: And after 'tis answered further, If they hear not Moses and the Prophets, neither will they be persuaded though one risen from the dead, Luk. 16. 27. 31. A Sinner whose Heart is all Adamant, and Sermon-proof, the terrors of the Lord don't affright him; the inestimable Treasures of the Gospel don't take him, the Mediators Vengeance for neglecting great Salvation is not at all dreaded. Suppose a command should be given to unlock the gates of Hell, and a damned Spirit that has been for some time tortured in the slames there; and was once well known to this stupid Sinner, should at Midnight appear to him, and the Curtains being drawn aside, and that Soul out of the midst of fire, with a ghastly horror in its looks, should thus speak to Him: Awake, hardhearted Wretch, awake! awake! What, sleep and lie secure in Sin, that art in danger of dying in Sin every moment! What, take thine ease, who art so near to endless pain and Torment! Thy time has both Feet and Wings, and is with great haste both running and flying away from thee; and as thy time in Sin and folly spends, so thou daily and hourly approache● nearer to a miserable Eternity. Thy Judgement lingers not, thy Damnation does not slumber, while thou refusest to awake to Righteousness: Once I made a mock of Sin as much as thou dost, was mad to destroy myself, as thou art; I made a mere Jest of Hell, but now I know, I feel, and woe, woe is me! I shall to my Sorrow feel for ever, what 'tis to be damned in earnest. Sin's thy worst Enemy! Oh cast it away before it undo thee past remedy. Divine wrath and jealousy is in the other World, found a hotter and heavier thing than ever could be conceived in this: 'Tis really a fearful thing to fall into the hands of the living God. But I have leave to stay no longer, be sure to take this warning I have given thee, I must again to the Lake that burns with fire and brimstone, where there are no such things as Help, or Hope, or Happiness, but Pain and Misery are extreme and endless. Suppose, I say, a damned Soul should speak such language to a Sinner that has all along been deaf to the call of the Word, and resisted the Spirit of the Lord, he might perhaps be exceedingly amazed; and possibly be frighted out of his Wits, but he would not be scared out of his Sins, nor ever by such an Apparition alone, be turned unto God. If Gods own Word will not make thee a Convert, O Sinner, thy disease is obstinate against the likeliest remedy, and what means will? 5. The Word is a Means which Thousands and Millions in the World never were so much Privileged, as to enjoy. a Hallelujah is justly deserved and expected from the People of God of old, because he shown his Word unto Jacob, his Statutes and Judgements to the Children of Israel; whereas He had not dealt so with any Nation, and as for his Judgements they had not known them, Psal. 147. 19, 20. How great a part of the World is Satan's Common, how little comparatively, is so much as the visible Enclosure of our Lord Jesus. It is the observation of a Learned man, that if the World were divided into thirty parts, Nineteen would be found still Pagan, six Mahometan, and but five Christian, take in all of all Persuasions. But alas, how much darkness is there even in Nations that are called Christian! Ignorance is affected, the Word of God and the Knowledge of it is taken away, though the Scripture says that for lack of it people are destroyed, Hos. 4. 6. How Happy would you be, that in this City, enjoy the light of the Word of Truth, if you would but thankfully and fruitfully improve it. It is as it were Noon day with you, whereas in other places, it is but a dark down, and in most parts of the Earth a black midnight. In the fourth place, I am to tell you, whence this Means, the Word of God, comes to be effectual to Conversion. 'Tis made effectual by the Power of God, and this Power he exerts by his own Spirit, 1 Thes. 1. 5. Our Gospel came not unto you in word only, but in Power also, and in the Holy Ghost, and in much Assurance: the wonderful effects of Divine Power wrought by the Holy Ghost in the Preaching of the Gospel, was an Evidence and Assurance, that this Gospel is not the Word of Man, but of God Himself. Now the manner of the Spirits working, when he makes the Word effectual to Conversion, I shall declare in these particulars. 1. The Spirit impresses upon the Sinners Heart the Divine Authority of this Word. 'Tis indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given by inspiration of God, 2 Tim. 3. 16. When the Lord Himself is eyed and owned in his Word, than it shows itself mighty. If the Messengers and Publishers of the Word only are regarded, and there is not a looking beyond them, they being but earthen vessels; the Word though a Treasure, will be trampled under foot. But when Sinners are Converted, the Spirit makes it evident that the Word is really of God. The demonstration of this, is styled the demonstration of the Spirit. He does demonstrate the Words divine Authority, several ways. By Signs and Wonders, wrought for its Confirmation, Heb. 2. 4. God also bearing them witness, both with signs and wonders, and divers miracles, and gifts of the holy Ghost, according to his own will. That these Miracles were done, 'tis plain; for the Word of God pretending to Miracles done so openly, so often, by and upon, so many persons, in the midst of cunning and malicious Adversaries, who were watchful enough to have espied the deceit, if there had been any: if such Miracles really had never been wrought, this Word, and the Religion it teaches would never have been received. Our Lord Jesus, though the Son of God, when upon Earth, was humbled in the form of a Servant; yet affirms himself to be the Saviour of the World; preaches a Doctrine contrary to Flesh and Blood; tells all that will be his Disciples, they must deny themselves, and forsake all that is dear to them in this World, whenever they are called to it, for the sake of a Treasure and Kingdom in Heaven. And often he appeals to his working Miracles, as a Confirmation of his Doctrine that it was from Heaven. Now if such Miracles had never been wrought, the Imposture would have been so apparent, that the Christian Faith would never have been embraced by any of common sense and understanding. And 'tis evident also, that these Miracles were done by the power of God. Wonders indeed were wrought by the Egyptian Magicians, but outvied by greater Wonders, effected by Moses, God's Servant. These Miracles were beyond the Power and Ability of second Causes: Who could make the blind to see, and the deaf to hear, and the lame to walk, but that God who form the Eye, planted the Ear, and curiously fashioned the other Members? Who would raise the Dead, but the Lord of of Life himself? The Spirit further also demonstrates the Words Authority from the accomplishment of Scripture Prophecies; as concerning Cyrus' building of the Temple, Isa. 44. 28. The King of Grecia his ruining the Persian Monarchy, which was verified in Alexander the Great, Dan. 8. 21. The calling of the Gentiles, Isa. 42. 4. Zeph. 2. 11. How many false Gods do we find famished, and the Lord Jehovah worshipped in the Isles of the Heathen. It was also fulfilled, which our Lord spoke, concerning his Death; that after his being lift up from the Earth, he would draw all men to him, which was rather likely to drive all men from him: He also said he would have a Church to the end of the World, Mat. 28. ult. and notwithstanding all that Earth and Hell can do, he has had one to this very day. The Spirit also shows the divine Matter of the Word, the admirable consent and agreement of all its parts, and the design of the whole, which is to give Glory to God, and to represent him as most worthy of Admiration, Praise, Faith, Fear, and Love, and Service. Its Precepts are so excellent and pure; that if the Professors of Religion would but live according to them, the World might quickly be convinced of the unreasonableness of Infidility. A thorough persuasion of the Words Authority, is from the Spirit, and has a mighty force to startle the Conscience, and awe the heart of a Sinner: And to make it stoop unto God, which was before rebellious. 2. The Spirit causes the Word most firmly to be believed, as that which is of most certain verity and truth, this follows upon the former: If it be the Word of God, who cannot lie; there is nothing false or uncertain in it. Ever since Man first hearkened to the Father of lies, he is very prone to embrace falsehood. He is not to be trusted as a Guide, any further than God guides him; because so apt himself to err and mistake. But let God be true, says the Apostle, though it follows, and every Man a Liar, Rom. 3. 4. God cannot be deceived, because he is Omniscient, and his understanding is Infinite, Psal. 147. 5. And he will not deceive any, because he is the God of Truth. Whatever has proceeded out of his Mouth, its certainty is not to be doubted of: Faith therefore, which believes whatsoever God speaks, and because he speaks, is indeed the height and very ●lower of Reason. We read of a Door of Faith, Act. 14. 27. They rehearsed all things that God had done with them, and how he had opened the door of faith to the Gentiles. The Word of God has entrance by Faith, as by a Door into the Heart, and Faith as a Door shuts it in; then how powerful is it in working! The Commands being looked upon as indeed the Commands of God, will no longer presumptuously be broken; the Promises being believed ●● be the Promises of God, who keeps Tru●● for ever, will be embraced. A firm belief of the Words truth, is at the bottom of all true Conversion to God; and 'tis Infidelity that is the great reason of departing from him. 3. The Spirit powerfully convinces the Sinner how evil a thing Sin is, which the Word of God so severely and strictly forbids. Sin is that which of all things in the World is most of all mistaken. If it were rightly known by all, not one in the World could love or like it. But most are ignorant what 'tis, and whither it tends; and securely and unconcernedly remain under its guilt and power. men's lusts are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceitful lusts, Eph. 4. 22. they seem to consult their gain and pleasure, but indeed war against their Souls; and yet this War is so carried on, that 'tis not perceived: Souls are kept stupefied and intoxicated, till they are utterly lost and ruined. 'Tis the work of the Spirit to discover what Sin is. He shows how contrary 'tis to God, how evil and provoking in the eyes of his Holiness and his Glory; how contrary 'tis to the Law of God, which is most exexcellent, all whose Precepts are most profitable and pleasant to those that love and keep them. He shows likewise how contrary Sin is to Man himself. It loads him with Curses of various sorts; it makes every thing he has to be cursed to him: It does defile, debase and wound him; and unless he turn from it, it will for ever destroy and damn him. 'Tis one thing to be told of all this by Man; and another, to have a powerful discovery and Conviction of all this by the Spirit. He shows the Vanity of all sins excuses, pretences and promises of Impunity, Peace and Safety. The Spirit speaks very home to the Conscience, and particularly; and causes the Sinner to whom he speaks to hear and heed and tremble. Thou art the Man that hast offended God Thou art the Soul that hast sinned, and dost deserve to die! Thou art the Foolhardy Wretch that hast engaged the Almighty to be thine Enemy! Against thy ungodliness and unrighteousness in particular, his wrath is certainly revealed from Heaven! And how soon, if thou refusest to forsake thy impious and unrighteous ways, may this wrath fall upon thee, and sink thee into the bottomless pit of Wo. If thou resolvest still to go on in thy trespasses, thy very next step may take hold of Hell! 4. The Spirit reveals Christ in the Word, and draws the Sinner to him. The Holy Ghost does testify concerning the Lord Jesus, Joh. 15. 26. The Spirit of truth which proceedeth from the Father, he shall testify of me. And what a Glorious Testimony does he give him! Christ is the sum and substance of all Supernatural Revelation. All the lines both of the Old Testament and of the New, do meet in this Centre. The design of the Old Testament was to forshew him, as the Peacemaker between God and Man, who was to be wounded for transgression, to make his Soul an offering for Sin, to bring in everlasting righteousness, and to be the Author of pl●nteous and eternal Redemption and Salvation. The New Testament, which is the accomplishment of the Old, does more fully declare Christ: Here the Spirit more plainly tells us, of his Godhead, of his fullness, of his Manhood, of his Mercifulness, what power he has to save; what Bowels of. Pity towards them that see they are lost without him. And in showing all this, how does the Spirit show himself a Comforter! And as the Spirit discovers Christ, so he draws the Sinner to him; he causes the Word to reach the Heart, and to subdue it, so that the Heart gladly surrenders, and freely opens to receive Jesus, which before by ignorance, prejudice and unbelief was very fast Bolted and Barred against him. There can be no turning to God, but as he is in Christ: for how can guilty and defiled Man, draw near to the Holy and Righteous Jehovah, without a Mediator? And if he be considered in this Mediator, there is all possible Encouragement to turn to him. 5. The Spirit, as by the Word he works Faith in Christ, so by the same Word, he causes the Sinner to yield himself to God: He that was before stouthearted and far from Righteousness, now throws down his Weapons of Rebellion, and submitting, cries for Mercy; he dares not still rush on in Sin, as the Horse into the Battle; he is made sensible that there is no contending with the Almighty, that none ever hardened themselves against him and prospered, Job 9 4. Therefore he bows and yields, lest he be broke and ruined. And as the Power of God's anger makes the Sinner afraid of remaining Unconverted, so he is most strongly induced to turn, by the Spirits effectual discovery of God's Alsufficiency, Mercy, Lovingkindness. He sees plainly, it can never be well with him while at a distance from God; and that in Him and in his Favour, is really his Life and Happiness. Thus the poor Prodigal was afraid of continuing in the far Country, lest he should there perish for hunger, and he came hom● to his Father's house, because there was bread enough and to spare, Luke 15. 17. I come in the last place to the Application: I begin with some Inferences that may be drawn from this Doctrine. 1. If the Word of God be the great means of Conversion, hence I infer, that this Word is a great Privilege: The giving us the Light and Influence of the Sun, and Moon, and Stars, is acknowleged to be the needful Bounty of the God of Heaven, but the vouchsafing of the Word speaks a more peculiar favour, and is a means to convey a far greater benefit. In this Word of God, there is a general Proclamation, a Proclamation of a general pardon of all offenders against the highest Majesty, and that upon the most equal terms; that they prise this favour, make use of his Son's mediation to obtain it, and consent by Sin willingly to wrong their own Souls no more. This Word carries in it a Proclamation to open the prison-doors; to unloose the bonds and fetters, to grant liberty unto all those that are weary of the bondage of corruption, and that are willing to become the Lords Free men; this Word is an Invitation to all sensible Souls, that perceive they have spent their labour for that which is not bread, to come for the bread of God which comes down from Heaven, and which giveth life unto the World, Joh. 6. 33. O the tender mercy of God, in vouchsafing his Word to any. When the Light of this Word shines, it finds Sinners in Darkness, employed in the works of darkness, hastening towards the blackness of darkness for ever; and it doth give them the knowledge of Salvation by the remission of Sin, and guide their feet into the way of peace, Luke 1. 77, 78, 79. Those are glorious times indeed, that is indeed a Golden age, when the Word of God is heard by every ear; when Labourers are many and Faithful, and are hard at work for God, for Christ, for Souls; when saving Knowledge doth fill all the corners of a Land: Happy, happy is that People that is in such a case, if they do but rightly improve their privilege; for this Word doth direct them to walk in the Light of God's Countenance. 2. Hence I infer, how inexcusable they are that remain unconverted still under the Word of God, which is the great Means of Conversion. The Light of Nature leaves those that glorify not God as God, without excuse, Rom. 1. 21. But the Light of the Word, doth much more take away all Apology from them that neglect it. They that are not Converted to God, when they hear this Word, neglect to trade with one of the choicest Talents that any of the Children of Men can be entrusted with. To pass over the whole Volume and Book of Nature, to take no notice of God in it, though every Creature be designed as a Remembrancer of Him; to pass by the works of Providence, and not hereby to be brought to the Fear of, and Faith in God, who exerciseth loving kindness and Judgement in the Earth; Nothing can be said to defend it. But for a Sinner, a lost Sinner, a miserable Sinner, that is ready every Moment to fall into Hell; for this Man to hear the Gospel of Christ, to have Pardon so fully and freely offered to him, and yet to be deaf to the offer, to refuse to turn to the Lord, though hereby he will live for ever; this doth argue a far more exceeding and excessive madness. What can the Unconverted Sinner plead for himself, that he doth not turn? Can he say, that he hath not been warned to flee from the wrath to come? Alas, the Almightys anger and indignation hath often been pealed in his ear. How often hath he heard, Woe to the wicked, it shall be ill with him, for the reward of his hands shall be given to him, Isa. 3 11. Can he say that he hath not been called to turn? No such matter: Wisdom hath cried aloud, cried vehemently, How long ye simple ones, will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge; turn ye at my reproof, Prov. 1. 22, 23. Again, can the Sinner plead that he hath not had encouragement to turn to God? No, no; the God of Heaven, the God of Truth, hath solemnly protested by his own Life, that he hath no pleasure in the Sinners death, but had rather that he should turn and live: Hear O Heaven! Harken O Earth! and judge, whether the Sinner that is called to turn to God, and won't, does not deserve to die in his iniquities! 3. If the Word of God is the great means of Conversion, hence I infer, that the Removal of the Word is a very sore Judgement; How sore, I wish that England may never feel by sad experience! A Famine of Bread, is affirmed to be worse than the Plague of Pestilence, worse than the Sword of War; though Plague and Sword are very terrible; but a Famine of the Word of God, is the worst sort of Famine, and it is threatened as a punishment, which is an indication of far greater wrath, Amos 8. 11. It shall come to pass in those days saith the Lord God, that I will send a Famine in the land; not a Famine of Bread, nor a thirst for water; but a Famine of hearing the Word of the Lord. The Antithesis here between these two Famines doth heighten the severity of the punishment. A Famine of the Word is a punishment that is Spiritual, so much the more hurtful, because it reaches the Spirits of Men; so much the more hurtful, by how much the Soul is more precious than the Body. Ay, but, may some one say, what great harm is there if there should come such a Famine? I will tell you. To have the Word of God removed, it is to have the Sun of Righteousness set, and all hopes of Conversion and healing quite gone. To have a Famine of the Word sent, it is to have a Church unchurched, a Vineyard laid waste, and not only turned into a Common, but into barren and cursed ground. To have a Famine of the Word sent, it is to have the Lord to spew a people out of his mouth, and say, I will never return to this Vomit again. To have a Famine of the Word sent, it is to have the Lord to give a Bill of Divorce, and upon this Bill of Divorce writ Loammi; you are not my people; Loruhamah, I will no more have mercy on you. Tremble, tremble, every one that hears me this day, at the thoughts of such a Judgement as a Famine of the Word of God Pray! pray, that this Judgement may never be inflicted upon England! I read that there was seven years' plenty in Egypt, before there was the greatest Famine that ever Egypt knew. I hearty wish that our present Liberty, and plentiful enjoyment of the Word of God, be not a forerunner of the most dreadful Famine of it that ever England knew! Pray it may not be so, pray that God would still give you Pastors after his own heart! Pray that God would cause you to lie down in green pastures, that he would load you besides the still waters, that he would restore your Souls, and lead you in the paths of righteousness for his Names sake, Psal. 23. 2, 3. And when you pray for this, fill your mouths with Arguments. Tell the Lord of his own honour, which his Word doth direct the Children of Men to yield to him: Tell the Lord of his Son's Interest; He will neither be believed in, nor known, unless there be the Word of God to reveal him: Mention the promise that the Father hath made unto the Son the Mediator, to give him the Heathen for his Inheritance, and the utmost parts of the Earth for his Possession, Psal. 2. 8. That of the increase of his Kingdom and Government, there shall be no end, Isa. 9 7. Urge him with that word that he hath said, the Earth shall be filled with Knowledge as the waters cover the Sea, Isa. 11. 9 Be importunate in pleading such Promises as these, and it will manifest that you prise the Word of God, and are afraid of its going. And this importunity will be mighty pleasing to God, and very prevalent with Him. 4. Hence I infer, That whensoever the Word of God is effectual to the Conversion of any, there is just cause of great thankfulness. When means attain their designed end, it is a satisfaction unto those that use them; and the higher and better the end is, the satisfaction is the more: The Conversion of a Sinner to God is one of the best things that can be done in the World: to feed the hungry, to the naked, to relieve the oppressed, to cure the dangerously diseased, to sheathe the Sword of War, and to establish Peace in Kingdoms and Nations, all these are works very good; but let me tell you, that the turning of a Sinner unto God doth imply a far greater benefit, because it doth include Eternal Blessedness. The lost Sheep, the lost Silver, the lost Son, were all miss with trouble, and were all found with great Joy. When the Word is Powerful to Convert a Soul; Oh, what a precious thing is then secured! It is secured from Eternal Misery, and there is an everlasting Kingdom that it shall at last be brought safe unto, 2 Tim. 4. 18. The Lord shall deliver me from every evil work, and he will preserve me unto his Heavenly Kingdom. When a Sinner is Converted, how thankful should he himself be! for he is catched, as a Firebrand out of the burning; he is delivered from intolerable Wrath, and interested in unchangeable Love! How thankful should Ministers be, when they see their spiritual Offspring, and Christ form in them! How thankful should Saints be, when they behold their Number increased! If they beheld the Transgressors and were grieved, certainly, with gladness should they behold them turning from Transgression. Nay, those Angels that are in Heaven, take notice of Conversion, as a just ground of great Joy: What was said concerning the first Creation, may be applied unto the new Creation, the Morning Stars do sing together, and all the Sons of God, the whole Host of th● Principalities and Powers of Heaven ● shout for Joy, when any are converted and made indeed new Creatures. 5. Hence I infer, that it is no wonder that Satan and his Instruments would fai● have this Word of God out of the World, since it is the great means of Conversion, O what a hateful Book unto Hell is the Holy Bible! If evil Angels might have their wish, I am persuaded their wish would be this; that Souls may burn ●● Hell, and that Bibles might be burnt on Earth. Oaths, Curses, Blasphemies, Lying, Slanders, Railing, filthy Discourse profane Songs, and Laughter, Mirth and Music, damnable Heresies and Doctrines these have all a very pleasing sound i● Satan's ears: Ay, but the powerful an● plain Preaching of the Word of God Satan cannot bear; this is very harsh, and it is very grating to him, and he dot● endeavour to stop the mouths of skil●● Dispenser's of the Word of Righteousness for he fears their voice, lest his stro● holds should be pulled down. If in spig● of him a door of utterance be opened, th● evil and envious One, endeavours to ●● men with prejudices against them, that the● may have but very few ●e●rers; but their H●a●●●● are a very great Multitude, O then ●●w doth he bestir himself to ●inder the entrance of the Word, that Eyes, and Ears, and Hearts may be shut against it! Christ compares the Word of God unto Seed, and evil Angels unto Fowls, that endeavour to catch it away as soon as sown, Mat. 13. 4. that so it may be altogether fruitless, or bring forth no fruit unto Eternal Life. When there are a great many Pickpockets in a Crowd, upon notice, Persons are the more careful of their Purses: O what a company of evil Angels are here, that are arrant Thiefs! and they will endeavour to rob you of the Word of God; it concerns you to heed the Word, and to hid it in your Hearts, and then it will be safe; a good and an honest Heart will certainly secure this Treasure. 6. Hence I infer, that the Dispenser's and Preachers of the Word of God, which is the great means of Conversion, ought highly to be esteemed in Love for their works sake, 1 Thes. 5. 12, 13. We beseech you Brethren, to know them that labour among you, are over in the Lord, and admonish you, and to esteem them very highly in love for their works sake, and be at peace among yourselves. When Christ ascended up on high, far above all Heavens, that he might fill all things, the Ministry of the Word was a gift that he did bestow upon his Church, Eph. 4. 11. The Ministers of the Gospel as they are instrumental to seed the Flock, so they are instrumental to make the Flock too; for the Spirit of God doth accompany their Ministry, and makes it effectual to alter corrupted Nature, so that those that were before like Dogs, like Swine, like Wolves, like Lions, are changed, and they become the Lambs, and the Sheep of the Lord Jesus. Whatever kindness is done for the Preachers of the Gospel, it is not comparable unto the kindness they do, when they are made instrumental unto the Conversion of any. Theodosius, that wore an Imperial Diadem, was sensible of this, when he said, I thank God more that I have been a member of Christ, than that I have been the Emperor of the World. The Ministry of the Gospel is the Gift of Christ, and if this Gift be despised, Christ the giver is contemned, and the Father which hath sent him too, Luk. 10. 16. He that heareth you, heareth me, he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. 7. How earnestly should Preachers pray, that the Word in their Mouths may be effectual to Conversion. Ay, and they should call in the help of others Prayers too, that they may succeed in the preaching of the Gospel of Reconciliation, 2 Thes. 3. 1. Finally Brethren pray for us, that the word of the Lord might have free course and be glorified, even as it is with you. Every Sermon that the Preacher makes should be the Gift of Heaven; it should be the return of Prayer, and both before and after preaching; having Heaven, and Hell, and Precious Souls, all in his Eyes together; being in a holy agony, he should pray with all possible earnestness that precious Souls may not be irrecoverably lost and ruined! Memorable is the passage of the Apostles, Acts 6. 4. We will give ourselves continually unto Prayer and unto the Ministry of the word. Prayer is first mentioned. If by Prayer the Preachers can prevail with God, the Word of God in their Mouths, is the more likely to be prevalent with Men. A Preacher should be a man of Bowels, and because his own are Marble, he should long after the Conversion and Salvation of Souls in the Bowels of Jesus Christ, Phil. 1. 8. Alas, the Souls that are before him, if they won't hear, they can't live: if they won't repent, Destruction is at the door; if they won't believe they must be damned; and there is no remedy. How therefore should we cry to the God whose Word we preach, that he would give Grace to repent, Grace to believe, Grace to turn to him; for though a Paul be the Planter, though an Apollo be the Waterer, both are nothing, but God that gives the increase he is all, 1 Cor. 3. 7. 8. If the Word of God be the great means of Conversion, than hence I infer, that, that Society and Church is to be avoided, that takes away this Word from the common People. The true Church it doth concern you to know, and I will tell you how it may be known; it is built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chief Corner Stone, Eph. 2. 20. There is an agreement between the Doctrine of the Apostles, and Prophets: This Doctrine sets forth Christ as the Foundation of a Christians Faith and Hope; sets forth Christ as the only Saviour, and as a Saviour to the utmost. If therefore this Doctrine be decried by any, those that do decry it are to be avoided. It is certainly Hellish cruelty unto Souls, to take away the means of Conversion and Salvation from them. That can't be the Kingdom of Christ, the props of which, are Ignorance of the Word of God, and an implicit Faith in men. The Apostle Paul speaks plainly, 2 Cor. 4. 3, 4. If our Gospel be hid, it is hid to them that are lost: and v. 6. God who commanded the Light to shine out of darkness, hath shined in our Hearts, to give the Light of the Knowledge of the Glory of God in the face of Jesus Christ. But the Practice of many plainly show, that they are of another mind, and their mind is this, that if the Gospel be revealed, it is revealed to them that are lost; and that God, instead of commanding the Light to shine into the minds of those that are saved, doth command darkness to abide there still. But here is an Objection that must be removed out of the way. Say some, If the common People are permitted to look into the Word of God, instead of being turned to God, they are but likely to mistake his Mind, and to run into abundance of error, and so to hurt and poison themselves. An ordinary Objection, but it is easily answered. 1. This is plainly to charge the God of Heaven foolishly, and blasphemously, as if he had given such a dangerous Word to his Church, as that it is not fit, or safe for them to make use of. The Objectors don't take notice, that God hath with such Goodness, Wisdom, and care compiled the Holy Scripture, that it is a Means to prevent running into Error, and the truest Knowledge is derived from hence. Hark to the Psalmist, Psal. 119. 105. Thy Word it is a Light unto my Feet, and a Lamp unto my Path. Woe to them that put Darkness for Light, and Light for Darkness! And before v. 104. the Psalmist said, Through thy Precepts I get understanding, therefore I hate every false way. 2. I answer to this Objection, That the Jewish Church, though in a State of Minority, had not the Word of God withheld from them. All were to read it, all were to meditate upon it, and yield obedience to it: Nay observe, that even the Children were not to be Ignorant of the Scripture, Deut. 6. 6, 7. These Words that I command thee this day, shall be in thine Heart; and thou shalt teach them diligently to thy Children, and thou shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. If the Jewish Church, which was a Church in Minority, had the Word of God generally vouchsafed, certainly the Christian Church ought not to be denied it, which are arrived unto a State of greater Maturity, as the Apostle intimates, Gal. 4. 1, 2, 3. Lastly, Whereas it is said, that if the common People read the Scriptures, and study the Word of God, they will be in danger of running into Error. I answer, How much Error, how much mistake is there in gross Ignorance? Besides, those men that have been the great broachers of Error and Heresy in the Church of Christ, have been men of great parts, and men of profound Learning, as Arrius and Pelagius, and the rest. So that if there was any force in this Objection, the Word of God must not be meddled with by any at all. Blessed be God, that the humble have a Promise of Guidance and Instruction from Heaven, Psal. 25. 9 The meek will he guide in Judgement, and the meek will he teach his way. And while Christians are using the Word of God, if they cry to the Father of Lights, that gives wisdom liberally, without upbraiding, they shall have a Heart to know him, that he is the Lord, Jer. 24. 7. and they shall return to him with the whole Heart. 9 Hence I infer, That we should be such lovers of Mankind, as to wish the whole World did enjoy the Word of God, the great means of Conversion. It should be a sadning thought to our Hearts, that though all mankind have sinned, and are in a lost estate, the Word of God that informs concerning the only Saviour, is known to so very few! The Jewish Church of old for hundreds of years did put up that Prayer, and at length it was answered in the Vocation and calling of the Gentiles, Psal. 67. 〈◊〉. That thy way may be known upon the Earth, and thy saving health among all Nations▪ Christians should Pray in the same strain, that this Petition may be heard further. Christian's should be compassionate Intercessors for the poor World that lies in darkness and wickedness, that the Light of the Gospel may come wherever the Sun in the Firmament shines, that so whole Kingdoms and Nations, by thousands and by millions, may not thus throng the way to Hell, for want of Saving Knowledge and Converting Grace. And as we should pity and pray for the Infidel World, so we should pity and pray for poor Posterity; that they, when they come to be born into England, may find this a Land of Light: for if we should leave them without the glorious Gospel of the blessed God, we should leave them under Satan's Power, and in the Con●l●es of Hell! O let us put on Bowels, and pray hard that those that shall be born, twenty, forty, a hundred years hence and more, may find England the Land of Immanuel, and may be privileged with the Word of God, that may be a means of their being regenerate and born again. 10. Lastly, Hence I infer, How inexcusable those are, that turn the Word of God, the great means of Conversion and Salvation, into a deadly savour to themselves. O the evil Nature of that Sin of unbelief! the evil Heart of unbelief doth make the greatest Blessings to become Curses. To grow more blind under the Light; to grow more deaf and disobedient, the louder God calls; to grow more barren and unfruitful, notwithstanding all advantages to make you thrive in Grace and Goodness; what excuse can be brought for this? To receive the Grace of God in vain, is a very great folly; but to turn the Grace of God into wantonness, to Sin because Grace doth abound, this is to turn the very Remedy and Antidote into Poison, and to perish the more certainly, the more fearfully. The Apostle Paul, 2 Cor. 2. 16. telleth us, that his Ministry was a savour of death unto death to some, they grew more dead, more estranged from God and Holiness, even while they heard the Gospel, that is a Doctrine according to Godliness, preached to them; and growing more dead 〈◊〉 a spiritual sense, eternal Death did prove the sorer to them. That man that under the Word of God grows worse and worse, comes daily to hear, but goes away more vain, more filthy, more wedded to his will, and to his hateful and hurtful lusts, this Man is indeed desparately wicked; this man doth fix himself under the Laws Curse, he pulls down upon his own Head the Mediators Vengeance, and after his hardness and impenitent Heart, treasures up unto himself wrath against the day of wrath, and the Revelation of the righteous Judgement of God. The second Use is by way of Reproof. If the Word be the great means of Conversion, several sorts of Persons are sharply to be reprehended. 1. Those that dislike and hate the Word of God; these are Fools in the worst and most dangerous sense, that hate Instruction, and cast the Laws of God behind their backs, Psal. 50. 17. These are brutish, that can't endure to be reproved for doing harm to themselves; they are certainly bewitched that will not obey the Truth, Gal. 3. 1. As Christ says, For which of my good works do ye stone me? so say I, For which of the good Effects of the Word of God do you hate it? It is Light in darkness, a means of conveying Life to the dead, Food to the hungry, a Cordial to the fainting, a Sword to secure you against, and to conquer your spiritual Enemies. And therefore, if you dislike this Word of God, you are even unto sottishness, without understanding: It is a Scripture phrase, Jer. 4. 22. My people are foolish, they have not known me, they are sottish Children, and without understanding; they are wise to do evil, but to do good they have no knowledge. 2. Those are sharply to be reproved, who endeavour to hinder the Efficacy of the Word of God upon others; this they do by ill Counsel, and by worse Example. This they do by being Contentious against the Truth, and by pleading for unrighteousness. This they do by promoting prejudices against the Word of God; as if the embracing of it, were the way to Melancholic, sadness, sorrow, and scorn, which is indeed the way to the truest Gain, and the surest Peace. They that are troubled to see others minding Heaven, are strangely degenerate, and are become Factors for Hell; and discover a most diabolical Disposition. But whatsoever Persons speak against Grace and Holiness, whatever they say for the continuance in a wicked way; all their words are but vain words, and every ea● should be deaf to them. Eph. 5. 6. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the Children of disobedience. 3. Lose Professors of Religion are to be reproved, who are indeed a discredit to the Word of God: they come and hear the Word of God, but what are they in their Families? what are they in their Closets? what are they in the whole course of their Lives? Filthiness, greediness after Gain, excessive Drinking, Impurity, Covetousness, these things indeed they can show but too much of: But any thing of true Holiness of Humility, of Strictness, of Contempt of this World, of Delight in minding another World, they are utter Strangers to. Will you remember one Truth? The Conversion of the profane is very much hindered, by the licentiousness of the Hypocrites; the former won't be prevailed with to turn into the way of Truth, because the latter by their evil Courses do make this way of Truth to be evil spoken of, 2 Pet. 2. 2. I shall conclude with a Use of Direction. How may the Word of God be heard so, as that it may be effectual to the Conversion of the hearers? 1. Consent that all the Impediments of the Words efficacy should be removed. Be unwilling that your hearts should be like the highway ground; utterly careless, grossly Ignorant of the Truths you hear. My Beloved, do you think that Satan hath not carefully treasured up all the Sermons that you have lost? all the Sermons that you have slept away? all the Sermons that you have remained Ignorant and stupid under? Satan hath them to produce and show against you at the great approaching day. Be unwilling that your Hearts should remain like stony ground: a hard heart will hinder the Word of God from taking root. Be not terrified at any Persecutions, that you may meet with for the Words sake: Let the fear of God swallow up the ensnaring fear of Man. Pluck up all the thorns, and how many of them are in your hearts. Away with your cares about the World, let not these eat up the heart and time, and expel the more needful care about the one thing necessary. Be not deceived by Earthly Riches, let not these dazzle your eyes with their glistering, nor cause you to look with a strange eye upon the Treasures of Heaven which are everlasting. In a word, be not fond of your Lusts, of your Pleasures any longer. Sin hath kept you at a distance from God, and the Children of wrath and disobedience, but too long already. 2. Choose to sit under that Ministry th●● speaks most home to the Conscience; and that doth manifest the most earnest desire after the Conversion of Souls: Those that are instructed from Heaven rightly to wield the sword of the Spirit; so that it shall pierce the heart, and as it were di●●ect the Soul, and make the secrets of ●● manifest; really, their pains are very much to be prized; and it were to be wished that the voice of such could reach the ears of thousands and of millions; because these Preachers are bound for Heaven themselves, and it is their desire and design that great multitudes may go along with them thither. 3. Be glad of, and take the watchman's warning; believe and tremble at the Sword of God, that is coming to wound, to slay all those that go on still in their trespasses, Psal. 68 21. Destruction from the Almighty, in which the Power of God is to be manifest in the glory of it, must needs be exceeding terrible: settle it upon your hearts, that every Sin doth anger God: Flee from Sin you must, or escape his wrath you cannot. As certainly as God is holy, just ●●● true, so certainly none but those that are holy shall be happy in and with him; so certainly all that refuse to turn to him, ●hall be Sentenced to departed for ever from ●im into everlasting burn. Your Blood will not lie upon my head, I have told ●ou of the Sword that is a coming: I ●ave given the watchman's warning, if ●ou love God, if you love yourselves, take ●●. 4. Hear God himself speaking by the Ministry of Man, if you would have the Word ●ffectual to your Conversion: Alas! the word ●f Man is but feeble breath, but the Word ●f God can raise the dead, John 5. 25. Verily, verily, I say to you, the hour is coming and now is, when the dead shall hear the ●oice of the Son of God, and they that hear ●all live. It is not Man (mistake not.) It ●● not Man, but God, that telleth you that ●e Soul that sinneth shall die. It is not Man but God that tells you, if you turn ●● him, he will turn to you, and he will become a God and Father to you; and you, ●●ough never so much strangers, though ●ver so great enemies; shall become the ●●ns and Daughters of the Lord Almighty, Cor. 6. ult. These Gospel invitations, these gospel Promises aught to be heeded, aught ●● be credited, as if God had uttered them with an audible Voice from Mount Zion, as he did the Law of old from Mount Sinai: Friend, where are you? You are before God who is speaking to you: You are taking notice of the man; Pray look further, God speaks to you by the Tongue of a mortal Man. In hearing the Word, remember that you have to do with God, and how dare you refuse to turn to him? 5. Lastly, Would you have the Word effectual unto your Conversion; Pray that God would open your Hearts to attend to what is spoken. We read of Lydia, that her Heart was opened: Naturally it was shut, and it would have remained shut still, notwithstanding all the skill and Endeavours of the Minister: The Text plainly tells us, that it was the Lord that did open the heart of Lydia, Acts 16. 14. And as the Lord did open hers, so it is the Lord alone that can open yours. Upon the hearing of this, one should sigh and say, Lord open mine! Another should groan, and say, Lord, open mine! And a third should burst out into tears, and say, Lord, open mine! And this should be the general request of all, That God would immediately open the Hearts of all; and if once your hearts are opened, than the Word of God will enter, and the Spirit of Grace will enter, and all will turn to? God that are before him. Thus have I finished the third Doctrine that I raised from the Text, That the Word of God is the great means of Conversion. Doct. 4. I come to the fourth and last Doctrine, that I raised from the words, and that is this. That in the Word of God, which is the means of Conversion, there is a Perfection and Sufficiency. The Law of the Lord is perfect, Converting the Soul: I wish that the Power of this Word upon your Hearts and Consciences this day, may be a sensible Demonstration of this Words perfection. There are several properties of this Word, that do commend it, and render it much more desirable than all the Worldly wealth and greatness that the Children of Men do so much admire. It is of Heavenly Original; it is true, it is necessary, it is pure, it is powerful, it is perspicuous and plain; and among other properties of the Word, this is one, it is perfect. The Law of the Lord is perfect, converting the Soul: The Hebrew word signifies pure, without mixture, whole and complete, having nothing wanting. There is no defect in this Word of God of any thing that ought to be there, and it cannot be charged with any thing that ought not to be there; or that doth unbecome that God, whose Word it is. In the handling of this Doctrine, I shall proceed in this Method. 1. I shall show you in what sense the Word of God is perfect: And, 2. By Arguments I shall prove the Perfection and Sufficiency of the Word of God. 3. I shall give you the Reasons why the Perfection and Sufficiency of the Word of God is mentioned, when Conversion is spoken of. And then in the last place, I shall conclude with the Application. 1. I am to state this Perfection of the Word of God, and to show you in what sense the Word of God is perfect. By his Word you are to understand, that which is contained in the Scriptures of the Old and New Testament; the Penmen of these Scriptures, were the amanuensis of the Spirit, and whatever they wrote, they wrote what was by him dictated. Holy Men of God spoke as they were moved by the Holy Ghost, 2 Pet. 1. ult. And they have given us a Testimony of the Will of God upon record; a full and complete Declaration of his Mind. Now concerning this Perfection of the Word of God, I shall speak, 1. By way of Negation. 2. By way of Position. 1. I am to speak by way of Negation, and that in these following particulars. 1. You must not understand that the Word is so perfect, as that by itself without the concurrence of the Spirit it can give either Grace or Life to any. The most saithful and skilful Preachers of the Word as to success, have many times laboured in vain: That Evangelical Prophet Isaiah, who spoke so much, and so plainly concerning Christ, you have him crying out, Lord, who hath believed our report? Isa. 53. 1. Weeping Jeremiah, you may hear him complaining after this manner, Jer. 6. 10. To whom shall I speak and give warning that they may hear? Behold, their ears are uncircumcised, and they can't hearken; the Word of the Lord is a reproach to them, and they have no delight in it. The Word of God in the mouth of the Apostle Paul that great Preacher of the Gospel, it found, ay, and it left many a hearer in their Infidelity: The hearers of the Apostle Paul, it is said that divers of them believed not, Acts 28. 24. Nay our Lord Jesus Christ himself, the Prince of Preachers, the greatest that ever was, that ever will be, he thunders out a Woe against Corazin and Bethsaida, and Capernaum; because the Word that sounded from his lips, did not persuade them unto Repentance: So that the Word alone is not so perfect, as to give Grace, as to give Life to any. There is need, that the Spirit of God should work along with it; until He doth open the eyes of the understanding, the Soul still remains under darkness; till he doth renew the Heart, the Will will never yield nor submit to God; till he doth put the Laws of God in the mind, and write them in the Heart, they will never be believed, they will never be liked nor obeyed. 2. You must not think that the Word is so perfect, as to give a knowledge here on Earth as is equal to the knowledge that is in Heaven: The Apostle Paul himself professes, we know but in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away, 1 Cor. 13. 9 And in 12. ver. of the same Chapter he says, We see through a glass darkly. The Greek word it is remarkable, We see through a Glass in a Riddle; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Truly Heaven is but a Riddle at present unto the best of Saints here on Earth. They are no more able to comprehend the joys, the Glory that is there, they are no more able to comprehend what it is to see God face to face; than an Infant in the womb can imagine what Light is, than an Infant in the womb can comprehend what Philosophy is, or the mysteries of State policy: here is no Theologia meridiana visionis, perfect day, here is no beatifical vision. I grant indeed the Saints are sometimes brought into the Suburbs of Heaven, and when they are there, Oh! what do they see! They see and taste that in God, that does make the greatest sweetness of earthly Enjoyments despicable; and that doth obscure all Worldly Glory; but yet the Suburbs are not the Heavenly City, but infinitely below it. Hark to the Apostle, 1 John 3. 2. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is. Wicked Men think nothing of what the Saints shall be: and truly the Saints themselves, when their minds are most elevated, and raised, and enabled to to see most, they apprehend but little what themselves shall be hereafter. That Glory is too great a thing for such minds as ours at present to take in: It hath not entered into the Heart of Man, to conceive what God hath prepared for them that love him, 1 Cor. 2. 9 3. You must not think that the Word is so perfect as that the hearing of that is enough, and is to exclude all other Ordinances. Indeed those Ceremonial Ordinances that were imposed only for a time, that are called Carnal, and that were to last only till the evangelical Reformation, as the Apostle speaks, Heb. 9 10. these Ceremonial Ordinances are abolished under the Gospel Administration, Col. 2. 20, 21. If you be dead with Christ from the rudiments of the World, why as though living in the World, are ye subject to Ordinances? touch not, taste not, handle not, which all are to perish with the useing, after the Commandments and doctrines of Men. But though these Ceremonial Ordinances are abolished, there are other Ordinances that God hath Instituted, that are still standing, and will remain and be in force till our Lords second coming. These Ordinances have a warrant from this perfect Word itself; and there is a Promise made, of a divine, special, powerful, gracious presence with them. As you are to have an Ear to hear the Word, so you are to have a Tongue to pray to God, and praise him; and your Hearts and Tongues should join together in supplications and thanksgivings: Ay, and you are to have an Eye to behold the Seals of the Covenant, that so your Hearts may be more affected, and your Faith by things sensible may be strengthened in God, who hath made and confirmed this Covenant, and will keep it everlastingly. Zachary and Elizabeth were a noble Pair indeed; excellent patterns of uprightness before God; for they walked in all the Commands, and in all the Ordinances of the Lord blameless, Luke 1. 6. It is a great Affront unto the Authority of Christ the Lawgiver, when we shall give ourselves a Dispensation as to some Ordinances that he hath appointed. There is no Ordinance of God to be neglected; and I am sure, if any of the Ordinances are neglected through the prevalency of Temptation, the inward Man by its weakness, and by its trouble, will quickly find the want of these Ordinances. O! prise the Ordinances of God, that you may still enjoy them; these are the vehicles of Grace: Spiritual strength, and spiritual comforts are conveyed in the use of them: And those that are the most experienced Saints, do perceive most reason to esteem them. 4. You must not think that the explaining of the Scripture by itself, is excluded by the perfection of it; but rather included. Expounding of Scripture is not an Argument of Scriptures imperfection, for Scripture if rightly expounded, is expounded by itself. To impose that as Gods which is none of his; to say this and that is the mind of God, which indeed is not; this is a daring, this is a wicked addition unto the Word of God; but to expound the Scripture by itself, to compare the Word of God with itself, that so we may attain to the better understanding of it; this is very allowable, nay it is a very needful Duty. The Apostle Paul doth deliver to us an excellent Rule of Prophecy, Rom. 12. 6. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In our expounding of Scripture, this Analogy and proportion of Faith, is very much to be observed. Now this Analogy, or proportion of Faith, doth imply the constant mind of God in the more plain parts of the Scripture; and therefore contrary unto this, a sense of the more obscure parts, is in no wise to be admitted. The Apostle Peter tells us, 2 Pet. 1. 20. That no prophecy of Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of private interpretation, or of men's own interpretation, which I think it had better have been translated. This interpretation, it may have a double reference; either to the inspired Penmen of Scripture themselves, who were the Interpreters of the Mind of God unto the Church, and unto the World; and they spoke nothing that was private, they spoke nothing that was their own, but all that Word delivered in inspired Scripture, it was from God. Or Secondly, This Interpretation may have a reference unto the Expounders of Scripture: and whosoever they are at this day, that do expound the Scripture, that Exposition it must not be their own. Suppose there was never so great a Council assembled together; suppose it was a General Council; yet if they deliver any thing that is their own, it would be a private Interpretation, and it is in no wise to be admitted. The Word of God is a perfect Word, and by it self alone it is to be Interpreted. Shall I give you three Rules? I wish they were observed! The Rules are these. In Man's corrupt and fallen state, Sin is all in all. In Man's renewed state, Christ with his Grace and Spirit is all in all. And hereafter in Glory, God will be all in all. If these three Rules were observed, it would help you the better to understand the whole Word of God. Thus much be spoken by way of Negation. 2. I am to speak by way of Position, and in several Propositions I shall tell you in what sense the Wotd of God is perfect. 1. The Word of God is perfect as a Moans, and therefore in the using of it, your Eye must be unto him who is the Fountain and principal ●●ficient of all that is truly good. Natural means, as Food to sustain Nature, Physic to recover it when it is decayed, have their Efficacy from God; therefore you read, Mat. 4. 4. That man doth not live by Bread alone: But now the Word is a Moral means, and consequently the Efficacy of it is not so common and ordinary as the Efficacy of Natural means. Nature doth like that which is for its own Preservation, but the Souls of men are so corrupted and besotted by sin, that they utterly dislike what is for their own benefit. Therefore God is seriously to be sought unto, that he would bless this Means with success, that of his own will he would accompany his Word, and make it effectual to Regeneration. James 1. 18. Of his own will begat he us by the Word of Truth. Brethren, the Means of Grace are to be used as Means, and in no wise are they to be advanced higher, as if their Efficacy was of themselves. Being satisfied in the work done, O how many thousands hath it hindered from working out their own Salvation! and they have perished for ever, because they have thought that bare using of the Means of Grace was sufficient to save them. God is very much provoked to Jealousy, when we place confidence in our own Endeavours, or in the Means of Grace which he hath instituted. You are forward to hear the Word of God, but you must remember, that the Word of God will never be effectual unto your enlivening, unto your eternal Happiness, unless God work like himself, along with it. You must hear, but your Hope must not be in the Word itself, considered alone by itself; but your Hope must be in God, whose Word it is: For he hath said, Look unto me and be saved, all ye ends of the Earth. 2. When the first Part of this Word of God was written, and given as a Rule of Faith, and Worship, and Life, it was perfect considering the Churches present State. When Israel had no more than Moses' writings, that Revelation was perfect and sufficient, concerning the will of the God of Israel, considering the present state of Israel; therefore you read, Num. 10. 7. That Moses was faithful in all the House of God. God himself gives him this Testimony: He set before Israel, life and death; and told them the way, how the one might be escaped, and how the other might be obtained, Deut. 30. 19 Moses did faithfully deliver the Moral Law, that was first spoken by Gods own Voice, and afterwards writ with his own Finger, and which is indeed of perpetual Obligation. He likewise did faithfully deliver the Ceremonial Law, and the Ordinances of it, which was a Pre-signification of Jesus Christ, what he was to do, how he was to suffer and to die, that he might make an Atonement for Sin, and that he might sanctify and cleanse his Church and People. The Apostle, Gal. 3. 24. says, That the Law was our Schoolmaster, to bring us unto Christ. The Moral Law doth force sensible Sinners unto Christ; because from the Curse of it they can be delivered no other way but by a Mediator: But the Ceremonial Law doth instruct concerning Christ, and doth notably display his Sufferings, his Satisfaction that he made to the Justice of God, and the Benefits of his Crucifixion; and so it is our Schoolmaster to bring us unto Christ: And Moses added the Judicial Law, which concerned Israel as they were a Theocracy, as they were a Commonwealth of Gods own Ordination and contrivance. Thus the Word as a Rule of Faith and Life was perfect; and by this Word of God the Elect were instructed to turn to God, and at last brought safe to Glory. 3. When the New Testament was added to the Old, than the Church had the most perfect, the most large and complete Edition of the Word of God. And this was suited unto the Church's Age of greater maturity, Heb. 1. 1. God who at sundry times and in divers manners spoke aforetime unto our Fathers by the Prophets, hath in these last days spoken unto us by his Son. And truly the Son, who is in the bosom of the Father, hath made the fullest Declaration of the Father, and of his Will, unto the Children of men. Christ telleth his Disciples how they were Privileged in seeing him the Messiah, and in hearing the Gospel from his Mouth, Matth. 13. 17. Many Prophets and righteous men of old desired to see the things which ye see, and have not seen them; and to hear the things which ye hear, and have not heard them. Indeed that Light that did shine in the days of Moses, was a perfect Light in a sense; that is, it was a Light converting and saving those that did receive it, and that did walk according to it: but yet you must understand that since the Sun of righteousness is actually risen; there is a greater light that shines now, than ever shined before since the Fall of Man. Those things that were hid from Ages and Generations, are revealed by the Gospel. That vail that was upon the face of Moses, signifying the obscurity of the Mosaic Dispensation, that vail is done away in Christ, 2 Cor. 3. 12, 13. And in this Word, consisting of the Old and New Testament, the Lord Jesus Christ is set forth before you all, as full of Grace and Truth, and as the only Hope of Glory. Understand your Privilege; it is such a Privilege that you enjoy this day, that was not afforded to the World till it was about four thousand years old. 4. The Word of God is so perfect, that a further Revelation is needless, and not to be expected: That Faith that was once delivered unto the Saints, it is to be held fast by Saints in all subsequent Ages. That you earnestly contend, saith the Apostle Judas, ver. 3. of his Epistle, for the Faith which was once delivered to the Saints. This Doctrine of Faith ought to be held fast, and it is a complete Doctrine. Let this go, and really you are without God, without Christ, without well grounded hopes of Heaven. Look into the Second Epistle of John, ver. 9 Whosoever transgresseth, and abideth not in the Doctrine of Christ, hath not God; he that abideth in the Doctrine of Christ, he hath both the Father and the Son. This Word that you find in the Bible, containing the Old Testament and the New, doth deliver all to you that God requires you to believe in order to your Salvation; and nothing is to be received as an Article of Faith, but what the written Word of God doth propound to you. And as it informs concerning mysteries of Faith, so concerning Duties that are to be practised; and ●he Rule is so complete, that whosoever walk according to it, Peace and Mercy shall ●e upon him, Gal. 6. 16. In the Word of God are the Credenda, Agenda, Petenda; Truths to be Believed, Commands to be Obeyed, and Blessings to be Desired: Ni●il debet addi verbo quoad quantitatem, nihil ●eprehendi quoad qualitatem. Nothing is to ●e added, as to quantity; nothing to be ●eprehended or found fault with, as to ●uality. We are not to look for a further Re●elation from Heaven itself. If an Angel ●om Heaven should preach another Gospel, ●e were bound to conclude he were turned Apostate from the Truth, and were to call ●im accursed, Gal. 1. 8. To talk of Evan●elium Spiritus, the Gospel of the Spirit, which is to justle out the Gospel of Christ, and the Ordinances of it; is to talk of a pernicious delusion: The true Spirit glorifies Christ, inspired the Apostles infallibly to deliver the Doctrine and Ordinances of the Gospel. Therefore says the Apostle John, 1 Joh. 4. 6. He that knoweth God heareth us, he that is not of God heareth not us; hereby know we the Spirit of Truth and the Spirit of Error. The Ceremonial Law was abrogated, the Jewish Church State was shaken and broken; but the Gospel Church-state, is to remain unalterable unto the very end of the World, Heb. 12. 27. and shall continue in despite of all Enemies and Opposition. 5. The Word of God is so perfect, as t● bring Man home to God, though by Si● and Unbelief he is departed, and run fa● away from Him. God calls in his Word to this very end, that Man might hear an● turn to Him. And as to thousands an● millions of Souls, this Word has a prob●tum est: Testimony that it has been trie● and found an effectual means of Conversion. If we were caught up to the thir● Heaven, and could converse with the glorified Spirits of the Just; they would as knowledge they were redeemed unto God 〈◊〉 the Blood of Christ, and that they we● drawn to Christ by the Word of the Gospel; while they were hearing this, the Spirit entered into them, and made them true believing Converts. How many whose case seemed desperate, has this Word been a means to cure! Although the Miracles in Nature are ceased, which were necessary at first, that the Gospel might take root in the World, yet Miracles of Grace are still produced. The Spiritually Blind are made to see the things that concern their Peace. The Spiritually Deaf are made to hear the Voice of the Lord Jesus. The Spiritually Lame are made to walk, nay to run the ways of God's Commandments. Nay the Dead in Sin are made to rise with Christ, and to live to Righteousness. How perfect is the Word, which Works such notable effects as these! Christ tells his Disciples, whom he had impower'd to work Miracles, that in time they should do greater works than those, Joh. 14. 12. By these greater Works, Origen, and the Fathers, understand the Conversion of Kingdoms and Nations to the Christian Faith, to the true and living God. To raise a World that had been so long dead in wickedness, to cast Satan, in so many places, out of his Temples, and ●hrow down his Worship; to bring those Souls to the Knowledge and Love of God. that were so grossly ignorant, and utterly estranged from him; this was a wonderful work indeed. Those that are far from God shall perish, Psal. 73. 27. to be brought near to Him, is good; for 'tis to be secured from ruin, and to have the Lord to be our God and Blessedness; that's a perfect Word indeed, which brings us home to Him. 6. The Word is so perfect, that it directs us how to walk with God, and to keep ourselves in his Love. To obtain the favour of God is much, to continue in his favour is more desirable. The Word both brings and keeps man near to God: This Word does very much press Perseverance, and shows the way how we may continue in well doing to the end. It requires us to be steadfast, unmoveable, and always to abound in the Work of the Lord, 1 Cor. 15. 58. It bids us to look to ourselves, that we los● not the things we have wrought, that we may receive a full reward, 2 Joh. v. 8. It commands us to hold fast that which we have that no man take our Crown, Rev. 3. 11. The Apostle propounds himself as an example to be followed; and tells us, Phil. 3. 13. 14. This one thing I do, forgetting the things that are behind, and reaching forth to those things that are before: I press towards the mark for the prize of the high calling of God. Here is an allusion to them that run in a race, who do not look back to see how much they have already run, but still look and run forward, that they may not miss the prize: Things behind may take in earthly things; which the Apostle had totally cast behind his back, so as never principally to regard them any more. Things behind may also take in his past obedience, which he does not consider and remember so as to rest in it, and leave off running and labouring. And as the Word requires us to abide and walk with God, so it informs us how we may be sure to do it. It tells us of his own right hand which is ready to uphold us, that we may follow hard after God, Psal. 63. 8. It tells us, that the Lord is of Power to establish us, and to keep us from falling; and that if He does hold us up, we shall be safe, and shall have respect unto his precepts continually, Psal. 119. 117. The Word directs us to be strong in the Grace that is in Christ Jesus, 2 Tim. 2. 1. who is the Author and Finisher of our Faith, the same yesterday, and to day, and for ever. The Word of God shows a greater security than Adam found in Paradise, or many of the Angels found in Heaven itself. There is a New Covenant made, and is to be laid hold upon. This Covenant is everlasting, sure, and admirably well ordered; 'tis established by the Death and Blood of Christ the Mediator of it; 'tis confirmed by the Oath of God, and by the Sacraments, which are as it were two broad Seals of Heaven annexed to it. The faithful God will keep Covenant on his part, and he engages for his People that they on their part shall keep his Covenant and his Testimonies, Jer. 32. 40. I will not turn away from them to do them good, and I will put my fear in their Hearts, that they shall not departed from me. 7. The Word of God is so perfect, as to guide and bring us safe to Glory. Psal. 73. 23, 24. Nevertheless I am continually with thee, thou hast holden me by my right hand; thou shalt guide me with thy Counsel, and afterwards receive to Glory. This Word shows the path of Life, the way Everlasting, that leads unto the Lords glorious Presence, where there is fullness of Joy, and Pleasures for evermore. None ever miscarried, that followed this Words conduct. It came from Heaven, and it guides safely thither. All flesh is grass, and all the Glory of man as the flower of the Field; but the Word of God is incorruptible, and abides for ever; 'tis by this that Believers are wrought upon and raised, and fitted for a blessed Immortality. Their Treasure, Hearts, and Conversations are in Heaven now, while themselves are here on Earth, and they are growing more meet to be partakers of the Inheritance of the Saints in Light. Admirable is the Perfection of the Word, that will infallibly bring all that Believe, and Love, and walk according to it, unto that blessed place and State; where there will be a Perfection of Light and of Delight, a perfection of Righteousness and Holiness, a perfection of Happiness and Joy; and all this will last in the highest perfection to Eternity. The Apostle commends those of Ephesus, of whom he takes his last leave, unto the Grace and to the Word of God: he knew very well that this was the way to be built up to Glory. Act. 20. 32. And now Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them that are sanctified. You see in what sense the Word of God is perfect. In the second place, I am to prove by Arguments, the Perfection and Sufficiency of this Word of God. 1. The Perfection of the Word is very plainly asserted in Scripture: and if God himself affirms his Word to be perfect, that Man must needs be very bold and a great Liar, who shall charge it with imperfection; my Text is an evident Testimony: The Law of the Lord is perfect, it makes the simple wise; and Converts sinful Souls to God. The Psalmist tells us, He had seen an end of all Perfection; and then adds, but thy Commandment is exceeding broad, Psal. 119. 96. The greatness of the Greatest, the riches of the Richest, the wisdom of the Wisest, he had looked through, and looked beyond; but the perfect Word of God was a Direction, a Support and a Satisfaction to Him, when every thing else failed. In this Word there is Wisdom, and Mercy, and Grace without bounds or limits. It cleanses the Hearts and Hands of Sinners; and is useful to Saints to the very end of their days, and makes their end Peace. Nay 'tis the Church's Heritage, which she lives Holily and well upon in all Generations. The Apostle calls the Word of God, a perfect Law of Liberty, Jam. 1. 25. But whoso looketh into this perfect Law of Liberty▪ and continueth therein, he being not a forgetful hearer, but a doer of the Work; this man shall be blessed in his deed. 'Tis called a Law of Liberty, because the commands of the Word, so far as they are obeyed, do make the Obedient free from sin; whose service is indeed slavery, and being free from sins servitude, they are no longer under guilt, the curse, or wrath; but they have the liberty, the Privileges of the Children of God. 'Tis called a perfect Law of Liberty, because the Doer of it, that perseveres in his Obedience, shall certainly be blessed in his deed. This Law does not only command, but Grace and Strength from the Spirit goes along with it, which causes it to be kept; and the fruit being unto Holiness, the End will be Life eternal. 2. By the Perfection of the Word in the Scriptures, the end of committing it to writing is obtained. I grant there was a Church and the Word of God in it, before there was a Scripture; and then the Lord conveyed his Mind from Father to Son by Tradition; and this was more easy to be done when men were so very long lived, as to continue upon Earth very near a thousand years. Methuselah lived in the days of Adam, Shem in the days of Methuselah; and Isaac is observed to have been born, and grown up to be a man, before Shem was taken out of the World. But afterwards it pleased the Lord that Tradition should be no longer trusted; but to prevent Corruption in Religion, we have a written Word, which all are to give diligent heed to. The Word was written that God might not be forgotten; the Scripture being consulted, is the means to keep up the remembrance of him in all ages. The Apostle Peter tells us, he therefore set Pen to Paper, that after his decease the things of God might be had always in remembrance, 2 Pet. 1. 15. The Word was written, that Men might not corrupt themselves. Moses knew how prone the Children of Israel were to do thus, therefore he wrote the Words of the Law in a Book, that they might be a witness against them; and hinder their growing stiffnecked, and rebellious against the Lord, Deut. 31. 24, 26, 27. Finally, the Word was written that Religion itself might not be corrupted, nor that go under God's name which is none of his: Were it not for the Holy Scriptures, how easily might falsehoods and fables and humane inventions be imposed upon us, and called the Mind of Christ by men of corrupt minds and dostitute of the Truth! Now certainly, the Lord has caused so much to be written that may be sufficient to attain his end in writing; and if so, than it follows, that all Doctrines of Faith, and Precepts both for the ordering of our Hearts and Lives, are sufficiently declared in the Scripture. If the Scripture is given to prevent Corruption in Religion, the Scripture is perfect; that, that Corruption may be prevented. If we should suppose part of the Doctrines and Precepts of the Gospel never to have been written; why was less care taken of these than of the other? How easily would these be forgotten and corrupted? and how could we be satisfied in their being truly and sincerely conveyed to us? 3. Adding to the Word of God is most severeby forbidden; therefore the Word is perfect, Prov. 30. 6. Add thou not unto his Word, lest he reprove thee and thou be found a liar. Those that are thus presumptuous to add, are liars, and therefore not to be believed by others; and they have reason to be afraid themselves; for the Reproof and Rebukes of the Almighty are terrible. To instamp the King's Head upon counterfeit Coin, is no less than Treason. When Doctrines and Ceremonies, which make gain to be godliness, and are inventions of Men, shall have Divinity stamped upon them, and pretend to be from Heaven; this is a daring Treason against the highest Potentate, the great Lawgiver, who has Power to save and to destroy. In the last book of Canonical Scripture, just at the close, plagues are threatened to be added to any man who shall add thereto: and he that shall take away from it, God says he will take away his part out of the Book of Life, Rev. 22. 18, 19 4. It is another proof of the Words perfection, that all Spirits are to be tried by it. Satan himself can transform himself into ●● Angel of light, and his Ministers can look like the Ministers of Righteousness: There is great need then of Caution, 1 Joh. 4. 1. Beloved, believe not every Spirit, but try the Spirits whether they are of God. Now 'tis the Word they are to be tried by. The Spirit of Truth and this Word always agree; 'tis not a subjecting the Holy Ghost to the Scripture, when we observe the agreement between his Instructions, his Motions, and the Scripture, but we follow his own Direction in the case. It would not be a subjecting a Prince unto those general Instructions which he himself has given, whereby his mind might be known: but to examine messages even from the Prince, by those Instructions, would be Wisdom and Obedience in the Subject: The Spirit of error and falsehood may seem to agree with the Word, but if the Word be diligently heeded, the difference will be apparent. If the Word were not perfect, but much of the Mind of God were really unwritten, the written Word would be insufficient to be a trial and standard of right Doctrine; and it would not have been said, To the Law and to the Testimony, if they spe●● not according to this Word it is because there is no light in them, Isa. 8. 20. 5. The Word of God is perfect, for wisdom to eternal Salvation is derived from it. Indeed the Wisdom is from the Father of Lights, but the written Word is the Means of conveying it, 2 Tim. 3. 14, 15. But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them; And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto Salvation, through faith which is in Christ Jesus. What the Apostles taught, was committed to writing; the great Doctrine of Faith in Christ Jesus, is here mentioned: and this written Word must needs be perfect, which was able to make those that received it, wise unto Salvation. The Wisdom in the Gospel, is so accounted by them that are perfect; for this Wisdom excels the policy of Princes, that come to nought; and is ordained unto the Glory of Believers, 1 Cor. 2. 6, 7. Howbeit we speak wisdom among them that are perfect; yet not the wisdom of this World, nor of the princes of this World, which come to nought; but we speak the wisdom of God in a mystery; even the hidden wisdom, which God ordained before the World to our Glory. 6. The Effect of the Word of God proves its perfection, for it makes us perfect, throughly furnished unto all good works; here is right Doctrine, to inform the Judgement of what is true; here is reproof and conviction of what is error and falsehood: Here is correction for miscarriages in practice; and instruction in the way of righteousness, 2 Tim. 3. 16, 17. All Scripture is given by Inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the Man of God may be perfect, throughly furnished unto all good works. If by the Man of God, you mean the godly Man, the Scriptures Perfection is evident, in being a Means so throughly to furnish him with Light and Grace, to do all the good works his Lord requires. If by the Man of God, you understand the Minister of Christ; the Perfection of the Scripture is the more evident. For those that are called Stars in Christ's hand, Angels of the Churches, Labourers in the Lord's Vineyard, may from the written word be throughly furnished, both to teach and to do what is required to save themselves and those that hear them. In the third place, I am to give you the Reasons why the Perfection of the Word is mentioned, when Conversion is spoken of. 1. To intimate the Imperfection of the Light of Nature. This Light discovers many things; and to do those things which are contrary to the Light of Nature, is to do very wickedly: but can it be said, that this Light of Nature is perfect, working Grace, and converting the Soul? The Heathens that had only this Light, and were without Supernatural Revelation; did speak several things excellently concerning God; they had a Notion of another World, of the Souls Immortality, and of Rewards and Punishments hereafter; and they give remarkable Counsels as to Wisdom and Folly, Vice and Virtue. But those of them that had the greatest Parts and Learning, the sharpest and most piercing eyes to see most, they saw nothing of God manifested in the Flesh; they understood nothing of Redemption by Price; of Gods purchasing his Church with his own Blood, Act. 20. 28. The Light of Nature is insufficient to show the way to Heaven. How God will deal with these Heathens, 'tis hard to determine. Zuinglius indeed asserts, That when we come to Heaven, we shall see utrumque Adamum, Redemptum & Redemptorem; both the adam's, the Redeemer, and him that was redeemed; the Prophets, the Apostles: And then he adds, That Aristides, the Cato's, and the Scipio's, and such virtuous Men among the Heathen, will be found in Heaven also. Calvin calls this pr●●posterum misericordiam, a preposterous Mercy: because the Apostle tells us, those who have sinned without Law, shall also perish without Law, Rom. 2. 12. What is to be said in this case? To affirm, that any of them are saved, who never heard of a Saviour; is to affirm what is hard to prove: to say that they are all damned, will be a bold Sentence: The Apostle tells us, that those who are without, God judges, 1 Cor. 5. 13. and to God's Judgement we must leave them. 2. The Perfection of the Word is mentioned in the work of Conversion, to show that the Works of God do need his Words exposition upon them. 'Tis the Word which rightly discovers God in the Works of Creation, Heb. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God; so that things which are seen, were not made of things which do appear. The Scripture shows how the Lord is the Alpha and the Omega, The whole Volume of Nature, would signify little to Man; were it not for the Scriptures commentary upon it. the Beginning and the End of all things; that per scala●● creaturarum, by the Ladder of the Creatures we may ascend unto the Gracions and Alsufficient Creator. The Word expound the Works of Providence; it puts such a Language into Mercies, that these Demonstrations of divine goodness lead unto Repentance. And the Word makes the Rod to utter such a voice, that the Uncircumcised heart is humbled, the Sinner accepts of the punishment of his Iniquity, Leu. 26. 41. and turns unto that God that smites him. 3. The Perfection of the Word is mentioned in the Work of Conversion, that Sinners may use and value the Word as a Means sufficient. He that is sick of the Plague, how willingly does he use a Remedy that is sufficient for the cure of the Pestilence; and which has cured thousands, and that never failed to heal any that would but take it. Never was there a Plague in the World, so universal, so contagious, so deadly as Sin is: O all ye sinful, diseased and lost Souls! hear, and with all seriousness apply the Word of God, that ye may be healed, and that being healed ye may live and not die for ever! The remedy is perfect, it certainly, works for life, if it be but received; he that believes, and yields subjection to the Gospel, shall be saved, Mar. 16. 16. I confess, the refusing of the remedy, will heighten the disease, and make the death more dreadful: He that believes not, shall receive the greater damnation. 4. The Perfection of the Word is mentioned in the work of Conversion, that the Preachers of the Word may be encouraged. Were this Word a weak imperfect thing, the Dispensers' of it would have the less heart to labour; but they have no reason to be ashamed or discouraged, but to glory in the Gospel of Christ, since 'tis the Power of God to Salvation: And let him be Jew or Gentile, high or low, a less Sinner or the greatest; if he receives the Word with Faith, the Preachers pains will be to good purpose. The Apostle insults over all the Wisdom of this World, as that which is poor, and foolish, and helpless as to a better World, 1 Cor. 1. 20. Where is the wise? where is the Scribe? where is the disputer of this world? The Jewish Synagogue, where Moses was trusted in, and Christ rejected; the Greek Academy; could neither of them show the way of Salvation: hath not God made foolish the Wisdom of this World? But then he magnifies the Word of God, that reveals Christ Jesus; because herein the Power and Wisdom of God were savingly made manifest, 1 Cor. 1. 23, 24. We preach Christ crucified, to the Jews a stumbling-block, and unto the Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 5. The Perfection of the Word is mentioned in the Work of Conversion, that Saints may still be improving it unto a further turning: Where's the Convert, in whom, and for whom, the Word of God has wrought so much, that it can work no more? You that have most experienced its power and goodness, may still feel a further efficacy. The Word is perfect, and you should be pressing forward to be perfected by it; still your Light should grow clearer, your Faith stronger, your love more abundant, and patience should have a more perfect work in you, that you may be perfect and entire, wanting nothing, Jam. 1. 4. Still you should be more low in your own sight, the Grace of Christ more glorious in your eyes; the World should be more under your feet, and Heaven be the matter of your thoughts, and hopes, and joy. You that are weak should resemble David, you that are strong as David, should be like the Angels of God, aspiring unto, not only Evangelical, but an Angelical and heavenly Perfection. I come in the last place to the Application, The Uses are these following. USE. I. Of Caution. The Perfection of the Word of God, should make you, 1. To take heed of that Enthusiastic Spirit, that pretends not to need this Word: That Light within which makes the Light of the Word to be contemned, is certainly Darkness; and if the Light within you be darkness, how great is that darkness! Mat. 6. 23. Solomon tells us plainly, that the Commandment is a Lamp, and the Law is Light, and the reproofs of instruction are the way of Life, Prov. 6. 23. You will miss the way of Life, unless this Light be followed. He is most unreasonably wise in his own eyes, who imagines he knows so much, that God himself by his Word can teach him no more: the truth is, he knows nothing as he ought to know, his Knowledge is but a delusive dream, his ignorance real and destructive. Heed not, but resist the Spirit that injects undervaluing thoughts of the Word of God; for that cannot be the true Spirit which did indite it. If once you reject the Word of the Lord, alas, what understanding is in you? Jer. 1. 9 The grossest and most damnable errors will impose upon you as truths; the most carnal licentiousness, which is the bondage of corruption, will call itself Christian liberty; Sins will be made no Sins, and Duties no Duties; you will allow yourselves in the omission of God's Ordinances, as things below Saints of so high a Stature as you will deem yourselves; you will be ●ost about with every wind of Doctrine; your Heads and Hearts too will be strongly possessed by the evil Spirit; and having run through all Forms of Religion, you may at length cast off the very Profession and Form of Godliness, and degenerate even into the rankest Atheism, living; and, oh dreadful, dying also without God 2. Take heed of those who charge the written Word of God with Impersection: whatever pains such may take to make Proselytes of you, certainly they are not likely to turn you to God, who endeavour to instill a prejudice into you against his Word: They that disparage the Holy Scripture as unnecessary, as obscure, as only occasionally written, and not fully declaring the Mind of God, whatever they pretend, really the Scripture is against them, and their false Opinions and carnal Interest; and that's the true ground of their quarrel with it. Open the door for unwritten Traditions, and at that Door the foulest Heresies will presently enter, and pretend to great Antiquity, nay to Divine Authority. St. Cyprian, Epist. 74. Vnde est ista Traditio? utrum de dominica & evangelica auctoritate descendens, an de Apostolorum mandatis atque epistolia ●eniens? E●●nim facienda quae scrip●●● 〈◊〉, D●●● testatur. Si ergo in Evangelio praecipitur, aut in Apostolorum 〈…〉 Actibus conti●●tur, observetur hac divina 〈◊〉 sanctae traditio. Cyprian, Epist. 74. Pompeio fratri. tells us plainly, That that is to be allowed as an holy and divine tradition, that is commanded in the Gospel, or contained in the Epistles or Acts of the Apostles. This Man was a Father very Ancient, and a Martyr too for the Faith of Christ. Keep steadfast and attentive to the Word of God. They who would lead you into Paths no where in Scripture to be found, would misled you. Christ is to be heard, and 'tis in his Word that his voice sounds; his own sheep know his voice, and follow him; but a Stranger they will not follow, but will flee from him, for they know not the voice of Strangers, Joh. 10. 4, 5. The Apostle signifies, that they who teach a voluntary humility, the worshipping of Angels, the neglect of the body; or any other Will-worship, though there be never so great a show of wisdom in it, they do but go about to beguile others, and are vainly puffed up with a fleshly mind themselves, because these things have no warrant from the Word of God, Col. 2. 18. 23. 3. Take heed of of a profane contempt of this Word of God, which is such a perfect Remedy, and which you all do so much need. What are you more afraid of the Medicine than the Malady? More afraid of that Word which is such a means to turn you, than of Sin which is ready to ruin you? To throw your Silver and Gold about the Streets, to burn your Houses down to the ground, setting Fire to them with your own hands, to cast your Food which you should live upon, unto the Dogs, is nothing near so pernicious a madness, as to contemn the Word of God, the great Means of Conversion and Salvation. Prefer not the Curse before the Blessing, when both are set before you: Choose not death, when if you are but willing to live Holily and Happily, Eternal Life will be your own. Esau is branded as a profane and foolish Wretch; who for one morfel of Meat, sold his Birthright: Heb. 12. 16. And what folly and profaneness will you discover, if you mind only the vanities of this World, the fashion of which passes away; and neglect all that Grace and Glory, whereof in the Word of God you have so full and complete a discovery? Where is the Faith, where is the Reason, where is the Self-love of that Man, who despiseth a perfect Word, which perfectly shows the way to an everlasting Kingdom? Consider this, and show yourselves Men, O ye Transgressor's. USE. II. Of Counsel, and that in several particulars. 1. Take notice of the Divinity of the Word in its Perfection. God himself is Perfect, his works are perfect, and so is his Word: The Words Perfection shows its Original: Divine Wisdom, Holiness, Grace, and Mercy, how illustrious are they in the Scripture! The Laws from Mount Sinai are such, in both the Tables, as speak more than what is Humane, more than the disposition of Angels; and evidently show that the Wise, the Good, the Righteous Jehovah was the Legislator: The Mysteries of the Gospel are the deep things of God, 1 Cor. 10. 11. which could never have entered into Man's Heart and Understanding, if the Spirit of God had not revealed them. Here is a Depth of counsel and knowledge; an height of Love which was from Eternity, which shall never change in time, and which will continue unalterable to Eternity: Precepts are plain and full, Promises precious, threats though severe, yet needful. One God is made known, and one Mediator between God and Men, the Man Christ Jesus, 1 Tim. 2. 5. Distinctions, ubi lex non distinguit, where the Word distinguishes not, are in no wise to be admitted. It is through the Son, not by Angels and Saints in Heaven, that we have access, by one Spirit unto the Father, Eph. 2. 18. This is the true Worship, this is the right way, keep in it and be safe. There are several external motives of credibility, and there are intrinsic evidences in the word itself, that 'tis of God, and among the rest, its Perfection is a great one. And 'tis observable, that they who deny its Perfection, do make its Authority to be dependent and precarious. 2. Admire the Perfection and fullness of the written Word. It was a noble saying of * Scripture esse doceat Hermogenis officina, si non est scriptum, timeat. Vae illud adjicientibus, aut detrahentibus destitiatum. Tertul. lib. adversus Hermog. cap. 22. Tertullian, Adoro Scripturae plenitudinem: I adore the fullness of the Scripture. We need no more than what is there upon record, to bring us to the true knowledge of God, and to make us increase in spiritual understanding; and the more we look into the Scripture, we shall still see more and more in it, to raise our admiration, to take our Hearts and our Affections. The Scripture is a Mine, out of which comes nothing but what is Sound and Pure; helps to understand it, are to be valued: But by these helps we must take heed of being drawn off from itself. This Mine is farther and farther to be searched into, for we are to be growing in Grace and Knowledge all our days, 2 Pet. 3. ult. And Solomon tells us, that this searching will not be lost labour, Prov. 2. 4, 5, 6, 7. If thou seekest her as Silver, and searchest for her as for hid treasure; then shalt thou understand the fear of the Lord, and find the Knowledge of God; for the Lord giveth wisdom, out of his Mouth cometh Knowledge and Understanding; he layeth up sound wisdom for the righteous, he is a Buckler to them that walk uprightly. 3. You that live under the New Testament Dispensation, be very thankful that the written Word is so very copious and so large. To have such a complete Declaration of the Mind of God by his own Son, was a Privilege which the Old Testament Believers wished for, but did not enjoy. What Moles are they who are only busy and working in the Earth, and for Earthly things, and regard not the clear shining of the Sun of Righteousness! To be deaf and regardless when God speaks so much to us; not to understand when he speaks so fully and so plainly, is inexcusable; but to have Knowledge and to sin against it, and to detain the truth in unrighteousness, is inexcusable much more; here is Ingratitude and Presumption together, and the more stripes are threatened and deserved, Luke 12. 47. And that Servant that kn●w his Lords will, and prepared not himself, neither did according to his will, shall be beat●● 〈◊〉 many stripes. Search the Word of God, be much, that you may be mighty in the Scriptures. By this weapon you may defend yourselves against the subtlest Enemies of the truth, nay against the old subtle Serpent himself. It was not an unwritten, but a written word that Christ produced, when he was assaulted by the Tempter, Mat. 4. 4, 7, 10. It was an Injunction of our Lord himself, Joh. 5. 39 Search the Scriptures, for in them ye think ye have eternal Life. It was a right thought that the Scriptures direct unto Life Eternal, but it was a presumptuous thought in the Pharisees, to imagine Eternal Life was theirs; since instead of building upon the Foundation Stone in Zion, they stumbled at it. But the Injunction itself is of great Moment. The Scriptures are Gods own Books, and the only Books he has in the World. Longâ & assi●uâ meditatione Scripturaram, pr●tus suun fecerat Bibliothicam Chri●●●. Hyeronym. de Nepotiano. Every one's Breast should be like Nepotian's, Bibliotheca Christi, A Library in which these Books should be kept safely. To be acquainted more intimately with the Word, is the way to be better acquainted with God; and the consequent of this acquaintance, is Peace. Job. 22. 21. Acquaint now thyself with him, and be at peace, thereby good shall come to thee. By Searching of the Scriptures, the Understanding is improved, the Heart is purified, the Life is regulated. This Book is indeed the thankful Glass, that mends the Eyes of all that rightly look into it. It was an honest Distich of one: Ex aliis paleae viles, hinc grana leguntur Aurea, tu paleas linquito grana lege. Which another thus Englishes. men's Books with worthless chaff are stored, God's Scripture Golden grains afford: Reject the chaff, and spend thy pains In gleaning up these golden Grains. 5. Pray for the Spirit who indicted the Word, that he may interpret it, and lead you into the understanding of it. He is called the Spirit of wisdom and Revelation, Eph. 1. 17. He reveals the Gospel, he enlightens the eyes of the Understanding. True Wisdom is the special Gift of the Holy Ghost. It is an encouragement in Prayer, that the best things may be asked with the greatest confidence. The Gift of the Spirit comprehends the best things of all; doubt not of God's willingness to bestow it, Luk. 11. 13. If ye then being evil know how to give good gifts to your Children, how much more shall your heavenly Father gave the holy Spirit unto them that ask him? It is not a notional Knowledge, which many Hypocrites excel in, that you should content yourselves with. Such Knowledge being alone, puffs up him that has it, 1 Cor. 8. 1. and disturbing Strife and contention follows upon Pride and High-mindedness: such Knowledge aggravates Sin in the careless and carnal Professor, and will exceedingly inflame his Reckoning in the day he must give account of himself to God. It is true wisdom, a Spiritual understanding of the Scriptures, that you should cry for. When the Spirit of God discovers a truth to you, with what Satisfaction will your Mind receive it! When the Spirit shows you your Duty, how Righteous, how reasonable, and what a Privilege does it appear? The Spirits Light and Strength go together, so that the Will is inclined to a compliance, when the enlightened Soul does understand the Will of God. When the Spirit applies a Promise to you, how will your Faith be confirmed! how will you abound in Hope! and how full of sweetest peace will your hearts be, while you securely rest on the God of Truth, whose Word will endure when Heaven and Earth shall pass away, Isa. 26. 3, 4. Thou wilt keep him in perfect Peace, whose mind is stayed on thee, because he trusteth in thee. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting Strength. 6. Let your Knowledge of the Word of God be more perfect. Alas how little do we know, of what may be known! and what we do know, how much better may we know it! Though the Children of God, are Children of Light, and Children of the Day; yet there are great remainders of darkness in some of them, and some remainders in all. This remaining Ignorance is both their Sin and Misery, by reason of which, Satan their subtle enemy has many times great advantage against them. Labour after a more perfect Knowledge of God, his Son, his Truth, his Will; his Word informs you of all. If the Happiness of Heaven lies so much in a beatifical seeing, Oh use all possible intention of mind, that you may see more and more, even while you are here on Earth! True Knowledge will debase the idolised World, and make it nothing in your eyes; and it will humble you, and make you perceive that really you are worse than nothing. How does a clearer Knowledge of God make holy Job, much more humble than ever, Job 42. 5, 6. I have heard of thee by the hearing of the Ear, but now mine Eye seethe thee, wherefore I abhor myself, and repent in Dust and Ashes. The better you know the Lord, the more you will Love, and Fear, and Praise him. The better you know his Christ, you cannot choose but still more highly prise him, and your Hearts will cleave to him with the fuller purpose. The 〈…〉 o you know his Commands, the more they 〈◊〉 be your Counselors, your longing, your delight, and your Songs in the house of your Pilgrimage: The better you know the Cross of Christ, you will be the less offended 〈…〉 heaviest Afflictions will be made light of, 〈◊〉 compared with a far more exceeding and eternal weight of Glory, 2 Cor. 4. 17. 7. Let your Love be greater and more perfect, to this perfect Word of God. The World indeed hates this Word, because it testifies against them, that their works are evil, and will have an ill end. True love to it will argue spiritual Life by it, and that it has been effectual to turn and change our very Hearts. Love to the Word, distinguishes the true Church from the Antichristian Society. Of these 'tis said, because they received not the love of the Truth, that they might be saved; God shall send them strong delusion, that they should believe a lie, that they all might be damned, who believed not the Truth, but had Pleasure in unrighteousness, 2 Thes. 2. 10, 11, 12. All the excellent properties of the Word, and the wonderful effects of it should take your Hearts, and still be increasing your affection to it, and the stronger your love is, the greater will be your care to keep it, Psal. 119. 167. My Soul hath kept thy Testimonies, and I love them exceedingly. Love will make you labour hard in the work which the Word commands, and yet it will so overcome the difficulty, that hard labour shall become easy. It was a saying of Bernard, Is rectè divinas Scripturas legit, qui verba v●rtit in opera. He rightly reads the Holy Scriptures, who turns Words into Works. Love will mightily constrain you to this, 'twill make you doers and blessed in your deed: Love the Word of God, as a Malefactor would love to read his pardon, after the Sentence of Death has been past upon him. Love the Word, as a Debtor would love to read his general and full discharge, which delivers him out of Prison, and secures him from the danger of being arrested any more. Love the Word, as a Sick man would love to read a Receipt, prescribing a medicine that would certainly cure his distemper and save his Life. Finally, love the Word, as an Heir would love to read over a Testament in which is left him a rich Estate, a most plentiful Inheritance. In the Word of God, you find a pardon, a discharge from all debts, by your great, your sufficient Surety; here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Souls universal remedy. And the Psalmist says, Psal. 119. 111. Thy Testimonies have I taken as an heritage for ever, for they are the rejoicing of my Heart. 8. Never be ashamed of this Word of God, which is so perfect, and worthy to be owned. With your Hearts believe it unto Righteousness, with your Mouths Confess it to Salvation. Be not concerned that the World accounts the Word foolishness, fear not either their reviling or their rage; their hands are weak considering how strong your helper is, and their Judgements weaker. Stand fast in the Faith, and quit you like men, be strong, 1 Cor. 16. 13. Your Lord will be much pleased to see you valiant for the Truth, and no less than a Crown of Life shall be the reward of Faithfulness unto the Death. But if you are ashamed of Christ and of his word before Men; he will be ashamed of you before his Father and all his Holy Angels, Mar. 8. 38. And how great and everlasting then will your shame and confusion be! USE III. Of Exhortation. Since the Word is perfect, let me exhort you all unto Perfection. The legal Perfection of Adam in Innocency, you cannot reach, since the fall keeps all his Posterity short of it: hear the Apostle confessing and bewailing; Not as though I had already attained, either were already perfect, Phil. 3. 12. But evangelical Perfection is possible, 'tis necessary, 'tis actually found in all true Converts. In legal Perfection it may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no Sin. In evangelical Perfection it may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no predominant Hypocrisy. In the former there is no sin at all, in the latter there is no Sin loved and allowed. In the one every command is kept, in the other there is grief when any command is broke, and a true Desire after Grace to keep every Commandment better. When I exhort you to Perfection, I mean three things. That you would be of a perfect Heart. That you would walk in a perfect way. That you would stand perfect and complete in all the will of God. 1. Let your Hearts be perfect. The Heart is the very Seat of Sincerity, if it be not here, 'tis no where; 'tis not in the eye, or tongue, or hands, or feet; if the Heart remain as it was by Nature without a change, and is still wicked, sensual and earthly; the Words and actions though never so good, signify and avail nothing; nay the better the Words and Actions are, the greater is the Hypocrisy and Dissimulation. There are several excellent ingredients in this Perfection of Heart, which I would press upon the Hearts and Consciences of All. 1. Let your Hearts show themselves perfect by setting God always before them. Walk before me, says God to Abraham, and be perfect, Gen. 17. 1. The perfect Heart is sensible that God's eye looks into it, and sees all that is in it; therefore its eye is also upon God, and as there is an holy awe of God upon it, so 'tis not satisfied without his approbation. Upright David cries, out, O Lord; thou hast searched me and known me, thou understandest my thoughts afar off, Psal. 139: 1, 2. Thoughts include all the affections, workings and inclinations of the Heart, all these were open and naked unto the Eye of Gad. And David looks to his Heart accordingly, and he begs that the evil of his Heart might be more plainly discovered to him, that his Heart might be more throughly cleansed. 2. Let your Hearts be perfect, in being truly willing and very studious to please that God with whom you have to do. The perfect Heart sees 'tis highly reasonable that Man's Will in all things should be obedient unto Gods, since the Will of God is so righteous, good and holy; since He cannot be tempted with evil, neither tempteth h● any man, to any thing that is hurtful, Jam. 1. 13. to please the Lord should be the Pleasure of your very Souls. You should hate every abominable thing which he hates, and what he delights in should always be chosen. 3. Let your Hearts be perfect, in refusing to have a liking, respect and regard to any iniquity. David manifested his uprightness, and as a perfect man he was regarded, and his Prayer heard, because he did not regard iniquity in his Heart; Psal. 66. 18, 19 Iniquity in the Heart is to be regarded, so as to be humbled for it, weary of it, and bewail it, and to endeavour by all means to mortify and purge it away; 'tis not to be regarded, so as to cover and excuse it, so as secretly to delight in it, and resolve to spare i● Especially let your Hearts set themselves with full bend against that which may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sin that does most easily be set you, Heb. 12. 1. from hence is the greatest guilt, defilement, danger; the Sin that by reason of your Constitutions, Callings, Age, and the bad Customs of the Places where you live, have been most insinuating into your Affection, and aptest to prevail; should be abandoned with a special and peculiar Detestation and abhorrency. I was upright before thee, says David, and I kept myself from mine iniquity, Psal. 18. 23. possibly he may mean revenge upon Saul, which he had again and again opportunity to take, which not only those that were with him, but Corruption of Nature might prompt him to; but the true Grace which was in him, was peremptory against. 4. Let your Hearts be perfect, in being sound in God's Statutes. Let them all be approved, for all are the Lords, and all are worthy. This argues a rectified Judgement indeed, when every Precept is looked on as right, and that the keeping of it, is not only a Duty, but a kindness to him that keeps it. I esteem all thy Commandments, says the Psalmist, concerning all things to be right, and I hate every false way, Psal. 119. 128. Though there be an Election of some, yet if there be a Reprobation of other Commandments; the Heart is not sound. It cannot have a right respect to any unless it have a general respect to all. The Apostle tells us, that par●i●● obedience will not pass, Jam. 2. 10. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. An allowed neglect o● one command, argues that none are kept because they are Gods, and that he may be pleased, because he has been pleased to enjoin one as well as another. 5. Let your Hearts be perfect, in consenting to the Sanctification of all your Faculties and Powers: Desire that your whole Souls should be renewed by the Grace of God, and highly value every Grace of the Spirit. Every Power i● you needs Renovation, and every Grace of th● Holy Ghost excels in worth all things that ar● Temporal. Faith, Love, Fear, Hope, Meekness, Patience, Temperance, Humility and the rest▪ how much better are they than the best things of this present evil World! And when any new degrees are added to the Grace you have, conclude that you are very highly favoured. 6. Let your Hearts be perfect, in having right designs, and making God your end. He 〈◊〉 his own end, and with good reason, for the● is nothing so good, so high as Herald Let hi● be your end in all you do. Still let your H●a● designing to extol him, by more high a● suitable apprehensions, by more enlarged 〈◊〉 raised affections; by a more profound Submission to him. Design that others may be borough to Honour him, and desire his Name may be ●lowed all the Earth over, and that his Kingdom may be advanced above all other Monarchies whatsoever. Thus your hearts should be perfect. 2. I exhort you to walk in a perfect way. Walk not according to the course of this World, after the Prince of the Power of the Air, the Spirit that works in the Children of disobedience; Eph. 2. 2. Walk not as those Professors did, of whom the Apostle speaks with Weeping, Phil. 3. 18, 19 Many walk of whom I have told you often, and now tell you even Weeping, that they are the Enemies of the Cross of Christ; whose end is destruction, whose God is their belly, whose glory is in their shame, and who mind earthly things. But do you take heed of imitating such patterns, be sure to shun their pernicious paths: Fellow better examples, walk in a perfect way: Thus to walk implys three things. 1. Walk humbly with God; break not the first Table of the Law; let not only the Lord himself, but his Worship, his Ordinances, his Name, his Sabbaths be dear unto you. Neglect not public Ordinances in the Sanctuary, private in the Family, secret in the Closet: Perform every Duty as before God; Perform every Duty as to Him. 2. Make great Conscience also of doing your Duty towards Men. Be perfectly true and just in all your deal with all. To defraud, to deceive, to overreach, any way to be unjust to your Neighbour, is to injure and engage the Justice of God against you. ●e very merciful to those that are in distress and misery; and if your Souls are drawn out towards ●hem, indeed to compassionate their case, purses and ●ands will be open for their relief: Especially pr●y those that are in Sin as well as Misery; and are ●n the worse condition, because neither Sin nor Mi●ery are perceived. I beseech you also be very exact in doing the Duties of your places and relations; that you may glorify the Perfect Word of God, the perfect rule you walk by; in being Parents, Children, Subjects, Husbands, Wives, Masters, Servants, with a Non●-such; none that are without the Word being in any of these relations comparable to you. 3. Do not injury, but your duty towards yourselves. Employ not your Eyes, your Tongues, your Hands, or any of your Members, to your own hurt, and defiling. Do not by uncleanness, sin against your own bodies, 1 Cor. 6. 18. Do not by Surfeiting and Drunkenness, load them with diseases, and hasten them to the Grave. Let not Covetousness and carking care make you to ●ise up early and sit up late, and eat the Bread of sorrows; nor cause you to be uncharitable to the needy, and to grudge what is convenient to yourselves. Thus walk in a perfect way. 3. In the third and last place, I exhort you to stand perfect and complete in all the Will of God, Col. 4. 12. His Perfect Word should always be heeded▪ The good and honest Heart, receives this Word, understands it, and how safe 'tis to be guided by it eve● unto death; and therefore brings forth fruit with patience▪ Luke 8. 15. Why with patience? Because patience is very requisite, to overcome both the difficulty of duty, and trouble, and Persecution upon the account of duty. Heb▪ 10. 36. Ye have need of patience, that after ye have do● the Will of God ye might receive the Promise. Persevere in the Perfect Word, in the good, the acceptable the perfect Will and Work of God, unto th● end; hereby manifest you are Disciples and Servants indeed. And an happy Eternity will satisfy you; that your labour is not in vain in the Lord. USE. iv Of Consolation. The Perfection of the Word of God, serves for much comfort to the Church of Christ, and all Converts the true Members of it. The Grounds of Consolation are these. 1. Wherever this Church is, this perfect Word of God shall certainly be. The Word may sometimes be Eclipsed in a Church, but never quite extinguished. Indeed when a Church is unchurched, the Word goes. When the Candlestick is removed, the light in that place is put out. But suppose a Church to remain, there will be the Word, by which 'twas gathered, and which is a means also to govern and preserve it, in spite of all opposite Policy and Power. Spiritual hunger is a blessed thing, it never ends in Starving, but in Satisfaction, Mat. 5. 6. The sincere Members of the true Church, have this hunger; therefore they shall more or less have the food of the Word to sustain and strengthen them. The Great and Good Shepherd will some way or other provide for the Sheep of his Pasture. 2. This Church shall have the Spirit along with the Word. We may as well suppose a living Body without a Soul, as a true Church of Christ without his Spirit: The Spirit is promised and given to the Church to abide there for ever, Joh. 14. 16, 17. I will pray the Father and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the World cannot receive, because it seethe him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. Now where the Spirit of the Lord is, how effectual is the Word! what Light, what Liberty, what Power, what Peace is there! The Spirit makes the Means of Grace to attain their end: He fills Ordinances with an Heavenly virtue; he quickens the Dead, enlarges the straitened Heart, causes fruit to be brought forth plentifully; he comforts the true Converts, and stablishes them in every good word and work. 3. It's matter of Consolation, that in this perfect Word of God, there is wisest and safest counsel given, Prov. 6. 22. When thou goest it shall lead thee, when thou sleepest it shall keep thee, when thou awakest it shall talk with thee. So Prov. 3. 23. Thou shalt walk in thy way safely, and thy foot shall not stumble. This Word counsels Converts against evil Men, evil Women, evil Angels, an evil World, and against every evil work: It never gave bad counsel unto any. The Counsels of the Word are best with reference to Eternity; and with reference to Time also: It bids us pass the time of our sojourning here in fear; to live as Strangers and Pilgrims on the Earth, that we may be less concerned and disturbed, and keep more unspotted from the World. It bids us to walk uprightly, that we may walk surely. It informs us that all carnal Policy which is joined with a contempt of God and Religion, is only a cunning contrivance to undo ourselves; but 'tis the fear of the Lord that is the beginning of Wisdom, and the Knowledge of the Holy is understanding. 4. In this Perfect Word of God, a complete Armour is found to secure Converts against the Enemies of their Salvation; Eph. 6. 13. Wherefore take unto you the whole Armour of God, that ye may be able to withstand in the evil day, and having done all to stand. This Armour is to be valued indeed, which is Armour of proof, which secures us against the worst and most powerful Adversaries; which certainly defends and makes us victorious, when sighting for Eternal life; when those against whom these Enemies prevail, will surely die the everlasting Death. The Apostle speaks at large of the pieces of this Armour: We are furnished with the Girdle of Truth; sound Doctrine must be held fast, our Judgements well settled against error. Here is the Breastplate of Righteousness: Sincere Holiness must be in the Heart; if the Spirit be not right, if the Heart be not clean, there can be no safety. Here the feet are shod with the preparation of the Gospel of Peace: The Gospel, that is the Word of Reconciliation with God, and that speaks Peace to the Conscience, does prepare and fit us to walk in the way of Holiness; and the difficulties of that way are endured with patience. Here is the shield of Faith: Believing on Jesus, resting on the Promises, that in in Him are Yea and Amen; quenches the Fiery Darts of Satan, so that true Converts are not sunk into an Hell of Despair by the remembrance of their past Sins, which the Blood of Jesus has made an atonement for; neither are they discouraged by fiery Trials, by the siercest Persecutions. Here is the Helmet of Salvation; that is, the Hope of Salvation. This Hope is lively, well grounded, will never make ashamed, and causes the Convert to lift up his head with courage, because Redemption and Glory are approaching. Here is the Sword of the Spirit, the Word of God rightly used and applied. And unto these pieces of Armour, Preces & Lacrymae arma Ecclesiae, Prayers and Tears which are the Church's Weapons, must be added, because we need, not only Armour but skill and strength to use it, from above; then we shall prevail indeed, when we are strong in the Lord, and in the power of his might. How strong may be the Consolation, considering how complete and strong the Armour is; how strong the Helper of a Christian! Eph. 6. 10. 18. 5. In this Perfect Word of God, the Convert finds Promises that may serve to support and encourage him in every condition. Is he afflicted? 'tis in faithfulness, and love; not in wrath and hatred, Prov. 3. 12. Whom the Lord loveth he correcteth, even as a Father the Son in whom he delighteth. And affliction shall be profitable, because it shall be purifying, Heb. 12: 10. He, that is the Father of Spirits, chastizeth for our profit, that we may be partakers of his Holiness. Is the Convert poor and destitute? He may cast all his care on God, who cares for him, 1 Pet. 5. 7. The young Lion's lack and suffer hunger; but those that seek the Lord, have him to be their Shepherd, and shall not want any good thing, Psal. 34. 10. Is the Convert tempted? His merciful and faithful Highpriest was tempted before him; and knows how to secure him, Heb. 2. ult. When the Apostle was sorely buffered by Satan, and cries for help; what answer has he? See, be encouraged when you see 2 Cor. 12. 9 And the Lord said unto me, My Grace is sufficient for thee, for my strength is made perfect in weakness. Is the Convert deserted, and troubled, because God hides his face? He has the Name of God, and his everlasting Covenant to trust in; and the Face that is now hidden, will be shown again, and dry up the Tears of the deserted, Isa. 54. 7, 8. For a small moment have I forsaken thee, but with great mercies will I gather thee: in a little wrath hide I my Face from thee for a Moment; but with everlasting kindness will I have mercy upon thee, saith the Lord thy Redeemer. 6. 'Tis matter of Comfort unto Converts, that this Perfect word endures for ever, 1 Pet. 1. 24, 25. All Flesh is grass, and all the glory of Man as the Flower of the field; the Grass withereth, and the Flower thereof falleth away; but the Word of the Lord endureth for ever, and this is the Word which by the Gospel is preached unto you. The Word is an everlasting truth, never did any, never shall any find it false. 'Tis a means to Convert the Soul, to make the Heart new, and 'tis written in the new heart in Characters that are indelible, and abiding: 'tis a Sustentation to the New Creature, and cherishes it unto that Life which is Eternal. The New nature is Immortal, true Grace never dies; but at Death is perfected in Glory that fadeth not away. The CONCLUSION. THus have I done with all the Doctrines; but yet I have not done with you. Words of instruction Solomon compares to Nails, Eccles. 12. 11. I shall add a few strokes more to drive them home. How can I with patience see any of you secure in Sin still! fast asleep! Under Satan's power, and upon the bottomless pits brink! And every moment in danger of tumbling down into it! Though some of you make light of Hell, and more light of Sin that does deserve it, yet I foresee how you will change your minds, when once you feel what 'tis to be there; and I would fain prevent your going thither. What shall I say? how shall I do to prevail with you, to become willing to a sincere Conversion, and so escape eternal Misery and Confusion? Once more, I cry as loud and earnestly as I am able, T●rn ye, Turn ye! O ye youngest that are here, turn to God: Your whole time is short enough to provide for Eternity, begin early to redeem it. Can you be too soon safe and happy? safe in being under the Wing of Christ; happy in having the Lord to be your God and Father. Oh ye Children, become Converts! Christ is ready to embrace you in his Arms, and bless you. I should not at all fear the Gospel's going, if I could behold much of the Work of Regeneration among the young generation. O ye oldest Sin●rs! Turn to God; the door of Mercy is not quite shut, though you have lived so long in Sin, till you have one foot in the Grave. Admirable Mystery and Miracle of Grace! when those are in a spiritual sense New Born, who were old both in Years and Wickedness! Turn ye, O you that have most Righteousness of your own! for your Righteousness is filthy rags, and you have Sin enough to ruin you. Turn ye, O you that have been guilty of the greatest Transgressions! for in the Lord is superabundant Grace enough and enough to save you. If you will not Turn, you gratify the evil One, the Enemy of your Salvation; you Consent to be his Slavis and Prey; and choose rather to dwell with him in Torment, than with the Lord in Glory. If you will not turn, you are S●l●-haters; not Accessaries only, but Principals in the Murdering of your own Souls. It was a true saying of Salvian, Nemo nobis, Cr●●●●ior nobis; none more Cruel, none so cruel to sinful Man, as he is to himself: The very Prince of the Devils has not so great an hand in his Destruction. If you will not turn immediately, this very day, hour, moment, it may quickly be too late: Abused Mercy may go away for ever, and God may now at last foreit, who has long waited to be gracious. The Axe, before another Sabbath, may be laid to the root of the Tree which bears nothing but the Grapes of Sodom, and the Clust●s of Gomorrah: A Sentence may be pronounced from Heaven, H●w down such a strange and degenerate Plant, and cast it into fi●e unquenchable. But if at last you see with with your Eyes, and hear with your ea●s, and understand with your hearts, and turn to the Lord; the Father will receive you with open arms of love and kindness, his tenderest Bowels will be troubled for you, and sure Mercies shall be yours: T● Lord Jesus will see of the travel of his Soul, to his Satisfaction rejoicing that Children of Regeneration are born into his Church wh● shall be Heirs of Glory. The Comforter, who was grieved and vexed at your resistance, will be much pleased to see you yield, and will delight to dwell in you, and to fill you both with Grace and Peace. Converting Grace whenever wrought on Earth, causes a Ne● Triumph above in Glory. The Thrones; Dominions, the Cherubin, the Seraphim that are there, will sing a New Song of Prai●; they will give glory to God in the Highest, when more Sinners are begotten again to a lively Hope; they will ascribe Blessing and Honour to the Lamb, when more Souls are redeemed by his Blood. Have I been speaking unto Stocks and Stones; or unto those who have Senses, Souls, and Reason? If you will not turn that you may be saved, I must confess 'twere well if you had no Souls to lose for ever. It was a Custom among the Ancient Romans, to keep dead Bodies above ground several days, and often to cry in their ears with a loud Voice, to see if they were dead indeed. And these were called Corpora conclamata, Bodies that had been cried unto in vain, and then they were carried to their Burial. May not your Souls, O unconverted Sinners, be called Animae conclamatae, Souls that have been often cried unto, to turn and live? But if you still refuse, 'tis a sign you are very dead indeed, and you may quickly be buried in the fiery Tophet, out of which you shall never rise more. But alas! all Plead, Entreaties, Arguments, will be to little purpose, unless there come a convincing Light, a converting Power from above. Cachedram habet in coelo qui corda docet in terrâ: He has his Chair in Heaven who teaches hearts on Earth. Oh that the glorious Spirit would come and breath upon the dead dry bones, and inspire a Life that may never end! That he would cause All, even the most hardened and dead in sin, to become Alive to God, and have their fruit unto holiness, that the end may be everlasting Life. Let God arise, and let his enemies be scattered! Let Sin, Satan and Mammon be forced to flee before Him! that all Hearts possessed by them, may now submit to Him! When the tongues of Men and Angels cannot prevail, one powerful word from God can convert a multitude of Souls, though they have been never so disobedient and gainsaying. If the Lord will fill his Sanctuary with his Glory, it will be to all unconverted Ones that are here, the place of their new Birth, and the very Gate of Heaven. FINIS. A WARNING GIVEN TO Secure Sinners, TO Prepare for Judgement, TO Flee from Wrath to Come, AND Turn from All Sin; BUT Especially the Sin which does most easily beset them. By NATHANAEL VINCENT, M. A. Minister of the Gospel. Ezek. 33. 7. O Son of Man, I have set thee a Watchman unto the house of Israel, therefore thou shalt hear the Word at my Mouth, and warn them from Me. LICENCED, March 17th. 1688. LONDON, Printed by J. Astwood for Tho. Parkhurst at the Bible and three Crowns, at the lower end of Cheapside, near Mercers-Chappel. 1688. THE Epistle to the READER. Reader! WHen I Preached these following Sermons, I had not the least thought of Publishing them: They were taken from my Mouth by a dexterous and nimble hand that wrote almost every Word I uttered: I was very much solicited to Print them; and the Notes being written out fair, and brought to me, I have looked them over, and now they are presented to thee, with a sincere Design that they may be beneficial to thee, and not without Hope they will be so. The Subjects here handled are awakening; and in this secure Age, what need is there of startling Sermons! At this day in England, there is work enough for many a Boanerges, for ten thousand Sons of Thunder. The guilt and defilement of Sin, proves it to be Man's greatest Enemy; but because it stupifies and hardens those that have been guilty of it, it is likely the more effectually to destroy them; for the Disease not being felt, the Remedy is neglected. A spiritual Lethargy is the general Distemper, most continue fast asleep in Sin, till Hell wakes them, but than it is too late. Though Christ has the Key of Hell, that Saviour releases none that once are thrown into it. Miserable World, because it lies in Wickedness! more miserable, because it apprehends not how miserable its Wickedness has made it! because it fears not, is endeavours not to escape Eternal Misery! Oh dreadful Day of God that's coming! when all Apostate Angels that are now in Chains of Darkness, shall be brought forth and judged, and dealt with as the Enemies of God and Man: These Principalities and Powers ●ill be overpowr'd▪ and ●tte●ly 〈◊〉 to avoid the severity of their Righteous and Almighty Judge: How much evil have they done, and still they are doing more! of what Woe and Torment are they capable! And all those of the Children of Men who have been led Captive by Satan at his Pleasure, that have resolved rather to be destroyed themselves, than that the works of the Devil should be destroyed in them, 'tis just that they should, but how sad will it be for them, to share in Torment with 〈◊〉 Sin will have a very bad end; all that are gone into another World, are sensible of it, though few i● this World perceive it. When the Servants of Sin 〈◊〉 received their Wages, which is Death; then they will know to their sorrow, what kind of Master they 〈◊〉 served, and what Pains they foolishly took for tha● Misery, which they should have taken Pains to have prevented. Reader! Be wise, believe and fear, and take the Watchman's Warning: The Sword in the Hand of the living Eternal God will give a dreadful and ● deadly Blow; to fall under his Vengeance will be fearful and thy Blood lying upon thy own Head, it will lie very heavy, and upon this will follow everlasting heaviness and anguish. Oh fear the Wrath to come before 'tis come, and fly from Sin, ●nd 〈◊〉 to God by Jesus Christ, a Saviour both from Sin and Wrath, and a Saviour to the uttermost. Better Counsel than this cannot be taken by thyself, ●● given by any to thee. ROM. XIV. 10. latter part. We shall all stand before the Judgement Seat of Christ. I Have been lately Discoursing concerning Conversion: The Digression I make this day, is subservient to my great Design, which is the Conversion and Salvation of this Assembly: It infinitely concerns yo● all to turn to God, for quickly you will have a Summons to come unto his Bar, and how soon that Summons may be given, who can tell? Those that lest think on't, and least care to be provided and ready for it, perhaps may have it soon; and if the Converts themselves, as the Scripture tells us, are scarcely saved; Oh where shall the Unconverted and the Sinner appear▪ I wish that I may Preach and you may Hear▪ as those who do really believe we shall all stand before the Judgement seat of Christ. The Apostle in these words speaks enough, one would think, to startle the most stupid Conscience, to make the most▪ secure, like Felix to tremble; to awaken even those that are dead in Sins and Trespasses. Let me tell you, the De●●●● themselves are none of them Atheists and Infidels, they all believe this Text, and the thoughts of Judgement make them tre●ble; therefore if ●ny Sinner remains fearless and unsen●●●●●, he 〈…〉 this respect out sin the very Aposta●●●●g●●●. There are three things observable in the Words. 1. Here is a Judgement Seat, the most glorious that ever was, the last that ever will be; from this Tribunal there can be no Appeal unto any other, the Sentence whether of Absolution or Condemnation that will here be passed, will ●ever be reversed, but stand firm unto Eternity. 2. You are told who is to be the Judge, he is the Lord Jesus Christ. We read of 〈…〉 Appearing of Christ, his first and 〈…〉 appearing: He came at first in the 〈◊〉 o● a ●●●vant, he was to be made Sin, and 〈…〉 〈◊〉 Sin and a Curse for us: He gave 〈◊〉 for ●● that he might redeem us from all In●●●●ty; and if he had given other and less than himself, it would not have satisfied. The Church's Sins could be done away by no lower a Priest, than Christ the greatest and highest of all; and the Priest was fain himself to be, and that a most voluntary Sacrifice. He appeared at first to put away sin by the Sacrifice of himself; but when he comes the second time, to Judge the World, he will appear after another kind of manner: From the beginning of the World, there hath not been such a sight as there will be at the end of it. The Lord Jesus will come with a Power which none can withstand, with great Glory, which will ●●ll the Saints with Joy; for they shall appear in glory with hi●, but will be exceedingly amazing and confounding to all those who were the Enemies of his Kingdom. 3. Her● are the 〈◊〉 that are to stand before this ●●dg●; if you ●●●, Who are they? I Answer by another Question, What ●● where are the Persons that shall be exempted? All from the begi●●ing of the World to the end of it, All from the first Man that was made, unto the last of his posterity that shall be born, must stand before Christ the Lord, that from his Mouth they may receive their final and eternal Doom. There is a great difference between standing before the Judgement Seat, and standing in Judgement; the for●●● implies being made to appear at the tribunal, the la●ter implies being Acquitted there. The Psalmist tells us, That ●●e ungodly shall not stand in the Judgement, nor Sinners in the Congregation of the Righ● 〈◊〉, Psal. 1. ●. yet all of these shall be forced to appear at the Bar of God▪ there they 〈◊〉 stand trembling, expecting the terrible Sentence of Condemnation: And Oh what a hideous O●●●●● ●●●ll the whole multitude of Wicked and Reprobate ●●es make, when without hope of Mercy they are adjudged to endless Misery! 〈◊〉. The Doctrine I raise from the Words is this, All shall be Judged by Christ at the great Day: As certainly as you are all here, so certainly, at that day you shall appear at his Judgement Seat: ●●ath is not more certain, nay, 'tis not so certain as Judgement. The Apostle tells us that all shall not ●ye, for some shall be Changed; but even these that are changed, though they scap●. the Grave, they shall stand at the Tribunal, and give account of themselves unto God. This Doctrine concerning Judgement, was Preached early in the World▪ we find 'twas Published before the Flood of Noah, as you may see, Judas v. 14, 15. where you have the sum of a Sermon, but a very terrible one, Preached by Enoch the seventh 〈◊〉 Adam▪ Behold the Lord cometh with ten thousands of his Saints, to execute Judgement upon all; 〈◊〉 to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed▪ and of all the hard speeches which ungodly Sinners have spoken against him. Under the Mosaical Dispensation, the Children of Israel heard the same Doctrine: That great Prince and Preacher Solomon, thus concludes his Book of Ecclesiastes, having displayed the Creatures Vanity, having taught Man his Interest and Duty, To fear God, and to keep his Commandments; he closes with these words, Chap. 12. ult. God will bring every wor● into Judgement, with every secret thing, whether it be good, or whether it be evil: And how plainly does the Apostle Paul speak to the same purpose, 2 Cor. 5. 10, 11. For we must all appear before the Judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad▪ knowing therefore the terror of the Lord, we persuade Men. In the handling of this Doctrine, this is the Method I shall observe. First, I shall Discourse concerning Him that is to be the Judge. Secondly, I shall speak concerning the Persons that are to be judged. Thirdly, Concerning the things that shall be brought into Judgement. Fourthly, I shall demonstrate the Certainty. of this Judgement. And then in the lest Place make Application. In the first Place I am to Discourse concerning the Judge, and the Text plainly tells us, that the Judge is Christ: The Father I grant, is said to judge, 1 Pe●. 1. 17. If ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: Yet it is said in another place, The Father judgeth no man, but hath committed all judgement to the Son, Joh. 5. 22. How shall these Scriptures ●e reconciled? The reconciliation is easy, thus; the Father judges, because the Authority of Judging belongs to him, because he does Consent unto the Son's Judgement, and has ordained him to Judge the World in Righteousness; the truth is, the Father Judges all, but 'tis mediately by Jesus Christ: And yet in another sense the Father judges not, because Christ the Son, the second Person in the Godhead alone, was incarnate and manifested in the Flesh, and He alone will visibly Judge the World at the great approaching Day. These four things may be observed concerning Christ the Judge. He is a Saviour to the uttermost. He is the Only Saviour. He is Lord of all. And as such a Lord, he will come with a ●●st glorious Attendance. 1. Christ the Judge is a Saviour to the uttermost, and really at the Judgment-day he will complete the Church's Salvation; he began it here in this World, and still is carrying it on; but the last day will be the day, in which he will put his last Hand to this Work, and make it perfect, Heb. ●. 28. Christ w●● 〈◊〉 offered 〈◊〉 t●●ear the sins of many, and unto them that l●●k 〈◊〉 him shall he appear the second time, without sin 〈◊〉 Salvation; then Salvation shall be cons 〈…〉 the whole of it shall be wrought, nothing o● Sin or the sad effects of it shall remain, nothing that shall cause the least frown in the Face 〈◊〉 God to eternity: Death will be swallowed 〈◊〉 in Victory, the whole Man will be glorious an● immortal; Christ will then have completed his whole Design upon all his Saints and Members▪ he will have made them as holy and happy a● he did intent to make them, he will indeed present his Church a glorious Church, not having s● or wrinkle, or any such thing; but it shall be all holy, and its Beauty without the least 〈◊〉 Eph. 5. 27. 2. Christ the Judge is the Only Saviour, therefore those that are Condemned by Him, 〈…〉 vain for them to expect Salvation from any 〈◊〉 Christ is the only Foundation-stone on which all that build shall stand; other Builders are foolish, and build upon the sand, and what they build will fall, and great will be the fall of it. They that are not interested in the Lord Jesus by Faith that are not Justified by his Blood, who besides can save them from Wrath? those whose Iniquities are not done away by his offering up o● himself without spot to God, there can be found no other Sacrifice for their sins, but a certain fearful looking for of Judgement, and fiery indignation that shall devour the Adversaries: And how dreadful will it be to be Sentenced to Death and 〈…〉, by the only Author of Salvation and Life! they that by his Mouth shall be doomed ●o eternal Destruction, that Destruction will be made ten thousand times the sorer by eternal Desperation▪ Alas, what Hope can be left, when the Lamb of God, who alone can take away Sin, shall ●e so full of Wrath, as for ever to reject and cast away the Sinner? 3. Christ the Judge is Lord of all; this is a truth that the Tongue of an Angel did Proclaim, Luk. 2. 11. a truth that every Tongue should confess, Phil. 2. 11. that every Heart ought to believe, and which the most unbelieving and obsti●a●● at last shall be made to know. Christ hath on his Vesture, and on his Thigh, this Name written, King of Kings, and Lord of Lords, Rev. 19 1●. He has all Power in his hand, things in Heaven, and Earth, and under the Earth are sub●ect to him: Those that are wise do willingly ●ow before him, and they who will not bow, ●e can easily break and dash them to pieces. A mighty Lord Christ is, at whose Command Death shall deliver again all that for so many years he had imprisoned in the Grave; he has indeed the Key of Death and Hell too, Rev. 1. 1●. both are under his Power; at his Command also the Heavens shall pass away with a great noise, the Elements shall melt with fervent heat, the Eart●●lso and the works therein shall be burnt up: There is no dealing with this Judge by way of resistance; it concerns us all to be diligent, that ●e may be sound of him in peace, without spot and blameless, ● Pet. 3. 10, 14. 4. Christ the Judge will come with a 〈◊〉 glorious Attendance: How awakening to the Wor● will the Voice of the Archangel and the Tr●mp of God be! Christ will appear with a light s●● above the brightness of the Sun, not a Member of his but shall shine like that glorious Luminary, Mat. 13. 43. Then shall the righteous sh●●● as the Sun in the Kingdom of their Father; And what a spectacle will all the Saints together be, as so many millions of Suns shining at Once, and their Lord in the height of Glory at the head of them! He will be revealed also with his mighty Angels; these excellent Spirits at his Command, ministered unto his Members on Earth, and they will wait upon the Head at the day of his appearing and his Kingdom. There is much Work for the Angels to do at the World's end, they are compared to Reapers that are safely to gather the Wheat, and to bind the Tares in bundles for the fire, Mat. 13. 41, 42. The Son of Ma● shall send forth his Angels, and they shall gather ou● of his Kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire; there shall be weeping and gnashing of teeth. The greatest Train of Nobility and Courtiers that attend at the Coronation of the highest Emperor on Earth, are but a poor show to an ●●●●merable Company of Angels; for all in Heaven will be with Christ at Judgement, to do him honour who is indoed the Head of all Principality and Power. Thus of the Judge. In the second Place I am to speak of the Persons that are to be judged: The Text takes in All, therefore none shall be exempted, and none in a vain and foolish imagination should exempt themselves: It will be a general Assize, at which all the Sons and Daughters of Adam shall appear. 1. The highest and greatest of Men will be brought to Judgement: Death makes bold with them as well as others, and enters the stateliest Palaces, the strongest Forts, as well as the Cottages of the meanest. The Rulers and Conquerors of the World, that caused Terror in the land of the living, yet they are made to bear the shame of their Weakness and Mortality; they are brought down to the Pit, their Swords are laid under their Heads, their Hands being able to hold them no longer, Ezek. 32. 27. And if Death is not afraid to seize them, surely Christ will not be afraid to Judge them. This mighty Lord regards not the persons of Princes, nor the rich more than the poor; Job 34. 19 I have said ye are Gods, speaking to the great Ones of the World, but ye shall die like Men, Psal. 82. 7. Princes are greater Worms, other Men are lesser, but all must call Corruption Father; and when they come to stand before Christ●●ar, foregoing earthly Dignity will be insignificant, all must stand upon even ground: And truly those great Ones of the World that have abused their Power, and by a bad example drawn many to Sin and to Hell after them, their greatness will but Increase their Account and Misery. 2. As the greatest, so the Meanest must be brought ● Judgement, though there is never so vast a mul●tude; God takes notice of them all now, and ●on● of them must think to escape in a crowd then: The Apostle speaks plainly of Individual●●●● Rom. 14. 12. So then every one of us shall give ●●count of himself to God: Those that live most private and retired, are under God's continual Inspection; they that are of the lowest rank and quality, whom, there are that disdain so much as to look upon, yet God sees them. The S●● shines upon a Molehill as well as upon a Mountain, upon a Shrub as well as upon a Cedar, upon a Fly as well as upon an Emperor; and truly the Allseeing Eye of God beholds the ●o●● well as the high, and there is not any one of them all, but shall be made to render an account ● all his do. 3. Righteous Ones must stand before Christ's Judgment-seat: All his Members must appear before Him their Head, but shall be dealt with after different manner from others; Grace and L●● makes a difference now, but how highly magnified will the Grace of Christ be in the different it makes at that Day? to sinned Mercy of the L●● in that day, which the Apostle Prays Onesiph●● might find, 2 Tim. 1. 18. when the greatest ●●● of the World shall with a strong hand, the ●● being deaf to all their cries, be turned into everlasting fire; this is great Mercy indeed, great: the Heaven is high above the Earth. The Righteous shall appear, but they shall be set at th● Lords right hand, to show his peculiar Favours them, and they shall joyfully own what ●● Hand has done for them. Christ's Appearing ●● be glorious, and so will be the appearing of ●● Saints; then 'twill be understood what 't●●● be a Saint, Col. 3. 4. When Christ who is our ● shall appear, than shall ye also appear with him i● Glory. A Question is here started by some, Whether the Sins of the Righteous shall be then made known? The Scripture plainly tells us, That when the Sins of such come to be sought for, there shall be none, and that they shall not be found; none of them shall be imputed or laid to their charge, none shall be so discovered in Judgement, as to rise up in Judgement against them, to Condemn them: But since there will such a light shine at that day that will make all things manifest, both good and evil, suppose the Iniquities of the Righteous should be made known to the whole Creation, such will be their Purity, such will be their Blessedness and Joy, that there will not be the least room for shame or sorrow at the discovery: But when all the Sins that have been Forgiven and Purged, shall be revealed, others as well as themselves will be filled with Wonder at the Blood of Jesus, and the powerful Grace of God. 4 As the Righteous, so the Wicked must stand before Christ's Bar; they would fain not come ●●ither, but there is an irresistible Power to force them. The Malefactor who is Condemned for Murder, Rape, or Treason, would fain decline ●he Judges View, he is Self-condemned, and therefore fears the Judge's Sentence; but the gaoler, the Officers compel him to the Bar, where judgement is given against him to take away his ●ife. Wicked Men will be horribly afraid to ●ake their Appearance before the Lord Jesus, ●hose Salvation they have slighted, whose Kingdom and Government they would by no means submit unto; they will wish that their Bodies might sleep eternally in their Graves, and never have such a Resurrection which will be only to Damnation; they will wish rather to be turned into Nothing, than to be turned into Hell; they will call to the Rocks and the Mountains to fall upon them, to hid them from the Face of him that sits upon the Throne, and from the Wrath of the Lamb, Rev. 6. 16. But will they, nill they, they must appear at his Seat, and see him Eye to Eye, though his Eye will be as a flame of Fire to terrify them: That just Indignation that sparkles from Christ's looks, how will it amaze them! Rev. 1. 7. Behold he cometh with Clouds, and every eye shall see him, and all the kindreds of the earth shall wail because of him, even so Amen; the thing is certain. 5. They that never heard Christ's Gospel shall be brought to Judgement: He is to Judge the Church, and the whole World in Righteousness. The State of those that are without the Gospel, is set forth as very sad in Scripture; they are said to be without Christ, being aliens from the Commonwealth of Israel, and strangers to the Covenants of Promise, having no hope, and without God in the World, Eph. 2. 12. Yet it seems to me an unwarrantable boldness, to pronounce them all lost since for aught we know, God may help some of them to be faithful in that little he has given them; but however, be it, or be it not so; their Case is so dangerous, that we should be concerned very much for them at present, and Pray that God would make known his saving health among them. The Apostle tells us, what will 〈◊〉 the Rule of Christ's proceed with the Heathen, that never heard of the glad-tydings of Salvation; they shall be judged according to the Law and Light of Nature, Rom. 2. 12. As many as have sinned without Law, shall also perish without Law, and as many as have sinned in the Law, shall be judged by the Law; for not the hearers of the Law are just before God, but the doers of the Law shall be justified. 6. They that have enjoyed the Gospel, and the means of Grace, shall be brought to Judgement; and of all persons that are to be judged, these have largest account to give; and the most Talents to answer for. A poor Heathen, he has but one Talon, the dim Light of nature; but thou that enjoyest the Gospel, hast two, if not five Talents to improve: And where much is given, will not much also be required; you that hear Christ Preached; had need to look to it, that you sincerely obey him now; and that you may stand before him at last; for if you fall in Judgement, you will fall very low. Damnation will be great and extraordinary, where great Salvation has been neglected, Heb. 2. 3. Our Lord Jesus plainly intimates, that there are degrees of Torment in the place of future punishment; there is a blacker Darkness, and a Darkness not quite so dimal: there is a cooler and an hotter Hell. Who are those that shall be thrown into the hottest Hell of all? Truly those who heard the Gospel, and were called to repent and believe, but would do neither, Mat. 11. 21, ●2, 23, 24. Woe unto thee Chorazin, woe unto thee ●ethsaida, for if the mighty works that were done in you, had been done in Tyre and Sidon, they would have Repent long ago in Sackcloth and Ashes: but I say to you, it shall be more tolerable for Tyre and Sidon in the day of Judgement, than for you. And thou Capernaum, that art exalted unto Heaven, shalt be cast down to Hell; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained to this day. But I say to you, it shall be more tolerable for the Land of Sodom in the Day of Judgement, than for Thee. In the third place, I am to speak of the things which will be brought into Judgement, and that both with respect to the Righteous, and with respect to the Wicked. I begin with the Righteous; and concerning these you must know, 1. Their Sincerity at the day of Judgement, will be made apparent. All the Sincerity that has been on Earth, will then be owned and approved; every one shall have an Euge, a Commendation, that has been a good and faithful Servant, Mat. 25. 21, 23. The Apostle prays for the Philippians, Ch● 1. 10. that they might be Sincere, and without offence till the day of Christ. Sincerity will signify much in that Day: None will pass for sincere, but those that are so. Not one that has been sincere, but shall be accepted and rewarded. Faithful ones may now possibly he loaded with Reproaches from without; and with Censures from within th● Church; but at the great Day, all will be wipe● off, 1 Cor. 4. 5. Judge nothing before the time, unt● the Lord do come, who both will bring to light t● hidden things of darkness, and make manifest the Counsels of the Hearts, and then shall every Man ha● praise of God. How many that have been high● esteemed among Men, will be discovered then to have been unsound at Heart; and that the World and Self did act and rule them; though their Tongues did speak for God, and though they made a Splendid Profession, that they were his Servants. And how many that have been hardly thought of by Men, will Christ at that day confess before his Father and the Angels? their Censurers at the same time being ashamed and confounded. 2. There will Cognizance be taken of all the good works of the Righteous. These will follow them into another World, Rev. 14. 13. The Apostle, that he might encourage Believers unto diligence, tells them, Heb. 6. 10. God is not unrighteous to forget your Work and Labour of love, which ye have showed towards his Name. Good works are rewardable, though they are not Meritorious: there is no proportion between the work and the reward, but the reward infinitely exceeds, for God himself is the reward of the Saints, and All in all that are in Heaven. There is no intrinsic worth in good works to deserve Heaven; but God has promised Heaven and eternal Life, and is Righteous in bestowing it; but still it must be acknowledged his free Gift, and given through Jesus Christ. Indeed, Mat. 25. 35, 40. mention is made only of works of Charity and Mercy. I was an Hungered, and ye gave me Meat, Thirsty and ye gave me Drink, I was a Stranger, and ye took me in. I was Naked, and ye clothed me; Sick, and ye visited me. I was in Prison, and ye came to me. From hence you are to learn how acceptable such works as these are; and you should be stirred up to abound in them; but other works are not excluded; for afterwards our Lord does only mention the mercilesness, and uncharitable Omissions of the wicked; and yet 'tis plain from other Scriptures, that their other Sins will be punished; their not knowing God, their disobedience to the Gospel of Christ, 2 Thess. 1. 8. 3. The Sentence which will be passed upon them, will be a Sentence of Absolution: they shall be absolved and acquitted openly before Men and Angels. All their Sins will be forgotten, and buried; there will be an eternal deliverance from the Curse. With what Admiration, Joy and Triumph will they hear, Come ye blessed of my Father, inherit the Kingdom prepared for you, from the Foundation of the World! Mat. 25. 34. What a Kingdom is that, that never shall be moved! What a Crown is that, that is incorruptible! What gladness will fill their Hearts, when the Crown of Life is put upon their Heads! The Sentence being pronounced, presently 'twill be done according to this Sentence; possession will be taken of the glorious Inheritance, they shall enter into life Eternal, Mat. 25. 46. Thus of the Righteous. I am to speak also concerning the Wicked; and as to these, you must understand, 1. All the works of wicked men will be brought into Judgement. All their sinful Deeds will follow them to the Bar of God they will rise with them, and against them at that Day: when a Sinner shall appear, and all his Drunkenness, his Whoredoms, his unjust and cheating Actions, all his evil Deeds of every fort, shall surround and appear with him, before the Holy and Righteous Judge! How will he be amazed at the sight of all his Transgressions! How will he tremble to hear how loud they cry for Vengeance upon him! Not á deed of Darkness, but then will be brought to light, to his greater confusion! 2. Not only the Works of the Wicked, but their very Words shall all be accounted for. The Judge himself speaks this very plainly, Mat. 12. 36. But I say unto you, that every idle word that men shall speak, they shall give an account thereof in the day of Judgement. By idle words may be meant words useless and unprofitable to the Speakers and to the Hearers; or idle and vain, according to the Hebrew use, may signify, false, deceitful, lying. God does hear all words at present, Psal. 139. 4. There is not a word in my Tongue, but lo, O Lord, thou knowest it altogether. And words which very much declare what most abounds in the Heart, must be answered for at last. And if unprofitable talk will then be condemned, how sad will be the Case of all obscene and filthy Speakers! of all egregious Liars! of all injurious Slanderers and Backbiters! of all Blasphemers, cursing cursed Swearers! of all whose impious Tongues have made bold with the Blood and Wounds of God their Judge, and instead of serious praying, have most presumptuously called upon, and dared God to Damn them! 3. As the works and words, so the Thoughts of wicked men shall be brought into Judgement. Thoughts are Sins, and need forgiveness; and aught to be repent of. Memorable is that which Simon Peter says to Simon Magus, Act. 8. 22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thy Heart may be forgiven thee. If these are not repent of and pardoned, alas, these also must be charged upon Sinners; vastly to the increasing of their punishment. How innumerable are the Thousands of thousands, the Millions of Millions of vain and wicked thoughts, desires and lustings that have lodged in the Hearts of the ungodly! The heart searcher sees every one of them; and will make them know at the last day, that he remembers all. Proud and Selfconceited Thoughts, and touring imaginations; impure and lascivious Thoughts, and inward boiling of Concupiscence; insatiable Covetousness, and eager projects for filthy gain; the stir of Envy, Malice, Anger and Revenge; the Judge will take notice of all; for he knows what is in Man, Joh. 2. 25. It will be a large Bill of Indictment, where Deeds, Words and Thoughts are all written down from first to last, and not so much as ●ne forgotten. The opening of the Book of God's remembrance where all are recorded, will be very amazing. 4. The Sentence that will be passed upon the wicked, will be unconceivably full of horror, Mat. 25. 41. Then shall he say to them on the Lefthand, Depart from me ye Cursed into everlasting Fire, prepared for the Dev● and his Angels. For Him, who is the way to come to God, to say Depart! to departed from Christ, the Sinners only Hope and Saviour! to departed with a Curse! to departed into Fire, the Extremity of Torment! to departed into everlasting Fire! to be tormented without any intermission or end! to be for ever in such evil and hateful Company, as Devils and damned Angels! this is woeful beyond all utterance! And this Sentence as soon as passed, will be put in Execution. Now indeed, such is the patience of God, Sentence against an evil work is not speedily Executed; and therefore such is their Malignity and Ingratitude, the Heart of the Sons of men is fully set in them to do Evil, Eccles. 8. 11. But at the great day, as soon as the wicked are Sentenced, they will be sent, and forced to go away into everlasting Punishment, Mat. 25. ult. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, everlasting Punishment or Torment, are remarkable; for here it is necessarily employed, that the wicked shall certainly be to Eternity, that they may be Punished and Tormented to Eternity; and they shall be sensible (else it would not be Torment) of the Punishment they undergo. By eternal Destruction, you are not to understand eternal Annihilation, or being turned for ever into Nothing: for if a wicked Man should altogether cease to be, he must needs also cease to be punished. For 'tis no more a Punishment to be nothing to Eternity, than it can be called a Punishment to have been nothing from Eternity. Wicked men must be for ever, and alas they must bear for ever the Lord's Vengeance and Indignation. I speak thus terribly, not without bowels of Compassion towards you. I would fain fright you by telling you of Wrath, and the Vengeance of eternal Fire, that you may never, never feel it. In the Fourth place, I am to demonstrate the certainty of this Judgement. If Faith concerning it were but more strong; what an Influence would it have upon the Hearts and Lives of them that do believe it! The Arguments to prove a future Judgement are these. 1. Are there not fears of this Judgement impressed even upon natural Conscience? What's the reason, that when Men commit the most secret wickedness, that is very unlikely to be known; there is notwithstanding a dread upon their Spirits? The true reason is, Conscience tells them there is a God, that sees what Man does not see, and that he will judge and punish the wickedness of which Man takes no notice. This Doctrine of a Judgement to come, of future Rewards and Punishments, is written in the Heart of Man by Nature, and he is fain to offer great violence to his own Soul, before he can wear off what is written there; and though a Sinner become ordinarily very Stupid and Atheistical; yet the thoughts and fears of Judgement, will sometimes, in spite of him return upon him. The Apostle speaks of Conscience bearing witness, and Thoughts accusing and excusing; and then presently speaks of the Day when God shall judge the Secrets of Men by Jesus Christ, Rom. 2. 15, 16. Conscience judges at present, and hints a future judgement. 2. There is not such a Discrimination made in this World, between the Righteous and the Wicked, as is suitable to the difference that Grace has made between them: Therefore there is a Day coming, when there will be such a Discrimination. Solomon tells us, that in the course of Divine Providence at present, no Man can know either Love or Hatred by all that is before him. All things fall alike to all; there is one Event to the Righteous and to the Wicked, to the good, to the clean, and to the unclean; to him that Sacrificeth, and him that Sacrificeth not; as is the good, so is the sinner; and he that Sweareth, as he that feareth an Oath, Eccles. 9 1, 2. Nay, often times the worst of men have in this present Life the best on it. We read, Luke 16. of a wicked Rich Man receiving his good things, clothed in Purple and fine Linen, and faring Sumptuously every day. A poor Man ready to starve for Hunger, was laid at this Rich Man's Gate, his Body was full of sores, and yet this Man's Soul was sanctified with Grace; a good Man he was, though here he received evil things; since thus it is now, there is a day coming when 'twill be otherwise. Job having spoken of the Prosperity of the Wicked in this World, strongly argues that in the next World there will be a dreadful after-reckoning, Job. 21. 30. The Wicked is reserved to the day of Destruction, they shall be brought forth to the day of Wrath: This is the day I am speaking of, a day of the revelation of the righteous Judgement of God, Rom. 2. 5. Who then will render to every man according to his works; to them that by patiented continuance in well doing seek for glory, and honour, and immortality, eternal life; but to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile, v. 6, 7, 8, 9 3. Christ hath Promised his Church that he will come again to Judgement, and hath raised her hopes and expectations of his coming, Rev. 3. 11. Behold I come quickly, hold that fast which thou hast, that no man take thy Crown: Heb. 10. 36. For yet a little while, and he that shall come, will come, and will not tarry. He thus speaks to his Disciples, Let not your hearts be troubled, ye believe in God, believe also in me; I am indeed about to leave you, but I go to prepare a place for you; and assure yourselves, I will come again, and receive you to myself, that where I am, there ye may be also, Joh. 14. 1,— 5. Christ is the Amen, the true and faithful Witness, he will certainly be the Judge. The Church will assuredly see him at last upon the great White Throne, and herself safe and triumphant at his right hand. When he comes, how will he be glorified in his Saints, and how will he be admired by all Believers in that Day! 2 Thes. 1. 10. 4. There are several things that are hastening Christ's coming to Judgement: The World grows old in Wickedness, and all the Sins of the World have tongues to cry for the appearing of a Judge, to pay their deserved Wages; the World grows riper and riper for Vengeance, dryer and drier for that Fire that is to burn it. The Church of Christ is also hastening Christ's Appearing, with their incessant Cries, Come Lord Jesus, Come quickly, Rev. 22. 20. The Spirit and the Bride say, Come; not only unto Sinners to come to Christ, but unto Christ himself to appear, that he may put an end both to Sin and Suffering: That's the longing and language of the Spouse, Cant. 8. 14. Make haste, my Beloved, and be like a Roe, or a young Hart upon the mountains of spices: And this is not the Voice only of the Church on Earth, but they in Heaven wish for, and entreat the same thing; How long, Lord, holy and true! is heard from the Souls under the Altar, Rev. 6. 10. In the last Place I come to the Application: I begin with Inferences from the Doctrine. 1. If there will be a Day of Judgement, hence I infer, that there is a present Providence: Will the Lord judge all at last? surely he observes all now. The Lord Jesus would have all the Churches, to know as well, that he searches the Reins and Heart, as that he will render to every man according to his Works, Rev. 2. 23. Whether thy Eye be upon God or no, his Eye is never off from thee; 'tis indeed in every place, beholding the evil and the good: What a foolish Creature hast thou reason to call thyself? who considerest not in thy heart that God remembers all thy Wickedness, Hos. 7. 2. and God's remembrance at last will rub up thine; and what thou now forgettest, will sadly be recalled to thy Mind. 2. Shall all be Judged? hence I inserr the Love of God to the Righteous, and his hatred of Iniquity: Not one righteous Man, but shall be acquitted and received by the Judge; not a righteous action, or sincere intention, but shall be rewarded: It will be found at the last day, that a Widows Mite given with a Charitable spirit, and according to the ability, was a great deal in God's Treasury; and that a Cup of cold Water given to a Disciple, in the Name of a Disciple, was well taken, and shall not go unrewarded, Mat. 10. 42. And there has not been, there is not a Wicked Man on Earth, but his Sin that has been hunting and pursuing to overthrow him, will then find him out, Psal. 11. 5, 6. because the Lord's Soul hates the workers of Iniquity; therefore upon the wicked he will rain snares, fire and brimstone, and an horrible tempest, this shall be the portion of their Cup: By fire, and brimstone, and tempest, understand a sudden, grievous, surprising and intolerable Punishment; and by snares understand, that they in Hell shall never be able to extricate themselves out of that Misery into which their Wickedness has brought them. 3. If all shall be Judged, hence I inserr the truth of the Doctrine of the Resurrection: The whole Man has sinned, the whole Man shall be judged and punished for sin: Believers are sanctified both in Soul and Body, therefore in Body and Soul they shall be glorified. The Dead shall rise again, all that are in the Graves shall hear the Voice of Christ, and shall come forth; they that have done good to the resurrection of Life, they that have done evil to the resurrection of Damnation, Joh. 5. 28, 29. The Grave is only a Prison for a time, not a Body that is there that shall lie there always; the same Body that was employed in the unfruitful works of darkness, shall be raised by the Power of the righteous Judge, to share in the demerited Punishment: And the same Body of the Saints, the Members of which were used as Instruments of Righteousness unto Holiness, by Virtue of its Union with Christ, shall rise again, and be made like unto Christ's glorious body, according to the working whereby he is able to subdue all things to himself, Phil. 3. 21. It is not another Body: I grant that qualities are altered, but the substance is the same, therefore the Apostle does not stick to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; This corruptible shall put on incorruption, this mortal shall put on immortality; so when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in Victory, 1 Cor. 15. 53, 54. 4. Will there be a Judgement, 'tis wonderful there should be so much security in them that hear of it 〈◊〉 Really the very mentioning of Christ's Tribunal, before which all must stand, should make all Criminals to tremble. If a Man were seized for a Crime that's capital, deserving Death by the Law of God and Man, and being in Bolts and Fetters in Newgate, he should be secure and unconcerned, though the Sessious were at hand, you would conclude him to be very stupid and inconsiderate. What, Sinner, secure! and shortly to be Judged! O Drunkard! Whoremonger! Swearer! Sabbath-breaker! Covetous Worldling! what, secure! and speedily to appear at the Judgment-seat of Christ, who has said, That they that do such things, shall not inherit the Kingdom of God Sin is folly, security in Sin is the folly of that folly: Take heed of Security, 'tis not I only, but Christ himself also that gives you this necessary caution, Luk. 21. 34, 35, 36. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares; for as a snare shall it come on all them that dwell on the face of the whole earth: Watch ye therefore, and Pray always, that ye may be accounted worthy to escape all those things that shall come to pass, and to stand before the Son of Man. USE II. By way of Counsel. Two words of Counsel I would give this Congregation. The one is, more firmly to believe a Judgement, and more frequently to think of it. The other is, Be sure in time to prepare for eternal Judgement. 1. More firmly believe, more frequently think of Judgement: You have reason to believe it, for the Judge is ordained, and though neither Men nor Angels know the day, yet the day is appointed, Act. 17. 30, 31. The time of this ignorance God winked at, but now commands all men every where to repent, because he hath appointed a day in which he will judge the World in righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all, in that he hath raised him from the dead. The stronger your assent is unto this, the more serious and often will be your Consideration of it. To think of Judgement is proper for a Saint, that he may be encouraged to fight the good fight of Faith, and persevere in well doing to the end. To think of Judgement is proper for a Wicked Man, to awaken him, and to make him with fear and trembling to work out his Salvation. It's proper for an Hypocrite to think of Judgement, because then all Masks and Vizours will be pulled off, all shows will be at an end, and naked Truth will appear at that day: The Graves will be opened, and do ye think the whited painted Sepulchers will remain shut? Oh! than all the concealed Pride, and Filthiness, and Selfishness, and Sensuality, and Injustice, and earthliness of Professors, will with all their aggravations be brought to light before Men and Angels: Oh, how many demure and serious Countenances, that have been a covering to naughty Hearts, will then be filled with Confusion! 'Tis proper for the Old to think of Judgement; they have one foot in the Grave already, and quickly the whole body must drop into it, and the Spirit must return to God who gave it. You also that are Young should think of Judgement; have the youngest of you any assurance of your Lives? Infants, Children, Youths, do not many of them die and step into Eternity? and as you see them leave the World, so certainly they appear before God, and one way or other have their Doom. Solomon tells you, that Childhood and Youth are Vanity: Would you that are Young be serious? the Meditation of Judgement would conduce much to it, Eccles. 11. 9 Rejoice, O young Man, in thy Youth, and let thy heart cheer thee in the days of thy Youth, and walk in the ways of thy heart, and in the sight of thine eyes: He says, Rejoice, but speaks Ironically, and means the quite contrary; thou hast no reason at all to rejoice, whilst taken with things that are seen, and whilst thou walkest in those evil ways which thy Heart naturally does like: Then the Wise man speaks seriously, But know thou, that for all these things God will bring thee to Judgement. If you ask me, What are the Benefits that will accrue by a firm Belief, and frequent Meditation of Judgement? I thus Answer to this momentous Question. 1. This will be a great Preservative against Temptation: Look beyond the present advantage and delight that Sin boasts of, and see as far as the Judgment-seat, this is the way to silence the Tempter, and to avoid his snare: Would the Liar dare to speak falsely, if he considered, that all Liars shall be adjudged to the lake that burns with fire and brimstone, which is the second death? Rev. 21. 8. Would the Unclean Person dare to defile himself, and run to the Harlot's house, if he did but believe and consider that Whoremongers and Adulterers God will judge? Improve Christ's Cross, and think of Christ's Tribunal, and this will cool and kill Corruptions, and take away the force of your Temptations. 2. The Belief and Meditation of Judgement will cause you to use this World as not abusing it, to make a good improvement of it. You that have this World in great abundance, and have the clearest and largest Estates; do you think you are Proprietors of what you have? Do you think 'tis given or only lent you for a time? You are only Stewards entrusted with that which is Gods and not yours, and are accountable at the last day for all you have received. What sad accounts will most give up of their Stewardship; when they must be no longer Stewards! Imprimis, So much daily for Eating and Drinking to Self, and not to the Glory of God. Item, So much for brave Apparel, that Pride might be maintained and gratified. Item, So much for making provision for the Flesh, to fulfil the Lusts thereof. Item, So much for costly and vast Pastimes; a great deal of Wealth, and much more precious Time being wasted together. But unto good uses, to maintain a Godly and laborious Ministry of the Gospel, to the poor and needy, given very little or nothing. With what an Eye do you think that the Judge will look upon such accounts as these? Think of Judgement, that you may holily improve the unrighteous Mammon, and Christ may say you have been Faithful Stewards, even of worldly things. 3. The Belief and Meditation of Judgement, will make you exceeding diligent, that you may be found of your Judge in peace, without spot and blameless. With what Seriousness and Fervency will he come to the Throne of Grace, that has the Judgment-seat also in his Eye? How will he hear and practise, that remembers he must be called to an account, how he has done both? He will take care to be ready whensoever his Lord calls, and that whensoever his Lord comes, he may find him doing the Work he set him about, and so doing it as He commands. 2. The other word of Counsel is this, Be sure in time to prepare for Eternal Judgement: Do this seriously, do it presently, and as your main business. That you may prepare indeed, 1. Be Accusers and Judges of yourselves; take notice of your Sins, with Grief, with Hatred, and holy Indignation! accuse yourselves of them before God, with self-loathing and self-abhorrency. Look down by Faith into the lowest Hell, and see the terrible but righteous Severity, that is shown there against obstinate workers of Iniquity; then look up to God, and judge yourselves in his sight, acknowledging that you have deserved one of the hottest places in that Lake of Fire. Acknowledge he would be clear in the forest judgement he should pronounce upon you, and that He would be justified, though you should be damned eternally, Psal. 51. 4. This judging of yourselves, is the way to prevent Condemnation with the World, 1 Cor. 11. 31, 32. 2. If you would be prepared for Judgement, believe in Jesus, that you may be justified before God at present. Receive Christ, who is offered in the Gospel; rely upon his Obedience and Sufferings for justification of life. And being justified by Faith, you shall ●ave Peace with God through our Lord Jesus Christ, Rom. 15. 1. Being justified by his Blood, you shall ●e Saved from wrath through him, Rom. 5. 9 What does ponere obicem, put a Bar before Hell Gate, and hinder us from falling into that place of Woe? The Cross of Christ, that's the Bar; you are to place your Confidence in Christ Crucified: If justified by him now, he will ratify the justification at the last day, and you shall not be condemned then, Rom. 8. 33, 34. Who shall lay any thing to the charge of God's Elect? It is God that justifieth. Who is he that Condemneth? It is Christ that died, yea, rather that is risen again; who is at the Right Hand of God, and maketh Intercession for us. 3. Would you be prepared for Judgement; Repent and be converted; let your minds be changed, and turn to God with your whole Heart. This is the way indeed to stand before him, Acts 3. 19 Repent and be converted, that your Sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. The Apostle looks as far as the last day. Blotting out of Sins, is Christ's absolving and acquitting them from all Trespasses. The time of refreshing, is that great day of complete and glorious Redemption, when all that are Christ's shall lift up their Heads with Joy: Repent and be converts in Truth, if you would have that a day of refreshing, and not of confusion. Walk after the Flesh no longer, but after the Spirit; than you need not be afraid of Condemnation, your being guided by his Spirit, will show you are in Christ, and safe in Him, Rom. 8. 1. There is therefore now no Condemnation to them that are in Christ Jesus, who walk not after the Flesh, but after the Spirit; to be carnally minded is Death, but to be Spiritually minded, is life and peace. USE III. Of Terror to the ungodly, the Hypocrite and the unbelievers; Christ will judge them all, and they may tremble to think what kind of judgement they shall have: what sharp and piercing words are those, which declare beforehand what will be their Doom, Mat. 23. 33. Ye Serpents, ye Generation of Vipers, how can ye escape the Damnation of Hell? That I may, if it be possible, awaken such, I would lay before them these terrifying considerations. 1. When they appear at Christ's Bar, all their secret wickedness will be made known. How many will then be found what they were not in the least suspected! Thy secret wantonness, and Self-pollutions; thy secret injustice and defrauding; thy secret abominations, of all kinds, will then be as visible to every Eye, as if written in Capital Letters with the brightest Sunbeam. And what sname and confusion will cover the wicked Man's Face! they that are impudent, and cannot blush now; how will they be confounded then! The truth is, as the Prophet Daniel speaks; They will rise to shame and everlasting contempt, Dan. 12. 2. 2. At the day of Judgement it will be too late, and in vain for the wicked to pray and cry for Mercy; they will find the Lord eternally removed from the Throne of Grace, and to their Terror behold him on the Judgement Seat. If the Ungodly roar out, then, Lord pity! Lord pardon! Lord, send us not away into that flaming Furnace that we see before us! it will be altogether in vain: But 'tis not in vain to cry thus now. Oh, seek the Lord while he may be found, and call ye upon him whilst he is near, Isa. 55. 6. 3. It will add to the Terror of the Wicked, That the Sentence of Condemnation is pronounced by the Only Saviour: The merciful and faithful High Priest, that now is so forward to make Reconciliation for Si● that is so ready to give rest to them that labour 〈◊〉 are heavy laden. The Man Christ Jesus will have no pity at all, no compassion towards the Reprobate Children of Men; but deal with them as with the Apostate Angels, whose Nature he never took upon him. The only Peacemaker will himself be so incensed, and full of Wrath, as not to be entreated not to be appeased. The Sentence of Eternal Death, and enduring everlasting Burn, will be confounding; but 'twill add to the Confusion, that a Redeemer does pronounce it. 4. After the Judge has passed the Sentence, Conscience will pronounce it over again, and will be a Judge to the Wicked, always condemning them. Conscience will be filled with unspeakable remorse; it will continually be upbraiding them with their madness and folly in keeping their Sins, and losing their Souls; and will ever be telling them, that the Lords ways towards them are equal, but their own ways according to which they are judged, have been unequal, and full of Iniquity, Ezek. 18. 29, 30. The Conscience of Sinners will side with their Judge against them. It will tell the most wretched among the Damned, that they cannot complain of God, or of the least injury he has done them; all that they suffer, they suffer justly; and what they suffer, they have brought upon themselves. The horrible and perpetual remorse of Conscience, will prove that the Worm never dies, that does torment them. 5. When Sinners come to be condemned at the last day, how many things will rise up in judgement against them? (pray mind this, and minding tremble, and trembling turn to God this very instant.) Thousands of Mercies will come, and as it were plead thus: Lord! we have been all abused, we never met with any thing but abuses, and never could lead these men to Repentance! The Rods of Affliction will have a Voice against them too. Lord! we have stricken these Sinners often, we have made them Bleed and Groan, and smart exceedingly for their Iniquities; but could never make them leave off Sinning against Thee, and against their own Souls! How many Sermons will rise up in judgement against them; because they either slept them away; or if they were awake, they suffered them to slip out of their Memories, and never applied them to their Hearts! And as for us, the Ministers of the Gospel, our Testimony against them will be true and terrible. Lord! we lifted up our Voices like Trumpets; we gave them the Watchman's Warning, we told them of the Sword that was coming, and that if they turned not from Sin, it would surely slay them: we wooed them to come to Jesus, that under his Wing they might be secure; but nothing would prevail; their Ears were deaf, their Hearts they hardened, they would not be converted and made clean, they would rush on in Sin still, they would needs Die, and there was no helping it! The Condemnation must needs be dreadful, when so many things rise up against them that are condemned! USE IU. Os Consolation to the Saints. I must speak to them in another strain. Lift up your Heads, and let your Hearts be filled with Joy; all ye believing, repenting, humble, holy, heavenly-minded Ones! for the Day of your Redemption draws nigh, with an earnest expectation wait for it, and Triumph at the Thoughts of your great and everlasting Jubilee. You will indeed behold the greatest part of mankind turned into Hell; but what Joy will it be to find yourselves for ever safe and fully blessed! A dark Shadow sets off a beautiful Picture. The sight of the Rich man in Hell Flames, must needs make Lazarus to find a greater sweetness in Abraham's Bosom! Two Grounds of Consolation I shall propound to you, and so conclude. 1. He is to be your Judge, that is your Husband and your Head. The very same whom you now find interceding for you in Prayer; whom you see walking in the midst of the Golden Candlesticks, and blessing his Ordinances to you. The very same whom you have found pitying, and healing your Wounds with his own Blood; succouring you in your Temptations, and telling you that you are the Beloved of his Soul! And since he is to Judge you, be comforted. He will behold you with an aspect, that is highly favourable! His own Spouse, whom he has ransomed with his own Life, Christ will not turn into devouring Fire! He will not take the Members of his own Body, and throw them into everlasting Burn! Having Redeemed them by his Blood, having renewed and Sanctified them by his Spirit; having raised them up at the great day; certainly he will receive them to himself, and they shall be ever with the Lord, 1 Thes. 4. 17, 18. wherefore be comforted with these words. 2. You that are true Believers, whose Faith purifies your Hearts and works by Love; know that there is a Crown designed for you. The Diadems that Monarches have upon their Heads; the Triple Crown of Him at Rome, is but a Trifle to the Crown of life. This Crown is purchased, 'tis promised, 'tis prepared; and shortly you shall put it on, and never put it off more. How Splendid, how Bright, how Sparkling, will that Crown be! 'Tis called a Crown of Life, for Death shall be no more. A Crown of Glory, for the Saints shall be more than Conquerors, and Triumphant over all Enemies, and be advanced to the highest Honour and State, whereof they are capable. Finally, 'tis called a Crown of Righteousness; 'tis a Righteous thing with God, to bestow it through Christ Jesus, and perfect Righteousness and Purity will be a great part of the happiness of Saints in Glory. This Crown the Apostle saw to his great encouragement, and he would have all other Believers comforted with the same sight, 2 Tim. 4. 7, 8. I have fought a good Fight, I have finished my Course, I have kept the Faith; henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that Day, and not to me only, but unto all them also that love his appearing. MAT. 11. 23. Form. Part. And thou Capernaum, which art exalted unto Heaven, shalt be brought down to Hell! OUR Lord Jesus is called the Lamb of God who takes away the Sins of the World: But in this Lamb there is Wrath, and that Wrath is very terrible. Oh the weight of the Mediators Vengeance! This Wrath is threatened against the impenitent and unbelievers, who refuse to be Saved from their Sins, resolving to live, though they Dye in them. The Light of the Gospel being neglected, highly aggravates the Works of Darkness; makes them more inexcusable, and a greater provocation. None shall far worse at the Day of Judgement, than those that have had the longest and the clearest day of Grace; but would not know in that their day, the things which belonged to their Peace. Thou Capernaum which art exalted unto Heaven, shalt be brought down to Hell. These words which I have read, do speak Christ's sorrow and his displeasure, wherein you may take notice, 1. Of the Persons with whom he is displeased, Thou Capernaum; the City is put for the Inhabitants of it. 2. Here is the Reason of Christ's displeasure; they did not understand the great privilege of being Exalted unto Heaven; they did not improve the advantage they had of getting thither. 3. Here is a Punishment threatened, a sore evil; and that is no less than Hell itself. 4. Here is the manner specisied of their going to Hell; thou shalt be brought down to Hell, with a strong Hand, with great Wrath, and in one of the hottest and lowest Places there thou shalt lie for ever. There are two Doctrines which I raise from the Words. First, Those that hear the Gospel, are exalted unto Heaven: Happy you, if you understand your Privilege which at this day you enjoy. Secondly, They who will not turn to God at the Gospel-call, shall certainly be turned into Hell: Thou Capernaum, who art exalted unto Heaven, shalt be brought down to Hell; and if Christ says it shall be so, most certainly it will be so. The first of these I shall but just touch upon, for it is the second that I principally purpose to Prosecute. Doct. 1. The first Doctrine is this; They that hear the Gospel, are exalted unto Heaven. The Gospel is an heavenly Calling, Heb. 3. 1. it comes from Heaven, and says to those that hear it, Come up hither. 1. Life and Immortality is brought to light by the Gospel, 2 Tim. 1. 10. Here you have a Map of those happy Regions of Light, and Love, and Joy; where there is nothing present that is burdensome, where there is nothing wanting that is desirable. 2. The Gospel plainly chalks out the way that leads to Life: Christ is the way, the truth, and the life, Joh. 14. 6. the true way to life indeed: We have liberty to enter into the holiest of all, by the blood of Jesus: had it not been for his undertaking, and performance of what he undertook, there had been a flaming Sword at Heaven's gate, and no fallen Man could ever have entered there. And as Christ, in whom we are to believe, is the way, so is also Holiness: Christ by his Blood has purchased the heavenly Inheritance, and has bought the Saints themselves that are to be the Inheritors; and 'tis by his sanctifying Spirit, by true Holiness, that they are made meet for that Inheritance. The pure in Heart, and such will be likewise pure in Life, are the blessed Ones that shall see God, Mat. 5. 8. and who besides are desirous or fit to see the Lord? 3. Heaven in the Gospel is offered; 'tis seriously, freely offered unto All; 'tis offered to the meanest Persons, 'tis offered to the greatest Sinners, and that without Money, without Price: 'Tis indeed too good, too great a thing for Man to purchase by any thing that he can give or do. Those have very low thoughts of Heaven, and very high thoughts of their own Works, that think they can do enough to merit Heaven. Eternal Life is the free Gift of God, not deserved by Man; and 'tis given through Christ, Rom. 6. 23. Had not Christ procured it, fallen Men would all have been as certainly excluded as the fallen Angels. Briefly to Apply this. 1. Be thankful for the Gospel, which makes the richest discovery that ever was made in this World; the East, the West-Indies cannot show any thing comparable to a blessed Immortality; the Jewels from the one, the Gold from the other, are contemptible, when Heaven is named. The Gospel tells you where is the true, the tried Gold, and of the Pearl which is of greatest price; and concerning a Treasure in Heaven, which neither moth nor rust doth corrupt, nor can thiefs break through and steal, Mat. 6. 20. 2. Let the Kingdom of Heaven suffer Violence, and do you use an holy force to take it; here you will meet with great opposition; Heaven is that which occasions the envy of Hell, because of its real and eternal Excellency, and does very well deserve your labour. Let the Treasure in Heaven cause your Hearts to be there, strive to enter in at the straight gate, hate every false way, because it leads from Heaven, and towards Destruction; let the Hopes of a Crown of glory make you willing to bear the Cross; look upon Sloth as most absurd, when no less than Heaven will be given to them who show their diligence in full assurance of hope unto the end: Press still forward towards the mark; you cannot run too fast for such a Prize. But I shall stay on this no longer: 'Tis the second Doctrine that more largely I shall insist on. Doct. 2. And that's this, Those that will not turn to God at the Call of the Gospel, shall certainly be turned into Hell; 2 Thes. 1. 8, 9 They that know not God, and that obey not the Gospel of our Lord Jesus Christ, shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. In the handling of this Doctrine, I shall, 1. Discourse concerning Hell, what it is, that you may the better understand it; and understanding be afraid of it. 2. I shall prove the Certainty of the Doctrine, that Sinners who will not turn to God, shall most surely be turned into Hell. 3. I shall Vindicate the Righteousness of God, in thus dealing with, and eternally Punishing them that will not turn to him. 4. I shall conclude with the Uses and Application. In the first Place I am to Discourse concerning Hell, and to show you what it is. In Hell There is a Deprivation of good. There is an Infliction of evil, pain and torment. There is an Eternity of both. 1. In Hell there is a Deprivation of good: All the temporal losses that have been sustained by all the Children of Men in this World, are not comparable to the Poena Damni, Punishment of loss, which one Sinner in Hell shall undergo: Several things those in Hell are deprived of. 1. They are deprived of all that Love, and Grace, and Mercy that is in God: The Psalmist that knew by experience the excellency of God's Lovingkindness, affirms 'tis better than Life, Psal. 63. 3. His Mercys are tender, and a multitude, and sure to the Vessels of Mercy. How were those filled with admiration, and with a sense of their obligation, Who in times past were not a People, but were made the People of God; who had not obtained Mercy, but after did obtain Mercy, 1 Pet. 2. 10. But alas, though God be Love itself, 1 Joh. 4. 8. he hath no Love for them that are in Hell, they lie under his Wrath and Hatred, and both are unalterably fixed upon them: Though the Lord does delight in showing Mercy, yet his Bowels do not at all stir or move towards the Damned; though they lie in extremest Woe, and are continually weeping and wailing, yet their Tears draw not forth his Compassions: He has cast them off for ever, and will be favourable no more; he has forgotten to be gracious, and in implacable, but righteous Anger, has shut up his tender Mercies. 2. They that are in Hell, are deprived of the beatifical Vision of God: The door of Heaven they found shut against them, when they said, Lord, Lord, open to us! and 'twill never be opened: They shall never be suffered to see him face to face, but be always excluded from his Presence. What Happiness is there in seeing God how transforming and satisfying is this sight! Psal. 17. ult. As for me, I shall behold thy face in righteousness, I shall be satisfied when I awake with thy likeness. But the Damned are not, never shall be admitted to such a View; they are banished that glorious Presence, where there is fullness of joy, and where there are pleasures for evermore: God has fixed a great gulf between himself and them, and through that 'tis impossible for them to pass, Luk. 16. 26. 3. They in Hell are deprived of all hopes by a Mediator: Our Lord tells us, That he came not into the World to condemn the World, but that the World through him might be saved; and has given a large Commission to Preach the Gospel, to offer that Grace and Salvation whereof he is the Author, to every Creature, Mark 16. 15. The Lord Jesus now encourages all to come to him, that they may have rest to their Souls, and life through his Name; and them that come to him, he will in n● wise cast out, Joh. 6. 37. and when they refuse to come, he expresses great sorrow; he wept over Jerusalem, because she knew not the time of her gracious Visitation. But when Sinners have sinned away the day of Grace, and ended all their days on Earth, and by their final Impenitency brought themselves to Hell; then the same Chains are clapped on them, in which the Reprobate Angelsly fettered, and Christ will no more save them than these. Oh dreadful! to lose all hope in Jesus, never to be called to come to him more: Astonishingly fearful! to be in a place where the glad tidings of the Gospel are never heard, where the Spirit never strives, and where the Redeemer never stretches forth an hand to save! 4. They in Hell are deprived of the glory of the new Jerusalem: 'Tis a mighty loss, to lose such a weighty thing as a far more exceeding and eternal weight of Glory, 2 Cor. 4. 17. Suppose a Rich Man, worth Millions, should break, and not be worth a Farthing; suppose all the Kings and Emperors breathing, should lose their Crowns in one day, this would be but a petty Loss, compared with the loss of a Crown of Life: In Heaven there is such a Crown, and the Damned might have had it, if they had but valued it; but alas! that Crown they must never wear: In Heaven there is a Kingdom, where they in Hell must never reign: When they see what they have lose, and how foolishly, wilfully, and for the s●ke of what poor things they lost it, how will they be filled with Heart●earing vexation, and be quite over whelmed with sorrow, Luk. 13. 28. There shall be weeping and gnashing of ●eeth; when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets, in the Kingdom of Heaven, and you yourselves thrust out. 2. As in Hell there is a Deprivation of good, so there is an Infliction of evil, pain and torment. 1. There is in Hell great torment in the Conscience: A wounded Conscience in this World has been found intolerable. Spira, he signifies that Racks, Gibbets, Flames of Martyrdom, were nothing to what he felt, and in a Pang of Despair attempts Self-murthering; but being hindered, he breaks out into Blasphemy, I wish I were above God, for I know he will not have Mercy on me: here was Hell's language in his Mouth, and much of Hell-torment in his Heart. Judas his Conscience was wounded, could he bear it? No, he becomes his own Executioner, with his own hand ends his Life, and sends his Soul to his appointed place: And yet the torment of Conscience in this World, is but the Praludium, the beginning of sorrows. Every Conscience in Hell will be thoroughly awake, and keep itself for ever waking; it will be exactly sensible; not a Sin that has been Committed all the life-time, but will have made a Wound in the Conscience; and not a Wound but will be intolerably smarting, without hope of any ease. Conscience will be in a perpetual Agony, in this Agony 'twill rage's, and raging it will reproach the Damned: It will tell them of their presumptuous sinning, of their rejecting Christ, their neglecting great Salvation, and how all its cheeking of them was in vain: And now 'tis incurably wounded, it can never be quiet, but they shall always find it a tormented, a tormenting Fury within th●●. 2. There is in Hell, not only torment i● th● Conscience, but also torment in the Mind and Heart: What rueful thoughts will possess their Minds! whatever they think of will be torturing; a pleasing, a delightful thought can never enter into them more: If they think of Sin, it will be bitter to consider how they have been deceived and ruined by it: If they think of their present Misery, and the remedilesness of it, and that themselves had the greatest hand in bringing themselves into it, these thoughts like daggers, must needs pierce their Souls: If they think of God, Oh how will they be troubled! how will his Justice, Jealousy, Fury, Holiness, Truth, irresistible Power, and Vnchangableness terrify them! Thoughts on Earth were their Sins, and Thoughts in Hell will be their Racks and Sorrows; their Hearts will always be brim full of Grief. Shame and Confusion of face will add to their Misery, when all their wickedness shall be known to all, which will make the justness of their Punishment evident. And how will they be tormented with Anger at the very heart, and Indignation against themselves! because, though the Devil was their great Enemy, yet they themselves were far greater Enemies to themselves than he. 3. There will in Hell be torment in Sinners Memories: I wish that none of you that hear me this day, may in that place of Woe, remember the Warning now given you, to your Confusion, because you would not take it; hark what was said, Luk. 16. 25. Son, remember thou in thy life-time receivedst thy good things, and Lazarus evil things; but now he is comforted, and thou art tormented: Really the remembrance of what he had, what he was, and what he did on Earth, was in Hell very tormenting to this wretched Rich Man. The Damned there, will remember their delicious Fare, and how sensual and brutish they were in pleasing of their Appetites; they will remember the time they spent in Adorning of themselves, taking much Pains to dress and trick the Carcase, but no Pains at all to purge the Heart; they will remember their Feasts, their Mirth, their carnal Jollity, which quite stupefied their Hearts, and banished all thoughts and care about another World and Eternity; they will remember all the Mercies they enjoyed, which they did nothing but abuse to their own harm, as well as to the dishonour of that God who gave them. Above all, they will remember what Pains were taken to have prevented their Destruction: The Lord was unwilling they should Perish, but Death was that which themselves preferred before Life. Oh how long did Christ come, Sabbath after Sabbath, and knock at the door, but they would not open! How often did the Spirit strive with them, to stop them in Hell's road, and to turn them into the way of Peace, but they were stiffnecked, and always resisted the Holy Ghost. They will remember their Preachers Pains and Prayers, and labour and travel of Soul; how they lifted up their Voices, to awaken them out of their Sin and Security; how they entreated them to be reconciled to God, and to turn into the safe and blessed Paths of Righteousness; but they were Deaf and obstinate, nothing would prevail with them, and the remembrance of all this will be bitter, 〈◊〉, bitter to them. 4. In Hell there will be torment in the Body and the Members of it, and such as no body ever felt, or was capable of bearing here on Earth: The Stone, the Colic and the Strangury, the greatest Torture that ever the hand of Man inflicted, are no more comparable to the Pains of Hell, than the smallest Prick of a Pin is to a Dagger that strikes quite through, and gives the Heart a deadly Wound. The Senses of the Damned shall have that which will be exceedingly afflicting: What woeful Spectacles will their Eyes behold! What dismal Noises will fill their Ears! how fierce and unquenchable are the Flames that they shall feel! all their parts shall be in pain, not so much as one free: The whole Body was defiled, and at Sins service, all the Members were yielded as instruments of unrighteousness; 'tis but righteous that all should be Punished. Why are the Bodies of the Wicked raised at the last day? surely that they may bear their part in the Condemnation, which the whole Man by Sin has deserved. This Resurrection is certain, but 'tis a dreadful Resurrection, which is a Resurrection to Damnation, Joh. 5. 29. In these Torments you may well suppose that Death will be wished for, and that the Damned would rejoice if they could find a Grave; but alas, after the Resurrection, the first Death is no more. The Damned in a sad sense do put on Incorruption and Immortality, they can never die and cease to feel their Pains; they must always live a Life ten thousand times worse than Death, and there is no remedy. O you Wicked Men! where's your true Love to your Bodies, that you seem to be so tender of? I beseech you mind your Souls, and love your Bodies better, than by Sin to expose them to the Vengeance of eternal Fire. You see how in Hell there is a Deprivation of good, an Infliction of evil, pain and torment: I add, 3. In Hell there is an Eternity of both, the deprivation will be without Hope of Restitution; and the Torment will be without any end, without the least Mitigation. Eternity is an amazing word; the thing itself much more amazing Who can see to the end of Eternity! who can see half way into Eternity! Time is continually passing; but Eternity never in the least spends: 'tis not capable of any diminution; after myriads of Ages, 'tis still as bulky and whole as ever. If Hell were Ten thousand times hotter than it is, yet were it but a Temporal Punishment, and at last to end, 'twould be Nothing in comparison. But since those that are thrown into it, must lie in it for ever, Hell's Eternity is the very Hell of Hell. In Eternity, whether of Joy or Woe, there is tota simul & perfecta possessio, the whole of it perfectly possessed at once. Hell is not parcelled out unto the Damned, but they continually feel the whole of it. This is terrible; there is not the least part of the punishment, that ever they are exempted from undergoing: but 'tis much more terrible, that their Suffering must be always, and never have a Conclusion. Divines have stretched their Wits to represent Eternity, that apprehensions of it might be more suitable and affecting, but were never able to reach it. We can no more comprehend Eternity, than a Nutshell can contain the whole Ocean. Suppose that all this World were filled with Sand, from the Earth's Centre round, and up to the highest Heaven; and once in a Thousand Years, one single Sand should be taken away: How sad would it be to lie in Torment, till the whole vast heap were gone! But after so many Millions and Millions of Years, for the Damned to be every whit as far from the End of their Misery, as they were the very first moment they began to feel it; here all words fall short, and I must conclude in Astonishment! Do not think that these are frightful things invented by Us to scare you into better manners. When we warn and tell you of the Eternity of Hell's punishment, we speak the certain Truth of the Eternal God. In the second place, I am to prove the Doctrine; That they who will not turn to God, shall most certainly be turned into Hell. The Arguments to prove this, are these. 1. The first shall be drawn from the Wrath of God. This is revealed from Heaven against all ungodliness and unrighteouness' of Men, Rom. 1. 18. They that are called to turn, and yet refuse, that Wrath abides upon them still; unbelief and impenitency binds, as it were all their Sins fast upon them, and they must needs remain under Wrath also, Joh. 3. ult. He that believeth not the Son, shall not see life, but the Wrath of God abideth on him. Nay, Wrath instead of being appeased, is increased, by contemning the Gospel-offer of God's favour and mercy in Christ. And where will unpacified Wrath at length issue? See Deut. 32. 22. A Fire is kindled in mine Anger, and it shall burn to the lowest Hell. 2. A second Argument shall be drawn from the Truth of God. He has threatened Hell for the punishment of unconverted Sinners, Psal. 9 17. The Wicked shall be turned into Hell, and all the Nations that forget God: Let there be never so many of them, Hell has room enough to hold them, and their multitude will not be any Security. The Truth of God is engaged to make good all his promises to the Faithful, and also all his threaten to the Wicked. A man must believe the Promises in order to the accomplishment of them: But though the Threaten are dis-believed, they will be fulfilled; and the greater the unbelief, the more certainly and sorely will they overtake, and lay hold on the unbeliever. The Lord is to be credited when he speaks, because he is a God that cannot Lie; but when he adds his Oath to his word, what he says is the more firmly to be assented to. His Covenant of Grace is confirmed by an Oath, and when he could Swear by no greater, he Swore by himself. And his Oath also confirms his Threaten of Wrath, Heb. 3. 18, 19 And to whom Swear 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. 3. Another Argument to prove, that unconverted Sinners shall be turned into Hell, shall be drawn from their present Impunity. Escaping now , we may conclude the greater certainty of a future reckoning. They that will not turn to God, we see that many of them are in Health, at ease, enjoy peace and plenty, and Sentence against their evil works being not now executed, and they hereupon being fully set to do Evil; 'tis reasonable to believe there will be, and 'tis very Righteous there should be a terrible Sentence of Condemnation, and that Sentence put in Execution upon them in the other World. 4. They that will not turn to God at the Gospel call, shall be turned into Hell, for they slight the only Saviour. Christ calls himself a Door; so he has been, from the beginning of the World; so he will be to the End of it. There is no Door through which Hell can be escaped, but this. Unconverted Sinners will not come to Him that they may have Life, Joh. 5. 40. therefore they are unavoidably Siezed by eternal Death. Corruptible things, as Silver and Gold, they know how to value, but the precious Blood of Christ is not prized, and not being Sprinkled with the Blood of Christ our Passover, who was Sacrificed for us; the Destroyer has power over them, and they fall into eternal Predition. In the third place, I am to vindicate the Righteousness of God in thus dealing with, and eternally punishing them that will not turn to Him: And here, 1. Let the Majesty and greatness of God be considered, against whom all Sin is committed. How much greater a Crime is it to strike a Prince upon the Throne, than to strike a Peasant! How much is Sin greatned, being committed against the Highest Majesty of all, who is infinitely Superior to all other Powers, Psal. 104. 1. O Lord, my God, thou art very great, thou art Clothed with Honour and with Majesty! Psal. 145. Great is the Lord, and greatly to be praised, and his greatness is unsearchable. Sin is a Transgression of a Law, enacted by the King of Heaven; and is indeed a disowning of his Sovereign Authority, as if he had no right to rule the Sinner. Think of the infinite distance between the God who is offended, and Man that is the Offender, and how much Sin offends; for it disowns his Government, and strikes at his very Being; for the Sinner wishes there were no God to be subject to. I say, think of all this, and you will perceive that Sin deserves everlasting Punishment. The carnal Mind thinks Hell too much for a Sinner to feel, because it measures God by it self, and thinks too little of the Glorious Jehovah. 2. Sinners can never by all that they suffer themselves, satisfy for their Iniquities; therefore their punishment in Hell is justly endless: No mere Creature can make satisfaction for Sin. If Christ the Mediator, had not been over all God blessed for ever, by his Death and all his Sufferings, he would never have made Peace. His Godhead put a real and infinite value upon the price he paid, and made it sufficient for our Redemption. The Damned in Hell cannot satisfy the Justice of God for their Transgressions; therefore they justly are kept eternal Prisoners there. It is above five Thousand Years ago, that the Evil Angels were cast down to Hell; by the punishment they have undergone, have they made any Satisfaction for their offences? No, no, still they have continued in their Enmity, and deserved more punishment. And from Satan's utter alienation from God and all goodness, we may infer, that Hell is not a place to mend any; but Sin is hight'ned; those that were bad on Earth, become worse in Hell, and are unalterably confirmed in Evil. 3. The punishment of Sin in Hell is justly Eternal, because Sin is insatiable. Suppose a Sinner could live in this World to Eternity, there is corruption enough in his Nature, to make him an Offender of God unto Eternity. If he were an everlasting Liver upon Earth, he would be an everlasting Transgressor. If the Carnal Heart would but speak out, that would be its Language: I would desire no other, no greater happiness, than that I might live here for ever, that I might Sin here for ever. This insatiable Nature of Sin, this inclination and desire of the Sinner, is known to the Heart-searcher; therefore the punishment he inflicts is very Righteous, though 'tis everlasting. 4. For the Vindication of the Righteousness of God, take notice what has been offered unto Sinners, and rejected. Christ is offered; his justifying Righteousness, his unsearchable Riches; all his Fullness; all the Benefits which he has purchased at so dear a Price, and yet the offer is made light of. How much is contemned, when Christ is Contemned! and how much of Sin is there in the Contempt! The blessed God in the Glorious Gospel, does call to Sinners to turn to him; and what does he offer? His own all-sufficient-self. I myself am yours, if you will turn to me, and become sincerely mine. I will be a God to you, all my attributes shall be for you: I will be your Shield, and your exceeding great Reward, and your Portion for ever! Now for a Sinner to turn a Deaf Ear to all this, is such a Sin, as does deserve the Eternal loss of what is offered; and the feeling of everlasting Wrath is just, since such infinite and everlasting Goodness has been despised. I might also add, that the Sinner is told of this Eternal Punishment beforehand; therefore if his Lusts are so dear, that he will venture to be Damned, rather than part with them, when those Lusts that War against his Soul have quite undone him, and brought him down to Hell indeed, he cannot charge God with Injustice; but he must blame himself, because when warned of Hell and Wrath, he would not fear and Flee from it. I come now to the Applacation. I begin with some Inferences, that may be drawn from the Doctrine. 1. If Sinners that will not turn, shall be brought down to Hell; certainly Sin is another kind of thing than is commonly imagined. Oh Sin! how much art thou mistaken! Thou art very little understood on Earth! In Heaven thou art better understood by Saints, and full glad they are they are quite rid of thee! In Hell thou art better understood by Sinners, and they must Groan for ever under the weight of thee! O all of you, Study Hell more, if you would know Sin more fully. God's severity towards Man for Sin, argues it a very vast Evil. I am persuaded, that all the Men upon Earth, that all the Saints and Angels in Heaven, since they cannot comprehend the greatness and goodness of God, neither can they comprehend all the Evil that is in Sin: And if God alone does fully understand how Evil Sin is, he alone is the competent Judge what Punishment is due to it. O exceeding sinful Sin! Rom. 7. 13. thou canst not be called by so bad a Name, as thy own is! 2. Learn from hence the Misery of unconverted Sinners. Are there none unconverted here? I wish there were not. Are there not many unconverted in this place? I fear there are. Seriously consider in what State you are. You walk upon the Brink of Hell; you Eat and Drink upon the Brink of Hell; in your Shops, at the Exchange, you are still upon the Brink of Hell; when you lie down at Night, you Sleep upon the Brink of Hell. Oh what Hearts are yours, that you can Sleep securely! Is such a perilous State to be rested in? In such danger, and depths of Misery, how should you cry to the Lord for mercy, Psal. 130. 1. David's words are proper for a Sinner to make use of, Psal. 51. 1. Have mercy upon me, O Lord, according to thy loving kindness, and according to the multitude of thy tender mercies, blot out my Transgressions. 3. Hence I infer, That they who refuse to turn to God, are certainly besides themselves, else the broken Cisterns would not draw them away from the Fountain of living waters; and a little gain and pleasure, would not make them venture to lie in Flames unquenchable. God says, Turn ye, turn ye! Will you turn, or will ye not? If you will, you shall live; if you won't, where are your Wits? You are out of them in the worst Sense of all. The Lord now says, Turn, if ye will not hear and obey, at last he will say Depart, and that word you must obey, and be forced away from him into everlasting Burn. 4. Shall Sinners be turned into Hell; then their Prosperity is not to be envied or admired. It has been a Custom in some places, to grant to condemned Malefactors, a Liberty to enjoy their Pleasures and Delights a few days before their Execution; but alas, what did these signify to them that were to die a few days after? A fit Representation of the condition of the Wicked! They are perhaps gaudily Clothed, and daintily Fed, and have more than Heart could wish: But this prosperity is very short; they stand in slippery Places, and quickly fall; they are brought to Destruction as in a moment, and utterly consumed with Terrors, Psal. 73. 18, 19 The ungodly do very much need our pity; but nothing that they have is worth our Envy. 5. Hence I infer the happiness of sincere Converts. Many temporal Evils may be their exercise at present; but Hell's eternal Torments they shall never feel, Rom. 8. 1. There is no Condemnation to them that are in Christ Jesus, who walk not after the Flesh, but after the Spirit. Whatever the Times are; in Eternity, and to Eternity, it will be well with them. If Hell were Ransacked all over, you might find Professors, Preachers, Princes, Nobles there; you might find worldly Wise, and worldly wealthy a great many, but not one true Convert among the whole Number. Converts are reconciled to God by the Blood of Christ, and are safe and happy. Hell is a dreadful place, and has a very wide Door; but who has the Key of it? The Key is not in Satan's, but in Christ's keeping, Rev. 1. 18. I am he that liveth, and was dead, and behold I am alive for evermore, Amen, and have the Keys of Hell and of Death. He will open the Door of Death, that Converts Bodies may come out of the Grave; he will keep the door of Hell fast shut, that Converts shall never be thrown in thither. USE II. Of Exhortation. That you would all consider more seriously, and believe more hearty this Doctrine of Hell. Often think of the loss sustained, and of the Torment felt there. It was the Advice of Chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Let us not sly the remembrance of Hell Torment, that we may never be Tormented there. The believing consideration of Hell's punishment, will have many good Effects. 1. Hereby the deceitfulness of Sin will be discovered. The deceitfulness of Sin hardens you, Heb. 3. 13. Exhort one another daily, while 'tis called to ●●y, lest any of you be hardened through the deceitfulness of Sin. Sin pretends to consult your ease, your safety, your satisfaction, your gain, your pleasure: Think seriously of Hell, and all these will be found vain pretences. Oh how very false a thing is Sin! First you must prove Hell desirable, before you can prove that Sin is worthy to be loved and served. 2. The Remembrance of Hell, will be a great Preservative against the Tempter. Evil Angels are great Enemies to the good Word of God; especially they are displeased at Sermons concerning christ and Hell; they are unwilling that Men should know the Destruction Sin has brought them in danger of; unwilling they should hear of a Saviour and Deliverer. Think of Hell whenever you find the Devil tempting. He endeavours to hid Hell from your Eyes, that he may lead you secure thither. Satan tells the Intemperate Man, that makes himself a Beast by excessive Drinking; that this is the way to Exhilerate and cheer his Spirits, a Remedy against care and sorrow, and a means to make him merry. But he would not have the Drunkard think of Hell, nor of the dreadful Cup of God's indignation without mixture, that will be put into his hand at the last day. Satan tells the defrauding, over reaching Knave, that he will be a great Gainer by his Subtlety; but he hides Hell from him, where none of his Gain remains, and where eternal happiness, and an immortal Soul are lost for ever. Satan tells the filthy Wretch, of the pleasures to be found in the embraces of the wellfavoured Harlot; but this he conceals; that going to her House, his Feet go down to Death, and his Steps will soon take hold on Hell. It would be Wisdom in you, and in all, to see how Sin and Hell are joined together. It would make the Tempter lose his labour; if you would ever remember, that in Tempting you to Sin, he does in effect only persuade to be willing for ever to be destroyed. 3. The serious consideration of Hell, will quicken you to cry for Mercy. Upon the Sight of Hell's misery, how desirable will Mercy be in your Eyes! You will pray for this with all Prayer. God will find you in the Congregation, in the Family, and in the Closet, making your servant Supplications; and Mercy will be your great Suit. God delights in showing Mercy, Mic. 7. 18. The thoughts of Hell will make you see how much you need it, and such fail not to obtain it. 4. The Remembrance of Hell will contribute much to your steadfastness in Religion; 'twill fortify and arm you against the fear of Man: how little is it that the greatest Man, that the most of Men can do to you? to fall into the hands of mortal Men, that can but kill the body, is no great matter; but to fall into the hands of the living God, is fearful, Heb. 10. 31. Hark what our Lord says, Luk. 12. 4, 5. I say unto you my friends, be not afraid of them that kill the body, and after that have no more that they can do; but I will forewarn you whom you shall fear; fear him who after he hath killed, hath power to cast into Hell; yea, I say unto you, fear him: Yes, he is indeed worthy to be feared! It was a saying of one, Omnia supplicia, graviorum suppliciorum vincuntur sormidine; all Punishments are overcome by the fear of greater Punishments. When thou art called forth to bear Testimony to Christ and to his Truth, before a sinful and an adulterous generation; though thou seest Wracks and Wheels, though thou seest Flames and Furnaces of scalding Lead, be not affrighted at the matter; the Grace and Comfort of the Spirit of Christ shall be sufficient to carry thee through these Pains; and these are nothing, compared with the Vengeance of eternal fire, which will be inflicted upon those that draw back unto perdition. USE III. Of Direction: How this whole Congregation may escape the Damnation of Hell. I hope every Eye is broad awake; and should not every Ear be open, and every Heart exceedingly attentive, when Directions concerning this are given? The Directions are these: 1. If you would escape Hell, think of Hell, the effect of Sin, so long, till you utterly fall out with Sin the Cause: Sin is the only way that leads to Hell, eat that way and you are safe: Depart from evil, and though possibly you may become a Prey in this World, ye Satan shall not make a Prey of you. If Sin had never entered into the World, none in the World would have been turned into Hell; if neither Men nor Angels had sinned against God, there would have been no such thing as Hell in being. Oh! View the Flames that are so furious, and that will last for ever, and then consider Sin was that which kindled them, and the demerit of Sin is so infinitely great, that it hinders them from being ever quenched: Does thy Pride expose thee to Damnation? never be Proud more: Will thy Earthly-mindedness bring thee to Hell? Oh cease thy loving the World, and the things that are in the World! 1 Joh. 2. 15. Will any Sin that rules in thee, and that thou art willingly subject to, reign unto Death, and ruin thee for ever? Oh be unwilling that any Sin should reign any longer; and if Sin be out of thy Will, 'tis out of the Throne: Cry with David, Psal. 119. 133. Order my steps in thy Word, and let no Iniquity have the dominion over me. Weary you must be of Sins dominion, as well as fear Hell's Damnation: You must not think to go to Heaven, and carry your beloved Lusts along with you thither; if you are resolved to hold fast these, you and they will go to Hell together. 2. If you would escape Hell, take notice how the door of Hope is open to the very worst of you: Those that are gone far in Hell's road, and are within a step of the burning Lake, 'tis possible for them to be catched as firebrands out of the burning. The door is open to day, I advise you to enter presently; I cannot assure you 'twill stand open till to morrow; While it is called to day, harden not your hearts, Heb. 3. 8. Though you are fallen by your Iniquities, yet if you will Now return to the Lord, there is hope for the very worst of you; past Sins shall all be buried, if there be a present Conversion. Redemption is plenteous, and that should abundantly encourage all to Hope and Turn, Psal. 130. 7, 8. Let Israel hope in the Lord, for with the Lord there is mercy, and with him there is plenteous redemption, and he shall redeem Israel from all his iniquities. 3. If you would escape Hell, you must be sure to look unto Jesus: Lord Jesus! Turn every Eye to thee, and cause every Heart to open and receive thee! Those that were stung with the fiery Serpents, lived notwithstanding, if they looked unto the brazen Serpent: Those that are in danger of Hell, and have very well deserved it, shall be delivered from it, if by Faith they look to Christ, Isa. 45. 22. Look unto me, and be ye saved, all ye ends of the Earth: Look unto him for Pardon, look unto him for Converting, Cleansing and Renewing Grace; look unto him to be the Author of true Faith in you, and having been the Author, to be the Finisher of your Faith also, Heb. 12. 2. Christ was forsaken, that you might graciously be received by the Lord: He was Condemned to die, and suffered Death upon the Cross, that you might be delivered from eternal Death and Condemnation; that this was his design is plain, Joh. 3. 16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should scape Hell, and be brought safe to Heaven; should not perish, but have everlasting life. HEB. 12. Part of v. 1.— And the Sin that does so easily beset us. IN the foregoing Chapter, the Apostle discourses concerning Faith, which is the substance of things hoped for, the evidence of things not seen: He declares at large the wonderful and glorious effects that this Faith produced in the Saints under the Old Testament: By Faith these Believers denied themselves; by Faith they Conquered the whole World, not fearing its fiercest Persecutions; despising all its Wealth, all its Pleasures, all its Glory, and confessed they were strangers and sojourners on the Earth: By Faith they saw Him that is invisible, and looked for a City that that hath foundations, whose builder and maker is God. Now in this Verse where my Text lies, the Apostle applies unto those believing Hebrews to whom he writes, what he had spoken concerning their faithful Forefathers: These are called a Cloud of Witnesses: Witnesses they were, concerning what? truly concerning the Vanity of all things that are seen, that are but temporal: Witnesses concerning the excellency of those things that are not seen, which are eternal. They are styled a Cloud, because of the greatness of their Number; and perhaps there may be some allusion to the Cloud in the Wilderness, that guided Israel into Canaan: For though our Lord Jesus was typified by that Cloud, and he is the unerring Pattern and Example whom we are bound to follow; yet in Scripture we are advised also to follow the footstepts of the Flock; and in this very Epistle, to be followers of them who through Faith and Patience inherit the Promises. The Course of a Christian in this World is compared to a Race; this Race must be run, that the Prize at the end of it may be obtained; and that we may run it the better, we are removere prohibens, to remove Impediments, to lay aside every Weight, and the Sin that does so easily beset us. In the Words I have read, there are three things observable. 1. Here is an Intimation of a Danger, and that is from Sin: Sin and Danger are inseparable; how can it choose but be prejudicial to him that's guilty of it! you may as well imagine Hell to be without Pain, as Sin to be without Peril. 2. The greatest danger is from the Sin that does most easily beset us; 'tis called by the Holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sin that hangs fastest about us: Some by this understand Original Sin, the depravation and Corruption of Nature; some understand the carnal and ensnaring Fear of Man: The Apostle arms the Hebrew Saints against this, and would have them courageous, and if called to it, resist even to blood, striving against sin. But by the Sin that does most easily beset us, we may understand any sin that does so: Yet when we take notice of the Master-sin, which is most apt to prevail, we should by all means trace it to its Original, and take notice of the corrupt Fountain from which this strong and filthy Stream proceeds. 3. Here is the way how to be secured from Danger, by laying aside every weight, and especially the greatest and the heaviest Clog of all, the Sin that does most easily beset us. Cast away every transgression, so iniquity shall not be your ruin; but especially that which naturally you love best and more than all, because this, this, is most of all pernicious and destructive. Doct. The Doctrine which I raise from the words is this. Though all sin is to be cast away, the Master-sin especially is to be abandoned. In the handling of this Doctrine I shall, 1. Prove that all Sin is to be cast away. 2. I shall show you how the Master sin may be known. 3. Produce the Reasons, why this in a special manis to be forsaken. And then in the last place make Application. In the first place I am to prove that every sin should be cast away; and the Argument to convince you of this, is in the Verse where my Text lies. Every Sin is a weight, and a most unreasonable thing it is, that Men should be fond of that which is burdensome and grievous. The weightiness of Sin, I shall demonstrate in these particulars. 1. Sin is a weight to a softened and sensible soul; though a stupid Transgressor feels Sin no more than a stone does a Mountain, that lies upon it; yet when once the Heart of Stone is turned into a Heart of Flesh, Sin presently becomes very burdensome. He that has a new Heart and a new Spirit given him, will have new and other apprehensions of Sin, he will look upon Sin with sorrow, and himself with self-abhorrency, Ezek. 36. 26, 31. A new Heart will I give you, a new Spirit will I put within you. Then shall ye remember your evil ways and your do that have not been good, and shall loathe yourselves in your own sight for your iniquities and your abominations. David could not make light of sin, when once convinced of its evil by the Spirit; he grieves because he had offended God; he fears his wrath that he had deserved; and earnestly implores compassion and favour. His Sin lay very hard upon him, Psal. 38. 4, 6. Mine iniquities are gone over my head, as an heavy burden, they are too heavy for me; I am troubled, I am bowed down greatly, I go mourning all the day long. 2. Sin is a weight unto the damned in Hell: that 'tis so, I know; but how weighty, I cannot express, no mind on Earth is able to conceive. Sin is the weight which has sunk all the Souls that are there into that place of Woe; and because sin will lie upon them for ever, they shall never be able to rise up under it. In Hell there is a full, a general, an everlasting Conviction, that sin is heavy. If we could discourse with the rich Man, who as the Gospel tells us is in Hell, and ask him, whether his Gluttony, Pride, contempt of God, hatred of Holiness, are light or weighty? Oh! what would that Tongue that cried out for a drop of Water, answer to such a question? Surely none in Hell ●n make light of sin which brought them thither. 3. Sin is a weight which burdens the whole Creation▪ Hardhearted Man groans not under it, when the whole Creation besides does. The Creatures were made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Rom. 8. 20. and v. 22. We ●●ow that the whole Creation groaneth and traveleth in pain together even until now. And all these travelling pains, they are the effects of Sin. Solomon in the Book of Ecclesiastes, uses several very significant expressions: Vanity of Vanities, all is vaniny; and all things are full of labour; Man cannot utter it. And again, there are many things that increase vanity. When Sin entered into the World it made a sad alteration in it, well may the Creatures groan under it; and though their pains are terrible, pains of travel; yet because such pains, they are hopeful, and will issue in a restauration, which will certainly be, for God has said it. He has told us thus much, that the Creature shall be delivered from the Bondage of Corruption, into the glorious liberty of the Children of God, Rom. 8. 21. But the manner of this Restauration, he has not told us: God's silence should repress inquisitive Curiosity. 4. Sin was found a Weight by Jesus the Mediator. He undertook (and 'twas well for us he did) to bear this Burden, and no Shoulders but his could have born it; but when he bore it, how did he groan under it! This put him into an Agony, this made him Sweat, and Sweat drops of Blood. This made him cry out, my Soul is exceeding sorrowful, even unto Death: And, My God, my God, why hast thou forsaken me? Oh! blessed Saviour, what extorted such cries as these from Thee? Oh! Sinner, It was thy Sin, and the Sins of all others whom I save, that lay so hard upon Me, Isa. 53. 6. All we like Sheep, says the Prophet, have gone astray, we have turned every one to his own way, and the Lord hath laid upon him the Iniquity of us all. If the Man Christ Jesus had not been the Eternal Son of God, he could never have born such an heavy Load, as all the Sins of his whole Church laid upon him at once all together. 5. God himself complains of Sin as a weighty thing, which He is very weary of, Isa. 43. 24. Thou hast made me to serve with thy Sins, and hast wearied me with thine Iniquities. And, Amos 2. 13. Behold I am pressed under you, as a Cart is pressed that is full of Sheaves. Sin is a Burden to the Almighty, though he be so rich and abundant in Forbearance and Long-suffering. Nay, Sin will make Duties to be a Burden to Him, Isa. 1. 13, 14. Bring no more vain Oblations, your Sabbaths and calling of Assemblies, I cannot away with, it is Iniquity even the Solemn Meeting. Your new Moons, and your appointed Feasts, my Soul hateth; they are a Trouble to me, I am weary to bear them. And 'tis observable, when the Lord comes to a Resolution to punish Sinners, because of their Transgressions, He speaks as One about to ease himself of a Load, Isa. 1. 24. Therefore thus saith the Lord, the Lord of Hosts, the mighty one of Israel: Ah! I will ease me of my Adversaries, and avenge me of my Enemies. If Sin be thus a Weight, I advise all to be weary, and beg to be eased of it. He is a senseless Fool indeed, who makes a Mock of Sin, and still goes on to add unto his own Burden. In the second place. I shall show you how the Master Sin may be known: And here I would premise these three things: 1. All Sin that is allowed of, may truly be said to Reign, where 'tis allowed. A Man that wilfully continues in the Commission of any Sin, is certainly the Servant of it, whatever it be. 'Tis the Misery of the unregenerate, that they have, tot Dominos quot vitia, so many Lusts, so many Lords. 2. There is in many Persons a particular Sin, which does prevail more than any other. In the Natural Body there are all the Humours, yet One commonly is Predominant, and the Denomination is from that. Thus 'tis in the Body of Sin; though there is a Mass of all Corruption; yet there may be some special Corruption, that has the greatest strength and prevalency. This in Scripture is called, the sweet Sin, in which the greatest delight is taken, compared to a sweet Morsel under the Tongue, Job 20. 12, 13. Tho wickedness is sweet in his Mouth, though he hid it under his Tongue, though he spare it and forsake it not; yet at last it proves extremely bitter, deadly as the very Gall of Asps within him. 3. There are some in whom several Sins are so Predominant, that 'tis hard to determine which is most Master. Some have so hot an Anger, and so hot and furious a Lust, that you cannot so easily judge, which of these is hottest. Nay, in some, Sins that seem very contrary one to another, yet in several respects they will both prevail. Many a Man is liberal and profuse, as to his Ornaments and Clothing; he spends freely in the Sumptuous furnishing of his Table; Hand and Purse are open, if he be in Riotous Company. Yet if you ask this Man but for a little, to a good use: Tell him that the Members of Christ are many of them very needy; and that he who gives to the Poor, lends unto the Lord; here he is strongly Covetous and close Fisted. These things premised, I shall discover the Master Sin. 1. That is a Master Sin, unto which the Constitution 〈…〉 strongly incline. They that are of a Sanguine Complexion, are inclined to Lasciviousness, Voluptuousness, and an airy frothiness of Spirit, which is a great hindrance unto serious Impressions. In the 〈◊〉 Passion and Anger are apt to prevail, and to hurry them to revengeful words and Actions; not considering what injury they do to others, and how much more to themselves. The Melancholic are prone to Envy, Malice, Discontent: The 〈…〉 tick unto Stupidity, Carelessness and Sloth. Now Satan takes notice of the Complexion, fails with the Stream of it, and suits his Bait to it; and hereby has very great advantage. Tho no sin has the Dominion in Believers; for they are not under the Law, but under Grace, Rom. 6. 14. yet the Complexion Sin is apt sometimes to master even them also; therefore they had need to be watchful against it, and to take great care and pains to mortify it. The Apostle Paul observes his own Constitution, and makes conscience of keeping under his Body that his Temperament might not be his Temptation, 1 Cor. 9 ult. I keep under my Body, and bring it into subjection, lest by any means, when I have Preached unto others, I myself should be a castaway. 2. That is a Master-sin, unto which your Callings and Conditions make you most liable. They that trade in the World, how apt are they through the Corruption of their own Hearts, to defraud and overreach; to get immoderate and dishonest gain: hence that strict Prohibition, 1 Thes. 4. 6. Let no man go beyond or defraud his Brother in any matter, knowing that the Lord is the Avenger of all such, as we also have forewarned you, and testified. How apt are they, to venture upon the Sin of Lying and Equivocation, for advantage, and they teach and command their Servants and Children to follow their pernicious Examples; as if Earthly gain were so considerable, that 'tis no great matter how many Souls are lost for the sake of it. They that are Rich in this World, are prone to be highminded, and to trust in uncertain Riches, 1 Tim. 6. 17. to withhold the Hire from the poor Labourers; to live in wantonness and pleasure, Jam. 5. 1, 2, 3. to be full and deny God, and say, Who is the Lord? They that are poor in the World, are prone to Steal; (all unjust dealing, is Stealing, an unjust action makes a Man a Thief in God's account) and to take the Name of God in vain, Prov. 30. 9 3. That is a Master-sin, which the Sinner is most unwilling should be brought to light, and cannot bear to be reproved for. We read, Joh. 3. 20. Every one that doth Evil, hateth the Light, neither cometh to the Light, lest his Deeds should be reproved; but of all others, he cannot endure to be reproved for the Sin that easily besets him, and that he loves most. He tramples the Pearl of reproof under his Feet, and is ready to turn again, and rend the reprover. John the Baptist was a burning and a shining Light. Herod the King heard him, some of his Exhortaions and Doctrines went down with Herod, and produced a partial Reformation. At length the Baptist comes home, and strikes at the Master Sin, tells Herod of his Herodias, and that it was not lawful for him to have his Brother's Wife. This was not to be born, the King counted the Prophet too bold to meddle with his beloved Lust. He hears him no longer, he suffers him to Preach to others no longer. He first puts him into Prison, and afterwards puts him to Death, and thus was this burning and shining Light extinguished, Mar. 6. 17,— 27. 4. The Master Sin, Conscience when awakened by distress, is very apt to accuse the Sinner of, and furiously to fly in his face for. Conscience though it sleeps in a Calm, usually awakes in a Storm; when Death-threatning Affliction lies hard upon the Sinner, and he looks beyond Death unto Judgement, and into Eternity; then Conscience speaks plainly; rebukes boldly, and especially the Master-Sin makes it very clamorous. Envy was a Sin Predominant in joseph's Brethren, they could not bear the thoughts of his future advancement; they sold him for a Slave, to prevent his being exalted over them, as was presignified by his Dreams. Many years after, God calls for a Famine upon the Land; down go these Brethren into Egypt to buy Food, there Joseph seizes them, deals hardly with them, and they are in great Distress. Conscience now awakes, with great terror flies in their Faces; and their envy and cruel dealing with Joseph their Brother, comes to remembrance with great anguish and trouble, Gen. 42. 21, 22. They said one to another, We are verily guilty concerning our Brother; in that we saw the anguish of his Soul, when he besought us and we would not hear; therefore is this distress come upon us, therefore behold also is his blood required. Conscience does Comment upon Affliction, and has its terrible glosses. These blows are given thee for thy secret filthiness, for thy intemperance, for thy injustice, for thy earthl●mindedness, for thy doing the Work of God Heartlesly and negligently! Observe what Conscience now says, for the Master Sin it takes special notice of. 5. That is a Master Sin, which when the Sinner is almost persuaded to be a Convert, hinders him from being a Convert altogether. That Jacob might have Corn, he was contented that ten of his Sons should go and fetched it; but how loath was he to let Benjamin go! When a Sinner is convinced of the necessity of Conversion, he may consent to part with two or three or ten Sins; but that which is most beloved, he hugs still, that Sin and he must never part. When the Soul is ready to be espoused to Christ. This Sin stands up and forbids the Banes. We read of a young man in the Gospel, soberly inclined; he saw the necessity of eternal Life and the value of it; he comes to Jesus, and says, Good Master, What shall I do that I may inherit eternal Life? Our Lord tells him of the commands, the young man is glad of this, for as to the letter of the second-Table-precepts; he had been a strict observer of them all from his Youth up. At length our Lord, who knew Love to the World was his Master Sin; bids him to go and sell all that he had on Earth, and follow him, and he should have a more enduring and better Treasure in Heaven. But his Love to the World hindered his Believing and Conversion, he goes away very sorrowful, for he was very rich, Mat. 19 21, 22. His Riches were very unreasonably and excessively loved, he cleaves to Mammon, and leaves the only Saviour! 6. That is a Master Sin, which pretends most highly to consult the Sinners safety, gain, and pleasure. To be safe, to be advantaged, and delighted, are things very taking to Humane Nature; pretences this way are prevalent, but all Sins pretences are vain. When our Lord commands that the right eye should be plucked out, the right hand cut off; the meaning is not, that Christianity binds us cruelly to dismember ourselves: Indeed the abuse of our members is severely forbidden, but our members themselves are not to be parted with, but employed after an holy manner. That therefore which our Lord intends is this, either, that we should be as without an eye, to behold vanity and tempting Objects; as without an hand to work that which is evil. Or, that though Sin be naturally as dear to us as our right eye; as seemingly necessary as our right hand; yet we must part with it, and not spare it to the hazard and ruin of ourselves for ever, Mat. 5. 29, 30. I might also add, that Sinners are apt above all to wish, that the Master Sin were no Sin at all. And because the Law forbids it, they hate the Law; and the motions of their wicked Hearts towards it are more strong and violent. And here is a notable difference between an unsanctified, and a sanctified Heart. The unsanctified Heart wishes that the Law were less Holy, that Sins were no Sins; but the Heart that is sanctified, does not desire the Law were less strict and pure, but that itself were more pure, and more conformed unto a Law that is so good and excellent; it does not desire a Liberty to commit Sin, but that all the remaining lustings of the Flesh that way, were more throughly mortified. In the third place, I am to produce the Reasons why this Master Sin ought especially to be abandoned. 1. Because, this is God's Principal Enemy. All Sin is against him, but this is a special Provocation in the the eyes of his Holiness and Glory. The Apostle tells us that Love is the greatest Grace; and Christ himself says, that Love is the first and great Commandment: The Master Sin, which is most beloved, which takes away the affection of the Heart, which God chief requires; must needs provoke Him unto great Jealousy. This is the Presumptuous Sin, 'tis greatly offensive for deservedly 'tis called the great Transgression, ●●al. 19 13. 2. The Master Sin should be abandoned, because in a special manner it separates between God, and the Soul that is guilty of it. Sin has many bad effects, but a worse can't be named than this, Isa. 59 2. Your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear. Let the Saints in Heaven speak what 'tis to see the Face of God● Oh the evil that is in Sin, which causes the Face of God to be hid from the Sinner! Every Sin may be compared to a cloud; but the Sin which does most easily beset us, is the blackest, the darkest cloud of all, which does most totally deprive us of the Light of God's Countenance. 3. If the Master-Sin be not abandoned, no other Sin whatsoever, can be truly repent of. A man may indeed abstain from some Sins, but he does not abstain from them, as Sins, and because they are displeasing to God; because contrary to his will, and because they hinder Communion with God; if he did, then certainly he would keep himself from the beloved Sin, which is principally hateful to God, and the grand obstruction of fellowship with Him. 4. The Master Sin should be abandoned, because this is so great a grief unto the Holy Spirit of God. How often does he tell the false Professor of his lying Tongue! and the unjust Professor of his unrighteous dealing! The good Spirit vouchsafes to strive with very wicked men, and moves them to hate the Sin which they unreasonably Love to their own ruin. But if Sin be loved still, the Spirit is grieved and vexed. And is it safe to grieve and vex the Sanctifier, the Comforter? No. Read what follows upon vexing the Spirit, Isa. 63. 10. But they rebelled, and vexed his Holy Spirit, therefore he was turned to be their Enemy, and he fought against them. 5. The Master Sin should be abandoned, because 'tis this chief that keeps the Lord Jesus out of the Throne. Why do so many say in their Hearts, we will not have Christ to Reign over us? The reason is, because they are resolved their fleshly and their worldly Lusts shall rule there still. And if Christ rule not, 'tis in vain to expect he will save, for he is the Author of Eternal Salvation unto them that obey him, Heb. 5. 9 Nay, as he will not save them that will not be subject to him, so he has threatened to slay them. As for those mine Enemies, that would not I should reign over them, bring them forth, and slay them before me, Luk. 19 27. I come in the last place to the Application, and the Uses are these three. USE I. By way of Examination: Try yourselves, whether you are willing to abandon the Sin that does so easily beset you: and for you your help in this matter, I would ask you, 1. Are you willing to have this Sin, whatever it be, discovered? Are you willing that God should signify to you, what 'tis in you that most of all displeases him? Job professes that he covered not his Transgression, as Adam, by hiding his Iniquity in his Bosom, Job. 31. 33. He that hides Sin, loves it; he that pleads for Sin, is a Servant, a Slave to it. The defence of Sin, is worse than the Offence itself. Can you come to God, and say, Lord! I open my Heart to Thee. Search, Ransack here; Let no sin lie concealed! Let not so much as one be spared, but especially discover the Master-sin, which is my greatest Enemy, as well as thine. 2. Are you willing to hear all the Evil the Word does speak against the Master-sin? If so, this would argue that 'tis no longer loved. 'Tis a Sign of malice towards our Neighbour, if we are glad to hear all the Evil that is spoken of him, and all the Reproach that is cast upon him. 'Tis a Sign of hatred to Sin, when we like to have it discovered, when we like that its deceitful and damnable Nature should be represented, and the falseness, foulness, and filthiness of it should be laid open and naked. Sin is so great an Evil, that there cannot be too much Evil spoken of it; 'tis so great an Enemy, that you can never too faithfully and plainly be warned against it. 3. Do you apprehend your greatest danger to be from your Master Sin? and therefore continually endeavour the Mortification of it? The King of Syria give this Commission to his Army, Fight neither against small nor great, save only with the King of Israel. What? were all besides to be spared? No certainly, many Israelites fell in the battle: But there was a principal design to take at least, if not to cut off the King of Israel. All Sin deserves thy hatred, no Sin is so small an Enemy as that thou mayest safely spare it. But the Master Sin is the chief foe, therefore its destruction should chief be designed. That Man that is an Enemy to his Master Sin desires it may be still weakened by all means. Oh! saith he, that every Mercy may help to kill it! leading me to Repentance for it! That every stroke of the Rod may help to strike it more dead! that every Sermon may give this Sin a blow! that by every Prayer I may obtain more strength against it! That every time I come to the Table of the Lord, this Sin may be in a greater measure Crucified! USE TWO, of Exhortation. And of this there are two Branches. I shall speak to Sinners, that are under the full Four of their Master Sin. Then I shall speak to Saints, in whom there are too great remainders of it. 1. I am to speak to Sinners who are under the full Power of their Master Sin. It is storied concerning Agrippina the Mother of Nero Caesar, that it was told her by an Oracle, that her Son should be Emperor of Rome, but afterwards should kill his own Mother. Agrippina replies, Occidat, mode imperet! Let him kill me, so he does but reign. O 'tis the Language of all presumptuous Sinners concerning their Master Lusts, Let them but reign, no matter though they are our Damnation and Destruction! But what do you see in Sin, or in its Wages, that any of you should be thus fond of its Service? What good reason can be given, why Sin should have one▪ slave in this whole Congregation? or in the whole World? I 〈…〉 stly exhort you to lay aside every weight, but especially the Sin 〈…〉 t does most easily beset you. Arguments to persuade are these. 1. Consider, the Master Sin is the strongest hold of Satan. While Sin keeps up its Dominion, Satan holds fast his Possession. This Sin is your most deadly disease, and the strongest Cord, in which the Devil binds you and leads you Captive at his Pleasure. 2. The Master Sin is the great hindrance of the efficacy of the means of Grace. This makes the Preachers pains, lost labour; this makes Mercies and Afflictions to be lost upon you; this makes you to lose all the duties you perform. 3. This Master Sin is not without its Train. A great Person, especially a Crowned Head, is not without a great many that attend him! A Master Sin has a great Attendance: Many lusts are subservient to this Main one, that the greater and more plentiful Provision may be made for the fulfilling it. How great is thy danger who hast so many Enemy's lodging in thee, and lording it over thee! 4. Suppose, this Master Sin were alone, this were enough to ruin thee. If a Pistol is discharged at the Heart, and a small Bullet enter there; it kills as certainly as if there were a thousand Cannons discharged at a man at once. One Sin suffered to rule in thy Heart is sufficient were there no more, effectually and eternally to ruin thee. 5. The Master Sin wars against thy Soul most dangerously, and wounds most deeply. And after it has ruined thee, Oh with what anguish will it be reflected on in the lowest Hell! This will be there thy heaviest load! Thou wilt remember how deaf thou wer● to all Counsel to cast it away, and how great thy madness was, i● taking most pleasure in that, which proves the cause of the greatest, even everlasting Sorrow and Vexation. Oh be so wise, as to change your old Master, Sin; and let Christ become your Lord. 2. I am to speak to Saints, in whom there are too great remainders of the Sin that was once their Master. I exhort you more essectually and throughly to mortify it. Pray consider, 1. If this Sin does frequently prevail, it will keep you very low in Grace. Faith will be weak, Hope will be dampt, Love will be cool; and the whole inward Man will woefully languish. 2. As you will be weak in Grace, so will be low in Comfort. When Temptations are yielded to, Conscience will be disquieted, Peace will be disturbed; Th● Pride, thy Passion, thy carnal Affections prevailing, will make thy Heart too much like the troubled Sea when it ca 〈…〉 rest, whose waters cast forth mire and dirt, Isa. 57 〈◊〉. 3. T 〈…〉 lency of this easily besetting Sin, will hinder you from being so 〈…〉 le to your great and gracious Lord. It will make his work to 〈…〉 glected; and when done, to be done too negligently: sorry Servants you will be, and very sorry your services will be. The more sanctified you are, the fit you are for your Master's use, 2 Tim. 2, 21. but Sin makes you unmeet, and more unable and unwilling to serve him. 4. This Sin will make you to shine less in your lives; 'twil fully your Conversations, and hinder you from adorning the Gospel. Oh keep unspotted, and walk exactly as in the day; that you may be blameless and harmless the Children of God without rebuke, in the midst of a crooked and perverse Nation, and that you may shine as Lights in the World, Phil. 2. 15. 5. This Sin may cause▪ you to set in a Cloud. It may fill you with doubts when you are dying, and that will be very dreadful. You may be terribly frighted with the fears of Hell, when you are just at Heaven's gate. Be therefore upright, keep yourselves from the iniquity that does most easily beset you; that you may be more useful in your lives, have the stronger and more lively hope in Death; and that your End when it comes may be more perfect Peace. USE III. Of Direction: How the Sin which does most easily beset you, may be laid aside. 1. Pray for a clean Heart, Psal. 51. 10. David having been overcome by a strong Corruption, and done a Deed that was very foul, cries for a purer Heart, a more right and constant Spirit; he knew that to purge the Fountain, was the way to have the strea●s clean: Go unto God for a new Heart, which he has promised, and will give to all who prize and desire such an Heart. S●rike at the root of Sin in the Heart, than the branches, and this top branch, the Master-sin will whither. 2. Seriously ●●●●o Heart, how much the Sin that na●●●a●ly is 〈◊〉 beloved, does deser●●●●ur hatred: Hated Sin is so ●eak, that it can ruin none; 'tis the love of Sin that gives it power, and as it were puts a Sword into its hand to flay▪ you. 3. Resist the very first stir of this Sin in you: I believe if, David as soon as ever he beheld from his Palace the beauteous Bathsheba, had presently turned away his eyes, and had fallen upon his knees, and gone to Prayer, he had overcome the Temptation. Sin is more weak at the beginning: Our Lord's Counsel is, Watch and Pray, that ye enter not into temptation, Mat. ●●. 41. 4. If you would abandon the Master-sin, Pray much for the contrary Grace: Is Pride thy Master-sin? Pray much for Humility; Is Passion thy Master-sin? Pray much for Patience ●●● for the Meekness and Gentleness of Christ: Is Love to the 〈◊〉 thy Master-sin? Pray that thou may'st rise with Christ, 〈◊〉 ●ve, and mind a better World, better Honours, better Plea 〈…〉, a more lasting Wealth than this World can yield. 5 Let the Word of God, which does forbid and threaten this Master-sin, be carefully hid in your Heart: This Word may be in thy Mo●th, thou mayest talk of it; it may be in thy Mind, thou may'st have a notional Knowledge of it: Nay, it may go further, and be in thy Conscience, and be thought of in the very act of Sin. But if it be in thy Heart, if thy Will and Affections are taken with it, than it will be an effectual Preservative against Iniquity, Psal. 119. 11. Thy Word have I hid in my Heart, that I might not sin against thee. 6. Improve the Death of our Lord Jesus: Bring the Sin which does so easily beset you to the Cross of Christ: No Sin truly dies but upon Christ's Cross, Gal 5. 24. They that are Christ's, have Crucified the flesh with the affections and lusts; these are never Mortified but by being Crucified. How can the old Adam die, but upon the Cross of the second Adam? Rom. 6. 6. Knowing this, that our old man is Crucified with him, that the body of sin might be destroyed, that henceforth we should not ser●e sin. 7. Call in the Spirits aid: He can make the Word sharp as a two-edged Sword to pierce the Heart, and to slay the strongest Sin there: He glorifies Christ, and can draw you to him, and enable you by Faith to derive Grace from him, sufficient to help you against the most powerful Corruptions: He can kill the Sin that is hardest to be slain; he can mortify all the deeds of the body, Rom. ●. 13. the strongest members on the Earth, Col. 3. 5. and he can seal you unto the day of Redemption. FINIS.