OF THE CONVERSION OF SINNERS TO God in Christ: The 1. Necessity, 2. Nature, 3. Means, 4. Signs of it. WITH A concluding SPEECH to the unconverted. By MARTIN FYNCH a Servant of Christ in the Work of the Gospel. Except a man be born again he cannot see the Kingdom of God; John 3.3. Repent therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; Acts 3.19. Then will I teach transgressors thy ways, and sinners shall be turned unto thee; Psalm 51.13. LONDON, Printed for Henry Mortlock, at the Sign of the Phoenix in S. Paul's Churchyard, 1680. TO THE INHABITANTS OF Great GRIMSBY IN THE COUNTY of LINCOLN, Salvation in Christ Jesus our LORD. IT is said of Paul when he was at Athens, his spirit was stirred when he saw the City wholly given to Idolatry. Act. 17.17. The Servants of Christ are to have their Spirits stirred with a Holy Zeal for God, and with bowels of compassion to the Souls of men; when they see People wholly given to ignorance and profaneness. That is a good stirring of our Spirits, and from the Holy Spirit of God, to endeavour to turn men from darkness unto light, and from the power of Satan unto God. Charity to the Souls of Men is the highest Charity; those that know the terror of the Lord, and what a fearful thing it is to fall into the bands of the living God should be very earnest to persuade men to flee from the wrath to come, if by any means they may be instruments in Christ's hand to save some: This small Treatise written in your Town, and much for your sakes, I dedicate unto you as a Testimony of my love to your souls; I writ not unto you about controversies and about lesser things, my design is higher, that is, to show the necessity of the New Birth; and the Nature thereof If Persons be truly converted from Sin to Christ; though they may err and mistake in somethings about the manner of the outward worship of God in this World, God will sooner or later reveal it unto them, or however Pardon it to them through his grace in Christ, so that those mistakes shall not hinder their Salvation. But if persons be never so right in the outward way of their profession and worship, and yet be strangers to a work of grace and conversion upon their hearts, they cannot enter into the Kingdom of God. There are two sorts of Persons especially, with whom I have to do in this Treatise; First those that think that the practice of some formalities and outward things will bring them to Heaven without a work of grace and conversion upon their Souls. If men think that the being of this or that Church, and being of this or that way of outward profession of Religion, will bring them to everlasting Life, whilst in the mean time they are grossly ignorant of the things of God; of lose and licentious lives or unacquainted with a Sanctifying change wrought by the Spirit of God upon their Souls, let them consider what is written in this Book, to undeceive them, and show them what of necessity must be done, or else they are undone for ever. The second sort that I deal with in this Treatise are those who though they are for devotion, strictness of Life and a change of men's Spirits and ways, yet carry it no further than a kind of Civility, Moral virtues and reformation of life produced by a mere awe of a Deity and fear of Hell without the true knowledge of Christ and faith in him; In true Conversion there is a coming to Christ, a receiving of Christ, a being Sanctified by Faith in him. Christ is little known as the justifier and Sanctifier too of lost and sinful man. Christ is made use of by many, but as upon the by, and for fashion-sake both in the matter of justification, and in the business of conversion; therefore it is the design of this Treatise to lead men to a more distinct knowledge of Christ, and that they may see how God blesseth us with all spiritual blessings, in heavenly things in him. I have not adorned this discourse after the manner of some, I Study to set forth the things of God to the meanest capacity. I wish what I have written were yet more plain and easier to be understood. Now that the God of all grace would bless what I have written to the furtherance of your salvation, and to the everlasting good of others, who shall peruse it, is the prayer of Your Servant in Christ, MARTIN FYNCH. THE CONTENTS. Chap. I. OF the Necessity of Conversion. Chap. II. That in the ordinary way of the Lords converting of Souls, God doth first work upon men in a more common way, making a change upon men which yet falls short of saving work. Chap. III. Shows, what Special Grace and saving Conversion is. Chap. IU. Sheweth, what outward means God is pleased to make use of in the Conversion of Souls. Chap. V Sheweth, that whatsoever outward means the Lord makes use of for the Conversion of Souls, the work is done by his own Almighty Power. Chap. VI Shows, that God converts men at several Ages, some in youth, some in their latter time, as it pleaseth him. Chap. VII. Shows, how we may know that we are Converted and passed from death to Life. Chap. VIII. Is a concluding Speech to the unconverted. THE NECESSITY OF Conversion. CHAP. I. Of the Necessity of Conversion. BEfore I open the Nature of Conversion, it is requisite that I should speak something of the Necessity thereof. This Proposition therefore I lay down; That every Man by Nature is so Degenerated from God, so utterly corrupted and tainted by Sin, so prone to all Evil, so opposite to God and all that is spiritually good, that except he be Converted and Changed, he cannot enter into the Kingdom of God. There is a twofold Misery come upon us by our Fall in Adam: First, The loss of the Favour of God. Secondly, The loss of the Image of God in Holiness and Righteousness. First, We have lost the Favour of God by Sin, so that as we are by Nature the Children of wrath, Ephes. 2.3. God is angry with us, Psal. 7.11. We are under the Curse of his holy Law, Galat. 3.10. The Law curseth us for Original Sin: the Law curseth us for Actual Sins. The Law pronounceth the Sinner to be vile and abominable to God: to be such a One as his Soul hath no pleasure in, but will bring into Judgement and punish according to all the Evil that he hath done to provoke the Eyes of his Glory. Now from this part of our Misery we are recovered by the Grace of Justification, which is an act of Gods free Grace, whereby he forgives a poor Sinner for Christ's sake all Trespasses, and imputeth the perfect and glorious righteousness of Christ as our Mediator and Surety to make him pure, clean, and without spot in his sight. This great Article of Religion is held forth in such Scriptures as these: In the Lord shall all the house of Israel be justified, and shall glory, Isa. 45.25. This is the Name whereby he shall be called, (speaking of Jesus Christ) The Lord our righteousness, Jer. 23.6. Being justified freely by his grace, through the redemption which is in Jesus Christ, Rom. 3.23. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, Rom. 4.5, 6. But of him are ye in Christ Jesus, who is made of God unto us wisdom and righteousness, and sanctification and redemption, 1 Cor. 1.30. Most excellently doth the holy Scripture set forth this Point, telling us, That there is no condemnation to them that are in Christ Jesus; that their Sins are blotted out, remembered no more, cast into the depths of the Sea; not imputed unto them, cast behind God's back; and that in Christ Believers are righteous, all fair, and no spot in them. God beholding them clothed and beautified in the best Robe, the Garment of Salvation: he is not ashamed to be called their God, and their Father, but taketh them near unto him, to stand before him for ever. The Lords marrying of a Soul to Christ, by giving us Faith in him, doth actually acquit us from the debt of Sin: Christ our heavenly Husband answereth all. As we need no more to bring us into an actual state of Condemnation, but that we come to be actually in the first Adam; so we need no more to our actual Justification, then that we be actually in Christ the second Adam, who is a root of Justification, and communicateth Righteousness to all that are in him. As there is a Fountain and first Union between Adam and his Posterity in the Covenant of Works: So there is a Fountain and first Union between Christ and the Elect in the Covenant of Redemption. And as Wrath and Condemnation stand ready to seize upon us, as soon as we come to be actually in Adam, because of what he hath done in our own room, as our Head and public Person: So Life and Justification stand ready to be bestowed upon the Elect as soon a● they come to be actually in Christ, because of what he hath done and suffered i● their room and stead. As we are not actually in Adam till w● come to be quickened in the Womb of Nature: So we are not actually in Christ, ti●● we come to be quickened in the Womb o● Grace. As when we come actually to have imputed to us the Gild of Adam's Sin, we have an inherent taint and corruption of our Nature from him: So when we come to have the Righteousness of Christ actually imputed to us, we have inherent Grace and Sanctification of our Nature from him. So that as the first Adam is the Root both of Condemnation and Corruption to us: So the second Adam is the Root both of Justification and Sanctification to us. When the Scripture saith, We are justified by Faith, it is not meant that we are justified by it as a work or quality, but that by this Grace of Faith we receive Christ who justifies us. The Righteousness by which we are justified, is a righteousness without us: the righteousness of another, wrought by another, inherent in another; it is the righteousness of Christ, God-Man. That Robe of Righteousness which covers our Sins, is put on by Faith, and we wear it here and for ever in Heaven: But though it be upon us (as the Apostle speaketh) the righteousness of God which is by faith in Jesus Christ, is unto all and upon all them that believe, Rom. 3.22. Yet it is never inherent in us, but only imputed to us. No man under Heaven hath a persect Legal righteousness of his own to justify him, therefore he must have an Evangelical righteousness that is a righteousness that answers the Law, but is brought to light by the Gospel. No man hath a righteousness of his own to justify him, therefore he must have the righteousness of another even the righteousness of Jesus our Lord. Justification is perfect when we first believe in Christ, though not as to our participation of all the joy and comfort, and blessed effects of it; so it extends itself to everlasting, yet 'tis perfect in itself, because the righteousness of Christ which we receive in our first believing, is a perfect righteousness: we never have any other to justify us at God's Bar, neither do we need any other. We rejoice and glory more and more in the righteousness of Christ, are more taken with this best Robe, and are more thankful for it: But this Robe of righteousness that covers Sins, and makes us lovely in the eyes of the Lord, is the same for ever. Justification and Sanctification must by no means be confounded: The Grace of Justification is for one purpose, the Grace of Sanctification for another. Justification is for the taking away of the guilt of sin; Sanctification for the taking away of the filth and power of it. Justification brings us into a state of favour and acceptation with God; Sanctification is to enable us to walk suitable to this New and happy Estate. The Lord Jesus is not our Half-Saviour, and works the other half, or any part of a Saviour; but Christ is All in this business. There is a washing of Regeneration, which is also from Christ our Saviour, Titus, 3.5. But this is of another nature and to other ends and purposes then the washing of Justification. Not only Ministers, but all Believers should labour to have a clear and distinct knowledge of the Doctrine of Justification, for it is our Life. When the Apostle James saith, That Abraham was justified by works, the meaning is, That he was approved, declared and manifested to be a true Believer by his works. When the Holy Scriptures speaks of the Lords giving rewards and eternal life, upon working and obedience. Those Scriptures must be understood declaratively, not casually, that is as nothing, and declaring who are the persons to whom he gives eternal life, and not as showing the cause thereof, for that is only his free grace in Christ. Likewise those Scriptures show the certain connexion that there is between Grace and Glory, that where the Lord freely gives Glory hereafter, there he gives Grace here. What is Glory in heaven for the substance of it, but Grace, Holiness and Communion with God perfected: So that such Scriptures hold forth no more but this, That whom the Lord justifies freely by his Grace in Christ, and sanctifieth in him; he trains them up in holiness, obedience, and fellowship with him, until he brings them to the fullness of that, which at first they have but the last and the first fruits of. So that when afterwards in this Discourse I speak of a saving work of the Spirit wrought in those whom the Lord bringeth unto life. You must not think that this work of Regeneration is the matter of our Justification. By Grace we are saved, freely by Grace through the Redemption which is in Jesus Christ our Lord. The work of Conversion, and the Graces of the Spirit wrought in us, do only accompany Salvation, as the Apostle speaketh, Hebr. 6.9. are wrought in those that are saved, and go along with them, and accompany them to Heaven: Yea, those Graces for the substance leave them not, when they have accompanied them thither, but are perfected here. But the work of Conversion is called a saving work of the Spirit, because it is wrought in all them, and only in them who are saved by the free grace of God in Christ. Now my way will be clearer to proceed. Secondly, We have, as we are in the state of Nature lost the Image of God, consisting in spiritual knowledge, holiness and righteousness. Regeneration is wrought in those that are saved, to deliver them from this part of their Misery. Man was at first made upright, made in the Image of God, in respect of those spiritual and heavenly Endowments he was furnished with. But it is otherwise with us by our Fall; our Understanding is darkened like Samson, our Eyes are put out. That glimmering of light to know that there is a God, and that some things are evil and some things good, seems rather to be a new Gift of God, and common Illumination of the Spirit since the Fall of Adam, to be some curb and restraint to Sin in the World, than any remainder of God's Image, which was upon us in our first Creation. For the peace of God's Church, for the benefit of humane Society, and such like reasons, God bestows this common illumination and conviction upon men, without which this World would be like Hell, and men would be like Devils. Marvel not at this saying, that men would be so vile, if it were not for this common illumination of the Spirit, and common light that God giveth to the Sons of Men; seeing the Nature of Man is wholly corrupted, and the thoughts of his heart are evil, and only evil, and that continually. A dangerous mistake it is of the people commonly called Quakers, that they make the heeding and attending to this common light to be Conversion, (which thing is to be found among many sober Heathens.) But it is not to be much wondered at in that People, seeing they are generally very Ignorant, even of the very Fundamentals of Religion. 'Tis true, this common light is a great Gift of God to the World, to keep up some Peace and Order, and common honesty amongst men: But the New Birth and true Conversion is a thing of a far higher Nature, consisting in a more special Illumination of the Spirit, to show us our lost estate by Nature, and to reveal Christ to us as an Object of Faith; and it is such a work of the Spirit upon the Soul, as doth enable us to believe on the Name of the Son of God, to mourn for Sin, to hate Sin, and to walk in Obedience unto God, not merely from Convictions of Conscience, and fear of the Wrath to come, but from a delight to do the Will of God, and a fixed Principle of Gospel ingenuity and gratitude to God, for the exceeding riches of his Grace and kindness towards us through Christ Jesus. But for a further discovery of the depravedness and corruption of our Nature, whereby it may appear that there is such a need of a new Birth and Conversion, let us consider things more particularly. 1. As was touched before, There is wonderful ignorance in men about Heavenly things: It is an amazing thing if you inquire into people (yea those that are grown to be Men and Women, yea many that have grey hairs upon them) how ignorant they are about Adam's Fall, Man's lost estate by Nature, the Incarnation of Christ, and redemption by him: And if so many be so grossly ignorant amongst us where they have the Bible in their own Tongue, and where they live under the Preaching of the Word, and such helps to get Knowledge; how ignorant and spiritually blind are we by Nature, and without the means of light! 2. There is a strange carelessness in man about his future and Eternal State; looking only at these seen things which are temporal; That except a man be awakened and roused up by Afflictions, or Convictions of the Spirit, men are in a profound and deep sleep, and take no care what shall become of their Souls when they die and go hence: But live without studying of the Scriptures, without serious and constant praying to God, without speaking of Heavenly matters at all, as if they had not immortal Souls that must be happy or miserable for ever in another World And if one tell them of Heaven and Hell, and that upon this moment depends Eternity, they think a man is Brainsick and Fantastical. 3. There is a proneness, yea, a strong bent and inclination in man to all evil, To Blaspheming of God, to Murder, to Theft, to Covetousness, to all kinds of Uncleanness, to Drunkenness, to Lying; and though by education, company, employment, terrors of Conscience, fear of punishment from God or man, respect to name, and reputation in the World, and by the temper and constitution of the Body, this wicked bend of the heart may be much kerbed and kept in; yet there is in all by nature, such an evil frame and disposition, that there is no sin so black, so horrible, so heinous, but man is prone to it. 4. There is in man, not only an Indisposition but Opposition of the heart to any thing that good is, not only to Gospel Grace and Holiness to believe in Christ, to repent, and to walking in the Spirit, but even to Civility and Morality, and those things which yet natural men many times do. So that, I take that common change that is in men, from the grossest vices, to some sobriety, temperance and justice, to proceed not from the power of corrupt nature, but from a kind of common Grace, and common Illumination of the Spirit, which God distributeth to man as it pleases him, to make him useful to humane Society. If there be any need to enlarge upon this Subject, to show the Sinfulness and Corruption of man by Nature, (omitting many other ways of Sin) let us but seriously consider the Sins of the Eye, the Sins of the Tongue, and the Sins of the Thoughts. 1. The Sins of the Eye show the wonderful corruption that is within the heart of man. Sin within in the heart sits looking out at those Windows of the eyes,; and there when it seethe a suitable Object how it lusts after it: When we see beauty, than we have wanton eyes, when we see fine houses and riches we have covetous eyes or envious eyes; when we view our own gifts and greatness, and converse with those that are below us, what scornful eyes and looks have we? The eye is a curious piece of God's workmanship, all the Angels in Heaven could not make such a piece, 'tis the most beautiful member of the Body, and it is the light of the Body; it is endowed with a marvellous power to discern and take in Objects; the eye should be pure, holy, chaste: But it is full of Adultery, Covetousness, Pride and Envy. Even Holy Job, one in the State of Grace was fain to make a Covenant with his eyes, and put a Law and restraint upon them. It is strange what impressions are made upon the mind from the sight of the eye in a moment, how the eye affecteth the heart and stirreth up the corruptions of it: There may more corruption be stirred in the heart by one glance of the eye, than we can get rid of many days, it may be weeks: Even those that are in the state of Grace have need to watch the outward senses of the Body. The eye makes sudden and strong impressions on the mind. Ah! what need is there to look to Christ for a chaste eye, a mortified eye, a sanctified eye. 2. The Sins of the Tongue show the wonderful Corruption that is within in the heart of man. The Tongue is a fire, an unruly evil, full of deadly poison, James 3.6, 7, 8. Full of cursing and bitterness, Rom. 3.14. The Tongue and Speech is an excellent gift of God; 'tis man's glory above a Beast, that he can express his mind by Speech, but man maketh it his shame. If all our passionate Speeches, proud and boasting Speeches, backbiting Speeches, obscene and filthy Speeches; lies, curses, oaths, indiscreet, rash and idle words throughout our whole Lives should be written down, what a strange Book would it be? So much Sin is committed by the Tongue and such an unruly evil it is, that David, a man in the state of Grace, and one that was eminent in Grace too, prays earnestly to God to set a watch before his mouth, and to keep the door of his lips. 3. The Sins of the Thoughts do show the wonderful corruption that is within in the the heart of man: There is nothing that may sooner convince us of our own vileness, and make us cry out, We are unclean, We are unclean, than a serious reflection upon our Thoughts. O how many proud Thoughts, wanton Thoughts, envious Thoughts, uncharitable Thoughts, discontented Thoughts! What a multitude of sinful Thoughts arise in the heart in a little time, then what a numberless number is there in ones whole life that lives any considerable time in the World. None but he that telleth the number of the Stars, and calleth them all by their names, is able to count the number of our vain and sinful thoughts, and he knoweth all the thoughts that come into our minds every one of them. As for good and holy Thoughts, if God did not put them in and keep them in the heart, how rarely should we have a thought of God, of Death, of Heaven, and the way that leadeth unto Eternal Blessedness. The Thoughts of Foolishness is sin though it never come into outward act, there is Heart Adultery, Heart Theft, Heart Murder, Heart Disobedience to Parents, Heart Blasphemy against God, Heart Pride. He knoweth nothing almost of Religion, that knoweth not that Thoughts may be Sin as well as outward acts, and that abundance of sin may be committed in the heart that never appeareth in the Life. After Conversion nothing usually humbles men more than the sinfulness of the Thoughts and the unsuitableness of the heart to God; sinful thoughts were far more before God wrought upon them: but as Believers grow more spiritual and holy, the more they take notice of their Heart-sins, and abhor themselves for them. What should I more say, to set forth the corruption of our Nature, whole Volumes might be written of this Subject, and yet the half, no not the thousand part told us of it. But it is briefly comprehended in those words of our Saviour, Mark 7.21, 22. For from within out of the heart of men proceed evil thoughts, adultery, fornication, murders, thefts, covetousness, wickedness, deceit, an evil eye, blasphemy, pride, foolishness. And in Jeremiah 17.9. The heart is deceitful above all things, and desperately wicked, who can know it? To treat fully therefore of the corruption of Man's Nature, is one of the vastest Subjects that can be spoken of, next to that of the Immensity and Infiniteness of God, and his Grace in Christ; but these few things are written of it, that we might know the Plague of our own hearts, as an Introduction to the following Discourse, that we may see what need we have to believe on the Name of the Son of God, that we may be pardoned and sanctified through him. By what hath been already said, we may see what a gross and dangerous mistake it is of those that think there is no other Conversion than being Baptised, and taking upon us the outward profession of Christianity. Now that any should speak thus, and count all trouble of Conscience about our eternal estate, and looking after a work of Grace upon our Souls, to be Enthusiasm, Melancholy and Mopishness, shows their wonderful ignorance of the Scriptures, and their utter unacquaintedness with the Grace of God in their own Souls. When the holy Scripture speaks so much of a new heart and spirit; of the taking away of the heart of stone, and giving us an heart of flesh: of writing God's Laws in the heart: of putting his fear into our hearts: of circumcising our hearts: and speaks of the necessity of being born again: of believing on Christ: of repentance and holiness, without which no man shall see the Lord. To make all this to be only our being baptised, and making an outward profession of Religion, shows men to be wholly strangers to the way that leadeth to eternal life. And such men as they are utterly ignorant of the case and condition of Souls, that are in spiritual trouble and fear of the wrath to come, crying out, What shall we do to be saved? So they prescribe as strange remedies for their cure; as to be merry, to go into Company, to play at Cards, to go to Plays, and such like: when if they get rid of their trouble for sin by such means, and be not brought to Christ, who only can give them rest; their remedy is worse than their disease, and they had better continue in their trouble of Spirit, than find ease by such things. COMMON WORKINGS of the SPIRIT. CHAP II. That in the ordinary way of the Lord's Converting of Souls, God doth first work upon men in a more common way, making a change upon, men which yet fall short of a Saving Work. THat there is a Common work of the Spirit upon men, as well as a Special and saving work, appears by many Scriptures: Those Hearers and Professors that are compared to the Stony ground, and heard the word with joy, Matth. 13. have common motions and workings of the Spirit; and so have such as are called the foolish Virgins, that took their Lamps and went forth to meet the Bridegroom. And the Apostle Peter shows, that some escape the pollutions of the world (in a sense) and yet return with the Dog to his vomit; are again entangled and quite overcome by their old sins, and their latter end is worse than their beginning. So likewise we read of those that have been enlightened and tasted of the Heavenly gift, and of the Powers of the world to come, and yet fall away. Not that these Scriptures or any other, do hold forth a total and final Apostasy in any from special grace, but only from common grace. The Doctrine of the certainty of the perseverance of all sound Believers, shines forth so gloriously from many plain Texts of Scripture, and from the Nature of the Covenant of Grace, and the purchase that Christ hath made for them that are his; and the Almightiness of God, who hath undertaken and promised to keep them, that they shall not departed from him and perish: that there is scarce any part of Religion that hath been controverted, that is with more facility defended against all Opposers. But such Scriptures hold forth that there is Common Grace, as well as Special: Judas his profession and gifts: Simon Magus his believing when he saw the Miracles and Signs which were done: Herod's hearing John Baptist gladly, and doing many things: Agrippa's being almost persuaded to be a Christian: come all under this Head of Common workings of the Spirit; so called, because that not only those that are saved, but those that perish, have many times such workings of the Spirit. Now therefore observe, that amongst those that God is pleased to bestow Common grace upon, some are ordained to eternal life; and upon these the Lord sooner or later bestows special grace. And as for others, the holy Lord doth either by the common motions and influences of his Spirit, keep them in the profession and practice of it all their days; in his infinite wisdom and good pleasure making use of their common grace and gifts for the good of others, and for the preventing of their own greater damnation; or else God in his righteous judgement so ordereth it, that those common influences and workings of the Spirit depart from them, and so they openly fall away into gross error or profaneness of life to their greater damnation. As to Common Grace and preparatory workings of the Spirit, some carry that point so far that they confound common and special Grace, darken the Doctrine of Conversion, and cast a stumbling block before weak Christians, puzzling them exceedingly, speaking of some things under that Head, that are wrought only in those that are effectually called. But these things following may be brought under this Head of Common Grace, and preparatory workings of the Spirit. 1. An Illumination of the Spirit, to make impression upon the Soul, that there is a God, that Man is fallen in Adam, that Jesus Christ is the Mediator, that there is Heaven and Hell; yea one that hath only this common illumination, may have knowledge, notional knowledge and utterance about these and other points of Religion, beyond many sincere Christians. Hence it is that men may go to Hell with their heads full of knowledge and notions of Religion: Some that we think for their knowledge and excellent parts, are happy men, yet may have only common illumination and perish. 2. Conviction of Sin comes in also under this Head of Common Grace, and preparatory workings of the Spirit. The Lord useth before he infuseth Faith in Christ, and the habit of special grace into the heart, first to convince men of Sin. Those that were converted, in the Second Chapter of the Acts, were first pricked in their hearts with the sense of their sins, verse 37. afterwards God gave them Faith in Christ. What sins the Lord will set home upon the Conscience, first of all to awaken and startle a secure Sinner, depends upon his holy pleasure. Sometimes the Lord shows men so much of their own vileness, as doth almost sink them in their Spirits; sometimes the Lord dealeth with them in a gentler way: Usually God sets home gross sins, special sins, with most terror upon the heart. It is no matter how long it is since the sin hath been committed; God can set it home upon the Conscience with as much terror, as if it had been but yesterday. The universal depravedness and corruption of our Nature is sometimes set home upon the Conscience, that the convinced sinner seethe himself more vile upon that account, than upon the account of his sinful acts. It is said of the Holy Ghost, that he shall convince men of sin, because they believe not on Christ, John 16.8, 9 From whence we must not conclude, that men are not so throughly convinced of sin, as God doth convince men in the preparatory workings of the Spirit, except the Lord do set it home particularly upon the Conscience; that the person besides many other sins, is guilty of the sin of unbelief, taking it for the Soul's not coming to Christ, and believing and relying upon him as a Saviour: But we may take the not believing on Christ there in a large sense, for being in a course of impenitency and gracelesness: Or we may thus conceive the meaning of the place, that the Holy Ghost in converting Souls will convince them of sin, (what sins he pleaseth) and show them that they are in danger of Hell and damnation, being such persons as are not yet in Christ, and believe not on his Name, and so have not their pardon in Christ, to plead for their discharge from the guilt of their sins. It is true, where persons have been long under convictions of other sins, and have lived under much preaching of Christ, and yet have gone on a great while in a way of seeking to be justified by their own righteousness, and are not brought to give God the whole glory of his free grace in Christ, in justifying and saving of them, the Lord may set home this unbelief of theirs, and slighting of Christ their only remedy, as a great sin and folly, but that the Lord doth set home this particularly upon every one that is under conviction, in order to a sound conversion, and that conviction is not through and sufficient without this, cannot be made out by Scripture. Under this Head it must be considered, That though the Lord useth to convince men of sin, and fright men with the terrors of the Law, whom he intends to convert and bring to Christ. Yet first, all that are converted feel not the like terrors and fears of the wrath to come, before their closing with Christ. 2. Though the setting home of sin upon the Conscience, and putting the Soul in fear of the wrath to come, is the work of the Spirit, making use of the terrors of the Law to that purpose; yet not every thing that sometimes follows the reupon, as a man's concluding that he shall never find mercy; or his going on in a legal way to seek peace, and healing of his wounds by his own righteousness and duties, without the blood of Christ; these things come not from the holy Spirit, that first convinced the Soul of sin, but from Satan, and from the corruption of our own hearts, that mix themselves, and put in with these convictions and workings of the Spirit. 3. All that are convinced of sin, and have terrors, yea it may be very great terrors of Conscience thereupon, are not converted. Cain and Judas had great terrors of Conscience, and yet never were converted: yet alas, many in giving account of their conversion, build too much upon this, that at such a time they were much troubled for their sins, when as trouble for sin is not a sufficient evidence of a sound conversion, if it be only for fear of Hell and damnation: But if after sight of our sins, and fear of the wrath of God, we were brought to know Christ, to prize Christ above all, to rest our weary souls upon him, yea upon him alone, and were made willing in the day of his power, to take his yoke upon us, that as we live by him, we might also live to him: then the work, the good work of special and saving grace is begun in us, Praises to Jehovah for ever. 3. There is some stop put to sin especially gross sin, by this common illumination and common convictions of the Spirit. So that a Man being awed with the terrors of the law, dare not run into that excess of riot and profaneness that he hath done, but having some feeling of the bitterness of sin cannot commit it with that greediness that he hath done. But gins to leave more open and gross sins, and perform duties of Religion and sets upon reforming of his Life; and finds some kind of joy and peace therein, which yet we may not think comes from the comforter the Holy Ghost, for he giveth no joy and peace to any, but what flows from the beholding God's reconciled face in Christ, or a reflection upon the effects of his grace and presence with us, leading us forth in ways of holiness and obedience in his Name. So that we must diligently consider that although these common workings of the Spirit, do lay some restraint upon Sin, and put us upon good duties and reformation of Life, yet we must not rest here and say surely the bitterness of Death is past; but careful must we be as for our Lives, that now our Souls be rightly bottomed upon Christ, that he may be our righteousness, to justify us and the only Fountain of sanctification and holiness to us. Many other things might be added under this head of common grace and preparatory workings of the spirit; as that the Lord doth sometimes make great impressions upon men of the holiness of the Law, of his justice if he should cast us into hell, of the insufficiency of our own righteousness to make our peace with him and that we must come to Christ if we would have life. But we must not extend the preparatory workings of the Spirit to far as some do, as if there were any saving work upon the soul, before union with Christ. That which I aim at here, is to show that in conversion ordinarily there is legal repentance before Evange lical, sight and sense of sin, before Christ be brought into the Soul, but no special grace and saving work until union with Christ and infusion of a new heart and spirit: of these things this is the sum, The Lord doth usually work common grace, before he works special grace: Some have these common workings of the Spirit and yet are never savingly converted. In the elect these common workings of the Spirit are the preparing the way to special grace, that the Lord intends to bestow upon them, that is, that the common illumination, convictions and humbling for sin, that the holy Ghost worketh in the elect before their conversion, are in order to their conversion. CHAP. III. Showing what Special Grace and Saving Conversion is. NOw to show what Special Grace and Saving Conversion is; First I shall give a short definition of it. 'Tis a work of the Spirit of God upon the soul, whereby the habit, the principle and seed of all grace is infused, changing and sanctifying the heart, to the bringing of us to trust wholly in Christ for salvation, to repent of our Sins, to love God and unfeignedly desire to walk before him in obedience and newness of Life according to his will. Those who have this change wrought in them are passed from death to life, shall undoubtedly be saved and inherit everlasting Life. But to open the doctrine of conversion more fully and plainly to every one's capacity, I know no better and surer way then to explain some of those expressions of the holy Scripture, by which special grace and conversion is set forth to us. First, special grace and conversion is frequently, (especially in the new Testament) called believing on Christ. To as many as received him, to them he gave power to become the Sons of God, even to as many as believed on his name. John 1.12. He that believeth on the Son hath everlasting Life, John. 3.36. This is the word of God that ye believe on him whom he hath sent, John. 6.29. Believe on the Lord Jesus Christ, and thou shalt be saved Act. 16.31. With the heart Man believeth unto righteousness, Rom. 10.10. By grace are ye saved through Faith. Ephes. 2.8. yea this grace of believing is spoken of in the Old Testament, though not so clearly as in the new. Look to me and be saved, Isa 45.22. where by looking is meant believing and vers. 24. surely shall one say in the Lord (viz the Lord Jesus the Mediator) have I righteousness and strength, even to him shall men come, 24 vers. where by coming is meant believing. Those that were saved under the Old Testament saw Christ's day of coming in the flesh affar off, and were glad and put their trust in him, having the same spirit of Faith in Christ, that the Saints have now. Well then it is clear that where there is a true believing on Christ there is true conversion Now therefore let us inquire when a man doth believe to the saving of his soul? And there is a necessity to inquire into the true nature of Saving Faith; because a Man may have some kind of Faith, and yet never go to Heaven? some are said for awhile to believe, and afterwards to fall a-away Luke. 8.13. Simon Magus, is said to believe, Act. 8.13. Which Scripture do show that there is an assent to the Doctrine of the Gospel, which is but a temporary Faith, an historical Faith from common illumination and convictions. Yea it is said, the Devils believe and tremble, James. 2.3. The devils, by the power of light, and convictions are forced to believe that there is a God, though yet they are Enemies to him, and wish there were not God. The truth is, if a man do believe the Doctrine of Religion, so as that he maketh no question of the truth thereof, he doth well, and he ought to be thankful for this common light and help of the spirit, for all men have not this Faith of Assent to the truth of Christian Religion. Yea at some special seasons of temptation, a Child of God may be much troubled about some main points of the Gospel: but the God of all Grace will (after they have seen their own weakness a while, and been greatly humbled) established them and settle them again. But I say, that a mere Assent to the truth of Religion, is not enough to prove a man to be converted, for that may be without the true love and liking of Religion in the heart. That believing in Christ which is peculiar to those that are saved, may be thus described: It is a principle infused by the Spirit of God into the heart, whereby a poor sinner enlightened to see the truth of Christian Religion, and convinced of his lost and miserable estate by sin, and taken off from all hope and confidence in himself, doth trust and rely upon Jesus Christ, our great high Priest and Mediator, to be pardoned and accepted, and be made an Heir of Eternal life through him. The nature of this Grace may be further understood, by considering how it is set forth by various expressions in the Scripture. 1. 'Tis called a trusting in Christ, or a hoping in Christ, Ephes. 1.12, 13. That we should be to the praise of his glory, who first trusted in Christ,: In whom ye also trusted, after that ye heard the word of truth. Now this Expression holds forth thus much to us, That when a poor Sinner is convinced of his miserable estate by sin, if the Lord have a gracious purpose to him, he will take him off from trusting in any thing in himself, to justify him in God's sight, and reveal the Lord Jesus Christ to him, the only Redeemer, and mighty to save, and so enable the poor Sinner to trust in him, and lay the whole weight and stress of his Soul upon him. 2. Believing in Christ, is called a flying for refuge, to lay hold upon the hope that is set before us in the Gospel, Heb. 6.18. When the Soul is said to flee for refuge, it is an illusion to the City of refuge under the Law, to which the was to flee from the Avenger of blood, and it is to show, that when the Lord converts a Sinner, he maketh him see the danger he is in, he maketh him cry out, O the Avenger of blood; O the wrath of God is fit to overtake me! How shall I escape? What shall I do? The Lord fills a poor Sinner with fear and solicitousness about his condition, as the under the Law was, about the saving of his life from the Avenger of blood. If the Lord take delight in us to make us his people, he will convince us of sin, and make us see that the Curse of the Law is pursuing of us to take vengeance on us for our sins, and make us cry out for a City of refuge, and will show us that all other things are but refuges of lies, and that the Lord Jesus is the only City of refuge, and safety for a poor Sinner to flee unto, he is the strong City, the salvation that is in him will be as Walls and Bulwarks about a poor guilty Sinner for ever, that gets into him: Till Sinners be sensible of sin, and see in what an evil case and condition they are, the vengeance of eternal fire being ready to seize upon them, they regard not a City of refuge: what care they for Jesus Christ, let others look after him and take him that see their need of him, they apprehend no danger in their present condition; they see no need of an Ark for the saving of their Souls; they see no deluge of wrath coming, till it may be 'tis too late, and then they cry out an Ark, an Ark, a Christ, a Christ, when their day of Grace is past: They see no need of a City of refuge, they think they are safe and well enough, what should they sear? till it may be the time is past, and the Gate of the City of refuge shut against them: then, O who shall bring us into the strong City? Who will bring us into the City of refuge? O a Christ, a Christ to save me, or else I am now, even now, sinking into the bottomless Pit. But as many as are ordained to eternal life, shall believe on the Name of the Son of God, to them he shall be precious, they shall make him their strong City, their hiding place, their Tower of defence, and City of refuge. There is another Expression in this place to set forth the work of believing, and the Nature of it, when the Apostle shows that the design of the Soul, in its coming to Christ, is to lay hold upon the hope that is set before us in him, namely, the hope of pardon, salvation, and eternal life. The Lord shows a poor Sinner, that as much as he hath broker the Law, yet there is One that came to seek and to save lost sinners, and that there is hope set before miserable sinners in the Gospel, and so Christ is called our hope, 1 Tim● 1.1. the Object and Ground of Hope, He it whom there is hope for poor sinners. Now than the laying hold of this hope is believing on Christ: Many never knew what it was to fear and tremble, and see what a storm their sins had raised, that they were in danger to be cast away for ever; nor ever yet knew what it was to jay hold on the hope that i● through Christ, to be as the Anchor fo● their Souls, both sure and steadfast, to hol● them and keep them from eternal ship wracks. By the way, if any shall say in these Expressions about believing, here is no mention of the Souls submitting to Christ's Lordship, consenting to be ruled and governed by him renouncing the dominion of sin. I answer, that Frame of spirit, that Principle is wrought in all that do truly believe; but there is so much spoken in the Scripture of Faith under these notions of trusting on Corist fleeing for refuge to him, and laying hold on the hope that is set before us in him, for such reasons as these following. 1. Because although when a Soul is converted, he takes Christ as a Sanctifier as well as a Saviour, and is affected with the filth of sin,, as well as the guilt of sin; yet the principal thing that the Soul is affected withal, the first is, What shall I do to be saved? As the Jailor cried out, Acts 16.13. This is not yet so fully his great question, What shall I do to be sanctified? But O how shall I be saved from Hell and eternal damnation, that I may not have the wrath of God abide upon me for ever; and so the poor sinner is directed to spy out that in Christ that answereth to this great difficulty to save it from wrath, and in the receiving and applying Christ as a Saviour and propitiation for our sins: the Soul is also secretly and powerfully wrought upon, to desire hearty to be turned from sin, and to live to Christ for evermore. 2. Because although where true Faith is, there is a principle of new Obedience also, yet Faith as 'tis said to justify, doth only apprehend and receive Christ, as our perfect righteousness and atonement with God, and is to be carefully distinguished from new Obedience, which in that respect is but the effect and concomitant thereof. 3. Because this is a great, a very great work of the Spirit, (greater then most think) to bring a poor convinced sinner to venture his soul, and eternal condition upon the Mediation and righteousness of Jesus Christ. Not but they that know him may well put their trust in him, who is able to save to the uttermost, all that come to God by him; but for a poor Sinner that seethe what a holy, and righteous Law he hath broken, what a great and holy God he hath offended, what great and sore punishment he hath deserved; and which is infflicted upon the generality of his fellow sinners to all eternity, when these things are realized to a Man, (as they are to those that are brought to Christ) and that he is also convinced that he hath no righteousness of his own, to make satisfaction to the justice of God: and to give unto God a ransom that he should be delivered from going down to the pit. For this Man thus enlightened, awakened and convinced to put his trust in the righteousness of another, one whom he never saw, when he manifested himself in the flesh, and suffered for sin, the just for the unjust; for a poor sinner to reject all other confidences pitched on by the Sons of men, and to flee only to this City of refuge, and his heart to trust fasely there, is an eminent work of the Spirit: And so it will appear when God shall be glorified in his Saints, and be admired in all them that do believe, not only for giving such a sure object of Faith, as Jesus Christ is, but for drawing poor sinners to him. 'Tis an any easy thing for ignorant un-convinced sinners, to say they have Faith: and say they believe on Christ; but no Man can come to Christ and truly believe on his Name, except he hear and learn of the Father, and be drawn by an Almighty Power unto him. 4. Believing in Christ is called in the Scripture. Our coming to Christ: But I said unto you, that ye also have seen me, and believe not all that the Father giveth me shall come to me, Joh. 6.36, 37. If any man thirst let him come unto me, and drink. Joh. 3.7. Ye will not come unto me, that ye may have life, Joh. 5.40. By this coming is not meant a local coming, but a spiritual unto Christ. He that truly cometh to Christ doth, come indeed from the power and filth of Sin, to put himself under the government and obedience of the Lord Jesus: but that which is principally held forth by this coming unto Christ, is the coming unto him as a Saviour from the guilt of sin, to be washed and made white in his blood, and be pardoned and justified through him. 5. B lieving in Christ is called in the Scripture, our receiving of Christ, to as many as received him, to them gave he power to become the Sons of God, even to as many as believed on his Name, John. 1.12. Now although every one that truly believeth, receiveth Christ in all his Offices, as a King to rule him, as a Priest to save him, and as a Prophet to teach him: yet when believing is set out by receiving Christ, it is meant especially of our receiving and embracing him as a Saviour, who is in a peculiar manner received into, and dwells in our hearts by faith, Ephes 3.17. If any desire that I should speak a little more to open the Nature of saving Faith, and so to distinguish it from a common, notional and historical Faith, it may be done by showing the special properties thereof. 1. 'Tis a knowing Faith, 'tis accompanied with so much light and knowledge, as is necessary to let Christ into the Soul, knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ: We have believed on him, that we might be justified by the Faith of him, saith the Apostle, Galat. 2.16. So that except there be some knowledge of the greatness and holiness of God with whom we have to do; some knowledge of our Fall in Adam, some knowledge of Christ the Mediator, our estate cannot be good; for how shall we believe on him, of whom we have no knowledge? I speak not here of degrees of knowledge, as if every one that truly believeth in Christ, had a great measure thereof, but that there must be some competent knowledge. This doth distinguish true Faith from that ignorant Faith that many have, who while they think they believe on Christ, know nothing of their lost estate by Nature, and of the Person and Mediation of the Son of God: for if men do not know Christ in some measure, neither do they believe on him. But here let me be understood, not to speak of Infants, nor of Idiots, or deaf and dumb persons born so, whose Ignorance is invincible, as to any outward means to bring them to the knowledge of Christ, through their natural incapacity of receiving information by the Scriptures and Ministry of the Word, we are not to have such hard thoughts of their condition, as if none such could be saved, for doubtless some of them are saved, and even by the blood of Christ, as well as others, and have the seed and habit of Faith and Repentance, and the habit of spiritual knowledge infused into them also by the Holy Ghost, though in a way altogether undiscernible to us. And what should hinder, or why should it be thought incredible, that God who quickeneth all things, and infuses a rational soul into Infants in the Womb, and hath given a rational soul to Idcots, (however the actings of it are obstructed by some defects of the Organs of the Body:) I say what should hinder but that God can and doth, when it pleaseth him, infuse spiritual life, and the habit of all grace into Infants and Idiots. But for persons that are grown up to years, and have the exercise of reason, it is the way of God, if he please to convert them, so to enlighten them as to exercise their thoughts about the matters of Salvation, and to give them a sight of their Sins and make known sensibly unto them, that Jesus Christ is the only way of help and salvation for them; So that though there may be knowledge without Faith, yet in grown persons and those that have the exercise of reason there cannot be Faith, without some competent measure of knowledge. Therefore such as are grossly ignorant, and scarce know from any inward illumination, whether there be a Christ or no, or whether they have any need of him to deliver them from the wrath to come, are not to flatter and deceive themselves in thinking they believe in Christ, because it is not the way of God to make a New Creation in persons grown up to years, and having the exercise of reason, but he saith Let there be light. Commanding Light to shine out of darkness, and shining into them to give them the knowledge of Jesus our Lord. I know there is great difference of men's parts, education and the means of knowledge that men have, but God hath none of his Children borne blind altogether, spiritually blind, and ignorant. Though men go blindfold to Hell; yet they do not go blindfold to Heaven, but the Lord shows them first how they are out of the way that leadeth unto Life, and are in the broad way that leadeth to destruction and then revealeth Christ to them, as the way to Life, and that Faith in him, repentance and holiness do accompany Salvation. Therefore those that are grossly ignorant are certainly in a bad estate, though they are loath to see it, let them consider what the Scriptures say of them. This is a People of no understanding, therefore he that made them will not have mercy on them, and he that form them will show them no favour, Jsaiah. 27.11. They do always err in their hearts they have not known my ways, Heb. 3.10. Which shows that Men must needs err in their hearts, and can never walk with God, when they do not know his ways at all. There is none that understandeth there is none that seeketh after God, Rom. 3.11. Until men come to have some understanding that they have lost the favour of God and his Image, and that there is a way in Christ to come unto God and be accepted with him, they will never seek after God, if haply they may find him, and so we see by Luke, 1.70. That those that sit in darkness and total ignorance and blindness, they also sit in the region and shadow of death; In the very Suburbs and gate of Hell. 2. 'Tis a penitent Faith, that is, true Faith is always accompanied with true repentance; this distinguisheth it from that notional Faith that many have; they pretend to believe in Christ, but they never mourn for sin, they do not loathe themselves for their iniquities. Some may talk of Free Grace, and of believing in Christ, but look upon sorrow for sin as a bondage-frame, and know not what it is to be vile in their own eyes, and abhor themselves for their evil ways and do against the Lord: Where it is so there, is not true faith, their faith is but a fancy and a mere notion, who make sin a light matter, and have their hearts never rend and broken for it. 3. 'Tis an affectionate Faith, that is, true Faith is accompanied with Love to the person of Christ, in whom we do believe: Indeed that which first affecteth a poor convinced sinner towards Christ, is, that he is a Saviour and Deliverer from the guilt of sin: but in the looking towards him as a Saviour, the Soul falleth in love with him also, as he is God blessed for ever, and as he is filled with the spirit of Grace in our Nature; so that union with him is every way desirable to the Soul: to them that do believe Christ is precious, not only for his Benefits, but for his Person; that when a poor Sinner looks to Christ with an eye of faith, he looks to Christ with an eye of love too, and it is in his heart to say, O Lord Jesus, to whom I come as a poor lost Sinner, to be washed from my sins with thy blood, I love thee, I prise thee, thou are excellent and glorious: Didst thou vouchsafe to be manifest in the flesh? Didst thou come to sack and save that which was lost? My heart cleaveth to thee in love: And O that I could love thee more, O thou excellent, most excellent Lord Jesus! O thou art fairer than all the children of men, fairer than all the Angels in Heaven! O a Saviour and such a Saviour, the brightness of the Father's Glory, and the express Image of his Person! O thy Name is as an Ointment poured forth! there is none like unto thee: I believe in thee and love thee too, thou art most sweet, thou art altogether lovely, O my dear Lord Jesus! I first cast mine eyes towards thee as a Redeemer and Saviour, being forced and necessitated to look out for a rest for my weary Soul, and being a little acquainted with thee, thou hast taken my heart with thy glorious person: O thou art the mighty God, one with the Father; O I be hold something of thy glory, as of the only begotten Son of God; thou art God manifest in the flesh: O 'tis Immanuel, God with us! 'Tis the Lord of glory that was crucified for poor sinners! He is worthy to be praised, he is worthy to be beloved: Blessing, and glory, and honour to this great Mediator: Praise him, O ye Sons of men! Praise him all the Angels that excel in strength: How little can I one poor creature do in praising and admiring of him. O help, help to praise him, help to admire him, help to love him; let every one have a Psalm of praise to him, utter your Songs aloud, aloud sing Hallelujahs to this King of glory. But if any man doth not admire and love the Lord Jesus, neither doth he believe in him. 4. 'Tis an holy Faith, not only in regard of the Object of it, the Lord Jesus Christ, the holy One, but in regard of the effects of it; true Faith is always accompanied with Holiness, in some comfortable measure with the principal desire and endeavour of Holiness. Our Hearts are purified and sanctified by Faith, for he that doth rightly, looks to Christ as a Saviour, submits to him as a Sanctifier also; and it is in his heart to say, O Lord Jesus, thou art a blessed Mediator indeed, thou art able not only to save me from the guilt of my sins but to deliver me from the power of my vile lusts: Come in thou blessed of the Lord, come into my heart, set up thy Throne there; cast down all my lusts to the ground, turn me from my iniquities, bring into captivity every thought to the obedience of thee, let me be partaker of a second benefit, not only be justified by thee, but sanctified by thee. Come in thou blessed of the Lord, stand not without, welcome Christ as a Saviour, welcome Christ as a Sanctifier; thou art he whom my Soul delighteth in, come into thy Temple, drive out all my lusts even all of them, as thou once didst the Buyers and Sellers out of the Temple; show the power of thy grace, O mighty one, go forth conquering and to conquer, subdue mine iniquities, strong is thy arm, strong is thy right hand: let me see my desire upon thine enemies, and my enemies, these vile lusts of my heart, smite thom to the ground, that they may not rise a second time until this be perfectly done, and my heart be brought to perfect obedience to thee, I shall sigh and never be at rest. Thus we may distinguish true Faith, from counterfeit Faith that many have, who while they pretend to believe on Christ as a Saviour, have no intention and desire to be sanctified and walk holily but rather are more emboldened to sin by seeming to lean upon Christ for salvation. 5. 'Tis an abiding Faith, true Faith in Christ is a fixed and permanent thing. One that hath but common workings of the Spirit, may for a fit in great terrors of conscience, or at the hearing of a Sermon of Christ, seem to believe in Christ, & prize Christ above all; but when the trouble of Conscience, is worn of and those Common workings of the Spirit fail, Christ is despised and made nothing of. Though a Believer is not always acting Faith on Christ yet he hath always the habit of Faith, such a Frame and bent upon his heart that though he is not at the present under terrors of Conscience, and though his heart and Life be more reform than it hath been, yet still he lives upon Christ as Jehovah his righteousness, not only at the first looking to Christ but evermore desiring to be found in him; whereas others grow wanton against Christ when they get out of terrors of Conscience, and think they can do well enough, with their own righteousness without his. If a man hath found that through the Grace of God his heart hath been carried out in a constant way, from time to time, since the Lord first wrought upon him, still to be humbled for sin and to prize Christ, and to live wholly upon his righteousness, it is a sign of true Faith in Christ. By such things as these we may examine ourselves whether we have Faith or no and prove ourselves whether Christ be in us or not. Secondly, special grace and conversion is frequently called repentance. Repentance from dead works Heb. 6.1. Repentance, to salvation 2 Cor. 7.10. God commandeth men every where to repent Act. 17.30. Repent and be converted that your sins may be blotted out, Act. 3.19. Then hath God also to the Gentiles granted repentance unto Life, Act. 11.18. Him hath God exalted with his right hand to be a prince and a Saviour, to give repentance unto Israel and forgiveness of Sins. Therefore if the Lord hath given a man repentance he is in a state of grace, and his sins are forgiven him. But there is a Legal repentance so called; 1. Because it is wrought only by the terrors of the Law and fear of damnation, 2. Because the person that repenteth only in that way and manner as to his state and condition, is yet under the Law and the curses of it, and not under Grace. Now this is not that which the Scripture calleth repentance unto Life, and repentance unto Salvation but may be in those that never shall be saved. The Holy Ghost saith, that Judas repent himself saying, I have betrayed the innocent blood, Matth. 27.3, 4. And Ahab when he heard of God's Judgements against him, rend his clothes, put sackcloth upon his flesh and fasted and humbled himself, 1 Kings. 21.27.29. yet we find not in the Scripture that he was converted, but the contrary. Men are in nothing more deceived then about Repentance, deferring it to old age, when they have had their fill of Sin as if they were sure of their lives, as long as they please to count their time in the world, and as if they could repent at any time when it shall please them to think best; and so likewise many are deceived about their having Repentance already, taking every sigh in a good mood and trouble for their sins, to be sufficient Repentance; whereas there is a repentance for sin, that ariseth only from fear of Hell, shame in the world, and apprehensions of outward inconveniences and dangers that men have exposed themselves to by their vile courses. What Thief or Murderer except he be extraordinarily stupid and hardened, doth not in such a common way bewail his sins, and yet it may be no signs of true conversion do appear, and the person wholly ignorant of Christ and the way of salvation by him. Therefore it is necessary to distinguish between common and legal repentance, and that repentance which is to salvation, which may be done by these particulars. 1. True repentance is always accompanied with Faith in Christ, so that he that doth not truly believe in Christ, neither doth he truly repent Many persons think if they be but forry for their Sins, that this is enough, and that this will make satisfaction for their sins, and never know what it is to believe in Christ and to be washed in his blood from the guilt of their sins. This therefore must be considered, that as when the Scripture saith; believe on the Lord Jesus and thou shalt be saved, it is to be understood of such a Faith as is accompanied with repentance and sorrow for sin: So when the Lord commandeth us to repent, it is to be understood of such a repentance as is accompanied with believing in Christ, without which all our sorrow for sin, and abstaining from some outward act of it signifies nothing. And this is observable that ignorant people make a Christ of their repentance, for they rest in this, that they are sorry for their sins (though the Lord knows the generality of them scarce know what trouble of Conscience for sin is) and never look after Christ as a Saviour to know him and believe on his name, So that their pretended repentance and trouble for their sins, doth but keep them at a distance from Christ, and maketh them that they hunger and thirst not after him. But where a poor sinner looks to Christ with an eye of Faith and reliance on him, and looks upon his sins with an eye of Sorrow and grief for them, that is the true Penitent. Many are so blinded by the God of this world, and the Gospel (the way of Salvation by Christ) is so hid from them, that all that they look at is, that when they sin, if they be but sorry for it, and purpose to amend they think that all is well, and that God is pacified for all that they have done against him, and are strangers all their days to believing in Christ and being accepted in him. 2. True repentance is a sorrowing for sin, as it is an offending and displeasing God; and not merely for the hurt and mischief that Sin hath brought or may bring upon our lives. Indeed as we are often said in the Scripture, to sin against God; so we are said to be Sinners against our own souls, Num. 16.38. As sin is an offence it is committed against God, but the hurt and mischief of it is to our own souls, and upon both these accounts, we are to repent of it: but it is not godly sorrow that we have for our sins, except we have a respect to God grieving that we have violated his Laws and so offended his Blessed Majesty, as well as that we have wronged our own Souls, and destroyed our selves without he prevent it by showing us mercy in Christ. So that it is in the heart of a true Penitent to sigh out such lamentations as these; O most glorious God against thee, against thee have I sinned, against thee my Creator, from whom I have my being, against thee the pure and holy Majesty, holy, holy, holy, against thee, who art the Lord God, gracious, long suffering, and abundant in mercy, O thou infinite goodness, O thou Father of mercies, against thee have I sinned, I have transgressed, I have rebelled, and I, whither shall I cause my shame to go, I cannot put it away from me, for to me belongeth shame and confusion of Face, because I have sinned against thee, I cannot stand before thee, because of my sins, but through the blood of Jesus. Lord I cannot abase myself enough before thee, nor be vile enough in my own eyes. I see a little of thee, what a blessed and glorious Majesty thou art whom I have offended, and I see a little of myself, that behold I am vile, wherefore I abhor myself in dust and ashes: O that thou wouldst make my head as waters and mine eyes as a Fountain of tears to weep day and night for my sins: O that thou wouldst smite and speak to this Rock of my heart, that the waters of godly sorrow might gush out: O that thy Spirit might work more upon me this way to give me a more broken and contrite Spirit for sin, I do not desire thou shouldst speak any more to my Soul from Mount Sinai with those Thunderings and Lightnings, and that terrible voice out of the fire and darkness and tempests presenting thy wrath to me for the breach of thy holy Law but now thou hast brought my poor weary fainting soul to Jesus the Mediator and to the blood of sprinkling, speak to me from the mercy seat, speak comfortably to me, melt and soften my heart, with the sight of thy grace in Christ, and let my soul be filled with that Sorrow for Sin that is accompanied with the sense of pardon in Christ, which sorrow is most genuine, filial, free, and acceptable unto thee. 3. True repentance is accompanied with the hatred of sin. David a true penitent hated every false way, Psal. 119.128. Paul in his Lamentations for the remainders of corruption in him saith; that which I hate, That do I, Rom. 7.15. a true Penitent not only mourns for sin committed but hates it, abhors it from his New Nature; he hath an everlasting Anripathy against Sin, that if the Principle of grace in him was not hindered in its actings by Sin that dwelleth in him, a true Penitent would show himself another manner of person than he doth: we must not think that after true repentance a man sinneth no more for there is no man that liveth here below and Sinneth not; neither must we think that such a one may not possibly fall into the same Sin again. Indeed for gross Sins, ordinarily God keeps his people from them, from the time of their first conversion and if he leave them to falll into them at any time; as he did Noah, David and Peter after particular repentance for them, and recovery out of them, it is a rare and unusual thing for them to fall into them again, but as for vain thoughts, distractions in holy duties and passions, and such Sins as do suddenly Surprise and overtake us as at unawares no doubt after true repentance a godly Man may fall into them again and again, to the great grief of his Soul; yea after much repentance particularly for those things and many Prayers and supplications to God for power and strength against them so that not once or twice, but often and every day the best Saints have need with Paul to cry out, O wretched Man that I am who shall deliver me from this body of death. Notwithstanding all this remainder of corruption that the best Saints upon earth will confess, there is yet in them as Paul himself complained (though ignorant and proud Pharisees that know not themselves, and the plague of their own hearts think themselves to be perfect) yet I say this truth abideth firm, that a true penitent hateth Sin, it is besides his intention, it is against the general purpose of his heart, it is contrary to his new nature and 'tis the grief of his Soul when he Sinneth against God; he so hateth sin, that he will never be at peace with it but opposeth it and looks to Heaven itself for aid against the enemy. 4. True repentance is an abiding thing upon the heart, not that a true Penitent is always acting the grace of Repentance; but though it may cease sometimes in the act, yet it never ceases in the habit: that is, there is always in such, an habitual frame upon the heart to live low before God, and walk humbly with him. A natural man may sometimes in great afflictions, and in terrors of Conscience mourn for sin, but 'tis a forced thing, he would get it off from his spirit, and it leaves not an habitual humiliation upon him, but that filial, evangelical sorrow that a Believer hath for sin, is a frame of spirit that he likes and loves, and cherisheth, and would have more of, for (which is a great mystery to a natural man) that kind of sorrow for sin that a man in the state of grace hath, may be accompanied with the greatest sense and assurance of pardon in Christ, and so be a very sweet and pleasing, and desirable frame of spirit. At the same time a poor soul may rejoice in Gods pardoning grace in Christ, and mourn for sin too; and a poor Believer finds this sorrow to be better and sweeter than all the laughter and merriment of the men of the World. 3. Special Grace and Conversion is frequently called in the Scripture, the Fear of God. Job's character is, that he was a man that feared God, Job 1.1. Obadiah's, That he feared the Lord greatly, 1 Kings 18.3. Let us hear the conclusion of the whole matter, Fear God and keep his Commandments, for this is the whole duty of man, Eccles. 12.13. Praise our God all ye his servants, and ye that fear him, Rev. 19.5. The Lord taketh pleasure in them that fear him, Psalm. 147.11. And it is one great promise of God in the New Covenant, to put his fear into our hearts, Jerem. 32.40. So that where there is a right fear of God, there is true conversion. But because there is a common awe of a Deity in most men, a certain slavish, servile, fear of God, searing him, only as a Male factor feareth the Judge, not as a dutiful Son feareth a good Father, and that upon judgements that God sends, some are said, to fear the Lord, 2 Kings 17.32, 33. that is, with a slavish fear, yet v. 34. 'tis said of the same persons, They fear not the Lord, nor do after his Statutes; that is, they had not a gracious and obedient fear of God: And likewise because the very Devils are said to tremble, Jam. 2.19. that is, they even shake with fear of the wrath of God; therefore it is necessary to distinguish between that slavish fear of God that is in the very wicked of the World, and in the Devils themselves, and that right gracious fear of God that is in those that are truly converted, which may be done in these following particulars: 1. A right fear of God is accompanied with hope in his free mercy in Christ. The Lord taketh pleasure in them that fear him, in those that hope in his mercy, Psalm. 147.11. Some they pretend to hope in God's mercy in Christ, but they do not fear God, their hearts are not awed with his Majesty, nor afraid to offend him: such a hope is not right; on the other hand, some pretend to fear God, and fear sinning a 'gainst him, but they hope not in his mercy, but in their own merits; they go on under a Covenant of works, cast not their Souls upon Christ will not lay their hold upon the hope that is set before them in the Gospel. These men have not a right fear of God: He that is so moved with fear of the Majesty and Wrath of God, that he gets into Christ, the Ark that God hath prepared for the saving of Souls, and placeth all his hope for his eternal safety in Christ the Son of God; this is the man that feareth the Lord aright. But if men fear God only as a Judge and Avenger of Sin, and look upon him as a hard Master, and so are afraid of him, and their hearts secretly rise against him, but they never look towards his Mercy-seat, that they may set their hope in his grace in Christ, such have not a right fear of God, neither a right reverential, nor a right filial fear of God, but only a slavish and servile. 2. A right fear of God is accompanied with eschewing evil. Job is said to be a man fearing God and eschewing evil, Job. 1.1. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes, Psalms, 36.1. The gross and horrible profaneness of some wicked men proclaims to every one, that they are so far from having a right fear of God, such as he puts into the hearts of his people, that they have no fear of God, no common awe of a Deity at all in their ordinary course, for they live as if there were no God that regarded the ways of the Sons of men, and would bring them into judgement: But where there is a right fear of God, there is not a bare eschewing evil, but an eschewing evil from an inward principle of the fear and love of God in the heart, and delight in his Commandments. Now when eschewing evil is made a sign of the true fear of God in the heart, it must not be so understood, as if Job of whom that character is given in the place or any other (who yet truly fear God) can so totally eschew evil in this life, as to be wholly free from sin; for we see by the holy Story, that Job himself of whom this is spoken, had his passions and sinful failings, for which he confessed to God he was vile, and abhorred himself in dust and ashes; but when such are said to eschew evil, the meaning is, that they do so in a comfortable measure, and in the sincere and earnest desire and endeavour of their Souls. 3. A right fear of God is not an involuntary passion and fear which torments the mind, but is a pleasing and delightful thing to the Soul. Fear hath torment, 1 John 4.18. Slavish, sinful and irregular fear hath so; but a right reverential fear of God is delightful to the Soul, it hath no torment in it to the mind. The Angels in Heaven, and the Saints in all their glory have an high degree of this reverential fear of God. And so they find here in this World, that they never have sweeter duties, then when their hearts are most filled with a reverential fear of God, and so in their whole conversation they find that the more they walk in the fear of the Lord, the more they walk in the comfort of the Holy Ghost. Indeed in such extraordinary appearances of God by outward signs of the Glory of his Majesty, as were to Abraham, Gen. 15.12.17. to Moses when the Lord appeared in the flame of fire out of the midst of the bush, Exod. 3.2. & 6. to Elijah, 1 Kings 19.13. and to Isaiah, Chap. 6.5. the best Saint in this mortal state may be over-set and faint, and be troubled at the Lords presence; for 'tis said, that when God so appeared to Abraham, an horror of great darkness fell upon him: 'tis said of Moses, he hide his face, and was afraid to look upon God, and at another time when God spoke out of the fire upon Mount Sinai, Moses said, I exceedingly fear and tremble. Elijah hide his face in his Mantie: and Isaiah cries out, Woe is me, I am undone, for mine eyes have seen the King, the Lord of hosts. But it is to be considered, that it was not merely the apprehension of the greatness and glory of the Majesty of God, and the reverence of God thereupon, that caused this trouble to their spirits, but these extraordinary signs of God's presence, which their bodies and spirits in this frail and mortal state could not bear. That nevertheless it stands good what hath been laid down, that a reverential fear of God is a most pleasing and delightful thing to the Soul of a Christian, yea it helps much to compose the body and natural spirits in the service of God, and walking with him. In a word, to distinguish a right fear of God from a slavish or hypocritical fear, it is of that nature, that the more we fear him, the more we hope in his mercy, the more we fear him, the more obedient we are to him; the more we fear him, the more we would fear him, and desire to fear his Name, and the more we fear him, the more we love him: he that findeth in any measure such a fear of God put into his heart as is here described, is converted and in the state of grace. 4. Special grace and conversion is held forth in the Scripture by love to God, 1 Cor. 8.3. If any man love God, the same is known of him, Ephes. 6.24. Grace be with all them that love the Lord Jesus Christ in sincerity. John. 21.17. Simon Son of Ionas lovest thou me? and Peter said, Lord thou knowest all things, thou knowest that I love thee. Men may have notional knowledge, parts and gifts, and this may but puff them up with pride and do their souls no good; but if a man so know God as to love him and delight in him, that is the man that is known of God, owned and approved of him. Quest. what are the signs of love to God. Answ. 1 High and raised thoughts of God fixed and settled in the heart, are a sign of love to God; an habitual frame of heart to look upon God as most excellent and glorious, and to adore him as well for his holiness and infinite purity, as for the exceeding riches of his grace in Christ. It is true, a Saints love to God is not come to perfection in this life, it is not come to its height by a Thousand degrees, yet there is such an impression of love to God upon the heart of a Believer and amongst other things, for his wonderful dispensation of grace in Christ, that he thinks (and well he may) that he can never love and praise the holy Lord as he should do. And sometimes it may be his heart waxes hot, and this fire of love to God burneth and flameth in him, and he can cry out to this effect, Oh, O Lord, how excellent is thy name in all the earth, and thy glory is above the heavens; Look, Look, O my soul, upon this great King, the King of glory, the King eternal and immortal, and admire him and love him for ever. O thou infinite goodness, O thou Fountain of Life, wilt thou vouchsafe to be loved of me? O thy condescension, thy condescension, that thou wilt not account it presumption for me to love thee, such a poor worm as I am & so vile and sinful! O blessed Lord, if I may love thee, then O my base unworthiness that I love thee no more! O love, love flame out, flame out, here is thy right object, this is he that is to be loved with all my heart, with all my Soul, with all my might and with all my strength; here is infinite power, here is infinite wisdom, here is infinite holiness, here is infinite mercy; more love, more, more love for the holy and blessed lord: what shall I love him no more, O my soul, are thy faculties enlarged to love as far as a poor finite creature is capable to love? O my soul, love as Jehovah is to be loved, love suitably to the Object thou art now set upon, love not as if thou wert loving a creature, love not at such a poor and low rate, but love as one that is loving an infinite and glorious God; love as one that is loving him that is love itself, and hath manifested it in sending his only begotten Son into the world to save sinners. O what manner of love was this, and O with what manner of love should this blessed God be loved? O Lord thou art above all love, above all praise! O that ever I have loved any thing else besides thee, when there was thyself to love! O that ever I should love such a vile thing as sin, and such a poor trifle as the world is! Lord now set my love right, put my heart into the highest pitch of love to thee that poor clay is capable of, and there hold me to eternity. Thus possibly a poor Believer may sometimes find his heart raised to God in love and delight in him; however there is a rooted, grounded, settled affection in the soul of a Believer to God, so that he doth not only see reason why he should love God, but it is his desire to love him and delight in him above all things, though the actings of this love may be much kept down by manisold temptations and by the opposition of the flesh, as the actings of other graces in us are also. 2. Hating of sin because God hates it, because it is displeasing to him, is a sign of love to God, ye that love the Lord hate evil, Psal. 97.10. it is not only their duty to do so, but in some measure it is so with every Child of God. Though after conversion sin doth yet remain, it is hated and abhorred so, that it is in the heart to say, O Sin what dost thou here? thou art not only my greatest enemy, but thou art an enemy to that holy and blessed God whom my soul loveth. O when shall I be rid of thee? time was when thou and I were all one, we were wedded together, but now I see it was an unlawful marriage, I was to be for the Lord and not for another, therefore I will love thee no more: O if it be so that thou wilt not leave me, till death us do part, I wait for that good hour when the Lord will take me to himself, that so I may be freed from thee wholly and for ever, and be with my heavenly Head and husband. 3. Love to the Saints is a sign of love to God, he that saith, he loveth God and hateth his Brother is a liar; he that loveth not his brother whom he hath seen how can he love God, whom he hath not seen? 1 John 4.20. He that loveth not the Image of God in grace and holiness, which he seethe in his people how can he love God, whom in his glorious essence he hath not seen. An universal love to all in whom we see the grace of Christ, is a certain sign of our love to God: so that one that truly loves God, can in some measure appeal to God, to this effect; O Lord, however I have hated thy people in time past, and my heart hath secretly risen against them, for the good that was in them, yet since thou hast been pleased to turn me from darkness to light, I make an high account of thy people, I look upon them as the excellent on the earth; I am troubled that I love them no more, and that I can do no more for them; I love them not merely because they are of my judgement in some lesser points, but I love them because they fear and love thee, because they repent of their sinning against thee, and believe on thy Son, and desire to walk so as to please thee, so far as thou art pleased to give them the knowledge of thy will: My heart is knit to them, whose hearts are knit to Christ, who cleave in their hearts to that one Mediator, that one Offering, that one Sacrifice for sins for ever, so far as they manifest this, they are dear to me, they must needs be precious to me, to whom Christ is precious. And though because of some errors and mistakes that in my poor thoughts I may judge some of them to be in, I cannot comfortably join with such in some things; yet O Lord, thou that knowest all things, knowest that I love them, and though through passion and ignorance, and misguided zeal, I may carry it unscemly sometimes to some of thy servants, and have a hand in their troubles and sufferings, (as it is possible for the Saints in some sort to persecute one another in this imperfect state) yet O Lord, thou knowest that my heart is not set against any of them, for that which I judge to be good in them, but do love and honour them for it. And though my love is most exercised and drawn out to those Saints whom I am most acquainted with, and to whom I am nearest joined in the fellowship of the Gospel, there being more occasion and opportunity for the drawing out of my love to them; yet thou knowest there is love in my heart to all Saints, and there is not that man living that makes profession of thy Name, though differing from me in opinion, and violent against me, of whom I should not rejoice to have thoughts of meeting him in Heaven. But if men be Despisers of those that are good, hate them, and speak evil of them falsely for Christ's sake, though they may flatter themselves, and think they love God, yet they do not. They that scoff at the Godly, and their hearts rise against them for their grace and holiness, though they will say they love God, or else it were pity they should live, they are utterly deceived, for indeed they are Haters of God and Goodness. Many other signs of love to God might here be mentioned, as grieving when God is dishonoured, longing for the coming of his Kingdom, that his Name, and Truth, and Glory may be more manifested in the World, and desiring to bring all that we can to love him and obey him. Likewise many other expressions by which Conversion is set forth in the Scripture, might be opened, but these things that have been spoken, may suffice to show wherein Conversion lieth, if God give men hearts to examine their spiritual estate, which shall read these things. CHAP. IU. Of the Outward Means that God is pleased to make use of in the conversion of Souls. THat God doth make use of outward means in the bringing of Souls home to himself, is evident both from Scripture and Experience, which is not because God cannot do the work without Outward Means (for in Elect Infants, and sometimes in others, God worketh Grace without them) but it is merely from the pleasure of his will, what way he will take to convert a soul, and whatsoever the outward means be, the inward, spiritual and effectual means of Conversion is, the Almighty Power of God, as I intent to set forth in the next Chapter. But to give some account of this matter, concerning the outward means that the Lord makes use of for the conversion of souls. 1. Sometimes the Lord hath made use of great and sore afflictions to awaken men, convince them of their sins, and so to bring them to Christ: And if they be bound in Fetters, and be holden in Cords of affliction, than he showeth them their work and their transgressions that they have exceeded, he openeth their ear to Discipline, Job 36.8, 9 Job 33.19, 20, 21, 22, 23, 24. As one who being sick and restless some nights, it pleased God to put in with the affliction, and set this upon his heart, that if it were so grievous to him to pass away a few Nights, though he was in his own House, and amongst his dear Relations, because he had pain and sickness upon his body, how miserable should he be if he should bear the torments of Hell for ever; and so the Lord brought him to look after an interest in Christ, that he might be delivered from the wrath to come. The Lord sometimes makes use of shame in the World, poverty, imprisonment, yea the sentence of death, to be the means of bringing men to a sight of their sins, and to look after Christ. 2. Sometimes the holy and convincing lives of the Saints, have been blessed of God, to put ignorant and wicked men upon enquiring after Religion, saying within themselves, Surely there is an excellency in the ways of God,; surely in those ways must I find blessedness and peace, and not in these ways of debauchery and profaneness: And so the Lord lets in light into their souls; and the Apostle Peter exhorts godly Wives to carry themselves with that holiness and circumspection, that their carnal husbands who it may be are so obstinate and profane, that they will scarce hear the faithful preaching of the word, may without that means be won by their heavenly conversation, 1 Pet. 3.1. 3. We read of many that in the Primitive times when such great multitudes laid down their lives for the Name of the Lord Jesus, by beholding their patience and joyfulness in their sufferings, were convinced of the truth and excellency of Christian Religion, and were converted unto God. 4. Some observing how earnestly godly Ministers or others have wrestled with God in Prayer for their conversion, have been awakened by it, and God hath put it into their hearts, to think with themselves, that if the salvation of their Souls be so much set by in the eyes of others, how much more should the salvation of their Souls be regarded by themselves; and upon such thoughts the Lord hath begun the good work in them. 5. The hearing of the great horror of Conscience, that others are in for sin, and talking with them about the cause of their trouble, hath been blessed of God to the conversion of some. This hath convinced some that were almost Atheists, that there is a God and that it is a fearful thing to lie under the sense of his wrath; this hath put them upon looking into their own estate, and so brought them to Christ, and so they have found that it was better to hear the shrieks, and cries, and groans of those that were heavy laden with the sense of their sins, then to hear the jollity, merriment and songs of fools, and spiritual Madmen who go laughing to Hell. 6. The Instructions of Parents and Masters, have been oftentimes blessed of God, to the conversion of their Children and servants: Godly Parents as their Children grow up, should desire to be instruments of bringing their Children to Heaven, as well as they were instruments to bring them into this World. And some Children bless God that they had praying Fathers, and praying Mothers, and such as taught them the fear of the lord Some servants bless God that ever they came to live in Praying Families, and where they were instructed in the ways of God. God sometimes brings to remembrance the instructions of Parents and Masters, to do their Children and servants good, when they are at rest in the dust; even those instructions, which when they were first given, took no impression upon them. That the good seed which they had sown, and could not see any effect of, the Lord watereth it by his Spirit: when they are dead and gone, then to their Children remember the words which were spoken unto them, and they come with new life and Power upon their hearts. To these many more might be added, but let me come to speak of that which is the most ordinary way of conversion. 7. The word preached is the most ordinary means of conversion; the reading of the word ourselves, or hearing it read by others, and likewise the reading of other good Books, have been blessed of God to the conversion of Souls, and all these things are to be used: But the opening, urging, and applying the doctrine of the word unto people in a way of preaching is the ordinary means of Conversion Acts. 2.37.41. Acts. 11.21.22. Acts. 26.16, 17, 18. Rom. 1.16. Mat. 28.19. Go teach all nations. 2. Tim. 4.1.2. Preach the word, be instant in season and out of season, Rom. 10. How shall they believe on him of whom they have not heard, and how shall they hear without a preacher. And so it appeareth throughout the story of the Acts of the Apostles, that the declaring of the Gospel by lively voice was the great means that God made use of for the Conversion of Souls. And here it is to be noted, That those who are converted out of this ordinary way, whatsoever outward means the Lord pleases to take occasion by, for their conversion; yet he doth, (though more immediately by his Spirit,) set home the same things (for the substance) upon their hearts that are held forth to others, who are converted by the Ministry of the word, that is, the Lord shows them their sinful and miserable estate, and reveals Christ to them, as the only way of justification and acceptance with him. Now then seeing God is Pleased to make so much use of the preaching of the word for the conversion of Souls; let all the true ministers of Christ go forth in his name, and strength, let them look to him for assistance and success in the work, and as ever they would be Instrumental for the conversion of Souls, let them preach with all plainess of Speech, let them not be desirous of vain glory; let them Preach without all ostentation, without all dark and affected expressions, and let them in their Preaching insist much upon common and fundamental truths, as about the greatness and holiness of God, the sinfulness and misery of Man; The necessity of conversion and the way of redemption by the blood of Jesus. Such subjects as these are so vast, and also so necessary that they may take up much of a Ministers Preaching: It is a great fault in ministers if they do not with all their might, set forth unto men their miserable estate by nature, and if they do not endeavour to bring their hearers acquainted with Christ? holding forth him upon all occasions to them, not only as he by whom we must be delivered from the wrath to come, but as the fountain and Spring of all grace, and Spiritual strength, whereby we may walk in holiness, and new obedience. For Ministers to put men upon forsaking their evil ways and so promising them Life without directing them to Christ, to put their whole trust in him, for their justification; and to fetch strength and virtue from him, for the mortification of Sin and for new obedience, is but to teach men to build upon the Sands, and to show them a cleaner way to Hell. For Ministers to preach so much at random, not having well digested themselves the doctrine of original Sin, the difference, between the Law and the Gospel, the necessity and nature of conversion, the doctrine of justification by the righteousness of Christ imputed to them that believe, and the nature of Gospel grace and true sanctification, tends to the making of their Preaching useless to the salvation of men's Souls: And though such Preachers may have applause from the ignorant for their Method, delivery and learning, yet they do but misled men and trifle with them about a thing of the highest moment, the salvation of their Souls. As a Physician must not play with the life of a man, 'Tis such a precious thing, but had need to be well advised in his Judgement of the nature of the disease and of a right Method for cure, and have many things in his eye; so had a Minister need to be careful much more, in dealing with such a thing as the Soul of a man is, to know the original cause of Soul Ma ladies, and the only way of cure, which is by the blood of Jesus. But if Preachers do but play with their Texts, and play with the Souls of their hearers, not having their hearts awed with a holy reverence of God and his Word, and affectionately desirous of the eternal salvation of the People, great is their Sin. What with the differences amongst us about lesser things, and invectives that Preachers stuff their Sermons with, against those that dissent from them; what with errors of Doctrine, that some Preachers seem to be tainted with; what with the new coined words and Fantastical expressions that some preachers use: and what with want of experience in their own souls, of the nature of conversion: it is to be feared there is a great decay of sound, plain and profitable preaching, especially about the points of justificiation and conversion. Next to erroneous preaching 'tis most offensive to an intelligent, and spiritual hearer, when a Minister preacheth with high words, affecting such a stile as is no way suited to the profit of his hearers. And though such may admire themselves, and also have their reward, that is, applause of the ignorant, yet their preaching is nauseated of the judicious. It is a more difficult thing, and requireth more substantial learning, to set forth the mysteries of the Gospel, to the capacity of ordinary hearers, then to stuff Sermons with quotations, Scraps of Latin and School terms, made ready to our hands. But it may be said, seeing that the habit of grace and spiritual Life is infused into the Soul by the spirit of God (as hath been shown:) when a Soul is converted by the preaching of the word, how doth the Lord effect this work thereby? Answer, 1. Negatively. 1. It is not the holiness of the Preacher that doth convert the Hearers. All that heard Christ himself preach, the holiest Preacher that ever was, were not converted. 2. It is not the affections of the Preacher that doth convert the Hearers; his Zeal and his Compassion to the Souls of the people, are very good, and God is pleased so to work, that sometimes the affections of the Preachers do affect the hearts of the Hearers; but except the Lord put in, nothing is done, all his weeping will not break their hearts and reclaim them from their sins. 3. It is not merely the sublimity and excellency of the matter that is preached, that doth convert the Hearers, for then all should be converted that hear the Gospel preached. It may be the person that is converted at a Sermon, hath heard the same Points opened many a time, and that more fully then at that time, yet was never affected till now; the Reason is, because now God speaketh to his heart, as well as the Minister to his ear. 4. It is not the excellency of speech or wisdom of the Preacher that doth convert the Hearers. All the Oratory in the World cannot convert a Soul: Arguments, Promises, Threaten, and Entreaties set forth with the Tongues of Men and Angels, (if they were to assume humane shape and speak to Sinners) about their everlasting concernments, could not prevail to bring them from Sin to Christ, except the Lord put forth his Almighty power. 5. It is not from any power of Nature that before lay dormient and idle, that now awaketh and yieldeth obedience to the Word that a Soul is converted: For there is no such power of Nature, 'tis an idle speculation of those that think it is so; for in conversion the Spirit of God is put into us, and the fear of God, (and so consequently the Seed and Principle of Faith, and Repentance, and other Graces) is put into our hearts where before it was not. 2. Positively I answer, That the efficacy, power and virtue of the preaching of the Word when a Soul is converted by it, is wholly from the Spirit of God. When the Scripture saith, That faith cometh by hearing, 'tis only as an outward means that God worketh by, when it pleases him: for bare hearing of the Gospel worketh Faith in no man, for Faith is the gift of God, Ephes. 2.8. Philip. 1.29. The fruit of the Spirit, Galat. 5.22. And when the Gospel is said to be the power of God unto salvation; it is not to be understood as if the bare preaching of the Gospel did save and convert men, but it is called the power of God unto salvation, in opposition to the Law and the Covenant of works, because it reveals and holds forth the way of Grace in Christ, by which God saveth lost Sinners, which the Law doth not. How the Spirit of God doth work in and by the preaching of the Word for the conversion of Souls, is a deep mystery. And O that we may experimentally know that the Holy Ghost hath made use of the Word to convert our Souls, though we cannot exactly conceive of the way and manner of his working thereby. The workings of the Holy Ghost in Conversion are compared to the wind, as for the freeness and powerfulness, so for the mystery that is in them: As the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth, so is every one that is born of the Spirit, John 3.8. But for further light into this Question, let us observe these Scriptures following: It is said, The Lord opened the heart of Lydia that she attended to the things that were spoken by Paul: Ministers do but call and knock at the doors of men's hearts, 'tis God that by a secret work of his Spirit openeth their hearts, Acts 16.14. And it is said, Acts 10.44. While Peter yet spoke these words, the Holy Ghost fell on all them that heard him. Peter's preaching, and the Holy Ghosts falling upon them that heard him, were two distinct things, the one might have been without the other, the one was the work of man, the other was the work of God. And that which is said, 1 Thess. 1.5. will make it yet far more evident, For our Gospel came not unto you in word only, but in power and in the Holy Ghost, and in much assurance: The Gospel's coming to people in word, and in the bare preaching of it, is one thing, and the Gospel's coming to them in power and in the Holy Ghost, is another: to some the Gospel comes only in word, they hear a sound of words, and as they are rational men, they may have a notional knowledge thereof; but unto the Elect it comes with power and with the Holy Ghost, even with such powerful workings of the Spirit, as turns them from Sin to Christ. Of these things this is the sum, the preaching of the Word shows us the way of salvation, it is the Spirit of God, that by a secret and strong hand puts us into that way: The preaching of the Word shows us our lost estate by Nature, it is the Spirit that inwardly makes us sensible of it, and affecteth our hearts with it: The preaching of the Word shows us God's Grace in Christ, holds up Christ as the Brazen Serpent; it is the Spirit that gives us an eye of faith, to look to him that we may live: The coming to the Ordinance to hear the Word, is like the Woman in the Gospel, touching the hem of Christ's garment, others touched him as well as she; but there came a secret virtue from Christ to heal her of her Bloody Issue. Many come to the preaching of the Word, and to some of their Souls there cometh secret virtue from Christ, that they find in themselves, that now they are humbled for sin, now they prise Christ, now they cleave unto the Lord with a full purpose of heart to walk in his ways: Praise the Lord for ever. It was not the Minister, it was not the bare preaching of the Word, that could make this change; but this was the day of the Lords power to thy Soul, and virtue came secretly from our blessed Lord Jesus to thy Soul, admire him, and love him, and cleave to him, to carry thee on by the same power of his Spirit unto the end. It may be many others in the same Sermon found no virtue come from Christ to their Souls, it was a burden and tedious to them: Admire free Grace, and love the Lord Jesus for ever. When we find good to our Souls by the preaching of the Word, we must not look upon poor Ministers with admiration of them, as if by their power and holiness we had such a change wrought in us; but know, that God hath made bare his own arm, and glorified his own power and the exceeding riches of his grace in Christ Jesus to us-ward. And this is one reason why God makes use many times of persons of meaner parts and small repute, to be Instruments of converting more Souls, than he doth of others that excel them, that it may appear that the high and excellent power that converts the Soul, is of God and not of man. It is not fit that the Glory of God should be given to Ministers and Ordinances, if we get any good to our Souls by them, look upon them but as the Conduit-pipes, and let all the Glory be given to him who is the Fountain of life; for thine, O Lord, is the Kingdom, and the Power, and the Glory for ever. CONVERSION Wrought by the POWER of GOD CHAP. V Showing that whatsoever Outward Means the Lord makes use of for the Conversion of Souls, the Work is done by his own Almighty Power. IT hath been shown that the Lord in Converting Souls doth usually make use of Outward Means, and especially the preaching of the Word. Now let us inquire more fully how those that were spiritually dead, come to be made alive, and those that were darkness, come to be made light in the Lord. Those that think man hath such a principle and seed of Grace lying hid in his heart by nature, which if it be drawn forth by persuasions and exhortations, and man will make use thereof, is sufficient to convert him; do not enough consider how utterly corrupted every man is by the Fall of Adam, and without any spiritual strength. It is true, men are reproved in the Scripture for loving darkness rather than light; and because they will not come to Christ that they may have life: But such Scriptures are so far from implying, that we are able to change our own hearts, wills and affections: that they show the (to us) invincible prejudice and opposition that is in our hearts to the Lord, that we have neither power nor will to turn unto him: such say of the holy Scripture do show what need we have of the exceeding greatness of God's power to work upon such not only impotent but wilful and desperate Creatures as all are by nature. There is indeed a certain kind of willing and running, and striving in natural men upon great Convictions; such as Balaam had, when he said, Let me die the death of the righteous, and let my last end be like his. But this one Consideration will be of much use to guide us in this question, That when God commands men in his word to pray, to repent, and to believe in Christ; the meaning is, that they do these things from a principle of grace and spiritual life, that God only can work in us, and which we are to look to him for. All the sudden flashes of seeming repentance, and prising of Christ that come not from a principle of grace infused by the Spirit of God into the heart, but are the mere struggle of an awakened Conscience, to get from under the wrath of God, will bring no man to Heaven; neither do these workings of the heart answer to those Commands of God, to believe, and to repent, but are only a show of those Graces: they are something like Conversion, but are not Conversion. This which hath been said, may be Illustrated from the Parable of the stony ground, Matth. 13. to which they are compared that hear the word with joy, and for a time believe, and after fall away: this was only some sudden flash from the natural workings of the heart upon the hearing of the word, accompanied with some common convictions, and common workings of the Spirit: But the Text saith, they had no root, they had not the root and habit of grace in their Souls, planted in them by the Holy Ghost, from whence these things did proceed. If any shall say, How shall we know these sudden workings of the heart, and flashes of seeming Conversion that arise but from natural Conscience awakened and startled with common convictions of the Spirit; as in Balaam, Herod, Felix, and such as are described in the Parable of the foolish Virgins, from that believing, repenting, and those spiritual affections that flow from the habit and principle of grace put into the Soul by the Spirit of God. I answer, That the difference may be known by the permanency and continuance. Such sudden flashes as were in Balaam are soon over, and leave the heart unmortified, unpurged: But the principle of grace in the hearts of Believers is eternal and remains for ever; where there is the root of grace in the heart, though it be not always putting forth itself, yet there is a fixed principle and desire in the heart to admire free grace, to prize Christ, and to cleave to Christ, to mourn for sin, and to walk with God, though there is not always the same vigour and activity of grace in such, yet there is a fixed bent and inclination and desire of the heart towards the Lord, which no time can wear off, which no temptations and opposition can wholly quench and extinguish. But to come nearer to this Point, to make it most manifest, that Conversion is wrought by the mere grace and power of God. 1. Many that have the greatest outward means of grace are never converted: Though they have godly Parents which instruct them diligently, and live under excellent preaching, and have met with many startling Providences and great afflictions, yet they are never brought home to God; when as others that have carnal Parents that set them very bad examples, and have been brought up in ignorant and profane places and families, and have lived where there hath been very poor and dark preaching, are sometimes converted: this shows that Conversion is wrought by the mere grace and power of God. It may be some godly Parents after many and many prayers for their Children, and great care to instruct them in the ways of God, have so little fruit of all, that thev count it a great matter if their poor Children have a little Civility and common Morality; it may be they have not that, but are profane Esau's, and rebellious Absoloms, when as others that have had wicked Parents that prejudiced them what they could against Religion from their Infancy, and when they began to look after Christ, have opposed them with great rigour, threatening to turn them out of doors, and never own them, or do any thing for them if they follow Religion; yet they are turned to the Lord, and cannot be beaten off from his ways: this shows that it is the great and invincible power of God that worketh in them that believe. 2. Some at the same time when the Lord began to convince them and convert them, have been going on as desperately and resolutely in their sins as ever they were all their days. As Paul was going to Damascus to make havoc of the Saints, being (as himself after confessed) mad and outrageous against the Church of God, yet then, and in that Journey the Lord converted him, Acts, 9 was not this the mere grace and power of God? Some have gone to hear godly Ministers on purpose to scoff at them, or bring them into trouble,, and yet have been Converted at the hearing of them, finding a marvellous working of the Spirit of God upon their hearts, which was very strange to them, and filled them with astonishment at the free grace and power of God. Some ignorant and carnal people, who at the beginning of a Sermon have slighted and despised it and the Preacher in their hearts, and have been filled with indignation, yet by and by before the Sermon hath been ended, something hath been set home upon their hearts, that hath convinced them of their miserable estate, and brought them to Christ for help and salvation. Some at the same time when they were converted, have been more indisposed and unwilling to hear the word, then at other times, but were even as it were hurried and thrust upon the Ordinance that they knew not how, and when they have come there, have been more drowsy, sleepy, and unwilling to hear the word than they used to be; when lo on a sudden the Lord awakens and startles their Consciences by the Ministry of the Word, as if he himself had spoken immediately from Heaven to them by name, and so the Lord hath made that unlikely time the time of love, and the Day of his power to their Souls. Sometimes when Ministers have been straightened in their affections and expressions in Preaching, more than they have used to be, that they have gone on heavily in the work, and haver reflected upon their service with much humiliation to their own Spirits, yet God hath sometimes done much by such weak means, and converted some effectually at that time, that there hath been more good done at that time, then at many other times, (so far as comes to their knowledge) when they have been much assisted in the work. God knows how his faithful Servants would preach and set forth his truth, and he is pleased to enlarge things by the inward light of his Spirit upon the minds of the hearers. sometimes above what they did sufficiently clear to them. All these Observations run into this, that God worketh all in all, he is the Author and Finisher of our Faith, and that Ministers can do no good, nor People that hear them receive any good, but as it is given from above, and when he will work nothing shall let it, not the ignorant indisposedness and prejudice of the hearers, nor the defects and weakness of his Servants that speak in his Name. 3. Some of the worst natural tempers, not only of the weakest parts, but of most froward and cross Spirits, are wrought upon by the grace of God; and men of ripe wits, and of more affable and courteous natures are never converted unto God. Those differences among men that arise from their constitutions of body, whether it be for the better or the worse, altar not the case, God hath mercy on whom he will have mercy; God can convert those who are of the worst natural tempers, and without he infuse grace, those who are of the sweetest natural dispositions, will never turn unto the Lord; yea the composedness of their natural temper may turn much to their prejudice, making them think they are in a good estate, because they do not break out into such passions and intemperances' that others are very Subject to, although they know nothing of any New birth and sanctifying work of the spirit upon their souls. 4. Some very dissolute and profane persons are converted, and many others that are free from such gross vice are never born again: Publicans, and Harlots, and such as the thief upon the Cross, are sometimes brought to a sight of their sins and to repent and believe in Christ, when others that never were so vile, go on quietly, resting in their formality and morality, and never see their need of Christ and a work of grace upon their hearts, and so perish for ever. When God doth convert men that have been notorious Sinners filled with all unrighteousness, drunkards, swearers, scoffers at Religion and old in sin, too habituated and accustomed to all kind of evil, he proclaims unto us, that the power of converting souls is of God and not of man. It is true, it doth require the exceeding greatness of God's power to convince a proud Pharisee, that trusteth in himself that he is righteous and despiseth the righteousness of Christ; that he is in the gall of bitterness and bonds of iniquity and to bring him as a poor, lost and undone Sinner to seek for life from Christ, and in some respects such have greater difficulties to be carried thorough to Christ than others; yet in regard that some of the other sort are so outrageous in sin, and almost down right Atheists that make a mock and jeer of all religion and regard of God and the world to come, if the Lord please to convert such (as sometimes he doth) the exceeding greatness of God's power shines forth most eminently therein. When the passages of men's Conversion shall be known in the world to come, it will be matter of everlasting wonderment and astonishment to Angels and men, for than it will appear that God is to be admired for his free grace, and the exceeding greatness of his power to all that believe. Lastly, that I may stand no longer upon this Point, let us consider a few places of Scripture more, that beyond all contradiction to establish this truth, that conversion is wrought in the soul of man by the power of God alone. It is said, the exceeding greatness of his power worketh towards them that believe, and that according to his mighty power which wrought in Christ when he raised him from the dead, Ephes. 1.19, 20. He that hath wrought us to the self same thing is God, 2 Corin. 5.5. Hence it is a very proper expression that we commonly use when we speak of men's conversion, to say, they were wrought upon at such a time; for indeed except God had wrought them by the exceeding greatness of his power to this self same thing, they had never turned from Sin to Christ. A new heart also will I give you and a new spirit will I put within you, I will take away the heart of stone and give you an heart of flesh, Ezek. 36.26, 27. In Conversion the habit of grace is secretly infused into the heart, as life into a dead man; the soul is passive at first: hence it is said of God in reference unto this work Jam. 1.18. That of his own will begat he us. [of his own will] that shows it is of his own mere grace and when it is said [he begat us] that shows that it is of his own power, and that the Soul is first passive in the work. When a Soul is converted, it doth repent and doth act saith on Christ, and is active in a way of Grace, but first the Lord begets us spiritually, and in uses spiritual life. We must not imagine that the soul never acts at all first or last, and that there are no created habits of grace; but first, the Lord infuses the habit of Grace wherein the Soul is passive, and the Soul being changed and sanctified thereby through the help and influence of the spirit, exciting and assisting that New spiritual Life put into us, we are enabled to put forth acts of Faith, Repentance and other Graces. First the Lord puts spiritual Life into us, and then in him (through his concurrence and secret assistance) we move and act spiritually and graciously. The sum of all is this, God first giveth repentance, and then we repent, God first giveth faith, and then we believe. All those Scriptures were it is said, that God giveth repentance, and giveth Faith, and worketh in us to will and to do, might all be insisted on for further confirmation of this truth, That conversion is wrought by the power of God alone. Likewise all those Scriptures that set forth the weakness of the Saints, even after they are in the state of grace, how they yet cry out to be delivered from the body of death, what need they have of assisting grace, of new influences of the Spirit, and to be kept and upheld by the power of God unto the end of their days, and their continual prayers and Supplications to God still to teach them, quicken them, enlarge their hearts, incline their hearts unto his Testimonies, and make them to go in the path of his Commandments (as David did in the Book of Psalms) do show, that we are both at first converted and afterwards carried on in God's ways, and kept and preserved to the heavenly Kingdom by the power of God alone, to whom be glory for ever and ever; Amen. Some are Converted young. CHAP. V Showing that God Converts men at several Ages, some in Youth, some in their latter time, as it pleaseth him. NOw if we inquire into the times and seasons when God hath Converted those whom he hath Predestinated unto Life, there is great variety, according to the Counsel of his Will, there is a set time for the new and spiritual birth of the Elect, as well as there is an appointed time for every ones first birth and coming into the World. The self same day and hour and moment that God hath d creed from Eternity, shall all the Elect of God be brought out of the Egypt of their natural condition, to travel towards the heavenly Canaan. Therefore passing by what might be said of Gods infusing grace into some in their Infancy, as he doth in Elect Infants that die in their Infancy, although the manner of his working grace in them, is a great secret to us; I shall only speak of the times and seasons of Gods working grace in them that live some considerable time in the world. First then I say, that God converts some in their youth, yea very young; this we know by Scripture and Experience, Josiah, Obadiah, and Timothy are recorded in the Scripture for early Converts. All should remember their Creator in the days of their youth: and some God helps by his grace so to do. It is a happy thing when in this sense young ones first seek the Kingdom of God, before they seek after Wealth or Wife, or are scarce capable of regarding such worldly matters. It is infinite mercy to be converted at all, and a great privilege to be converted young. 1. Those that are converted very young, usually have not such terrors and frights of Conscience as others have in their Conversion, such thunderings and earthquakes of Law terrors, but God speaketh to them with a stiller voice, and deals more gently with them. Indeed such are sometimes sorely tempted to question the truth of their Conversion, because they have not had such great terrors of conscience as some others have had, which they have heard or read of, yet there is no ground for it: for as if a man hath had as great consternation of Spirit and terrors of conscience as ever Cain and Judas had, this were not sufficient to prove that he is converted: So if a man hath had little feeling of those terrors, and yet can find that he loathes himself for sin, prizes Christ, believes on his Name, and hearty desires that he should reign over him, his estate is as good and safe for eternity, as if he had been twenty years under extreme horror of conscience night and day, and afterwards found peace in Christ. Secondly. Those that are converted very young, usually are prevented by the grace of God from committing many gross sins which others are guilty of, as drunkenness, whoredom, scoffing at religion, and swearing, (though the two last of these sins now a days are rise amongst some that are very young, even to amazement) usually Youth is not so debauched, I mean, the beginning of Youth as afterwards; so that if God please to convert one before he hath run into that excess of riot, it is to be for ever remembered with thankfulness unto the Lord. If our souls never came (in act) into some secret and open wickedness, which natural men in process of time as they grow in years do commonly fall into, but that the Lord before our vile nature was ripe for the commission of those sins, was pleased to Sanctify us and put his fear into our hearts that we know not what many of those things mean, but by hearsay and report we are to take it as a great favour of the Lord. Yet by reason of this, some that were converted young are apt to fall into temptation and a snare, being apt to be ever and anon leaning something to their own righteousness; But as God taketh them off by his grace from putting any confidence therein, and leadeth them forth again by his holy spirit to account all their blameless walking before or since their conversion, but dung in point of justification, and to the end of their days, after all their doing and suffering, desiring only to be found in Christ, having on them his righteousness to justify them at Gods Bar. And herein lies much of the light and leading of the spirit of God in them that are true Believers, that although others that are ignorant of these things, may think that they have not much need of the righteousness of Christ because they have not been stained with gross sins all their days, (and they themselves at times may be tempted to such thoughts) yet the Lord shows them that they are so vile by nature, and their best righteousness so imperfect, that they have as much need to prize Christ, and to live purely and folely upon his righteousness, as any poor creatures in the world. Again, those that are converted young, and have not committed some gross sins, that others have committed, are apt to carry it not with that compassion of the ignorant, and of them that are out of the way, and utterly debauched, as those many times do who have run to the same excess of riot and are now converted unto God. Whereas that is the right Spirit of the Gospel to be very pitiful, yea very gentle in our carriage to the vilest of man, yet rightly tempered with a holy zeal against sin. Likewise those that are converted young, and have not committed such abominations as others have done, are apt to be lifted up with a conceit of their own strength, and not to be so sensible of the corruption of their natures as others are; wherefore the Lord doth sometimes leave them unto great temptations, and sometimes to fall foully in some things for a season (even after their conversion) that they may see what is in their hearts, and that they should have been as vile as any in the World, if the Lord had not bestowed his grace upon them: Whereupon the come to have great humiliation before the Lord, and loathe themselves in his sight. And if God do keep some that are converted young from being tainted with gross sins, first or last all their days, yet sometimes they may be so near the Commission of them (but that God doth graciously prevent, either by some special Providence, or by filling their heart on a sudden with the blessed Motions of his Spirit, whereby the snare is broken, and they escape) that the remembrance thereof is enough to keep them humble all their days. Besides, if it have not been so with such that they have not been almost in such evils, almost persuaded and enticed to such gross sins, yet there is the Sin of our natures, and the sins of daily infirmity, distractions in holy duties, vain thoughts, sinful passions, idle words, and the like; for which we have cause to lie in the dust before God. Thirdly. Those that are converted young do many times attain to a higher degree of grace before they die, then others who are converted in their latter time, especially those that are converted young, and live long afterwards before they finish their course, such have longer time to grow in grace and in the knowledge of our Lord and sasiour Jesus Christ. Yet that none that were converted young, may be highminded but fear, let it be considered that it is not always thus, but some of these through great temptations, and falls into sin, are but weak in grace all their days; and some that were converted many years after them do get the start of them in grace, are more awful of God, more weaned from the world, and more fruitful in their course. And greatly are some humbled when they count the number of the years since God first wrought upon them, and think with themselves how little communion they have with God, how little mortification to the world, how little service they have done for God, and then look upon others that have been converted many years after them, and see to what a greater measure of grace they have attained. Though they do not envy the goodness of God to such, but rejoice therein, and give thanks unto his Name for his grace bestowed on them, yet they reflect upon themselves, as those who have quenched and grieved the holy Spirit of God, for which he is not pleased (they think) to influence and quicken and comfort them, as he doth others, that have been more obedient, and so their souls are greatly abased before the Lord. Of these things which have been spoken of conversion in youth, this is the sum, That it is in itself a great privilege; and yet nevertheless such as are converted young, had need to watch and pray, be very humble and diligent lest they fall into temptations and snares, and go on very slowly and heavily in the ways of God. Likewise from what hath been said, it doth appear, that how ever we may be advantaged in some circumstances and privileges above others, as in being in Christ before them, and the like; yet without great supplies of grace from above, we shall not make a proficiency according to such advantages. Before I leave this head it may be profitable to speak some thing more, by way of caution and counsel to those that are converted young. 1. Have a care of errors of Judgement, Youth is usually raw and ignorant; you may have strong and good affections, but it may be weak judgements; go not out of novelty to hear unsound Preachers, give yourselves to Prayer and to the reading of the Word attend upon the Faithful Preaching of the word by the Ministers of Christ. 2. Be much in proving your own selves whether you have a sound work of grace upon your hearts, the end of it usually to them that are sincere is a suller assurance that they are passed from Death to Life. 3. Fly youthful lusts, as Paul exhorted Timothy. (2 Epist. 2.22.) one that was converted young, and was yet but a young man, when the Apostle wrote thus unto him; flee pride, flee all kinds of uncleaness, flee unlawful recreations, flee bad company and the like. Have a care that through ignorance you do not commit some sins in your youth that may wound your consciences much in age: In riper years you may see some things to be sin, which you would not have done in your youth if you had known so much then. Therefore study the Scriptures well and beg of God to show you what sins youth useth to fall into, & knows it not then, but it may be afterward to the great wounding of Conscience. Entreat the Lord that while you are yet young men or Women you may cleanse your way, and take heed thereunto according to his word. 4. Often bless the name of the Lord for revealing himself to you so soon in your young and tender years, Wonder at the Lords free grace that he should convert you at all, and labour to be much affected with the time when he did it in the morning of your lives, so soon, so early. 5. Whatsoever difficulties, temptations, and afflictions you go thorough in the course of your pilgrimage, let your hearts trust safely in the Lord, that his grace shall be sufficient for you: He will never leave you nor forsake you; so that you may boldly say, the Lord is your helper, what ever sad lots of affliction are upon you; and that all things shall work together for your good. If God hath been the God and Guide of your youth, he will be the God of your riper years, and though in your latter time you may have great decays of body, and can do him little service, yet he will be tender of you and care for you, and do you good to grey hairs, and in grey hairs, he will bear you, and he will carry you in his everlasting Arms to Heaven. You may have many a Thorn in the flesh, many humbling temptations, lest you should be lifted up, but be not dismayed, for the Lord is your God, and he will strengthen you, he will help you, he will uphold you with the right hand of his righteousness. 6. Admire him that is of power to keep you, and hath kept you, and will keep you in the state of grace unto the end: remember the former days when you were first illuminated, what difficulties the Lord carried you through, how he made you able, by the power of his grace, to break off from evil company, and from your sinful courses, and it may be to endure a great fight of afflictions from carnal Parents, and Relations, and acquaintance; and though you were young, youthful, and very unconstant, yet by the power of God, you were not afraid of any amazement, and could not be turned aside from following the Lord. Some that are converted young are sometimes strengthened with such might by the Spirit of God, that though they have carnal Parents and Relations, that oppose them in the ways of God, they carry it with that Patience, humbleness of mind and yet with that magnanimity and courage, that is to be wondered at; even while they are young and but Children, they may go through such difficulties with a holy rejoicing, as would be hard for them to go through afterwards without very much assisting grace from God. Remember therefore and forget not the kindness of the Lord to you in your youth, and how he hath yet maintained the work of grace in you, keeping grace alive through so long a tract of time, as some of you have walked with God, who were converted young. And though your hearts and lives are not so with God as you would have it, and that you have not yet so far attained as to be perfect, but still groan and sigh being burdened with your corruptions and temptations; yet thank and praise the Lord that hath taught you from your youth up, and that hitherto he hath kept you in that great and terrible wilderness you have gone through, and that his spirit and his fear is yet you. 7. Have a care of abating in your first love and zeal and sincerity and diligence in following the Lord. Let the spiritual dew of your youth be always upon you, that you may be always green and flourishing in grace, that as your days so may your spiritual strength be. Give not the men of the World occasion to say, that your forwardness in religion in your youth was because you wanted wit then, but that now you are grown wiser, you follow the World as hard as others, take liberty in your conversation as others do, and give over preciseness and strict walking; but let them see that now your judgements are bettered with age and much experience you still choose rather to suffer affliction with the People of God then to enjoy the pleasures of sin that are but for a season. Lastly, it is very requisite for those that are converted young and are but yet young to read the Scriptures diligently concerning the duties that God requireth of men in those Relations that his Providence hath put them into, or shall put them into in the world. Study well the duties of Servants and Masters, Children and Parents, Wives and Husbands, and other Relations. As the best Saints are apt to miscarry much in their duties in the Relations they stand in, so especially those that are young, for want of knowledge of what God requires in his Word in those Relations. Therefore art thou called being very young? study upon those duties that the Scripture requires towards thy Parents (if they be yet alive) and make great conscience of them. Art thou called being a Servant, or intended to be so shortly read over those Scriptures that speak of the duties of Servants again and again, pray over those Scriptures often, that God would make thee obedient, diligent, and faithful in that Relation as his Word requires. Art thou called, and art soon to marry, or art newly married? study those Scriptures that concern that estate: and so for Masters and Parents, and the like. The holy Scriptures are able to teach you your duties in all these things, that you may be throughly furnished with directions from them. Let no young people despise this counsel, for through their not giving attendance to the Reading & study of the Scripture in these things, they many times offend God much, and whatsoever grace they have, the beauty and lustre of it is exceedingly darkened before the eyes of men. We hear of such a young person that is much affected with the word and preys much, speaks of good things, and prizes Christ: but when we inquire how doth he carry it to his Parents or his Master, or to his Yokefellow, it is oftentimes a grief of mind to the Godly-wise, and makes them they know not what to think, there is so great failing in those duties. Now I am speaking of the Lords converting some very young. Note this, that sometimes young people, and especially those that have good education live in godly Families, and under the faithful preaching of the word, are much convinced and set upon prayer, and others rejoice and hope that it will be a through work; and yet all this comes to nothing, they soon lose all sense of those things, and grow more vile in their practices than they were before. And others of them to please their Relations that are godly, after they have lost the power of those common convictions they have had, will seem to be religious still for a while, but when their godly Parents are dead, or they come to leave good Families and be for themselves, than they will show what they are indeed. Some are notable Hypocrites very young, and having good parts, and finding that the profession of Religion makes them acceptable to some upon whom they have dependence, will make a fair show to deceive others; but let them know, that they deceive themselves most in the end when they come to have their portion with the Hypocrites, where there is weeping and wailing and gnashing of teeth. I have dwelled long enough upon this first Head, to show that God doth convert some in youth, yea very young, and have given cautions and counsel unto such. Now to proceed: Secondly, God doth convert some in their riper years, in the midst of their days, or in old age, as it pleaseth him. Abraham in the Old Testament, and Nicodemus in the New, are recorded as persons converted in their riper years and latter time; but whereas some say, show any other instances besides them of persons converted in their latter time? I will say that we know not the precise age of the three thousand that were converted, Acts 2. nor of those Acts 4.5. nor of those Multitudes that were added to the Lord, Acts 5.14. nor of Cornelius his friends, Acts 10. upon whom the Holy Ghost fell, neither do we know the precise age of Lydia, the Jailor, and many others that are mentioned by name in the Scripture, whether they were young or old when they were converted, nor is it necessary for us to know it: It is sufficient for us to know, that whosoever cometh unto Christ, he will in no wise cast out, whether he be young or old. Those holy men that show what an unsuitable time old age is, to have then the work to do, to make our calling and election sure, when we can scarce see to read the Scriptures, can scarce hear the word of life that is preached to them, and their Memories and parts extremely decayed, must not be understood, as if God could not convert such, or never did it, but to show that the repentance of such is very often feigned and counterfeit, and to warn young people that they do not count upon old-age conversion to the neglecting of remembering their Creator in the days of their youth. It is a great truth that they say, that God should not be put off to take the dregs of our lives, and to take the Devils leave, for he deserveth the beginning of our strength, the best of our days, and all our days to serve him, but better late than never, better come into the Vineyard at the eleventh hour than not at all. There have been remarkable conversions of old men recorded by worthy men, O that there were more both young and old brought home to Christ. I know none that will forbid the oldest Sinner to come to Christ: If they do not flatter God with their lips, and feign themselves to be Saints, but are indeed born again, though they be old, they shall enter into the Kingdom of God. It is true, elder persons that are unconverted are more habituated to sin, and usually more prejudiced against the power of Religion than those that are younger, but they have more sins to humble them, and show them their need of Christ, if the Lord please to give them a sight and sense of them. God is pleased to convert some that were the most unlikely to find mercy every way, very ignorant, very profane, and now waxed old also; who would have said or thought that such should ever have turned to the Lord? But is any thing too hard for God? wonders of grace are the greatest wonders that God doth, and will be the most admired to Eternity. If any shall inquire further concerning these things, and ask whether God doth convert any now a-days towards the very end of their lives upon their Deathbeds, or in a dying hour? I answer, that although none should presume upon this, and think there is time enough yet to repent and turn to God: yet surely that famous instance of the conversion of the Thief upon the Cross in a dying-hour, is recorded for an encouragement of all such as hereafter come to be sensible of their sins, though very late, that they should not say, there is no hope, and that therefore they will not have a thought of looking after pardon in Christ, but that they may see that (for aught they know, there is a maybe of mercy yet. We must not say that conversion was never wrought in any in a dying-hour, besides this Thief upon the Cross, 'tis not ordinary indeed for usually as men live, so they die, those that lived in gross ignorance and profaneness usually die so, even die like spiritual fools, without sense of sin, without making out after union with Christ, and without any serious consideration of that eternity of happiness or misery to which they are going: but God may work much upon some very near their deaths, that were very ignorant and vile before, that while men are on this side Hell, and the Gulf is not fixed between them and salvation (how vile so ever they have been all their days) let none take away all encouragement from them to repent and come to Christ. Indeed it is a difficult thing, and requires much of the wisdom from above in a godly Minister or Christian (who it may be now is sent for to come and discourse with, and pray with an ignorant, profane, sick and dying person, that hated and scoffed all such in times past when the thoughts of death were far from them) to know how to speak to such, so as neither to bolster them up in their ignorance and carnal presumption, nor to hid the Gospel, and the way to the City of refuge from them. One that duly weighs all things will find this a hard task indeed. Those that being called to sick and dying persons can upon mere formalities at an adventure though they be never so ignorant and wicked assure them that all is well, and that they have but a little bodily pain to grapple with, and so to go to Heaven, make easy work of it. But O for one that knows and considers that few are saved, and that except a man be born again he cannot see the Kingdom of God, and that understands that this sick-dying-person hath been very ignorant, and hath lived without God in the world, to know how to speak rightly; to such requires much heavenly wisdom. The visitation of sick and dying persons is upon many accounts a harder work to perform after a right manner then most are ware of, and especially if those persons be ignorant and profane that we are called to visit. Very dangerous is the case of those that are near a dying hour, and are yet unconverted, there is but a step between them and Hell,: O if they were sensible of it, what trembling would take hold of them? but if yet at last the Lord will work grace in them, and say they shall not go down to the Infernal Pit, (though they are so near it) I have found a ransom, let none envy the grace of God to them. Let none from what hath been said, take heart to go on in their ignorance and profaneness in their health and strength, and think all may be well at last, what if now and then a Malefactor hath his Pardon come when he is upon the Ladder, and the Rope about his Neck, and he ready to be turned off, for one such are not many scores executed and put to death. If it were but for the life of your body, you would be loath to trust to that, but men are most careless of their Souls, and though there be a Pardon-Office set up in Christ, yet few look after it in their youth and health, and strength, but think their Pardon will come soon enough to save them from Hell, it may do so, it is well if it do. But O bold sinner, thou runnest a mighty hazard, what if this Pardon never come? What if God say, Take him Justice, take him Devils, take him Hell, I will show him no mercy. How we may know we are CONVERTED. CHAP. VII. Of the way how we may know that we are Converted and passed from Death to Life. When a Soul is truly Converted, than his state is safe for Eternity. If one that is converted should die presently after (as did the penitent Thief upon the Cross) he is as sure to go to Heaven as if he had lived never so long to serve Christ, and to suffer for his Name in the world: for in the instant of our Conversion we receive Christ, by whom we are justified, and we receive his Spirit which shall be in us for ever. But whether we are to die soon, or to abide many days in this world after our conversion, it is very desirable to know this happy change that God hath made of our condition; for the more assurance we have that God hath called us into the fellowship of his Son Jesus Christ our Lord, the more we shall love God, praise God, rejoice in God; the more patiented in afflictions, the more willing to bear the Cross, the more desirous to departed and to be with Christ: And in a word, the clearer our union with Christ is to us, the more sweet and easy will all the duties of Religion be to us, and the more holy and fruitful shall we be in our whole course, and that from a principle of Gospel ingenuity and gratitude: We shall be the more constrained by the love of Christ to live to him, when we know and are assured he hath died for us, and as a fruit of his death, hath drawn us unto himself. Those that would have them that are in Christ, to be always in suspense and stand in doubt of their eternal conditions, accounting it a piece of Christian humility and holy modesty so to do; yea, thinking such a frame to be a great preservative from sin, and a spur to quicken them to more diligence in God's ways, then if the assurance of the love of God were shed abroad in their hearts by the Holy Ghost, do err, not considering so fully the nature of Gospel Grace, and a lively hope of salvation, that it doth strengthen and enlarge the Soul in holiness and obedience, by urging new and further motives to our walking with God and fruitfulness before him. It is the duty of all to try their spiritual estates and not to rest satisfied in some probability of the truth and power of grace in them, but to give diligence to the attaining of a full assurance thereof. Wherefore are we called upon so often in the Scripture, to prove our own works, to examine ourselves whether we be in the faith or no, to give diligence to make our calling and election sure, if it be not that those that are not yet converted may find it out, that they may not deceive themselves, but now look after union with Christ, which yet they have not, and that those that are converted indeed may be assured of it, and so rejoice and give praise, and be stirred up to walk worthy in all things of the vocation wherewith they are called. If a man be not yet truly converted unto God, it is better for him to know how his condition is, though for the present it fill his Soul with much anxiety and fear of the wrath to come, then that he should go on quietly and presumptuously to Hell. If we be foolish Virgins, without the Oil of grace in our vessels, 'tis better to know it now whilst Oil may be got, than not to know it till time is past, and the door is shut. Many are greatly offended when they are put upon trying their spiritual estates, they say, such preaching troubles their consciences, they are loath to see in what a miserable condition they are, but if the Lord delight in them to make them his people, they will bless God that ever they sat under such an awakening Ministry by which the Lord brought them to see they were in the broad way that leadeth to destruction, and brought them out of it unto Christ. Now then in answer to this great Question, How may a man know that he is truly converted, and in the state of grace? 1. It may be known by discerning the work of grace upon the Heart. 2. It may be known by the more immediate testimony of the spirit. 1. Conversion may be known by discerning the work of grace upon the heart. If a man think himself something when he is nothing, he deceiveth himself, Gal. 6.3. Well then how shall such a man be undeceived? v. 4. Let every man prove his own work, so shall he have rejoicing in himself alone, and not in another. That is, let him try whether the Lord hath begun the good work of grace in him, let him prove and examine himself, whether he hath true faith, true repentance, true love to God, true love to the brethren, so shall he have rejoicing in himself alone, discerning that God hath wrought in him those things that accompany salvation, and not rejoice merely in the good opinion of others, who though they be gracious and spiritual, may easily be deceived in judging of the spiritual estate of others, being not so suspicious of others as they are of themselves, and know not the secret passages between God and their Souls, as they know things between God and themselves. Many Scriptures might be brought to show that we are to take this course in judging of our spiritual estates. Hereby we know that we know him, if we keep his Commandments, 1 John 2.3. Hereby know we that we are in him, v. 4. We know that we are passed from death to life because we love the brethren, 1 John 3.14. Those that deny inherent grace in those that are converted, or would not have them to try their spiritual estates thereby, are much mistaken. Let those who would know whether they be yet converted, set themselves as in the presence of the Lord, and examine themselves whether the Lord hath made them sensible of the danger and evil that there is in sin? whether the Lord hath taken them off from trusting in their own righteousness and strength? whether the Lord hath revealed Christ to them as Mediator, and fixed their hearts to put their whole trust in him, Whether the Lord hath wrought in them godly sorrow for sin, and put a new bent of holiness upon their hearts, to desire and endeavour to walk so as to please God. He that would have these things more fully opened, let him remember or look back to the Third Chapter, where I have shown more largely what Conversion and Special Grace is, and to let him examine himself accordingly. But that I may (through the grace of Christ) be further helpful to those who would try their spiritual estates, to find out what God hath done for their Souls, let these things be observed: 1. That the work of grace is not always alike visible and discernible in a Child of God, neither to himself nor others with whom he hath to do. Through bodily distempers, through viclent temptations, through sore falls into sin, and great dissertions and hidings of God's face, (from none of which a Child of God is wholly exempted in this life) it may come to pass that a true Saint may be very hard put to it to discern the work of grace in himself, yea very much fear that he hath no true grace, and walk in darkness and trouble of spirit thereupon: With some it is thus a great while, God order it thus (amongst other holy ends of his) by such examples of troubled Consciences, to put others upon more trial of their spiritual estates, to draw forth our pity and compassion to such as are in these spiritual distresses, and to make us more thankful for the light of God's spirit, to discern the work of grace in ourselves, which these poor sorrowful ones cannot attain unto, and to show us that which I am now upon, that grace being so little in the best, is sometimes scarce discernible, especially when the body is sickyl and distempered, and there is some special hour and power of darkness upon us. By the way, I am afraid that sometimes godly Ministers unawares may deliver somethings that may much puzzle poor Christians about trying the work of grace upon their hearts, and bring them into great darkness and trouble of spirit. However that which I shall take notice of may be a Caution to such as shall read these things, that they do not so, I have observed that Ministers do sometimes speak so unwarily of the signs of this grace, and the other, that those signs which they lay down, are signs only of the high actings of that grace, and are not to be brought in as trials whether a person hath the truth of that grace which may be, and yet not those high actings of it. I affect plainness and not obscurity, therefore I would try to make out my observation better, suppose a Minister is preaching about the nature of Faith, and shall make this a sign to the people to try their Faith by, if they can believe at all times that God will bring about every particular thing for them, which their eyes are towards him, for and which he hath promised without hesitation, wavering and considering and poring upon those things that stand in the way of the mercy; and for this quote Abraham's Example that when he had the promise of a Son in his old Age, he considered not his own body, nor yet the deadness of Sarahs' womb, Rom. 4. 18. 19 whereas it is said there; that he being not weak in faith, but strong in faith, was enabled to do so. That such things must be brought in as examples of what believers should do, and of what believers are sometimes enabled through the grace of God to do, even to act faith very highly and strongly, and not to prove that he is not a true believer that doth not always thus. And so if this be laid down as a trial of Faith that one that hath true faith will not be daunted in the times of the greatest peril nor use sinful ways to bring himself out of trouble, and quote for this the Heroic courage of the three Children before Nabuchadnezzar, Daniel 3. and david's encouraging himself in the Name of the Lord when Ziklag was taken, and the people spoke of stoning him, 1 Sam. 30.6. How may this puzzle poor souls, and make them reflect upon themselves, as if they had no true faith because it may be they have found many fears in time of danger, and used some sinful shifting in time of trouble. Yea, and did not those men who were so Famous in their gennerations Falter much in their Faith and courage sometimes as Abraham when he twice denied Sarah to be his Wife as we see in Geneses, and Peter when he denied Christ, and yet still the habit of Faith remained with them, and David though all that time before mentioned he was bold in his God yet all other times how fearful was he, and that presently after God had emminently appeared for him 1 Sam. 27.1. and then he was sore afraid of Achish King of Gath and changed his behaviour, and feigned himself mad and scrabled at the doors of the gate etc. all to get out off the danger he was in. Therefore careful must we be when we set before others trials of the grace of God in them, that we do not take Scriptures that speak of the saints of old when they acted grace highly, and urge this upon people that if they do not always so they have not the truth of grace in them, Indeed such examples of the Saints should be insisted on to show others what they should do in like cases, but not to make them trials of the truth of their grace, so as that they should conclude they have not the truth of grace except they are in every thing at all times assisted and influenced by the spirit of God, as they were sometimes. Abraham David and Peter, sometimes acted above themselves through the strong help of assisting grace, and sometimes acted as much below themselves, through the power of temptations, and the remainder of corruption that was in them, and so it is with other Saints. He therefore that will not lay a stumbling block before the weak in speaking of these things, must carefully distinguish between what a true Saint is in his principles, desire and bent of his heart, in which he is holy and gracious (for the Law of God is in his heart) and what he is or may be in some particular acts in which he may discover many fall: We must distinguish between what a Saint should be, and would be, and what he is and attaineth to in this life, we must destingnish between what a Saint is sometimes when he is strongly influenced and assisted by the holy Ghost, and what he is at other times when the Lord leaves him (in part) for his humiliation, and that he may see what is in his heart. We must distinguish between what a true Saint is in his main course, so he walketh with God, and what he is at sometimes when as (Paul himself saith) the evil which he would not do, and that which he hates that he doth. The life of grace in the hearts of believers is a great mystery, the flesh opposeth the spirit, and the spirit the flesh in them, the flesh and corruption in them cannot precipitate them to evil, as it would, because of the spirit and grace of God that opposeth it, and the grace and new Nature that is in a Saint, cannot do the good that it would because of the flesh that opposeth it. All that I aim at is, that as Minister's doctrine should be quick and powerful to convince ignorant and presumptuous Sinners, that they are in the way to destruction, so they should be careful at the same time that they do not quench the smoking flax nor break the bruised Reed, puzzling and making sad any righteous ones, whom God would not have made sad, remembering that it is one end of the Ministry of the Gospel that we should be helpers of their joy; and so much for this digression. Grace is not always alike visible in true believers as hath been shown sometimes, the Saints walk in the Sunshine: and sometimes in the dark, therefore it is needful that we should be often trying our spiritual estates and sometimes set special times apart for self examination, if happily we may find that God hath called us into the fellowship of his Son Jesus Christ our Lord. 2. In trying our spiritual estates by sings of the work of grace upon our hearts, it is best or dinarily to try ourselves about the main things wherein the work of grace doth principally consist: as to try whether we have true faith in Christ, true repentance, true love to God, and the like; or else, through our weakness we are apt to be confounded by a multitude of signs, this way is safe enough, for where there is only grace in truth there is all, at least in the root and habit. 3. In trying and examining the work of grace upon our hearts, we must pray for the light of the spirit to show us those graces that he hath wrought in us, otherwise it will be hard to discern them. The Holy Ghost can put a Insture and shine upon our graces, and when the Conscience is in great distress, can say, be not afraid Christ is here, see thou believest in him, thou fearest God, and lovest him in sincerity. When a believer is examining the work of grace upon the heart, sometimes the holy spirit is pleased to put Grace into fresh actings, whereby it is more easily discerned; as for example, when a Believer is examining whether he hath true Faith in Christ, the Holy Ghost doth sometimes put that grace into act at that very time, and then he can say, Lord I believe, I see faith at this very time working in my heart, and so for other graces; as repentance, love to God, and the like; When it is thus, a poor believer goes through the work of self examination, with great satisfaction and delight, and if it be not always so, yet let a Believer pray and search into his heart, and wait upon the Lord: If he hid his face, yet wait upon him for a good hour when he will come unto us and comfort us. 4. The stronger the habit of grace in the heart is, and the more frequent and constant the actings of grace are, the more easily may we come to the knowledge and assurance of the work of grace in us. If faith were stronger in the habit and more frequent in the act, we might have more assurance that we have the truth of that grace, and usually it is so, that such have most assurance, the like may be said of repentance, love to God, and other graces. Happy is it, when a man can truly say, shall I question the truth of my faith in Christ, when through the grace of God who hath wrought my heart to this self same thing, I find a strong bent upon my heart to cleave to Christ as my Mediator for ever. I am continually looking to him he is precious to me the Meditation of him is sweet to my soul, I have counted, do count, and will for ever count, all things but dung in comparison of him, shall I question the truth of my repentance, when I find that I have continual sorrow in my heart for my sins and sighs, and cry continually to be delivered from all my corruptions. I say happy is that man whose grace is so strong and in such continual motion and action such a man can more easily discern the truth of it let us pray and wait for this. 5. Believers must not be taken up wholly in trying of themselves whether they are in the state of grace or no; but press forwards in putting forth New acts of Faith, New acts of repentance, New acts of love to Christ, and New acts of mortification of Sin. That we may grow up into him in all grace, who is our head even Christ. Yea, sometimes former grace received may be many ways so obscured, yea weakened, that there is no other way to recover the vigour and comfort of grace, but for the Soul to believe in Christ; repent and turn to God as if it were but now to begin to follow Christ. Secondly, Conversion and the work of grace upon the heart, is sometimes manifested to us by the more immediate testimony of the spirit. If the holy Ghost do indeed persuade and assure our hearts that we are in the love and favour of God, than we are effectually called, for though God loveth those whom he hath chosen from everlasting, and the giving of Christ to die for them, and his drawing them to Christ is from that free love and good pleasure of his will towards them, yet until a person be converted the holy Ghost doth not assure him, that God hath ordained him to eternal life. Those whom God hath foreknown, he hath predestinated from eternity to the adoption of Children by Jesus Christ, but till they be actually sons and daughters which is not till their conversion and believing in Christ, John. 1.12. The Lord doth not send his spirit into their hearts to enable them to cry Abba Father. The Lord indeed sendeth his spirit into the hearts of the Elect to convert them and work faith in them (for without the spirit it could never be done) but it is an after work for the spirit to come into our hearts enabling us to cry, Abba Father; assuring us that we are the Children of God, Rom. 8.16. And shedding abroad and pouring in the love of God to us in particular into our hearts Rom. 5 5. We must not think, that the holy Ghost at first dash doth assure a person that God hath ordained him in particular to eternal life, before he insufe the habit of grace and spiritual Life into him, but first the holy Ghost having convinced the soul of sin, and convinced the Soul of righteousness to justify, to be in Christ, and in him alone doth enable the soul to apply Christ, and come unto him, and afterwards as it pleases him doth manifest to the soul the truth of his faith, and his pardon through Christ. The Holy Ghost works as a Sanctifier, before he works as a Comforter, the Holy Ghost works faith in the heart before he fill with joy and peace, which is only in believing in Christ; and discerning the fruits of our Union with him. The manner how the Holy Ghost doth assure us that we are the Children of God, is a great mystery. When the Holy Ghost clears to us the work of grace upon our hearts, this is one way that he doth witness to us that we are the Children of God. But sometimes he doth it more immediately, that when the believer hath not been at that time trying his spiritual estate, or it may be is in great heaviness through manifold inward temptations, and outward dangers, and afflictions; suddenly the Holy Ghost makes him to triumph in Christ and rejoice with joy unspeakable and full of glory. Indeed this way of the spirits witnessing to the soul, though it is most refreshing and ravishing, yet it is not so ordinary as the other, and it is more transient and quickly passing away: and is rather a cordial for some swooning fit or some Antidote to strengthen the heart in some great appraoching service or trial then the common food of the Saints in this life. If any shall say, how do Believers know the voice and witness of the spirit speaking peace, and joy, by Jesus Christ to their souls from a delusion, I answer. 1. By a certain spiritual instinct which no man knows but him that hath it; by this they know the voice of the spirit from the voice of a stranger. 2. By the signs that follow this voice and Witness of the spirit raising our hearts to look to Christ the Mediator. As he from whom all our springs are admiring the love of the father in giving him to be the propitiation for our sins; loathing of ourselves for our iniquities and stronger desires to walk in universal obedience to the Lord. But now because some seem to examine themselves little concerning the work of grace upon their hearts, but in giving a reason of the hope they have, that they are passed from death to life, speak not of their faith, repentance and other graces: but say that they had such and such a word, given in as for example I have loved thee with an everlasting love, or I have blotted out as a thick Cloud thy transgressions, and will remember thy sins no more; Fear not I am with thee, be not dismayed, for I am thy God be of good cheer, thy sins are forgiven thee or the like. This question may be moved hereupon. Quest. When a man hath some promise or word of grace come into his thoughts so as to make impression upon his heart, and quiet him as to his fear of the wrath of God: how shall he know that this is spoken by the spirit to witness to him, that he is the Child of God or whether it be a delusion. Answ. 1 That the holy Ghost doth sometimes comfort the hearts of believers, by some promise or word of grace mentioned in the Scripture is not to be questioned. As the Holy Ghost in convincing men of sin and their last estate by nature doth often make use of some places of Scripture, as for example the wages of sin is death, the wrath of God is revealed from heaven against all unrighteousness of men, and settles home the commandments of the Law with the curse annexed to the breach of them in particular to the soul, as if the Lord did speak from heaven, to that particular person, I have said in my Law; thou shalt have no other Gods before me? But thou hast made riches thy God, thy belly, thy God, thy Name and esteem amongst men thy God; therefore thou art cursed: I have said in my Law thou shalt not take my Name in vain but thou hast done it, I have said thou shalt keep my sabbath Holy, but thou hast not regarded it; and so thou hast broken this commandment, and the other, I have said cursed is every one that continueth not in every thing, that is written in the book of the Law, to do it therefore thou art under the curse: and what wilt thou do. As the holy Ghost, I say doth often set home such Scriptures to convince men os sin, and show them their need of Christ, so doth the Holy Ghost many times make use of other Scriptures that hold forth God's free grace in Christ; both at first to work faith and draw the soul to Christ, and afterwards to fill the heart with joy and peace in believing. Therefore it is a sign of a profane heart, and destitute of the knowledge of conversion, and of the comforts of the holy Ghost, to make a mock and jeer of Scriptures, and promises given into and set home upon the spirits of men. 2. Sometimes promises and words of grace are given into the soul to work grace at that time, and not to witness that grace was wrought before, for we ordinarily receive the spirit to work grace at first in us by hearing in the preaching of the word (or else darted more immediately from God into our souls) some promise or declaration of God's grace in Christ, and if that be all our mistake, that at such a time when we thought the Holy Ghost set home such or such a promise; and word of grace upon our hearts, to assure us that we were the Children of God, that he did it at that time to work the first special grace in us, and unite us unto Christ; so that, that was the time of our first receiving Christ: If this I say be all the mistake it is not dangerous. 3. Lastly it must be granted that all that have a promise or word of grace, come into their minds yea though it take some impression on them and quiet their thoughts and affect them with a kind of joy for the present, have not these words given in by the spirit of God either to work saving grace in them at that time, or to bear witness to them that they are in the state of grace, for such as are compared in the Scripture to the stony ground, do sometimes hear the word with joy and consequently have it come into their thoughts, with some flashes of joy and those that fall away do taste of the heavenly gift, and after a sort are made partakers of the Holy Ghost Heb. 6. In some of his common motions, and impressions upon their hearts as hath been opened more largely before. so that for a conclusion of this matter. If there be not a work of grace wrought in the heart, even an abiding work as well as promises & words of grace, that transiently and suddenly pass through the thoughts we may be fearfully mistaken about our spiritual estates. But if we can find such faith in Christ, such repentance, and such love to God wrought in us as have before been spoken of, the more promises and words of grace are cast into our thoughts the better, for they strengthen true believers in holiness and communion with God; and are as so many love-tokens send them from Jesus Christ by the spirit, till they come to him in heaven. Hypocrites and notional professors turn such promises and words of grace into wantonness, and into a snare to their own souls, but true believers get real good by them, and lay up these say in their hearts and cleave the more unto the Lord in faith and holiness. Thus I have endeavoured to show how we may know we are in the state of grace, let me speak a word or two to those that are converted and have had it cleared up to their souls that it is so 10. Praise the Lord for the exceeding riches of his grace. Be content yea rejoice and be thankful whatever sad loss of outward trouble and affliction lie upon you, grace hath abounded towards you, the Lord hath not dealt so with many others as he hath dealt with you, look round about you and see what multitudes lie in wickedness in gross ignorance and profaneness, and live without God in the world, what if you be poor in the World; you are heirs of God's Kingdom what if you have not health of body as others have, you shall soon leave this ruinous earthly Tabernacle; and be with Christ in Paradise, and he will also raise up this poor frail body, and make it like to his glorious body, at the last day what if near relations Father and Mother should forsake you, the Lord hath taken you up into his everlasting Arms where he will hold you for ever, what though the world hate you, and curse you, the eternal God hath loved you and blessed you in Christ. Rejoicing in the Lord and praising him count invally, are comely for those that are converted and pardoned in Christ? O sing and give Praise. 2 After God hath once given you a comfortable assurance of your conversion, do not call all in question upon every fit of deadness and darkness, that comes upon your Spirits. Be humbled for the least sin, but say not upon every spiritual fall that if there had been truth of grace; you had never done thus, for after conversion there remaineth in this life flesh and corruption, that is not wholly taken away, till death. Then indeed the house of the Old Man will quite fall, and all these Philistines die with us. This makes poor Believers with Samson desire to die that all their lusts may die too. Neither do you call all into question, because of outward afflictions, how great and many so ever they are, for whom the Lord loveth, he chasteneth, and correcteth every son whom he receiveth. But say in your hearts the Lord hath humbled us for our sins, drawn us to Christ, put his fear into our hearts; and hath given us many times gracious hints of his favour to us in Christ, and now though he seem to walk contrary to us in some outward dispensations, and breaks us in our relations, and breaks us in our estates and breaks us in our esteem, and breaks us in our-health (as it was thus with Jacob) yet will we trust in him; and say that still he is our Father, and will not always chide nor retain his anger for ever. 3. Let those that are converted, hate every false way, and meddle with sin no more we may well say the time past suffices, and yet we have had to much of sinning already. The state of grace is so far from giving any liberty to sin, that it lays more obligation to holiness, have a care of the sins of the days wherein we live, worldliness, mispending of time in unprofitable talk, bitterness against those that differ never so little from us in judgement neglect of training up Children in the fear of God, and reverence and subjection to their parents, want of heavenly discourse, pride in apparel, false and long hair; and abundance of other sins that are to rife amongst some that make a great profession of Religion. 4. Show forth the Praises of him that hath called you out of darkness into his marvellous light, show forth his praises not only in words, but in works, glorify him on the earth; let not his high and holy Name be blasphemed through you. Be exceeding tender of the Name and glory of God: make not Religion to stink, and the savour of it to be abhorred by your covetous practices, proud carriage, lose conversation, adorn the profession of religion with a serious cheerfulness, a meak zeal, a heavenly diligence in your callings, and with a loving and yet a convincing conversation to the World; these things may well go together and should do so. Christian's should be serious and yet cheerful, they have most cause to rejoice: and shall do it when others shall weep and howl; and gnash their teeth. Christian's should be meek, peaceable, gentle, easy to be entreated and yet zealous magnanimous and valiant for the truth. Christian's should be heavenly in their thoughts and affections and discourse, and yet deligent in their outward callings, heavenly mindedness makes the yoke of outward labour easier, and the burden of it lighter. Christian's should be affable, courteous, loving to all, yet so far from sinful compliance with the ways of the world, that they should hold forth the grace of Christ, in their conversations that others may be convinced that they are the Children of God, and that though possibly they may rail at them with their mouths, they may secretly commend them in their consciences and wish their death at last end might be like theirs. A concluding Speech to the unconverted. CHAP. VIII. Containing advice and counsel to those who are yet unconverted. HAving shown the necessity of conversion, the Nature and signs of it, I shall now conclude with some advice and council to those who are strangers to any work of grace upon their hearts, but are going on in ignorance and blindness and see not into what a gulf and bottomless pit of destruction, they are going. Wonder not that I am earnest in such a matter, and tell you so much of Hell and damnation, it is to stop them that being spiritually blind and desperate, are running into the lake of fire and brimstone, which burneth for ever. Well then let me direct my speech unto such, if God peradventure will give them repentance that so they may be recovered out of the snare of the Devil, and escape everlasting destruction. Harken and give ear to this Alarm that is now sounded to you that are yet ignorant, and careless of the things that belong unto your everlasting peace, Repent, repent, get into Christ, the City of refuge quickly, quickly before the Lord come forth against you in his wrath and fury, and you be cast into Hell. I shall endeavour to set before you, the miserable condition, you will be in to eternity, if you die in your sins and to that end I shall show you three things. 1. The certainty of Hell. 2. the misery of Hell. 3. The eternity of Hell. 1. Consider the certainty of Hell. This is that which I would speak of first, That there is a place of torment and extreme misery into which the wicked are cast, their souls entering first into this woeful place as soon as they depart this life; and at the Day of Judgement their bodies being raised by the Almighty power of God shall be united again with their souls, that so both in body and soul, they may bear the wrath of God for ever. It may be some that may read this may be so ignorant and profane that they may think that Hell is a fable devised to keep me in awe, and think them fools that are scared with it, therefore let me endeavour to convince them of it, for it doth appear indeed by the lives of too many, that they believe neither Heaven nor Hell, yet there are such fools that say in their hearts, there is no God too, Psal. 14.1. They say so in their hearts, and say so in their lives, though few of them are so impudent as to say it with their mouths. To prove that there is a Hell, I might show that the very heathens as they have a Notion that there is a God, so they have a Nation that there is a Hell; a state and place of misery into which evil men go after this life, likewise I might show that the boldest Atheists are sometimes struck with a Panic fear of Hell, all which proves that it is an universal Notion of mankind, that the soul is immortal, and that there is happiness or misery after this life though Atheists smother this conviction what they can. But I shall only insist upon Scripture proof of this point. The wicked shall be turned into Hell, Psal. 9.18. How can ye escape the damnation of Hell, Mat. 23.33 Fear him that is able to destroy Soul and body in Hell, Mat. 10.28. God speared not the Angels that sinned but thrust them down to Hell, 2 Pet. 2.4. To name no more particular places; when ye read in the Scripture of everlasting punishment, the wrath to come, unquenchable fire, all those expressions, point at the same thing. As there is a real Hell, as well as there is a real Heaven, so there is a local Hell, as well as there is a local Heaven. Hell and Heaven are not expressions, only to set forth the two states and conditions of men after this life, but the two places, to one of which all go at death. Let none out of curiosity inquire where Hell is, 'tthat the Scripture tells us that there is a Hell, and tells us what will bring us thither that we may avoid it and that Christ only can deliver us from it that we may make sure of our interest in him. 2. Consider the misery of Hell. Though there be a Hell, yet if it were a tolerable good place and condition though far inferior to Heaven it was not to be so much feared but O let us consider the misery of Hell. I might insist upon that which is commonly called the punishment of loss that is what the damned are deprived of, and what sad reflections they may make upon that account, being not only deprived of all the creature comforts which once they enjoyed in this world (which the Saints in Heaven cannot reflect upon as any loss to them, because God is there all in all, and better than all to them) but they are separated from God, from any hope of his favour and enjoyment of him shut out of the place where he shows the riches of his glorious Kingdom and the honour of his excellent majesty to the Angels and Saints, not for a time only but for ever. Shut out of the company of the Holy Angels and Saints. Surely these things gall the spirits of the damned. If Esau wept so bitterly for that he had lost the birthright, and lost an earthly Father's blessing how bitterly may the damned weep that they have lost Heaven, and the blessing of the Father of Spirits? What better reflections the damned make upon their fall in Adam (which now so little affects the generality of men) and their great loss thereby we cannot conceive now, nor how it will vex and fret them to think (some of them) what means of grace they enjoyed in the powerful preaching of the Word, and good council of Parents, Masters, and Friends but that they have lost all those advantages for Heaven which once they had, and made light of. But let me speak something of that positive misery or punishment of sense, that the damned undergo. 1. They are miserable for their place. 2. They are miserable for their company. 3. They are miserable for the wrath of God which They bear, this is the worst of all. 1. They are miserable for their place. I shall not stand much upon this but surely Hell is a doleful place, therefore compared to Tophet, Isa. 30.33. To a bottomless pit, Rev. 9.2. Utter darkness, Mat. 22.13. Heaven is called Paradise, Luke. 23.43. Hell a Prison, 1 Pet. 3.19. But I but touch this for the truth is as the enjoyment of God in Heaven, is the Heaven of Heaven, the best of Heaven, and not merely the splendour and glory of the place (though it is a glorious place) so it is the bearing of the wrath of God in Hell, that is the Hell of Hell, the worst of Hell, though it is also a doleful and miserable place. 2. They are miserable for their company. Now men are fit to go out of their wits if the Devil appear to them, what will they do, how will they be eternally scared and ●●igted when they know they are amongst a throng of them shut up with them in the same eternal Prison. That Devils and damned Men and Women shall he together in the same place of torment, is clear from the sentence of condemnation, at the last day, depart from me ye cursed into everlasting fire prepared for the Devil and his Angels, Mat. 25.41. As those of the Children of men that are saved shall be in the same Heaven with the elect Angels, and their company will be a great refreshing to them, so those that are damned shall be in the same Hell, with the fallen Angels, the Devils and their company will be a great terror to them. And as much as profane men delight in in one another's company, now it will be very grievous to them in Hell. To hear one another's, howl, weeping, wailing, groan, and bitter Lamantatioas will surely be very terrible, and especially the company of those that have been partners in sin, fellow-drunkards, fellow-thiefs, fellow-persecutors, fellow-wantons, will be very grievous. O how they will curse one another and course the days that ever they saw one another. 3. They are miserable for the wrath of God that abideth on them. It is not merely the place nor the company that makes them miserable, but the sting of Hell is the mediate sense and feeling of the wrath of God in an unsportable manner, this is their penal Hell, which is worse than their local Hell. As God lets out his love and makes great impressions thereof upon the spirits of the Saints in Heaven, so he lets out his wrath and makes great impressions thereof upon the damned in Hell. The damned are said in the Scripture to be punished, tormented, beaten with stripes, burnt with unquenchable fire, all to show how the wrath of God lies very hard upon them. It is true there are degrees of torments in Hell, more and fewer stripes a great difference, there is no doubt of the sufferings of the damned, some receive greater damnation, and bear more wrath than others, 'tis according as men have sinned more or less in this world (I speak of those that perish) that they are punished more or less in Hell. But surely those that have fewest stripes, and the coolest places in Hell, have a sad portion. If people do verily believe that there is a Hell, yet few believe the extremity of misery that is suffered there. I remember a poor Woman that suffered death for being a Witch, told me, that after she had made a contract with the Devil, she began to be much afraid of Hell, as a miserable place and condition, whereupon the Devil told her that Hell was not so bad a place as people thought, that he was the prince of the air that people lived very well in his dominions, and that she for her part should be an hostess and keep a fair Inn there. It was to this purpose what this poor ignorant Woman told me. The Devil hath scarce the face to tell his followers that there is no Hell but rather that it is a tolerable good place and not bad as some zealous preachers would make them believe. At another time I heard a profane man when he was told of Hell fire say, I hope there are some ponds of cold water there to where I may go and coal myself when I am heated and scorched with the flames, thus fools now make a mock of sin and a mock of Hell too, till they came to it and then they will be past their jesting. Hell torments put the greatest wits, and the most sanguine tempters past their Joaks and merriment. Many go laughing and merry to Hell but when they come once there, they laugh no more for there is nothing but weeping, and wailing, and gnashing of teeth in Hell. 3. Consider the eternity of Hell. Though there be such misery in Hell, yet if men were to be there but a little while, it were not so much to be feared, but none that go thither return again, neither take they hold of the paths of Life. Therefore 'tis said in the Scripture, that the wicked go into everlasting punishment as the righteous go into life eternal Mat. 25.46. They shall be punished with everlasting destruction, 2 Thes. 1.9. Their Worm dieth not, and the fire is not quenched Mark. 9.44. It is true, that neither utter despair nor eternity of suffering are of the essence of the punishment due to sin, for if men could satisfy the justice of God for the debt of sin, there were no cause of despair, neither would they be detained for ever under the wrath of God, but the damned being never able to make fatisfaction for their sins, it doth unavoidably follow that they are swallowed up of despair, and that the wrath of God abideth on them for ever. Now let those who go on desperately in their ignorance and profaneness, consider these things before it be to late, before the decree hath brought forth before the gulf is fixed, and the day of grace be over. God hath made a Hell for the glory of his Justice to shine in, and all impenitent and unbelieving sinners shall be as fuel for his Holy Justice to burn upon for ever. Tremble, tremble, weep, and howl, all ye that are going on in the broad way to destruction, for the miseries that shall come upon you, except you repent, God spared not the Angels that sinned, God spared not the Old World, God spared not Sodom and Gomorah, multitudes, multitudes are already in Hell, for the same sins that you are guilty of, and if you do not now seek the Lord and make peace with him in Christ; shall you escape? It is time, high time to seek the Lord, to make supplication to your judge, through the Advocate for sinners, Jesus Christ before all this misery come upon you. But may some say we do not love to hear so much of Hell and damnation, it is a terror to us. I answer, did not Christ in his doctrine tell the people much of Hell and damnation? Mat. 5.2, 30. Luke. 16.19.20.21.22.23. And thrice in five verses he uses that terrible expression to set forth the misery of Hell that their worm dieth not, and the fire is not quenched, Mark. 9.44, 45, 46, 47, 48. Surely Christ knew how to preach, and surely he is the best pattern of preaching, and you see he spoke much of Hell in his doctrine. Mat. 24.51. Mat. 25.41, 46. Indeed most people are like those of old, who said to the seers see not, and to the prophets prophecy not, prophecy not unto us right things, prophecy unto us smooth things Isa. 30.16. As if men should say let us go on quietly to Hell, I pray do not trouble our consciencies, we will venture our Souls, and if we do come to Hell at last we must bear it as well as we can. I but if the Lord intent to make you his people, he will not suffer you to go on in such a desperate way, but he will make you willing to hear of your danger, and make you to inquire in good earnest how you may escape it, yea you shall bless the Lord that ever you came to see into what a gulf and bottomless pit you were falling, that so you might seek for help and salvation in Christ the Mediator. All that hath been said to show men the certainty, the misery, and the eternity, of Hell is that they may avoid it, and may never come into that place of torment. And let all know that though the Doctrine of Hell is to be urged unto men, to awaken them, yet Ministers are not to stop there, but to hold forth Christ as an object of faith to them that they may look to him and be saved. The terrors of the Law are not to be preached simply for themselves, as it were to torment men before the time, but for another end to show them their need of Christ, and that they may prise him and believe on him to everlasting Life; Ministers cannot speak to much of Hell, if withal they held forth Christ as he that delivereth from that wrath to come. The hearing of Hell is useful, even to those that are in Christ that they may be continually praising God that hath delievered them from going down to that pit: whatsoever afflictions and chastenings they have here. He that only tells people of Hell and damnation is a mere legal preacher but he that shows men first their miserable and lost estate in themselves, and then holds forth Christ to them as a Saviour and ransom for their souls is the right Gospel preacher. As I have spoken of the judgement, and fiery indignation of God that shall consume those that die in their sins so let me show how we may be delivered from this wrath to come, and so make an end. The Gospel taken in a strict sense is merely the good news and glad tidings (glad tidings indeed) of a Saviour for lost sinners. A wonderful thing indeed is the Gospel, it holdeth forth such a way of justifying sinners as could never have entered into the heart of Man to conceive, if the Lord had not revealed it. It shows us wonder upon wonder, God was manifest in the flesh, that is one great mystery and wonder of the Gospel what a condescension and humbling of himself was this. That Jesus Christ took upon him our Nature, our flesh, not in appearance but really, not to lay it down soon again, but Uniting it to his Godhead for ever, to be sure it was to do a great work, that Angels and Men shall admire to eternity, that God was manifest in the flesh. This is such a wonder that when it is deeply weighed doth overset the Spirit of Man. This mighty one the Son of God, not by constraint but willingly died for sinners, had our iniquities laid upon him, Isa. 53.6. Bore the punishment of them, 1 Pet. 2.24. This was the cause of his bitter passion of all his inward end outward sufferings. The Jews crucified him as if he had been an evil doer but Christ knew what was the Father's meaning, and his own (viz) that he should suffer and be crucified because they, in whose stead he suffered, were realy evil doers, sinners, and had deserved all that he underwent for them. Thus he that was perfectly just suffered in the room of the unjust, A surety paid the great debt that others had contracted; There is a wonderful mystery in the death of Christ, He died as the Second Adam, as a mediator, as a public person for his people, for this cause he came into the World, for this cause he laid down his life, else these things had never been. This Jesus, God man, mighty, to suffer, bore that punishment due to our sins; which if it had been laid upon us would have been eternal, but he overwrastled it, made satisfaction, put away sin by the sacrifice of himself, made peace and obtained eternal redemption for us whereof he hath given assurance unto all men, in that after he had the iniquities of all his people laid and charged upon him, yet he risen again the third day, is gone unto the Father and is set down at the right hand of the Majesty in the Heavens. By one offering upon the Cross he did the work, he being an infinite Person, God as well as Man, his short suffering was of an infinite value. He dieth no more, there is no need at all of it, in referance unto those, for whom he made his soul an offering for sins, he hath done the work fully, to whom be glory for ever. This is the Sum and substance of the Gospel. Now if any hearing of the danger they are in of the wrath of God, for their sins and sensible of the Rebellion and perverseness of their hearts and ways against God, would have a Saviour and a sanctifier that it may go well with them for ever, this is he, Jesus the Son of God. He is not here now upon earth to be seen with bodily eyes, he is gone into Heaven and is on the right hand of God. Look up to him there with an eye of Faith, put your trust in him, he is able to save to the uttermost all that come to God by him. Get the knowledge of him out of the word, search the Scriptures for they testify of him, they tell you what he is, what he hath done, and what he hath suffered to bring us to God. Think of him continually, prise him, set your hearts on him, if you flight him, you will find there is no other Saviour, no other Mediator, no other advocate with the Father. If the work be yet to be done, even now whilst thou readest these things look to him, close with him, give up thyself to him to be saved and Sanctified by him, fall in love with him, you will never repent of your choice. Poor soul, what sayest thou to a Pardon for all thy sins? what sayest to peace with God? what sayest thou to eternal life? Come to Christ and thou shalt have all these, and a New Heart and spirit to walk in holiness and obedience before God too. O doth the Lord affect thy heart (for he doth this great work) that thou art taken with Christ, and art a thirst for this water of life; then take it freely, as excellent and precious as the Lord Jesus is, he bestows himself freely upon poor sinners; the best qualification you can have for receiving Christ is to see your need of him; and that you are altogether unworthy of him, do you see your sins now, the multitude of them, the heinousness of them, let not your sins drive you from Christ, but drive you to Christ. Come, poor sinners, come to Christ his blood cleanseth from all sin, his righteousness is able to cover all your unrighteousness. Come to Christ but with a true Heart, to give him all the glory of your salvation, and to desire now to have him reign over you, and fear not he is mighty to save. Jesus is the Lord of glory, consider his Godhead in your looking to him to take away your sins. Never any Patient came to this Physician and miss of cure, come with all the spiritual Ulcers running Sores and Bloody Issues of sin, touch the hem of his Garment by Faith (as the Woman in the Gospel did) and you shall see there is virtue enough in Christ to make you whole. The Devil labours to make men confident and presumptuous, when they are going on greedily in sin, but when they are convinced of their lost estate and are looking after Christ, than he endeavours to puzzle them with many doubts and suspicions as if they were past cure, and it were too late now to lock after Christ. Ah poor souls do not you see that the hand of Satan is in all this. When you went on in ignorance and profaneness, he would not endure you should hear, when Ministers preached of damnation, and now that you are convinced and stopped in your vile courses, and are thinking how you may make peace with God, now the Devil cannot endure you should hear of Salvation in Christ the Son of God, lest you should come unto him that you may have life. Thus I have set before them that are not yet converted life and death pardon of sin, peace with God and eternal life, if the Lord giveth them hearts to repent and close with Christ, The Wrath of God and eternal destruction; If they still go on in their ignorance, profaneness, and slighting of Jesus Christ, If any that read these things shall say in their hearts, they shall have peace and shall do well enough (whatsoever some zealous preachers say) though they cast God's law behind their backs, and never look after a work of Grace, and conversion upon their souls, the anger of the Lord and his Jealousy shall smoke against those persons, and burn against them for ever. But if they shall now tremble at the word of the Lord, and lay hold upon the offer of Christ; believing on his name, and submitting unto him; their sins shall be forgiven them, for his name's sake, and they shall be the heir of eternal life through him, for though the wages of sin is death even eternal death, yet the gift the free gift of God is life even eternal life through Jesus Christ our Lord, to whom be glory for ever, Amen. FINIS. Books Printed for, and Sold by, Henry Mortlock, at the Phoenix in S. Paul's Churchyard, and at the White Hart in Westminster-Hall. THe Saints Ebenezer and Pillar of hope in God when they have none left in the Creature. Or the godly-mans' Crutch or Staff in times of sadning disappointments, sinking discouragements, shaking dissolations, wherein is showed the Transcendent Excellency of God, his People's help and hope with the unparalleled happiness of the Saints in their confidence in him over-balancing the Worldlings carnal dependence both as to sweetness and safety by F. English. A word in season or 3 great duties of Christians in the worst of times, (viz:) abiding in Christ: Thirsting after his instruction, and submission to his providence; to which is added by way of appendix, the advice of some Ministers to their people for the receiving the power and practice of godliness in their families Oct. The freeness of the grace and love of God to believers discovered in reference to, First Their service and suffering, Secondly their consolations, Thirdly their salvation and eternal glory together with the Excellency of the fear of God. The goodness and pleasantness of brotherly Love, the wisdom of hearing the voice of the Rod, repentance the only way to prevent Judgements, delivered in several Sermons by William Bridg sometimes Preacher of the Word at Yarmouth. Death unstung in 8 Sermons, Preached at the Funeral of Tho. Moseley an Apothecary who died July. 1669 With a brief Narrative of his Life and Death; Also the manner of God's deal with him before and after his Conversion drawn up by his own Hand and Published by James Janeway. Oct. A Father's Testament Written long since for the benefit of the Particular Relations of the Author, Phineas Fletcher, sometimes Minister of the Gospel at Hillgay in Norfolk. The voice of one crying in a Wilderness, or the business of a Christian, both Antecedaneous to, Concomitant of, and consequent upon a Sore and heavy Visitation; represented in several Sermons. First Preached to his own Family lying under such Visitation, and now made public as a thank offering to the Lord his healer by S. S. a servant of God in the Gospel of his Son. FINIS.