The way of the Spirit in bringing souls to Christ set forth in X sermons on John 16:7, 8, 9, 10 and chap 7:37 / by Mr. Thomas Allen, late pastor of a church in ... Norwich.

The Holy Ghost convinceth of Sin.

SERMON IV.

JOHN 16.9.

Of Sin, because they believe not on me.

YOU have heard the scope of these words al∣ready, which in short is this. Christ would here comfort his Disciples against their sorrow, which they had for his going away from them; Because I said these things unto you, (saith he) Sor∣row hath filled your hearts. Now Christ is speak∣ing here in a way of Comfort, to sustain and sup∣port the hearts of his Disciples against that grief and sorrow that did possess them; And how doth he comfort them? He tells them, that his spiritu∣al presence shall be more advantagious to them than his bodily presence could be: The presence of the Spirit which he would send to them (saith he) he shall be a Comforter to you. If I go away, I will send the Comforter to you; and that shall be more than my bodily presence to you; whereas, If I go not away, the Comforter will not come. Ay, but how shall the presence of the Spirit be in stead of Christ's bodily presence to them, and make up that loss to them? Christ tells them, for that

wherein the presence of the Spirit with them, af∣ter his going away, would be equivalent and cor∣respondent to his own bodily personal being with them. But wherein? He tells them, namely, be∣cause when the Spirit comes, he shall co work with them in their Ministry, so as their Ministry shall be made efficacious and effectual to the fur∣therance of the Salvation of many Souls: The Spirit shall go along with their Ministry; and this Christ gives in by way of Comfort to his Disci∣ples.

Hence, we Observed the last time, That it is matter of exceeding great Joy and Consolation to the faithful Servants of Christ, that through the operati∣on and co-working of the Spirit, their Ministry is made effectual for the good of Souls. This is a great matter of joy and rejoycing; for observe it, Christ doth lay this down as a comfort to preponderate and out-weigh their sorrow that they had in their hearts, in respect of his going away from them. But I shall not speak to any thing that was then spoken to.

But still it may be said, But how shall the Spi∣rit concur with our Ministry to make it effectual for the Conversion and Salvation of Souls? Saith Christ, When he is come he shall convince the World. The presence of the Spirit with your Ministry shall con∣vince the Men of the world: Convince them, Of what? Now here he tells them.

You heard in the general from the 8th Verse, He shall convince the World of Sin, and of Righteousness, and of Judgement. But now in these 9, 10, and 11 Verses, he comes to shew particularly the work of the Spirit in convincing the World, and he gives

the reason of every particular that the Spirit shall convince the World of. Of Sin, Because they be∣lieve not in me. And again, He shall convince the world, of Righteousness, Why? Because I go to the Father, and ye see me no more; And again, He shall convince the world of Judgment, Why? Because the Prince of this World is judged.

I shall speak only to the first of these at the pre∣sent through the Lords assistance.

He shall convince the world of Sin; Of Sin, and this in order to their Conversion and Salvation, Why? Because Christ speaks this by way of Con∣solation to the hearts of the Disciples; now this would be matter of Comfort indeed, that their Ministry should be made efficacious for the Con∣version and Salvation of Souls; Therefore this convincing the world of Sin, is in order to Salva∣tion.

There are two Points to be spoken to from the Verse; But I shall only take up one to speak to at present through the Lords assistance, and that is this.

Doctrine.

That it is the first work of the Spirit of God in order to the Conversion and Salvation of any Soul, to convince the Soul of Sin.

I say, the first work of the Spirit of God in order to Conversion and Salvation of Souls, is to convince of Sin. For, here Christ speakes of the work of the Spirit, in order to Conversion and Salvation, and, what shall he do in order to it? Saith he, He shall convince the world of Sin; and

this shall be the first work that the Spirit shall do. He speaks of convincing of Righteousness, and of Judgement; but the first work that the Spirit shall do, shall be to convince of Sin.

There are four things that are necessary to be spoken to for the opening and clearing of this great Truth and Point.

1. To shew what the convincing work of the Spirit is, what it is for the Spirit to convince a Soul of Sin, that we may understand it, and be clear in it; for it is that which is in order to our Conversion and Salvation.

2. Shew you, That the convincing of a Soul of Sin, is a necessary work in order to Salvation; for here Christ speaks of the Spirits convincing the Soul of Sin in order to Salvation.

3. That the Convincing of a Soul of Sin, is the work of the Spirit; no less than the work of the Spirit. For, saith Christ, The Comforter shall come, and when he is come, he shall convince the world of sin.

4. Shew you, That convincing a Soul of Sin, is the first work of the Spirit, in order to the Con∣version and Salvation of any Soul.

I suppose I shall not be able to go through all these things at present, but to begin and go as far as we can. Well,

First then, Let us enquire what is the convincing of Sin, and wherein it lies? You shall find in Scripture, that this convincing of Sin, is set forth by various expressions, sometimes 'tis expressed by Pricking the heart, so Acts 2.37. When they heard this, they were pricked at the heart. Sometimes it is called the wounding of the Spirit, so Prov. 18.14. Sometimes it is expressed by the sticking of an

Arrow in a mans Spirit, Psal. 38.2. Thy Arrows stick fast in me, saith David; which is nothing else but the sense of sin, the guilt of sin; Some∣times it is expressed by the breaking of Bones, Psal. 51.18. That the Bones which thou hast broken may rejoyce; It was upon the Conviction of his sin of Murder and Adultery. And sometimes 'tis ex∣pressed by the smiting of the heart; as 'tis said of David, 1 Sam. 24.5. when he had cut off the Skirt of Saul's garment. His heart smote him, he was convinced of his sin.

But more particularly, Wherein doth the Con∣viction of Sin lye? Now you shall find that it lies especially in three things, or there are three things in a real convincing of sin.

1. The first is a setting of sin before the Soul; the setting of it home upon the heart, or the bringing of Sin to remembrance: setting of it before the Soul, as David d th express it, Psal. 51.3. saith he, My sin is ever before me, 'tis before my face; he was convinced of his guilt, and then he had sin set before him. So when Nathan the Prophet came to David to convince him of his sin, when he was impenitent, 2 Sam. 12.7. see there how Nathan the Prophet sets his Sin in order be∣fore him, that he might well say, My Sin is always before me. And Acts 2.36, 37. Peter, to convince the Jews of their sin, sets their sin before them, and tells them what they had done, They had killed Jesus Christ, the Son of God, the Lord of glory; and when they heard that, they were pricked at the heart: So, that it is one thing in Conviction of Sin, when the Spirit doth convince of sin, he sets the sin be∣fore the Soul, or upon the heart; for if so be sin

be not set home, and brought before the Soul, there can be no conviction of sin.

2. Secondly, There is this further in Convicti∣on of Sin, namely, Sin is so set home upon the heart, as that the heart is not able to avoid the Con∣viction: The heart is not able to shift away from under the power of it, all the shifts and endeavours of the Soul cannot get it off; when the Spirit sets home Sin upon the heart, 'tis so set home, as that the Soul cannot now put it off, it cannot shake it off: the Arrow is so shot, that the Soul cannot wriggle from it. 'Tis true indeed, a guilty Con∣science doth not love to be convinced of Sin, and therefore observe it, whenever the Lord goes a∣bout to convince of Sin, the Soul doth endeavour all it can to put off the blow, as you shall see now when the Lord came to convince Adam, our first Parents of their Sin, Gen. 3.12, 13. They had transgressed and thereupon hid themselves: well, the Lord called for them, Adam▪ where art thou? at last Adam appears, and there the Lord to con∣vince him of his Sin, sets his Sin before him; What hast thou done (saith God)? hast thou eaten of the Tree that I forbad thee? He could not deny it: But, pray, observe what evasions they had, if it were possible they would avoid the dint of the Conviction; saith Adam, 'Tis true, I have eaten of the Tree, but it was by instigati∣on of my Wife, The Woman which thou gavest me, she gave me of the ••ree, and I did eat; and thus he avoided the power of the Conviction; Well, he goeth to the Woman, and said, What is this that thou hast done? and she put it off too; The Serpent beguiled me, and I did eat; Thus a guilty

Conscience will shift off Convictions as long as it can. You shall see Aaron, when Moses was absent forty days and from the people, Exod. 32.23, 24. Aaron and the people made a Golden Calf to worship; when Moses came down from the Mount, he fell to expostulating with Aaron about his Sin; he would convince Aaron of his great Sin; saith Moses, What did the people unto thee that thou hast brought so great a Sin upon them? Now mark, how Aaron would avoid the dint of this Conviction: It is true, saith he, he could not deny the thing, but let not the anger of my Lord wax hot; thou knowest the people, that they are set upon mischief; it is the peoples fault, saith he, for they said, make us Gods that they may go before us, for as for this Moses we know not what is become of him. And I said unto them▪ whosoever hath any Gold, let them break it off: so they gave it me: then I cast it into the Fire, and there came out this Calf. What a pitiful excuse was here? he did bur throw it into the fire and there came out a Calf; See what shifts Good men will have some∣times (for Aaron wa a good man) to put off the power and force of Conviction.

You shall see another Instance in Saul, 1 Sam. 15.9. There God had sent Saul to cut off all the Amalekites, Men, Women, and Children, and Cattel and all, Spare none, saith God: Well, God give him victory over the Amalekites and he made a great slaughter indeed, but Saul spared Agag the King, and some of the best of the Cattel, at the 13th Verse, And Samuel came to Saul, and Saul said unto him, Blessed be thou of the Lord I have per∣formed the Commandment of the Lord: The Lord

knows, saith he, I have done the will and Com∣mandment of the Lord, he would not be convinced at first; well, saith Samuel, to convince him, Verse 14. What meaneth then the bleating of the Sheep in my ears, and the lowing of the Oxen, which I hear? Well, Saul could not deny but there was some of the Oxen spared, and the best of the Cat∣tel spared, but he had his excuse for that, verse 15. The People (said he) spared the best of the Sheep, and of the Oxen, to sacrifice unto the Lord: Thus he would not be convinced: At last Samuel was fain to fall upon him with down right blows, and thunder against him to strike him down. I tell you, saith he v. 22, 23. here is rebellion against God, and rebellion is as the Sin of witchcraft, and stub∣borness is as iniquity and idolatry: And at the last he was brought down, and fell under the Convicti∣on, v. 24. And Saul said to Samuel, I have sinned, and transgressed the Commandment of the Lord, and thy Words; because I feared the people: But you see what a deal of Do there was to bring Saul un∣der the power of the Conviction; he stood upon his Justification. Just thus it is with a poor Sin∣ner, as long as he can stand out against Convicti∣on, he will put it off; as it is with a Malefactor at the Bar, as long as he can, he will not be con∣vinced; he will plead, Not guilty; and justify himself, either by denying or mincing of it, or one thing or other, till the Evidence come clear against him; then his mouth is stopt; then he is convin∣ced: Thus it is with a poor Sinner, the Lord brings his sin before him, if he can he will deny it, and excuse himself: But now when the Holy Ghost comes to convince of sin, he stops the mouth, that

he shall have nothing to plead to excuse himself: As, I remember, 'tis the Apostles expression, Rom. 3.19. That every mouth may be stopped, and all the World may become guilty before God; so convinced, that the Sinner may have nothing to say, to justify him before God. This is another thing in Con∣viction; when Sin is not only set before the Soul, but so set home, that the Soul hath nothing to say to clear it self.

3. Thirdly, There is a third Thing in a true Conviction of sin; namely, When the Soul is really convinced by the Spirit of sin, it hath not only sin set before it, and so set before it, as the mouth is stopped, and silenced, that it cannot plead Not guilty: But, where there is a true Conviction of Sin, the heart is affected with it, and afflicted for it. And this is intimated by those expressions you heard before, whereby the Holy Ghost doth set out Conviction of Sin, as it is set out by the shooting of an Arrow. Now, if an Arrow stick in the flesh, it will put it to pain, it will make the flesh ake; if there be a Prick at the heart, you will certainly be sensible of it, if a Bone be broken, there will be grief, and trouble, and affliction: Truly, thus it is in this work of Conviction of Sin, when the Spirit doth convince a Soul of Sin, it doth not on∣ly set sin before him, and also set sin so home, as the Soul cannot justify it self, but now the Soul falls down under it, and is affected and afflicted with it; and therefore hence it is, that sometimes when a Soul is convinced of Sin, it is affected with trem∣bling and astonishment. He even trembles to think he should be guilty of such a sin; as I remember, 'tis said concerning the Jaylor, Acts 16.26. He

came in trembling before Paul and Silas; it is said, he sprang in, and came trembling; there was an Earth-quake, and that Earth-quake was an Heart-quake to him, it made his heart shake, and he saw himself in a damned condition, and now, saith he, Sirs, What shall I do to be saved? he came in trem∣bling before Paul and Silas, saying, What shall I do? And sometimes 'tis expressed by shame and blush∣ing; the Soul is even ashamed and confounded, when sin is set home, as you know it was the speech of Ephraim, Jer. 31.18, 19. He was ashamed and confounded for his rebellion, he was so like a Heifer, unaccustomed to the Yoke: he could not bear the Lords Yoke, and when the Lord came to tame him, then he was ashamed, as Ezra said, I am a∣shamed and blush before thee, Ezra, 9.6. And some∣times with grief, and sorrow, and mourning; as when Paul had convinced the Corinthians of their sin in suffering the incestuous person amongst them, without bearing testimony against him, 2 Cor. 7.11. What Carefulness, saith he, it wrought in you? What Sorrow? what godly Sorrow ye had amongst you? Ay, they were convinced, and then they mourned and sorrowed. And so, sometimes the heart is as it were all a-mort, when the Soul is convinced of Sin, the heart is even dead, and knows not what to do: saith Paul, When the Commandment came, Sin revived, and I died, Rom 7. I saw my self a dead man, his heart was even dead. Well, thus you see what Conviction of Sin is, and wherein it lies, it consists in these three, or these three things do concur to a real Conviction of Sin, namely, A setting of sin before the Soul, and so setting it home that the Soul cannot deny it, but

must fall down under it, and be affected and af∣flicted with it. Now, least any poor Soul may have a stumbling Block laid before it, let me only intimate this: That there are degrees of convin∣cing of sin, all are not in a like measure convinced of Sin, some are convinced more, and others less; as now, some that have had civil Education, that have not lived in notorious and gross sins, and wickedness; their Convictions possibly may be more silent, and not make so great a noise as the Con∣victions of others do; as Lydia, she lived without breaking into notorious and gross wickednesses, and you see there was no great noise of her Con∣viction of Sin, though convinced of Sin she was; and there is a necessity of that, as you wil•• hear by and by, now others that have lived in scandalous sins, notorious gross sins, in lewdness and wick∣edness, in opposing and pers••cuting the Saints, and the people of God, and the like, their Con∣victions ordinarily are more great, as in the case of Paul, Paul that was a Persecutor, his Convicti∣ons were such, that it made the Country to ring: it was heard off far and near; as Paul saith him∣self to King Agrippa, These things were not done in a corner: When God came to convert Paul, he first convinced him of his sin, Saul, Saul, Why persecutest thou me? saith he, Who art thou Lord? he answered, I am Jesus, whom thou persecutest; it was set home with power upon him.

Question.

But you will say, How shall a Soul know whe∣ther it have been sufficiently convinced of Sin, and

humbled for it as it ought to be? Because now here is the stumbling stone that some weak and tender hearts are ready to lay before their own fa∣ces; I have not been so convinced, and so humbled as others have been, and therefore I question whe∣ther I have been truly convinced or humbled for Sin or no, how shall I know whether I have been truly convinced of sin?

Answer.

The Truth is, It is not possible to determine a par∣ticular degree of convincing of Sin for every particu∣lar person, and therefore I shall give you this as a Rule to know when your convincing of Sin is sufficient; namely, then convincing of sin is suffici∣ent when as a Soul is so convinced of sin, as that now it is wholly taken off from all hopes of being sa∣ved by any thing in its self, and it is made now to look towards Christ, and the Righteousness of Christ; though possibly in a weak manner, yet notwith∣standing, it is taken off from looking to any thing in it self, or hoping in any thing it self, to help for∣ward its own salvation: it is cut off from that by being convinced of Sin; now I cannot help my self, I cannot save my self, by all that ever I can do, What shall I do? as they in the Acts, Chap. 2. Sirs, What shall we do to be saved? They were at their wits end, they saw nothing that they could do, could save their Souls. And so the Jaylor, Sirs, what must I do to be saved? This now is the first thing, you see what we are to understand by this Conviction of sin. When he is come he shall convince the World of sin.

2. But to come to the second thing, namely, to shew you, That convincing of Sin, is a thing that is necessary in order to Conversion and Salvation. That it is necessary, doth plainly appear thus, namely, Why else is it made to be the work of the Spirit, if convincing of sin be not necessary, would the Spirit convince of sin? Can we think, or say, that the Spirit would work or do any thing that is not necessary.

Again, If so be that generally all that are con∣verted and saved, have found a work of convicti∣on upon their hearts, then certainly it is necessary in order to conversion and Salvation.

And again, (not to multiply things of this na∣ture) If this work of convincing of sin be not ne∣cessary, To what end else serves the Law? Saith the Apostle, Rom. 7.7. What shall we say then? Is the Law sin? God forbid: Nay, I had not known sin, but by the Law; I had not known Lust, except the Law had said, Thou shalt not covet. And at the 9^th Verse, I was alive without the Law once, but when the Commandment came, sin revived, and I died: Wherefore the Law is holy, and the Com∣mandment holy, just and good. The Law (saith he) is good, the Law is just and holy, it is not in vain; But, Wherefore serves the Law? It is to convince of sin: Then conviction of sin is necessary: and so the Apostle to the Galatians, Gal. 3.19. Where∣fore then serves the Law? There's the Question; It was added because of Transgressions, till the Seed should come. And then at the 24^th Verse, Where∣fore the Law was a School-master to bring us to Christ; to prepare us as it were to come to Christ. Now therefore, if the Law be necessary to discover sin,

then the discovery and convincing of sin is neces∣sary. But not to stand upon this.

Question.

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

Answer.

I Answer briefly, Ʋpon manifold accounts and regards. I shall name some,

1. Convincing of sin is necessary in order to salvation, Because except a soul be convinced of sin, it will hardly ever come to Christ. And, that is necessary, for a Soul to come to Christ, that is necessary for salvation. Now a Soul that is not convinced of sin, will hardly ever come to Christ, he will make any shift in the world before he will come to Christ, Luke 8.43.44. It is said of the Woman that had the Issue of Blood, At last she came to Christ; but mark, she made all the shift she could, before she would come; she had it twelve years, and she spent every penny she had, she spent all her Living on Physitians, to cure her distemper, and when all was gone, and there was no other way to help her, then she came to Christ: So, till a Soul be convinced of sin, it will never come to Christ; this is the course of sinners, until they be convinced of the necessity they will not come, John 5.40. Saith Christ, Ye will not come to me, that ye might have Life. No, the soul will look to

find the Life in its own hands, by its own works and endeavours, by its Prayers and Duties —: He will not come to Christ that he might have Life; And therefore when Christ doth tender grace and mercy to sinners, Alas! they slight it and despise it, because they have not been convinced. You shall see there, John 8.32, and so on, Christ is directing of the Jews how they might be freed from sin, how they might have their freedom, Saith Christ, If the Son therefore make you free, you shall be free indeed. Now mark, What do they account of Christ's freedom, or directions to come to him, to be made free? Verse 33. Say they, We are Abrahams Seed, and were never in Bondage to any man, we are free enough; they were never convinced of the bondage of sin, therefore now the offer of Christ to free them, is of no account with them. The soul that is not convinced of sin, cares not for Christs tenders and offers of Grace, John 9.39, 40. Christ is there directing the Jews to come to him to have their blind eyes opened, they were spiritually blind, and saith Christ, For Judg∣ment am I come into the World, that they which see not might see, and they which see might be made blind. Well, those Jews they were not convin∣ced of their spiritual blindness, and therefore they make a tush at it, What? Dost thou come to cure our blindness? to make us see? Are we blind also (say they), they scorned his words; because they were not convinced of sin, they cared not for coming to Christ for any grace or any mercy, and therefore when Christ would have a Soul to come to him for any grace or mercy, he takes this course with them, namely, first to convince them of their

sinful estate, Rev. 3.17, 18, 19, 20. Christ doth counsel them there to come to him for Eye-salve, that they might See, and for Gold, that they might be rich, and for white Raiment, that they might be clothed; but now before Christ doth make this tender to them, he doth first take a course to con∣vince them of their sin; Thou saist, (saith he to the Church of Laodiced) that thou art rich, and wantest nothing; but I tell thee, saith Christ, that thou art poor, and miserable, and wretched, and blind, and naked; and therefore now I counsel thee, to come and buy Eye-salve of me, and Gold, and white Ray∣ment. So that this is the way that Christ takes when he would have a soul to come to him, he convinces him first of sin. Therefore this is one ground or respect why conviction of sin is so ne∣cessary in order to salvation, because else a Soul will never be willing to come to Christ.

2. Because, Ʋnless a Soul be convinced of sin, Christ is not willing to come to that Soul, to save that Soul. I say, Christ is not willing to save a soul that is not convinced of Sin, and therefore saith Christ (mark I pray) The Whole need not the Phy∣sitian, but those that are sick. Mat. 9.12. I came not to call the righteous, but sinners to repentance: Christ came not to call them that are no sinners to repentance, And who are these? Are not all sin∣ners? Is not every one a sinner? There is not a Just man upon the Earth, that liveth and sinneth not; But who are these that are Righteous here? I came not to call the Righteous, but Sinners. Who are Sinners? By sinners here, he meanes those that are convinced of their sinful estate; and those Righ∣teous, that are not convinced; they look upon

themselves as Righteous, though they are as sinful as any others; yet notwithstanding they not be∣ing convinced, they look upon themselves as just and righteous; Now, saith Christ, I come not to call the Righteous, but I come to call Sinners to re∣pentance: Sinners, those that are convinced of sin, that are sinners indeed, and know themselves to be sinners; I come to call them to repentance, to life and salvation; and mark, saith Christ again, Luke 19.10. I am come to seek and to save that which is lost; I am come to them that are lost, I come not to seek and to save them that are not lost; lost, you will say, Is not every sinner lost? saith the Apostle, If our Gospel be hid, 'tis hid to them that are lost. Is not every sinner a lost Crea∣ture? a dead Creature? What, doth Christ come to seek and to save every sinner in the World? No, saith he, I am come to seek and to save them that are lost, who are they that are lost? 'tis true, all sinners are lost in respect of their state and Con∣dition, but every Sinner is not lost in respect of their sense of their lost condition. I pray when do you look upon a Man or Woman to be lost? When may one be said to be lost? I pray, mark, you may observe these three things in it.

1. When he is gone out of his way, when he hath missed his way whither he intends to go, then he is lost, but not only so, But

2. When he hath not only missed his way, and he is out of his way, but also when he doth not know the way, how to return into the right way, he doth not know the way back again; you will say, now the man is lost. But

3. Further, when a man comes to be sensible

of this, that he is gone out of his way, and he doth not know which way to return home again, and he is ready to sit down because he doth not know which way to take, only saith he, if I go this way or that way, I may go further out of my way, therefore he is fain to sit down, and knows not what to do, nor which way to take, such a man is lost; but if a man be out of the way, and know the way back again, he is not lost; he may find the way, or if so be he be not sensible he is out of his way, he is not lost; but when these things con∣cur together, then he is lost. Thus it is wi h a sinner, when he comes to be convinced that he is out of the way of Salvation, and he knows not how to come into the way, and he knows he is like to perish in this state he is now in, now the sinner is lost; Now saith Christ, This is the poor Crea∣ture that I am come to seek and to save; when a poor sinner is convinced of his sinful Estate and is so lost, now Christ comes to seek and to save him. Now if a man or woman be not lost, Christ will not come to seek & to save them That are lost, that is, those that are convinced of their being in a lost Estate. And that is the second Reason or Ground why convincing of sin is necessary in order to Sal∣vation, Christ else will hardly come to seek and to save such.

3. Convincing of Sin is necessary in order to Salvation, Because unless a Soul be convinced of sin, if Christ should come to save it, it will not be willing to accept of Christ, and receive Christ and Salvati∣on by Christ, he will not be willing withall; no, Christ came to his own, and his own received him not; He came to the Jews that were (as it were) his

own Country Men, but they would not receive him: Why? they were not convinced; One that is not sick, will not care for receiving the Physici∣an, or for having the Physician to come at him, he hath no need of him: The Whole need not the Phy∣sician (saith Christ) but they that are sick. Tru∣ly, untill a Soul be convinced of Sin, it is whole and sound in its own Apprehension, and that Soul doth not need the Physician: Let Christ come and offer himself, and tender Life and Salvation, he doth not accept of it, he hath no need of it; and hence it is that Christ tenders and offers himself in the Gospel, and offers Salvation therein to poor sinners; and People, because they are not convin∣ced of their need of Christ, receive him not: Christ comes near to them, and offers himself, and Life, and Salvation to them, through himself, and by believing on himself; Ay, but they will not accept him, nor receive him, they will not close with him; they will not own him though Christ come so near to them: 'Tis true, Christ doth not come so im∣mediately to save those that are not convinced, but he will first convince them, and then save them. That is the third Argument upon which account Conviction of Sin is necessary in order to Conver∣sion and Salvation.

4. If a Soul be not convinced of sin, that Soul will be hardly taken off from its sins; it will not part with its sins, and if it do not part with sin, it cannot be saved; no man can be saved with his sins. I say, a Soul that is not convinced of sin, will not really part with his sins; 'tis true, a Soul may possibly be restrained sometimes, that it dares not venture upon those sins that it did before, as

possibly through some dread, or terror, anguish, or fear: possibly the Soul hath been amazed, through some eminent danger which he hath been in; pos∣sibly he hath been sick to death, nigh to the grave, and hath seen the door of Eternity to stand open to receive him, he hath been amazed, and now, if the Lord please he may have his life, he will turn a new man, and forsake those evil ways and courses he formerly lived in; or if he be in some sudden danger, or accident, that he is amazed and affrighted: O now, he will never do as he hath done, but now, when the danger is over, and the fear is vanished, he is the same man he was before. I could give you a sad story of this, but that I would not take up time that way now, you know how it was with Balaam, when Balak sent to him to curse Israel; Balaam met with a message from God to the contrary, Do not go with him, saith he, for it will cost you your life, when the Messenger came; saith Balaam, If Balak would give me his house full of gold and silver, I cannot go beyond the Commandment of my God; yet Balaam had an eye to the wages of unrighteousness, and he would try to go, and at last ventures to go, he might be restrained a while, but he was not really convin∣ced of Sin, and on he would go, he would venture at last. Just as it is with two Lovers, two young people fall in love, and their Parents are against their proceedings, and their Parents threaten them, and charge them to come no more at one another; but so long as their affections hold, they will find some way or other to come together, and though they may for a time be restrained, yet they will take some occasion or other to come together

again. Thus it is with a sinner, so long as his affections are not taken off from sin, and till a Soul be convinced of sin, his affections remain to it, and though it may be affrighted, and restrained for a time, yet it will return again: Just as it is with a Bowl, it will run on so long as the force of the hand remains, but it will return again to its natural Bias; so it is with a sinner, possibly he may be under some restraint through some fright and amazement, by some eminent danger it is in: but when that fear or fright is over, as long as the affections hold, and were never disingaged and broken off from sin, the sinner will return and be as eager and as violent upon his sins as before; but when a Soul comes to be really convinced of his sin, and hath it set home upon him, as suppose it be the prophanation of the Sabbath, or suppose it be disobedience to Parents, or suppose this or that sin, if a Soul come to be really convinced of it, its affections towards it are broken off, and then it will be ready to say with Ephraim, Hos. 4. ult. What have I to do any more with Idols, he had been convinced of it, and now, What have I to do any more with Idols? This is the fourth Argument, whereby it doth appear, that this work of Con∣vincing of sin is necessary in order to Conversion, and Salvation.

5. Convincing of Sin is necessary in order to Salvation, Because unless a Soul be really convinced of sin that Soul can never love Jesus Christ, never prize Jesus Christ: Ʋnto them that believe, saith the Apostle, he is precious, 1 Pet. 2.7. That is to you who have been convinced of Sin, and brought off from Sin by the power of the Spirit, convinced of

Sin, and drawn to Christ, by faith and be ieving through the Spirit; now to you Jesus Christ is precious. O, when a Soul comes to be sensible what a lost creature it is, how undone it is in it self, it will think how much it is engaged, and beholden to Christ! O, this is he that I am bound to love for ever; this is he that hath done so much for me; if it had not been for Christ, I had pe∣rished for ever! The Soul when it hath been con∣vinced of Sin, and brought off from the love of Sin, and brought to lean upon Christ by Faith, now Jesus Christ is lovely and precious to him; and hence you may see, what is the reason that many Professors that have made a great shew in the world, and a great noise in the Churches, and yet they have little love to Christ, and Jesus Christ is not very precious to them. And possibly many complain of it, O that I could love Jesus Christ more (and it is a good complaint I confess)! O that he were more precious to me! and what is the reason that Jesus Christ is more precious to our Souls? and that the Soul can love the Lord Jesus Christ no more? O! here is one great reason, possibly the Soul was never really and truly con∣vinced of Sin, the more really the Soul hath been convinced of Sin, the more dear and precious will Jesus Christ be to that Soul.

6. And lastly. The last Ground and Respect, for which it is so necess••ry, that a Soul should be convinc••d of sin in order to Salvation; Because, else if a Soul be n t really convinced of sin, that Soul notwithstanding all his Profession, will be very unsta∣ble in its Faith and Comforts: It will be tottering and wavering, that Soul will never be rooted and

grounded, but its Comforts will be up and down: it will be like a house that is built upon a sandy foundation, a light foundation, that hath no depth, and you see the danger of that house that is built upon the Sands, that hath a shallow slight foun∣dation, it is in danger to tumble, especially when storms come, and great Winds blow, as Christ speaks, Mat. 7. to our present purpose, saith he, He that heareth my Words and doth them not, I will liken him to a Builder that built his house upon the Sands: And, saith he, When the Wind blew, and the Rain beat upon the house, it fell, because it wan∣ted a good Foundation. Truly, so a Soul that hath no sure Foundation, that is, that was never real∣ly convinced of sin, of his need of Christ, that Soul will be like a house without a Foundation, it will meet with temptations, storms and tempests to try what ground it stands on; and hence it is, that it comes to be so often tottering and shaking. I remember a speech of a holy eminent Servant of Christ, to set out the necessity of Conviction of sin, saith he, The less Fine a man pays for his house, when he enters, the more Rent he must pay afterward. He meant thus, the less Conviction a man hath of sin at first, that is the Fine, the less his Fine is, the more Rent he must pay afterward, his meaning was this; the more he will be subject to Troubles, and Doubts, and Scruples afterwards. A Soul that hath not a real conviction of sin upon him, that Soul will be unstable, its Comforts will be unstable, and though he may hold up his head, so long as all is calm, and clear above him, but when the assaults of the Devil come, and the powers of Hell are let loose upon it, to try its Foundation;

if the foundation be not deep rooted, all the build∣ing will come to nothing; it is like a Plant or Tree that is planted but shallow in the Ground, and will be apt to wither, so Christ compares it, Mat. 13.21. The Seed that fell upon the stony ground, sprang up for a while, but when the Sun did rise, when temptations came, scorching temptations, and tribulations, and tryals came, they withered away, because they wanted depth of earth for the root; they had no rooting, they were not humbled and convinced of sin, they took up a Profession, and confessed Christ, and professed Christ, but ne∣ver were truly convinced of sin; and this is the great reason why Professors are subject to so many doubts and scruples about their condition, when they come into sickness and dangers, then they are ready to question their condition; What is the reason? why possibly this may be one, Because they were never convinced truly of sin by the Spi∣rit of God. And therefore you see now, upon all these accounts, That Conviction of sin is very ne∣cessary for sinners, in order to their Conversion and Salvation.

So now, I have finished the second Thing pro∣pounded, I should now have come to the third Thing, to shew you, That convincing of sin, is the Work of the Spirit of God. But that and some other things, I must leave till another oppor∣tunity.

The Holy Ghost convinceth of Sin.

SERMON V.

JOHN 16.9.

Of Sin, because they believe not on me.

YOU have heard the coherence of these words before, and therefore I shall not trouble you with that; and the Point you may remember what it was, that was last propounded from these words, Namely,

That it is the very first work of the Spirit of God, in order to Salvation, to convince the Soul of Sin.

For so Christ here is comforting of his Disci∣ples against their sorrow upon his departure from them; and he tels them, That he would send the Comforter to them, and he tells them what the Comforter should do, he should assist them in their Ministry, towards the conversion and salvation of Souls; and the first thing he shall do, he shall con∣vince the World of Sin, and then of Righteousness, and then of Judgement; but this is his first work, to convince the world of Sin.

There were four things propounded to be spoken to for the clearing of this Point.

1. To shew you what we are to understand by this Conviction of Sin, which is the first work of the Spirit, and wherein it lay, and that you heard in three things.

2. You heard the necessity of it; why this work of convincing of Sin is so necessary in order to conversion and Salvation. You heard the necessi∣ty of it in five or six things, upon which account it was necessary in order to salvation, to be con∣vinced of Sin. Well, there are two things yet re∣main to be spoken to for the opening of this Point.

3. The third thing is to shew, that this work of convincing of Sin, is the proper work of the Spi∣rit. Nothing short of the Spirit of God, can re∣ally and truly convince the soul of Sin, in order to salvation. And then,

4. That it is not only the work of the Spirit, but the first work of the Spirit, in order to Sal∣vation.

These two things, I shall now proceed to, through the Lords assistance.

3. Well then, we are to fall upon the third to make it evident to you, that the work of convin∣cing of Sin, is the proper work of the Spirit of God. And how doth that appear? Briefly I shall give you two or three Demonstrations of it.

1. It appears from the opposition that is in every carnal heart to be convinced of Sin. There is a des∣perate opposition in our hearts naturally, we are utterly averse and unwilling to be convinced of Sin: We are loth to come to the Light as Christ

tells us, John 3.20. Every one that doth evil hateth the Light, neither cometh to the Light least his deeds should be reproved, lest he should be convinced; It is the same word with this in the Text: He is loath to be convinced of sin, it is the natural frame of our hearts to be averse and opposite to convicti∣on of sin; therefore there must come a stronger power, the power of the Spirit, to this work of con∣vincing of sin, else we shall never be convinced; for, I pray mark, what this convincing of sin is; For a soul to yield to the convictions of sin, is to yield to its own sentence of condemnation; and do you think that any one is ready to yield to the sentence of its own condemnation? Now if a soul yield to the conviction of sin, he yields to the sentence of condemnation, For the soul that sinneth, shall dye: And if a soul yield that he is guilty of this or that sin, now he yields to the sentence of Death and Damnation; And do you think the soul will yield to the sentence of Condemnation passed against it self? You see sometimes a Malefactor at the Bar, Is he willing, think you, to be convinced of his crime which he is accused of? No, he will stand out against it and deny it as long as he can, and if he cannot deny it, he will mince it, and will not yield to the conviction so long as he can possibly hold out against it, and this is the guise of our hearts naturally, not to yield to conviction, but we will hold out against it as long as ever we can, let any man come to us to convince us, and reprove us, we will hold against it, and shift it off, and mince it, and avoid it all that ever we can; this is natural to us, as it was with our first Parents, when God called them to

an account for their first sin, they shifted it off; Adam to his Wife, his Wife to the Serpent, and would not willingly be convinced; Just, as (I told you, before) it was with Saul, 1 Sam. 15. When Saul had disobeyed the Commandment of the Lord in going against Amalek, God gave him a severe charge to cut off all, Men, Women, Chil∣dren and Cattel; Well, he cuts off the generality of the People, but he spared Agag, and he spared the best of the Cattel; Well, Samuel comes to him afterward, and Saul he comes boasting, saith he, Come thou blessed of the Lord, I have fulfilled the Commandment of the Lord: hast thou fulfilled the Commandment of the Lord, saith Samuel? What meaneth then the bleating of the Sheep in mine ears, and the lowing of the Oxen? well, he would not be convinced, saith he, 'Tis true, some of them are saved alive for sacrifice for the Lord; he would not yield to the Conviction, until such time as Samuel was fain to fall downright upon him, and then he fell down under the Conviction, and con∣fessed and acknowledged his Sin; Thus it is, we are naturally averse to yield to the convictions of Sin. I pray, mind what I say, take a notorious Sinner, one that is commonly known to be guilty of gross sins, suppose drunkenness, or uncleanness. Come to this man and tell him, The Word of the Lord saith expresly, That no unrighteous person, that no unclean person, no drunkard shall enter into the Kingdom of God. Can he deny the Scripture? No, he cannot deny it; well, but then come and tell him, you are guilty of drunkenness, you are guilty of uncleanness; and therefore the conclusion is this, it will naturally follow from these two

premises, That you shall not inherit the Kingdom of God. Will he yield to the Conviction? No, un∣less the Spirit of God come and make him yield to it, he will never yield. Therefore I say, from that natural opposition that is in all our hearts against this work of Conviction, it is therefore required that the power of the Spirit be put forth upon the Soul, so Christ promiseth here; I will send the Comforter, and he shall convince the World of Sin.

2. There is not only a natural averseness and opposition against it, in our carnal hearts, but Satan also, the Devil, he will help the Soul to hold out against the Conviction of sin as long as he can, he will keep the Soul from yielding to it, for the Devil knows this, that when once a Soul is con∣vinced of sin by the Spirit of God, he is in dan∣ger to lose that Soul, he is in danger that that Soul will make an escape; therefore he lays about him, and doth all that ever he can, to keep the Soul from yielding to be convinced of sin; just like a Jaylor, if he hath a prisoner, whom he perceives hath a mind to make an escape, he will lay the more Irons upon him, and have the greater watch and guard about him; so in this case, if the De∣vil see a Soul in danger to make an escape he will clap on all the power he can, to keep the Soul from being convinced of Sin; or like a Governor of a Town, if the Town be besieged, and he perceive where the Enemy is like to make an Inroad, a Breach, to be sure he will fortify that place; thus the Devil doth when he discerns a Soul is in dan∣ger to make an escape, to be delivered from his power, then his design is to fortify and strengthen

all that ever he can the Soul, against yielding to any work of Conviction, and therefore we read, 2 Cor. 10.4, 5. of strong holds, fortifications, strong reasonings; saith the Apostle, The Weapons of our Warfare are not carnal, but mighty through God, to the pulling down of strong holds. There are strong holds, and fortifications, that the De∣vil doth make round about the Soul, that the Soul should not be able to make an escape, except there come a stronger than he; for the Devil is compa∣red to a strong man armed, and except a stronger than he come, he will keep possession; Now then there must come a stronger than the Devil, and this is nothing less than the Spirit of God. The power of the Spirit comes, and makes conviction to take place on the heart, for the Devil will fortify and strengthen all that ever he can, with reasons; as for your sins, when the Soul comes to be troubled at sin, Why? you are none of the greatest sinners, there are hundreds, and thousands, greater sin∣ners than you are, and God is merciful, and gra∣cious to sinners, and God will pardon sinners that do repent, and, at what time soever a sinner doth re∣pent — And such kind of things as these are, whereby he strengthens the Soul against yielding to Convictions of sin; and now the power and policy of the Devil is beyond any ordinary created power, therefore there must be a stronger power than is in the World that must be able really and truly to convince the Soul, of Sin, and that can be no less than the power of the Spirit of God, and this is the second Demonstration of it, why it must be the Work of the Spirit to convince the Soul of sin▪

Objection.

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

Answer.

Truly Brethren, that the evil Spirit, that the Devil may trouble a Soul about Sin, and for Sin, I think it is out of question, by the example of Ju∣das, that had his Sin so set home upon him, that he could not live under it; nay, Brethren, the evil Spirit may set home sin upon the hearts of Gods people, and endeavour to overwhelm them: I remember what Job speaks, Cap. 6.4. The Ar∣rows of the Almighty are within me, and the poyson thereof drinketh up my Spirit, the Terrors of God set themselves in array against me.— So Job 13.26. Thou writest bitter things against me, the terrors of the Almighty are upon me. Brethren, Do you think now, that this was from the Spirit of God? the Spirit of God, when once it comes to be a Spi∣rit of Adoption, it never comes to be the Spirit of Bondage again. So the Apostle saith expresly, Rom. 8.15. You have not received the Spirit of Bon∣dage again to fear, but the Spirit of Adoption. — Now 'tis true, Job doth ascribe it to God, yet it may be from Satan, because Job did ascribe all that ever he met withall, to God. Satan was an Instrument to raise a storm, to blow down the

house where his Children were, yet saith Job: The Lord hath given, and the Lord hath taken away; he takes notice of the hand of God in it, so in this case; The Terrors of the Almighty set themselves in Array against me: This may be from the evil Spirit which did become a Spirit of Bondage to him.

Question.

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

Answer.

There are several things that I shall offer to your consideration about this.

1. The evil Spirit, when he comes and brings sin, and sets it before the soul, commonly, he doth it in a tumultuous way, he doth it in a confused manner, to put the soul into a hurry, that possi∣bly the soul shall be mightily troubled about sin, and cry out, O, I am a damned Creature, and I shall be damned in Hell for my sins, and the wrath of God will abide upon me for ever for my sins, and yet possibly, the soul doth not know what particular sin it is; if you come to particulars, and ask how you are guilty of this or that particular

sin? O yes, they are sinners, and they are guilty before God, but come to any particular sin the soul will not fix there, but go from one to another, and still the Devil keeps the Soul in a hurry and confusion, that one that hears him speak some∣times, cannot tell what to make of his condition. O I shall be damned for ever for my sins, and the wrath of God will abide upon me for ever, and yet not convinced by the Spirit of God. The De∣vil doth what he can to overwhelm the Soul, as it was the case of Saul, 1 Sam. 28.5. Sauls heart did tremble, he was put into an amazing frame, he was afraid, and his heart greatly trembled, and afterward, at the 15th Verse, saith he, I am sorely distressed, the Philistims make war against me, and God is departed from me. I am sorely distressed. Why? what was the matter? he could not tell very well what the matter was, but the Devil had troubled his spirit, had afflicted him, he was put into a sore affright, an amaze, and trembling, and he knew not what the matter was, but God had cast him off, and forsaken him, and now he must lie under the wrath of God for ever. Now the Devil to help him forward in his despair, at the 18th and 19th Verses, he claps one sin upon him, Be∣cause thou obeyedst not the voice of the Lord, nor exe∣cutedst his fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee. And saith the Devil to him, The Lord shall deliver you into the hands of the Philistims, and to morrow shall thou and thy Sons be with me. And thus the Devil claps upon him to confound him, and 'tis said Verse 2. Then Saul fell straightway all along upon the earth and was sore afraid; his heart died in him like a

stone, thus the trouble upon his Spirit, being from Satan, it was in a kind of hurry and Confu∣sion, that one could not tell what to make of his condition, but now on the other side, when the Spirit of God comes to convince a Soul of sin, it sets sin in order before the Soul, first one thing and then another, Psal. 50.11. I will reprove thee and set thy sins in order before thy face; in an or∣derly way, not in a hurry to confound and distract a soul, but I will set them in order before thee, and so you may observe those that have been convin∣ced of their sins, their sins have been set in an or∣derly way before them, in the 2 Sam. 12.9, 10. When Nathan came to convince David of his sins, he set his sins in order before him, first one sin, and then another sin, and so you may observe in the Gospel that those that have been convinced of sin, the Spirit hath been an orderly Spirit, and hath set sin in order before them. So that, that is one thing, whereby you may know the difference between the trouble for sin that comes from the e∣vil spirit, and the convincing of sin that comes from the holy Spirit of God.

2. Take another thing whereby you may see the difference, and that is in the End or Design that Satan aims at in his troubling a Soul about Sin; What is the Design? The great design of the Devil is to bring the Soul into despair, into a despe∣rate case, and so at last to make away it self, to dispatch it self, that is the great end that Satan drives at in his troubling a soul about sin, and with sin, to drive the soul into despair, to overwhelm the Soul, and cause the Soul, if it be possible, to make an end of it self; that is the design of Satan,

he will so set Sin before the Soul, that it is so great that there is no hope it should be pardoned; when he tempts a Soul to sin, he makes but a litte mat∣ter of it, it is but a small matt••r, and it is but once, but when the soul hath once committed it, then his great design is to overwhelm the Soul, and to set the sin before the soul, in such a manner, that it looks like the unpardonable Sin. Well, Your sin is now unpardonable, and there is no hope for you; and many times he makes souls believe that they have sinned against the Holy Ghost, and now there is no hope for them: Just as it was with Cain. Gen. 4.11. Oh, saith he, My sin is greater than can be forgiven. This now is the design of Sa∣tan, to cause a Soul, if possible, to make a way it self; you see how the Devil carried it towards Judas: Judas had committed a very great sin in betraying the Son of God; Well, when he had sinned, the Devils design was now so to set home his sin upon him that he could find no rest day nor night, till such time as he had gone and hanged himself. It is the great end that Satan aims at in his troubling a Soul about sin; his great design is to bring the soul into despair, and so to make away it self.

Whereas now on the other hand, the great end of the Spirit of God is to make a soul sensible of sin, so as to be humbled for it, so as to repent of it; 'Tis true indeed, sometimes when sin is set home by the Spirit of God upon a Soul, the Soul may be brought very low, may be much over∣whelmed, and may possibly be brought into a de∣spairing, desponding condition, and may be ready sometimes to make a way it self, to destroy it self, by the Devils setting in with it; yet ordinarily

the Spirit of God comes and prevents such things, where the conviction begins from the Spirit, the holy Spirit doth prevent such things, the Soul is made to look up to God, as Jonah did, Chap. 2.4. I said, I was cast out of thy sight, the Lord hath re∣jected me: Yet, saith he, will I look towards thy holy Temple. The Spirit of God had convinced him of his sin, and though he did seem to be cast out of God's sight out of his favour, and was thrown into the belly of the Whale, yet the Spirit of the Lord would not suffer him to be despondent and give over all as desperate; Yet will I look to∣wards thy Holy Temple. That is the second thing whereby we may discern the difference.

3. When the evil Spirit doth set home a sin upon the Soul, it is to drive the Soul further from God. When the Holy Ghost comes to convince a Soul of sin, it is to draw the Soul nearer to God. You may observe it, that when ever the Devil doth set home a sin upon the Soul, it is to drive the Soul further off from God. Take an Instance or two; as in the Example of our first Parents, Gen. 3. The Devil had been busie with our first Parents, to bring them into sin, to make them eat of the forbidden fruit; Well, when they had commit∣ted the sin, though before he had told them it was for their profit and advantage, Their Eyes should be opened, and they should be as gods,— Yet when once they had committed the sin, he sets it so home up∣on them, that they fled from the presence of God, and hid themselves; they durst not appear before God, they went and hid themselves amongst the Trees of the Garden, that God was fain to call af∣ter them. And so you shall find in the example of

Cain, Gen. 4. Cain, when he had committed the sin of murder, and had killed his brother Abel, Verse 16. it is said there, That Cain went out from the presence of the Lord; he departed from God, then he went away from God; But how could that be? Is not God present every where? how could Cain go out from the presence of the Lord? Why, he did not go from the essential presence of God, but from the presence of God, that is, from the spiritual presence of God in his Ordinan∣ces, he did not now draw near to God in his wor∣ship, but he went away from God, from the Church, from the Ordinances, from the Means of Communion with God, for the Ordinances of God: the Church of God, was in the house of his Father Adam, and so they worshipped God in that family, but he went out from the presence of the Lord when he had committed that sin; this is the design of Satan, when he can overwhelm the soul with sin, his great end is, as to bring it to des∣pair, so also to drive it further from the presence of God. But now you may observe, when the Spirit of God doth convince a soul of sin, the Con∣viction doth cause a soul to draw near to God in holy duties, in holy Ordinances, and to draw near to God for mercy and grace through Christ: so saith the Psalmist, Psal. 7.6.7 He was under a great trouble in his Conscience and Mind about sin, and he falls a pleading with God; Will the Lord cast off for ever, saith he, Will he be gracious no more? and thus he falls on arguing and plead∣ing, I will remember, saith he, the years of the right hand of the Most High, and so Psal. 88. there you have a sad Psalm, A soul that was mightily

oppressed under the burthen of sin, and there he pleads Verse 10. saith he, Lord, what good will my Life do thee, if thou shouldst cut off my days? shall the dead praise thee? And so he goes on, pleading and arguing strongly with God, and so in the ex∣ample of Jona, Chap. 2.4, 7: I said I was cast out of thy Sight, yet will I look towards thy holy Temple. When my soul fainted within me, I remembred the the Lord, and my prayer came in unto thee towards thy holy Temple. He was so far from running away from God, when his sin was set home upon him, that now he draws near to God, and hum∣bled himself, and sought the Lord, And my pray∣er came in unto thee into thy holy Temple. That is a third differenee between the trouble that arises for sin from the evil Spirit, and the trouble that arises in a soul, that is convinced by the Spirit of God.

4. Commonly, When Sin is set home by the evil Spirit, and a Soul comes to be troubled for sin by the means of the Devil, commonly you will find that that Soul will be ready to rise up against the ve∣ry Instruments that are the means of his conviction: The Soul will rise up with indignation, against the very Instruments that are the means to con∣vince it of sin: I might give you many Instances for this, Acts 5.33. at the 30th verse, Peter is en∣deavouring to convince the Jews of their sin in murdering of Christ, The God of our Fathers rai∣sed up Jesus, whom ye slew, and hanged on a Tree; and mark, verse 33. What was the event of it? How did this work upon their hearts? Their hearts did rise up with indignation against Peter, and the rest of the Disciples, that went about to

convince them of their sin. When they heard that they were cut to the heart, and took counsel to slay them. They could not bear it, if it had been from the Spirit of God they could not have took it so. They were cut to the heart, and took counsel to slay them. So Acts 7.51, 52, 54. It is said there, When Stephen went about to convince the Jews of that horrible sin of slaying the Prophets; Ye stiff-necked and uncircumcised in heart and eare, ye do always resist the Holy Ghost. Which of the Prophets have not your Fathers persecuted? — He set home their sin upon them, and how did they take it? verse 54. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. So far were they from falling down, and yielding to the Conviction, that their Spirits do rise up with indignation against the instrument that went about to convince them of their sin. You may re∣member the story concerning Ahab; he had diverse Prophets that would not let him alone, but would be telling him of his sin, and convincing him of his sin; The Prophet Elijah, would be reproving him of his sin; and how did his heart rise up in in∣dignation against Elijah; and when he met with him, he gave him such a gratulation as this, Hast thou found me, O mine enemy? and, Art thou he that troublest Israel? He could not endure to bear the Prophet Elijah, because he troubled his Spirit by convincing him of sin; he called him, The troubler of the Land; And, 1 Kings 22. You read of Micaiah, a Prophet of the Lord, and he had been very bold and plain with Ahab, and told him of his sins; well, when they there were in an exigency and strait, King Ahab, and King

Jehoshaphat was to go together to Battel to Ra∣moth Gilead, ver. 4. and 5. and Jehoshaphat would have the Prophets called together, that they might advise and consult with them, whether they should go to Ramoth-Gilead, or no; At the 6th verse, You read there, that Ahab would call four hundred Prophets together, before he would call Micaiah, but saith Jehoshaphat, verse 7. Is there not here a Prophet of the Lord besides; that we might enquire of him? Yes, saith Ahab, there is one Micaiah, but I hate him, why? saith he, He never spake con∣cerning me▪ He was always grating upon his Sins, to convince him of his sins, and now his heart rises against him; this is the guise of the Soul, that is not convinced by the Spirit of God, the heart will rise up against the Instrument and Means that endeavor to convince them of sin. Whereas now on the other side, where the holy Spirit of God cometh to convince a Soul of sin, you will find the contrary; the Soul will be ready to close with the very Instrument and Means that doth convince him of sin, it will embrace and love the instrument, you may see it, Acts 2. When Peter and John and the Apostles dealt plainly with the people, at the 22 verse, say they, Ye men of Israel hear these Words. v. 23. Him, being delivered by the determi∣nate Counsel and Foreknowledge of God, ye have ta∣ken, and by wicked hands have crucified and slain. Say they, Ye have killed the Son of God; There was plain dealing, and so afterwards, and so af∣terwards, he tells them again, verse 36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified both Lord and Christ. Well, how did they bear

this at their hands? v. 37. Now, when they heard this they were pri••ked at their hearts, and they said unto Peter, and to the rest of the Apostles, Men and Brethren, What shall we do? Men and Brethren, not Enemies, no, but Brethren now; Ay, when the Spirit of God convinces a soul of sin, by any Instruments, it will look at the instruments ra∣ther as Brethren, than as haters of them; they will look upon them in another manner, and give them other manner of Appellations and Greetings, Men and Brethren. And truly Brethren, this is a good sign that the Holy Ghost hath been at work upon the heart, in a way of conviction, when as the soul is ready to close with those that are the Means and Instruments of convincing them of sin.

That is the fourth thing whereby we may come to discern the difference between the trouble for sin, that comes from the evil Spirit, and that trouble that comes from the holy Spirit, in a way of convincing of sin.

5. When Trouble for sin doth come from the evil Spirit, ordinarily the heart will be ready to murmur against God himself, secretly murmur against God himself, and think that God dealeth very hardly with sinners, and very rigidly to lay such heavy punishments upon sinners for small matters. (as they are ready to think): What? afflict us here? lay such heavy punishments upon us here, for a small sin? and then inflict eternal death too, and let the wrath of God ly upon the soul for ever for sin; God deals very hardly for sin, the heart secretly rises against God, and murmurs against God for it; as if God were unrighteous and dealt

very rigidly and severely, as Cain, Gen. 4. saith he, My Punishment is greater than I can bear, 'tis too great a punishment. And, I remember, Ezek. 18.25. The Lord complains of the people, that they were ready to murmur against him, as if his ways were not equal. The Fathers have eaten sowre grapes, and the Childrens teeth we set on edge; We are punished, say they, for our Fathers sins; God deals unrighteously with us, and unequally with us; that God is fain to clear himself; I tell you, saith God, the Soul that sinneth, it shall dy. And, the Child shall not bear the punishment of his Fathers: So they were ready to judge hardly of God, as if God were unrighteous. And so I remember, Revel. 16.10, 11. And the fifth Angel powred out his Vial upon the seat of the Beast, and his King∣dom was full of Darkness, and they gnawed their tongues for pain. And what then? v. 11. And they blasphemed the God of Heaven because of their pain, and their soares, and repented not of their Deeds. When God comes to lay afflictions upon a soul, and sin is set home by the Devil, they will be ready to blaspheme God, at least secretly in their hearts, that God is a hard God, and deals very rigidly and severely; what, for a small mat∣••er, to lay such heavy punishments upon us here, and eternal wrath for ever? the Lord dealeth un∣righteously. Whereas now on the other side, when a soul is convinced of sin, by the holy Spirit of God, the Soul is ready to justify God, though he do afflict: As I remember, Ezra 9.14. saith Ezra there, And whatever is come upon us for our evil Deeds, our God hath punished us less than our iniquities have deserved. God might have laid

much more upon us. So Nehem. 9.33. Nehe∣miah, and the rest there do acknowledge that the Lord was righteous in all that was come upon them. Howbeit thou art just in all that is brought upon us, for thou hast done right —. So I remem∣ber David, when God had convinced him of his sin of Murder and Adultery, Psal. 51. he makes that as his penitential Psalm, and saith he, Verse 4. That thou mightest be justified when thou speakest, and clear when thou judgest. Lord, saith he, I will clear thee whatever cometh of me; this is the guise and frame of a soul, that is convinced of sin by the Spirit of God; such a Soul will justify God, and acknowledge that God is holy and righteous in all his dealings. So Psal. 22.2, 3. There Da∣vid complains, that God had shut out his prayer; I cry night and day, saith he, but thou regardest not, but yet, saith he; thou art holy, thou art righteous still. Thus it is with a soul that is convinced by the holy Spirit of God.

6. You shall find another difference, When the evil spirit convinces a Soul of Sin, and troubles the Soul about sin, you may observe there, the Soul is not troubled for sin as 'tis sin; nor is it taken off from sin as sin, but only troubled about the effects of it, but is not taken off from sin, no not from any sin as 'tis sin; possibly such a Soul may be under re∣straint for a time from his sin, or possibly he will never venture upon that sin again that his Soul hath been troubled about, and his Conscience so tattered and terrified about, yet is not taken off from all sin. You know Judas was troubled for his sin, the Devil had drawn him into sin to be∣tray Christ, when he had drawn him into the sin,

then the Devil falls upon his Conscience, and drives him into despair, even to hang himself. But it is likely, if he had lived an hundred years after, he would never have done the like crime again, he would never have betrayed his Master again; but yet he was not taken off from sin as sin; (if a Soul be taken off from sin a•• sin, he will be cut off from all sin) for you see he fell upon self murder for all that, and upon the sin of despair for all that, so that I say, such a soul is not taken off from all sin.

Whereas now a soul that is convinced by the Spirit of God, it doth cut him off from all sin, that now a Soul doth loath and hate every sin that he knows to be sin, he will not meddle with it; Psal. 119. saith David, I hate every false way, And, as Ephraim saith, Hos. 14.8. What have I to do any more with Idols? Never meddle with Idols more. Thus the Soul will be taken off from all sin, will not venture upon any thing that is sin. That is the sixth.

7. Let me add one more, and that is this; A soul that is under trouble for sin, from the evil spirit, the trouble will in time wear off, and will be removed and healed, by some way or other that is not the right way of Cure. I pray mind it; I say such a soul, though it may be under a great stroak, a great wound for sin, if Satan do not prevail upon the soul to drive it to dispair, the wound will be heal∣ed by some means or other that is not the right way and means, possibly sometimes it wears away by length of time, it vanisheth and wears off by length of time, by degrees; Just as it is with a Land-Flood, it comes sometimes with great

showres and storms, but it wastes away by de∣grees insensibly; So in this case, you shall have some souls sometimes so afflicted, and oppressed, and troubled for sin, that they cannot rest them∣selves, nor let others rest with them, they com∣plain of the burthen of their sins, what burthens they are under, and the burthen wears off by de∣grees, their trouble of Conscience wears off by de∣grees: But how? they themselves know not, nor their friends neither; but had it been from the Spirit of God, it would not have worn off so. A∣hab was convinced of the danger he was in by the Prophet, 1 Kings 21. The Prophet comes to him and threatens him from the Lord, that the Judg∣ments of God should fall upon him and his poste∣rity Verse 21. That he would cut off all the Posterity of Ahab, every one that pisseth against the wall. Ahab was now convinced and troubled in his mind, and he would fain avoid the judgment, and therefore he humbleth himself in sack-cloth, he was very penitent, insomuch as the Lord took notice of it, and told the Prophet of it, verse 29. Seest thou how Ahab humbleth himself? So that Ahab was under a restraint for a time, for about two or three years, that he durst not go to Battel; But look in∣to the beginning of the next Chapter; and it is said, in the third year, he would venture to go out, when the troubles were a little worn off his spirit, then he would venture to go out, and then he was slain; So, many a man or woman is under very sore trouble of Spirit and Conscience for sin, and yet notwithstanding the trouble may wear off again, and that's an argument it was not from the Spirit of God; sometimes trouble about sin may wear

away, it may be diverted by the multiplicity of worldly business, he may thrust himself over head and years in the business of the world, and so pos∣sibly may calm and quiet his Conscience for the present, and if it be not from the Spirit of God possibly it will never return again. You read of Cain, Gen. 4.17. He was troubled in his spirit about his sin, and he went about the matters of the world, about marrying of Wives, and build∣ing of a City, and by that means wore away his trouble, you hear no more of him. Sometimes trouble is worn off by merry Company, chearly Company, and by Musick, and the like, and so drive away their sad and melancholy humours; just as it was with Saul: We read of Saul when the evil Spirit was upon him, he would call for one to play upon an Instrument of Musick to drive away the evil spirit; Ay, the trouble was from an evil spirit indeed, and now therefore it must be driven away by a fit of Musick. Some∣times again you may be free from this trouble of spirit about sin, by making restitution and satis∣faction. Oh they have wronged such and such, and this bears them down and oppresses them, the very thoughts of it, and they know not what to do. Well, they will go and make restitution and satisfaction, and so lick themselves whole, the trou∣ble is over. And so sometimes they will ease themselves of their trouble by performance of Du∣ties, and by the reformation of their Lives. We read of Herod, he was convinced of his sin of Incest in marrying of his Brothers Wife. John Baptist convinced him of it, and told him it was not lawful for him to have his Brothers Wife; and

thereupon he goes to hear John preach, and 'tis said, he reformed many things; he set upon a work of reformation, Mark 6.12. He heard John Baptist gladly, and did many things, &c. And there was an end of his trouble. Now I say, this is that I bring it for, to shew you that trouble about sin, that comes from the evil spirit, commonly it is healed and cured by such means, as are not the right means for the cure; whereas now, a Soul that is convinced by the Spirit of God, will never be cured but by the same hand that wounded it; it will never be cured but by the right plaister, the right ••alve; without the blood of Christ, and the righteousness of Christ, applyed by Faith, the Soul will never be cured.

I remember a Story of Mr. Bilney, that was burnt here at Lollards Pit, without Bishops Gate, he tells a story of himself, and Mr. Latimer; this Mr. Latimer was a young man, a man of very pregnant parts, but he was a Papist. Now Mr. Bilney thought to circumvent Mr. Latimer, and to gain him by a wile, and so he goes to Mr. La∣timer, pretending himself a Papist, he would make Mr. Latimer his Confessor, so he goes and con∣fesses himself to him, and there he tells him how he had been troubled in mind about his sin, and so troubled, saith he, that I could find no rest nor peace, till I came to the right cure: I was set saith he, to go a Pilgrimage to such a place, but my trouble continued, and I was set to do such a Pennance, and my trouble still continued, till such time as I read in the new Testament, 1 Tim. 1.15. That Jesus Christ came into the World to save sinners▪ whereof I am chief; and saith he, when that was

set home upon me, then I was quiet and free from my trouble; Truly so it will be, a soul will never come to a right cure, till such time as it comes to the righteousness of Christ, and the vertue of the Blood of Jesus Christ, applyed to the soul by Faith, the soul will never come to any true peace or com∣fort. And thus now you have seen some diffe∣rences between the trouble of a soul about sin, that comes from the evil spirit, and the convincing of a soul by the holy Spirit of God.

So now I have done with the third thing, name∣ly, That it is the proper Work of the Spirit to con∣vince a Soul of sin, in order to Conversion. There is one thing more remaining, and I shall briefly draw to an end.

4. And that is to shew you, That as Convin∣cing of sin is the work of the Spirit, so also▪ It is the first work of the Spirit, in order to Conversion and Salvation: for so the Point was laid down, That it is the first work of the Spirit, in order to Conversion and Salvation, to convince a Soul of sin. Now how doth that appear? Briefly in two or three Words.

1. Thus, because, The Lord in the Work of the new Creation, doth ordinarily use the same Method that he did in the old Creation. You know in the first Creation of the World, the first particular Work that God wrought was Light, saith God, Let there be Light and there was Light. Light is that where∣by things are discovered, light makes things ma∣nifest; So now God comes in the new Creation, when he is about the great Work of the new Cre∣ation upon the Soul, the first thing God works in the soul is to create Light, Light whereby the soul

may come to see and discern what is in himself, he comes to see and discern sin, saith the Apostle, 2 Cor. 4.6. God, that commanded Light to shine out of Darkness, hath shined into our hearts; In the new Creation he doth cause a soul to see and dis∣cern its own unrighteousness, and there where true righteousness is to be had, the righteousness of Jesus Christ (of which we may speak after∣wards, if the Lord please). He shall first con∣vince the World of sin, and then of righteousness; but the first Work is to create Light in the soul, and such Light as to discover sin; as Christ told Paul, when he called him to preach the Gospel, Acts 26.18. saith he, I have sent thee to turn people from Darkness to Light. That is the first Work commonly the Spirit doth, in order to Conversion and Salvation, to bring in a light into the soul to discover sin; the soul was in darkness before, and saw no great evil in sin, but now there is a light brought in, whereby the soul is made to see and discern sin, and so is convinced of sin.

2. It is the first Work of the Spirit in order to Conversion, to convince the soul of sin, because, Till a Soul be convinced of sin, it will never much heed the Gospel of Grace. Alas! the Gospel, and the glorious Grace that is held forth in the Gospel, is a very slighty thing to a carnal heart, they make a light matter of it, they do even mock at it, as a very simple foolish thing; as in Acts 17. When Paul was Preaching to the Athenians, say they, What will this Babler say? v. 18. It is but a kind of babling. So sometimes, some of your learned Doctors have counted the preaching of the Gospel but prating and babling, so v. 22. When they heard 〈…〉〈…〉

the resurrection of the dead, some mocked —. They made a slight matter of it, and disregarded it; but now, when a soul comes to be convinced of sin, then it will be ready to attend the Gospel, the soul will then be ready to hear what God speaks in the Gospel. See that example again, Acts 2. You read there, those that were converted by Peters Sermon, at first they did not regard what the A∣postles said; say they, These men are drunken with new wine, and they talk they know not what; but afterward, they came to be of another mind, when Peter had preached to them, and the Spirit had gone along with him to convince them of sin, then, Men and Brethren, what shall we do? now we will hearken to you, and hear any thing you will say to us: I say, upon this account, it is the first work of the Spirit to convince the soul of sin, because the soul makes but a slight matter of the grace of God in the Gospel, till it be convinced of sin, it will make but a mocking matter of it: But when a soul comes to be convinced of sin, by the holy Spirit of God, then the Word of the Lord will be precious to him, and then we will hear thy Words for they are sweet.

3. And lastly, The Spirit doth first convince the soul of sin, in order to Conversion and Salva∣tion, Because till such time as a Soul be convinced of sin, the Soul is not fit to be married to Christ; There must be first a Divorce, before there can be another marriage; if a woman be to be married the second time, she must not marry whilest her Husband lives without a Divorce, so 'tis in this case, a Soul cannot truly be married to Christ till such time as it be dead to the law of sin. The

Apostle speaks very elegantly to this purpose, Rom. 7.1, 2. Know you not Brethren: I speak to them that know the Law; how the Law hath Do∣minion over a man so long as he liveth; And so on. And at the 4 v. he comes to make Application, Wherefore, my Brethren, ye also are become dead to the Law by the body of Christ, that ye should be mar∣ried to another, even to him that was raised from the dead. You cannot be marryed to Christ, till such time as you be clear from your first Husband, and how come we to be divorced from the Law of sin, but by conviction of sin; when the Spirit of the Lord comes to convince of sin, then there is a Divorce, then the heart is taken off from sin. Indeed (as I told you before) if the soul be not convinced by the Spirit, he is not convinced of sin as sin, but when the Spirit of the Lord comes and convinces a Soul of sin, here is a Divorce, and now the Soul is made fit to marry with Christ. And so you have seen the Point o∣pened.

Application.

Now one word or two by way of Application, and I have done.

1. Then, Hereby we may come to discern, or have a near scantling about our spiritual Estate, whether we have had the Work of Conversion wrought in us or no.

I shall speak but a Word to it, and leave it to your further Consideration. Consider whether the first step towards Conversion hath ever been set; that is, the Work of Conviction by the Spirit. Hath the Lord by his Spirit ever convinced you of sin? hath the Spirit come and brought sin unto

you, and set it home upon you? hath the Spirit of the Lord so set home sin upon you, that you have not been able to make any evasion? for that (as you heard) is the nature of true Conviction; and hath the Spirit so set home sin upon you that your heart came to be affected with it, and afflict∣ed for it, that you are made to humble your selves before the Lord under the sense of sin? Well, have your souls ever been thus convinced of sin or no? if not, then you have not set the first step towards Conversion. I pray mind it.

You will say, yes, I hope I have been convin∣ced of sin, I have had some sins so set home upon me, that I could not deny it, nor avoid it, but my heart hath been greatly afflicted under it, that I could not rest day nor night, and I have been afraid I should have sunk into the bottomless pit.

But I pray consider, was this Conviction from the holy Spirit of God? you have heard there may be a trouble for sin, that may come from the evil spirit. What was it any other but the Con∣viction that may come from the evil spirit? yes, you will say, I hope it is from the holy Spirit of God.

For that, you may consider those seven things, that were laid down to discover when sin is set home by the holy Spirit of God, you may consi∣der of them at your leisure, when you are in pri∣vate between the Lord, and your own Souls. But let me only propound this one thing to you from them all, you say, you have been convinc'd of sin by the Spirit of God, I pray mind it, for it is that that doth concern our everlasting state, our eternal Sal∣vation, for if the first step be not set toward our con∣version,

then we cannot expect that the other steps are set, therefore I say, you that say, you hope you have been convinced of sin by the Spirit, I pray consider, how was your Conviction healed? how was your trouble taken off? Consider of it between the Lord and your own Souls, you were troubled for your sins once, but how is it taken off? did it wither away by degrees, like a land-flood, that makes a great noise for a time, but wears away by degrees insensibly? Was it so with you? or was your trouble taken off by ma∣king restitution, giving of satisfaction where you have wronged? or was it by reformation and performance of duties, and so obtained the life by your own hands (as the Prophets expression is) or was it by making application of the Righteous∣ness of Jesus Christ to your Souls, in a way of faith and believing? Were you brought to that? Truly, if not, I cannot say, but that your Convicti∣on of sin might be from the evil spirit. There∣fore consider seriously of it, hereby we may come in some measure to discern about our spi∣ritual Estate, whether the work of Conversion be effectually wrought or no: Consider whe∣ther this first step be set, namely, Convincing of sin by the Spirit of God, and truly, if so be the holy Spirit have convinced you of Sin, I am apt to think, that the Spirit will never leave till it hath made thorow Work; saith the A∣postle, Philip. 1.6. We are confident of this very thing, that he that hath begun a good Work in you, will certainly finish it to the Day of Christ. And if the holy Spirit hath begun to convince you of sin the Spirit will go on to

convince you of Righteousness too. That is the first Word of Application. I have another and so have done.

2. It is to exhort and perswade you, that if ever the Work of Conviction should come upon your hearts, and spirits, to take heed that you do not hinder it, but further it what you can.

I confess it is irksome to flesh, and blood, our carnal hearts cannot away with this Work of Conviction, but will avoid it, and escape it if possible. But take heed you do not hinder it, but further it what you can, because else, if it be from the holy Spirit of God, you do re∣sist the Spirit, and go about to quench the Spi∣rit. Therefore you should do, even as old Eli advised young Samuel, when the Lord began to call him, saith Eli, When you hear the Voice again, say, speak Lord, for thy Servant de∣sireth to hear. So I say to you, doth any word come to your Hearts, and speak to your Consci∣ences, in a way of Conviction of sin, do not drive it away, do not quench it, but say, Speak Lord, for thy Servant desireth to hear. And now plead with the Lord, do not now rise up in your Spirits against the Instruments, that are means to convince you, take heed of that, but rather ly low before the Lord, and bless the Lord that any Word is spoken to you by way of Con∣viction, and never leave till such time as you come to rest upon Christ, and his Righteousness, and upon the vertue of his death, whereby he hath made satisfaction to the Justice of God on the be∣half of poor sinners. I say, do not neglect, do

not slight, or despise, or quench, or check this Work of Conviction.

And so now I have done with this Point. The next Point is concerning the Spirits convincing of the sin of unbelief. He shall convince the World of sin, because they believe not on me. But thus much shall suffice for this time.

The Holy Ghost convinceth of Sin.

SERMON VI.

JOHN 16.9.

Of Sin, because they believe not on me.

WE have already handled one point from these words, which was this;

That the first work of the Spirit of God upon the heart, in order to Conversion, is to convince the Soul of Sin.

Christ saith here, that he would send the Spi∣rit after his departure from them; saith he, I will send the Comforter, and this he spake to support and comfort the hearts of his Disciples against his absence, and therefore the end of his Spirit was to cooperate with their Ministry, it was in order to the Conversion of Souls; this is the matter of their comfort. Now this I have spoken to at large be∣fore, but now to come to the second Note or Point, which doth plainly lye before us, which I shall desire to speak something to at present, and that is this.

Doctrine.

That the great and special Sin that the Spirit of God doth usually convince People of in order to their Con∣version, is their Ʋnbelief, not believing on Christ.

For so saith Christ here, He shall convince the World of Sin. Of what Sin? He tells them of their Unbelief. Of Sin, because they believe not on me.

That is, the great and special Sin that the Spi∣rit of God is wont to convince people of in order to their Salvation, namely, their Ʋnbelief. It is indeed the work of the Spirit to convince of other sins, as you heard before, but yet in a special manner 'tis the work of the Spirit, to convince of this sin of Unbelief; He is said so to convince of this Sin, as if there were no other sins to be convinced off: he mentions no other sins; But he shall convince the World of sin, because they believe not on me.

And this you shall find in part verified present∣ly after Christs Ascension into Heaven. In a few dayes after Christs Ascension into Heaven, he sent the Holy Ghost, Acts 2. The Holy Ghost was poured down abundantly upon the Disciples when they were met together, thereupon Peter preached a sermon to the People that came wondring about him, and now Peter had experience of what Christ here promised, saith Christ, I will send the Spirit, and he shall convince the World of sin by your Mini∣stry; And at Peters Sermon, there was three thou-convinced at one clap, they were convinced of sin, not only of their not believing on Christ, but of their murdering of Christ, that they had Crucified

the Lord of Life; and when they heard this, then by the power of the Spirit, that went along with Peter's Sermon, 'tis said, they were pricked at the heart and cryed out, Men and brethren, what shall we do? They saw now a need of Christ, and were glad now to receive Christ, and to believe in Christ. Well, for the prosecution of this point, I shall desire briefly to speak to three things.

1. Shew you, That not Believing on Christ is a sin.

2. That it is not only a sin not to believe in Christ, but a great sin, one of the greatest sins that a soul can be guilty of.

3 That it is the work of the Spirit to convince a Soul of the sin of Unbelief.

1. Then, that Unbelief is a sin: It is that which very few are sensible of, they scarce look upon unbelief to be a sin; they look upon belie∣ving rather as their presumption, and for their not believing, they look upon it rather as their duty, as their humility. Now I say, Unbelief is a sin; Such as do not believe on Christ, they are guilty of sin. But mark, I do not say, that every one that doth not believe on Christ is guilty of the sin of Unbelief: No, but Unbelief is a sin only to them that have the Gospel preached to them, and Christ offered to them; it is a sin to them not to believe on Christ, 'tis not a sin to others; and though Heathens and Pagans shall be condemned and damned in their unbelief, yet not for their not be∣lieving on Christ. Saith Christ, John 15.22. If I had not come and spoken to them, they had not had sin, that is, they had not had the sin of Unbelief, they had not been guilty of that sin; but now they have no Cloak, no excuse, for their sin. Look now

as it is with those that have not the Law written, as the Apostle speaks, Rom. 2.12, 14, 15. They that sin without Law, shall be judged without the Law: They shall not be judged and condemned by the written Law, but they shall be judged and condemned by the Law that is written in their hearts and consciences. So now here, those that never had the Gospel preached to them, as a great many Nations in the World, Pagans, Heathens, and Infidels, and Indians, they never had the Gos∣pel preached to them, Christ was never reveal∣ed to them, the Name of Christ never sounded in their ears, now they shall not be condemned for their not believing on Christ, 'tis not a sin to them. And therefore some tell us, there is a twofold Un∣belief. There is a Negative or Privative Unbe∣lief, that is the Unbelief of those that never had the means of Faith offered them, and it is not a sin for them not to believe on Christ, because they ne∣ver heard of him. But when there is a Positive Unbelief (as they call it) that is, the Unbelief of such as live under the sound of the Gospel, un∣der the hearing of Christ. Christ is preached to them, and held forth to them, and they are called upon to believe on Christ, and yet they believe not; this is a Positive unbelief, and this unbelief is a sin: And that it is a sin, let me give you two or three Demonstrations.

1. It appears to be a sin, because it is the trans∣gression of the Moral Law, or the Law of the Ten Commandments. Where there is no Law, saith the A∣postle there is no Transgression; Sin is not imputed where there is no Law, Rom. 5.13. But sin is a trans∣gression of the Law, and this sin of unbelief a trans∣gression

of the Moral Law, of the first Command∣ment.

Objection.

How so, you will say? Was believing on Christ then commanded to Adam in the first Com∣mandment?

Answer.

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

Objection.

But you will say (a little for the clearing of this) but this was inconsistent with the state of

Innocency, for Adam to believe on Christ as a Me∣diator, as a Saviour to save him from sin, because Adam was in a sinless condition, he had no guilt upon him in his Innocency, it was then incon∣sistent with Adams state to believe on Christ as a Mediator and Saviour, then it seems Adam had no power to believe on Christ, and if so, then certain∣ly not believing on Christ, is not a transgression of the first Commandment.

Answer.

For Answer to it let me briefly clear this in two things.

1. It is granted, it is true, that it was incon∣sistent with Adams state of Innocency to rely upon Christ, and to believe on Christ as a Saviour to save him from sin, for he had no sin, he was In∣nocent, therefore it was inconsistent with his state to believe on Christ as a Saviour; yea, it was in∣consistent with the wisdom of God to require Adam to believe on Christ, to command such a du∣ty of Adam; yet notwithstanding, (mark I pray) Adam had a principle, and a virtual pow∣er for to have believed on Christ, if God had re∣quired it of him; Though its true it was incon∣sistent with his state, that God should require it of him, yet Adam had this principle, this virtual power put into him with his first Creation, in the image of God, He had this power put into him, that he had a virtual power to obey God in e∣very thing that he should require of him, whatever God should reveal to be his will, he had power to believe it, and yield obedience to it: Though it is true it was inconsistent with his State actually to believe, yet he had a power to have believed

on Christ, if God had required it of him. For A∣dam had a power to do that which was incon∣sistent with his state of innocency, as for example, Adam had a Principle and virtual Power to shew Mercy and Compassion to any that were in misery, but that was inconsistent with his state, for there was none in misery then. There was no need of the Com∣passion of Adam, yet Adam had a principle, a vir∣tual power to have done this; so in this case, though 'tis true, believing on Christ as a Saviour was in∣consistent with his state, yet he had a principle, and virtual power to have believed on Christ as a Saviour if God had required it of him, Or else it were not our sin now not to believe on Christ, if there were never a power given to Adam in the state of innocency to have believed, if God had re∣quired it of him, for we are now condemned for not believing on Christ, the power being once given us: Though we have lost the power, yet that doth not ex∣cuse us for the sin of Unbelief. That is one An∣swer. But

2. Though it is true, Believing on Christ was not expresly required in the first Commandment, yet notwithstanding, It was and is implicitly re∣quired, namely thus, It was and is required in the first Commandment, that we should yield obedi∣dience of faith to whatever God should require of us; now then, though Believing on Christ was not expresly required and commanded, yet not∣withstanding believing on Christ was implicitly required, thus, that when ever God should re∣veal and make Christ known to us, when ever God should command us to believe on Christ, this was required that we are bound by vertue of

the first Commandment to believe on Christ, though 'tis true it was inconsistent with that state, yet notwithstanding it is implicitly required in the first Commandment, as to instance, You know Gospel-Worship, or the Worship that God re∣quireth now in the Gospel, it is inconsistent with that Worship that God required in the time of the Law, yet notwithstanding, Gospel-Worship was implicitly required in the second Commandment; now 'tis true, Gospel-Worship is not expressed in the second Commandment, yet notwithstanding it is virtually implyed, because we are bound by virtue of that Commandment, to worship God with that Worship which God should institute or appoint; God hath now appointed Gospel-Wor∣ship under the new Testament, and by vertue of the second Commandment, we are bound to yield obedience to it now, though it was inconsistent with the Worship in the time of the Law. So the fourth Commandment requires that we should keep holy the Sabbath Day, the express letter of the Commandment is to sanctify the seventh day from the Creation; now that we should keep the first day of the Week for the Sabbath, under the Gospel, this is not expressed in the fourth Com∣mandment; yet it is implicitly required, namely, that we should keep holy that seventh day that God hath appointed, or should appoint: If God do change the seventh day to the first day of the Week, still by vertue of the fourth Command∣ment, we are bound to sanctify and celebrate the first day of the week for the Sabbath: so now in this case, though the first Commandment did not expresly require our faith in Christ, yet implicity

we are bound by vertue of that Commandment, to yield obedience of faith to whatever God should reveal or make known to us, or command us to believe any time afterward. So that now, if our believing on Christ be required in the first Com∣mandment, then unbelief is a transgression of the first Commandment, and so a Sin. This is the first Demonstration.

2. It appears to be a sin, namely because, Not believing on Christ, is a Transgression of the Com∣mandment of the Gospel, Not only a Transgression of the first Table of the Law, but it is a Trans∣gression of the great Commandment of the Gospel. Brethren, the Gospel is a Law, it is called the law of faith, Rom. 2.27. Where then is Boasting? it is excluded, by what Law? of Works, nay, but by the Law of faith, What is that; that is the Go∣spel. The Gospel is the Law of Faith, wherein God requires our faith and believing on Christ, and therefore faith is called the Obedience of Faith, Rom. 16.26. But now is it made manifest by the Scriptures of the Prophets, according to the Com∣mandment of the everlasting God made known to all Nations for the Obedience of faith. That is, that the Nations should believe on Christ, and so yield obedience to the Gospel by believing; it is the Command of the Gospel, therefore, now not be∣lieving on Christ is a transgression of a Gospel Command. Where doth the Gospel command our believing on Christ expresly? why every where, to name but a place or two. John 6.29. saith Christ, This is the Work of God that ye believe on him whom he hath sent; This is the work of God, not only the work that God worketh in us,

that is not the meaning of the place, but this is the Work that God requires and commands, the special work and duty that God requires, that you should believe on the name of his Son Jesus Christ. And you have a more express place, 1 John 3.23. This is his Commandment, that ye believe on the Name of his Son Jesus Christ: This is the great Commandment of the Gospel, that we should be∣lieve on the name of Jesus Christ, therefore now not to believe on Christ, being commanded in the Gospel, is a transgression of the Command∣ment of the Gospel, and the transgression of a Gospel Command is a sin as well as any transgressi∣on of the ten Commandments. Now believing on Christ being expresly required in the Gospel, unbelief is a transgression of the Command of the Gospel, and therefore it is a sin: That is the se∣cond Demonstration.

3. Not believing on Christ appears to be a sin, though we make nothing of it, because, God doth inflict punishments for not believing on Christ. God doth punish men for not believing on Christ. Now God doth never inflict punishment for that which is no sin; punishment properly is the consequent and effect of sin, where there is no sin, there is no punishment therefore when God takes away the guilt of sin in Justification; then God pardons a soul, the soul is free from all punishment for sin. There is therefore no condemnation, no real pun∣ishment for sin to them that are in Christ Jesus. Now then that God doth punish for unbelief, though not total unbelief, it is apparent. You know Moses was punished for not believing, and honouring of God by believing, at the Waters

Meriba, Numb. 20.12. And the Lord spake unto Moses and Aaron, because ye believed me not to san∣ctify me in the Eyes of the Children of Israel, there∣fore ye shall not bring this Congregation into the Land which I have given them. Moses pleaded hard with God, that he might go over and see the good Land; saith the Lord, speak no more of it, I will not hear you in this thing, you shall see it indeed but you shall not enter into it because you did not honour me by believing. God punishes unbelief, and therefore unbelief must be a sin; and so the Israelites, for their unbelief God did punish them, Psal. 78.32, 33. For all this they sinned still, and believed not for his wondrous works, and what fol∣lows? therefore their days did he consume in vanity, and their years in trouble. Therefore God punish∣ed them for their unbelief. So Heb. 3.17, 18, 19. saith the Apostle there, But with whom was he grieved fourty years? was it not with them that had sinned? why? what was their sin? was it not unbelief? and to whom sware he, that they should not enter into his rest; but to them that believed not? So we see that they could not enter in because of unbelief; so that God doth punish unbelief, 2 Thess. 1.8. Christ shall come in flaming fire to ren∣der vengeance on them that obey not the Gospel; Now what is obedience to the Gospel, but believing on Christ, which is the great Command of the Gospel. They shall be punished with everlasting vengeance that do not obey the Gospel. There∣fore those things do evidently demonstrate that not believing on Christ is a sin. That is the first: But,

2. Unbelief is not only a sin, But it is a very

great sin, It is one of the greatest sins, one of the special sins of all other sins. It is the Saying of a Reverend Holy Man, saith he, The Sin of Ʋnbelief, it is a greater sin, than Adultery, than Blasphemy, than Murder, than Sodomy, nay, saith he, 'tis greater than all these sins put them all together. And methinks, Christ here in the Text expressing and making mention of this one sin, above all o∣ther sins that the Spirit shall convince the World of, doth evidence the greatness of this sin; when Christ saith, He shall convince the World of sin, he doth not say he shall convince the World of Mur∣der, or Adultery, or Sodomy, or Blasphemy — but of Ʋnbelief, he only mentions this to imply, that this is the most provoking sin of all, and so Christ speaks, John 15.22. If I had not come and spoken to them, they had not had sin, they had had no guilt of sin at all, in comparison of this sin of unbelief, if Christ had not come and preached the Gospel to them, they had not had sin, that is, no guilt at all in comparison of this guilt of not believing on Christ, this is the sin of all sins, this not believing on Christ when he is preached and set forth. And how doth that appear?

To make it a little out that not believing on Christ when the Gospel is preached and Christ is tendered, and held forth, that now not to believe on Christ is a very great and special sin, one of the greatest of all other sins. Though for the ge∣nerality those that do look upon unbelief as a sin, yet they look upon it but as a small matter, and they are but little humbled for the sin of unbelief, they can be humbled for other sins, and acknow∣ledge other sins, but as for this sin of unbelief, it

is very rarely laid to heart in any manner, as it ought to be, because people do not look at this sin of unbelief as the great sin, as the sin above all other sins. Now a little to demonstrate this, that if the Lord please by his Spirit to go along and concur with it, we may be convinced of the great∣ness of this sin, or else 'tis not all I can say can convince us of the greatness of this Sin.

1. It appears from hence that the sin of unbe∣lief is a great sin, namely, From the greatness of the Punishment that God doth inflict upon men for this sin. God doth punish all sin, but now as for the Sin of unbelief, God doth visit that, and punish that with the greatest punishment, and that argues 'tis a great sin: God is a righteous and just God, and he never punisheth a sin beyond what it de∣serves, saith the Apostle, Rom. 2.6. He renders to every man according to his works. Now he renders to unbelievers (to them that do not yield obedi∣ence of faith to the Gospel, that are not brought by the Gospel to believe on Christ) he doth ren∣der vengeance with a witness unto them, as the Apostle saith, 2 Thess. 1.8. Christ shall come in flaming fire, Christ will appear all in a light fire, to render vengeance upon them that obey not the Gos∣pel; he doth not say to render vengeance upon them that are adulterous or unclean (though he will render vengeance to them) but here will be the vengeance of all vengeance to them that live under the Gospel, and have been intreated and perswaded to accept of Christ, and do refuse it, he shall come in flaming fire to render vengeance to them. Mat. 11.22.24. Christ is there upbraid∣ing those places where he had been preaching the

Gospel, and they had not received it, Verse 21. Wo unto thee Chorazin, Wo unto thee Bethsaida, Wo unto thee Capernaum, Those were the places that had been lifted up to heaven in regard of the means of Salvation, Christ came himself, and preached the Gospel to them, but now saith Christ, Wo unto you, I tell you, it shal be more to∣lerable for Sodom and Gomorrha in the day of Judg∣ment than for you; You know Sodom was given to most desperate and abominable wickedness, the sin of Sodomy had its name from Sodom, and God did visit the sin of Sodom with an exemplary Judgment from Heaven, fire and brimstone from Heaven, and Sodom went down into Hell: Ay, but saith Christ, their Hell will be a lighter Hell, a lesser Hell, a more tolerable Hell, than the Hell of those that have lived under the Gospel, under the preaching of the Gospel, where Christ hath been revealed and held forth, and yet have not yielded obedience of faith; I tell you, saith Christ, It shall be more tolerable for Sodom and Gomorrha, in the day of Judgment, than for those places. And I remember what Christ spake in the Parable, Luke 12.46. about that Servant that said in his heart, My Lord delayeth his coming, and thereup∣on fell to eating, and drinking, and abusing his fellow-servants, The Lord of that Servant will come in a day that he looketh not for him, and in an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with unbelie∣vers, he doth not say he will appoint him his por∣tion with murderers and unprofitable Servants, but amongst unbelievers, as if the portion of un∣believers was the greatest portion of wrath of all

others, he will appoint him his portion with un∣believers. Brethren, from the very vengeance and punishment that God doth visit and punish unbe∣lief withall, we may easily conclude and gather, that unbelief is one of the greatest sins.

2. That unbelief is such a great sin (and Oh! that the Lord would open our Eyes, that we may see it and be made sensible of it), it appears, (though people are least sensible of it) Because it is that which doth cast the greatest reproach upon God of all other sin, It casts the greatest reproach upon the God of truth, it strikes at the very Being of God, though people do not consider it; I say, unbelief, or not believing on Christ, it strikes at the very Being of God, he is a God of Truth: Truth is the very essential Property of God, it is his very Being, his very Essence, for he is a God of Truth, and in comparison of him, all men in the World are liars, Let God be true, and every men a liar, Rom. 3.4. He is so infinitely true, that he is Truth it self; and it is impossible for him to lie, as the Apostle saith, Tit. 2. God must cease to be God, if any untruth should be found in him; and yet now mark, Unbelief doth cast so great a reproach upon God, as to say, God is a liar; You have it expresly, 1 John 5.10, 11. He that belie∣veth not on the Son of God, hath made God a liar, because he believeth not the record that God hath given of his Son; Now what is the record that God hath given of his Son? Verse 11. This is the Re∣cord that God hath given to us, Eternal Life, and this Life is in his Son. Here is the Record, that God from Heaven doth hold forth in the Gospel, here is eternal life, and Salvation to be

had through Jesus Christ to every one that doth believe; this is the great Truth that the Gospel doth hold forth, now such as do not receive this Truth and Testimony, Unbelievers that remain in their unbelief, they go on every day to make God a liar.

Question.

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

Answer.

How? briefly thus, When a Soul goes on not∣withstanding God holds forth this Record, that here is Eternal Life to be had by believing on Christ, this is the great Truth that God doth bear witness to in the Gospel, now when people do no more regard this so great Truth, though it be daily held forth to them, yet they regard it no more than they do the Words of one that they know to be an arrant Liar. Now one that is known to be a liar, if he should promise a man never so much, he would make no great matter of it, he promiseth to furnish him with mony at his need — but he doth not trust to it, he knows he is a liar, and therefore he is fain to pro∣vide for himself, as well as he can. Thus it is, God doth promise eternal life to the soul that doth accept of Jesus Christ, if you will believe on Christ here is eternal life for you, this is the great Truth that God doth bear witness to in the Gospel, now this Gospel is preached, and published, and proclaimed. Now when people have no more regard to this great Truth of the Gospel, than

they have to the words of a liar, then they make God a liar; they say this is a lie, let God say what he will, I will not believe a word of it, but we will look for salvation another way, we will shift for our selves as well as we can by our own duties and services, we will find the life in our own hands; so long as any poor soul goes on in a course of unbelief, he goes on continually to say that God is a liar. O Brethren! would it not make your ears tingle, and your hearts ake, to hear a man go up and down the streets, saying, God is a liar, I will not believe one word that he saith; you would say, if the man were in his wits, it is pity that he is suffered to live, thus to blaspheme the true God; Why truly, this is the case and course of every one that lives under the Gospel, un∣der this Record that God doth bear concerning Jesus Christ, and eternal life to be had in him, and yet they go on in a course and state of unbelief, and make nothing of all this, they do proclaim and say that God is a liar, and I do not believe one word that he saith what desperate and hor∣rible blasphemy is this? It may be you make no great matter of this, but notwithstanding thus it is, the Holy Ghost saith, He that believeth not the Record that God hath given of his Son, he makes God a liar. And is not this a great sin? to strike at the very Being of God; for if God be not a God of Truth, he must cease to be God.

That is the second Demonstration, That Unbe∣lief as it is a sin, so it is the greatest of sins. But then,

3. Unbelief appears to be a great sin, Because it is that whereby people do despise with the greatest

despite the greatest kindness and favour that God can shew to poor creatures; they do as it were spurn and kick away the kindness of God, with a spurn of the foot. God in the Gospel doth hold forth the greatest kindness, and favour, that can be shown to poor sinners, he offers to them life and salvation, peace, and pardon, and recon∣ciliation. — Now for persons not to regard this, O! it is a despising with the greatest despite, the highest kindness and favour that God can shew to poor sinners. I pray do but consider three or four things, that you may see what a high con∣tempt it is of the greatest kindness that can be shown to poor creatures.

1. Consider but the State and Condition of those to whom God doth offer and tender his Grace in the Gospel? What are they to whom God pro∣claims his Gospel, and offers pardon, and recon∣ciliation, and peace, and life, and salvation? Who are they? A company of poor condemned creatures, that are under the sentence of eternal death and condemnation, poor hopeless, and help∣less, undone creatures; We are all under a sentence of eternal death continually, so long as we are in a state of unbelief. The soul that sinneth it shall dy: God hath pronounced this sentence upon every sinners head; Now that God should offer and tender, and shew himself ready to shew kindness unto poor undone creatures, poor condemned creatures, condemned to eternal death, and for such poor creatures to slight this kindness, Is not this a sin and provocation with a witness? Is it not a great kindness for a King to shew such fa∣vour to a poor condemned creature, that is ready

to the Gallows, if the King should send him his pardon? It would be counted a kindness and a favour indeed. Truly Brethren, we are all condem∣ned creatures, sentenced to eternal death, now that God should be pleased to have any intend∣ment of good will and favour towards such as we are, especially if you consider the state of Angels, that fell, and are under a sentence of eternal con∣demnation, that God should leave them hopeless, and helpless for ever, pass by them, and shew favour to poor sinful mankind, here is a favour and kind∣ness indeed: We might all have perished, and God had lost nothing at all, he had been infinite∣ly glorious and just for ever. And then again.

2. Consider how God hath set his infinite Wis∣dom on work to contrive and find out a way, to manifest his goodness and favour to poor sin∣ners, which all the Angels in Heaven could never have done, that there should be a way found out to save sinners, that have infinitely offended and wronged the justice of God, and yet the justice of God not suffer! here is the infinite wisdom of God set on work to find out this way. Brethren, there was a great deal of the Wisdom of God seen in the contrivance of the World, and of the crea∣tures, framing of the Creation. Saith the Psalmist, speaking of the creatures, In Wisdom hast thou made them all, Psal. 104.24. Ay, there is much of the Wisdom of God seen in the creation of the World. The Heavens declare the Glory of God, Ay, but Brethren, in the work of the redempti∣on of lost man, shewing grace, and favour, and kindness to poor undone creatures as we are, here∣in appears the manifold Wisdom of God. Eph. 3.10.

To the intent that now, unto the Principalities and Powers in heavenly places might be made known by the Church the manifold Wisdom of God. Here was Wisdom and manifold Wisdom, Wisdom upon Wisdom, to find out a way for God to shew kind∣ness and favour to poor condemned creatures as we are. And then

3. Consider further that you may see the kind∣ness of God about the salvation of man. Consider that God should make it known that he is freely and fully willing to save undone creatures, that he is willing to save any poor sinner that is willing to venture on Christ, to lay hold on him by Faith; it was the great intendment of God in sending his Son from Heaven to be made a man, and to be made under the Law, and to suffer the wrath and Curse of God for the transgression of the Law, to make peace and attonement for sinners, here is now the manifold Wisdom of God, the won∣derful Wisdom of God, and that God should re∣veal this, and make this known unto poor sinners, that God is freely willing and fully willing that poor sinners find grace in his sight, that they might have pardon and reconciliation, whosoever they be that will believe on Christ, and accept of him. And not only so, But

4. Consider that God should send his Servants, and Messengers about, up and down the World, for that end, that he might shew favour and kind∣ness to poor sinners, he sends them in his name to publish and proclaim his Grace, to make known his everlasting Gospel unto poor sinners. Go, saith Christ, Mark 16.16. Preach the Gospel, and tell them, He that believeth shall be saved, and he

that believeth not, shall be damned. There will be his punishment. Now Brethren put all these to∣gether, here is kindness and grace indeed; that God should have favour for poor undone sinful creatures as we are, that are sentenced to eternal death, and that he should come and offer it and tender it as he doth. Now consider what a sin it is, not to receive it, not to embrace it, and accept of it▪ but to slight it, and refuse and despise it, as every unbeliever doth. God comes and offers eternal life and salvation in the Gospel, if you will receive it, you shall be saved; if you do venture your souls upon it, you shall be eternally saved: now for poor creatures, as it were, to kick this a∣way with the foot, to spurn at this grace and kind∣ness of God, to cast it behind your back as not worthy the regarding, you will say, certainly, this cannot be but a very great and high provoca∣tion: As now, suppose, the King should send a pardon to a poor condemned Malefactor, and he should take the pardon, and cast it behind his back; you will say this mans case is very sad. This is the case of every unbelieving soul; the pardon that God offers in the Gospel, he makes a very wisp of it, and casts it behind his back. Now consider, if this be not a sin; doth not this deserve condemnation with a witness? This is the con∣demnation, — That is the third.

4. Let me name one more, that if the Lord please to open our Eyes, we may see a little more into the evil of this sin of unbelief. Our not belie∣ving on Christ, is the highest Contempt put upon the eternal Son of God that can be; In refusing and slighting of Christ, we trample upon the Blood

of the infinite, and eternal, and beloved Son of God. You will say, that is a sin with a witness indeed, if a man should have taken the Blood of Christ, that ran out of his side, and stampt it un∣der his feet in disdain and contempt, you will say, that mans sin is a very great sin. Brethren, those that have Jesus Christ offered, and tendered to them, (as Jesus Christ is tendered and offered to every sinner that sits under the Gospel) there is his Blood offered and tendered to us; now if we refuse it, we do as it were trample upon the very Blood of the Son of God. 'Tis the expression of the Apostle, Heb. 10.29. Who have trodden under foot the Son of God, They trample the very Blood of the Son of God under their feet. Brethren, Jesus Christ in the Gospel comes and tenders him∣self, he tenders his Blood, the price and merit of his Blood, here is peace, here is pardon and re∣conciliation with God, here is eternal life and sal∣vation, the very price of my Blood. Now for us to make nothing of all this, to make no more of the Blood of Christ, than we would do of the Blood of a Beast, certainly this cannot but be a very high Provocation. I remember the Parable, Mat. 21. of a Vineyard that was let out to Te∣nants, so the Master of the Vineyard sent in season for the fruit of his Vineyard: well, 'tis said, v. 31. The husbandmen took his Servants and beat one, and killed another, and stoned another; at last saith the Master of the Vineyard, I will send my Son, they will reverence my Son; and at v. 38. When they saw the Son, they used him as despitefully and shame∣fully as the other. What shall become of those hus∣bandmen that instead of reverencing his Son, they

cast him out of the Vineyard and slew him? 'Tis said, v. 40. When the Lord of the Vineyard comes he will miserably destroy those husbandmen. Why, Brethren, this is the case of every unbelieving soul, the Son of God comes and tenders his Blood, here is my hearts blood, the price of my Blood which I have shed, he tenders it to us to accept of it, to accept of peace, and pardon, and salvation, which is the price of my Blood, and we make no account of it, is not this a high provocation? and do we not deserve to be miserably destroyed?

So now you have seen the second thing opened, That unbelief is not only a sin, but it is a great sin; one of the greatest sins of all others, And O! that we had eyes to see it. But then,

3. Thirdly, To shew you, that it is the work of the Spirit in order to Conversion, to convince a Soul, as of other sins, so especially of this great sin of unbelief. I shall briefly name two or three things to shew you what the Spirit doth in order to the convincing of the soul of this great sin of unbelief, you shall find usually that the Spirit in convincing a soul of unbelief, in order to conver∣sion and eternal salvation, it usually doth these three things.

1. The Spirit doth come and reveal to the Soul the great evil of the sin of unbelief, sets it before the soul, and makes it to see it, therefore the Spirit is called the Spirit of Revelation, because it doth re∣veal the Gospel, and the great sin that is against the Gospel. Eph. 1.17. That God would give un∣to you the Spirit of Wisdom and Revelation. Bre∣thren, it is not natural Conscience that can con∣vince a man of the sin of unbelief. A natural

Conscience may possibly help to convince a soul of other sins, it may check the soul for other sins, as Murder or Blasphemy, — For indeed a natural Conscience is ready to accuse of sin, Rom. 2.15. Their Consciences in the mean while, excusing or ac∣cusing one another. Natural Conscience may ac∣cuse for some sins, but not for this sin of unbelief. The Law may help a soul to be convinced of some sins that are expresly against the Law, but the law cannot convince any man or woman of unbelief, no, though 'tis true as I said before, That believing on Christ is virtually required in the first Command∣ment, yet it is not expresly commanded, but on∣ly implicitly, and virtually, therefore it is not in the power of the law of the Commandments to help to convince a soul of the sin of unbelief, no more than the second Commandment is a means and instrument to convince us of our neglect of Gospel worship, because it is not expresly com∣manded there but implicitly and consequentially; Therefore I say it must be the work of the Spirit alone, to convince of the sin of unbelief. The Law and Conscience may help to convince the Soul of other sins, but none but the Spirit of God can convince the soul of the evil of the sin of un∣belief. This is the first thing that the Spirit doth in the soul, in order to the convincing of it of the sin of unbelief, namely, to open the eyes of the understanding, and to reveal and discover to the soul, the evil that is in the sin of unbelief.

2. Another work of the Spirit in order to it is this, namely, to cause the Soul to understand and know plainly that all his best duties and services that he can perform in this World cannot be acceptable

unto God, nor make his person acceptable without faith in Christ. Truly this now is the work of the Spirit to convince a Soul of this, to discover this, that it is not all my duties, and services, and performances, that can procure my acceptance with God without faith in Christ. Brethren, this the Holy Ghost speaks in Scripture, and this the Holy Ghost makes a soul sensible of, That with∣out faith it is impossible to please God. The soul, it may be, is ready to think that he can please God with the performance of duties and services,— But when the Spirit of God comes to convince the soul of the sin of unbelief, it shews him that all these things are not pleasing to God, but are displeasing to him without faith in Christ; neither our per∣sons, nor any thing we can do, can be accepted of God without faith; Eph. 1.6. saith the Apostle, Wherein he hath made us accepted in the Beloved, Our persons are accepted in the Beloved, and our services are accepted in the Beloved, in Christ, and through Christ; otherwise nothing can be ac∣cepted and pleasing to God that we can do; and hereby now, by the operations of the Spirit, the Soul comes to see the sad and miserable Estate of unbelief. That is the second.

3. Another Work that the Spirit doth in order to convince a Soul of the Sin of Ʋnbelief, is this; name∣ly, to cause the Soul to see plainly, that it hath been out of the Way of Salvation all this time. The Soul hath gone on it may be in a course of duties, and services, and performances, it hath been careful and strict to walk exactly, to wrong no body, to be diligent in its calling, to be careful in all its dealings, to be abundant in duties and services,

giving attendance to the Word, waiting upon God in every Ordinance. The Soul goes on in this way, and thinks now it is in a way of salvation. I would not discourage and dishearten any from going on in such a way, but still without faith this is not the way, we are out of the way of sal∣vation, and we are all of us naturally enclined to seek for salvation in this way, in walking exactly, and being conscientious in the performance of du∣ties, and being diligent in our vocations and cal∣lings, this was the way wherein the poor Israelites did miscarry, and perish. Saith the Apostle, Rom. 9.30.31. What shall we say, that the Gentiles which followed not after Righteousness, have attained to Righteousness: but Israel which followed after the Law of Righteousness, hath not attained to the Law of Righteousness; wherefore? because they sought it not by faith, but as it were by the Works of the Law. Ay, they went about, saith the Apostle, to establish their own righteousness, and so would not sub∣mit to the Righteousness of God. They went a∣bout to establish their own Righteousness; truly this is natural to every one, to walk on in the way of the Covenant of Works, to look for life in that way that Adam should have found life in if he had continued in his obedience; I say, 'tis natural for every one to walk on in such a course, to expect eternal life and salvation in that way, whereas when the Spirit of God comes to convince a Soul of the sin of unbelief, it makes the soul to see it hath been out of the way of life and salvation all this time; I have taken a wrong course all this time, and now the Soul begins to be amazed to think he hath lost all his time and all his labour,

and now the Soul sees that this is not the way to life and salvation, but the way of salvation is in the way of believing on Christ, and now the soul is set in that way and course of believing on Christ, and this is the Word behind us, which the Pro∣phet Isaiah speaks of, Isa. 30.21. Thou shalt hear a voice behind thee, saying, this is the way walk in it. The Spirit of the Lord comes and whispers in our ear, and tells us this is the way of life and sal∣vation, you will never find life by your own do∣ings, but this is the way walk in it, if you would find life. Thus the Holy Ghost doth ordinarily those three things in order to the convincing a Soul of the sin of unbelief. So now you have heard the Point opened and cleared. Now to make a little Application in a word or two, and so I have done.

Application. 1.

Hence we may see the reason why so many Pro∣fessors do see so little evil in the sin of unbelief, why and whence is it that so many Professors are so little sensible of the sin of unbelief; though un∣belief be such a great sin, the greatest of all sins, as you have heard, though it be such a sin as to make God a liar, and it doth kick and spurn away the loving kindness of God, and by our not belie∣ving we put the greatest contempt upon the Lord Jesus Christ the Son of God that can be, yet I fear there are very few Christians do really and truly see the greatness of this sin, they can be humbled for other sins, and confess how they have provo∣ked God by slighting and despising his Word, by

being formal and careless and wanton,— and pro∣phaning Sabbaths and Ordinances,— but this sin of unbelief is little laid to heart, there is little real humiliation for that, and what is the reason? because it is the work of the Spirit of Christ only to convince of this sin. And therefore as we do desire more and more to see the evil of this sin of unbelief, truly we had need to look up for the Spirit to discover it to us, that all that we can do can never please God, unless we do believe on Christ, whatever prayers we make, whatever du∣ties we perform, yet all doth not please God, but we must be accepted only by faith in Christ, and it is the work of the Spirit to shew us how we have been out of the way of salvation all this time; I have gone on in a course of duties and performan∣ces in a way of moral Righteousness, but I have been out of the way of life and salvation all this time. If the Spirit do not convince us, we shall never be convinced of this sin of unbelief, it is not all that I have spoken, nor all that all the Saints in the World can speak in laying open this sin of unbelief, that can convince us of it, except the Spirit of the Lord come and convince of this sin of unbelief. Therefore look up for the Spirit, and wait for the Spirit to be given out to convince us of this sin of unbelief. That is the first.

2. To end all, hereby we may come in some measure to discern our spiritual estate and conditi∣on, whether we be in a way of salvation or no, Brethren, you may see it plainly in the Text, saith Christ, I will send the Spirit, and he shall con∣vince the World of sin, of this sin of unbelief in or∣der to salvation. Well then, Consider, I pray

seriously between the Lord and your own souls, whether or no you have been convinced of sin, and especially of this sin of unbelief, hath the Holy Ghost discovered the evil of this sin to you? I pray consider seriously of it, for this is the work of the Spirit in order to salvation to convince of this sin of unbelief.

Objection.

You will say, Well, I hope the Lord hath been at work upon my soul, I hope the Spirit hath been convincing me of sin, I think I have been convin∣ced of many sins, I hope the Spirit hath made me to see my original sin, and hath convinced me of the sins of my youth, the Lord hath written bitter things against me, and made me to possess the ini∣quities of my youth, he hath brought to my re∣membrance how I have been disobedient to my Parents and Superiors, the Spirit, I suppose, hath convinced me, that I have been given to lying, to purloining, defrauding, and stealing, from Pa∣rents and Masters, and I have been convinced of Sabbath-breaking, &c.—

Answer.

But I pray consider, have you ever been con∣vinced of this sin of unbelief; I pray consider it se∣riously, what of the evil of unbelief hath the Spi∣rit discovered to you? I tell you Brethren, if so be you have not been convinced and seen some∣thing of the evil of unbelief, truly you have cause to question whether ever the Spirit of God hath been at work upon you in order to salvation. Let

me tell you plainly, and I pray bear with me, you may have been convinced of sin, and yet the Spirit hath never been at work upon you in order to salvation. No, when the Spirit doth work in order to salvation, it doth sooner or later convince of this sin of unbelief. Therefore if you be per∣swaded that the Spirit hath been at work upon your hearts in convincing you of sin in order to salvation, then wait for it, and look that the Spi∣rit shall discover this sin of unbelief to you; wait for it, for the Spirit will go on if he have begun a convincing Work in order to salvation, and eter∣nal life, he wil convince you of the evil of unbe∣lief sooner or later, you will be brought in some measure to see the real evil and sinfulness of it, therefore look and wait for it, and then also wait for the work of the Spirit to convince you of Righteousness, for so it follows in the next words; I will send the Spirit, and when he is come, he shall convince the World of Sin, because they believe not on me; And of Righteousness, because I go to the Father, and ye see me no more. But thus much shall suffice for this time.