The conversion of the soul, or, A discourse explaining the nature of that conversion which is sincere and directing and perswading all to cease their loving sin and death, and to turn to God and live / by Nathanael Vincent ...

PSAL. XIX. 7. former part. The Law of the Lord is perfect, Converting the Soul.

THE Works of God, though in himself invisible, shew forth the Workers Wis∣dom, Power and Good∣ness a 1.1: The Hea∣vens Preach to Men on Earth, and plainly De∣clare their Creators Glory; they utter a Voice which all of all Languages may understand; here are such lines, in which every Eye may read the eternal Power and Godhead of Him, of whom, and through whom, and to whom are all things, and who is to be glorifi∣fied for evermore. Among the other Works of God, the Psalmist takes special notice of the Sun in the Firmament, whose light and influence is so great and beneficial; and

then makes a transition to the Law and Word of God, whose Light in a sense ob∣scures that glorious Luminary; giving such a clear manifestation, and affecting know∣ledge to Man, concerning his Maker, as turns his Heart to him, though natural∣ly blind and foolish, alienated and estrang∣ed from Him. The Law of the Lord is perfect, Converting the Soul.

This weighty Argument of Conversion, I begin to insist on this day. Conversion to God is the Epitome of Religion, it is the Summe of Law and Gospel; in a few Syl∣lables, it is fallen Man's recovery and ri∣sing again, and the new making of that which Sin had marr'd and spoyled; it is the shutting of Hell, and is exceedingly opposed by the evil Angels that are there; it is the opening of the gate of Heaven: There is no Flaming Sword to keep the true Convert from the Tree of Life; he shall have entrance into the Paradise of God, and be crown'd with Righteousness and Immortality.

But is not the Tongue of an Angel fit∣ter to be employed in calling to Conver∣sion, than that of a mortal Man? Is there not need of the loudest Thunder, or such an amazing sound as was heard when the Law was delivered on Mount Sinai of old?

How unlikely, alas! how unlikely are hu∣mane endeavours to be successful! since where Conversion is, the Power of Satan must be vanquisht; the Dominion of Sin, unto which the whole World almost is subject, must be thrown down; the Deaf must be made to hear, the Blind must be made to see, and the Dead must be rais∣ed to the highest Life in this World, and that is Life Spiritual; and Nature it self must be changed, and of Old become New. Lord! what is Man, that he should be employed in such a work as this! the ear∣then Vessel is weak, or rather nothing; the Treasure is the Word of God, and the Ex∣cellency of its Power is of the Lord himself. The Law of Lord is perfect, Converting the Soul.

In the Text there are four things ob∣servable.

1. The Word of God is called the Law of the Lord. The Law comprehends not only the Preceptive part, but also the whole Doctrine revealed in the Ho∣ly Scriptures. The very Gospel it self is styled the Law of Faith: Well may the Word of God be called a Law, since its Author is the great Law-giver, who has Power to save and to destroy; and consider∣ing the deep Obligation it layes Man un∣der.

A principal part of the Word, are the Commands of it; the Promises and Threatnings are Appendices to the Precepts; and the Examples, in which both Promi∣ses and Threatnings are in some measure fulfilled, may strongly excite unto Obedi∣ence.

2. Here is an excellent Property of this Word of God, 'tis Perfect; though some most impiously make bold with it, and eke it out with their own Traditions, which they make to be of equal Authority with it; yet the Word of God is perfect, suf∣ficient as a Means to attain the End where∣unto 'tis designed, turning Sinners to God, and making them wise unto Salvation. He does most truly consult his own Eternal Peace and Safety, and is indeed the wi∣sest Man, who refuses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be wise above what is written.

3. Here is a notable Effect of the Word of God, and that is Conversion: The He∣brew has it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and signi∣fies redire faciens, making to return; some Interpreters referr this to the restoring and comforting Power of the Word of God; which brings as it were, the Man to life again, who was ready to dye away, and to sink under the burthen of Sin and Mi∣sery But this Consolation supposes Conver∣sion

and Repentance; and it seems un∣likely, that the Psalmist enumerating the more remarkable effects of the Word of God, should omit this of Conversion, which is one of the chiefest among them all.

4. The Sincerity of Conversion is signifi∣ed, when the Soul is said to be Converted. The Soul is sometimes taken for the Per∣son, for the whole Man: The whole Man is by Sin corrupted and depraved, and strongly inclined to depart from God; there is need that the whole should be renewed and reduced. Sometimes the Soul is taken for the spiritual and immor∣tal part of Man; and when this is enlight∣ned and inclined, and turned to God, then the very Heart which he so often calls for, is given him, and the Change that is wrought, is inward, real, saving.

I raise four Doctrines from the Text.

First, Conversion to God is of absolute necessi∣ty, and the great thing he requires of Man.

Secondly, Conversion to God is then sincere, when the Soul is Converted to him.

Thirdly, The Word of God is the great Means of Conversion.

Fourthly, In the Word of God, which is the Means of Conversion, there is a Perfe∣ction and Sufficiency.

Doct. I. I begin with the first of these. Conversion. to God is of absolute necessity, and the great thing he requires of Man: 'Tis spoken of in the Text, as that which is Man's Duty, Man's Benefit, and that which is inexpressibly for Mans Interest. Convert∣ing the Soul, is really Saving it, and with∣out Conversion there can be no Salvati∣on: He that turns from his evil wayes shall live; he that is resolved against turn∣ing, is in effect resolved to ruine himself; Death he wills, Death he chuses, and 'tis a strange choice that the Will makes, Ezek. 33. 11. As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked should turn from his way and live: Turn ye, turn ye from your evil wayes, for why will you dye, O house of Israel.

In the handling of this Doctrine, I shall

First, Speak of the preparative Antecedents of Conversion.

Secondly, Explain the Nature of Conversion.

Thirdly, Tell you what are the Properties of Conversion.

Fourthly, Demonstrate the necessity of Con∣version, and the reason why God does so much require it.

Fifthly, Answer the Arguments which the carnal minds of Men object against Conversion▪ 〈16 pages missing〉〈16 pages missing〉

the body of Sin may be more and more destroyed.

4. In Conversion there is a turning from the power of Satan. Unconverted ones are of their Father the Devil, and the lusts of their Father they will do; but Converts are no longer at his beck, they are not led Captive by him at his will, but are recovered out of his Snare. Satans great Work and De∣sign, is to tempt the Children of men to sin; he is unalterably confirmed and fix∣ed in wickedness himself, and with might and main he strives to propagate wicked∣ness in the World: He is styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Tempter, and the evil One; he is ever soliciting and perswading men to what is evil, and truly he prevails, and works his will and their woe in the Chil∣dren of Disobedience; but Converts resist him by the Word and Prayer, and using both in Faith, they put on the whole armour of God, and stand against the waies of the Devil, Eph. 6. 11.

5. In Conversion there is an alteration of corrupt Nature it self, and its corrupt and vitious Inclination: This the Apostle calls puting off the old Man which is corrupt, ac∣cording to the deceitful lusts, Eph. 4. 22. The old byass that so strongly inclined the Heart towards Sin, the World, and Hell,

is taken away; habits of sin are left, cu∣stom in evil ceases, and Nature is chang∣ed; the heart by a work of new Creati∣on is made after the Heart of God, and that which before Conversion was the worst part of Man, being deceitful above all things and desperately wicked, now becomes the best part of all, and is still desiring that it self and the whole Man were more compleat∣ly cleansed from Sin, and sanctified. I have told you what Conversion is with reference to Sin.

Secondly, Conversion may be considered with reference to this present World: When∣ever Conversion is true, as there is a loath∣ing and leaving of Sin, so there is a wean∣ing from this present World. In the Word of God we have the truest Map of this World; it is set forth as a far Countrey, far from Heaven, bordering upon Hell, and Satan is the Deity that generally here is served, who is therefore called the God of this World, 2 Cor. 4. 4. It is full of dan∣ger and snares, the grand Idol that pro∣vokes the Lord to jealousie; 'tis that which stands in competition with Christ, and by most Hearts is preferr'd before him; 'tis the Devils most taking bait, wherewith he beguiles and ruins immortal Souls.

Christ both Prayed and Dyed, that his fol∣lowers might be delivered from it: He Prayed, Joh. 17. 15. I Pray not that thou shouldst take them out of the World, but that thou shouldst keep them from the evil. He Died to this end also, Gal. 1. 4. Who gave himself for our Sins, that he might deliver us from this present evil World, according to the will of God and our Father: Converts therefore look not upon this World, and they have good reason not to look upon it as so desirable a thing. Conversion lies much in keeping our selves unspotted from the VVorld, and in denying worldly lusts and de∣fires, Jam. 1. 27. Tit. 2. 12.

1. The Convert has no friendship with the VVorld, because the friendship of the VVorld is Enmity with God, Jam. 4. 4. He values not the Worlds Favour above Gods, he fears not the Worlds Displeasure more than the Lords Anger; he prizes the Love of God and the light of his Countenance, above all the respects and smiles of Mam∣mon: And if he has but a comfortable assurance that the Lord is at Peace, he does not so much care though all the World fall out with him. Indeed in a sense, the Con∣vert is a true Friend to the World; he Pi∣ties and Prayes for the World, and the World is spared for the Saints sake that

are in it, and are to be born into it. A Wo∣man that is condemned to dye, if she be with Child, she is spared till delivered: In this World many are to be born that will be born again, and hence it is that the Sentence of the VVorlds burning is not yet Executed. But in the Apostles sense the Convert ceas∣es to be the Worlds friend; he will be re∣ligious though the World be never so an∣gry, he will look towards Heaven, he will look at the things unseen, which are eternal, though the World never give him a good look more.

2. The Convert is not conformed to this VVorld. Conformity in this sense is a dam∣nable thing, and inconsistent with Conver∣sion; how plain is the Apostles Prohibiti∣on, Rom. 12. 2. And be not conformed to this VVorld, but be ye transformed by the renewing of your minds, that ye may prove what is that good, that acceptable and perfect will of God. The Conformist to this World minds not the Will of God, nor what is good and acceptable to Him: He that is truly Con∣verted is otherwise minded, he dislikes the manners, and escapes the pollutions of the VVorld; he runs not out with others to the same excess of riot, he dares not follow a multitude to do evil, because destruction and misery are in their wayes; but ac∣cording

as the Apostle directs, He lives the rest of his time in the flesh, not to the lusts of men, but to the will of God, 1 Pet. 4. 2.

3. The Convert is not a Lover and Chu∣ser of the VVorld, as if it were the best Por∣••ion: He is made seriously to take notice of the Vanity and Vexation of Spirit that is found in the enjoyment of the World, and how short a time at longest 'tis to be en∣joyed; he concludes, 'twere better never to have been a Man, than to be only a Man of the VVorld, better never to have lived, than to be put off with a Portion here in this life, Psal. 17, 14. Better never to have had a Soul, than to disappoint it with the things of the World, which are unsuitable to its nature, and insusticient for its satis∣faction, and to lose it for the gaining of such poor things as these. Contempt of this VVorld is always an ingredient in sincere Conver∣sion; the highest Profession, the most hea∣venly Language, argues but the greater Hypocrisie, if the Heart be earthly: Those Hearts that chiefly mind earthly things, should meditate Terrour when they read 1 Joh. 2. 15. Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him.

4. The Convert is no longer acted by the

spirit of this VVorld: 2 Cor. 2. 12. Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things which are freely given to us of God: And how infinitely more excellent, desira∣ble and durable, are the things which are freely given of God in the Gospel, than all things which the World can boast of? The spirit of the World, is the genius, na∣ture and disposition of the World; such a Mind, such a Will; such Affections as the Men of the World have. The Convert sees not with the Worlds eyes, judges not as the World judges, but discerns between things that differ, and approves the things that are most excellent; his enlightned and rectified Judgment weighs the things of the World in the ballance of the Sanctuary, and he writes Tekel upon them all, because being weighed they are found wanting.

5. The Convert uses this World as not abusing it: He calls himself bruitish because of his former affecting it, because it made him such a Fool, such a Slave; but now he recovers his Dominion over the Creatures which was lost by the fall: Earth is now under foot, which is its proper place, and the things of it he improves for God. He lives as a Stranger and Pilgrim, and he puts the Mammon of unrighteousness to ho∣ly

and gracious uses, and doing good with the World, he scapes the evil of it, and becomes more and more meet for the hea∣venly Inheritance.

And are Converts thus indeed turn'd from Sin? do they thus come out from the World? Lord! how few will be saved! for how small is the number of those who are thus Con∣verted! You see what Conversion is with reference to the World.

Thirdly, Conversion may be considered with reference to the Sinner himself, and so it includes that great Christian Duty of Self-denyal. What a strange Creature has Sin turn'd Man into! that he must beware of himself, especially as one that is false, and a Foe to himself; he is to flye from Sin, he is to resist Satan, and from Self how unconceivable is his danger! Where shall Man find his greatest Enemy? not among his most malicious Neighbours, not among the evil Angels, though these as so many roaring Lions, go about seeking whom they may devour; but Man must look into his own Breast, and ransack his own Heart, and there he will find the most deadly Foe; his Destruction is of himself, he procures evil to himself, Jer. 2. 17. He treasures up unto himself Wrath against the

day of wrath, Rom. 2. 5. Our Lord very well knew how pernicious and foolish Mans own Counsels are, how hurtful his own Lusts and Inclinations, therefore he presses Self∣denyal upon all his followers, Luk. 9. 23. He said unto them all, If any man will come after me, let him deny himself, and take up his Cross daily and follow me: The true Con∣vert does thus, for he apprehends what a Party there is within him, that is indeed against him.

1. He that is Converted, mortifies Self∣love: The Apostle makes it a great part of the Sin, and a great reason of the pe∣rillousness of the latter dayes, that Men shall be lovers of their own selves, 2 Tim. 3. 1, 2. There is an holy Self-love, which is a Love to the Soul, and that's a Duty; and in this sense only true Saints are true Self-lovers, and God loves them not the less, but the more for being so. There is a car∣nal Self-love, when the Flesh is loved and gratified, when the Flesh is the pondus, weight that sets all wheels a going, when the Flesh is the center in which all lines meet: This Self-love excludes the Love of God, of the Soul, and of the Brother, and is a great and fruitful root from whence in∣numerable other Sins do grow. The Con∣verts mortifie this Love of their Flesh, con∣sidering

they have Souls that deserve and need their Love and Care, and whose In∣terest ought mainly to be minded.

2. He that is Converted is not a Self∣flatterer. The wicked man flatters himself in his own eyes, until the Punishment in∣flicted upon him proves his Iniquity is hate∣ful in the eyes of God, Psal. 36. 2. He loves those that flatter him, he sayes to the Seers, see not, to the Prophets, prophesie not unto me right things, prophesie unto me smooth things, though you prophesie Deceits. The Convert is truly willing to know himself, and the worst of himself, he can't endure Dawbers, the Word that searches most is most acceptable. He comes to the Light, that what is good in him may be discover∣ed, and that God who has wrought that good may have the Glory, Joh. 3. 21. and that all remaining evil may be manifest, that it may be mortified.

3. He that is Converted is not a Self∣pleaser: To be all for pleasing his external senses he accounts bruitish, to please his san∣cy he esteems below reason, and contrary to Grace; and that 'tis the highest madness, for the sake of sinful and sensual Pleasures, to incurr the Displeasure and Indignation of the Almighty, and venture the enduring of eternal Vengeance. Moses shewed the

truth of his Conversion, in undervaluing the Pleasures of Sin that were but for a sea∣son, Heb. 11. 25. He contemn'd the Delight of Pharaoh's Court, the Honour of being the Son of Pharaoh's Daughter, and chose Affli∣ction with the People of God, that he might find a truer, an higher, a better Delight in God himself.

4. He that is Converted is not a Self∣seeker: He is not taken as once he was, with secular honour, and temporal gain, such things sway not with him, when the Honour of God and his own Salvation lye at stake. In different respects he is the greatest Self∣seeker and the least: No man minds his truest Interest, durable Riches, and everlast∣ing Glory, but himself, and such as are like-minded; and yet he can bear the scorn of Men, and the spoyling of his Goods, and if Christ be but magnified, he can lye in the dust contentedly: He seeks not great things for himself on Earth; the Praise of Men he looks upon as empty and dangerous breath, without Gods approbation, and the gain∣ing of the whole World nothing, if God be not reconciled and enjoyed. How far were the Apostles from being Self-seekers, when that they might make Christ known in the World, and perswade the World to receive him and be saved by him, they

were contented to be made a spectacle to Angels and Men, to be hungry, thirsty, naked, ••uffeted, and without any certain dwelling-place; ••ay, to be esteemed the very filth of the World, and the off-scouring of all things, 1 Cor. 4. 9, 13.

5. He that is Converted is not Self-con∣fident: He dares not glory in his own Wis∣dom, for God has made foolish the wisdom of this World, 1 Cor. 1 20. He dares not trust to his Strength, for God gives Power to the faint, and that perceive they have none of their own to help themselves, Isa. 40. 29. He dares not think that his righteousness is sati••factory to divine Justice, or merito∣rious of divine Favour, but cryes out with David, Enter not into Judgment with thy servant, for in thy sight shall no man living be justified, Psal. 143. 2. He that places his Con∣fidence in himself, plainly discovers great Ignorance of himself, and also of Gods de∣sign in the Gospel, which is, that his Grace in Christ may be All, and that no Flesh may glory in the Lords Presence.

6. He that is Converted, is engaged in a Combat with himself; his Heart is a Field, where many a Battel is fought between him and his proud Self, between him and his lustful Self, between him and his world∣ly Self, between him and his unbelieving

Self. 'Tis easier to resist the very Prince of the Devils, and to withstand the im∣portunity and solicitations of Satans Instru∣ments; but for a Man to be at defiance with himself, to be continually almost chiding, loathing, crossing and opposing himself, in this lies the most difficult part of the Chri∣stian warfare. Within the Converts own Breast is the very heat of the Battel; Oh what striving is there against Self-exalting Imaginations! what struggling against Self∣will, and selfish affections and designs! And with good reason is Self thus opposed by the Convert, since Self does so much op∣pose the Converts Salvation.

And if turning be thus Self-denying, the prevalency of carnal Interest, and the pow∣er of Self among Professors of Religion, proves that though they are externally Called, yet there are few sincere Converts among them: How tender are they in point of Gain, and Honour, and Reputation! eve∣ry person and thing that here stands in their way is a great eye-sore: Religion shall stoop to worldly Interest, this shall be secured, though Faith and Conscience be cast over∣board. Thus have I consider'd Conversi∣on with reference to the Sinner himself.

Fourthly, Conversion may be consider'd

with reference to God: The Sinner forsakes him, and rebels against him, the Convert ••eturns and submits to him. 'Tis God that ••alls to Conversion, and 'tis Conversion to ••imself that he calls for, Zech. 1. 3. Turn ••e unto me, saith the Lord of Hosts, and I ••ill turn unto you, saith the Lord of Hosts.

1. Conversion is a turning to the living ••nd true God; 1 Thes. 1. 9, 10. Ye turned to God from Idols, to serve the living and true God, and to wait for his Son from Heaven, ••ven Jesus who delivered us from the Wrath ••o come: The glorious and gracious Jeho∣••ah, who made Heaven and Earth, and ••reserves and governs all things; who pro∣mised a Seed to Adam that should bruise ••he Serpents Head, who renewed his Cove∣••ant with Abraham, who spake from Mount Sinai to Israel, who has deliver'd lively Ora∣••les by the Prophets and Apostles in the Ho∣••y Scriptures; and who is the God and Fa∣••her of Jesus Christ, and has sent him to ••e a Propitiation and Saviour; this Jeho∣••ah is the only living and true God, and ••s such, is known and acknowledged by ••very true Convert.

2. Conversion is a turning to God for Himself, Jer. 4. 1. If thou wilt return, O Is∣••ael, saith the Lord, return unto me, q. d. 〈◊〉〈◊〉 Israel, expect all safety, protection, all

manner of Benefits and Blessings from my hand; but place thy principal happiness in my self. The Hypocrite seems to turn, and seek unto God; but 'tis for the Crea∣tures sake; his Security or advantage is in his Eye. The Convert by the Creatures is led unto God, and though he should re∣ceive never so many temporal Mercies, he would look upon himself as miserable, un∣less with the Mercies he enjoyed the Fa∣ther of them.

3. Conversion is a choosing of God before all things, such a choice is wise and ratio∣nal. Moses saw Him that is Invisible, and saw so much in him; that the Egyptian Crown and Throne were esteemed trifles in comparison of Communion with the God of Israel. The Psalmist though he had just had a sight of worldly Mens Pro∣sperity and was ready to envy them their happiness; yet going into the Sanctuary he did discern that in God, which eclips'd and obscured the whole World with all its Wealth and Dignity, and made it look but like a great and empty Bubble; and he cries out, Psal. 73. 25. Whom have 〈◊〉〈◊〉 in Heaven but Thee! and there is none o•• Earth that I desire besides Thee! The Con∣vert chuses God for his Portion, and ac∣counts no other heritage so goodly. He had

rather have the Lord to be his God, his own God, as the Phrase is, Psal. 67. 6. and ••o enjoy the light of his countenance, than ••o have the greatest abundance of Corn and Wine, and whatsoever on Earth is call'd desirable.

There is a twofold enjoyment of God, on Earth; and in Heaven. On Earth God is known but in part, and Sin remaining in the very best, is still a bar unto com∣pleat Communion with him, which shall be the priviledge of all that come to Hea∣ven. The Convert values fellowship with God in his Ordinances; but principally ••ongs for the Vision of God face to face in his Kingdom; he begs to be kept in the path of Life, and to be brought at last to that heavenly City which has eternal foundations; in which God does for ever vouchsafe his glorious Presence, where God himself is All in All, where there is fulness of Joy and Pleasures forevermore, Psal. 16. ••ult.

4. Conversion is a devoting the whole Man to God. 'Tis said of the Macedonians, that most willingly they gave of their substance to a good use, and they gave their own selves unto the Lord, 2 Cor. 8. 5. Whose I am, says the Apostle, and whom I serve, Act. 27. 23. 'Tis the very Language of a

Convert, and he speaks it from his Heart. The Convert is sensible he is not a Debtor to the flesh, to live after the flesh: Fleshly Lusts do war against the Soul, and he that lives after the flesh shall dye. Neither is he a Debtor to the World, the World is not worthy of his Heart, which can neither be a sufficient Price for Mans Redempti∣on, nor affords him any true Contentment: But the Convert reckons himself a Debtor to God, as his Creator, Preserver, Owner, Re∣deemer, and to be under innumerable Obli∣gations to be subject to Him, and active and zealous in his Service. Well may Re∣ligion be styled Righteousness, for all the acts of it, which the Lord calls for, he justly claims as due to him: And since those bonds which Converts are under, are bonds of Love and Kindness as well as Duty, 'tis most unreasonable for any to say, as Psal. 2. 3. Let us break these bands asunder, and cast away these cords from us.

5. Conversion to God is a transformati∣on into his Image and Likeness; 2 Cor. 3. 17, 18. VVhere the Spirit of the Lord is, there is liberty; and we all with open face be∣holding as in a glass the glory of the Lord, are changed into the same image from glory to glory. The Apostle intimates, that the Image of God is Mans glory, and that his

glory is the greater, the more fully this Image is instampt upon him, and that all that are Converted are changed into this Image: Not a true Convert but partakes of the divine Nature, and escapes the Corrup∣tion that is in the World. This Image of God consists in Knowledge, Righteousness, Holiness, and Dominion over the Creatures: All these things were lost by Adam's defe∣ction, all are recovered in Conversion, and the recovery is more compleat as Conver∣sion is progressive. The Convert is called out of Darkness into marvellous Light, his Heart is made pure and clean, his Works are righteous, and the Creatures no long∣er Lord it over him, but he makes them subservient to the religious designs he is carrying on. Converts are in a sense the only Rulers in the World; the greatest Monarchs that are graceless, are slaves to their ambition, carnal interests, and to di∣vers lusts and pleasures; but the Convert∣ed are more than conquerors, and recover that dominion over the Creatures which was lost in the first transgression.

6. Conversion is a directing all we do to the glory of God. They that take aim, shut one of their Eyes: The Convert in his aims and ends has a single Eye, Gods honour is designed above all. He that makes not God

his End, has not yet begun to turn to him in sincerity. The Convert in his civil acti∣ons, as buying and selling, in his natural actions, as e••••••••g and ar〈…〉〈…〉 does what he does to the glory of God, as the Apostle enjoyns, 1 Cor. 10. 31. And especially in his religi••us actions, his design is that the Name of God may be hallowed and glori∣fied; in the desiring and working out his own Salvation, he designs that God may have the glory of saving him, as well as he 〈…〉〈…〉self the happiness of being saved. Thus have I shewn what Conversion is with re∣ference to God.

Fifthly, Conversion may be considered with reference to Jesus the Mediatour▪ As God is He to whom we turn, so Christ is He through whom we do it; and indeed there is no coming to the Father but by this one Mediator between God and Men, the Man Christ Jesus, Joh. 14. 6. 1 Tim. 2. 5. Christ is both God▪ and Man in one person, and two Natures so very distinct, and the one so infinitely above the other, being united in the Person of Christ; hence follows an Ʋnion and Reconciliation between God and those of the Children of Men, for and of whom Christ undertakes to be an Advo∣cate, a Surety, a Saviour and Redeemer.

In Conversion there is an absolute necessi∣ty of using the Mediation of Christ; it is by the Grace of Christ strengthening that the Sinner is enabled to turn to God, and 'tis upon the account of the Obedience and Intercession of the Lord Jesus, that the returning Sinner does find acceptance with the Father: Christ is the Lord whom the Prophet speaks of, Isa. 45. 24, 25. Surely, shall one say, in the Lord have I righteous∣ness and strength, in the Lord shall all the seed of Israel be ••ustified, and shall glory. Now how the Convert in his turning has his Eye and Heart ••n Christ, I shall shew you in these particulars▪

1. The Convert is perswaded that God is accessible in Christ Jesus; Eph. 3. 12. In whom we have boldness and access with confidence, by the Faith of him. God is not implaca∣ble, he is not mexorable, but ready to for∣give, and plenteous in Mercy unto all that cry for it: Christ has satisfied the Justice of God to the very utmost of its demands, he paid more to Justice in an hour, than Believers could have paid unto Eternity▪ Christ can ••ppease the Almighties 〈◊〉〈◊〉 Anger, and his Blood can do away the greatest transgressi∣ons, 1 Joh. ••. 7. The Blood of Jesus Christ his Son cleanse•••• us from all sin. The Con∣vert is encouraged by the Blood of Christ,

which is the Blood of him that is God, and by the rich Grace of God in him, Eph. 1. 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his Grace: Indeed the Scripture speaks of one Sin that is unpardonable, that against the Holy Ghost; but the reason is not, as if it were too great for the Blood of Christ to procure the Pardon of it; but because such Sinners resist and do despight to the Spirit of Christ, and will by no means be brought to him, but trample under foot the Son of God, and count his Blood an un∣holy and common thing. The Remedy is not insufficient for them, but they perversely de∣spise, and will by no means use it, and there∣fore perish.

2. The Convert is encouraged by the ge∣neral, serious, frequent, gracious invitations made in the Gospel: All Offenders are invi∣ted to Christ who is Sinners Peace, for the Chastisement of their peace was upon him, Isa. 53. 5. The Captives are invited to this Re∣deemer, that they may have liberty by him, and such liberty as is freedom indeed, Joh. 8. 36. All thirsty Souls are invited to come to him for the Waters of Life, Rev. 22. 17. Whosoever will, let him drink of the waters of Life freely: Finally, the lost that see themselves to be lost, are invited to

come to Christ for Salvation, and He is able to save unto the uttermost, Heb. 7. 25. Whatever the guilt of Sin is, whatever the pollutions are, the Blood, the Spirit of Christ are offer'd in the Gospel, and are sufficient for the justifying and washing of the guilty and defiled.

3. The Convert receives Christ, and re∣lyes upon him for Pardon, Grace, and Life eternal: He is troubled that he received him no sooner, that his Heart was with a foolish Obstinacy shut against him for so long a time, though to receive him, is to have power to become a Son of God, Joh. 1. 12. But now his Heart is open to enter∣tain this Lord of life, this Prince and ma∣ker of Peace; his accepting Christ is a vo∣luntary, a glad, a thankful acceptance; and in Him, not in the Flesh, he places his con∣fidence and hopes; he despairs in himself, and every thing else, but he abounds in hope, because of that superabundant Grace that reigns by Jesus Christ, Rom. 5. 20, 21. And because the Apostle plainly sayes, He that spared not his own Son, but deliver'd him up for us all, how shall he not with him also freely give us all things? Rom. 8. 32. The Converts eye is fixt on Jesus at his very first Conversion, and still he is looking to him, to his very dissolution; he sees in Him

an everlasting Righteousness, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an all-fulness of Grace; on Christ therefore he depends for acceptance with God, and all needful Strength and Grace, until he comes to Glory.

4. The Convert submits to the easie Yoak of Christ Jesus: He walks no longer after the course of this World, he fulfils no long∣er the ••••si•••••• of the Flesh and of the Mind, he casts off the Yoak of Mammon and of Sa∣tan, and now his great Inquiry is, what the Lord Jesus would have him to do? that he may do according to his Will: He looks on Christ as Law-giver and King in Sion, and his Laws he is willing to obey; and he remembers that Christ endured the Cross, and was Crown'd with th••rns, therefore he stumbles not at the Cross, but takes it up and follows the Lamb; and reckons those are light Afflictions which are but for a moment, and that they ought not to be feared or shunn'd, when they can't be avoided with∣out sin, being they work for those that un∣dergo them, a far more exceeding and eter∣nal weight of Glory, 2 Cor. 4. 17.

5. The Convert loves the Lord Jesus in sincerity, and lives by Faith on him, is long as he lives here in the flesh. Christ has the highest room in every true Converts Heart, he counts all things loss, that Christ may be

gained, Phil. 3. 8. And 'tis but reason that Christ should be best loved by him, whose love to him is greatest and most beneficial, and who is altogether lovely, Cant. 5. 〈◊〉〈◊〉. Ʋbi amor, ibi oculus; where the Love is, the Eye is. Christ being loved, the Convert's eye of Faith is set also upon him, and he stayes on Jesus the Author and finisher of his Faith, that he may be preserved in a state of Grace, and strengthned unto all continuance and perseverance in well do∣ing. Let senseless Souls, that are without knowledge and experience, call this Rest∣ing a Lolling on Christ, notwithstanding their Ignorance and Blasphemy, the Mem∣bers of the true Church will (according as the Holy Ghost by wise Solomon express∣es it) lean upon their Beloved, Cant. 8. 5. in their passage through the Wildern••ss of this World, that they may be conducted and brought safe unto the heavenly and in∣corruptible Inheritance. Thus much of Con∣version with reference to Jesus the Medi∣atour.

Sixthly and Lastly, Conversion may be considered with reference to the Word of God: This Word is the way into which every true Convert turns, Psal. 119. 59, 60. I thought on my wayes, and turned my feet

unto thy testimonies; I made haste, and de∣layed not to keep thy Commandments. The Converts Eye is turned to look into this Word of God, his Ear is turned to hearken to it, his Feet are turned to walk according to it, and his very Heart is turned to love it: As 'tis natural to new born Babes to desire the Mothers or Nurses Milk, so 'tis spiritually natural to them that are Rege∣nerate and Converted, to desire the Word of God, 1 Pet. 2. 2. As new born Babes de∣sire the sincere milk of the Word, that ye may grow thereby.

1. The Converts natural enmity against the Word of God is cured; he neither with the Jews counts the Gospel a stumbling-block and matter of offence, nor with the Greeks does he esteem it foolishness; he does not look upon the Mysteries of the Word as ab∣surd, nor upon the strictest Rules as unrea∣sonable: He owns the Authority of God in his Word, and acknowledges his Wisdom and Goodness, in giving such a Testimony of his Will upon record, as is so faithful and worthy of all acceptation.

2. The Convert approves the whole of the Word of God: He prizes Truth and is afraid of Error, for there are damnable Errors in Judg∣ment, as well as damnable Immoralities in Practice. They that are led away with the

Errour of the wicked, do wrest the Scriptures, and that is not without danger of Destru∣ction, 2 Pet. 3. 16, 17. The Convert sees a need of threatnings to deter him from Sin; and to keep his flesh in awe, that it become not head-strong against the Spi∣rit: He likes the Commands as well as ••he Promises, and is perswaded 'tis a pri∣viledge to work for God as well as an en∣couragement that his labour shall not be 〈◊〉〈◊〉 vain, 1 Cor. 15. 58. He concludes what∣ever God has spoken, is spoken for his good, therefore dislikes nothing he has ••id. The Apostle consented to the good∣ness of the Law, and was troubled that so much evil was present with him, which ••indred that exact obedience he desired 〈◊〉〈◊〉 yield, Rom. 7. 16, 21. And the Psamist ••eaks fully, Psal. 119. 128. I esteem all by Commandments concerning all things to be ••ght, and I hate every false way.

3. The Convert performs the word of God ••to the end, his Faith is not temporary, ••or his obedience forced by a present fear, ••nishing away as soon as ever the dan∣••r is apprehended to be over. The righ∣••ousness that is as the morning cloud, is hy∣••critical and unacceptable. The truly ••ghteous man holds on his way and waxes ••onger and stronger, Job 17. 9. The en∣trance

of the word, gives that light and strength to the Convert as heartens him to go on; the more he obeys, the greate•• cause and reason he sees to be still more obedient; the greater progress he makes i•• his course, the nearer he comes to the prize; the glory of that prize makes him press forward, and run the faster.

Thus have I opened the Nature o•• Conversion. Much is included in it: Hap∣py those that have felt what I have spo∣ken. But what a Mul••itude of Professor•• are excluded out of the number of sincer•• Converts! To how many a Man may Con∣science say, Thou hast no part, n•• experi∣ence in this matter, thy heart is not rig•• with God. Thy beloved lusts, thy idoliz•• gain and pleasures, thy unreasonable self-confi∣dence, have hindred thy coming to Christ, t•• turning to God, and obeying his Word to th•• day.

In the third place I am to tell you, wha•• are the Properties of Conversion. Here shall observe several things concerning i•• which will help you the better to under∣stand it, and may serve for a trial wheth•• you are indeed converted.

1. Conversion is both a duty and a pre∣viledge. Conscience should take notice o••

and with authority and vehemency urge ••he Sinner to the duty; and the Heart ••hould be forward to Conversion; since it 〈◊〉〈◊〉 such a Priviledge. The Gospel calls all that hear it, to turn to God, and layes them under an obligation to do it. And Conversion being a Submission to the whole Will of God; it is the summ of all the duties which he requires. Turn∣ing to God is a consenting to do and suf∣fer whatever he commands, and continu∣ing a Convert is a standing perfect (with ••n evangelical perfection, which is Sinceri∣••) and compleat in all the Will of God, Col. 4. 12. And as the Convert does his duty; so the doing of it is beneficial to himself. Is it not a priviledge, and every ••ay for his truest interest, to be near God? ••o be received into his favour? and to be under the blessed influence of his powerful and special Grace? 'Twas good counsel that ••liphaz gave, though he gave it to a bet∣ter man than himself, Job 22. 21. Acquaint ••ow thy self with him; (and he explains that by returning to the Almighty) and be 〈◊〉〈◊〉 peace, thereby good shall come to thee.

2. Conversion meets with great oppositi∣••. What in the whole World is oppo∣••d more? The Children of men go by ••roves in the broad way that leads to Destru∣ction,

and they can't endure that any should part company; if any begin to make a stand, and run not with them to the same excess of riot, they think it strange, and their tongues speak evil of them, 1 Pet. 4. 4. if they do not make them feel the violence of their hands also.

But if Earth is troubled when any are converted, Hell is much more moved; when a Sinner turns, Satan loses an House where he dwelt, and an Heart which was a Throne where he reigned. And for that proud spirit, to lose a vassal, nay to be for∣ced to flee from him, (as the promise is he shall upon resistance) Jam. 4. 7. whom before he led captive at his pleasure; this must needs be a very great grief and vex∣ation; especially since his malice also is dis∣appointed; for so many Souls as are con∣verted, so many Souls he is hindred from devouring and destroying. How many are the wiles and devices of Satan to hinder mans Conversion and Salvation! Sin is the work of the Devil, 1 Joh. 3. 8. Conversion•• from it, is his Envy and his Torments He can patiently enough behold his Sub∣jects growing wealthy and great in the World; let their Bags be never so ful•• of Gold; nay let there be Crowns upon their Heads, and Scepters in their Hands 〈◊〉〈◊〉

his envy is not stirr'd at such poor things as these; as long as there is no true sa∣••ing Grace in their Hearts. But when any are about to be translated into the King∣dom of Christ and to turn to God; Ah! now they become friends to themselves in∣deed, and therefore this Enemy is so much troubled.

Yet I must add; that the greatest op∣position is from the Convert himself, and from his own carnal Heart. How strong∣ly does carnal reason argue against the my∣stery of God and of the Father and of Christ! Col. 2. 2. How does it plead for things that are seen; because present, and in actual pos∣session! It saies, a World in hand is a great deal better than a World in hope, which no man alive ever saw. It thinks of what on Earth is most desirable, and layes it before the Sinners eyes, that still earthly things may take his Heart; and represents Religion as a sad and sour thing; whose strictness is a meer Purgatory, if not an Hell; and the sufferings that attend it as intolerable. And if carnal reason disswade from Conversion, the stubborn will, the corrupt and inordinate affections, the vio∣lent and unruly passions, swell like the troubled Sea; and who but He that made and rules the Ocean, can asswage them?

The Sinners brow is represented as brass, Isa. 48. 4. What can make him blush? His Neck as an Iron sinew, what can make him yield? his Heart as an Adamant stone, what can make him sensible? O Convert, be confounded, because thou thy self didst most oppose thy own Conversion; and admire victorious Grace, that both conquer'd and chang'd corrupted Nature.

3. Conversion is not to be wrought but by the mighty Power of God. Conversion implies a New Creation, and a Creating Power is no less than that of God. David cryes out, Create in me a clean Heart, Psal. 51. 10. q. d. O Lord! thou who madest Heaven and Earth out of nothing, produce purity in my Heart, of which there is no∣thing by nature, and so little left since my fall, nay so much of sin which is quite contra∣ry. Conversion implies a Resurrection, who can raise the dead at the last day but God only? And who can quicken the dead in Trespasses and Sins, but himself alone? Eph. 2. 1. and v. 4. 5, 6. But God who is rich in mercy, for the great love where∣with he loved us; even when we were dead in Sins, hath quickned us together with Christ; by Grace ye are saved; and hath raised us up together, and made us sit together in hea∣venly places in Christ Jesus. The a••••••st

Preacher must say, Power to convert is not in me; Ordinances must say, This Power is not in us. The Word it self plainly signifies, that without Gods Co-operation, it works not to Conversion and Life, but to blinding, hardening and death. The Axe builds not the house, the Pencil makes not the Picture, nor the Preacher or Sermon the Convert; but the Grace of God is and does all.

4. Conversion is by Grace that is irre∣sistible. Not that there is Coaction or Com∣pulsion in the ca••e; you must not imagine that a man is converted by force; his Will still remaining against it. But v••l••e resiste∣re sublatum est. A Will to resist is taken away. A W••ll to resist there can be no longer, when God works the will to yield: Some do say, that God takes not away purum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 posse nolle, absolutely a Power of being unwilling, but effectually cures actual unwillingness, healing the Sinners corrupt disposition to resistance. It may justly be question'd, whether ever any one that pe∣risht, resisted so much Grace as was suffici∣ent and effectual to the Conversion of any one that was saved? Augustine uses three Adverbs to express the manner of Gods turning the Heart. Omnipotentèr, indecli∣••••bilitèr, insuperabilitèr, he does it Omni∣potently,

insuperably, so that when he pur¦poses to work Conversion the Sinner shall not have an Heart to decline it. Heark what our Lord sayes, Joh. 6. 37. All that the Father giveth me shall come to me, and him that comes to me I will in no wise cast out. In the first Creation the mighty God was not withstood, but at his powerful Word of command, came all the Creatures out nothing, from the smallest Atome to the high∣est Angel. In the preserving and govern∣ing of his Church he works and none can hinder, and surely he works irresisti∣bly in the gathering of his Church also. In the work of new Creation, there 〈◊〉〈◊〉 exceeding greatness of mighty Power shewn•• forth, as the Apostle emphatically expres∣ses it, Eph. 1. 19. and this Power chan∣ges and makes the Heart a new one, and a new Heart will certainly act like i•• self; turn to God, and incline to obey and follow him.

5. Conversion does not exclude the Con∣verts agency, but causes him to act aright▪ Man is passive before he is active in Con∣version: God does work on him and i•• him, and sets him a working. Facti su•••• opus Dei, we are first the workmanship o•• God, Eph. 2. 10. afterwards facimus oper•• Dei, we do those works which are good▪

and which God commands us. Conversion is a rectifying Man's activity, making him active in a good sense, who was before active in a bad one. The Understanding is active to apprehend, and to propound what is good, the Will is active to chuse and em∣brace it, the Affections move towards it; but if you ask, from whence is this activity? the true Answer is, all is from the power∣fully quickening Grace of God, 1 Cor. 15. 10. By the Grace of God I am what I am, and I labour'd abundantly, yet not I, but the Grace of God that was with me. Repenting, Be∣lieving, Turning, are Mans acts, but they are done by a Power beyond his own: 'Tis both absurd and dangerous to say, that Christ repented and turned for us; but 'tis a great truth, to affirm that he strengthens to Turn and to Repent, and 'tis through him that repenting and returning Sinners are accepted.

6. Conversion that is true, is Present. Delaying to turn, is indeed a denying to turn, and that with this aggravation, that there is an endeavour deceitfully to hide a present unwillingness to turn, with a seem∣ing willingness hereafter to do it. The Apo∣stle tells us, Behold now is the accepted time, behold now is the day of Salvation, 2 Cor. 6. 2. The Note of attention, Behold, is

used, and again repeated, and the instant of time, Now, is also 'twice mentioned: God is pleased Now to Call, it concerns Man, in point of Duty, Wisdom and Safe∣ty, Now to Turn. When the Holy Ghost sayes, To day if ye will hear his Voice, harden not your Hearts, Heb. 3. 7, 8. He plainly signifies, that no Sinner in the World, when he hears the Gospel Call, should deferr his Conversion so much as one Day longer: When the Psalmist turned, He made haste and delayed not, Psal. 119. 60. which shewed that he turn'd indeed. To make haste in Conversion, is to resemble a Condemn'd Man, who hastes to take out a proffer'd Pardon, because every moment he is in danger of having the Sentence past upon him put in Execution; 'tis to resem∣ble a Man that makes haste out of a City that is all in Flames.

7. Conversion that is true, is without any deceitful Reservations. The sincere Convert has not an Heart and an Heart, he does not divide it between God and Mammon, between Christ and Belial, between Grace and Sin; but consents to be wholly the Lords, and at the Lords command and dispose. That Conversion which is not with the whole Heart, is but a feigned Conversion, Jer. 3. 10. He that turns in

truth, does not thus capitulate with God.

Such and such sins I will cast away, but some I resolve to keep and live in still, be∣cause my Constitution strongly inclines me to them, because I have much Wealth by them, and take much Pleasure in them; such and such Commands I will observe, but some Precepts are too strict for me, and these I will cast behind my back: I am willing to suffer a little for Christ, some reproach, some loss I am content to undergo, but I must be excused from Obedience, when I am called to lose all that I have in the World, and my Life too; Commands thus to suffer are hard sayings, who can hear them?

These reserves argue reigning and dam∣nable Hypocrisie. The sound Convert is perswaded that God requires no more but what is just and equal, and really for the good of them that are to obey; hereup∣on, without any limitation or exception, he sayes, Lord, Let thy Will be done, by me, in me, and upon me; for thy Will is my Sanctification, and whatever thou command'st me to do or suffer, my Obe∣eience whether active or passive will turn to thy Glory, to my own Comfort and Sal∣vation.

8. Conversion is an inward thing; Rom.

2. 29. He is a Jew that is one inwardly, and Circumcision is that of the Heart, in the Spi∣rit, and not in the Letter, whose Praise is not of Men but of God. There is that in Conversion which the eyes of those that are about us cannot see, but 'tis apparent to Him that searches the heart, and tries the reins, and has pleasure in uprightness. Converting Grace reaches the inward parts, pierces into the very Soul, and there the greatest change is wrought; there is a new light in the Mind and Conscience, there is a new bent and disposition in the Heart; the Soul has Wisdom put into it that before was foolish, becomes true to God and to it self, that before was false and unfaithful unto both; there is a spi∣ritual mysterious Life in the Soul, which before was dead, and this Life is hid with Christ in God, Col. 3. 3. He whose religi∣on lies all in the outside, he may look like a Convert, but never was Converted; Co∣lour and Form he may have, but he wants depth and substance. The Heathen World saw a necessity of inward Religion: One says, that God is

Purâ mente colendus.

To be Worshipped with a pure Mind. Another sayes,

Compositum jus fasque animo sanctosque recessus; Mentis, &c.

Honesty and uprightness of Heart, and a moral Life, is more pleasing to God than the costliest Sacrifices.

9. Conversion though an inward thing, yet shews it self visibly in an answerable Con∣versation: Grace is an active Principle, and where 'tis wrought in the Heart, 'twill have an apparent influence upon the outward man, 1 Joh. 3. 7. Little Children, let no man deceive you; he that doth righ∣teousness is righteous, even as he is righ∣teous. As the Apostle sayes, Shew me thy Faith by thy VVorks, so may I say, Shew me thy Conversion to God by thy godly Con∣versation. If the Heart be turned, Grace will shew it self in the Eyes, by looks that are humble and modest, a Covenant being made with them, that they turn away from beholding Vanity. Grace will breath out at the lips in Prayer, Praises, holy and edifying Communications: And the Tongue will be laid under the law of Love and Kindness. Grace will tye up the Hands from being employed in the unfruitful works of darkness, but active they shall be in deeds of Righteousness, and open and liberal in acts of Charity and Mercy. Grace will hinder the Feet from running to evil; the

Path shall be ponder'd, and the VVayes st••all be established.

10. Conversion is gradual. We read in Scripture of different degrees of Grace: All Converts are not of the same Age, Strength and Stature. The Apostle speaks of little Children, of young Men, and of Fa∣thers, 1 Joh. 2. 12, 13. The little Child has as truly the Nature and all the Parts of a Man, as he that is grown up unto full maturity, but the grown Mans Parts and Members are much stronger than those of the other. The young Convert has all the Parts of the new Creature, he is re∣newed in the whole Man after the Image of God, though he be not wholly, but only in part renewed: And 'tis the Work of God, who has begun this good VVork of renovation, by degrees to perfect it.

The weakest Converts that are true, are not disregarded, Mat. 12. 20. A bruis∣ed reed shall he not break, and smoaking flax shall he not quench, 'till he send forth judg∣ment unto Victory: The bruised reed signi∣fies the Converts great Infirmity; the smoak∣ing flax, the noysom mixture of much Sin with that little Grace he has received; yet that Grace is not, though small, despi∣sed, but cherished and increased, and here∣by our Lord shews himself the true Messiah,

a Saviour to the uttermost: Thus Judgment is brought forth to Victory and Truth.

The strongest Converts are still to grow stronger: There is some remaining Sin in the best of Saints, which they are still to be turning from and purging out; neither are any of them come so near, or become so like to God, but they may be much nearer and liker to him. At first break∣ing of the Day there is much darkness with the light, but by degrees the light increases, prevails against and expels the darkness: An apt Similitude to Illustrate the matter in hand, and to shew how that Conversion is by degrees compleated, Prov. 4. 18. The path of the just is as the shining light, which shineth more and more unto the perfect day.

11. Conversion may be known to be sin∣cere: 'Tis possible for the Convert to be assured he is Converted; and what Con∣solation is consequent upon such an Assu∣rance! For if a Man know that he is turned to God, he may warrantably con∣clude that God is turned unto him; and he may as warrantably inferr, that being turned to him, He will never turn away from him to do him good, Jer. 32. 40. Where∣fore are such Characters and Signs of Con∣version and Grace laid down in the Scrip∣ture,

if the thing were not capable of be∣ing made evident? why are Prophets commanded to comfort the Converts, if none in this World could attain to a knowledge they are Converted? What Strangers are they to the Spirit of Adoption, to the Spi∣rits sealing of Believers to the day of Re∣demption, and his bearing witness with their spirits that they are the Children of God, Rom. 8. 16. who deny assurance of Con∣version and Salvation?

That Church which has been so severe against those that have come out of her, is also hard-hearted to them that remain in Communion with her, for she keeps Souls in torment, by encouraging Doubts and Fears; and by calling a confidence of Salvation, though never so Scriptural, Fi∣duciam ab omni pietate alienam, an Impious Presumption. But we are not to mind the dictates of such a Step-mother, but hearken to a truer, a sweeter and safer Guide, Heb. 3. 6. But Christ as a Son over his own house, whose house are we, if we hold fast the confidence and the rejoycing of the hope firm unto the end.

12. Conversion that is true is lasting: None ever totally and finally turn away from God, who are indeed turn'd to him. Christ the Mediator has made a firm Peace

between God, and those that Believe and are Converted. The enmity between Jews and Gentiles, and between them both and God, is slain by the cross of Christ, Eph. 2. 16. Upon their turning and believing the Lord enters into a Covenant which he will never break. And as Christ by his Death has made an atonement, and appea∣sed his Fathers displeasure; so his Cruci∣fixion is effectual to the killing the enmi∣ty, that was naturally in Converts against God; their flesh and the lusts of it are cru∣cified, Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts. And Rom. 6. 6. Knowing this, that our old man is crucified with Him, that the Body of Sin might be destroyed, that henceforth we should not serve Sin. True Converts shall persevere, for Christ has prayed that they may be establisht, kept from the evil of the World, and be with him where he is, and behold (which does imply the enjoyment of) his Glory, Joh. 17. 15, 24. Persevering Grace is one thing Promised in the Covenant of Grace: God himself engages for those that turn to him in Truth, that He will not suf∣fer them to apostatize and perish, Jer. 32. 40. I will put my fear into their Hearts that they shall not depart from me. I have done with the properties of Conversion.

In the fourth place I am to demonstrate the Necessity of Conversion: What tongue can name the thing that is of greater, or of so great necessity? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is in∣deed the one thing necessary. This has been necessary in all ages, ever since the fall of Man, and 'twill be necessary to the Worlds end, this is necessary for all sorts of Persons, Jews, Gentiles, high, low; rich, poor; young, old; male, female; bond, and free; all must of necessity perish and that for ever without it. None but Converts will live to God in this World; shall live with Him in the World to come: We call Food to eat, and Raiment to put on, and Air to breath in, Necessaries; and so in a sense they are, because frail Nature cannot sub∣sist without them; because we must quick∣ly dye without them: But how much more necessary is Conversion, without which the precious Soul must needs be lost; and there is no escaping eternal Death and Condemnation! The Arguments to prove the necessity of Conversion are these fol∣lowing.

1. The first shall be drawn from Gods frequent earnest calls, and express command. What voice has sounded more frequently from Heaven, than that which requires

Man to return to God? Hos. 14. 1. O Israel, return to the Lord thy God, for thou hast fallen by thine iniquities. Jer. 3. 12. Go and proclaim these words towards the North, and say: Return thou backsliding Israel, saith the Lord, and I will not cause my anger to fall upon thee, for I am merciful, saith the Lord; and I will not keep anger for ever. The Proclamation was made towards the North whither Israel were carried Captives, to intimate their departing from their own land, was the punishment of their departing from the Lord, and sincere returning unto God was the way to prevail with him to turn again their captivity. But now in Gospel daies, the Proclamation is to be made East, and West, and North, and South; even to every Creature, for now God commands all men every where to repent and return to him, Act. 17. 30.

This command is not properly a Com∣mandment of the Moral Law, which re∣quires exact obedience, and without al∣lowing of a transgressours Conversion; Cur∣ses every one that continueth not in all things which are written in the book of the Law to do them, Gal. 3. 10. Yet it must be added, that Conversion includes a sincere Obedi∣ence to the Moral Law, as the rigour of it is abated under the Gospel. Conversi∣on

is a command of a remedying Law given unto Man after the fall. To refuse there∣fore to obey and to return, is not only an affront of Gods Authority and Sovereign∣ty; but a contempt of his gracious conde∣scension towards man, and surely despising of his kindness and good will, must needs provoke the fiercer wrath. Conversion, or coming to God by Jesus Christ, is the great command of the Gospel; know, that then when Conversion is press'd on Sinners, the Gospel is indeed preached to them.

2. Conversion is necessary, because Mans truest happiness lies in God; whom he is cal∣led to turn unto. 'Tis the Misery of Hell, that the wicked Spirits there, are separa∣ted for ever from that God who made them. And 'tis the Worlds Misery, that most men in it are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without God in the World, Eph. 2. 12. If God be not a mans Happiness, what besides can make him truly happy? Here all the Creatures manifest their utter insufficiency. Did the Rich mans purple cloathing, and fine tinnen, and delicious fare, make him an happy man? No, no; having this plenty and prosperity without God, it proved a means of loading him with the heavier guilt, and sinking the Wretch into an hot∣ter and lower Hell. Mans happiness does

certainly consist in his being favoured of God, in his being admitted unto fellow∣ship with him, and transformed into his image and likeness.

Those that are far from him, are far from felicity; and are near perishing, and though never so many, though whole Nati∣ons turn to Him, the Alsufficient God, has enough, is enough, for the happiness of them All, Psal. 33. 12. Blessed is the Na∣tion whose God is the Lord, and the People whom he hath chosen for his own inheritance. God is able to cure the Soul of Man, and to content it. A sick man is uneasiy where∣ever you lay him, 'till his disease be heal∣ed: God can heal the Souls distempers; and satisfie its desires, and fill it to the uttermost of its capacity. Therefore the Apostle prayes for the Ephesians, Eph. 3. 19. That they migbt be filled with all the fulness of God. If our truest happiness be a necessary thing, then Conversion to God is necessary; who himself really is that truest happiness.

3. Conversion is necessary, because of corrupted Nature, it's aversion from the Lord. Man is truly called a Transgressour from the womb, for behold he is shapen in iniqui∣ty, and in sin he was conceived, Psal. 51. 5. Corrupted Nature is Abyssus mali, an

evil not to be fathom'd; they that are not sensible of it, plainly shew, that ig∣norance and stupidness is added to their wic∣kedness. This corrupted Nature is called the Old Adam, which is full of deceitful lusts, a Body of sin, which has a great many members. The highest faculties of the Soul are depraved. The Will is un∣willing to be be made clean. The Mind is carnal, and enmity against God, and is not subject to the Law of God, neither indeed can it be, Rom. 8. 7.

And as man is born with a strong In∣clination to depart from God, so this in∣clination quickly shews it self, Psal. 58. 3. The wicked are estranged from the womb, they go astray as soon as they be born, speak∣ing lies. And this estrangement from God is more and more increased by acts of Sin. And is not Conversion necessary, where there is such a deep corruption and revolt? If the greater the Sickness, the greater be the need of the Physicians skill and care; then Mans alienation from God, highly needs converting Grace, which may perswade and enable him to return, and this Grace is sufficient to do it, Eph. 2. 5. Col. 1. 21. And you that were sometimes alienated and enemies in your minds by reason of wicked, works, yet now hath he reconci∣led.

4. Conversion is necessary, because of Gods Holiness. His Eye is a most pier∣cing eye, looks into all, even the darkest places, sees the wickedness that is conceal'd from men, and not in the least suspected by them. It looks into the very heart, and takes notice of all the imaginations, desires, affections, projects that are evil. And as the Eye of God is piercing, so 'tis most pure. It sees all iniquity, but does not behold so as to approve of any, Psal. 5. 4, 5. Thou art not a God that hast Plea∣sure in wickedness, neither shall evil dwell with thee; the foolish shall not stand in thy sight, thou hatest all the workers of iniquity. Wicked men indeed are apt to think that God is altogether such an one as themselves; and because they like their own evil wayes, they can't imagine that He does so much dislike them: But the wicked man, as he is called a fool, so he never shews himself more a fool, than when he concludes, that though he sins, God is not angry at his sin: this unbelief, this security, this most unwor∣thy apprehension of God, stirs up the great∣er indignation against him, Psal. 50. 21, 22. Thou thoughtest I was altogether such an one as thy self; but I will reprove thee, and set thy Sins in order before thine eyes: Now consider this ye that forget God, least I tear

you in pieces, and there be none to deliver. If God be glorious in Holiness, if his wrath be revealed against all unrighteousness of men; if Sin be the abominable thing, which his Soul hates; it undeniably follows, that Turning from wickedness is of absolute ne∣cessity.

5. Conversion is necessary, because of Gods immutability and unchangeableness. Can Gods pure and holy Nature ever alter? Can Light it self become Darkness? can Perfection become Imperfect? Holy An∣gels indeed changed and became Devils; many of them Apostatized, they kept not their first estate, but left their own habitati∣on; Man was made upright, but he changed, he sinn'd, and lost his Glory in which he was created. But the Apostle tells us, that with God there is no variableness, nei∣ther shadow of turning, Jam. 1. 17. If the Holy God cannot change, then sinful man must, else he cannot draw near to God, or be accepted of him; Cleanse your hands ye sinners, purifie your hearts ye double mind∣ed; and so draw nigh to God, and he will draw nigh to you, Jam. 4. 8.

6. Conversion is necessary, because it was one great end of Christs dying. Our Lord in his Crucifixion designed to save his Church from wrath, and this was a

great benefit; he designed also to save his Church from Sin, Tit. 2. 14. VVho gave himself for us, that he might redeem us from all Iniquity, and purifie unto himself a pecu∣liar people zealous of good works: And if the Punishment of Sin be a less evil than Sin it self, Redemption and Conversion from Sin is a greater benefit than bare deliverance from the Punishment due to it. Our Lord suffer'd for sins, the just for the unjust, that he might make the unjust to become just, and might bring them unto God, 1 Pet. 3. 18. The Son of God was made Man, he was made Sin and a Sacri∣fice for it, that sinful Men might turn and become Saints; he well knew how great an Evil, how dangerous an Enemy, how deadly a Disease Sin is, and consequently how needful it was his Church should be Converted and Delivered from it; there∣fore his great Love, Compassion and Care, moved him to give himself for his Church; that he might sanctifie and cleanse it, Eph. 5. 25, 26.

7. Conversion is necessary, because it is one great reason of the Mission of the Spirit. The Father sends the Son to dye, that sin might dye, and Souls converting from it might live: The Son sends the Spirit, now one great work of the Spirit is to convince

the World of sin, to shew the necessity of Conversion, and to work that which is so necessary. Conversion is a very great thing, and of the highest consequence, in which the concurrence of the Father, Son, and Holy Ghost, is very much to be re∣marked: The Father allows of Conversion, gives the Sinner leave to turn, nay, re∣quires him to do it, with an encouraging signification, that he will receive him in Christ: The Son by his Incarnation, and Sufferings, and Intercession, opens a way for the Sinner to come to the Father; and by the Price he paid, has purchased both the Sinner that is Converted, and Convert∣ing Grace, whereby he comes to be Con∣verted indeed: The Holy Ghost works the change and makes the Convert; he enlight∣ens the Eyes of the Ʋnderstanding, he sets the Will at liberty, 2 Cor. 3. 17. Where the Spirit of the Lord is, there is liberty: Liber∣ty, not only to discern what is good, but Liberty to chuse and embrace it. Finally, He changes the Soul into the divine Image, and he abides for ever in the Church of Christ, that he may hinder this Image from ever being quite defaced, that he may per∣fect and compleat it.

8. Conversion is necessary to fit for pre∣sent Service and Duty. An Unconverted

Sinner is a bad Tree, and all the Fruit he bears must needs be evil. Is it reasona∣ble to expect Figs from the Thistle, or Grapes from the Bramble or the Thorn? how can he whose Person is hateful to God, whose Heart never was sanctified, do any action which may be truly plea∣sing in Gods sight? Solomon tells us, that not only the Prayer of the wicked is an abo∣mination to God, because he turns away his ear from hearing the Law, Prov. 28. 9. but also, that the Ploughing of the wicked is sin, Prov. 21. 4. If Ploughing be taken proper∣ly, it intimates, that the wicked mans or∣dinary Employments are not without Pro∣vocation, because he does nothing in a right manner, to a good end: If Ploughing be taken Metaphorically, for Contriving and De∣signing, it shews, that the Devices of the Heart of a wicked man are all vain and evil. Conversion therefore is very need∣ful, that Man may become meet for the Service of God. The Converts Heart is right with God, desires God himself chief∣ly, and in what he does, designs his Glo∣ry, and being made a sanctified Vessel, he is made fit for his Lords use, and prepared unto every good work, 2 Tim. 2. 21.

9. Conversion is necessary to fit for fu∣ture Reward. We read that the unrighte∣ous

shall not Inherit the Kingdom of God: Wicked ones are unfit to be among the Spirits of just Men who are made perfect∣ly holy, to be among the Elect Angels who never sinn'd, but are ever crying out, Holy, Holy, Holy, Lord God of Sabaoth! Though Heaven is not merited by our turning Holy, yet Holiness prepares and fits us for Heaven: The Apostle signifies, that Converts are deliver'd from the power of darkness, and translated into the Kingdom of the Son of God, and hereby they are made meet to be partakers of the Inheritance of the Saints in light, Col. 1. 12, 13. The same Apostle having spoken of Life and Immortality, adds, Now he that hath wrought us for the self same thing is God, who hath also given unto us the earnest of the Spirit: By Converting Grace we are wrought upon for Glory; and the Spirit who works in us a new Life which is Spiritual, is an earnest to assure us of Life Eternal: Oh Heavenly Jerusalem! a City that has foun∣dations, whose builder and maker is God! where Glory is everlasting, Blessedness per∣fect, and Joy is full, without possibility of abatement! into thee none but Converts shall have, or are fit to have admission!

10. The Threatnings which the Word de∣nounces against the Ʋnconverted, prove the

Necessity of Conversion. The only Saviour asserts with vehemency, and that again and again, assuring all, that there is no Salvation for the Impenitent, Luk. 13. 3, 5. Except ye repent, ye shall all likewise perish. If Souls are Unconverted, Sin is certainly Unpardon'd, and unpardon'd Sin binds over to eternal Death: We are command∣ed to Repent and be Converted, that our Sins may be blotted out, Act. 3. 19. Those who refuse to be Converted, all their Sins are written down in the book of Gods Re∣membrance, not one blotted out or for∣gotten, which book will be open'd at the last day, to their Confusion and Condem∣nation. What heavy loads are Guilt and Wrath! both these abide upon the Un∣converted.

How soon may the Wrath of God, which is both threatned and justly merited, seize upon the Unconverted! how suddainly may it destroy them beyond all possibility of remedy! Psal. 7. 11, 12. God is angry with the wicked every day; and as he grows more wicked, God becomes more angry: If he turn not, he hath whet his Sword, he hath bent his bow and made it ready: To signifie the Patience of God, and his unwillingness to destroy, the slaughtering Weapons are re∣presented as lying by him unprepared, his

Sword is not whetted, his Bow is unbent; but if Sinners refuse to turn, the Sword, the Bow may quickly be made ready, and God may come to that peremptory re∣solution, Isa. 1. 24. Ah! I will ease me of mine adversaries, and avenge me of mine ene∣mies.

Turning you see is in the highest de∣gree necessary, for you must turn or dye: If a City were on fire, and there were but one Gate at which there might be an egress, to fly from the fury of the flames. Oh! what flocking would there be to that Gate! If Sinners had but any sense and knowledge, they would turn to God by thousands and by millions, since Conversion is the only Door through which they may escape the Vengeance of eternal Fire: Those obstinate Wretches that will not turn in time, God will make them burn in Hell for evermore.

Thus have I at large demonstrated the Necessity of Conversion: But alas! VVho believes our report! who credits that which is of all the greatest certainty! Necessity in other matters has a mighty force, but the Necessity of Conversion prevails with ve∣ry few. I make a needful Apostrophe from Man to God himself.

Lord! Reveal and make bare thine own

arm, and cause the most stubborn and stout∣hearted to yield 〈◊〉〈◊〉 thee; for Arguments alone will never prevail with the dead in Sin, to turn and live to God.

In the fifth place, I am to Answer the Arguments which the carnal Minds of men object against Conversion: These 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; these fleshly reasonings are strong holds which must be cast down, 2 Cor. 10. 4, 5. And I would not leave one of them undemolished. Removere prohibens, to re∣move the hindrance of Conversion, is ve∣ry much conducing to the thing it self; therefore I shall (which is but needful) be the larger, in producing the strongest Reasons and most forcible Pleas that are brought and used against Sinners turning to God; and give a full Answer, shewing the miserable invalidity and weakness of them all.

Obj. 1. The first Objection against Con∣version is this; We are Members of the Christian Church already. We have been Baptized in the Name of the Father, Son, and Holy Ghost: If indeed we were Hea∣thens or Infidels, 'twere proper to call us to turn to the true God, and to embrace the Faith of Christ; but since we are al∣ready Baptized into the Church, which is

his Body, the Call and Invitation to turn seems not to be made to us.

Answ. 1. It is one thing to be a Mem∣ber of the visible Church, and another thing to be really a Member of Christ: The Apo∣stle sayes, All are not Israel who are of Is∣rael, Rom. 9. 6. Many have a Form of God∣liness without the Power. In the same Vine there are many fruitless as well as fruitful Branches: In the same Church vi∣sible, many unsound Professors, if not more in number than sincere Believers: Now because these Saints in shew only, seem to be near to God, but their Hearts are re∣ally removed far from him, they have need to return to him as well as the openly Prophane.

2. Baptism and Conversion are separable. Simon Magus was under a Conviction by the Miracles which were wrought for the Confirmation of the Gospel, that it was from Heaven; and he was Baptized by Philip, who did his Duty in administring that Ordinance to him; yet afterwards Si∣mon Peter tells him plainly, that his Heart was not right with God, but he was in the gall of bitterness, and in the bond of iniqui∣ty, Act. 8. 21, 23.

3. The Jews of old were of the Church of God, and yet how often are they Called to

turn? Will Church-members, without Conversion be the better for their Church∣membership? Oh no. Sin in them is more inexcusable, they add treachery and perfidiousness to their iniquity; and here∣by their Provocation is, and their punish∣ment will be the more increased, Amos 3. 2. You onely have I known of all the Fami∣lies of the Earth, therefore will I punish you for all your iniquities. Your Sins by my Favour and your Priviledges are aggrava∣ted; therefore your Condemnation with∣out Conversion will be much the sorer.

4. Your Baptism is so far from proving Conversion needless, that it strengthens your obligation to turn to God: And indeed as Circumcision of old, which was a Seal of the same Covenant; it may be improved this way. Under the Old Testament, eve∣ry Israelite that in Infancy had been circum∣cised in the flesh, might go unto God for Converting Grace, for a circumcised Heart, and go to him as unto a God who had sealed a Covenant to him. Ephraim upon this score calls the Lord his God; when he cries to him to be turned, Jer. 31. 18. Turn thou me and I shall be turned, for thou art the Lord my God; as if he should say, Lord! I have been circumcised, and de∣dicated unto Thee, and laid under an obliga∣tion

to be Thine: Oh circumcise and turn my Heart, that I may be Thine indeed.

Do the Children of Believers under the Gospel, want such an help to Conversion, as the Jewish Children under the Law had? Did Christ come to turn Infants out of Covenant who were once taken in, and to lessen the Saints Priviledgs instead of enlarging and augmenting them? No, no. He that has been baptized, and received this Seal of the New Testament; may with considence address unto God, and say, Lord! I have been baptized with Water, Oh! sprinckle me with the Blood of Jesus, baptize me with his Spirit, wash me thorow∣ly from my iniquity, cleanse and turn my Heart to Thee, and make me faithful and stedfast in thy Covenant.

Obj. 2. The second Objection against Conversion is this, We are not as other men are, and have no need to turn. Our lives have been unspotted, none can charge us with Extortion, with Injustice or Adul∣tery; who can accuse us of a fault that we should concern our selves to mend? Had we indeed been gross offenders, Conversi∣on and Reformation would have been our Duty: But the Letter of Gods commands we have observed, and refused to be vi∣cious, like others, from our youth up∣wards.

Ans. 1. An unblameable Conversation I would not let pass without the Commendation that's due to it. 'Tis well that many who are Strangers to God, are under some re∣straint, by Education, Laws, Shame, na∣tural Conscience, else the World might quickly be too hot for any that are born of God to live in it. The young Man in the Gospel, who was so exact in his Mo∣rals, 'tis said our Lord loved him, Mar. 10. 21. though he himself loved his Possessions before a Saviour, and a Treasure in Hea∣ven. a 1.2 Christ did not love him as he loved his Church; but had a respect to his ex∣ternal vertues, as those things which tend very much to the Conservation of Man∣kind; and to the Benefit and better order of the Universe.

2. Admit you are free from grosser crimes, yet which way are your Hearts in∣clined? What best suits them? What do they love and prize most? Though your Pleasures are in themselves lawful; though your Estates are not gotten by deceit and unrighteousness; yet if these are loved and valued more than God, and Christ, and Heaven; you are guilty of Idolatry. 'Tis reason you should repent and return, for

your Hearts are departed from God, and are settled upon the Creatures: You are they who have committed the two great evils, at which the very Heavens may be astonished, and horribly afraid; you have for∣saken the Fountain of living Waters, and hewen out unto your selves, Cisterns, broken Cisterns, that can hold no Water, Jer. 2. 12, 13.

3. You that are not of vicious Lives, Have you studied the Corruption of your Na∣tures? Christ tells you, that, that which is born of the Flesh is Flesh, Joh. 3. 6. And Flesh being here opposed unto Spirit, till you are converted and born again, your Natures are carnal and full of enmity against God. Oh see the sinfulness of hu∣mane Nature! how backward are you to think, or speak, or hear of God! how void of Love to him, Fear of him, and Delight in him! The Fountain of evil in the Na∣ture of man, is so inexhaustible, that if man should live here for ever, this Foun∣tain would cast forth wickedness for ever; and thus 'twill do in Hell, and therefore everlasting punishments there, are just and righteous.

4. You that have been just to men, giving them their due, how have you omitted your Duty towards God, and your duty towards

the Souls of others, as well as your own? And suppose, that you have prayed and heard ••he Word, and gone in a Road and Round of holy Duties; yet your unbewailed, nay ••llowed deadness, distractions, and forma∣••ity in these duties, makes them very of∣••ensive to God, and the more offensive, be∣cause though such sorry duties, yet they ••re rested on as Saviours to keep you out of Hell, to bring you safe to Heaven.

5. This wholeness in your own conceit, ••eeps you off from Christ the Physician, Mat. 〈◊〉〈◊〉. 12. While you think you need not Converting Grace, you remain unconvert∣••d; and the Miseries and Curses of the Unconverted are upon you. Confidence ••n your selves makes your Case worse in ••ome respects than that of the Publicans ••nd Harlots, who entred into the Kingdom of Heaven before the self-justifying Scribes and Pharisees.

Obj. 3. In the third place, some do ar∣gue thus against Conversion. We are too ••oung, and 'tis too soon to turn to God. Se∣••ious thoughts about our Souls, must not ••e expected in such Green heads as ours. Our Glass has but just begun to run, we have time enough before us; therefore we hope we may be allowed to act as others of the same age with us, and enjoy our

Sports and Pleasures, and fulfil our youth∣ful Lusts and Desires; when Age comes on, then 'twill be time enough to turn to God, and make Provision for Eternity.

Ans. 1. Early Conversion is very accepta∣ble. 'Tis the Duty of them that are young to remember their Creatour in the dayes of their Youth, Eccles. 12. 1. And God is ve∣ry much pleased when he is thus remem∣bred. A mark of Honour is put upon them that have been Converted betimes; Joseph, Josiah, Timothy, and others, are up¦on sacred Record; because when very young and tender, they did fly from sin; turn'd to God, and fear'd him; and by his Word became wise unto Salvation.

2. Early Conversion is more easie. 〈◊〉〈◊〉 grant, Nature in the Young, as well as Old, is utterly averse from it; but yet 'tis certain that long continuance and cu∣stom in Sin does make it harder to be for∣saken. Therefore sayes the Prophet, Jer. 13. 23. Can the Ethiopian change his Skin, or a Leopard his Spots? then may ye do good, that are accustomed to do evil. Evil Cu∣stom is a second evil Nature, and doubles the Cords, which hold, and hinder the Sinner from Conversion. They that turn while young, have not such habits of s•••• to grapple with, neither are evils so root∣ed

in them, as in those that are Older.

3. Early Conversion prevents a great deal of Sin, which impetuous Youth is apt to be defiled with. When the Psalmist saies, Where∣withal shall a young man cleanse his way, Psal. 119. 9. he plainly intimates that the way of the young man, is naturally unclean, and Nature being vigorous in him, his Pollu∣tions and Defilements exceedingly grow upon him. But if he turn to God, and take heed to himself according to the Words Di∣rection and Command, his Heart shall be made and kept pure, his Vessel shall be pos∣sessed in Sanctification and Honour; and though Youth be a dangerous Age, the Grace of God shall be sufficient for preser∣vation.

4. You that are born of Christian Pa∣rents, God has challenged a special interest in you, from your very Infancy. a 1.3 The Children of them that are In∣fidels are expresly said to be unclean: but if the Parents, or, but one of them does be∣lieve; the Children are affir∣med to be holy, 1 Cor. 7. 14. You are Holy to the Lord, your faithful Parents as they gave themselves, so they gave you their Seed unto their Lord,

to be peculiarly for his Use and Service. Circumcision of Infants under the Law, and baptizing them under the Gospel, shews that obligations to Conversion are early, and that the thing it self can never be too soon.

5. You that are young, and talk of ha∣ving time enough; remember, that young ones may dye, and often do; and after death they are brought to judgment, Eccles. 11. 9. b 1.4 And if you dye before Con∣verted, you will dye in your Sins, and the first death and second death will come to¦gether. O young man, con∣sider, that Childhood and youth are vanity; the Thoughts and Counsels then, are usually foolish and unreasonable. Life is not to be reckoned upon; for mans Life is but 〈◊〉〈◊〉 Vapour; and Thine may be as a morning Cloud, and as the early dew, vanishing very quickly: Therefore hasten thy flight from youthful lusts, and turn to God without any further delay.

Obj. 4. Others do further Object, That if once they are Converted, they must bi•• an eternal farewell to all Delight and Plea∣sure, and live a melancholick Life; their eyes must alwaies be full of Tears, and thei••

breathing must be a continual sighing; they must ever be complaining of their Hearts, and lamenting the miscarriages of their Lives, and unto Joy they must become perfect Strangers: And by such sad apprehen∣sions as these, Satan sills the Hearts of thou∣sands with a mighty Prejudice against Con∣version. But to this Objection I thus Answer.

Ans. 1. Conversion only banishes the Plea∣sures that are sinful; and to take Pleasure in Sin, how unreasonable is it? should it be counted a Pleasure to anger the Al∣mighty? to lay our selves under a Curse which none can bear, without being ex∣treamly wretched? should it be counted a Pleasure to expose our selves to all sorts of Judgments and Calamities in this life? to wound the Conscience, to damn the Soul for ever? Is there any ease in Hell? are those Burnings become desirable? and should Pleasure be taken in Sin, which if still delighted in, will certainly bring us to those Torments? Lovers of sinful Plea∣sures understand not Pleasures: All these kind of Delights are to be shunn'd, for they have as it were an intoxicating and stupifying Poyson in the mouth, and a mor∣tal Sting in the tail of them.

2. Conversion spiritualizes and hightens the Pleasures that are innocent and lawful: He

that keeps within the bounds that God has set him, consults his own Peace. When God is eyed and served in the abundance of all things, there is the greater Joy in that abundance, as is intimated, Deut. 28. 47. When the Creatures are improved for God, this is one way towards the Cure of that Vanity and Vexation that Sinners find in them: To Eat, and Drink, and Recreate our selves to the Glory of God, designing by these actions to be fitter for our Lords work and use, this puts a very great sweet∣ness into both our Food and Recreations; and this sweetness the greatest Epicures and Sensualists taste not of.

3. That Godly Sorrow which is so much cryed out against, is not without a satisfacti∣on: Did ever any one that truly repented, repent of his Repentance? Impenitency will be found a most destructive Madness, and will be repented of in Hell at farthest▪ but Repentance never, not in this World▪ less at Death, and least of all in Heaven▪ 2 Cor. 7. 10. Godly sorrow worketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Repentance unto Salvation not t•• be repented of: As God is pleased with th•• Sacrifice of a broken and contrite Spirit, s•• the Heart that is broken may be glad o•• this Contrition, which is the work of a Co••∣forter, and to find how God has chang••

the heart of stone into an heart of flesh.

4. 'Tis the greatest mistake in the World, to think that turning to God, is nothing else but turning sorrowful: Care is taken that the grossest Offenders if truly Peni∣tent, should not be swallowed up of over much sorrow, 2 Cor. 2. 7. The Mourners are pro∣nounced blessed, for they shall be Comfort∣ed: They that sow in Tears shall reap in Joy: The Kingdom of God is Peace and Joy in the Holy Ghost, as well as Righteousness, Rom. 14. 17. and this Peace passes all un∣derstanding, this Joy is unspeakable and full of glory: How large and lasting is the Foundation that the Converts Joy is built upon! he rejoyces in Christ Jesus as a Sa∣viour to the uttermost; he rejoyces in God as the best of Fathers, as a Portion for ever; he rejoyces, because his Name is written in the Book of Life, and shall never be blotted out; he rejoyces, because he shall want no good thing in this World, and the evils that are his exercise shall work together for his good; he rejoyces finally, because in the next World his Joy will be full, and with∣out any mixture of Grief, or any reason for Trouble, in Gods glorious Presence; and his Pleasures will not be like those of sin, only for a season, but will last for evermore, Psal. 16. ult. Conversion then will not rob

you of Delight, but make it truer, great∣er, and better grounded; whereas the Pleasures of the Unconverted are but meer Delusions, Dreams, and are chased away like Night-visions.

Obj. 5. In the fifth place, there be that argue thus against Conversion: If we turn to God, we shall be exposed to Contempt and Reproach: How many Mouths will be o∣pen'd against us? how many Tongues will speak evil of us? we shall perfectly be made the meer foot-balls of disdain, if we become indeed religious.

Ans. 1. A wise Man should not be con∣cern'd at the disesteem of Fools and Mad men; so wicked men are called, and such and no better indeed they are. If all the poor Lu∣naticks in Bedlam should deride you be∣cause of your sober Carriage, you would not mind them, unless it were to pity them, because you would know your selves to be in your Wits, and them to be out of theirs. When wicked ones do make a mock of Sin, 'tis a sign that they are in a spiritual sense delirious, and when they prate against Religion, this is really their frantick raving.

2. To be Reproached, is better than to be Commended of the World: You would be none of the best your selves, if you had

the good word of all that are bad: Christ himself sayes, Woe unto you, when all men shall speak well of you, Luk. 6. 26. Reproach for Religion and Righteousness sake, is a far greater Honour than the esteem of all the Men of the World. The Apostle Paul was so far from being discouraged, that he took Pleasure in Reproaches, 2 Cor. 12. 10. And Moses before him, had esteemed the reproach of Christ greater riches than the treasures of Egypt, Heb. 11. 26.

3. Better▪ Men reproach thee for thy Conversion, than Conscience reproach thee for thy Obstinacy: The reproaches of an awa∣kened, a wounded Conscience, will be ve∣ry terrible, not to be denied, not to be an∣swered, not to be endured: As long as Job's Heart did not reproach him, but wit∣nessed his Integrity, Job 27. 5, 6. he could bear his unfriendly Friends Censures and Reproaches the better.

4. Whatever the World judges, Conver∣sion is exceedingly for the honour of all that are Converted. All Unconverted ones are really vile and abominable, slaves to their lusts, the unclean Spirits drudges; they are most basely employed, because employed in works that are evil. But the Convert has a real excellency, he partakes of a new, of a divine Nature, 2 Pet. 1. 4. How

highly is he advanced, who is promoted to be a Child, an Heir of God, a Joint-heir with Christ! Priestly, nay, Kingly dignity is put upon him, Rev. 1. 6. Oh mind not the scoffs and scorn of the foolish. To have God to be your Father, Christ your Brother, the Holy Angels ministring Spi∣rits to you, to be enriched with Grace, and at last Crown'd with Glory, cannot justly be look'd upon as a matter of dis∣grace to any.

Obj. 6. There be some that further Ob∣ject against Conversion: This is a thing may cost us very dear, we may come here∣by to suffer the loss of Liberty, Estate and Life; how many Thousands of Martyrs have there been, since there was a Church ga∣ther'd out of the World, and Converted to God through Christ Jesus? Death came to these before the time, and came with Vio∣lence, and the Torments they endured, made them suffer many Deaths in one: 'Tis ter∣rible to be stoned, sawn asunder, slain with the Sword, burnt to ashes at a stake; or if it come not to this, 'tis sad enough to wan∣der about in sheep-skins and goat-skins, being destitute and afflicted, and forced to dwell in Dens and Caves of the earth: Flames, Swords, Racks, Gibbets, are none of the most ta∣king things to perswade unto Conversion.

Unto this affrighting Objection, I thus An∣swer.

Ans. 1. Though all should count the Cost of being Converts, and reckon upon the Cross, yet all are not put upon bearing the heaviest part of it; though many have sail'd through a very tempestuous Ocean to Heaven, yet many have also through a calmer Sea arrived safe thither. The Church of Christ has its lucid Intervals, and for many years in some places there is not the fiery Tryal: The God whom they serve, takes away the righteous very frequently from the evil to come, Isa. 57. 1, 2. and they are safe at rest above, before the storm here below rises.

2. There is a Promise made to Con∣verts, of so much of this World as God sees to be good for them; and he is best able to judge what is indeed convenient: So that Godliness is really a gainful thing, and has the Promise of the Life that now is, as well as of that which is to come, 1 Tim. 4. 8. While the Lord sees it expedient, his Saints should keep their temporal enjoy∣ments, that fence his Providence has set about them, will secure them from the sons of violence, Heb. 13. 5, 6. Let your Conver∣sation be without Covetousness, and be content with such things as ye have; for He hath

said, I will never leave thee nor forsake thee: So that we may boldly say, the Lord is my helper, I will not fear what man can do to me.

3. All losses for Religion are sanctified, and the Soul gains so much Grace and Peace when temporal goods are taken away, that in point of value, the Sufferer receives in this life an hundred-fold, Mar. 10. 30. He that receives a Wedge of massy Gold from the hand that took away a few Farthings, has he reason to complain of being a loos∣er? less reason has he to cry out of loss, who has less of the World, but much more Grace and spiritual Joy than ever.

4. If Converts are called to Martyrdom and extraordinary Trials, extraordinary Strength shall be vouchsafed; for God is faithful, who will not suffer any of his to be tempted above what they are able, 1 Cor. 10. 13. The greater the Saints sufferings are, the greater honour is put upon them, and the greater is their support and comfort: Abun∣dant Sufferings, and abundant Consolation to sweeten them, go together, 2 Cor. 1. 5. For as the Sufferings of Christ abound in us, so our Consolation also aboundeth by Christ. 'Tis ill indeed to suffer as an evil doer, or as a busie body in that which it does not con∣cern us to be doing; but to suffer as a Chri∣stian,

as a Convert, is an happy thing, and should be rejoyced in; because the Spirit of Glory and of God, does rest upon those that thus bear the Cross of Christ, 1 Pet. 4. 13, 14. He gives them boldness in Confessing the Truth, a Mouth and Wis∣dom to silence those that gainsay it, and Faith, Fortitude and Patience, to bear the uttermost of their Force and Fury. A fiery Furnace, though seven times heated, is not to be dreaded, if the Son of God be there with us.

5. None that come to Heaven repent of having parted with any thing, that stood in competition with it. The Apostle while here called Afflictions light, but how did he look on them, when they were all past, and the weight of Glory was actually re∣ceived? All Heads are Crowned in Hea∣ven, and all Crowns are bright; all Vessels of glory are so full, that there is not room for the least envy, yet there seems to be a special note of Honour set upon Suffer∣ers; the Scripture represents them as point∣ed at, for their Faithfulness and for their Reward, Rev. 7. 14. These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

Obj. 7. A seventh Objection against Con∣version

runs thus, We see very few that are perswaded to turn to God; the genera∣lity of those whom we live among re∣main Unconverted, and why should we be singular?

Ans. 1. The general bad Example that is given, is a great mischief to the World, whereby wicked men do harden one ano∣ther. A few indeed there be that are chosen out of the World, and who do seek and chuse a better World, but the gene∣rality are worldly minded; the shrodest Heads, the greatest Wits, the deepest Politi∣tians mind Earth and neglect Heaven, and refuse to be Converted that they may come thither; and multitudes going in pernicious wayes, they are walked in with the greater security, yet they are not at all the less destructive.

2. Is it any harm to be singular in what is excellent? To be singular in good Na∣ture, to be singular in Parts, to be singu∣lar in Learning, is not matter of reflecti∣on, and why should it be accounted dis∣graceful to be singular in Grace and Ho∣liness? He that sayes, Mat. 7. 14. Strait is the gate, and narrow is the way that leads to Life, and few there be that find it; inti∣mates plainly, that his followers must not herd with the multitude, and that those

must be singular, who will go in the safest and most excellent way.

3. Is it any harm in a time of Pesti∣lence, to be of the Number of those few that escape the Contagion? Sin is the worst sort of Plague, and most in the World dye of it, and dye the Death that is Eter∣nal: Oh what madness is it to refuse to be Converted and healed, and to resolve to dye and to be damn'd for Company?

4. Multitudes in Hell will be no ease or relief to one another. They that have been drawn to Sin, by others; with what eyes will they behold them in torments, cur∣sing the Counsel and Example they gave them; and especially their own madness in imitating such pernicious Patterns! And the perswaders to Sin, will have their mi∣sery increased, because they have occasio∣ned others eternal misery. 'Tis very pro∣bable that the Rich man, Luk. 16. was afraid of having his own torment increased by his Brethrens company, unto whom per∣haps he had been exemplary in Profane∣ness and Sensuality; therefore he wish'd them a Messenger from the Dead, to per∣swade them to Repentance.

Obj. 8. In the eighth place, another Ob∣jection is this. We have no strength, no ability to turn to God. If we were endu∣ed

with a Power to Convert our selves, and to make our own Hearts new; 'twe•••• reasonable to perswade us to exert and put that Power forth. But man since the fall is without strength, and therefore in urging us to Conversion, you urge us to that which is impossible by us to be per∣formed.

Ans. 1. I grant mans inability to make himself a sincere Convert; to turn, is a Sin∣ners Duty, but from hence it does not follow that he has ability of himself to do it. A man that owes ten thousand Ta∣lents, does not cease to be a Debtour, be∣cause he has never a Farthing to pay. To help to answer this Objection, we must not introduce, the Pelagian, or Semipelagi∣an Errour.

2. Are you glad that you are unable to turn to God? do you rejoice that you have such an excuse for your laziness and per∣versness? If so, it shews the naughtiness of your Hearts. And your Conscience must needs yield, that your Plea of Impotence, is a very weak one. If a Servant that by a fall were made a Cr••••ple, were glad that hereby he is disabled from serving his Master, his Master would be just in punishing him, for not doing what he can't do, because he has such a naughty mind,

that he is glad he can't do it.

3. If you are sensible of your inability to ••urn to God, and sorry because unable, and ••••sirous to have ability to turn indeed; your Condition is really very hopeful. Obsti∣••ate Sinners had rather be without strength to turn to God, than have it; in vain therefore do they plead want of Power, when Will is so much wanting. But if you are sensible you have no might, and desire Power from above, God is ready to strengthen you by his Spirit, to that, un∣to which Nature is unable. He is willing to give his Spirit unto any that seriously ask him, Luk. 11. 13. He gives Power to the faint, and to them that have no might, and are sensible they have none; he increa∣ses strength, Isa. 40. 29. Make use of and attend upon the appointed means and or∣dinances of Grace, wherein this Strength is conveyed. Fury is not in God, when once Sinners begin to yield: Lay hold upon his Strength that you may turn in Truth, and make peace with him, and you shall make peace with him, Isa. 27. 5.

Obj. 9. A ninth Objection is this, Though we do not turn to God at present, yet we are not absolutely against the thing; here∣after we intend to do it. This is both an excuse for not turning, and an argument

against the present doing it; because 'tis time enough, as they say, hereafter.

Ans. 1. Delay to turn to God, is bot∣tom'd upon very great mistakes, as if Sin∣ners could turn when they would, or could command the Grace of God at Pleasure to assist them, or were sure of the continu∣ance of Life, and the season of Salvation.

2. Delay provokes the Lord exceedingly, and very much grieves his Holy Spirit, if a Master commands a Servant to do his work; and he replyes he will do it seven year hence, this is justly look't upon as disobedience and mockery joyn'd together. How would a Master on Earth take such an Answer? Surely it must needs anger the God of Heaven, who bids you turn to day; to say that seven, and seven, and se∣ven years after that, will be time enough to do it. The Spirit urges to present Con∣version; delay vexes the Holy Ghost, and being vexed he may give over striving, Gen. 6. 3. My Spirit shall not alwaies strive with man. And if he be quite gone, Con∣version becomes impossible, you never, ne∣ver can, or will be turned.

3. Delay hardens the unconverted. Satans holds are stronger, Sin is rooted deeper; Conscience is more stupified; Custom in Sin, more fully takes away the Sense of

it. And surely the more dead asleep the Conscience is, the more unlikely 'tis to be awakened; the more the Heart is like an Adamant stone, the more improbable 'tis that ever it should be mollified.

4. Delayes are unconceivably dangerous; 'tis far greater folly to defer thy turning to God, than if thou shouldst defer the cutting off a Grangren'd member, or than if thy house were on fire, and thou shouldst say, A twelve month, or seven year hence were time enough to put out the flame. Martial has an excellent Epigram against delaying the amendment of the Life, lib. 5. Epig. 58.

Cras te victurum, cras dicis Posthume semper; Dic mihi cras istud Posthume quando venit? Quam longe est cras istud? ubi est? aut unde petendum? Nunquid apud Parthos, Armeniosque latet? Jam cras istud habet Priami vel Nestoris annos. Cras istud quanti, dic mihi possit emi? Cras vives: hodie jam vivere Posthume serum est? Ille sapit quisquis Posthume vixit heri.

The design of the Poet is to shew that purposes of future amendment are idle and vain, that to amend presently is late enough, and that it would have been true Wisdom to have done it long ago.

Obj. 10. The last Objection against Con∣version, is that of Despairing Sinners. Oh! say they, we are afraid, 'tis quite too late to turn to God. He has called long, but we have as long refused; he has stretched forth his hand, but we have still been stiff-necked and gainsaying. If we had turned sooner we might have hoped, but now our Sins are so increased over our heads, and we have persisted so long in our re∣bellion, that we quite despair of Pardon and Reception.

Ans. 1. God calls those to turn, who sinn'd long, and with an high hand, nay with their whole might, Jer. 3. 5, 7. Behold thou hast spoken and done evil things as thou couldest: And I said after she had done all these things, Turn thou unto me. Those that have sliden back with a perpetual backsliding, are invited to return to God from whom they have deeply revolted; such a call you have, Jer. 3. 22. and the call is hearkned to and obeyed, Return ye backsliding Children, and I will heal your back∣slidings; behold, we come to thee, for thou art the Lord our God.

2. Some have been Converted very late. Grace has recover'd them that have been very far gone in Sin, and by Sin have been brought to the very brink of the bottom∣less

pit. Some have been Converted, not only at the ninth hour, but at the eleventh hour, nay at the last moment of the twelfth hour of the day. To prevent despair, we have one instance of a Man, that began to live when he was just dying; and that was the Penitent Thief upon the Cross, his Soul was joyn'd to Jesus by a true Faith, just before 'twas separated from his Body; his Heart was changed not many moments before his great change. But do we find any more such instances in Scripture? No. One we find to prevent Despair, but one to check Presumption and foolish Pro∣crastination.

That Thief upon the Cross seems, though just before so great a Sinner, of a sudden to be made the greatest Believer upon Earth. a 1.5 As Calvin observes concerning him, he did altius pene••rare, pierce deeper into the mystery of Christ Crucified, than at that present all the Apostles did; they were all offended, at the Cross; but this poor Penitent places his Confi∣dence in that, which was their scandal; and he sees Life and Salvation in Christ,

when Christ and himself were both dying.

3. Though you that have deferr'd Con∣version long, ought bitterly to bewail your former obstinacy; yet add not the Sin of despair to all the rest. A great many years spent in wickedness, should be reflected on with serious sorrow, and self-condemn∣ing: Yet say not, there is no hope; for this will neither better your Estate, nor you. Despair is a greater sin than most are aware of, reflecting much dishonour up∣on the Grace and Mercy of God, which 'tis his special design to glorifie in the Gospel, Eph. 1. 6. Despair is a disparaging of, and a Sinning against our Lord Jesus, who came into the World to save Sinners, and the very Chief of Sinners, 1 Tim. 1. 15. and how contrary is this despair unto the ho∣ly Spirit the Comforter!

And as despair is evil in its own Nature, and very unreasonable, so 'tis evil in its tendency, it either tends to self-murther; Hope was first kill'd in Judas, and then Judas kills himself; Mat. 27. 4, 5. or else it issues in profaneness: when Sinners con∣clude their Case is desperate, and that they shall certainly be damn'd at last, 'tis not unusual for them to resolve, to enjoy all the Pleasures and gain; of Sin while they may, and to endeavour to expell

their fad and self-tormenting Thoughts, by sensuality and earthly-mindedness, Jer. 2. 25. Judah first sayes, There is no hope, and then resolves upon a continuance, and greater eagerness in an evil way: I have loved strangers and after them will I go. But pray mistake not the Nature of Despair: You must despair of Saving your selves by your own Worth and Power, you must despair of ever obtaining Mercy if resolved still to go on in your trespasses: But,

4. If now at last you are but truly wil∣ling to turn, to turn to God; to turn from all Sin, and to turn with all your Heart, God is much more willing to turn you, to turn to you, and to shew you Mercy. None ever turn'd and was rejected, none ever truly desired Grace to turn and went to Hell without it, and perisht unconvert∣ed. When Ephraim cryed, Turn thou me, and I shall be turned; God surely heard him, Jer. 31. 18. and v. 20. he sayes, M•• Bowels are troubled for him, and I will surely have mercy upon him.

Thus I have answered the Objections against Conversion. I have endeavour'd to level the Mountains and Hills, to fill the Valleys, to make the Crooked straight, and the Rough wayes smooth and plain; that all Flesh may see the Salvation of God,

Luk. 3. 5, 6. And that, Conversion to him, is required of all that will partake of his Salvation.

In the last place, I come to the Appli∣cation.

ƲSE I. If Conversion be thus necessa∣ry, and the great thing which God re∣quires; learn from hence the great dan∣ger, that there is, in being mistaken about Conversion. To mistake counterfeit Coyn for good and lawful Money, to purchase an Estate upon a false Title instead of a sound, and true one; to place Confidence in one that seems a Friend, but is really faithless, and an Enemy; all such mistakes are accounted dangerous and hurtful. But no mistakes in Point of Prejudice and Mischievousness, are comparable to this; when that which is not Grace is taken to be the Grace of God in Truth. It is an Observation, that Fraus oritur ex similitudi∣ne. Deceit arises from likeness: There are many things that have some kind of like∣ness to Conversion, that indeed are not Con∣version; these I am with all faithfulness to discover to you, and you with all care are to heed the discovery; for if you should deceive your own selves, and mi∣stake about Converting Grace, you would

be for ever frustrated in your hopes of Glo∣ry: And can there be a greater disappoint∣ment, than confidently to expect Heaven, and find your selves not only excluded, but Sentenc'd and sent to that place of Woe, where there is the greatest loss, and that loss irreparable; where there is the greatest Pain and Torment, without any hope of ease or end: The things that are mista∣ken for Conversion are these.

1. The turning to a Party and Opinion, there may be this, where there is no turning unto God. An Orthodox Judgment there may be where there is an unrenewed Heart, and Truth may have many to side with it upon the account of secular Inte∣rest: What Multitudes followed Christ for the Loaves, whose Hearts relished not his Doctrine nor himself; though he is the Bread of God that came down from Heaven to give Life unto the World, Joh. 6. 26, 27, 33. 'Tis good indeed to profess what is indeed the Truth, and to be of that party which is most sober and Godly. But the Girdle of Truth, will signifie lit∣tle without the Breast-plate of Righteous∣ness; the form of Godliness will not avail, if the Heart be a stranger to, and inward∣ly dislike the Power of Godliness.

Judas was turned to the Doctrine of

Christ as to an Opinion, and he associa∣ted himself with the most eminent of the Disciples, being one of the twelve Apo∣stles, but he valued the Bagg more than the Faith; he talkt like a Follower of Christ; but his Heart went after his Co∣vetousness, and at last for thirty pieces of Silver he sold his Lord, and lost himself.

Oh! Take heed of such an imagination, that if you are of such a way, or party, or Congregation, you are certainly Con∣verts. In the Church at Jerusalem there was a false and dissembling Ananias and Sapphira, Act. 5. 1, -4. In the Church of Corinth there were some that had not the Knowledge of God, who were asleep in Sin, and whom the Apostle endeavours to awake to Righteousness, 1 Cor. 15. 34. There may be turning to a party without in∣ward Purity, and this is but turning the Church into a Stage, and acting a part there. And as turning to a party is not Conver∣sion, so ceasing to be fierce for a party, is not Apostacy, but 'tis a Moderate healing temper, which would do a mighty kindness at this day; and have a great tendency to the Churches Peace and Edification.

2. Zeal about Circumstantials in Religi∣on is mistaken for Conversion. This sort of Zeal is sometimes joyn'd with gross igno∣rance,

and then 'tis Ignis fatuus, a foolish fire; and sometimes 'tis joyn'd with great impatience and fury against every thing that stands in it's way, and then 'tis perfect Wild-fire. In the Apostles dayes, some were exceeding hot for Circumcision: Others did as loudly cry up Ʋncircumcision. But the Apostle decryes the Ardour and heat both of the one and the other party, and plainly tells them, that Neither Circumci∣sion availeth any thing, nor Ʋncircumcision; neither of these things by themselves, can prove a man a Convert, and in a State of Salvation; but a new Creature, but Faith which worketh by Love, Gal. 5. 6. Chap. 6. 15.

Those that place all Religion in bare Conformity, and are eager for Ceremonies, but neglect the substance of Christianity, and remain without Faith, Truth, Love, Humility and serious Holiness; they will find these Ceremonies insignificant to se∣cure them at Death and Judgment. And on the other side, they who place all their Religion in Non-conformity, but yet are greatly consormed to a vain and sinful World, are as proud, envious and revenge∣ful, as sensual and covetous, as intempe∣rate, unjust and unclean as others in the World are; though these seem to go in a

different path, yet 'tis a path in the same broad way that leads to Destruction.

3. Turning to Errour, and forwardness to promote errours that are very dangerous, is also mistaken for Conversion. Many that are unlearned and unstable, do wrest the Scriptures to their own Destruction, 2 Pet. 3. 16. and yet vainly suppose they are con∣tending for the Faith, and are in the right way to Salvation, this is not Conversion but Delusion; and the greater the Confi∣dence is, the Delusion is the stronger. When Satan transforms himself into an An∣gel of Light, and his Ministers appear as the Ministers of Righteousness; and Errour is dress't up, as if it were most certain and Sacred Truth; how many are led away, and believe lies; and are industrious to perswade others also to believe them! And so much is placed in the embracing of these falshoods, as if it were damnable to reject them.

But I Counsel you to remember that of the Apostle, Jam. 5. 20. that turning from an Errour and not to it, is the way to save a Soul from Death. Observe con∣cerning these deluded ones, whether some spiritual Pride, or carnal Affection, or no∣torious Omissions, were not the fore-run∣ners of their being perverted; whether

they don't allow themselves in the neglect of plainly commanded Duties, bearing some fruits or other which discover them: And whatever Joyes and Comforts they bragg of, they had better be without them, since they serve only as confirming Seals of their Delusions.

4. Another thing mistaken for Conver∣sion, is forsaking of One sin, though there be a running into the contrary, at least an al∣lowance of some Iniquity or other still: He that has been exceedingly addicted to Prodigality, ceases perhaps his Profuseness and Luxury, but runs into the other Ex∣tream, and becomes excessively greedy af∣ter gain; this Man has not turned from sin to God, but from one sin to another. To reform in one thing, nay, in many things, is insufficient, if the Reformation be not universal; one sin loved and liv'd in, is enough to prove one Unconverted, and will be sufficient to destroy: A Man that has one Dagger thrust into his Heart, dyes as certainly as Julius Caesar did, of all the Wounds which were given him in the Se∣nate; or as Attilius Regulus did, who was pierced from Head to Foot in the nayled Barrel.

5. A blameless Conversation is also mista∣ken for Conversion, though there be no

Care or Observation, no Renovation of the Heart and Nature: The righteousness of the Scribes and Pharisees was short, be∣cause only external; if they imbrued not their hands in blood, they were unconcern'd, though their Hearts were full of Wrath and Hatred; if free from actual Adultery, inward Concupiscence was nothing with them: But our Lord rightly expounds the Law, shews how being spiritual, it reaches the Soul, and obliges unto internal Purity and Righteousness; and he expressly affirms, Mat. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. The Apostle Paul tells us, before his Conversion he was, touching the righ∣teousness of the Law blameless, Phil. 3. 6. Yet though his Life were free from blame, and ordered according to a more than ordinary Pharisaical strictness and severity, yet his Heart was void of saving Grace, 'till he was beaten off from Confidence in himself, and he was turned to the Faith of Christ.

6. Bodily Temper and good Nature is mi∣staken for Conversion: Some by reason of their Constitutions are naturally Mild, they take this for the Grace of Patience, and for the meekness and gentleness of Christ; 'tis the temper of some to be Liberal and

Free-hearted, they take this for the Grace of Christian Charity: When they behold others of crooked and crabbed Dispositions, and perceive themselves of a more even and loving temper; they are very apt to be deceived, in judging what is the effect of their natural temperament, to be the sancti∣fying work of the Spi••it: But Oh, how much does Converting Grace differ from meer Nature, when most resined! He that is naturally Patient, is not so in Obedience to God, but because Nature inclines him not to be otherwise. Nature has no regard to the pleasing of God, nor to the enjoying of him; neither does it desire help from him, but is centred in it self, and well enough con∣tented without him.

7. Another thing mistaken for Conver∣sion, is Education, and restraining Grace: Some that have been brought up under Re∣ligious Parents, and have lived in places free from Temptation, and by this means have been preserved from the Worlds Pol∣lutions, they are very apt to call that Re∣newing Grace, which is no more than Grace restraining: But when these do change their Place, and change their Company, how does Corruption discover it self? Experi∣ence very sad has shewn, that they who under their Parents eyes and care have

seemed very serious and well inclined, when their Parents have been removed by Death, all the good Inclinations of the Children, have been as it were buried in their Parents graves; and with a strange kind of eagerness have they run out to great excess of riot.

Joash, during the Life of Jehoiada the Priest, who had saved him from being Murther'd, and brought him to the Throne, seemed a Prince very well Inclined, but af∣ter Jehoiada his Death, all his Good∣ness vanished, he left the Lord Jehovah, and shamefully Apostatized into Idolatry; and when he was faithfully reproved by Zachariah, the Son of Jehoiada, he Com∣manded him to be Stoned: Wicked and Ungrateful Man! thus to take away the Life of the Son, who was himself preserv∣ed by the Father, 2 Chron. 24. 17,—23. And truly, if you observe Education and restraining Grace at the very best, when it has most kept Persons within compass, yet even then there is a levity of spirit in them that are thus restrained; serious Discours∣es are not so savoury to them, as those that are more frothy and vain; and upon Self-reflection they may observe in them∣selves a secret dislike of Religion and strict∣ness, which they dare not openly shew.

8. Conviction in the Conscience is also mistaken for Conversion: When Consci∣ence is thoroughly awakened, and the spi∣rit of bondage causes great fear of Wrath; when Mercy is implored, and Pardon of Sin is begg'd with great earnestness, and the force of Conscience produces a refor∣mation of several Miscarriages; this may seem Conversion, and sometimes ends in it, and it often issues otherwise. Phara∣oh under Conviction, cryes out, I have sin∣ned, resolves to let Israel go, desires Moses his Prayers for him, yet after this hardens his Heart, and that Obduration ended in his Destruction. The Children of Israel, under Affliction and Conviction together, when God slew them, then they sought him, they returned and enquired early after God; they remembred God was their rock, and the high God their Redeemer: And yet though Conscience compell'd them thus far, their Heart remained Unconverted, was not right with God, neither were they stedfast in his Covenant, Psal. 78. 34,—37. There may be amazing terrour in the Conscience, and yet the Heart remain carnal and ill incli∣ned, endeavouring to cast the awakened Con∣science into a dead slaep again, that with∣out any check or trouble it may return to its former perverse and evil way.

9. Temporary Faith and forwardness in Profession is likewise mistaken for Conver∣sion: Those Hearers of the Gospel whom our Lord compares to the stony ground, were forward to hear, and received the Word with joy, and for a while believed; they assented to the Truth of the Word, and look'd upon it as worthy of accepta∣tion; but it was not so acceptable in their account, as to make them willing to lose all for the sake of it; thus far, thus deep∣ly it had not taken root in them; therefore when Persecution arose because of the Word, they were offended, and in time of Tempta∣tion they fell away, Luk. 8. 13. These joy∣ful forward Professors seemed Converts, but really were not Converted: Neither were those that went a degree further, who brought forth, not only the blade of an external Profession, but also some fruit; but being choaked with cares and riches, and the pleasures of this life, did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bring forth any fruit unto perfe∣ction, v. 14.

10. Spiritual Gifts, especially if in some Excellency, are mistaken for Conversion: When there is a great measure of Notio∣nal knowledge, and ability to Discourse well of the things of God, variety and flu∣ency of Utterance in Prayer; these things

take with others, and are apt to a 1.6 puff up those themselves that have them, with a great conceit of their great Attainments, as if they were spiritually alive, and spiritu∣al Worshippers of God, who will be Wor∣shipped in Spirit and in Truth: And yet these Gifts may be, and often are without any true Humility, and in them that know not the more excellent way of Love.

Gifts are to be earnestly Coveted, 1 Cor. 12. ult. yet they are not too much to be magnified: A man may have the Gift of Prophecy, who is not a Saint, but a work∣er of Iniquity, Mat. 7. 22, 23. A man may have the Gift of Prayer, that has not the Spirit of Grace and Supplication; and then, though he Prayes never so well as to out∣ward Expression, yet his Heart being car∣nal, proud, self-conceited, self-designing in his Duties, he is really to be rank'd among the carnal and the formal Worshippers: Un∣der how many Praying lips are there cove∣tous, wrathful, lustful and haughty Hearts? and these Hearts are far from God, what∣ever good words are given to him: And if the Heart is absent from a Duty, God is also absent; and that Duty, as splendid

as it seems, is really Hypocrisie and Pro∣vocation.

Judas had Gifts, and so had Demas, but had they saving Grace? this World had the highest room in the Heart of the one and of the other. I read in Scripture that an evil Spirit came upon Saul, and he fell a Prophesying in the house, 1 Sam. 18. 10. I have read of a Scottish Major who excelled in the Gift of Prayer, but had made a com∣pact with the Devil. O Professor! do not rest and glory in thy Gifts, but humbly use them, and be sure let it be within the sphere of thy Calling. Labour to ex∣cell in Love and lowliness of Mind, that's the way to have the more comfortable evi∣dence of Conversion in thy own spirit, and to be the more truly serviceable to the Church of Christ.

Thus have I discover'd many mistakes about Conversion, that your danger might be apprehended and avoided: And pray remember that groundless Confidence you are Converted, is one of the strongest barrs against the Grace of God, one of the migh∣tiest hindrances of Conversion. And, Oh! how unconceivably woful and dreadful will it be, still to continue confident, till Hell it self for ever, but too late convince you, that your Confidence is utterly unreasonable.

ƲSE II. If Conversion be thus necessa∣ry, Behold the madness of refusing to be Con∣verted: There is an hereditary Phrenzy that is derived from the old fallen Adam unto all his Posterity, not one of his Chil∣dren is born in his right Wits; the Un∣derstanding of none return until they are born again. Physicians tell us, that the signs of Madness are furor & audacia, fu∣ry and boldness; and alas, how bold are men in Sin! They rush into it as an Horse into the battel, Jer. 8. 6. They are so da∣ring as to fight against the Almighty, though none ever hardned himself against him and prosper'd: And these audacious Sin∣ners when reproved, and urged to return∣ing and submission, they are full of fury and rage, and are ready to rend the Re∣prover. The Madness of every one that will not be Converted, I shall demonstrate in several particulars; and Oh, that the Discovery may tend to the Cure of it!

1. He that will not be Converted, he will not be pardon'd, though he is Condemn'd to dye eternally, and a Pardon is offer'd him, he hears the Gospel, which is the Word of Reconciliation; he is told that God is rea∣dy to forgive, forward to be at Peace, nay, beseeche•• him to be reconciled, 2 Cor. 5. 20.

but he will not be intreated, he will con∣tinue an Enemy; he chuses to lye under. Guilt and Wrath still, and acts so senslesly, as if everlasting Burnings were not to be dreaded, but to be desired.

2. He that will not be Converted, he will not be healed of a most deadly Plague, though the Physician do offer freely and through∣ly to Cure him. Sin is certainly the sorest Distemper, because 'tis the Souls Disease: No Souls dye but of this Plague, and all Souls must perish and be lost that refuse to be healed. Christ came on purpose to heal, but frantick Sinners are more afraid of their Physician than of their Sickness, though never so dangerous and mortal: The unjust Man sayes, let me alone to be unjust still, though my Ʋnrighteousness hin∣der my entrance into the Heavenly King∣dom; the proud Man sayes, let me be proud still, whatever the Scripture speaks of Gods resisting the Proud; the unclean Sinner sayes, let me be filthy still, if I can't go to Hea∣ven without being Holy, I care not to come thither. Thus Jerasalem of old would not be cleansed, the Lord offer'd to san∣ctifie and heal her, but she would by no means consent to it, Jer. 13. 27. Woe unto thee, O Jerusalem, wilt thou not be made clean? when shall it once be!

3. He that will not be Converted is certainly frantick, for he will not be eased of a load that he can't bear: Can he stand under the weight of thousands and millions of Iniquities? No, no; the least of all is heavy enough to sink him into Hell; Oh how exceeding low will he be depressed under the whole number! Can he bear up under the Almighty's Indignation? that Wrath has such righteousness and strength with it, that none can stand before it. Now if the Sinner would become a Con∣vert, Iniquity should be removed, divine Anger appeased through a Mediatour, but he utterly rejects the motion.

4. He that will not be Converted, is resolved to remain poor, though the greatest Treasure, the Pearl of price be proffer'd him; and may be had for prizing and acceptance: The second Adam tells us, how we are beggar'd in the first; those words may tru∣ly be applyed to every natural Man, Thou art wretched, and miserable, and poor, and blind, and naked, Rev. 3. 17. Now our Lord adds, v. 18. I counsel thee to buy of me Gold tryed in the fire, that thou may∣est be rich: This Gold can't be bought too dear; nay, 'tis bought without money, and without price: Parting with our Sins and Idols, which we preferr'd before this tried

Gold, and willingness to have it, is in a Gospel sense buying of it. But Unconvert∣ed Sinners are so poor in understand∣ing, that they preferr their beggery and lusts, before all the Ʋnsearchable Riches of Christ.

5. He that will not be Converted, is resolved to be a Slave, though he is called unto Liberty: In the Gospel, Liberty is pro∣claimed to the Captives, and the opening of the Prison to them that are bound, Isa. 61. 1. The Son of God did, and suffer'd much to procure this Liberty; he paid a vast Price, when he gave himself a ransom: But frantick Sinners are fond of their Fet∣ters, they chuse to be drudges in the basest work, which is the working of Iniquity; they fancy (such is the distemper and va∣nity of their Imagination) the bondage of Corruption (though the worst of bon∣dage, and the forerunner of being for ever in Chains of Darkness) to be easie and pleasant, and they will not come to the Son to make them free indeed.

6. He that will not be Converted, the Hopes that he entertains are most unreasona∣ble: He Promises to himself safety, though in the greatest danger; he sayes he shall have Peace, though the way of Peace he knows not, but goes in wicked wayes,

that are full of trouble at present, and end in trouble that is endless. How unreaso∣nable is it to entertain a Hope that will be cut off, a Trust that will prove like a spiders webb? Job 8. 14. Thou that art resolved not to turn from sin, and yet hopest all will be well with thee, thou mayest as well quaff off a draught of the deadliest Poyson, and refusing an Antidote, hope 'twill not hurt thee; thou may'st as well throw thy self into the fiercest Flame, and hope 'twill not burn thee. Poor, distracted, self-deceiving Soul! as certainly as God and his Word are true, so certainly thy Hopes are vain, and thy self miserable.

7. He that will not be Converted, he hearkens to a Destroyer that hates him, de∣signs to deceive him with dying and lying Vanities; he believes him that is most false, and trusts himself under the Power of a Murtherer; but he is deaf to a Redeemer, he slights the offer both of Grace and Glory, and will not come to him, though for his coming he may have Life, and that eternal.

8. He that will not be Converted, he dares the Power and Justice of God to do their worst against him. The Potsherd is fear∣less of the Iron rod, that can so easily dash it all to pieces, the dried Stubble is fearless of the devouring Flame. When a

Sinner is deaf and obstinate against Gods Call to turn, the Language of that stubborn∣ness is plainly this, That he despises the riches of his Goodness, that he fears not his sorest and eternal Vengeance.

Alas, alas! how has Sin turn'd this World into a meer Bedlam! the Words, the Actions of most, declare they are be∣side themselves; but nothing more argues the prevalency and mischievousness of the Madness, than refusing to be turned: Thou that thus refusest, it had been good for thee thou hadst never been Called. Ca∣pernaum's hearing of Christ and Heaven, and contemning both, made her Case worse than that of Sodom, Mat. 11. 23, 24. What our Lord said to him that betray'd him, that may I say to every one that is re∣solved still to reject Him and Converting Grace, It were good for thee that thou hadst never been born, and better to have been born in the darkest place of the whole Earth, than in this place where the joyful sound is heard, and the light of the Gospel shines.

ƲSE III. If Conversion be of such ab∣solute Necessity, Learn the Inexcusableness of them who have been almost perswaded to be Converts to God, and yet afterward return again to Wickedness and Folly. Great

Pains have been taken with many that perish, to have prevented their ruine; Messengers have been sent both to warn and wooe them, that Wrath might be escaped, and a Saviour accepted: Christ himself has come, has stood and knock'd at the door, and his Spirit has striven, that he might prevail to have it opened; and sometimes the Convictions have been so strong, the evil of Sin so apparent, the ne∣cessity of Christ so evident, and the rea∣sonableness of Conversion so undenyable, that Sinners have been even almost upon the Point of turning: But alas! some be∣loved Lust, some Idol, some sinful Gain or Pleasure, some selfish respect and Interest, has been the Impediment unto a thorough Conversion; and with the neglect of Christ, grieving of his Spirit, Conscience has dropt asleep again, the Judgment has been cloud∣ed, and the Will has been fixt and settled in its evil purpose. Now the Inexcusable∣ness of the Sin and Folly of such as have been near Conversion, but never are in∣deed Converted, I shall thus manifest.

1. They offer great Violence to Conscience, for Conscience in them has been awaken∣ed, and told them roundly of their evil wayes and doings, that have not been good; it has often press'd them to turn to God,

and reproached them because of their back∣wardness to do it: Conscience has up∣braided them with the unfruitfulness of the works of darkness, Rom. 6. 21. and has told them, that sin has nothing but deceived them all along, and will certainly damn them in the conclusion, if they go on still in their Trespasses. What Apology can be made for that Sinner that is resolved to persist in his pernicious way, notwith∣standing so clear a light that shines, and shews the destruction at the end of it? not∣withstanding such admonitions from Con∣science, a Monitor within his own breast?

2. They that are only almost Convert∣ed, in a special manner resist and vex the Spirit of God. Conviction is the Spirits work; and when a Sinner, though Convinced how ill 'tis to l••••••o, is resolved at last to re∣main a Sinner still, this is a Grief and Vexa∣tion to the Holy Ghost. Does that Spi∣rit follow after the workers of Iniquity, in the broad way, and tell them how much it does concern them to turn out of it, before their steps do quite take hold of Hell? Does he come and visit them in the far Countrey, and tell them, they must needs perish, if they abide there, but they may have a sure and joyful Welcome, and be satisfied with Bread, if they come home to

their Fathers house? Luk. 15. Do they be∣gin to yield, and go some steps towards Home, but then become deaf to the Spi∣rits Motions, and run back again, and that into the farthest part of the far Countrey? Do they upon the whole matter, preferr the Husks before Bread, and chuse to starve for Hunger? What Excuse can be brought for such Obstinacy? But here by the way it may be demanded, Can any resist the Spirit of the Almighty? Is not his Ope∣ration too strong for Creatures to with∣stand? I Answer, If God should put forth his Power, no Creature indeed could re∣sist him; but he is a free Agent, his Will tempers his Works, and gives Gage to his Power, putting forth so much as he pleas∣es and no more: And thus Sinners may and do resist him and his Spirit, and here∣by exceedingly heighten their Provocati∣ons, Act. 7. 51.

3. They that are only almost Convert∣ed, do Sin against their own experience, they have known and seen that Sin is an evil and a bitter thing; they have tasted the Worm∣wood and the Gall; and perceived how de∣ceitful its pretences unto Pleasure, are, they have felt the intolerable smart of those wounds which Sin has made in their Con∣sciences. Oh what an heavy burthen has

Sin been found! Now after all this, to become stupid again; and to make a mock of Sin, and to return with the Dog to the Vomit, and with the Swine that was washed unto her wallowing in the mire, 2 Pet. 2: ult. justly is the last state of such worse than the beginning.

4. They that are only almost Convert∣ed, bring great reproach upon Religion, they really undermine Religion by seeming to espouse the interest of it; and afterwards apostatizing and deserting it. Those that are almost Converts, are judged to be Con∣verts altogether; and look like the Follow∣ers of Christ. When therefore they are either allured or affrighted away from him, 'tis not without a very great affront offered to Him; for 'tis in effect to say that they have tried both Christ and Sin, and upon trial, they judge Sin to be the best Master of the two. Thus in a sense they crucifie the Son of God afresh, and put him to an open shame, Heb. 6. 6. They va∣lue Him no more than if he had been a Deceiver, and justly put to a Death that was so Ignominious; and while they say, Not Christ but our Pride, not Christ but the World, not Christ but our Lusts shall rule us, and have our Hearts; they but too much resemble the Jews, crying out, Not

this Man but Barabbas, though that Man was Jesus, and Barabbas was a Robber.

5. They that are only almost Converts, harden the Hearts, and strengthen the hands of the profane in their wickedness. When such perceive these who they thought were turned Saints, returning again to their old sins, this makes them more resolute in Sins service, and more unalterably fixt in their evil way. These half Converts, when they totally fall away from all Profession of Religion••; how do they advance Satans Kingdom, and establish the Throne of the Prince of Darkness!

6. What poor things are those that hi••∣der the almost Converted from becoming Converts altogether! Relapsing is styled folly, Psal. 85. 8. What Wisdom can there be in departing from God? Is the Ease, the Honour, the Pleasure, the Wealth, which Sin and Mammon bragg of, com∣parable to the Grace of God, or the Glo∣ry that will follow? Death will certainly prove the World a Trifle, the Worldling a Beggar, and he that has forsaken God for the Worlds sake, to be altogether void of understanding. Suppose a Convert stript naked of all, as Job was upon the Dung∣hil, he is as having nothing, but yet he does possess all things, 2 Cor. 6. 10. Suppose

the almost Convert is never so great a gainer by his backsliding, he is as having much but he does possess nothing.

7. They that are only almost Convert∣ed, come very near Heaven and yet miss of it; they come near the Port, and yet are Shipwrack't. It was a torment to the Rich man in Hell, to see Heaven afar off, though he had liv'd a sensual Life, and never minded Heaven: But how sad will it be to the almost Converts, to re∣member, that once they were in a fair way to Heaven, and not far off from that Kingdom; and if they had but parted with one or two more Sins, if they had but taken a little more pains, and had been constant in their diligence, if they had but consented to some few more Conditions which were but very reasonable; God would have been theirs, Christ theirs, and Heaven theirs for over. But their Lusts befool'd them, the old Serpent beguiled them, and they themselves held fast deceit, and refused to return in Truth, Jer. 8. 5.

ƲSE IV. Of Exhortation, unto all Ʋn∣converted Sinners, to hearken, consider, and turn to God. You that have been long deaf; at last hear the call from Heaven, you that have been long in darkness, at last

admit and comprehena the Light, which ••hines about you: You that have hitherto ••een dead in Sin, be attentive and obedi∣ent to the Voice of the Son of God, and live. O ye Atheists, that profess to know God but in works deny him! O ye Co∣vetous and Unrighteous, that will be rich if you can, though it be by unjust waies, and will venture the losing of your preci∣ous Souls, for the sake of a little perish∣ing Treasure! O ye intemperate and un∣clean, that are bewitched with present De∣lights, and fear not eternal Torments! O all ye workers of iniquity of what sorts, of what sizes soever! Turn ye, turn ye from your evil waies unto the true and living God, who is the God of Mercy, Peace, and Grace, and Love. He himself does really and seriously, and earnestly call you, as well as Man who is his Messen∣ger. Arguments are not wanting in them∣selves really of great strength, to perswade: Oh that the Spirit of God, would set an Edge upon them, and make them strong to you, that your Consciences may yield to the force of them; and your Hearts may be willingly captivated into a sin∣cere and saving compliance with them.

1. 'Tis wonderful Grace that you have leave to turn, Do we read that this was

ever allowed to the Apostate Angels? was there a door of hope ever open'd to them? after they had departed from God, was there any space or place for Repentance granted them, or Liberty to return with intimation of a readiness to receive them? The Scripture sayes, that God spared not the Angels that sinn'd, but cast them down to Hell, and deliver'd them into Chains of Darkness, to be reserved unto Judgment, 2 Pet. 2. 4. Oh 'twas a dreadful fall, from the highest Heaven to the lowest Hell, eter∣nal Punishment followed Sin at the heels, and not the least mention of any season of Grace afforded them: Nothing done, nothing spoken in order to their return and recovery. Admirable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kindness of God, and good will towards Man! that when the fallen Angels were suffered to lye where they fell, He should be per∣mitted, nay so earnestly solicited, to re∣turn, though fallen also by his iniquity.

2. 'Tis wonderful Patience, that after the refusing so many calls, you should be cal∣led to turn, still. God shews himself rich in goodness, and forbearance, and long-suffering, Rom. 2. 4. else he had ceased Calling long ago, and come to a resolution, that the unjust should be unjust still; and that those who would not be purged, should never be

purged, till his fury took hold on them, Ezek. 24. 13. If a merciful Prince offer Pardon to a condemn'd Malefactor once, if a ransom be tender'd once for the Re∣demption of a Captive, the Malefactor, the Captive ought to acknowledge it an Act of much Grace. And if the first of∣fer were not accepted, every one would be ready to say, twere just the Malefa∣ctor should dye; and the Captive re∣main under bondage ever after. Astoni∣shing Patience! that God should call not once or twice only, but thousands of times; and yet to this day continue Calling, that Christ should stand many years knocking at the door, and though the door be kept fast shut against him, yet he is not gone away, but while I am speaking may be knocking again at this very instant. Foolish Heart, at last be so wise, as to open; and bewail thy folly in being so averse to give admission to the Lord of Life and Author of Salvation.

3. Consider who 'tis that calls you to turn. Oh refuse not, rebell not, for 'tis the Glo∣rious and blessed God, who calls you to yielding and submission. None so great, none so good as he: He protests by his Life, he has no Pleasure in your Death; therefore He himself bids you turn, and

cast away every Transgression; and assures you, iniquity shall not be your ruine, Ezek. 18. 30, 31. For man to refuse to hearken unto God, is meer madness; 'tis disobedi∣ence to the highest Soveraign, 'tis base ingratitude against the highest Kindness, 'tis in effect the charging the God of Grace and Truth with falshood and ill∣will; 'tis a rejecting the best and safest Counsel, and 'tis the way to engage the great Jehovah, to be much more an ene∣my, by refusing to turn and be reconci∣led to Him.

4. Consider what the Lords design is in requiring you to become Converts. He could glorifie his Truth and Righteousness, and make his Power known in executing ven∣geance, and in punishing you with ever∣lasting Destruction, but he chuses rather to magnifie his Mercy and Grace, there∣fore he waits to be Gracious, Isa. 30. 18. and if he be exalted that he may shew Mercy, his Mercy will be exceeding plenteous and glorious in the blessed Effects of it; if you forsake your evil wayes and thoughts, and turn to him. In turning you to himself, the Lord designs to demonstrate, that his Grace can superabound, where Sin never so much abounds: he designs to shew forth the merit of his Sons blood, and the Power

of his Spirit; he designs to new make what sin had marr'd, and to produce Vessels of honour out of the corrupt masse of defiled Clay: In short, he does design to form you for himself, that you may be most blessed for ever in himself, and both here and eternally shew forth his Praises. And what colour or shadow of Reason is there, that you should walk contrary to such a God? that you should thwart and oppose such gracious Designs, by refusing to return?

5. Turn ye; Why wo'nt you Live? Is Al∣sufficiency to be lookt upon as empty, the chiefest good become evil in your Eyes? Are you fallen out with the truest felicity, as if it were not at all desirable? Is the per∣fection of Happiness fear'd, as if 'twere Misery? Is Heaven shunn'd, as if 'twere Hell? and do you avoid the Path that leads to it, that you may be sure never to come thither? These are strange Inter∣rogatories, but they serve for Convicti∣on; that those who will not turn, may be sensible they wrong their own Souls, Prov. 8. 36. in contemning the tender of Eter∣nal Life and Salvation.

6. Turn ye, Why will ye Dye? Is the Guilt of Sin become a light matter? the Wrath of the Almighty easie to be born?

do you make a mock of that which makes the whole Creation groan and travel in pain together? Rom. 8. 22. Is it no longer fear∣ful to fall into the hands of the Living God? and has the second Death ceased to be terrible? Are the Tears of the Damned dryed up? Is their Sorrow turn∣ed into Joy? Is the never-dying Worm to be hugg'd in your bosoms? and ever∣lasting Fire a thing to be play'd with? Oh! What do you mean who will not turn? Why do ye love Death? Prov. 8. ult. Why have ye the greatest hand in your own ruine? Why are ye Devils to your selves? Why do ye desperately rush on in Sin, and in the end throw your selves down into everlasting Burnings?

7. To perswade you to turn, Consider, Conversion is a thing that never was, that never will be Repented of: The Prophane, in the other World at farthest, repent they did not turn at all; the Hypocrites repent they did not turn in truth; but sincere Converts are glad they are so, and see good reason still to continue so. The Apo∣stle tells us, that the Gifts and Calling of God are without Repentance, Rom. 11. 29. when he effectually Calls any, and gives Converting Grace to them, it is such a Gift that God never repents of bestowing,

neither ever does he take it quite away again: It is such a Gift as Man never re∣pents he has received, but has good cause to desire that God would perfect what con∣cerns him, and not forsake the work of his own hand, Psal. 138. ult.

8. Conversion will make you great Bles∣sings in the places where you live: Converts are the Horse-men and Chariots of Israel, be∣cause as so many Princes they have power with the God of Israel. Solomon tells us, that Righteousness exalts a Nation, Prov. 14. 34. The more Converts to Righteousness there are, the more the Nation is beholding to them; but Obstinate Sinners are not only their own, but the Nations greatest Ene∣mies. When Gods Anger has been exceed∣ingly provoked, so that he has doom'd a Nation to Destruction, Conversion even in this Case will do a kindness, Jer. 18. 7, 8. At what instant I speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it: If that Na∣tion against whom I have pronounced, turn from their evil way, I will repent of the evil that I thought to do to them: Though England at this day, has many Enemies whose Pow∣er and Policy is engaged against it; yet it is chiefly endanger'd by its sins and wicked∣ness: A speedy and general Conversion to

God, would certainly be Englands security and establishment.

9. If you are Converts in truth, the News of it will be heard and known in Heaven, and occasion Joy there; Luk. 15. 10. I say unto you, there is Joy in the presence of the An∣gels of God, over one Sinner that repenteth. The Angels did Sing at the Birth of a Saviour, Glory be to God in the highest, on Earth peace, good Will towards Men; and they re∣joyce at the New-birth of all that are sa∣ved.

10. Consider the vast difference that is between the End of Converts, and those that dye Ʋnconverted. They that are wise, look not only at the begininng, but to the end of things, and they cannot think well of that which must needs end ill. And Ʋn∣converted Sinner dying, is one of the saddest spectacles in the World; he is leaving all his good things, all his Consolation behind him; he and his hopes dye together, and whither does Death send him? to the Bar of an Holy and Righteous God. 'Tis a terrible Clause in the Statute of Dying, Af∣ter this the Judgment, Heb. 9. 27. And how can the wicked Man, who would live, and did dye in his Sins, be able to stand in Judgment? Death comes to the Uncon∣verted armed with a Sting; with a Sting

did I say? nay, the Stings are thousands and millions, for every one of his Sins is a Sting in his Death, and his Sins being more in number than the Stars of Heaven, when Death seizes him, how many Stings will pierce him, and put him to Pain which will be Eternal? If he dyes stupid, 'tis so much the worse; for Hell being not fear'd or thought of, when felt will be the more woful: If he dyes in horrour, alas, the greatest Despair and Anguish on a Death∣bed, is no more to be compared with the Agonies of the Damned Spirits, than a Whi∣sper is to be compared with Thunder, or the smallest Spark of fire is to be compared with those devouring Flames that in -66 did burn down London.

But on the other side, how ends the Convert? Death is a fall from every thing but Grace, and Grace then is perfected in Glory: The end of the upright and sin∣cere Convert is Peace, Psal. 37. 37. and a peaceful Death is the forerunner of an ever∣lasting Rest: If he should dye in a Cloud, he would shine not at all the less bright∣ly in another World; all sin, and fears, and tears will be gone, as soon as he enters into Heavens door, and sees his Lord there: If he sets, as the Sun in the clearest Sum∣mers evening, his Death is encouraging to

others, comfortable to himself, but ten thou∣sand thousand times more Comfort will he presently have, as soon as ever he is got out of, and is absent from the body, and is present with the Lord, 2 Cor. 5. 8.

I have done with the Motives to Con∣version; And now for shame be silent, all tongues that talk against turning to God! Apostate Angels, be for ever mute! what Ad∣versaries and lying Spirits are ye, in disswa∣ding Man from Conversion, and in asserting, that though he turn not, he shall not surely dye? And Carnal Reason, confess thy self quite baffled with strength of Argument, and that not one word more of good sense can be spoken against the Sinners Conversion, which is so much for his Interest both in time and to eternity.

ƲSE V. Of Direction, how Sinners may become true and thorough Converts: It great∣ly concerns you to be sincere in turning, for in this matter you have chiefly to do with God himself, who can't be deceived with the fairest shews, but understands per∣fectly the most secret thoughts, inclinati∣ons and purposes of the Hearts of Men; every upright Heart is open to him, and he takes Pleasure in the uprightness which himself has wrought. And if there be

nothing but Hypocrisie under the greatest Profession, that Hypocrisie is both observ∣ed and abhorred: Any thing short of true and thorough Conversion, will be a dan∣gerous Cheating of your selves; therefore, that you may be Converts indeed, I shall give you these Directions.

1. Let spiritual Wisdom and Knowledge be valued, as that which is of great price and usefulness: He that is indeed a Convert, is called out of darkness into marvellous light, 1 Pet. 2. 9. In this Verse where my Text lies, Converting the Soul and making Wise the Simple are joyn'd together, the one is necessary and subservient to the other. That Devotion of which Ignorance is the Mother, is indeed a following of blind and deluded, or crafty and deluding Guides; but a turning to, and a following of God, it is not.

Be well Catechized and Instructed in the Principles of the Scripture-doctrine; let a true Light be set up in your Under∣standings. The Mind is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the leading Faculty, 'tis needful it be well In∣formed. In the first Creation, when Dark∣ness covered the face of the deep, God said, let there be Light, and there was Light, Gen. 1. 2, 3. and thus it is in the new Creati∣on and Conversion, 2 Cor. 4. 6. God who

commanded the Light to shine out of Dark∣ness, hath shined into our Hearts, to give the light of the knowledge of the Glory of God in the face of Jesus Christ. Search for Know∣ledge in the Scripture, as you would search for Silver or hid Treasure, and look up to Heaven for light and ability to understand it, that you may know Christ, and God in him; and what you are to believe, desire and do in order to your Happiness. You can't be made wise to Salvation, unless you are first made wise to Conversion.

And as you are to acquaint your selves with, so you are firmly to assent to the Doctrine revealed in the Word of God; and the more strongly you credit what∣ever the Word sayes, the more powerful influence will this Faith have upon your Conscience, Will and Life. Ʋnbelief is the root of defection and departing from the liv∣ing God, Heb. 3. 12. If the arm of the Lord be revealed, his Power shewn forth, and cause the report of the Word, all the Pro∣mises and Threatnings of it, to be indeed believed, this will have a mighty efficacy to∣wards the Souls return to God again.

2. That you may become true Con∣verts, be sensible that all Mankind are fallen by Iniquity, and are estranged from God, and you in particular are by Nature far off

from Him. The Lord indeed made Man upright, but he has sought out many Inventi∣ons, Eccles. 7. ult. New wayes he thought to have found of being higher and happi∣er, but while through the subtilty of the old Serpent, he catcht at a shadow, he lost the substance, and became both foolish and miserable. Adam the first Man, corrupt∣ed the humane Nature, and as thus cor∣rupted you partake of it, so that you are by Nature Children of Wrath; your Hearts are desperately wicked, dangerously de∣ceitful, and returning to God is that which they have a strange and strong antipathy against: The more you are sensible that your Hearts are thus depraved and alie∣nated from G•••• the more jealous you will be of them; and the more earnest for that new Heart and new Spirit, which the Lord has Promised in his new Covenant, Ezek. 36. 26. Perceiving and being burthen'd with a Distemper, is a good step towards a Cure, especially if an able Physician is ready to heal any that will but make use of him. A right sense that Sin has set you at a distance from God, and that those who are far from him shall perish, Psal. 37. 27. will have a mighty tendency to your be∣ing brought nigh to him, by the Blood and Spirit of the Lord Jesus: And truly

He that in the daies of his Flesh was so ready to heal corporal Maladies, is much more willing to heal the corrupted Na∣ture, and to change and turn the Heart of every one that seriously cries, Turn me and I shall be turned, heal me and I shall be healed, save me and I shall be saved, for thou art my Praise!

3. Let Humiliation for Sin be very hearty and very deep. A Soul that never was truly humbled for its iniquities, still re∣tains a liking of them, and is more easi∣ly tempted to return to them: Humilia∣tion serves very much to break the league with Sin, the Covenant with Death and Hell. The Apostle Paul, who at his Con∣version was deeply abased▪ was made to tremble and to be astonished, Act. 9. 6. see∣ing his Sin, the insufficiency of his Pha∣risaical Righteousness, and that he was so far from Salvation, that he persecuted the onely Saviour; after this low Humiliation, how thorowly was his Heart turned to God! how precious was Jesus to his Soul! how circumspectly did he walk! how abundantly did he labour! how patiently and joyfully did he suffer for Righteousness sake! how constantly did he keep the Faith, and finish his course, till he got the Crown!

In true Humiliation there is a mixture of fear, and sorrow, and shame, and upon these does follow holy anger and indigna∣tion: Look up to Heaven, behold the great and glorious God against whom every one of your Sins have been committed. Sin is Rebellion and Treason against the King of Glory, 'tis a Transgression of a Law given from Heaven; the breach of which is threatned with not only a temporal Curse, but an eternal Penalty: Well may sin fill you with fear.

Let your Sorrow express it self freely and abundantly in remembrance of your evil wayes. Sin is the only evil in Gods eyes, and the ••reatest evil unto you; hateful to God, hurtful to the Sinner. Every Sin has given you a Wound, and as Sins Wounds are the worst, so they should be most grievous: Lament when you see in what a woful plight you are. The sad effects of Sin the whole man over, the Prophet emphatically sets forth, Isa. 1. 5, 6. The whole Head is sick, the whole Heart is faint; from the sole of the foot even to the head, there is no soundness in it, but wounds, bruises and putrifying sores; they have not been closed, nor bound up, nor mollified with oyntment.

And should you not be ashamed of

your own folly in being such enemies to your selves? your Pollutions, your Perdi∣tion is really of your selves; Guilt should make you blush, and because Sin has stript you naked and bare of every thing that's good and beautiful: Oh what a loathsome Leprosie is apparent in all your Parts and Powers! your foulest spots are open to Gods eye, well therefore you may be cover'd with Confusion; and that which still should make you more confounded, is your base ingra∣titude; you have despised riches of goodness, you have abused Mercy and Grace, and when a Cure has been offered in the Gospel you would not be healed.

Be therefore truly angry at your selves. Let your Indignation and hatred spend it self on your iniquities, be revenged upon them, that they being mortified and dy∣ing, you may not dye in them and for them: Humiliation is indeed grievous to Nature, but friendly to Grace. The more Humiliation Ploughs up the Fallow ground, the fruits of Righteousness commonly are brought forth in greater Plenty.

4. Study the mischief which the beloved Sin or Sins have done you. The Master Sin is Gods Capital Enemy, and the chief obstacle of Conversion; this has the great∣est Interest in the Heart, to forsake this

is indeed most difficult, but withall most necessary. That great Commander Han∣nibal, had more of Enmity against the Ro∣mane State, than a thousand ordinary Car∣thaginians. He still to his utmost endea∣vour'd to hinder peace with Rome, and to bring Rome to ruine. The command∣ing Sin which by reason of the Sinners complexion or calling, or other circum∣stances, has most strength and bears the greatest sway; does most oppose the turn∣ing unto God, therefore this must in a special manner be resisted, hated; for the Life and Strength of it lies in the love of it. Thy Master Sin is thy greatest trans∣gression, Psal. 19. 13. and has rendred thee obnoxious to the greatest Wrath, this espe∣cially provokes divine jealousie; this has made thee most a slave, and most abomi∣nably defiled thee, this is thy strongest fet∣ter, and thy most deadly plague, thy love to it is altogether against; thy hatred of it will be with the greatest reason.

The young man in the Gospel, might have been a Convert, but Love to his great Possessions was the sin that hindred, Mat. 19. 22. He went away from Christ, he was too much taken with worldly Wealth, therefore not at all taken with a Treasure in Heaven. Herod that did many things,

might have done more; but love to his Herodias was his darling Lust, this made him instead of hearkning to John the Bap∣tist, put him in Prison, though John de∣signed Herods spiritual Liberty and eternal Salvation. Let the proud man hate his Pride, the Covetous man contemn the World which he has made an Idol of, the filthy wretch abhor Fornication and all Uncleanness, the unrighteous become just, and make Restitution of what he has unjustly gained. Mortifie all the mem∣bers of the Body of Sin, but especially consent, the right eye should be pluckt out, the right hand cut off, and the very Heart torn out of that Body.

5. Would you become Converts in Truth, save your selves from the Society of evil doers: The Prophet who tells us, he turned his Feet unto the Testimonies of God; quickly after adds, I am become a Compa∣nion of them that fear thee, and of them that keep thy Precepts, Psal. 119. 63. He that will be a true Convert, and indeed a blessed Man, he must not walk in the Coun∣sel of the Ʋngodly, nor stand in the way of Sinners, nor sit in the Seat of the Scornful, Psal. 1. 1. David resolving to keep the commands of God, abandons that compa∣ny that were breakers of those commands,

and were likely to be continually perswa∣ding him to transgress them, Psal. 119. 115. Depart from me ye evil doers, for I will keep the Commandments of my God; he is so far from approbation, from imitation of them, that he beheld them with grief and with horrour. It was Counsel given to those that had been prickt at the Heart, and began to turn; Save your selves from this untoward Generation, Act. 2. 40.

There is a great Contagion in Sin, 'tis likened to the Plague, to the Leprosie, be∣cause 'tis such a deadly, because 'tis such a catching disease. When we are needles∣ly Conversant with them that are dead in Sin, what deadness do we find seizing upon our own Hearts! When we are too intimate with vain Persons, how does va∣nity insinuate it self into our minds, too much estranging them from God, and put∣ting them out of a serious frame! Car∣nal Company are a sort of Devils in hu∣mane shape, that are bound for Hell them∣selves, and are drawing as many others as they can thither; they can't be contented to Sin and be damn'd alone: Have there∣fore no fellowship with the unfruitful Works of darkness, but rather reprove them, Eph. 5. 11. Reprove them, because Destruction and Misery is in their wayes, but let not

them ever perswade you out of the way of Peace.

And as you are to shun the Profa••••, so you must take heed of being deaded, and diverted by the Erroneous. If Satan cannot draw you back to your form•• ungodliness and unrighteousness, he will endeavour to turn you aside to some false and strange Doctrine, that this may take up your time, your thoughts, your zeal; the Power of Godliness, and Practical Religion, being in the mean while neglected. When Errour has been embraced, and has cor∣rupted the Mind, and made the Head gid∣dy; 'tis usual for it, to bring a false Peace into the Conscience, and by diverting the Heart to hinder it's Converting unto God. Beware, beware of that vain Religion, which is nothing but a kind of Philoso∣phy of Opinions; which is a thing for a wanton fancy to play with, a smooth Tongue to talk of: that is made up of Brain and Mouth, without Heart to love, and Hands to work for God.

6. If you would be Converts in Truth, let your Hearts be fill'd with awful apprehen∣sions of the Majesty and Holiness of God, espe∣cially considering he is alwaies by you, and tryes your very Hearts and Reins. The greatness of that God with whom you

have to do, should make you afriad to dally and trifle with him. If you think he will be mock't, you will find to your cost that you deceive your selves: Oh stoop with the most profound Submission to this glorious Sovereign of Heaven and Earth. 'Tis the heighth of Madness for you that are so infinitely below Him, and so whol∣ly under his Power, to refuse subjection to Him.

He is Glorious in Holiness, Exod. 15. 11. He can as soon cease to be himself, as cease to be an Hater of the workers of Iniquity. A fuller Perswasion of Gods Ho∣liness, and that his Holiness is his Glory, will make you more sensible of the Neces∣sity of turning from Sin, and that Holiness will be your Glory and Perfection: He that is changed and made a Convert, is made a Glorious Creature; and as this change is carried on, there is still a Progression from Glory to Glory by the Spirit of the Lord, 2 Cor. 3. 18. Gods Nature is pure, every Word of God is pure: He is Righteous in all his wayes, and Holy in all his Works, Psal. 145. 17. Oh cry incessantly that you may partake of a nev, of the Divine Nature; that a clean heart may be created in you, that your Lips may be Pure, your Words true and Gracious; and that you may be

Holy in all manner of Conversation.

Are not Gods eyes upon your wayes? does not he hear all your words? does not he weigh your very Spirits? your whole man is under his Observation; let there be a turning to God with your whole man. Sincerity in Conversion, and hypocrisie, are both known; and only Sin∣cerity has Gods love and liking.

7. When you turn to God behold him as he is in Christ, else there is no access to him, nor acceptance with him. After Adams fall the Mediator is presently reveal∣ed, the Seed of the Woman that was to break the Serpents head, Gen. 3. 15. The old Ser∣pent, by Sin had made a Rupture and breach between God and Man: Now Christ the Mediatour is He that makes up the breach again, and so destroyes the work, and frustrates the design of Satan. If God be lookt upon in Christ, there is all manner of Encouragement to return to him: He is a Rewarder of them that dili∣gently seek him, Heb. 11. 6. He is good and ready to forgive, and plenteous in Mercy to all that call upon him, Psal. 86. 5. The Pro∣digals Father was not more forward, who ran to embrace his returning Son, than God is to receive returning Sinners: If you would return to God indeed, you must

take Calva••y in your way, you must know Jesus Christ and him Crucified, 1 Cor. 2. 2. The Saints of old that were in Heaven before the Son of God was manifested in the Flesh, as well as those that went thi∣ther afterward, were all brought nigh to God by the Blood of his Cross, Col. 1. 20.

You cannot know, and turn to the only true God, so as to be received by him, unless you know and receive Jesus Christ whom he has sent. But if you behold God in Christ, unbelief appears unreasonable, despair is a monstrous absurdity: You may perceive Love in the Lords looks, his Justice fully satisfied, his Anger all gone, his Repentings kindled, his Bowels yearn∣ing; and you cannot so much desire Mer∣cy, as He delights in shewing it. The true Convert to God must be a Believer in Jusus, who is the way to the Father: As God will not draw nigh to Man, so Man cannot draw nigh to God any other way.

8. With great earnestness implore the Spi∣rits aid. Be sure to grieve that you have grieved Him, and acknowledge 'tis just that for your grieving him, he should leave you to your selves; but beg his presence and his assistance, that he would

help you, and make you truly, constantly willing to be helped. Adams Body was for∣med of the Dust of the Ground, but was a lifeless Corps, till God breathed into it the Breath of Life. Till the Spirit of Life en∣ters into you, you are without Life or Motion towards God, therefore with all seriousness ask the Spirit: You come to God through the Son, as the Mediator that procures access and opens the way, but 'tis by the Spirit, as by Him who both in∣clines and strengthens you to come to Him, Eph. 2. 18.

The Promise of the Spirit is of anci∣ent date, implied in the Promise of the Messiah, and very frequently expressed: Under the New Testament Dispensation, a more plentiful effusion of the Spirit is Promised. Parents that are evil, if their Children ask bread will not give them a stone to hurt them, nor instead of a Fish, a Serpent to sting them: And if they give good gifts to their Children, much more will the Father in Heaven give his Spirit to them that ask him. There is hardly a more encouraging Word to Sinners in the whole Bible, if they are inclined, or would be in∣clined to have the Spirit given them: And if the Holy Spirit be given you, you will have Light, and Life and Liberty.

Conviction antecedent to Conversion, Con∣version it self, and Consolation afterwards, are all of them, the Works of the Spi∣rit.

And be sure to observe the Accesses of the Spirit. Sometimes the Wind blows fair and strong for Heaven, now hoise up thy Sail, that thou mayest receive the Gale; sometimes by his Convictions, motions, strivings, you may perceive the Spirit is very near you; by a clearer and more affe∣cting Light he shews you, that turning to God is your Duty and Advantage, and he very much presses you to it.

Nunc sunt Mollissima fandi, Tempora.—

Now is the time to speak and speed in your Supplications for the Spirit, that he may thoroughly Convert you, and consecrate you to the Lord, and abide in you for ever.

9. Would you be Converts in Truth, give your whole Hearts to God, and never be satisfied till you feel you love him above all. Let the Lord have your Hearts to search them, that all, even the most secret evils there, may be detected; and being detect∣ed, may be detested and abhorr'd. Sin

sometimes may be restrained from break∣ing out in the Life, and yet then may be regarded and reign in the Heart: Be wil∣ling to know the most inward spiritual wickedness, that lies quite out of the sight of others, and being acquainted with it, consent to have it purged away. Give your Hearts to God, that he may possess, employ, and rule them at his Pleasure: Tell the Lord that the very Throne is for him, and that your Souls and all that is with∣in you, are ready to be at his command; and that you consent every Lust should be slain, because it would not that he He should reign over you.

In what a safe hand is the Heart, when 'tis in Gods? how pure and excellent is it made? with what Beauty does it shine? To turn with the whole Heart, is for the whole to turn excellent, for the whole to be secured.

Be never satisfied, till you perceive that God has your love, which is indeed the leading and commanding Affection. If Sin, if Mammons Pleasures and Wealth have still your love, your professing your selves Converts, is all but feigned kindness, and you provoke the Lord to jealousiè: Give unto God your Love which he calls for, in the first and great Commandment; or

else you give him nothing: if your love be given him, you will not deny him any thing. And if as yet you can't shew your love by delighting in God, because of your doubts, and the darkness of your state; shew your love by desiring after God, whose loving kindness is better than Life; whose Alsufficiency is enough and enough, and infinitely more than enough for you.

But here's the difficulty. How shall the Heart of Man be brought unto the love of God? The Stream of the affecti∣ons runs naturally and violently downwards; and how shall the tide be turned? how shall the love be carried quite contrary to the bent of Nature? Certainly this must be the doing of the God of all Grace. The Apostle prayes for the Thessalonians, that the Lord would direct their hearts into the love of God, 2 Thes. 3. 5. Put up this Pe∣tition for your selves. 'Tis an encoura∣ging Scripture, Deut. 30. 6. The Lord thy God will circumcise thy heart to love the Lord thy God with all thy heart, and with all thy Soul, that thou mayest live; apply it, im∣prove it; and if you grudge your love to every thing else, and are continually offering it to God; and above all things in the World, desire to love him, and to be be∣loved of him; Love is already wrought, the

acts of it appear; and you shall by de∣grees love more sensibly; and the stronger the love, the more sound the Conversion.

10. Deceive not your selves with faint wishes, and half-willingness to be Converted. I grant that the desire of Grace, is Grace; but if there be not Truth in the desire, the Truth of Grace can't be concluded from it: A lazy wish to be Converted, where there is a prevailing resolution to connive at and continue in Sin, what does it signifie but that the Heart is not right with God, notwithstanding some feeble good inclinations towards him? Our Lord commands his Followers to strive to enter in at the strait gate, because many shall seek to enter in and shall not be able, Luk. 13. 24. Many hereafter shall seek and expect admission into Heaven, who shall be ex∣cluded because they would not strive, they would not use an holy violence to take that Kingdom.

Many over hastily conclude they are Converted, because there is some little in∣clination to what is good, though a strong∣er inclination to what is evil, without check does bear the sway in them. In spiritual, as well as natural lukewarmness, there is some mixture of heat, as well as a prevalency of cold: Can water be called

hot, where heat is least, and cold is most? Can the Heart be said to be turned to God, which is least inclined towards him, and most strongly and resolvedly bent to∣wards Sin and Vanity? Oh, take heed of Sloth and Idleness! Sloth is that which has brought many a Conviction to nothing, you can hardly name a greater Impedi∣ment of Conversion: Upon thousands of Pro∣fessors Tombs this may be written, Here lye those who have undone themselves by Slothful∣ness, and miss'd of Grace and Glory, because they would take Pains for neither.

If you would be Conve••••s indeed, aban∣don Idleness; let your very Hearts be in every Duty, your Souls and the strength of them, the fervency of your Spirits in every Ordinance of God, Rom. 12. 11. Not slothful in business; especially not in the main business, servent in Spirit, serving the Lord. Satisfie not your selves in a custo∣mary and formal using of the means of Grace, but look to this, that life, and warmth, and strength, and Grace be in∣deed conveyed to you in them.

11. Would you be Converts indeed, look much into another World; confine not your sight and thoughts to the things of time and sense, but take the Perspective of the Word of God, that to the eye of your Faith,

things unseen may become evident, Heb. 11. ••. Time is so short a thing, that you may easily and quickly see to the end of it; and yet concerning this short Time, it may be said, that Now you must be turn'd or Never: At the end of Time Death stands, thousands feel his stroke every day, before your eyes, and how soon may you feel his deadly Dart, and return to the dust out of which we were all taken! where's the Man that upon good ground can say, He is sure to live a Year, a Month, a VVeek, a Day to an end? Just behind Death is Judgment; and at the Bar of God, who will bring to light the hidden things of darkness, and make manifest the Counsels of the Heart, what will a shew of Grace and of Conversion signifie?

At that Bar all the Children of Men must receive their final and unalterable Doom: from that Tribunal there can be no Ap∣peal to another; there is no higher Judge than he who shall judge the quick and the dead, at his Appearing and his Kingdom, 2 Tim. 4. 1. The Sentence which he will Pro∣nounce, will stand good and firm for ever; and 'twill be a Sentence either to eternal Glory or everlasting Flames: And know, that Conversion now will make the Discri∣mination then; only Converts will stand

in Judgment, only those that sincerely ••urn'd to God in this World, will be re∣ceived into his Joy and Kingdom in the other World. But as for the Unconvert∣ed who would not turn from Sin, they shall without any Pity, or hopes of any, according as they were threatned, and have justly deserved, be turned into Hell, and there will be no remedy.

You are all posting away from hence, and shall shortly hear the Word, and be seen your selves no more. A serious be∣lief and consideration of the eternal Joyes and eternal Woes of another World, would have a mighty Influence upon the very worst of you, to make you of another, of a better Mind.

ƲSE VI. Of Consolation unto Converts. There is a Consolation that has a Woe joyn'd with it, VVoe to you rich Men, for ye have received your Consolation. The Wic∣ked and the Hypocrite have their Peace and Joy, but their Peace is false, and their Joy but for a moment; but the Converts Comfort is styled both strong and everlast∣ing Consolation.

Here I shall first give you the Converts Character, and then lay down the Grounds of his Comfort; and indeed true Com∣fort

belongs to none in the World but true Converts.

Though I have spoken a great deal al∣ready, to shew who are Converted, yet I shall add these Signs following.

1. Converts chuse God for their Portron; rather than the World: Thou art my Por∣tion, O Lord, I have said I will keep thy Word; this was a Converts Language, Psal. 119. 57. So Lam. 3. 24. The Lord is my Portion, saith my Soul, therefore will I hope in him. A Converted Soul cannot be satiated with Vanity, no sufficiency is enough for it but Gods Alsufficiency.

2. Converts chuse Christ for their Ruler, rather than Sin; they are weary of Sins Dominion, as well as afraid of its Damna∣tion, and they consent that Sin should no longer reign in them; but they are willing to be the Lords in the day of his Power, Psal. 110. 3. they yield hearty Obedience to his Commands, and are sorry they can't, and wish they could yield better. When God Commanded to have his Precepts kept diligently, 'twas the Heart of a Con∣vert that eccho'd to his Voice, Oh that my wayes were directed to keep thy Statutes! Psal. 119. 4, 5.

3. Converts chuse Saints for their Com∣panions, rather than the VVicked: David

though a King, counted the Saints the most excellent ones upon Earth, Psal. 16. 3. and his Delight being in them, it argued he himself was sanctified, and that he was good as well as great: But know, 'tis one thing to love a Saint because good Natur'd, because Learned, because Prudent and In∣genious, because of our Perswasion, because serviceable to our Carnal Interest; and ano∣ther thing to love and like the Holiness and Image of God in him: If thus we do, we shall be glad of the Grace in him, though 'tis more than in our selves; and the more faithfully he reproves us for our Sin, and endeavours to promote Holiness ••n us, we shall still like him so much ••he better.

4. Converts chuse good Works and Duties ••or their employment, rather than the unfruit∣••ul VVorks of darkness; and they had ra∣••her have a Treasure in Heaven, than the greatest riches of this World; they pre∣••rr Heaven not only before Hell, but be∣••re Earth, and all the Wealth, Pleasure ••nd Glory of it; and sowe not to the Flesh, ••ut to the Spirit, that of the Spirit they ••ay reap Life everlasting, Gal. 6. 8.

These in short are the Characters of Converts; the Grounds of their Comfort ••re these.

1. When any are truly Converted, God eternal good will and purpose of Grace brea•••• forth, and he is savingly wrought on, wh•• was chosen in Christ before the foundation of the VVorld, that he should be holy, Eph. 1. 4. The Apostle speaking of those that are effe∣ctually Called and Converted, he looks both into the Eternity before the World, and into the Eternity after it, and concludes that these Called ones, they were prede∣stinated to Life and Salvation from ever∣lasting, and to everlasting they will be glo∣rified, Rom. 8. 30. Converts in time, have been in Gods thoughts from Eternity, and in Conversion his Electing Love breaks forth, which was in his Heart ever o•• old, before the World began: And Con∣verts may conclude, that a Love which from an whole Eternity was thus fixt and settled upon them, in time shall never change: Though the dispensations of his Providence may vary, some being more sweet, and some more smarting, like Checquer-work▪ black and white in the same Table, yet God and his Love are still the same. Though there is a vicissitude between Day and Night, between Summer and Winter▪ yet the God of Nature changes not, and the God of Grace is Immutable, and his Heart is still on Converts, though they

sometimes walk in Darkness, and see not the Light of his blessed Countenance.

2. Converts are wise Builders, for they have a sure foundation, and shall never be confounded. The Blood of Jesus, which is the Blood of God, and the riches of the Grace of God in him, are the foundation of their Faith and Hope: Christ is the Rock upon which the Church, and every true Member of it, is built; and those who while Militant, are thus fortified and secured, shall certainly at last triumph over the World and Sin, and the gates of Hell: The Convert has cast anchor within the Vail, Heb. 6. 19. Christ is his Hope, 1 Tim. 1. 1. His Hope of Pardon, and suffi∣cient Grace, and future Glory. If Christ were not, or were not his, he would be all Despair; but Christ having done and suf∣fer'd, and Purchased both him and so much for him, he does abound in Hope, by the Power of the Holy Ghost.

The Converts Hope distinguishes it self from the presumptuous Expectation of the Hypocrite; for when he Hopes for Salva∣tion, he keeps the Commands of God, Psal. 119. 166. In this sense he is a wise Build∣er, for his Faith is effectual to good Works, his Hope makes him patiently continue in well, doing: Those words are very encou∣raging

to the obedient Convert, Mat. 7. 24, 25. Whosoever heareth these sayings of mine, and doth them, I will liken him to a wise man, who built his House upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it self not, sor it was founded upon a rock. They build well and wisely indeed, who lay up in store for themselves a good foundation against the time to come, that they may lay hold on eternal Life, 1 Tim. 6. 19.

3. Converts are made better by the good things of this World, and the evils they meet with work together for their good, Rom. 8. 28. If they have the Creatures in some Plenty and abundance, they have God with them; if they are deprived of them, they have God without them, and so are still well, and have enough in him. No dis∣pensations fall wrong to the Convert, he can fly with any wings, he can fail with any wind; nay, under water he can live, and dive, and swim towards Heaven, which is indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Fair Haven: The more of this Worlds goods he has, the more good he is forward to do; and if these are taken away, the more Grace and Peace from God he is desirous, and being desirous, he is sure to receive.

4. Converts have the Ordinances of God,

and the means of Grace blessed to them. The Word is the savour of Life unto Life un∣to them, 2 Cor. 2. 16. The Prayers they send to Heaven, come back agian with rich returns of Mercy and Grace: Sacrament dayes are dayes of Strength, and oftentimes of Solace; and not only Christ and his Present Benefits are exhibited to them, but an Eternal Inheritance is also made over, under the broad Seal of Heaven, and them∣selves are Sealed by the Spirit unto the day of Redemption, Eph. 5. 30. David that reap∣ed Benefit by Ordinances, pronounces the Tabernacles of God amiable, Psal. 84. 1. A day in his Courts better than a thousand. It was the one thing he desired, that he might dwell in the House of the Lord all the dayes of his Life, that he might see his Beauty, Power and Glory, and taste his good∣ness there. That Noble Marquess, Galea∣ceus Caracciolus, need not have been present at a false worship; he might have had the Liberty of Religion in his Closet, yet he left all, that he might enjoy pure publick Ordinances: Certainly he found that of Grace, that of Christ in them, as was much more valuable to him than all his Plea∣sant and Plentiful Estate, which is one of the chief Flowers in Italy, the Garden of the World.

5. God is turned unto these true Converts that are turned to him; and will never turn away from them to do them good, and to keep them good, and upright before Him. Regeneration and Conversion is a great Fruit and effect of the Resurrection of Christ, 1 Pet. 1. 3. Believers are said to be begotten again to a lively hope by the Re∣surrection of Jesus Christ from the dead. And as Christ being raised from the dead dieth no more, Death hath no more Domini∣on over him, Rom. 6. 9. so they who by Converting Grace are made spiritually a live, shall never totally relapse under the Dominion of Sin, nor become again dead in Trespasses. That God who has called these Converts is faithful, and therefore, as the Apostle sayes, he will preserve their whole Spirits and Souls and Bodies blameless unto the coming of our Lord Jesus Christ, 1 Thes. 5. 23, 24. The Lord turns to them that are turned, Zech. 1. 3. Turn to me, saith the Lord of Hosts, and I will turn to you, saith the Lord of Hosts: he turns his Eye, his Face, his Ear, his Heart, his Hand towards them for good. And he has said he will never leave them nor forsake them, neither shall they leave nor forsake him; for he will establish them with his Free Spirit, he will uphold them with the right

hand of his Righteousness. Oh Happy Con∣verts, who have Glory promised upon their Perseverance! and have Strengthning Grace Promised to make them persevere unto the end!

6. Conversion will end in Coronation. All Converts are by Adoption the Children of God, heirs of his Kingdom, and shall for ever wear a Crown of Life. Though the Hea∣thens knew something of future Rewards and Punishments, yet their Apprehensions of these were low and unsuitable.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Who knows, saies Euripides, whether to live be not to dye, and to dye be not to live?

He seems to guess there was a better Life after this; yet he is not certain of it: When Ʋlysses imagined Achilles the bravest among the Greeks, to have been most happy after Death. Homer Odyss. l. 11. brings in Achilles appearing to him, and saying,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Which may be thus Englished,

I'd rather serve a Clown on Earth for bread, Than in those Regions of the Dead Command, and be of all the supream Head.

Heaven is here set forth as a poor and undesirable thing: But Life and Immorta∣lity is brought to light by the Gospel, 2 Tim. 1. 10. Here the Glory of the other World is displayed; here is an excellent Map of the heavenly and everlasting Kingdom, where Knowledge and Light is compleat without Darkness, Holiness perfect with∣out the least remainder of Defilement, Blessedness and Joy is full without any Grief, or Fear, or Possibility of Sorrow; where there is no such thing as Sin, or Death, or Trouble, but God himself is All in All, 1 Cor. 15. 28.

All Converts, their Feet are turned into the way to Heaven, their Hearts are now set upon it, it won't be long e're they be there, and Crown'd there themselves. Con∣version is called a Rising from the Dead, Eph. 5. 14. for it has some likeness to, and is an earnest of a future glorious Resur∣rection: What a glorious Creature will the Convert be, when Christ has done his whole VVork upon him, and has put to him his

last hand, in making his whole Man every way perfect! Glorified Bodies will shine as the Sun, glorified Souls will be pure and spotless like the Seraphim, and Wonder, Love, Joy and Praise, will be in Heaven the everlasting business. I have spoken much to Comfort Converts, but no Tongue can tell the thousandth part of all their Happiness: The Heart of Man is too nar∣row at present, to comprehend what God has prepared for them that Love him, 1 Cor. 2. 9.

ƲSE VII. Of Counsel unto them that are Converted; and my Advice shall be in these particulars.

1. Thankfully admire the Grace of God which has Converted you: The best thing in this World, which is Grace, and Glory in the World to come, certainly do well de∣serve your thanks. Sin has made you less than the least of Mercies, by Conversi∣on you come to partake of the greatest: Christ is formed in you, and you are made New Creatures, that a New Song should be in your Mouths, and that you should shew forth the Praises of him who has called you out of darkness into his marvellous light, 1 Pet. 2. 9. Let every Convert ad∣mire, and admiring, Praise, and say, How

much has God done for me! and how has he done that for me, which he has not done for thousands and millions in the World, in the very Church, who are let alone to live and dye in Sin, and to damn them∣selves for ever!

2. Labour to be more thoroughly Convert∣ed; Pray for this, that God would still turn you more and more unto himself; follow on to know him, follow harder af∣ter him, and strive still more to please him; 1 Thes. 4. 1. Furthermore then we be∣seech you Brethren, and exhort you by our Lord Jesus, that as ye have received, how ye ought to walk and to please God, so ye would abound more and more: The more fully you turn, the more you please him, and to please him will be pleasant to you: The nearer you come to God, the safer you will be under his shadow, the more evi∣dently will you see, and the more abun∣dantly will you taste his goodness.

3. Do nothing unbecoming Converts: Think often with your selves whose you are, and what a Price was pay'd to redeem you from all Iniquity, and to make you Zealous of good works, Tit. 2. 14. Reckon it bruitish to be Intemperate and Unclean, base to be Covetous, and Earthly-minded, hellish to be Malicious, Envious and Proud. Be

Patient under Gods Corrections, under In∣juries from Man: Let your Tongues be true and kind, your Hands merciful and just, in your Morals be of great exactness: Divine Morality! without thee Religion is a vain shew, holy Duties are but lost labour, and Confidence that all is well is but self-deceiving: What Brutus said of Vertue, may be used concerning Faith, O miserable Faith, without moral Honesty thou art nothing else but an empty Name! Take heed of falls, especially great ones, after Conversion, least you wound both Con∣science and Religion, and go smarting and groaning to your Graves.

4. Pity the Ʋnconverted about you: Mi∣sery moves Bowels, and stirs up Mercy; who more miserable than Sinners, who are at a distance from God, and under his Wrath; and who are so far from fearing and turning, that they are still running farther from him, and provoking him to fiercer indignation? Compassionate these, Counsel these, Pray for these, and endea∣vour, though they are and will be without the Word, to win them by a wisely ex∣pressed Love, and by a well-ordered Con∣versation, 1 Pet. 3. 1. Let not your Bowels be straitned, but Pray for the Worlds Con∣version to God, that he would return to

this Earth, which for Sin he has so just∣ly forsaken, and that he would turn the VVorld into a New One, wherein may dwell Righteousness.

5. Be sure to Love all true Converts: Love them all, because God loves them, and love what you see of God in them: The Image of God is so excellent, that in whomso∣ever it shines, it ought with pure affecti∣on to be owned and respected. Converts I grant may differ in many things, but they agree in the main; all of them believe in Jesus, all of them turn to God, all of them endeavour to Glorifie him here on Earth, and all of them are bound for Hea∣ven: And Ʋniversal Agreement thus far; is a strong reason for Catholick and Ʋniversal Charity. All Converts, of what Perswasion soever, of what Nation soever, of what Rank and Condition soever in this World; they are all adopted by one Father, all re∣deemed by one Christ Jesus, all espoused to one Husband, all members of one Body, all enlivened by one Spirit, and shall all meet at last in one Heaven, where they shall perfectly be joyned together in Uni∣on and in Love; and this should strongly move and perswade unto Unity and Love at present.

6. Lastly, (and so I conclude this Do∣ctrine,)

you that are Coverts, see that you abide with God, and be stedfast in his Cove∣nant; they that totally, and finally depart from God, never were totally and fully turned to him. Let your Perseverance be an evident Demonstration, to prove the truth of your Conversation; let not the hardest labour, the hottest service, that you may be put upon, the greatest sufferings that you may be exposed to, in the least discourage you, for God doth not require that you should do, or that you should suffer any thing for him, but only by the strength that he himself hath promised, and doth intend to give. All you Con∣verts have done well in turning to God, do better in following hard after him; and best of all in finishing your course, that you may get the Crown of Righteous∣ness.

To conclude, Let your Faith be firm, like to the Rock it is founded upon; let your hope be stedfast. Be rooted, and grounded in your love; and let your hearts be so united to fear the name of God, Psal. 86. 11. that it may be as possible to hinder the Sun from rising, as to hinder you from shining like lights in the World. That it may be as possible to cause the Moon and Stars to cease their wonted courses, as to turn

you out of the way of Truth and Holi∣ness. That it may be as possible to alter the Ordinances of Heaven, as to make you neglect Heaven, and become again earth∣ly-minded.

Thus have I done with the first Do∣ctrine, that I raised from the words, which I have been large upon: That Conversion, is of absolute necessity, and the great thing that God requires of Man.

Doct. 2. I proceed unto the second Do∣ctrine, that I raised from the words, and that is this. Conversion is then sincere, when the soul is Converted.

The Soul of Man is the chief subject of Sin. It is the Soul that uses, or rather abuses the members of the Body, as In∣struments of Unrighteousness. The Beasts that have no rational Soul, are not capa∣ble of committing Iniquity; and as the Soul is the chief subject of Sin, so it is the chief subject of Converting Grace; if this be not turned, really there is no true turning unto God. God is a Spirit, and he weighs the Spirits of Men; and he doth chiefly require the Heart and Spirit, Prov. 23. 26. and accordingly the Convert with David sayes, Psal. 25. 1. Ʋnto thee; O Lord, do I lift up my Soul. And Psal. 119.

129. Thy Testimonies are wonderful, there∣fore doth my Soul keep them.

In the handling this Doctrine,

1. I am to shew you, when the Soul may be said to be Converted.

2. To prove, that till the Soul is Con∣verted; Conversion is not sincere.

3. To demonstrate the necessity of turn∣ing to God with the very Soul.

And then in the last place, to make ap∣plication.

1. I am to tell you, when the Soul may be said truly to be Converted; the opening of this, is the chief thing that I de∣sign in this Doctrine.

1. When the Soul is Converted, there is a marvellous Light that shines into the Mind. The Tree of Knowledge was so called, because it was a Tree of Tryal; whether Man would persevere in goodness; or whether he would be tempted, and drawn away to evil: but when this Tree was once tasted, Man presently fell under the power of darkness. The eyes of all under∣standings are blind, till enlightned by the Spirit of wisdom and revelation, Eph. 1. 17, 18. All the Stars that are in the Firma∣ment, cannot make day without the Sun; and all the works that God hath wrought, all the words that he hath spoken, cannot of

themselves enlighten the mind of Man without the Spirit of God. It is He that takes off the Vail, and causes the Light to shine upon, and into the very Soul.

This Light makes things manifest, Eph. 5. 13. For all things that are reproved are made manifest by the light, for whatsoever doth make manifest is light. This Light that shines into a Converted Soul, doth discover Sin; it shews the filth, the spots, the sting, the poyson, the death, the wrath, the Hell, that is in Sin, or is annex∣ed to it. It doth discover the deceitful∣ness of Sin, in hiding its own bad nature, and the dreadful consequences that follow upon it.

And as this Light doth make sin mani∣fest, so it doth discover Christ too; the suf∣ficiency of his justifying Righteousness, the excellency of his sanctifying Grace: and how to turn to God, is, of miserable to become truly blessed.

This Light also is directing. It directs what Converts must do that they may be saved. It shews them the End, and the proper Means for the attaining of that End. It leads them out of the broad way, and from all the snares, and stumbling∣blocks, and the precipices that are there

and it leads them into the way that is everlasting, Psal. 139. ult.

Finally, This Light that shines into the Converted Soul, hath Heat and In∣fluence; like the Light of the Sun in the Spring-season, that causeth the Trees and Plants to be flourishing, and to be fruitful. The Light of the Converts, hath a mighty influence upon them. The things that are freely given of God, are so seen, as that the heart is taken with them, as the principal things of all; and undervalues other things in comparison of those. Thus the wise Merchant that sought goodly Pearls, when he had found one Pearl of great price, he went and sold all that he had, and bought it, Matth. 13. 46.

2. When the Soul is Converted, the Judgment is rectified. The Judgment of the natural Man is wofully perverted. He judges aright of nothing, he judges amiss of every thing: Wo to him, he calls evil good, and good evil; he puts darkness for Light, and Light for darkness; bitter for sweet, and sweet for bitter; as the Pro∣phet speaks, Isa. 5. 20. The Wisdom of God he ealls by the Name of foolishness, and the folly of the VVorld, he will needs have to be the shrewdest and best sort of wisdom. He errs on both hands, valuing what is

vile, and sleighting what is excellent.

But the Apostle in 1 Cor. 2. 15. telleth us, That he that is spiritual judgeth all things, yet he himself is judged of no Man. The Convert hath a faculty of spiritual discerning, and can pass a right judgment upon things. One Angel can see another, though the bodily Eye can see neither. One that is a Convert, having a spiritual faculty of discerning, can see the excellen∣cy of spiritual things, which the natural Man cannot behold. And when it is said, that the Spiritual Man is judged of no Man, the meaning is this; that no natural Man is a competent judge concerning him. Cen∣sure him, he may; as if he were regardless of, and beside himself, but really this Cen∣sure is without reason. Not judging, but missjudging this is to be called.

The Converts judgment is very sound, he takes the right ballance, even those of the Sanctuary, to weigh all things in. He compares God and the Creature together, the righteousness and strength of Man, and the righteousness and strength of Christ to∣gether; things temporal, and things eternal together; and weighing these things toge∣ther, the difference between them is appa∣rent. He writes Takel upon what is Mam∣mons, and upon what is Mans; and the

weightiest and most excellent things he doth approve as such; especially a far more exceeding and eternal weight of glory, 2 Cor. 4. 17.

And as the Converts Judgment is sound, so let me tell you, it is very grave and se∣rious, in propounding what is good unto the Will. It is deliberate in its determina∣tion what is good; and then with greatest evidence and strength of Reason, nay, with Demonstration of the Spirit, it urges the Soul, that this which is so good may be followed and embraced. My beloved, a Judgment thus rectified, and set right, it is one of the greatest Blessings from Heaven, and comes down from the Father of Lights, who manifests himself to be the Father of Mercies in bestowing such a Gift. Now the Soul is Light when the Judgment is rectified, and the whole Man is under bet∣ter conduct; and this Light proves Ar∣mour and Defence against the Works of Darkness: Rom. 13. 12, 13, 14. Let us cast off the works of darkness, and put on the armour of light: Let us walk honestly as in the day, not in rioting and drunkenness, not in chamber∣ing and wantonness, not in strife and envying, but put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfill the lusts thereof.

3. When the Soul is converted, the Con∣science is made very faithful, and very tender. The Soul of Man is endued with a Power of Self-reflection; it can with a great deal of delight take notice of what of God, and what of good is in it self; and it can ter∣ribly recoyl upon it self, and prove a self∣punisher, at the commission of what is evil. The Conscience of an unconverted Sinner, is usually in a dead sleep. How many slee∣py Consciences are here, God awaken them to day: Usually the Conscience of an un∣converted Sinner is in a dead sleep. He takes little or no notice at all of that God that is by him, of his Presence, of the Purity of his Law, and of the Sinners obligation to obey it. And Conscience being thus asleep, talks in its sleep; and what doth it talk? in its sleep it doth say, Peace, and it doth dream of Safety; and thus it goes on crying Peace, and dreaming of Safety, untill sud∣dain destruction doth prove that Peace and that Safety to be nothing else but a meer delusion. 1 Thess. 5. 3. When men shall say, Peace and Safety, then suddain destruction com∣eth upon them as travel upon a woman with Child, and they shall not escape.

But the Convert, his Conscience is awa∣kened; it is awakened so thoroughly, that it keeps more or less awake ever after.

The Conscience doth understand the Au∣thority that it hath from God.

And it doth improve that Authority for God.

The Conscience of a Convert doth un∣derstand the Authority that it hath from God. The God of Heaven hath allowed the Conscience a Negative Voice. To sin contrary to the Light, and to the Dictates of Conscience, it is to sin with a great Aggravation, and it is to incurr great dan∣ger. 1 Joh. 3. 20. If our ▪ hearts condemn us, God is greater than our hearts, and knows all things. Nay, supposing that Conscience doth but doubt concerning an Action, that Action must not be ventured upon untill Conscience be fully satisfied about it, Rom. 14. ult. He that doubts of the lawfulness of a Meat, is damned if he eats, because he eateth not of Faith; that is, being not fully perswaded of the lawfulness of what he eats; he eats not of Faith, and that which is not of Faith, is sin.

And as Conscience knows the Authority it hath of God, so it doth improve and ex∣ercise this Authority that it hath from God, for Him. The Converts Conscience urges that the Will of God may be done still, tho' it never so much thwarts the inclination and grain of mans; it urges that God may

be alwayes pleased, whoever is offended, and herein it does consult the Converts truest Interest. The sharper the Sight, the clearer the Light, the greater the force of Conscience is, there will be a departing from evil with the greater fear, and care, and hatred, and there will be a doing of good with the greater diligence, exactness and perseverance; and all this is for the good of Converts in more Worlds than one. Psal. 37. 27. Depart from evil, and do good, and dwell for evermore.

4. When the Soul is Converted, the Thoughts have not a lawless Liberty allowed them, but there is a Conflict with them, and great care to govern them well. The Mind of Man is a busie and an Active thing, thoughts are continually issuing from it, as Sparks from a Furnace, or Waters from a Fountain; and naturally all these are evil, Gen. 6. 5. God saw that the wickedness of Man was great upon the Earth, and every Imagination of the thoughts of his heart was only evil continually. When the Soul is con∣verted, the nature of the Thoughts is chan∣ged; vain and sinful thoughts presently be∣come burthensome. The Heart is made new, and a new heart will have new kind of thoughts. The thoughts will be pure and clean, if the Heart be sanctified and cleansed. Jerusalem

did shew her self a Stranger to Conversion, that she was still indeed in her wickedness, as long as sinful and vain thoughts had en∣tertainment given to them; Jer. 4. 14. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved, how long shall thy vain thoughts lodge within thee?

A converted Soul may be likened unto a House that formerly had very bad, but now hath other and better Inhabitants. The Hectors, the Ranters, the Swearers, the Whoremongers, the Drunkards; they come and knock at the Door of this House, and say, that formerly none were more welcome there than themselves; but the door is kept fast lockt, bolted, barr'd against them; and the answer is, that there is no room for such as they. The House hath now another owner, that don't like such company, but another, a better sort of Society. Thus it is with the Heart of the Convert; proud, lustfull, covetous, malicious, revengefull thoughts plead for admission; and say we used to be very welcome, and formerly there was a great deal of pleasure, and delight taken in us, and must we now be turned out of doors? The answer is, the Heart hath ano∣ther Inhabitant: Sin dwelt there before, and then sinful thoughts were welcom thoughts; Ay, but now Grace reigns there, therefore

these sinful Thoughts as fast as they en∣deavour to Croud in, there are endeavours used to extrude them.

And as sinful thoughts are burthensome to a Converted Soul, so good thoughts are welcome guests.

Indulge Hospitio causasque innecte morandi.

A Converted Soul Indulges to such Thoughts, and earnestly desires their con∣stant abode and stay. The Convert is truly troubled that he can hardly joyn three or four good thoughts together without some Interruption: The Convert wishes, that God were more, and with more delight his Meditation; and that his Law were meditated on, and delighted in as well as himself. Saith David, Psal. 104. 34. My Meditation of him shall be sweet, I will be glad in the Lord. And in Psal. 1. 2. It is said of the blessed man, His delight is in the Law of the Lord, and in his Law doth he meditate day and Night. And the Con∣vert whose Soul is indeed turned unto God, he speaks thus; such and so delight∣ful let my thoughts ever be.

5. When the Soul is Converted there is a Conformity of the Will of man, unto the Holy and blessed Will of God. This was

the ground of the first controversie between the Lord and those Angels that revolted from him; they would needs oppose their wills to his: God would have them to keep humble, their Wills were to become proud, and pride was both the fault and fall of the Devil and his Followers, 1 Tim. 3. 6. Not a Novice, lest being lifted up with Pride, he fall into the Condemnation of the Devil. God would have these Angels to abide in Truth, but their will was to let go their Primitive Integrity, and they turn∣ed false and rebellious Spirits: And the natural man is too much like these evil Angels. God calls, but man will not hear; God commands, but man will not obey; and in some sort evil men out-do the Apo∣state Angels; because when God doth of∣fer to sanctifie, and to cure, and to save the Children of men, they chuse death and damning, rather than they will consent to be healed. But when the Soul is Con∣verted, the Will is changed; and indeed the great turning change is here: In the Will of man there is the great turning change wrought; as long as that remains perverse, and stubborn, and refractory, to be sure there is nothing of Converting Grace; and when once the Will is chan∣ged, and set right, and inclined steddily to∣wards

God, all remaining infirmities and the Truth of Grace, may very well stand together.

There are these three things that the Will of the Convert doth.

1. It doth make choice of that which God propounds as most eligible.

2. It is Subject unto Gods Laws, and Commandments.

3. It submits to Correction and the Cross.

1. The Will of the Convert makes choice of that which God propounds as most eligible; and above all it makes choice of God himself. It is taken with the ex∣ceeding Riches of his Grace: It is taken with his Wisdom, Truth, Faithfulness; Al∣sufficiency, Ʋnchangeableness, and Eternity. To enjoy the highest and chiefest good, and to enjoy this good for ever, and for ever: What is more, what is so worthy to be chosen? The bent of Davids Will was thus towards God when he said, Psal. 42. 2. My Soul thirsteth for God, for the living God, when shall I come and appear be∣fore God? and though David was advan∣ced to a Throne, yet that doth not divert him from seeking after God, and saying to him, O when wilt thou come to me! Psal. 101. 2. I will behave my self wisely, in a perfect way, O when wilt thou come to me!

I will walk within my house with a perfect Heart. Though my House be a Palace, and though my Chair be a Throne; I shall be uneasie in my Seat, I shall look upon my Crown as uncomfortable, unless I have thy Presence in this Palace of mine: and therefore, O when wilt thou come unto me!

The Converted Soul refuses, what God informs it is evil; what God informs it is abominable; and Sin doth very well de∣serve the Name of Abomination: The Converted Soul doth sleight that, which the Word of God tells him is but con∣temptible Vanity.

And as the Will of the Convert does chuse God above all, so it chuses other things with reference unto God: It chuses the Word, because it declares the Will of God, and what it is that will indeed please him. It chuses Christ, because he is the way to God as Mediator: It chuses-Prayer, because it is pouring out the Soul before God. Psal. 62. 18. It chuses the Or∣dinances of God, because God hath appoint∣ed them, and is to be found in them. The more Converts have of God in any thing, upon that thing is put the higher esteem.

2. The Will of the Converts is subject unto Gods Laws and Commandments. The Heart of Flesh, why do you think it is so called? I will take away the Heart of Stone, out of their Flesh, and I will give them a Heart of Flesh. Why is it cal∣led a Heart of Flesh? Partly, because it is sensible and troubled at Transgression; and partly because it is soft, and doth receive the impression of the Word, and of the Law of God. It is indeed a fleshly Table on which the Law of God is writ∣ten by the Finger of the Spirit, 2 Cor. 3. 3. God hath written according to his new Covenant Promise, his own Law in the Hearts of Converts, and there is a voluntary and delightful Obedience yielded, Psal. 40. 8. I delight to do thy Will, O my God, yea thy Law is within my Heart.

God saies, I Command: The Convert an∣swers, I Consent; and Lord! help me to please thee still more and more; for I am never bet∣ter pleased my self, than when I best please thee? Thus the Wills of Converts yield to the Will of God; and in this harmony that is between the Humane and the Divine Will, there is a great deal of Sweetness: there is really that inward Peace, in comparison of which all the de∣lights

of Sence are but inconsiderable.

3. The Converts Will submits unto Cor∣rection and the Cross: Where is there a School without a Rod? The Saints do stand in need of Discipline, and it is well they have it: Afflictions wean us from this VVorld, they help forward the work of Mortification, they quicken us in our seeking after God, and the more we 〈…〉〈…〉 the more we find. Luther said, Cr〈…〉〈…〉 est nostra Theologia: That the Cross alone is 〈◊〉〈◊〉 Divinity: To improve Christs Cross and our own, is the way to be truly wise. The Convert sees reason for submission, for Gods Corrections are all streams that issue from the Fountain of Love that is in him, and they do end in the Souls greater Holi∣ness, which is its greatest Profit; and they cause the peaceable fruits of Righteousness to be brought forth in greater plenty and abun∣dance.

I grant indeed, That Converts may have Temptations to, and not only Temp∣tations to, but also great fits of Impatience; but they do strive, and they are helped in striving, to allay the Storm, and to be calmed into a submission to the will of God. The Converted Soul may sometimes be too much blinded by the prevalency of Passion, and forgetting it self, may complain after such a manner as this.

Though my daies are few on Earth, yet how are they filled with trouble and sorrow! No sooner have I got my head from under one wave, but another Billow is just ready to overwhelm me. Affliction seems to be my Lot and Portion, and while the wicked of the VVorld prosper and increase in Wealth, and have more than Heart can wish, all the day long have I been pla∣gued, and chastened every Morning. If I set my heart upon any temporal injoyment, pre∣sently it is struck at, and like the Gourd of Jonah, withers away. And if I am full of Expectation from the Creature, my Ex∣pectation is ever frustrated, and that which I expected comfort from, proves Vanity and Vexation of Spirit. VVhich way soever I look, I see things visible enough to cast me down; nothing visible to support me. O wretched Life! to be always thus under the Cross! to be troubled, and bowed down greatly, and to go mourning all the day.

Thus the Converted Soul, in its sits of impatience, is ready to complain: But unto these ravings, (I call them no other) the Lord is pleased in a still Voice thus to answer.

Ʋnreasonable and silly Soul! dost thou well to be angry? and by thy needless and ex∣cessive sorrow to help forward thine own Affli∣ction? hast thou been a Learner so long in

my School, and dost thou not understand the Method that I use in training up my Chil∣dren? I give thee little in the World, but it is that thou mayest not dye of a surfeit, as thousands and millions do; I cross thee in thy expectation from the Creatures, that from my self thou mayest expect and receive the more: Thou talkest of trouble, but am not I thy present help? Thou art in the waves, but these waters shall not drown thee, they shall only wash and cleanse thee, and out of them thou shalt come forth much more purified. Soul, Cease thy discomposure, I command the Tempest to be still: Whatever my Wisdom, and my Love sees convenient for thee, thou shalt not want; and to give thee more than is convenient, would be to injure thee. Thò all visible supports fail, I the invisible and eternal God am always by thee, and ready to shew my self strong on thy behalf: My Care shall protect thee and provide for thee, and this may be enough and enough to suffice.

Hereupon the Converted Soul is quiet∣ed, it is satisfied, and as to its Complaints silenced, and it replys in Job's language,

Behold I am vile, what shall I answer thee? I will lay my hand upon my mouth: Once have I spoken, but I won't answer; yea twice, but I will proceed no further: Now I see more fully who and what thou art, and that

my impatience and distrust in such a God, was only the effect of my ignorance, unbelief and ••olly; from henceforth, Lord, I will see with 〈…〉〈…〉 ••ther Eyes but thine; and what thou seest to be best, as best shall always be acknowledg∣ed. My VVill I renounce, and whatever thy VVill is, I willingly assent unto: I am satisfi∣ed that thy Goodness and VVisdom will order all things for me the very best and wisest way.

Thus the Will of the Convert is brought to a submission to the Will of God; and as the Convert does speak thus to God, so he speaks likewise unto his own Soul, Psal. 43. ult. Why art thou cast down, O my Soul? and why art thou disquieted within me? hope in God; for I shall yet praise him, who is the health of my Countenance, and my God.

So much for the fifth particular: When the Soul is Converted, there is a confor∣mity in the Will of Man unto the Will of God. The Will chuses what God pro∣pounds as most eligible, is subject unto Gods Commands, submits to Correction and the Cross.

6. When the Soul is Converted, those Affections that have evil for their object, do spend themselves on sin, which is of all the greatest evil: Here I shall instance in four Affections that have evil for their Object,

and when the Soul is indeed turned, these Affections spend themselves on Sin.

1. Sin is the Converted Souls Sorrow; Tears here are very well bestowed, God hath a bottle to put them in; where∣as Tears that flow from worldly sorrow, are but as common water. The Uncon∣verted Sinner is never more merry than when doing evil; When thou dost evil, then thou rejoycest: O how glad is he of an opportunity to commit a pleasing and gain∣ful Transgression? but the Convert hath been made so sensible of the evil that is in Sin, that he can never make light of it more; he hath been made so sensible of the evil that is in Sin, that he is really inwardly afflicted, because so guilty and defiled.

Sin doth provoke divine Anger, and the Wrath of the Almighty is terrible: Sin breaks the Law of God, and the Curse hereby deserved is intolerable: Sin causes the only Saviour to be neglected, and the Spirit of God to be resisted, who strives to draw the Children of men to this Re∣deemer: Sin does weaken and wound the Soul, makes it exceeding vile, doth it an inexpressible mischief, and therefore well may Sin be sorrowed for: Take notice how David doth pour out his sorrow here, Psal. 38. 4, 6. My Iniquities are gone over

my head, as an heavy burthen they are too heavy for me; I am troubled, I am bowed down greatly, I go mourning all the day long.

2. As Sin is the Converted Souls Sor∣row, so it is his Fear too; the Convert is afraid of contracting fresh Guilt, and be∣ing overcome by new Temptations. The Convert is afraid of the very first risings of Sin; for Sin is an Enemy, and if once this Enemy be risen, really it may much disturb the Peace, and give many a painful blow before it is quell'd again: The Con∣vert is afraid of Sins conceiving, least be∣ing conceived, it should be finished, and at last bring forth Death, Jam. 1. 15. The Convert flies from great Sins, and won't connive at small ones: The Converted Soul is afraid of known and presumptuous Trans∣gressions, and it is jealous least any should pass unknown, and be harboured unsuspect∣ed, therefore the Convert Prayes with Da∣vid, Psal. 19. 12. VVho can understand his Errors? Cleanse thou me from secret Sins.

The Convert is so afraid of Sin, that he will venture upon other evils rather than upon Sin; he will venture upon Poverty, he will venture upon a Prison, he will venture upon Flames of Martyrdom, ra∣ther than venture upon Sin. Moses was so afraid of Sin, though it was attended

with the Pleasures and Preferments of Egypt, that he did preferr the enduring of Afflictions with the People of God before it, Heb. 11. 25.

3. The Converted Soul hates and abhorrs Sin: I wish there was no other hatred in the World but the hatred of Sin; here the most fixed and settled hatred would be very commendable. Hatred is an Affe∣ction that doth aim at the destruction of the thing hated; he that hateth his Bro∣ther, in Scripture is said to be a Mur∣derer; and he that hateth Sin, nothing short of the death of Sin will satisfie him. It is the Converts business, from the day of his Conversion unto the hour of his Dissolution, still to be killing and morti∣fying of Sin, and he doth endeavour to advance in doing of this work daily; he labours and strives to kill Pride, Covetous∣ness, Concupisence and Sensuality more dead; and being sensible that Sin is much above his Match to deal with, he calls in the help of the Spirit of God, that the more effectually he may mortifie the Works of the Flesh, Rom. 8. 13. For if ye live after the flesh, ye shall dye; but if ye through the Spirit do mortifie the deeds of the body, ye shall live.

4. Sin is the Converted Souls shame:

Israel that refused to turn, they are charg∣ed with Impudence and hardness of Heart, Ezek. 3. 7. They will not hearken unto thee, O son of Man, (saith God) for they will not hearken unto me; for all the house of Israel are impudent and hard-hearted: So Jer. 8. 12. VVere they ashamed when they had committed abomination? No; they were not at all ashamed, neither could they blush: But now Converts are ashamed of Sin, they are confounded before God, because they have so much and so inexcusably offended: Heark to Ephraim, Converted Ephraim, Jer. 31. 19. Surely after I was turned I repented, after I was instructed I smote upon my thigh; I was asham∣ed, yea, even confounded, because I did bear the reproach of my youth.

This Shame in those that are Converts is of great Ʋse, for it makes them to lye low before God; it makes them in ho∣nour to prefer others before themselves: The chief of Sinners, saith the Apostle, being ashamed, because he Persecuted the Saints; and less than the least of all Saints. And it makes Converts to admire the rich and the Free Grace of God, in advancing them to such a dignity, as to become the Children of God, who did so justly deserve everlasting Contempt and Ruine.

7. When the Soul is Converted, those

Affections that have good for their Object, are placed upon God, who is the highest and chiefest good of all: Doers of evil have not seen God, 3 John 11. He that doth good is of God, he that doth evil hath not seen God. The Unconverted Sinner, either saith in his Heart there is no God, or if there be one, the Creatures are better and more desirable than he: This is the Language of every Unconverted Sinners Heart. But the Converted Soul hath seen God, and hath seen that in God that he loves God best, and still desires to love him better: How strong are his desires after God, and when he is pleased to manifest his Love, to communicate his Grace with a liberal hand, now the Soul hath the greatest Joy and Delight on Earth. The Converts Hope is in God, his expectation of help is from him, and his hope of Happiness is in him; he is Zealous for the Glory of God, and he is Zealous of those Works that are good in his sight; and whatever a Convert sees that hath the Image and Stamp of God upon it, that thing is loved for Gods sake.

8. When the Soul is Converted, the Memory is put to good and holy Ʋses; before it was like a den of Thieves, like a Cage full of unclean and hateful Birds; but now

the Memory is a Treasury, where the best things are laid up safest. Here I shall tell you of four things that the Convert doth remember.

1. The Convert remembers his Creator, and indeed no New Creature doth forget him; he remembers his Duty towards him, and the obligations and encouragements un∣to a faithful Performance of it. Wicked Men forget God; trifles they can think of, but God is not in all their thoughts, Jer: 2. 32. Can a Maid forget her Ornaments, or a Bride her Attire? yet ye have forgot me days without number: Those that by Pro∣fession are my People, and yet really are estranged from me, they have forgotten me days without number; but the Con∣vert remembers God, and desires to be in his Love and Fear all his days.

2. The Convert remembers the Redeem∣er, and his death. The benefits that were purchased by so great a price, and how the work of Redemption was compleat, when Christ rose from the dead. A spe∣cial memento is put upon the Resurrection of Christ, 2 Tim. 2. 8. Remember that Jesus Christ, of the Seed of David, was raised from the dead, according to my Go∣spel.

3. The Convert remembers the VVord,

and that effectually and seasonably; he remembers it, so as that he is cast into the mould of it. His heart doth stand in a we of the Oracles of God, and they are an excellent preservative against temptati∣on, Psal. 119. 11. Thy VVord have I hid in my heart, that I might not sin against thee. Joseph he did seasonably and effe∣ctually remember that command, Thou shalt not commit Adultery. When he had that impure and immodest motion made by a Creature that forgot the presence of God, and her own Duty; and though he was a servant, and though he was a young Man, and an uamarried Man; yet he was so far from complying with the temptati∣on, that he reproves the concupisence and ventures upon the revenge of his impure Mistriss.

4. Lastly, The Convert remembers his latter end, and the judgment that will follow after. O Brethren, methinks I see my self and all you, holding up our hands at the Bar of God. As sure as you are here, so certainly you shall stand there. The Con∣vert thinks of this at present, and he lives and acts as one that is under continual observation, Prov. 5. 21. The wayes of Man are before the eyes of the Lord, and he pon∣dereth all his goings. He lives and acts

as one that is perswaded he must give ac∣count of himself to God, and is exceeding diligent that he may be found of him in peace without spot and blameless. That's the Eighth particular. When the Soul is Con∣verted, the Memory is imployed to good and holy uses.

9. When the Soul is Converted, there is a desire to be turned to God, still more and more. That Conversion is not right where there is not a desire of progression. As there is an insatiableness in Sin, so there is an insatiableness in Grace too, until there is a compleat Sanctification and Sa∣tisfaction in Glory. The Convert in some respects may be compared unto the Horse∣leeches daughter, still he is crying, Give, give; Give more Wisdom: Give more Grace: Give more strength: Give more of those riches, and treasures that are durable. It was a saying, of one of the Ancient Fathers, who certainly had as great experience of his own Heart, as any of them all, and that was St. Austin, Si dixeris sufficit, periisti; If thou sayest, I have Grace enough, thou hast none at all, and art an undone wretch. He that with Laodicea says, I am rich and in∣creased with good things, and have need of nothing; what a wretched case is that Man in? He knows not that he is poor,

and miserable, and blind, and naked.

True Converts are sensible of their de∣fects, and have recourse for supplies unto the inexhaustible fulness that dwells in our Lord Jesus; and it is their continual work to be cleansing themselves from all filthiness of the Flesh and Spirit, and to perfect holiness in Gods fear. The true Convert he is not, and he is sensible that he ought not to be content with any mea∣sure of Grace that he hath already recei∣ved, but he is still longing and crying for more. He wishes that the New Creature were better shaped in him, and that Christ were more perfectly formed in him; and being in some measure emulous of Heaven, he doth endeavour to do something for God here, that may resemble that which is done for him above in Glory.

10. Lastly, When the Soul is Conver∣ted, it doth act the Body for God, and caus∣eth the Members of it to be yielded as Instruments of Righteousness unto Holi∣ness. The Convert takes care of his Sen∣ses, that at those Gates nothing may en∣••er that may betray and insnare his Soul; and he sets a watch before the door of his Lips, that out of that door nothing may proceed which may be dishonouring ••o God, injurious to himself or unto any

other. It is but reason that care should be taken of the body of a Man that is Converted; And that none of the Mem∣bers should be prophaned, since the Body is the member of Christ, since it is the Tem∣ple of the Spirit, since there is such a sure promise made of a Glorious and Happy Re∣surrection.

Thus have I done with the first parti∣cular propounded to be spoken to. I have told you when the Soul may be said to be truly Converted.

In the second place, I am to prove, that till the Soul be Converted, Conversion cannot be sincere. And there are these two or three Arguments that I shall produce to make this evident.

1. While the Soul is unconverted, Sin reigns. The Dominion of Sin lies in the affection that the Soul hath to it: If the Heart regard iniquity, iniquity is certain∣ly in the Throne, and there must needs be an absence of true Grace. The Psal∣mist saies, Psal. 97. 10. Ye that love the Lord hate evil, and the Words may be invert∣ed, Ye that love evil, certainly are haters of the Lord.

2. While the Soul is unconverted, Sa∣than still keeps Possession, for his strong holds

are in the Soul. The unreasonable Preju∣dices, the bad Resolutions, the wicked In∣clinations that are there, these, these are the strong holds of the strong man armed; and therefore, if the Soul be not turned, Sathan hath his Forts standing unde∣molished; and as Sathan hath Possession, so Mammon is chief, if the Soul be not turned; and where Mammon is chief, Mammon is an Idol. And to be turned to God, and to have Mammon the great Idol; these two things cannot stand toge∣ther, Mat. 6. 24. No man can serve two Masters, for either he will hate the One and love the other, or else he will hold to the one and despise the other; ye cannot serve God and Mammon.

3. While the Soul is unconverted, all external Righteousness is but a meer shew: If the Soul be not Religious, the Soul of Religion is wanting. All the works of the hands though never so specious, though never so good as to the matter of them, are but dead works, if the Heart and the Soul of the doer is not in them: Thus it is plain that Conversion cannot be sin∣cere unless the Soul be Converted.

3. I am to demonstrate the Necessity of the Souls Conversion unto God. In the

former Doctrine by many Arguments, I demonstrated the Necessity of Conversion; now I am to demonstrate the necessity of turning to God with the very Soul, and there are these three or four things that I shall produce to make this evident.

1. The Soul must turn, because God is Allseeing. He doth not judge of things according to the outward appearance, but the inward man is open and naked to his view: The Heart may deceive the by∣standers; Ay, and it may deceive it self; but all the secrets of the Heart are open un∣to that God whose Prerogative it is to search the Heart, and try the reins. Un∣less the Heart be right with God, all Re∣ligion, all seeking of him, is nothing else but lies and flatteries, Psal. 78. 36, 37. Ne∣vertheless, they did flatter him with their Mouth, and they lyed unto him with their Tongues. For their Heart was not right with him, neither were they stedfast in his Co∣venant.

2. The Soul must turn to God, because by the acts of the Soul God is Principally honoured. Observe it, how is God glorifi∣ed? when the Soul admires his greatness and his Majesty, and is in a manner over∣whelmed with it, Psal. 104. 1. Bless the Lord, O my Soul, O Lord my God thou art

very great, thou art clothed with Honour and with Majesty, who coverest thy self with light as with a Garment. How is God honour∣ed? When the Soul is sweetly astonished and ravished with his goodness, Psal. 31. 19. O how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the Sons of Men. When the Soul sees that in God, that is to be found in none else; when in its choice it doth pre∣ferr God before Pleasure, God before Wealth; I had rather have God to be mine though alone, than to have all things in the World, and be without him. O now the Soul honours God above all. By these and such like acts of the Soul God is chiefly honoured, therefore turning must of necessity be with the Soul.

3. The Soul must turn, because it is the Soul that yields Obedience to the great commands both of the Law and Gospel. There is not so much as one Precept ei∣ther in the Law or in the Gospel kept aright, unless the Soul keeps it: The summ of the Law is Love, but Love must be with the Heart and Soul; nay it must be with all the Heart and with all the Soul; or else it is but a meer shadow and ap∣pearance;

it is but like the Picture of Fire, that hath no more heat in it than the Pi∣cture of Snow. Heark what our Lord saies to him that asked Him: Which is the great Commandment in the Law? Jesus answe∣red, Mat. 22. 37, 38. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. And as the Law calls for Love, so it requires Spiritual Wor∣ship; God is jealous of his Worship, and he will accept of none but that which is worship in Truth, John 4. 24. God is a Spi∣rit, and he will be worshipped in Spirit and in Truth. Now there cannot be worship in Truth unless it be worship in Spirit: All worship is but false, and if it be false it must needs be vain, that doth not proceed from the Spirit of the Worshipper. If you should imploy many hours in a day in pattering over a great many Words that either you don't understand, or if you do, you don't mind, all this would be unac∣ceptable; nay, it would be abominable. Then for the Gospel.

The two great commands of the Go∣spel are Faith and Repentance, neither of these can be obeyed without the Heart: It is the Soul and Heart that believes, Rom. 10. 10. With the Heart man believeth unto Righteousness, and with the Mouth Con∣fession

is made unto Salvation: And as for Repentance, it is impossible that should be true, unless the Spirit be contrite, un∣less the very Heart be broken: Tears, Complaints, walking softly, rending the Garments, wallowing in Ashes, this will not prove the truth of Repentance; the Heart must be broken, or else you have not truly repented, Psal. 51. 17. The Sacri∣fices of God are a broken Spirit; a broken and a contrite Heart, O God, thou wilt not de∣spise: And so in Psal. 34. 18. The Lord is nigh to them that are of a broken Heart, and saveth such as be of a conitite Spirit.

4. Lastly, The Soul must turn to God, because Judgment at the great day will be according to Truth: Then the Secrets of all Men will be made manifest; when the Lord appears, he will bring to light the hidden things of darkness, and will make manifest the Counsels of the Heart, and then shall every man have Praise of God, 1 Cor. 4. 5. At the great Day, all things, all Persons will be called by their proper Names; Hypocrisie will be called Hypo∣crisie, and Saints will be called Saints: No Hypocrite will be owned for a Saint at that day, nothing that is counterfeit will pass for currant; the Judgment of God will be according to Truth. In the

day of Judgment, only Conversion with the Heart, Conversion with the Soul will pass for true Conversion: Sincerity will be owned, and it will be Crowned; Hy∣pocrisie will be unmasked; and, which should exceedingly startle all unsound Pro∣fessors of Religion, Hell is in a special man∣ner called, The Portion of the Hypocrite, as it is said, to be prepared for the Devil and his Angels.

I have shewed you when the Soul may be said to be converted unto God: I have proved till then Conversion can never be sincere: I have demonstrated the Necessity of Conversion with the Soul.

The Application of this Doctrine remains, I shall be but brief upon it. There are two Uses that I shall make.

By way of Information in the first place.

And by way of Exhortation in the second place.

From this Doctrine we may be informed concerning several particulars.

1. If sincere Conversion be with the Soul, hence we may inferr the Souls Capa∣city. The Soul is chiefly receptive of the Grace of God. It is the Soul of Man that doth principally partake of the divine Na∣ture. The Soul of Man hath a natural re∣semblance

of God, because as God is a Spi∣rit, so, the Soul of Man is a spiritual and an immortal Substance: And then the Soul doth spiritually resemble God, when it is renewed in the spirit of the Mind, and when true Holiness by the Spirit of the Lord is wrought in it. Eph. 4. 23, 24.

2. Hence I inferr, the Souls great worth and value. Gods Eye is upon your Souls all the while you are in his presence, and though you do never so much, if you deny him your Hearts and Souls, you do no∣thing that he will accept at your hands. Thousands of Rams, ten thousand rivers of Oyl, the first-born for the transgression, the fruit of the body for the sin of the Soul, as the Pro∣phet speaks, Micah 6. 7. What doth all this signifie? All this is nothing; nay, let me tell you, it is worse than nothing. Souls are of great account with the Father of Spi∣rits. How much was done, how much was paid, that Souls might be redeemed! And therefore in all your Services, your Souls must be ingaged, or else the ingaging is to no purpose. The Conversion of one single Soul to God, is more pleasing to him, than the most laborious and heartless services of all the Hypocrites from the beginning of the World to the very end of it; these Ser∣vices are so far from being pleasing, that

they are expresly affirmed to be an abomina∣tion unto God.

3. Hence I inferr the difficulty of Conver∣sion. If the Soul must be converted, cer∣tainly Conversion is a very difficult thing. It is comparatively more easie, though hard still, but comparatively it is more easie to order the conversation; to bridle the tongue: But to rule the spirit, to bring the thoughts into Captivity; to alter the bent and natural inclination of the Will, and to raise the Af∣fections towards those things that are above; to make them prized and pursued, that be∣fore were things utterly sleighted; this is difficult indeed; and really the difficulty would be insup••rable, were it not for the Resurrection of Christ, and the Power of that Resurrection shewed forth by the Spi∣rit of Christ. Before a Soul can turn to God it must be new made, it must experience the power of Christs Spirit, and it must rise with Christ, or else it can never in good earnest seek those things that are above, Col. 3. 1, 2.

Lastly, Hence I inferr, that in Examin∣ing whether we are Converted or no, a spe∣cial Eye must be upon our Hearts and Souls. We must take our Souls to task and strictly try them, and see what is most suitable to them, what they love best, and what it is

that they desire most: And if God in Christ be loved, and chosen above all, then con∣clude that Conversion is sound and sincere. If the Heart be grieved because it is no more suited to God, because it hath no more Faith in him; and though it can't say with Peter, Joh. 21. 17. Lord, thou knowest all things, thou knowest that I do love thee, yet it can say, Lord, thou knowest all things, thou knowest that I would love thee! Above all things in the world I desire to love thee, and to be beloved of thee! Such a kind of desire as this, doth plainly shew that the work of of Conversion is begun, notwithstanding a great many doubts and fears that do remain about it.

But if under the highest Prosession of Re∣ligion, if under the most constant attendance upon all Ordinances, the Heart doth secret∣ly go after its Covetousness, the Soul is fond of its Lusts, and of its Vanities, and is resolved still to be so; certainly there is no such thing as a work of Conversion, though there be never so high and mighty a Confidence that there is. Ezek. 33. 31. They come unto thee as the People cometh, and they sit before thee as my People, and they hear thy words, but they will not do them; for with their Mouth they shew much love, but their Heart goeth after their Covetousness.

The Second Use is by way of Exhortati∣on. I exhort you all, to lift up your Souls to God, with a desire that he would turn them to himself. Naturally your Hearts are in very bad hands, but if you give them un∣to God, his hands are powerfull, and good, and safe. He can new form your Souls both to and for Himself: And therefore I be∣seech you, give your consent, and earnestly desire that God would take the Work in hand, and Convert every Soul before him to himself to day.

To prevail with you thus to Consent and Desire; I would lay before you these following Arguments.

1. If your Souls are Converted, they will be enlivened, though before dead in Tres∣passes and in Sins; they will be made alive unto God, Eph. 2. 1. You will presently be free from the Sentence of Death and Condemnation that ye are under; and ye will be made to live in the Spirit, and to walk in the Spirit, Gal. 5. 25. O what a Life will you lead, when once ye become Converts! your Lives will become Holy, they will be Heavenly, they will be An∣gelical: The Spirit of God will be that, and a great deal more unto your Souls, than what your Souls are to your Bodies:

The Spirit will set you at liberty; The Spirit will act and lead you; The Spirit will fill you with his own blessed fruits, that are both pure and peaceable.

2. If your Souls are Converted, they will be healed. Where is the Soul among us that is not sick of various Maladies? and that Soul is most sick that least feels its sickness. Con∣version and healing are joyned together, Isa. 6. 10. Least at any time they should see with their eyes, and hear with their ears, and understand with their hearts, and be Converted, and I should heal them. So Jer. 3. 23. Return ye backsliding Children, saith the Lord, and I will heal your backsliding; behold, we come unto thee, for thou art the Lord our God. The Soul is most pre∣cious, and the best part in a Man, the dis¦eases of the Soul are the worst and most dangerous, and consequently the cure and healing of these diseases is most of all de∣sirable. If thou didst labour under a death-threatning Malady, how wouldst thou long to be cured! Poor Man! thy Soul labours under a great many Mala∣dies, and all of them Hell-threatning Ma∣ladies; and if thou art not Cured, thou must be damned, therefore Cure should be prized, and Conversion and Curing go together.

3. If your Souls are Converted, they will

be both beautified and strengthned; the Image of God, is the Souls Beauty, and Glory, and upon all true Converts this Image of God is Instampt. Sin makes men vile, Conversion and Sanctification makes them excellent, so excellent that the Scripture plainly affirms that the World is not wor∣thy of the Saints that are in it, Heb. 11. 38. And Strength will follow Conversion as well as Beauty. Who is the strongest upon Earth? The answer is, the Convert is the strongest. All the Unconverted are without strength. Alas! they are without Life, and therefore must needs be without strength. The Convert is strengthned with might by the Spirit of God, in the inward Man; so that he is enabled to do good, he is enabled to bear evils with patience; he is enabled to resist the Enemies of his Salvati∣on, he is enabled to Fight, and to Conquer; nay, which is more emphatical, he is enabled so to conquer, as to be more than a Conquerer through him that hath loved him, Rom. 8. 37.

Lastly, If your Souls are Converted, they will be both satisfied and secured, and what can you desire more? It would be a loud lie, if Mammon should say that ever he satisfied any: All is Vanity, and Vexa∣tion of Spirit, and there is no profit under the Sun, Eccles. 2. 11. But now the Lord

with truth doth say, I have satiated the weary Soul, and I have replenished every sorrowful Soul, Jer. 31. 25. Those Souls that are weary and sorrowful, seem fur∣thest off from Satisfaction; yet these weary and sorrowful Souls, the Lord is able to satisfie; Nay in Scripture, we read of abundant Satisfaction, Psal. 35. 8, 9. They shall be abundantly satisfied with the fatness of thy House, and thou shalt make them drink of the Rivers of thy Pleasures.

That which increaseth the Satisfaction, is, that the Souls of Converts are secure; the Hand of Christ, and the Hand of the Father which is greater than all, is sufficient to defend these Converted Souls from the force of Earth and Hell, and Sin too. If your Souls are lifted up to God; (Sur∣sum Corda: Up with your hearts unto God;) If your Souls are Converted to Him, they will be safe in Life, they will be safe in Death, and immediately after death they will be past all danger; being admitted into that House not made with hands, eternal in the Heavens, 2 Cor. 5. 1.

Thus have I done with the second Do∣ctrine, That Conversion is then sincere when the very Soul is Converted.

Doct. 3. Is this, That the Word of God is

the great means of Conversion. And O that the Word that sounds in your ears to day, may be found an effectual Means of the Conversion of all the Uncoverted here before the Lord! The Law of the Lord in the Text is said to Convert the Soul; because 'tis the Means which the Lord himself makes use of, and adds an efficacy to, that such an effect may be produced. The Word is styled the Power of God unto Salvation to every one that believes, Rom. 1. 16. And by this Word Faith it self is wrought, whereby the Soul comes to Christ, and by him does Convert to God, Rom. 10. 17. So then Faith cometh by hearing, and hearing by the Word of God; and whensoever the Word is effectual to change a Sinner, and turn him into a Be∣liever, 'tis made effectual by no less a Pow∣er than His who is Omnipotent. Who hath believed our report? There's preaching? And to whom is the arm of the Lord re∣vealed? there's the Power of God graci∣ously and gloriously manifested; that cau∣ses Preaching to be successful.

In the handling of this Doctrine, I shall,

First, Shew you, what it is in the Word of God, that is made use of as a Means of Conversion.

Secondly, Demonstrate the aptitude and fitness of the Word to be such a Means.

Thirdly, I shall tell you, what kind of Means it is.

Fourthly, Whence this Means comes to be effectual.

Lastly, Apply.

I begin with the first of these. What it is in the Word that is made use of as the Means of Conversion.

1. The Word layes before Sinners eyes, the just, the strict, the holy Law of God. It leads them to Mount Sinai burning with Fire, and to the blackness and darkness and Tempest there: Where all the Congregation heard a Voice that put them into a deadly conster∣nation and trembling; and so terrible was the sight that Moses said, I exceedingly fear and quake, Heb. 12. 18, 19, 20, 21.

This Law is the Law of the onely liv∣ing and true God; the King eternal, Immor∣tal, the blessed and onely Potentate, the King of Kings, and Lord of Lords. Who has the highest Authority, and full power to impose what commands he pleases upon the Sons of Men, and they in all duty and reason are obliged to yield Obedience to them.

This Law of God is so large, so Spiri∣tual and so pure, that every evil action, every idle word, nay every sinful intent, desire, and thought, breaks it. Add also, that not only the doing, speaking, and

thinking evil; but the not doing, speaking, and thinking what is good, causes this 〈◊〉〈◊〉 to be transgressed. What fallen Man can reach this Laws exactness! Since it curses every one that continues not in all things which are written in the book of the Law to do them? Gal. 3. 10. 'Tis a certain, and one of the great Oracles of God, That by the deeds of the Law, shall no flesh be justified in his sight, Rom. 3. 20. and the rea∣son is added, because by the Law is the know∣ledge of Sin. The Laws Authority and Purity makes Mans guilt and defilement the more apparent; and the true sight of these goes before Conversion.

2. The Word of God shews how all that have sinned, have by the Law the Sentence of Condemnation really past upon them. The Sinner that is Unconverted and Unbeliev∣ing is said to be condemn'd already, Joh. 3. 18. How cold does it strike to the Ma∣lefactors Heart when the Judge pronoun∣ces the Sentence of Death upon him! Bidding him go from the Bar to the Gaol, and from the Gaol to the Gallows, and there shamefully end his days! The Law of God Sentences every Transgressor unto Death, not Temporal only but Eternal: And though the Execution of this 〈◊〉〈◊〉 is for a while deferr'd, yet the 〈…〉〈…〉

of being thus sentenced, should be exceed∣ingly affrighting and amazing. The Sen∣tence of Condemnation past by the Law, is very big with evils; it fills Time with them; nay it comprehends evils enough to fill Eternity. The Sinners Life is misera∣ble, his Death more miserable, and after Death he is most miserable, because his mi∣sery will never have an end.

The case of a Man is judged very ill and sad, who is condemned to be broken up∣on the Wheel; or to be flead alive; or to be roasted to death before the Fire: But what's all this, if compared with be∣ing Sentenced to endure the pains of Hell; to dwell with devouring Flames, which the angry breath of the Lord, as a stream of brimstone doth kindle; to inhabit everlasting burnings? The hearing of such a terrible Sentence, has a mighty tendency to startle and make the sinners in Sion afraid, and to cause fearfulness to surprize the hypocrites, Isa. 33. 14. that they may be no longer secure while unconverted.

3. The Word of God warns Sinners to flee from the wrath to come, and the very Warning intimates a possibility of escaping it. The Word from Heaven reveals the wrath of God against all ungodliness and unrighte∣ousness of men, Rom. 1. 18. It tells them,

that the Lord has an Armoury, which he can open at his pleasure, and bring forth the weapons of his indignation, Jer. 50. 15. and there is no Shield for the Obstinate, no stand∣ing before these weapons. Deut. 32. 40, 41. For I lift up my hand to Heaven, and say, I live for ever. If I whet my glittering Sword, and my hand take hold on Judgment, I will ren∣der vengeance to my enemies, and will reward them that hate me. The Lord not only says but swears, and that by his own Life, which is for ever; that Death and Destruction will be the Portion and Reward of them that will not turn, but impenitently persist in their rebellion against him.

Sinners are in time warned by the Word, of this Sword that's coming. Ezek. 33. 7. Son of Man, I have set thee a Watchman unto the House of Israel; therefore thou shalt hear the Word at my Mouth, and wa••n them from me. They are warned of the Vials that are fill∣ing with wrath, as they are filling up the Measure of their iniquities: they are warn∣ed of the righteous Purpose and Decree that is pregnant; before it actually bring forth vengeance. Zeph. 2. 1. 2. Gather your selves together; yea, gather together, O Nati∣on not desired, before the Decree bring forth, before the day pass as the chaffe, before the fierce anger of the Lord come upon you; before the

day of the Lords anger come upon you. And in thus admonishing them to flee from the wrath that is (without repentance) so cer∣tainly and justly coming, there is much of pity and mercy shew'd them.

4. The Word of God encourages Conversi∣on, by representing him in Christ, as ready to be reconciled to, and receive all that turn. The elect Angels, when they saw God manifested in the flesh, admired his good will towards Men, and proclaimed Peace on Earth, Luk. 2. 14. Mercy is not extorted from God, for sinners sensible of their sin and misery; but he delights in shewing it. Pardon is not hard∣ly gotten at his hand, and against his Nature; but he is ready to forgive. He is not almost inexorable when distressed Souls fear his Power and Wrath, and cry for Peace: but as they intreat Him, so He intreats them to be reconciled, 2 Cor. 5. 20. Now then we are Ambassadours for Christ; as though God did beseech you by us, we pray you in Christs stead be ye reconciled to God.

The Word speaks of a Jubilee, of an ac∣cepted time, of a day of Salvation, in which the Lord seriously calls Sinners, and the very worst of them, to turn; and whoso∣ever he be that turns in truth, shall graci∣ously be received; and his former offences and affronts be they what they will, shall

not be an Impediment; nay, the former re∣fusing to turn, though it was never so long, shall be past by. The proclaiming of thi•• accepted time, should be lookt upon as glad tidings indeed. 2 Cor. 6. 1, 2. We then 〈◊〉〈◊〉 workers together with Him, beseech you also that ye receive not the Grace of God in vain; for he saith, I have heard thee in a time ac∣cepted; in a day of Salvation I have succoured thee. Christ himself in the days of his flesh, was heard; was succoured, was carried by the power of his Godhead through the whole work of Mans Redemption: Behold now is the accepted time, behold now is the day of Salvation. This day of Salvation is the fruit of a Saviours Obedience and Suffer∣ings in his day. Now those that have sold themselves to commit Iniquity, and are un∣der the bondage of Corruption, may reco∣ver their liberty; those that had lost the incorruptible and undefiled Inheritance, may be re-instated, and again possessed of it. Now the Lord is neer to them that seek him, and ready to be found; and if the wic∣ked forsake their ways and thoughts, and re∣turn to Him, he assures them he will have mercy, and pardon so abundantly, as shall ex∣ceed their conceptions, and the manner and wayes of mens shewing Mercy one to ano∣ther; as the Heaven is high above the Earth, Isa. 55. 6, 7, 8.

5. In the Word of God, there are In∣stances and Examples of very great Sinners who have been converted and saved. How great are the Acts of Grace, which have been done by the God of all Grace and com∣fort! Stand forth, O David, guilty of Adul∣tery and Murther! first defiling the Wife, and then killing the Husband afterwards. Stand forth, O thou great Apostle Peter, who wast so confident in thy self, that thou shouldest abide the sorest Trial; but didst so basely shrink; and once, twice, thrice, and with Cursing and Swearing didst deny thy Lord! Stand forth ye Corinthian Saints, who were Fornicators, Idolaters, Adulterers, effeminate, abusers of your selves with Mankind, who were thieves, covetous, drunkards, revi∣lers, extortioners, 1 Cor. 6. 9, 10, 11. And all of you proclaim, That the Grace of our Lord was exceeding abundant with Faith and love which is in Christ Jesus, as the Apostle Paul speaks, who himself had obtained Mercy; although he had been a blasphemer, a perse∣cutor and injurious, 1 Tim. 1. 13, 14.

Setting aside the unpardonable Sin against the Holy Ghost, and final Impenitency and Unbelief; for ought I know, Heaven can shew as great Sinners as Hell, who notwith∣standing all their guilt and filthiness, were washed sanctified justified in the Name of the

Lord Jesus, and by the Spirit of our God; and now their Holiness is perfected in Glory. This is an encouragement to the worst of men, to hope, if they return to God they shall not be rejected. Nay suppose there should be now a greater. Transgres∣sour than ever yet obtained Mercy, it would not be impossible for such an One to obtain Mercy, for Divine Grace and Mer∣cy have not yet done their very uttermost.

6. The Word of God discovers Sinners weakness, and where that Strength is, with∣out which turning to God will never be. That Grace which brings Man to God; to Heaven, must come from the God of Heaven: Can man arise from the Dead, till the Voice of the Lord which is pow∣erful say, Awake thou that sleepest? Can any come to God but by his Son Jesus? can any come to Christ but those whom the Father drawes? Joh. 6. 44. God Works to Will, He Works to do; and he does the one and the other freely of his own good Pleasure, Phil. 2. 13. Sinners are then en∣couraged to seek unto God to do both for them. And He can easily take away the Heart of Stone, and give a new Heart and a new Spirit; and cause those who before neglected, now to turn into the way of Salvation; and to work out their

own Salvation with fear and trembling.

7. I might also add, that the Word of God shuts the Kingdom of Heaven against ••hose that are resolved to continue Ʋnconvert∣••d. Nothing but Indignation and Wrath, Tribulation and Anguish is thundred out ••gainst them that will continue in their evil doing; that will not be gathered by a Saviour, that will not be made clean by his Sanctifying Spirit. Nay the Word con∣cludes them under greater misery, and ••ooms them to a severer Damnation who are called to turn and yet refuse, Mat. 11. 23. Thou Capernaum, that are exalted unto Heaven; who hast Heaven offer'd, and such advantages of getting thither; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall not only go to Hell, but be brought down with force and fury to one of the hottest and lowest places there: It ••hall be more tolerable for Sodom and Gomor∣••ah in the day of Judgment than for Thee. Such kind of threats may help to cure the spiritual Lethargy, and to make Sinners ••fraid of remaining Unconverted. You see what it is in the Word that has a tenden∣cy to Conversion.

In the second Place, I am to demon∣strate the Aptitude and fitness of the Word to be such a means of Conversion. What has

been spoken already, is in part a Demon∣stration of it; but this fitness of the Word may be further made evident.

1. The Word is a Light which shines in a dark place, 2 Pet. 1. 19. and therefore 'tis a proper means to turn men from darkness to Light, and from the Power of Satan unto God. The Word discovers, what the Prince of darkness studiously endeavours to conceal: Ignorance and Infidelity are the Pillars of Satans Kingdom; he takes much pains to blind the Minds of the Un∣believers, that the Light of the glorious Go∣spel of Christ who is the Image of God, may not shine into them, 2 Cor. 4. 4. This light gives a true and faithful representation of Sin, as the most hateful and hurtful thing in the whole World; of Satan also, as the most subtle, false, envious, malicious Deceiver and Murtherer of the Sons, nay of the ve∣ry Souls of men. The Word reveals the Devils grand secret, that the Broad way is the high Road to Ruine, which has been trod by all the Damned: Hell at the end of this way, becomes naked by the Word of God; which the Lying Spirit would not have at all to be credited, or so much as thought on; till Sinners find themselves thrown into it, and there without any hope of Release and Remedy.

2. The Word is a Perspective glass, which brings things afar off near to the eye, that so the Heart may be the more affected. It shews that the whole of Time from the very first to the very last, is but short, if com∣pared with Eternity; and how the end of all things is at hand, 1 Pet. 4. 7. and the Oath will at length be sworn, That there shall be time no longer: Scoffers indeed, who walk after their own lusts, do say, Where is the Promise of our Lords coming? They mock at that glorious Redemption which Believers at Christs second appearing do expect; and they laugh at, till they feel the Flaming Vengeance that is to be exe∣cuted upon themselves. But the Word shews the Worlds end, and how 'tis reserv∣ed unto fire against the day of Judgment, and Perdition of ungodly men. 2 Pet. 3. 7. The day of the Lord will come as a Thief in the Night, sadly surprizing the most of men; in which the Heavens shall pass away with a great noise, the Elements shall melt with fer∣vent heat; the Earth also and the Works therein shall be burnt up. Oh dreadful spe∣ctacle, to behold the whole World in a Flame! the serious and believing conside∣ration of this, conduces very much to Re∣pentance, Conversion, and amendment of our wayes. 'Tis the Apostles own infe∣rence,

Seeing then that all these things shall be dissolved, what manner of Persons ought ye to be in all Holy Conversation and Godliness! 2 Pet. 3. 10, 11.

3. The Word is an Hammer to break the Heart. Contrition and brokenness of Heart is one constant Ingredient in Con∣version: No less than Salvation is Promi∣sed to the contrite ones, Psal. 34. 18. The Lord is nigh unto them that are of a broken Heart, and saveth such as be of a contrite Spirit. Now the Word is the Hammer which breaks the Stony, the Rocky Heart to pieces. Those Hearers who derided the Miraculous Gift of Tongues, the Apostle Peters Sermon reached, and pierced their very Hearts, and made them cry out, Men and brethren, what shall we do? Act. 2. 37. Now Sin was set in order before their eyes, and charged home upon their Con∣sciencos, now they tremble, and are afraid of deserved Wrath: now their stubborn spirits begin to yield unto God. They desire to know upon what terms they might be saved, being willing to consent to any terms, rather than miss of Salvation, and perish everlastingly.

4. The Word is a Fire, to melt and pu∣rifie, and so a proper means of Conversi∣on, which is indeed a turning from Sin to

Holiness: 'Tis the Nature of Fire to sepa∣rate the Mettal▪ and the Dross: Gold and Silver are refined by being put into the Furnace. Thus the Word also separates between the Heart and its vicious and evil Habits and Qualities; it separates between the Soul and its fleshly and worldly Lusts: Now are ye clean, says Christ, through the Word which I have spoken unto you, Joh. 15. 3. This Word is very Pure in it self, and Pure in its Operation and Effects: It severely forbids all filthiness of the Flesh and Spirit; and in this Word we find as a Precept concerning Holiness, that 'tis our Duty to perfect Holiness in the fear of God, so a Promise wherein God has said he will work this Holiness in them that seek un∣to him and desire it, Ezek. 36. 25. Then will I sprinkle clean water upon you, and you shall be clean; from all your filthiness, and from all your Idols will I cleanse you. The Word is a Fire to Melt and Purge the Soul, and then 'tis a Mould also, into which the Soul is as it were cast; so that it has ano∣ther, an excellent form, being conformed to the holy Nature and Will of God him∣self.

5. The Word is as Seed, of which the New Creature is begotten: God himself is he who does regenerate all that are Con∣verted,

and he does it of his own meer good Will and Pleasure; but the Word is the Seed by which he does it, Jam. 1. 18. Of his own VVill beg at he us with the VVord of Truth, that we should be a kind of First∣fruits of his Creatures: So 1 Pet. 1. 23. Being born again, not of corruptible Seed, but of in∣corruptible, by the VVord of God, which liv∣eth and abideth for ever: From this Seed comes the New Man, which after God is created in Righteousness and true Holiness. This Word is quick and powerful, 'tis pow∣erful to quicken and enliven; so that the Soul has a new Life, and lives to God, which before was dead in trespasses. This Seed is effectual to a new formation of the Souls faculties and powers: New Eyes there are in the Mind, a new Disposition and Inclination in the Will; the Affections also are new, and of low and carnal, they become high, and holy, and heavenly. The Preachers of the Gospel are the sowers of this Seed of the Word, and how should they be in travel till a New Creature comes on't, till Christ be formed in them that re∣ceive it! Gal. 4. 19. My little Children, of whom I travel in birth again, till Christ be formed in you.

6. The Word is a proper Means of Conversion, for 'tis the unerring Rule,

which shews both good and evil: Evil, that there may be an Aversion from it; Good, that there may be a Conversion to it. The Scripture calls things by their deserved Names, what that pronounces bad, will be found by the most Unbelieving to be bad indeed; and what that affirms to be good, is really good at present, and proves best at last: Here are the Commandments, in conformity to which true Goodness lies, and Sin is defined 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a transgression of them; heark to the Prophet, Mic. 6. 8. He hath shewed thee, O Man, what is good; and what does the Lord thy God require of thee, but to do j••stly, to love mercy, and to walk humbly with thy God? All this is good in its own Nature, pleasing to God, pro∣fitable and pleasant unto Man: The bet∣ter this is understood, the more likely 'tis that evil and dangerous wayes should be forsaken, and those Paths chosen and turn'd into, that are safe and holy. The Word shews what God approves, and what he abhorrs: It shews Mans Duty, which is his Priviledge, and that Sin is Mans Pre∣judice and Plague: And he is a good Scho∣lar indeed, who has learnt to do well, and ceased to do evil.

7. The Word is a fit means of Conver∣sion, because it is the Ministration of the

Spirit; 2 Cor. 3. 8. How shall not the Mini∣stration of the Spirit be rather glorious? The Word of God is of the Spirits Inspiration, and his own Word he is pleased to accom∣pany, he moves, and breaths, and acts in it, so that Miracles of Grace are wrought thereby: He says to the blind Mind, Receive thy sight, and know the things that concern thy Peace; to the Deaf the Spirit says, Hear my Voice, and yield Obedience; to the Dead he says, Arise out of thy Sins, and from the Earth, in which thou hast layn so long buried, and live the Life of God, from which thou hast been so long alienated. And as the Spirit thus speaks, so he speaks with efficacy: He can work so that none shall hinder. O blessed Word! in which we find that exceeding great and precious Pro∣mise of the Spirit; 'tis but asking him, and having him, and where the Spirit of the Lord is, there is liberty, 2 Cor. 3. 17. The Cap∣tive Sinner is freed from the bondage of Cor∣ruption, the cords of Vanity, the snare of Sa∣tan, and has both a Will and Power given him to Convert to God, and to continue and abide with him. 'Tis manifest upon all these accounts, that the Word has a fitness to be a means of Conversion.

In the third place, I am to tell you,

what kind of Means the Word is.

1. The Word is a Means of Gods own appointing: Divine Institution is a thing of very great significancy: God indeed can work without means, and against them; but if he is pleased to appoint them, they deserve to be used, and shall not be used in vain, if they are used seriously. God appointed seven Trumpets of Rams▪ horns to be blown, and at length the blast is more powerful than a battering Ram; the Walls of Jericho fall down to the ground, and the City is delivered into the hand of Israel, Josh. 6. 4, 20. God has appointed the Mi∣nisters of the Gospel to lift up their Voi∣ces like a Trumpet, to shew the Trans∣gressours their Iniquities, to cry to them to turn. The Word is with Power; the strongest holds of the Prince of Darkness fall down before it, he is cast out, his works destroyed where before he had the surest Possession. The Word is ordained of God as the Means of Conversion, 'tis dangerous, and a great Contempt of God himself to neglect it; and truly, after a careless manner to attend upon it, is the way to grow more hard-hearted and dead in Sin under it.

2. The Word is usually most Powerful when Preached. Reading of the word must

be granted an Ordinance of great use 〈◊〉〈◊〉 When our Lord was asked by a man what he should do that he might inherit Eternal Life? He answers, What is written in the Law? how readest thou? Luk. 10. 26. He that would inherit Eternal Life, it concerns him diligently to read the Word which instructs him in the way thither: Not only those of a lower condition, but those of the highest Estate are to read the Word all the dayes of their lives; the Word of God is the best Counsellour, even of King•• themselves, Deut. 17. 18, 19. The way to Heaven is one and the same both for the High and Low. The Word is to be read not only Privately but Publickly, such pub∣lick reading has a warrant in the New Testament as well as the Old, 1 Thes. 5. 27. I charge you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I adjure you by the Lord that this Epistle be read unto a•• the Holy Brethren. And publick reading is mentioned no less than three times in one verse, Col. 4. 16. And when this Epistle i•• read amongst you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea. Certainly the Scripture is not so obscure, but that it may be read before the Con∣gregation to their Spiritual Benefit.

Yet the Preaching, the opening and ap∣plying

of the Word of God, has a spe∣cial Honour put upon it, as to the work∣ing of Conversion and Faith, Rom. 10. 14, 15. How then shall they call on Him, in whom they have not believed? and how shall they believe on Him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they Preach except they be sent? as it is written, How beautiful are the Feet of them that preach the Gospel of Peace, that bring glad tidings of good things? They that are sent of God, scripturally qualified, se∣parated and set apart to the work of the Ministry, 'tis their great business to Preach the Word, to be instant in season, out of season, to reprove, rebuke, exhort with all long-suffering and Doctrine, 2 Tim. 4. 2. And when in Sincerity, with an earnest desire to win Souls, they make the Truth manifest, and endeavour to commend them∣selves to every mans Conscience in the sight of God, 2 Cor. 4. 2. the Word of God is the more likely to reach the Conscience, and to touch and turn the Heart to Him. Glorious things have been done by Preach∣ing: The twelve Apostles, and if you will add a thirteenth, the Apostle Paul, how powerful was the Word in their Mouths to the Worlds Conversion! They did not as they were slander'd, turn the world up∣side

down, but were blessed Instruments to turn it to God, and to deliver it out of that Idolatry, Superstition, Ignorance and Wickedness, in which it had lain buried for many ages.

3. The Word of God is the highest means of Conversion, Psal. 138. 2. Thou hast magnified thy VVord above all thy Name: Here chiefly thou doest make thy self known in the powerful Effects of thy Grace and Spirit, and in the accomplish∣ment of the Promises which thou hast made. The design of Mercies is, that this VVord may be more minded, Rom. 12. 1, 2. I beseech you therefore, Brethren, by the Mercies of God, that ye present your Bodies, a living Sacrifice, holy, acceptable, which is your reasonable service: And be not con∣formed to this VVorld, but be ye trans∣formed by the renewing of your minds; that ye may prove what is that good, that accepta∣ble and perfect VVill of God. Mercies are cords of love to draw us to the Lord, and to constrain us to keep his Word and Commandments. The end of Affliction is to turn our Eyes, and Hearts and Feet, into the way of Gods Testimonies: The Psalmist tells us, Before he was afflicted he went astray but after he kept the VVord with greater care, Psal. 119. 67. and he

adds, v. 71. 72. It is good for me that I have been afflicted, that I might learn thy Statutes; the Law of thy Mouth is better unto me, than thousands of Gold and Silver. Affliction is sent to humble for Transgres∣sion, to reduce the wandring Soul, and to bring it back to the Word of God; and when this Word is truly heeded, receiv∣ed, and highly prized; then the Soul is indeed Converted. The Word declares the meaning of Mercies, the Word is the Tongue that utters the voice and message of the Rod: The Word directs what to pray for, and how to pray so as to speed, and instructs about every other Ordinance.

4. If the Word be ineffectual to Con∣version, alas! what is likely to become effica∣cious? When Wisdom had cryed long and upbraided foolish Sinners with their hating Knowledge; when they had been called to turn, with a proffer of the Spirit to be poured out, but they refused still; their case is set forth as desperate: because the Word being rejected, hated and cast behind their back, nothing was likely to do, or to make them good; dreadful and utter Destructi∣on is threatned; and instead of being pi∣tied, they are told they shall be derided, and laught at in their ruine, Prov. 1. 20,—30. When the Rich man in Hell intrea∣ted

that One might be sent from the dead, to warn his sive secure impenitent Brethren, lest they should also come at last into the Place of Torment: The Answere first is, They have Moses and the Prophets, let them hear them: And after 'tis answered further, If they hear not Moses and the Prophets, nei∣ther will they be perswaded though one rose from the dead, Luk. 16. 27.-31.

A Sinner whose Heart is all Adamant, and Sermon-proof, the terrours of the Lord don't affright him; the inestimable Trea∣sures of the Gospel don't take him, the Mediatours Vengeance for neglecting great Salvation is not at all dreaded. Suppose a command should be given to unlock the gates of Hell, and a damned Spirit that has been for some time tortur'd in the slames there; and was once well known to this stupid Sinner, should at Midnight appear to him, and the Curtains being drawn aside, and that Soul out of the midst of fire, with a ghastly horrour in its looks, should thus speak to Him:

Awake, hard-hearted Wretch, awake! awake! What, sleep and lye secure in Sin, that art in danger of dying in Sin every moment! VVhat, take thine ease, who art so near to endless pain and Torment! Thy time has both Feet and VVings, and is with great haste both

running and flying away from thee; and as thy time in Sin and folly spends, so thou daily and hourly approache•• nearer to a mise∣rable Eternity. Thy Judgment lingers not, thy Damnation does not slumber, while thou refusest to awake to Righteousness: Once I made a mock of Sin as much as thou dost, was mad to destroy my self, as thou art; I made a meer Jest of Hell, but now I know, I feel, and wo, wo is me! I shall to my Sorrow feel for ever, what 'tis to be damn'd in earnest. Sin's thy worst Enemy! Oh cast it away before it undoe thee past remedy. Divine wrath and jealou∣sie is in the other World, found a hotter and heavier thing than ever could be conceiv∣ed in this: 'Tis really a fearful thing to fall into the hands of the living God. But I have leave to stay no longer, be sure to take this warning I have given thee, I must again to the Lake that burns with fire and brimstone, where there are no such things as Help, or Hope, or Happiness, but Pain and Misery are extream and endless.

Suppose, I say, a damned Soul should speak such language to a Sinner that has all along been deaf to the call of the Word, and resisted the Spirit of the Lord, he might perhaps be exceedingly amazed; and possibly be frighted out of his VVits,

but he would not be scared out of his Sins, nor ever by such an Apparition alone, be turned unto God. If Gods own Word will not make thee a Convert, O Sinner, thy disease is obstinate against the likeli∣est remedy, and what means will?

5. The Word is a Means which Thou∣sands and Millions in the VVorld never were so much Priviledg'd, as to enjoy. An Hal∣lelujah is justly deserved and expected from the People of God of old, because he shew∣ed his Word unto Jacob, his Statutes and Judgments to the Children of Israel; where∣as He had not dealt so with any Nation, and as for his Judgments they had not known them, Psal. 147. 19, 20. How great a part of the World is Satans Common, how lit∣tle comparatively, is so much as the visi∣ble Inclosure of our Lord Jesus. It is the observation of a Learned man, that if the World were divided into thirty parts, Nineteen would be found still Pagan, six Ma∣hometan, and but five Christian, take in all of all Perswasions. But alas, how much darkness is there even in Nations that are called Christian! Ignorance is affected, the Word of God and the Knowledg of it is taken away, though the Scripture says that for lack of it people are destroyed, Hos. 4. 6. How Happy would you be, that in

this City, enjoy the light of the Word of Truth, if you would but thankfully and fruitfully improve it. It is as it were Noon day with you, whereas in other pla∣ces, it is but a dark down, and in most parts of the Earth a black midnight.

In the fourth place, I am to tell you, whence this Means, the Word of God, comes to be effectual to Conversion.

'Tis made effectual by the Power of God, and this Power he exerts by his own Spi∣rit, 1 Thes. 1. 5. Our Gospel came not unto you in word only, but in Power also, and in the Holy Ghost, and in much Assurance: the wonderful effects of Divine Power wrought by the Holy Ghost in the Preaching of the Gospel, was an Evidence and Assu∣rance, that this Gospel is not the Word of Man, but of God Himself. Now the manner of the Spirits working, when he makes the Word effectual to Conversion, I shall declare in these particulars.

1. The Spirit impresses upon the Sinners Heart the Divine Authority of this Word. 'Tis indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, given by inspiration of God, 2 Tim. 3. 16. When the Lord Him∣self is eyed and own'd in his Word, then it shews it self mighty. If the Messengers and Publishers of the Word only are re∣garded, and there is not a looking beyond

them, they being but earthen vessels; the Word though a Treasure, will be trampled under foot. But when Sinners are Con∣verted, the Spirit makes it evident that the Word is really of God. The demon∣stration of this, is styled the demonstration of the Spirit. He does demonstrate the Words divine Authority, several wayes.

By Signs and VVonders, wrought for its Confirmation, Heb. 2. 4. God also bearing them witness, both with signs and wonders, and divers miracles, and gifts of the holy Ghost, according to his own will. That these Mi∣racles were done, 'tis plain; for the Word of God pretending to Miracles done so openly, so often, by and upon, so many persons, in the midst of cunning and ma∣licious Adversaries, who were watchful enough to have espied the deceit, if there had been any: if such Miracles really had never been wrought, this Word, and the Religion it teaches would never have been received. Our Lord Jesus, though the Son of God, when upon Earth, was hum∣bled in the form of a Servant; yet affirms himself to be the Saviour of the VVorld; preaches a Doctrine contrary to Flesh and Blood; tells all that will be his Disciples, they must deny themselves, and forsake all that is dear to them in this World, when∣ever

they are called to it, for the sake of a Treasure and Kingdom in Heaven. And often he appeals to his working Mira∣cles, as a Confirmation of his Doctrine that it was from Heaven. Now if such Miracles had never been wrought, the Imposture would have been so apparent, that the Christian Faith would never have been embraced by any of common sense and understanding.

And 'tis evident also, that these Miracles were done by the power of God. Wonders indeed were wrought by the Egyptian Ma∣gicians, but outvied by greater Wonders, effected by Moses, Gods Servant. These Miracles were beyond the Power and Abi∣lity of second Causes: Who could make the blind to see, and the deaf to hear, and the lame to walk, but that God who for∣med the Eye, planted the Ear, and curious∣ly fashioned the other Members? Who would raise the Dead, but the Lord of of Life himself?

The Spirit further also demonstrates the Words Authority from the accomplishment of Scripture Prophesies; as concerning Cyrus building of the Temple, Isa. 44. 28. The King of Grecia his ruining the Persi∣an Monarchy, which was verified in Alex∣ander the Great, Dan. 8. 21. The calling of

the Gentiles, Isa. 42. 4. Zeph. 2. 11. How many false Gods do we find famished, and the Lord Jehovah worshipped in the Isles of the Heathen. It was also fulfill'd, which our Lord spake, concerning his Death; that after his being lift up from the Earth, he would draw all men to him, which was rather likely to drive all men from him: He also said he would have a Church to the end of the VVorld, Mat. 28. ult. and not∣withstanding all that Earth and Hell can do, he has had one to this very day.

The Spirit also shews the divine Matter of the Word, the admirable consent and agreement of all its parts, and the de∣sign of the whole, which is to give Glo∣ry to God, and to represent him as most worthy of Admiration, Praise, Faith, Fear, and Love, and Service. Its Precepts are so excellent and pure; that if the Profes∣sors of Religion would but live according to them, the World might quickly be convinced of the unreasonableness of Infidi∣lity. A thorow perswasion of the Words Authority, is from the Spirit, and has a mighty force to startle the Conscience, and awe the heart of a Sinner: And to make it stoop unto God, which was be∣fore rebellious.

2. The Spirit causes the Word most

firmly to be believed, as that which is of most certain verity and truth, this follows upon the former: If it be the Word of God, who cannot lye; there is nothing false or uncertain in it. Ever since Man first harkned to the Father of lies, he is very prone to embrace falshood. He is not to be trusted as a Guide, any further than God guides him; because so apt himself to err and mistake. But let God be true, saies the Apostle, though it follows, and every Man a Lyar, Rom. 3. 4. God cannot be deceived, because he is Omniscient, and his understanding is Infinite, Psal. 147. 5. And he will not deceive any, because he is the God of Truth. Whatever has pro∣ceeded out of his Mouth, its certainty is not to be doubted of: Faith therefore, which believes whatsoever God speaks, and because he speaks, is indeed the highth and very ••lower of Reason. We read of a Door of Faith, Act. 14. 27. They rehearsed all things that God had done with them, and how he had opened the door of faith to the Gen∣tiles. The Word of God has entrance by Faith, as by a Door into the Heart, and Faith as a Door shuts it in; then how powerful is it in working! The Commands being lookt upon as indeed the Commands of God, will no longer presumptuously be

broken; the Promises being believed •••• be the Promises of God, who keeps Tru•••• for ever, will be embraced. A firm be∣lief of the Words truth, is at the bottom of all true Conversion to God; and 'tis In∣fidelity that is the great reason of departing from him.

3. The Spirit powerfully convinces the Sinner how evil a thing Sin is, which the Word of God so severely and strictly forbids. Sin is that which of all things in the World is most of all mistaken. If it were rightly known by all, not one in the World could love or like it. But most are ignorant what 'tis, and whither it tends; and securely and unconcernedly remain under its guilt and power. Mens lusts are styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deceitful lusts, Eph. 4. 22. they seem to consult their gain and pleasure, but indeed war against their Souls; and yet this War is so carried on, that 'tis not perceived: Souls are kept stupified and intoxicated, till they are ut∣terly lost and ruined.

'Tis the work of the Spirit to discover what Sin is. He shews how contrary 'tis to God, how evil and provoking in the eyes of his Holiness and his Glory; how contra∣ry 'tis to the Law of God, which is most ex∣excellent, all whose Precepts are most pro∣fitable

and pleasant to those that love and keep them. He shews likewise how con∣trary Sin is to Man himself. It loads him with Curses of various sorts; it makes eve∣ry thing he has to be cursed to him: It does defile, debase and wound him; and unless he turn from it, it will for ever destroy and damn him. 'Tis one thing to be told of all this by Man; and another, to have a pow∣erfull discovery and Conviction of all this by the Spirit. He shews the Vanity of all sins excuses, pretences and promises of Im∣punity, Peace and Safety.

The Spirit speaks very home to the Con∣science, and particularly; and causes the Sinner to whom he speaks to hear and heed and tremble. Thou art the Man that hast offended God! Thou art the Soul that hast sinn'd, and dost deserve to dye! Thou art the Fool-hardy Wretch that hast engaged the Almighty to be thine Enemy! Against thy ungodliness and unrighteousness in particular, his wrath is certainly revealed from Heaven! And how soon, if thou refusest to forsake thy impious and unrighteous ways, may this wrath fall upon thee, and sink thee into the bottomless pit of Wo. If thou resolvest still to go on in thy trespasses, thy very next step may take hold of Hell!

4. The Spirit reveals Christ in the Word,

and draws the Sinner to him. The Holy Ghost does testifie concerning the Lord Jesus, Joh. 15. 26. The Spirit of truth which proceedeth from the Father, he shall testifie of me. And what a Glorious Te∣stimony does he give him! Christ is the summe and substance of all Supernatural Revelation. All the lines both of the Old Testament and of the New, do meet in this Center. The design of the Old Testa∣ment was to forshew him, as the Peace∣maker between God and Man, who was to be wounded for transgression, to make his Soul an offering for Sin, to bring in ever∣lasting righteousness, and to be the Author of pl••nteous and eternal Redemption and Sal∣vation. The New Testament, which is the accomplishment of the Old, does more ful∣ly declare Christ: Here the Spirit more plainly tells us, of his Godhead, of his ful∣ness, of his Manhood, of his Mercifulness, what power he has to save; what Bowels of. Pity towards them that see they are lost without him. And in shewing all this, how does the Spirit shew himself a Com∣forter!

And as the Spirit discovers Christ, so he draws the Sinner to him; he causes the Word to reach the Heart, and to subdue it, so that the Heart gladly surrenders, and

freely opens to receive Jesus, which before by ignorance, prejudice and unbelief was very fast Bolted and Barr'd against him. There can be no turning to God, but as he is in Christ: for how can guilty and defiled Man, draw near to the Holy and Righteous Jehovah, without a Mediator? And if he be considered in this Mediator, there is all possible Encouragement to turn to him.

5. The Spirit, as by the Word he works Faith in Christ, so by the same Word, he causes the Sinner to yield himself to God: He that was before stout-hearted and far from Righteousness, now throws down his Wea∣pons of Rebellion, and submitting, cries for Mercy; he dares not still rush on in Sin, as the Horse into the Battel; he is made sensible that there is no contending with the Almighty, that none ever hardned themselves against him and prosper'd, Job 9. 4. Therefore he bows and yields, least he be broke and ruin'd. And as the Power of Gods anger makes the Sinner afraid of remaining Unconverted, so he is most strongly induced to turn, by the Spirits effe∣ctual discovery of Gods Alsufficiency, Mer∣cy, Loving-kindness. He sees plainly, it can never be well with him while at a distance from God; and that in Him and in his

Favour, is really his Life and Happiness. Thus the poor Prodigal was afraid of con∣tinuing in the far Country, least he should there perish for hunger, and he came hom•• to his Fathers house, because there was bread enough and to spare, Luke 15. 17.

I come in the last place to the Applica∣tion: I begin with some Inferences that may be drawn from this Doctrine.

1. If the Word of God be the great means of Conversion, hence I infer, that this Word is a great Priviledge: The giving us the Light and Influence of the Sun, and Moon, and Stars, is acknowleged to be the needful Bounty of the God of Hea∣ven, but the vouchsafing of the Word speaks a more peculiar favour, and is a means to convey a far greater benefit. In this Word of God, there is a general Pro∣clamation, a Proclamation of a general pardon of all offenders against the highest Majesty, and that upon the most equal terms; that they prize this favour, make use of his Sons mediation to obtain it, and consent by Sin willingly to wrong their own Souls no more. This Word carries in it a Proclamation to open the prison∣doors; to unloose the bonds and fetters, to grant liberty unto all those that are weary

of the bondage of corruption, and that are willing to become the Lords Free men; this Word is an Invitation to all sensible Souls, that perceive they have spent their labour for that which is not bread, to come for the bread of God which comes down from Heaven, and which giveth life unto the World, Joh. 6. 33. O the tender mercy of God, in vouchsafing his Word to any.

When the Light of this Word shines, it finds Sinners in Darkness, imployed in the works of darkness, hastning towards the blackness of darkness for ever; and it doth give them the knowledge of Salvation by the remission of Sin, and guide their feet into the way of peace, Luke 1. 77, 78, 79. Those are glorious times indeed, that is in∣deed a Golden age, when the Word of God is heard by every ear; when Labourers are many and Faithful, and are hard at work for God, for Christ, for Souls; when saving Knowledge doth fill all the corners of a Land: Happy, happy is that People that is in such a case, if they do but rightly improve their priviledge; for this Word doth direct them to walk in the Light of Gods Countenance.

2. Hence I inferr, how inexcusable they are that remain Ʋnconverted still under the Word of God, which is the great Means of

Conversion. The Light of Nature leaves those that glorisie not God as God, without excuse, Rom. 1. 21. But the Light of the Word, doth much more take away all Apology from them that neglect it. They that are not Converted to God, when they hear this Word, neglect to trade with one of the choicest Talents that any of the Chil∣dren of Men can be entrusted with.

To pass over the whole Volume and Book of Nature, to take no notice of God in it, though every Creature be designed as a Remembrancer of Him; to pass by the works of Providence, and not hereby to be brought to the Fear of, and Faith in God, who exerciseth loving kindness and Judgment in the Earth; Nothing can be said to de∣fend it. But for a Sinner, a lost Sinner, a miserable Sinner, that is ready every Moment to fall into Hell; for this Man to hear the Gospel of Christ, to have Par∣don so fully and freely offered to him, and yet to be deaf to the offer, to refuse to turn to the Lord, though hereby he will live for ever; this doth argue a far more exceeding and excessive madness.

What can the Unconverted Sinner plead for himself, that he doth not turn? Can he say, that he hath not been warned to flee from the wrath to come? Alas, the

Almightys anger and indignation hath often been pealed in his ear. How often hath he heard, Wo to the wicked, it shall be ill with him, for the reward of his hands shall be given to him, Isa. 3 11. Can he say that he hath not been called to turn? No such matter: Wisdom hath cried aloud, cryed vehemently, How long ye simple ones, will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge; turn ye at my reproof, Prov. 1. 22, 23. Again, can the Sinner plead that he hath not had encouragement to turn to God? No, no; the God of Heaven, the God of Truth, hath solemnly protested by his own Life, that he hath no pleasure in the Sin∣ners death, but had rather that he should turn and live: Hear O Heaven! Hearken O Earth! and judge, whether the Sinner that is called to turn to God, and won't, does not deserve to dy in his iniquities!

3. If the Word of God is the great means of Conversion, hence I inferr, that the Removal of the VVord is a very sore Judgment; How sore, I wish that England may never feel by sad experience! A Fa∣mine of Bread, is affirmed to be worse than the Plague of Pestilence, worse than the Sword of VVar; though Plague and Sword are very terrible; but a Famine of the VVord of God, is the worst sort of Famine, and it

is threatned as a punishment, which is an indication of far greater wrath, Amos 8. 11. It shall come to pass in those days saith the Lord God, that I will send a Famine in the land; not a Fa∣mine of Bread, nor a thirst for water; but a Famine of hearing the VVord of the Lord. The Antithesis here between these two Famines doth heighten the severity of the punishment. A Famine of the VVord is a punishment that is Spiritual, so much the more hurtful, because it reaches the Spi∣rits of Men; so much the more hurtful, by how much the Soul is more precious than the Body.

Ay, but, may some one say, what great harm is there if there should come such a Famine? I will tell you. To have the VVord of God removed, it is to have the Sun of Righteousness set, and all hopes of Conversion and healing quite gone. To have a Famine of the VVord sent, it is to have a Church unchurched, a Vineyard laid wast, and not only turned into a Com∣mon, but into barren and cursed ground. To have a Famine of the VVord sent, it is to have the Lord to spue a people out of his mouth, and say, I will never return to this Vomit again. To have a Famine of the VVord sent, it is to have the Lord to give a Bill of Divorce, and upon this Bill

of Divorce writ Loammi; you are not my people; Loruhamah, I will no more have mercy on you. Tremble, tremble, every one that hears me this day, at the thoughts of such a Judgment as a Famine of the VVord of God! Pray! pray, that this Judgment may never be inflicted upon England! I read that there was seven years plenty in Egypt, before there was the greatest Famine that ever Egypt knew. I heartily wish that our present Liberty, and plentiful injoyment of the VVord of God, be not a fore-runner of the most dreadful Famine of it that ever England knew! Pray it may not be so, pray that God would still give you Pastors after his own heart! Pray that God would cause you to lye down in green pastures, that he would load you besides the still waters, that he would restore your Souls, and lead you in the paths of righteousness for his Names sake, Psal. 23. 2, 3. And when you pray for this, fill your mouths with Arguments. Tell the Lord of his own honour, which his VVord doth direct the Children of Men to yield to him: Tell the Lord of his Sons Interest; He will neither be believed in, nor known, unless there be the VVord of God to re∣veal him: Mention the promise that the Father hath made unto the Son the Me∣diator,

to give him the Heathen for his In∣heritance, and the utmost parts of the Earth for his Possession, Psal. 2. 8. That of the increase of his Kingdom and Government, there shall be no end, Isa. 9. 7. Urge him with that word that he hath said, the Earth shall be filled with Knowledge as the waters cover the Sea, Isa. 11. 9. Be importunate in pleading such Promises as these, and it will manifest that you prize the VVord of God, and are afraid of its going. And this importunity will be mighty pleasing to God, and very prevalent with Him.

4. Hence I inferr, That whensoever the Word of God is effectual to the Conversion of any, there is just cause of great thankful∣ness. When means attain their designed end, it is a satisfaction unto those that use them; and the higher and better the end is, the satisfaction is the more: The Con∣version of a Sinner to God is one of the best things that can be done in the World: to feed the hungry, to cloath the naked, to relieve the oppressed, to cure the dan∣gerously diseased, to sheath the Sword of War, and to establish Peace in Kingdoms and Nations, all these are works very good; but let me tell you, that the turning of a Sinner unto God doth imply a far great∣er

benefit, because it doth include Eternal Blessedness. The lost Sheep, the lost Silver, the lost Son, were all missed with trou∣ble, and were all found with great Joy. When the Word is Powerful to Convert a Soul; Oh, what a precious thing is then secured! It is secured from Eternal Misery, and there is an everlasting King∣dom that it shall at last be brought safe unto, 2 Tim. 4. 18. The Lord shall deliver me from every evil work, and he will preserve me unto his Heavenly Kingdom.

When a Sinner is Converted, how thank∣ful should he himself be! for he is catch∣ed, as a Fire-brand out of the burning; he is delivered from intolerable Wrath, and interested in unchangeable Love! How thankful should Ministers be, when they see their spiritual Offspring, and Christ for∣med in them! How thankful should Saints be, when they behold their Num∣ber increased! If they beheld the Trans∣gressours and were grieved, certainly, with gladness should they behold them turn∣••ng from Transgression. Nay, those Angels that are in Heaven, take notice of Con∣version, as a just ground of great Joy: What was said concerning the first Crea∣••ion, may be applyed unto the new Crea∣••ion, the Morning Stars do sing together, and

all the Sons of God, the whole Host of th•• Principalities and Powers of Heaven •• shout for Joy, when any are converted and made indeed new Creatures.

5. Hence I inferr, that it is no wonder that Sathan and his Instruments would fai•• have this VVord of God out of the VVorld, since it is the great means of Conversion, O what a hateful Book unto Hell is the Holy Bible! If evil Angels might have their wish, I am perswaded their wish would be this; that Souls may burn •••• Hell, and that Bibles might be burnt on Earth. Oaths, Curses, Blasphemies, Ly∣ing, Slanders, Railing, filthy Discourse prophane Songs, and Laughter, Mirth and Musick, damnable Heresies and Doctrines these have all a very pleasing sound i•• Sathans ears: Ay, but the powerful an•• plain Preaching of the Word of God Sathan cannot bear; this is very harsh, and it is very grating to him, and he dot•• endeavour to stop the mouths of skil•••• Dispensers of the Word of Righteousness for he fears their voice, lest his stro•• holds should be pulled down. If in spig•• of him a door of utterance be opened, th•• evil and envious One, endeavours to •••• men with prejudices against them, that the•• may have but very few ••e••rers; but

their H••a•••••••• are a very great Multitude, O then ••••w doth he bestir himself to ••inder the entrance of the Word, that Eyes, and Ears, and Hearts may be shut against it! Christ compares the Word of God unto Seed, and evil Angels unto Fowls, that endeavour to catch it away as soon as sown, Mat. 13. 4. that so it may be alto∣gether fruitless, or bring forth no fruit unto Eternal Life. When there are a great many Pick-pockets in a Crowd, up∣on notice, Persons are the more careful of their Purses: O what a company of evil Angels are here, that are arrant Thieves! and they will endeavour to rob you of the Word of God; it concerns you to heed the Word, and to hide it in your Hearts, and then it will be safe; a good and an honest Heart will certainly secure this Treasure.

6. Hence I inferr, that the Dispensers and Preachers of the VVord of God, which is the great means of Conversion, ought highly to be esteemed in Love for their works sake, 1 Thes. 5. 12, 13. VVe beseech you Brethren, to know them that labour among you, are over in the Lord, and admonish you, and to esteem them very highly in love for their works sake, and be at peace among your selves. When Christ ascended up on high,

far above all Heavens, that he might fill all things, the Ministry of the VVord was a gift that he did bestow upon his Church, Eph. 4. 11. The Ministers of the Gospel as they are instrumental to seed the Flock, so they are instrumental to make the Flock too; for the Spirit of God doth accompa∣ny their Ministry, and makes it effectual to alter corrupted Nature, so that those that were before like Dogs, like Swine, like VVolves, like Lyons, are changed, and they become the Lambs, and the Sheep of the Lord Jesus. VVhatever kindness is done for the Preachers of the Gospel, it is not comparable unto the kindness they do, when they are made instrumental unto the Conversion of any. Theodosius, that wore an Imperial Diadem, was sensible of this, when he said, I thank God more that I have been a member of Christ, than that I have been the Emperour of the VVorld. The Mini∣stry of the Gospel is the Gift of Christ, and if this Gift be despised, Christ the giver is contemned, and the Father which hath sent him too, Luk. 10. 16. He that heareth you, heareth me, he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me.

7. How earnestly should Preachers pray, that the Word in their Mouths may be effectual

to Conversion. Ay, and they should call in the help of others Prayers too, that they may succeed in the preaching of the Go∣spel of Reconciliation, 2 Thes. 3. 1. Finally Brethren pray for us, that the word of the Lord might have free course and be glorified, even as it is with you. Every Sermon that the Preacher makes should be the Gift of Heaven; it should be the return of Prayer, and both before and after preach∣ing; having Heaven, and Hell, and Preci∣ous Souls, all in his Eyes together; being in a holy agony, he should pray with all possible earnestness that precious Souls may not be irrecoverably lost and ruined! Me∣morable is the passage of the Apostles, Acts 6. 4. VVe will give our selves continu∣ally unto Prayer and unto the Ministry of the word. Prayer is first mentioned. If by Prayer the Preachers can prevail with God, the VVord of God in their Mouths, is the more likely to be prevalent with Men. A Preacher should be a man of Bowels, and because his own are Marble, he should long after the Conversion and Salvation of Souls in the Bowels of Jesus Christ, Phil. 1. 8. Alas, the Souls that are before him, if they won't hear, they can't live: if they won't repent, Destruction is at the door; if they won't believe they must be damned;

and there is no remedy. How therefore should we cry to the God whose VVord we preach, that he would give Grace to repent, Grace to believe, Grace to turn to him; for though a Paul be the Planter, though an Apollo be the Waterer, both are nothing, but God that gives the increase he is all, 1 Cor. 3. 7.

8. If the Word of God be the great means of Conversion, then hence I inferr, that, that Society and Church is to be avoid∣ed, that takes away this Word from the com∣mon People. The true Church it doth concern you to know, and I will tell you how it may be known; it is built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chief Corner Stone, Eph. 2. 20. There is an agreement between the Doctrine of the Apostles, and Prophets: This Doctrine sets forth Christ as the Foundation of a Christians Faith and Hope; sets forth Christ as the only Saviour, and as a Saviour to the utmost. If there∣fore this Doctrine be decryed by any, those that do decry it are to be avoided. It is certainly Hellish cruelty unto Souls, to take away the means of Conversion and Sal∣vation from them. That can't be the King∣dom of Christ, the props of which, are Igno∣rance of the Word of God, and an implicite

Faith in men. The Apostle Paul speaks plainly, 2 Cor. 4. 3, 4. If our Gospel be hid, it is hid to them that are lost: and v. 6. God who commanded the Light to shine out of darkness, hath shined in our Hearts, to give the Light of the Knowledge of the Glo∣ry of God in the face of Jesus Christ. But the Practice of many plainly shew, that they are of another mind, and their mind is this, that if the Gospel be revealed, it is revealed to them that are lost; and that God, instead of commanding the Light to shine into the minds of those that are saved, doth command darkness to abide there still.

But here is an Objection that must be removed out of the way. Say some, If the common People are permitted to look in∣to the Word of God, instead of being turn∣ed to God, they are but likely to mistake his Mind, and to run into abundance of er∣rour, and so to hurt and poyson themselves. An ordinary Objection, but it is easily an∣swer'd.

1. This is plainly to charge the God of Heaven foolishly, and blasphemously, as if he had given such a dangerous VVord to his Church, as that it is not fit, or safe for them to make use of. The Objectors don't take notice, that God hath with such Goodness, Wisdom, and care compiled the

Holy Scripture, that it is a Means to prevent running into Errour, and the tru∣est Knowledge is derived from hence. Hark to the Psalmist, Psal. 119. 105. Thy VVord it is a Light unto my Feet, and a Lamp unto my Path. Wo to them that put Darkness for Light, and Light for Dark∣ness! And before v. 104. the Psalmist said, Through thy Precepts I get understanding, therefore I hate every false way.

2. I answer to this Objection, That the Jewish Church, though in a State of Minori∣ty, had not the VVord of God withheld from them. All were to read it, all were to meditate upon it, and yield obedience to it: Nay observe, that even the Children were not to be Ignorant of the Scripture, Deut. 6. 6, 7. These VVords that I command thee this day, shall be in thine Heart; and thou shalt teach them diligently to thy Chil∣dren, and thou shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. If the Jewish Church, which was a Church in Minority, had the Word of God generally vouchsafed, certainly the Christian Church ought not to be denyed it, which are arrived unto a State of greater Maturity, as the Apostle intimates, Gal. 4. 1, 2, 3.

Lastly, Whereas it is said, that if the common People read the Scriptures, and study the Word of God, they will be in danger of running into Errour. I answer, How much Errour, how much mistake is there in gross Ignorance? Besides, those men that have been the great broachers of Er∣rour and Heresie in the Church of Christ, have been men of great parts, and men of profound Learning, as Arrius and Pe∣lagius, and the rest. So that if there was any force in this Objection, the Word of God must not be medled with by any at all. Blessed be God, that the humble have a Promise of Guidance and Instruction from Heaven, Psal. 25. 9. The meek will he guide in Judgment, and the meek will he teach his way. And while Christians are using the Word of God, if they cry to the Father of Lights, that gives wisdom liberally, without upbraiding, they shall have a Heart to know him, that he is the Lord, Jer. 24. 7. and they shall return to him with the whole Heart.

9. Hence I inferr, That we should be such lovers of Mankind, as to wish the whole World did enjoy the Word of God, the great means of Conversion. It should be a sad∣ning thought to our Hearts, that though all mankind have sinned, and are in a lost

estate, the Word of God that informs con∣cerning the only Saviour, is known to so ve∣ry few! The Jewish Church of old for hun∣dreds of years did put up that Prayer, and at length it was answered in the Vocation and calling of the Gentiles, Psal. 67. 〈◊〉〈◊〉. That thy way may be known upon the Earth, and thy saving health among all Nations▪ Christians should Pray in the same strain, that this Petition may be heard further. Christians should be compassionate Inter∣cessours for the poor World that lyes in darkness and wickedness, that the Light of the Gospel may come wherever the Sun in the Firmament shines, that so whole Kingdoms and Nations, by thousands and by millions, may not thus throng the way to Hell, for want of Saving Knowledge and Converting Grace.

And as we should pity and pray for the Infidel VVorld, so we should pity and pray for poor Posterity; that they, when they come to be born into England, may find this a Land of Light: for if we should leave them without the glorious Gospel of the blessed God, we should leave them under Sathans Power, and in the Con••l••es of Hell! O let us put on Bowels, and pray hard that those that shall be born, twen∣ty, forty, a hundred years hence and more,

may find England the Land of Immanuel, and may be priviledged with the Word of God, that may be a means of their be∣ing regenerate and born again.

10. Lastly, Hence I inferr, How inex∣cusable those are, that turn the VVord of God, the great means of Conversion and Salvati∣on, into a deadly savour to themselves. O the evil Nature of that Sin of unbelief! the evil Heart of unbelief doth make the greatest Blessings to become Curses. To grow more blind under the Light; to grow more deaf and disobedient, the louder God calls; to grow more barren and un∣fruitful, notwithstanding all advantages to make you thrive in Grace and Goodness; what excuse can be brought for this? To receive the Grace of God in vain, is a ve∣ry great folly; but to turn the Grace of God into wantonness, to Sin because Grace doth abound, this is to turn the very Re∣medy and Antidote into Poyson, and to pe∣rish the more certainly, the more fearful∣ly.

The Apostle Paul, 2 Cor. 2. 16. telleth us, that his Ministry was a savour of death unto death to some, they grew more dead, more estranged from God and Holiness, even while they heard the Gospel, that is a Doctrine according to Godliness, preach∣ed

to them; and growing more dead 〈◊〉〈◊〉 a spiritual sence, eternal Death did prove the sorer to them. That man that un∣der the Word of God grows worse and worse, comes daily to hear, but goes away more vain, more filthy, more wedded to his will, and to his hateful and hurtful lusts, this Man is indeed desparately wick∣ed; this man doth fix himself under the Laws Curse, he pulls down upon his own Head the Mediators Vengeance, and after his hardness and impenitent Heart, treasures up unto himself wrath against the day of wrath, and the Revelation of the righteous Judgment of God.

The second Use is by way of Reproof. If the Word be the great means of Con∣version, several sorts of Persons are sharp∣ly to be reprehended.

1. Those that dislike and hate the VVord of God; these are Fools in the worst and most dangerous sence, that hate Instruction, and cast the Laws of God behind their backs, Psal. 50. 17. These are bruitish, that can't en∣dure to be reproved for doing harm to themselves; they are certainly bewitched that will not obey the Truth, Gal. 3. 1. As Christ says, For which of my good works do ye stone me? so say I, For which of the

good Effects of the VVord of God do you hate it? It is Light in darkness, a means of conveying Life to the dead, Food to the hungry, a Cordial to the fainting, a Sword to secure you against, and to conquer your spiritual Enemies. And therefore, if you dislike this Word of God, you are even unto sottishness, without understand∣ing: It is a Scripture phrase, Jer. 4. 22. My people are foolish, they have not known me, they are sottish Children, and without un∣derstanding; they are wise to do evil, but to do good they have no knowledge.

2. Those are sharply to be reproved, who endeavour to hinder the Efficacy of the VVord of God upon others; this they do by ill Counsel, and by worse Example. This they do by being Contentious against the Truth, and by pleading for unrighteousness. This they do by promoting prejudices against the Word of God; as if the embracing of it, were the way to Melancholick, sad∣ness, sorrow, and scorn, which is indeed the way to the truest Gain, and the surest Peace. They that are troubled to see others minding Heaven, are strangely dege∣nerate, and are become Factors for Hell; and discover a most diabolical Disposition. But whatsoever Persons speak against Grace and Holiness, whatever they say for the

continuance in a wicked way; all their words are but vain words, and every ea•• should be deaf to them. Eph. 5. 6. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the Children of disobedience.

3. Loose Professours of Religion are to be reproved, who are indeed a discredit to the Word of God: they come and hear the Word of God, but what are they in their Families? what are they in their Closets? what are they in the whole course of their Lives? Filthiness, greediness after Gain, excessive Drinking, Impurity, Covetousness, these things indeed they can shew but too much of: But any thing of true Holiness of Humility, of Strictness, of Contempt of this World, of Delight in minding ano∣ther World, they are utter Strangers to. Will you remember one Truth? The Con∣version of the prophane is very much hindred, by the licentiousness of the Hypocrites; the former won't be prevailed with to turn into the way of Truth, because the latter by their evil Courses do make this way of Truth to be evil spoken of, 2 Pet. 2. 2.

I shall conclude with a Ʋse of Direction. How may the Word of God be heard so, as that it may be effectual to the Conversi∣on of the hearers?

1. Consent that all the Impediments of the Words efficacy should be removed. Be unwilling that your hearts should be like the high-way ground; utterly careless, gross∣ly Ignorant of the Truths you hear. My Beloved, do you think that Sathan hath not carefully treas••red up all the Sermons that you have lost? all the Sermons that you have slept away? all the Sermons that you have remained Ignorant and stupid un∣der? Sathan hath them to produce and shew against you at the great approaching day.

Be unwilling that your Hearts should remain like stony ground: a hard heart will hinder the Word of God from taking root. Be not terrified at any Persecutions, that you may meet with for the Words sake: Let the fear of God swallow up the en∣snaring fear of Man. Pluck up all the thorns, and how many of them are in your hearts. Away with your cares about the World, let not these eat up the heart and time, and expell the more needful care about the one thing nec••ssary. Be not deceiv∣ed by Earthly Riches, let not these dazle your eyes with their glistering, nor cause you to look with a strange eye upon the Treasures of Heaven which are everlasting. In a word, be not fond of your Lusts, of your Pleasures any longer. Sin hath kept

you at a distance from God, and the Chil∣dren of wrath and disobedience, but too long already.

2. Chuse to sit under that Ministry th•••• speaks most home to the Conscience; and that doth manifest the most earnest desire af∣ter the Conversion of Souls: Those that are instructed from Heaven rightly to wield the sword of the Spirit; so that it shall pierce the heart, and as it were di••∣••ect the Soul, and make the secrets of •••• manifest; really, their pains are very much to be prized; and it were to be wisht that the voice of such could reach the ears of thousands and of millions; because these Preachers are bound for Heaven themselves, and it is their desire and design that great multitudes may go along with them thi∣ther.

3. Be glad of, and take the watchmans warn∣ing; believe and tremble at the Sword of God, that is coming to wound, to slay all those that go on still in their trespasses, Psal. 68. 21. Destruction from the Almigh∣ty, in which the Power of God is to be manifest in the glory of it, must needs be exceeding terrible: settle it upon your hearts, that every Sin doth anger God: Flee from Sin you must, or escape his wrath you can∣not. As certainly as God is holy, just ••••••

true, so certainly none but those that are ho∣ly shall be happy in and with him; so certainly all that refuse to turn to him, ••hall be Sentenced to depart for ever from ••im into everlasting burnings. Your Blood will not lye upon my head, I have told ••ou of the Sword that is a coming: I ••ave given the watchmans warning, if ••ou love God, if you love your selves, take ••••.

4. Hear God himself speaking by the Mi∣••istry of Man, if you would have the Word ••ffectual to your Conversion: Alas! the word ••f Man is but feeble breath, but the Word ••f God can raise the dead, John 5. 25. Ve∣••ily, verily, I say to you, the hour is com∣••••g and now is, when the dead shall hear the ••oice of the Son of God, and they that hear ••all live. It is not Man (mistake not.) It •••• not Man, but God, that telleth you that ••e Soul that sinneth shall dye. It is not Man but God that tells you, if you turn •••• him, he will turn to you, and he will ••ecome a God and Father to you; and you, ••••ough never so much strangers, though ••ver so great enemies; shall become the ••••ns and Daughters of the Lord Almighty, Cor. 6. ult. These Gospel invitations, these ••ospel Promises ought to be heeded, ought •••• be credited, as if God had utter'd them

with an audible Voice from Mount Sion, as he did the Law of old from Mount Sinai: Friend, where are you? You are before God who is speaking to you: You are taking no∣tice of the man; Pray look further, God speaks to you by the Tongue of a mortal Man. In hearing the Word, remember that you have to do with God, and how dare you refuse to turn to him?

5. Lastly, Would you have the Word effectual unto your Conversion; Pray that God would open your Hearts to attend to what is spoken. We read of Lydia, that her Heart was opened: Naturally it was shut, and it would have remained shut still, notwithstanding all the skill and Endea∣vours of the Minister: The Text plainly tells us, that it was the Lord that did open the heart of Lydia, Acts 16. 14. And as the Lord did open hers, so it is the Lord alone that can open yours. Upon the hearing of this, one should sigh and say, Lord open mine! Another should groan, and say, Lord, open mine! And a third should burst out into tears, and say, Lord, open mine! And this should be the general request of all, That God would immediately open the Hearts of all; and if once your hearts are opened, then the Word of God will enter, and the Spirit of Grace will enter, and all will turn

to? God that are before him.

Thus have I finished the third Doctrine that I raised from the Text, That the Word of God is the great means of Conver∣sion.

Doct. 4. I come to the fourth and last Doctrine, that I raised from the words, and that is this. That in the VVord of God, which is the means of Conversion, there is a Perfection and Sufficiency.

The Law of the Lord is perfect, Con∣verting the Soul: I wish that the Power of this Word upon your Hearts and Con∣sciences this day, may be a sensible Demon∣stration of this Words perfection. There are several properties of this Word, that do commend it, and render it much more de∣sirable than all the Worldly wealth and greatness that the Children of Men do so much admire. It is of Heavenly Original; it is true, it is necessary, it is pure, it is powerful, it is perspicuous and plain; and among other properties of the Word, this is one, it is perfect. The Law of the Lord is perfect, converting the Soul: The Hebrew word signifies pure, without mixture, whole and compleat, having nothing wanting. There is no defect in this Word of God of any thing that ought to be there, and it cannot

be charged with any thing that ought not to be there; or that doth unbecome that God, whose Word it is.

In the handling of this Doctrine, I shall proceed in this Method.

1. I shall shew you in what sence the Word of God is perfect: And,

2. By Arguments I shall prove the Per∣fection and Sufficiency of the Word of God.

3. I shall give you the Reasons why the Perfection and Sufficiency of the Word of God is mentioned, when Conversion is spoken of.

And then in the last place, I shall con∣clude with the Application.

1. I am to state this Perfection of the Word of God, and to shew you in what sence the Word of God is perfect. By his Word you are to understand, that which is contained in the Scriptures of the Old and New Testament; the Penmen of these Scriptures, were the Amanuenses of the Spi∣rit, and whatever they wrote, they wrote what was by him dictated. Holy Men of God spake as they were moved by the Holy Ghost, 2 Pet. 1. ult. And they have given us a Testimony of the Will of God upon record; a full and compleat Declaration of his Mind.

Now concerning this Perfection of the

Word of God, I shall speak,

1. By way of Negation.

2. By way of Position.

1. I am to speak by way of Negation, and that in these following particulars.

1. You must not understand that the Word is so perfect, as that by it self without the concurrence of the Spirit it can give either Grace or Life to any. The most saithful and skilful Preachers of the Word as to success, have many times laboured in vain: That Evangelical Prophet Isaiah, who spake so much, and so plainly concerning Christ, you have him crying out, Lord, who hath believed our report? Isa. 53. 1. Weeping Je∣remiah, you may hear him complaining af∣ter this manner, Jer. 6. 10. To whom shall I speak and give warning that they may hear? Behold, their ears are uncircumcised, and they can't hearken; the Word of the Lord is a reproach to them, and they have no delight in it. The Word of God in the mouth of the Apostle Paul that great Preacher of the Gospel, it found, ay, and it left many a hear∣er in their Infidelity: The hearers of the Apostle Paul, it is said that divers of them believed not, Acts 28. 24. Nay our Lord Jesus Christ himself, the Prince of Preachers, the greatest that ever was, that ever will be, he thunders out a Wo against Corazin

and Bethsaida, and Capernaum; because the Word that sounded from his lips, did not perswade them unto Repentance: So that the Word alone is not so perfect, as to give Grace, as to give Life to any. There is need, that the Spirit of God should work along with it; until He doth open the eyes of the understanding, the Soul still remains under darkness; till he doth renew the Heart, the Will will never yield nor submit to God; till he doth put the Laws of God in the mind, and write them in the Heart, they will never be believed, they will ne∣ver be liked nor obeyed.

2. You must not think that the Word is so perfect, as to give a knowledge here on Earth as is equal to the knowledge that is in Heaven: The Apostle Paul himself pro∣fesses, we know but in part, and we prophesie in part; but when that which is perfect is come, then that which is in part shall be done away, 1 Cor. 13. 9. And in 12. ver. of the same Chapter he says, We see through a glass darkly. The Greek word it is remark∣able, We see through a Glass in a Riddle; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Truly Heaven is but a Riddle at present unto the best of Saints here on Earth. They are no more able to comprehend the joys, the Glory that is there, they are no more able to comprehend what it is to see

God face to face; than an Infant in the womb can imagine what Light is, than an Infant in the womb can comprehend what Philosophy is, or the mysteries of State policy: here is no Theologia meridiana visio∣nis, perfect day, here is no beatifical vision.

I grant indeed the Saints are sometimes brought into the Suburbs of Heaven, and when they are there, Oh! what do they see! They see and tast that in God, that does make the greatest sweetness of earth∣ly Enjoyments despicable; and that doth obscure all Worldly Glory; but yet the Suburbs are not the Heavenly City, but in∣finitely below it. Hark to the Apostle, 1 John 3. 2. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is. Wicked Men think nothing of what the Saints shall be: and truly the Saints themselves, when their minds are most elevated, and raised, and enabled to to see most, they apprehend but little what themselves shall be hereafter. That Glo∣ry is too great a thing for such minds as ours at present to take in: It hath not en∣tred into the Heart of Man, to conceive what God hath prepared for them that love him, 1 Cor. 2. 9.

3. You must not think that the VVord is so perfect as that the hearing of that is enough, and is to exclude all other Ordinan∣ces. Indeed those Ceremonial Ordinances that were imposed only for a time, that are call∣ed Carnal, and that were to last only till the evangelical Reformation, as the Apostle speaks, Heb. 9. 10. these Ceremonial Or∣dinances are abolished under the Gospel Ad∣ministration, Col. 2. 20, 21. If you be dead with Christ from the rudiments of the World, why as though living in the World, are ye sub∣ject to Ordinances? touch not, tast not, han∣dle not, which all are to perish with the use∣ing, after the Commandments and doctrines of Men. But though these Ceremonial Ordi∣nances are abolished, there are other Ordi∣nances that God hath Instituted, that are still standing, and will remain and be in force till our Lords second coming.

These Ordinances have a warrant from this perfect Word it self; and there is a Promise made, of a divine, special, pow∣erful, gracious presence with them.

As you are to have an Ear to hear the VVord, so you are to have a Tongue to pray to God, and praise him; and your Hearts and Tongues should joyn together in supplications and thanksgivings: Ay, and you are to have an Eye to behold the Seals

of the Covenant, that so your Hearts may be more affected, and your Faith by things sensible may be strengthned in God, who hath made and confirmed this Covenant, and will keep it everlastingly. Zachary and Elizabeth were a noble Pair indeed; excellent patterns of uprightness before God; for they walked in all the Commands, and in all the Ordinances of the Lord blameless, Luke 1. 6. It is a great Affront unto the Au∣thority of Christ the Law-giver, when we shall give our selves a Dispensation as to some Ordinances that he hath appointed. There is no Ordinance of God to be neglect∣ed; and I am sure, if any of the Ordinances are neglected through the prevalency of Temptation, the inward Man by its weakness, and by its trouble, will quickly find the want of these Ordinances.

O! prize the Ordinances of God, that you may still enjoy them; these are the vehicles of Grace: Spiritual strength, and spiritual com∣forts are conveyed in the use of them: And those that are the most experienced Saints, do perceive most reason to esteem them.

4. You must not think that the explaining of the Scripture by it self, is excluded by the per∣fection of it; but rather included. Expound∣ing of Scripture is not an Argument of Scrip∣tures imperfection, for Scripture if rightly

expounded, is expounded by it self. To im∣pose that as Gods which is none of his; to say this and that is the mind of God, which indeed is not; this is a daring, this is a wicked addition unto the VVord of God; but to expound the Scripture by it self, to com∣pare the VVord of God with it self, that so we may attain to the better understand∣ing of it; this is very allowable, nay it is a very needful Duty.

The Apostle Paul doth deliver to us an excellent Rule of Prophesie, Rom. 12. 6. Having then gifts differing according to the grace that is given to us, whether prophesie, let us prophesie according to the proportion of Faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In our expound∣ing of Scripture, this Analogy and proporti∣on of Faith, is very much to be observed. Now this Analogy, or proportion of Faith, doth imply the constant mind of God in the more plain parts of the Scripture; and there∣fore contrary unto this, a sence of the more obscure parts, is in no wise to be admitted. The Apostle Peter tells us, 2 Pet. 1. 20. That no prophesie of Scripture is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of private interpretation, or of Mens own inter∣pretation, which I think it had better have been translated.

This interpretation, it may have a double reference; either to the inspired Pen-men of

Scripture themselves, who were the Inter∣preters of the Mind of God unto the Church, and unto the World; and they spake nothing that was private, they spake nothing that was their own, but all that VVord deli∣vered in inspired Scripture, it was from God.

Or Secondly, This Interpretation may have a reference unto the Expounders of Scripture: and whosoever they are at this day, that do expound the Scripture, that Exposition it must not be their own. Sup∣pose there was never so great a Council assembled together; suppose it was a Ge∣neral Council; yet if they deliver any thing that is their own, it would be a private In∣terpretation, and it is in no wise to be ad∣mitted. The VVord of God is a perfect VVord, and by it self alone it is to be In∣terpreted.

Shall I give you three Rules? I wish they were observed! The Rules are these. In Mans corrupt and fallen state, Sin is all in all. In Mans renewed state, Christ with his Grace and Spirit is all in all. And here∣after in Glory, God will be all in all. If these three Rules were observed, it would help you the better to understand the whole Word of God. Thus much be spoken by way of Negation.

2. I am to speak by way of Position, and in several Propositions I shall tell you in what sence the VVotd of God is per∣fect.

1. The VVord of God is perfect as a Moans, and therefore in the using of it, your Eye must be unto him who is the Fountain and principal ••••ficient of all that is truely good. Natural means, as Food to sustain Nature, Physick to recover it when it is decayed, have their Efficacy from God; therefore you read, Mat. 4. 4. That man doth not live by Bread alone: But now the VVord is a Moral means, and conse∣quently the Efficacy of it is not so common and ordinary as the Efficacy of Natural means. Nature doth like that which is for its own Preservation, but the Souls of men are so corrupted and besotted by sin, that they utterly dislike what is for their own benefit. Therefore God is seriously to be sought unto, that he would bless this Means with success, that of his own will he would accompany his VVord, and make it effectual to Regeneration. James 1. 18. Of his own will begat he us by the Word of Truth.

Brethren, the Means of Grace are to be used as Means, and in no wise are they to be advanced higher, as if their Efficacy was

of themselves. Being satisfied in the work done, O how many thousands hath it hin∣dered from working out their own Salvation! and they have perished for ever, because they have thought that bare using of the Means of Grace was sufficient to save them. God is very much provoked to Jealousie, when we place confidence in our own En∣deavours, or in the Means of Grace which he hath instituted. You are forward to hear the Word of God, but you must re∣member, that the Word of God will ne∣ver be effectual unto your enlivening, unto your eternal Happiness, unless God work like himself, along with it. You must hear, but your Hope must not be in the Word it self, consider'd alone by it self; but your Hope must be in God, whose Word it is: For he hath said, Look unto me and be saved, all ye ends of the Earth.

2. When the first Part of this Word of God was written, and given as a Rule of Faith, and Worship, and Life, it was perfect considering the Churches present State. When Israel had no more than Moses's writings, that Revelation was perfect and sufficient, concerning the will of the God of Israel, con∣sidering the present state of Israel; there∣fore you read, Num. 10. 7. That Moses was faithful in all the House of God. God him∣self

gives him this Testimony: He set be∣fore Israel, life and death; and told them the way, how the one might be escaped, and how the other might be obtained, Deut. 30. 19. Moses did faithfully deliver the Moral Law, that was first spoken by Gods own Voice, and afterwards writ with his own Finger, and which is indeed of perpetual Obli∣gation. He likewise did faithfully deliver the Ceremonial Law, and the Ordinances of it, which was a Pre-signification of Jesus Christ, what he was to doe, how he was to suffer and to dye, that he might make an Atonement for Sin, and that he might sanctifie and cleanse his Church and People. The Apostle, Gal. 3. 24. sayes, That the Law was our School-master, to bring us unto Christ. The Moral Law doth force sensible Sinners unto Christ; because from the Curse of it they can be delivered no other way but by a Mediator: But the Ceremonial Law doth instruct concerning Christ, and doth notably display his Sufferings, his Sa∣tisfaction that he made to the Justice of God, and the Benefits of his Crucifixion; and so it is our School-master to bring us unto Christ: And Moses added the Judi∣cial Law, which concerned Israel as they were a Theocracy, as they were a Com∣mon-wealth of Gods own Ordination and

contrivance. Thus the Word as a Rule of Faith and Life was perfect; and by this Word of God the Elect were instructed to turn to God, and at last brought safe to Glory.

3. When the New Testament was added to the Old, then the Church had the most per∣fect, the most large and compleat Edition of the Word of God. And this was suited un∣to the Churches Age of greater maturity, Heb. 1. 1. God who at sundry times and in divers manners spake aforetime unto our Fa∣thers by the Prophets, hath in these last days spoken unto us by his Son. And truly the Son, who is in the bosom of the Father, hath made the fullest Declaration of the Father, and of his Will, unto the Children of men. Christ telleth his Disciples how they were Priviledged in seeing him the Messias, and in hearing the Gospel from his Mouth, Matth. 13. 17. Many Prophets and righteous men of old desired to see the things which ye see, and have not seen them; and to hear the things which ye hear, and have not heard them. Indeed that Light that did shine in the days of Moses, was a perfect Light in a sence; that is, it was a Light converting and saving those that did receive it, and that did walk ac∣cording to it: but yet you must understand that since the Sun of righteousness is actually

risen; there is a greater light that shines now, than ever shined before since the Fall of Man. Those things that were hid from Ages and Generations, are revealed by the Go∣spel. That vail that was upon the face of Moses, signifying the obscurity of the Mo∣saick Dispensation, that vail is done away in Christ, 2 Cor. 3. 12, 13. And in this Word, consisting of the Old and New Te∣stament, the Lord Jesus Christ is set forth before you all, as full of Grace and Truth, and as the only Hope of Glory. Understand your Priviledge; it is such a Priviledge that you enjoy this day, that was not af∣forded to the World till it was about four thousand years old.

4. The Word of God is so perfect, that a further Revelation is needless, and not to be expected: That Faith that was once deli∣vered unto the Saints, it is to be held fast by Saints in all subsequent Ages. That you ear∣nestly contend, saith the Apostle Jude, ver. 3. of his Epistle, for the Faith which was once delivered to the Saints. This Doctrine of Faith ought to be held fast, and it is a compleat Doctrine. Let this go, and really you are without God, without Christ, without well grounded hopes of Heaven. Look into the Second Epistle of John, ver. 9. Who∣soever transgresseth, and abideth not in the

Doctrine of Christ, hath not God; he that abideth in the Doctrine of Christ, he hath both the Father and the Son. This Word that you find in the Bible, containing the Old Testament and the New, doth deli∣ver all to you that God requires you to believe in order to your Salvation; and no∣thing is to be received as an Article of Faith, but what the written Word of God doth propound to you. And as it informs concerning mysteries of Faith, so concern∣ing Duties that are to be practised; and ••he Rule is so compleat, that whosoever walk according to it, Peace and Mercy shall ••e upon him, Gal. 6. 16. In the Word of God are the Credenda, Agenda, Petenda; Truths to be Believed, Commands to be Obeyed, and Blessings to be Desired: Ni∣••il debet addi verbo quoad quantitatem, nihil ••eprehendi quoad qualitatem. Nothing is to ••e added, as to quantity; nothing to be ••eprehended or found fault with, as to ••uality.

We are not to look for a further Re∣••elation from Heaven it self. If an Angel ••om Heaven should preach another Gospel, ••e were bound to conclude he were turned Apostate from the Truth, and were to call ••im accursed, Gal. 1. 8. To talk of Evan∣••elium Spiritus, the Gospel of the Spirit,

which is to justle out the Gospel of Christ, and the Ordinances of it; is to talk of a pernicious delusion: The true Spirit glori∣fies Christ, inspired the Apostles infallibly to deliver the Doctrine and Ordinances of the Gospel. Therefore says the Apostle John, 1 Joh. 4. 6. He that knoweth God heareth us, he that is not of God heareth not us; hereby know we the Spirit of Truth and the Spirit of Errour. The Ceremonial Law was abrogated, the Jewish Church State was shaken and broken; but the Go∣spel Church-state, is to remain unalterable unto the very end of the World, Heb. 12. 27. and shall continue in despight of all Enemies and Opposition.

5. The Word of God is so perfect, as t•• bring Man home to God, though by Si•• and Unbelief he is departed, and run fa•• away from Him. God calls in his Word to this very end, that Man might hear an•• turn to Him. And as to thousands an•• millions of Souls, this Word has a prob••∣tum est: Testimony that it has been trie•• and found an effectual means of Conver∣sion. If we were caught up to the thir•• Heaven, and could converse with the glo∣rified Spirits of the Just; they would as knowledge they were redeemed unto God 〈◊〉〈◊〉 the Blood of Christ, and that they we••

drawn to Christ by the Word of the Go∣spel; while they were hearing this, the Spirit entred into them, and made them true believing Converts. How many whose case seemed desperate, has this Word been a means to cure! Although the Miracles in Nature are ceased, which were neces∣sary at first, that the Gospel might take root in the World, yet Miracles of Grace are still produced. The Spiritually Blind are made to see the things that concern their Peace. The Spiritually Deaf are made to hear the Voice of the Lord Jesus. The Spiritually Lame are made to walk, nay to run the ways of Gods Commandments. Nay the Dead in Sin are made to rise with Christ, and to live to Righteousness. How perfect is the Word, which Works such notable effects as these!

Christ tells his Disciples, whom he had impower'd to work Miracles, that in time they should do greater works than those, Joh. 14. 12. By these greater Works, Ori∣gen, and the Fathers, understand the Con∣version of Kingdoms and Nations to the Christian Faith, to the true and living God. To raise a World that had been so long dead in wickedness, to cast Sathan, in so many places, out of his Temples, and ••hrow down his Worship; to bring those

Souls to the Knowledge and Love of God. that were so grosly ignorant, and utterly estranged from him; this was a wonder∣ful work indeed. Those that are far from God shall perish, Psal. 73. 27. to be brought near to Him, is good; for 'tis to be secu∣red from ruine, and to have the Lord to be our God and Blessedness; that's a per∣fect Word indeed, which brings us home to Him.

6. The Word is so perfect, that it di∣rects us how to walk with God, and to keep our selves in his Love. To obtain the fa∣vour of God is much, to continue in his favour is more desirable. The Word both brings and keeps man near to God: This Word does very much press Perseverance, and shews the way how we may continue in well doing to the end. It requires us to be stedfast, unmoveable, and always to abound in the Work of the Lord, 1 Cor. 15. 58. It bids us to look to our selves, that we los•• not the things we have wrought, that we may receive a full reward, 2 Joh. v. 8. It com∣mands us to hold fast that which we have that no man take our Crown, Rev. 3. 11. The Apostle propounds himself as an example to be followed; and tells us, Phil. 3. 13. 14. This one thing I do, forgetting the things that are behind, and reaching forth to those

things that are before: I press towards the mark for the prize of the high calling of God. Here is an allusion to them that run in a race, who do not look back to see how much they have already run, but still look and run forward, that they may not miss the prize: Things behind may take in earthly things; which the Apostle had totally cast behind his back, so as never principally to regard them any more. Things behind may also take in his past obedience, which he does not con∣sider and remember so as to rest in it, and leave off running and labouring.

And as the Word requires us to abide and walk with God, so it informs us how we may be sure to do it. It tells us of his own right hand which is ready to uphold us, that we may follow hard after God, Psal. 63. 8. It tells us, that the Lord is of Power to establish us, and to keep us from falling; and that if He does hold us up, we shall be safe, and shall have respect unto his precepts continually, Psal. 119. 117. The Word directs us to be strong in the Grace that is in Christ Jesus, 2 Tim. 2. 1. who is the Author and Finisher of our Faith, the same yesterday, and to day, and for ever. The Word of God shews a greater secu∣rity than Adam found in Paradice, or ma∣ny

of the Angels found in Heaven it self. There is a New Covenant made, and is to be laid hold upon. This Covenant is ever∣lasting, sure, and admirably well ordered; 'tis established by the Death and Blood of Christ the Mediator of it; 'tis confirmed by the Oath of God, and by the Sacraments, which are as it were two broad Seals of Heaven annexed to it. The faithful God will keep Covenant on his part, and he en∣gages for his People that they on their part shall keep his Covenant and his Testimo∣nies, Jer. 32. 40. I will not turn away from them to do them good, and I will put my fear in their Hearts, that they shall not de∣part from me.

7. The Word of God is so perfect, as to guide and bring us safe to Glory. Psal. 73. 23, 24. Nevertheless I am continually with thee, thou hast holden me by my right hand; thou shalt guide me with thy Counsel, and afterwards receive to Glory. This Word shews the path of Life, the way Everlast∣ing, that leads unto the Lords glorious Pre∣sence, where there is fulness of Joy, and Pleasures for evermore. None ever mis∣carried, that follow'd this Words conduct. It came from Heaven, and it guides safe∣ly thither. All flesh is grass, and all the Glory of man as the flower of the Field; but

the Word of God is incorruptible, and abides for ever; 'tis by this that Believers are wrought upon and raised, and fitted for a blessed Immortality. Their Treasure, Hearts, and Conversations are in Heaven now, while themselves are here on Earth, and they are growing more meet to be partakers of the In∣heritance of the Saints in Light. Admirable is the Perfection of the Word, that will infallibly bring all that Believe, and Love, and walk according to it, unto that bles∣sed place and State; where there will be a Perfection of Light and of Delight, a perfection of Righteousness and Holiness, a perfection of Happiness and Joy; and all this will last in the highest perfection to Eternity. The Apostle commends those of Ephesus, of whom he takes his last leave, unto the Grace and to the Word of God: he knew very well that this was the way to be built up to Glory. Act. 20. 32. And now Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them that are sanctified. You see in what sense the Word of God is perfect.

In the second place, I am to prove by Arguments, the Perfection and Sufficiency of this Word of God.

1. The Perfection of the Word is very

plainly asserted in Scripture: and if God himself affirms his Word to be perfect, that Man must needs be very bold and a great Lyar, who shall charge it with im∣perfection; my Text is an evident Testi∣mony: The Law of the Lord is perfect, it makes the simple wise; and Converts sinful Souls to God. The Psalmist tells us, He had seen an end of all Perfection; and then adds, but thy Commandment is ex∣ceeding broad, Psal. 119. 96. The greatness of the Greatest, the riches of the Richest, the wisdom of the Wisest, he had lookt through, and lookt beyond; but the perfect Word of God was a Direction, a Support and a Satisfaction to Him, when every thing else failed. In this Word there is Wisdom, and Mercy, and Grace without bounds or limits. It cleanses the Hearts and Hands of Sinners; and is useful to Saints to the very end of their days, and makes their end Peace. Nay 'tis the Churches He∣ritage, which she lives Holily and well up∣on in all Generations.

The Apostle calls the VVord of God, a perfect Law of Liberty, Jam. 1. 25. But who∣so looketh into this perfect Law of Liberty▪ and continueth therein, he being not a forget∣ful hearer, but a doer of the Work; this man shall be blessed in his deed. 'Tis called a Law of Liberty, because the commands of

the Word, so far as they are obeyed, do make the Obedient free from sin; whose ser∣vice is indeed slavery, and being free from sins servitude, they are no longer under guilt, the curse, or wrath; but they have the li∣berty, the Priviledges of the Children of God. 'Tis called a perfect Law of Liber∣ty, because the Doer of it, that perseveres in his Obedience, shall certainly be bles∣sed in his deed. This Law does not only command, but Grace and Strength from the Spirit goes along with it, which cau∣ses it to be kept; and the fruit being un∣to Holiness, the End will be Life eternal.

2. By the Perfection of the Word in the Scriptures, the end of committing it to writing is obtained. I grant there was a Church and the Word of God in it, before there was a Scripture; and then the Lord con∣veyed his Mind from Father to Son by Tra∣dition; and this was more easie to be done when men were so very long lived, as to continue upon Earth very near a thousand years. Methuselah lived in the days of Adam, Shem in the days of Methuselah; and Isaac is observed to have been born, and grown up to be a man, before Shem was taken out of the World. But afterwards it pleased the Lord that Tradition should be no longer trusted; but to prevent Corruption in Reli∣gion, we have a written Word, which all

are to give diligent heed to. The Word was written that God might not be forgotten; the Scripture being consulted, is the means to keep up the remembrance of him in all ages. The Apostle Peter tells us, he there∣fore set Pen to Paper, that after his decease the things of God might be had always in re∣membrance, 2 Pet. 1. 15. The Word was written, that Men might not corrupt them∣selves. Moses knew how prone the Chil∣dren of Israel were to do thus, therefore he wrote the Words of the Law in a Book, that they might be a witness against them; and hinder their growing stiff-necked, and rebel∣lious against the Lord, Deut. 31. 24, 26, 27.

Finally, the Word was written that Reli∣gion it self might not be corrupted, nor that go under Gods name which is none of his: Were it not for the Holy Scriptures, how easily might falshoods and fables and hu∣mane inventions be imposed upon us, and called the Mind of Christ by men of corrupt minds and dostitute of the Truth! Now cer∣tainly, the Lord has caused so much to be written that may be sufficient to attain his end in writing; and if so, then it follows, that all Doctrines of Faith, and Precepts both for the ordering of our Hearts and Lives, are suffi∣ciently declared in the Scripture. If the Scripture is given to prevent Corruption in Religion, the Scripture is perfect; that,

that Corruption may be prevented. If we should suppose part of the Doctrines and Precepts of the Gospel never to have been written; why was less care taken of these than of the other? How easily would these be forgotten and corrupted? and how could we be satisfied in their being truly and sincere∣ly conveyed to us?

3. Adding to the VVord of God is most se∣vereby forbidden; therefore the VVord is perfect, Prov. 30. 6. Add thou not unto his VVord, least he reprove thee and thou be found a liar. Those that are thus presumptuous to add, are liars, and therefore not to be be∣lieved by others; and they have reason to be afraid themselves; for the Reproof and Re∣bukes of the Almighty are terrible. To in∣stamp the Kings Head upon counterfeit Coyn, is no less than Treason. VVhen Do∣ctrines and Ceremonies, which make gain to be godliness, and are inventions of Men, shall have Divinity stampt upon them, and pre∣tend to be from Heaven; this is a daring Treason against the highest Potentate, the great Lawgiver, who has Power to save and to destroy. In the last book of Canonical Scrip∣ture, just at the close, plagues are threatned to be added to any man who shall add thereto: and he that shall take away from it, God says he will take away his part out of the Book of Life, Rev. 22. 18, 19.

4. It is another proof of the VVords per∣fection, that all Spirits are to be tried by it. Sa∣tan himself can transform himself into •••• An∣gel of light, and his Ministers can look like the Ministers of Righteousness: There is great need then of Caution, 1 Joh. 4. 1. Beloved, believe not every Spirit, but try the Spirits whe∣ther they are of God. Now 'tis the VVord they are to be tried by. The Spirit of Truth and this VVord always agree; 'tis not a subjecting the Holy Ghost to the Scripture, when we observe the agreement between his Instructions, his Motions, and the Scripture, but we follow his own Direction in the case. It would not be a subjecting a Prince unto those general Instructions which he himself has given, whereby his mind might be known: but to examine messages even from the Prince, by those Instructions, would be VVisdom and Obedience in the Subject: The Spirit of errour and falshood may seem to agree with the VVord, but if the VVord be diligently heeded, the difference will be ap∣parent. If the VVord were not perfect, but much of the Mind of God were really unwrit∣ten, the written VVord would be insuffici∣ent to be a trial and standard of right Do∣ctrine; and it would not have been said, To the Law and to the Testimony, if they spe•••• not according to this VVord it is because there is no light in them, Isa. 8. 20.

5. The Word of God is perfect, for wisdom to eternal Salvation is derived from it. Indeed the Wisdom is from the Father of Lights, but the written Word is the Means of con∣veying it, 2 Tim. 3. 14, 15. But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learn∣ed them; And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto Salvation, through faith which is in Christ Jesus. What the Apostles taught, was committed to writing; the great Doctrine of Faith in Christ Jesus, is here mention'd: and this written Word must needs be perfect, which was able to make those that received it, wise unto Salvation. The Wisdom in the Gospel, is so accounted by them that are per∣fect; for this VVisdom excells the policy of Princes, that come to nought; and is ordain∣ed unto the Glory of Believers, 1 Cor. 2. 6, 7. Howbeit we speak wisdom among them that are perfect; yet not the wisdom of this World, nor of the princes of this World, which come to nought; but we speak the wisdom of God in a mystery; even the hidden wisdom, which God ordained before the VVorld to our Glory.

6. The Effect of the VVord of God proves its perfection, for it makes us perfect, throughly furnished unto all good works; here is right Doctrine, to inform the Judgment of what

is true; here is reproof and conviction of what is errour and falshood: Here is cor∣rection for miscarriages in practice; and instruction in the way of righteousness, 2 Tim. 3. 16, 17. All Scripture is given by Inspi∣ration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the Man of God may be perfect, throughly furnished unto all good works. If by the Man of God, you mean the godly Man, the Scriptures Perfection is evident, in being a Means so throughly to furnish him with Light and Grace, to do all the good works his Lord requires. If by the Man of God, you understand the Minister of Christ; the Perfection of the Scripture is the more evident. For those that are called Stars in Christs hand, Angels of the Churches, Labourers in the Lords Vineyard, may from the written word be throughly furnished, both to teach and to do what is required to save themselves and those that hear them.

In the third place, I am to give you the Reasons why the Perfection of the Word is mentioned, when Conversion is spoken of.

1. To intimate the Imperfection of the Light of Nature. This Light discovers ma∣ny

things; and to do those things which are contrary to the Light of Nature, is to do very wickedly: but can it be said, that this Light of Nature is perfect, working Grace, and converting the Soul? The Heathens that had onely this Light, and were with∣out Supernatural Revelation; did speak several things excellently concerning God; they had a Notion of another World, of the Souls Immortality, and of Rewards and Punishments hereafter; and they give re∣markable Counsels as to Wisdom and Folly, Vice and Vertue. But those of them that had the greatest Parts and Learning, the sharpest and most piercing eyes to see most, they saw nothing of God manifested in the Flesh; they understood nothing of Redemp∣tion by Price; of Gods purchasing his Church with his own Blood, Act. 20. 28.

The Light of Nature is insufficient to shew the way to Heaven. How God will deal with these Heathens, 'tis hard to determine. Zuinglius indeed asserts, That when we come to Heaven, we shall see utrumque Adamum, Redemptum & Redempto∣rem; both the Adams, the Redeemer, and him that was redeemed; the Prophets, the Apostles: And then he adds, That Aristi∣des, the Cato's, and the Scipio's, and such vertuous Men among the Heathen, will be

found in Heaven also. Calvin calls this pr••••∣posterum misericordiam, a preposterous Mer∣cy: because the Apostle tells us, those who have sinn'd without Law, shall also perish without Law, Rom. 2. 12. What is to be said in this case? To affirm, that any of them are saved, who never heard of a Sa∣viour; is to affirm what is hard to prove: to say that they are all damned, will be a bold Sentence: The Apostle tells us, that those who are without, God judges, 1 Cor. 5. 13. and to Gods Judgment we must leave them.

2. The Perfection of the Word is men∣tioned in the work of Conversion, to shew that the Works of God do need his Words exposition upon them. 'Tis the Word which rightly discovers God in the Works of Creation, Heb. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God; so that things which are seen, were not made of things which do ap∣pear. The Scripture shews how the Lord is the Alpha and the Omega,* 1.7 the Beginning and the End of all things; that per scala•••• creaturarum, by the Ladder of the Creatures we may ascend unto the Gracions and Alsufficient Creator. The Word expound••

the Works of Providence; it puts such a Language into Mercies, that these Demon∣strations of divine goodness lead unto Re∣pentance. And the Word makes the Rod to utter such a voice, that the Ʋncircumci∣sed heart is humbled, the Sinner accepts of the punishment of his Iniquity, Lev. 26. 41. and turns unto that God that smites him.

3. The Perfection of the Word is men∣tioned in the Work of Conversion, that Sinners may use and value the Word as a Means sufficient. He that is sick of the Plague, how willingly does he use a Re∣medy that is sufficient for the cure of the Pestilence; and which has cured thousands, and that never failed to heal any that would but take it. Never was there a Plague in the World, so universal, so con∣tagious, so deadly as Sin is: O all ye sin∣ful, diseased and lost Souls! hear, and with all seriousness apply the Word of God, that ye may be healed, and that being healed ye may live and not dye for ever! The remedy is perfect, it certain∣ly, works for life, if it be but received; he that believes, and yields subjection to the Gospel, shall be saved, Mar. 16. 16. I con∣fess, the refusing of the remedy, will high∣ten the disease, and make the death more dreadful: He that believes not, shall re∣ceive the greater damnation.

4. The Perfection of the Word is men∣tioned in the work of Conversion, that the Preachers of the Word may be encouraged. Were this Word a weak imperfect thing, the Di∣spencers of it would have the less heart to labour; but they have no reason to be a∣shamed or discouraged, but to glory in the Gospel of Christ, since 'tis the Power of God to Salvation: And let him be Jew or Gen∣tile, high or low, a less Sinner or the greatest; if he receives the Word with Faith, the Preachers pains will be to good purpose. The Apostle insults over all the VVisdom of this VVorld, as that which is poor, and foolish, and helpless as to a better World, 1 Cor. 1. 20. Where is the wise? where is the Scribe? where is the disputer of this world? The Jewish Synagogue, where Moses was trusted in, and Christ rejected; the Greek Academy; could neither of them shew the way of Salvation: hath not God made foolish the VVisdom of this VVorld? But then he magnifies the Word of God, that reveals Christ Jesus; because herein the Power and VVisdom of God were savingly made manifest, 1 Cor. 1. 23, 24. VVe preach Christ crucified, to the Jews a stumbling-block, and unto the Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

5. The Perfection of the Word is men∣tioned

in the Work of Conversion, that Saints may still be improving it unto a fur∣ther turning: Where's the Convert, in whom, and for whom, the Word of God has wrought so much, that it can work no more? You that have most experienced its pow∣er and goodness, may still feel a further efficacy. The Word is perfect, and you should be pressing forward to be perfect∣ed by it; still your Light should grow clearer, your Faith stronger, your love more abundant, and patience should have a more perfect work in you, that you may be perfect and entire, wanting nothing, Jam. 1. 4. Still you should be more low in your own sight, the Grace of Christ more glorious in your eyes; the World should be more under your feet, and Heaven be the matter of your thoughts, and hopes, and joy. You that are weak should resemble David, you that are strong as David, should be like the Angels of God, aspiring unto, not only Evangelical, but an Angelical and heavenly Perfection.

I come in the last place to the Application, The Uses are these following.

ƲSE. I. Of Caution. The Perfection of the Word of God, should make you,

1. To take heed of that Enthusiastick Spirit, that pretends not to need this VVord: That Light within which makes the Light

of the VVord to be contemned, is cer∣tainly Darkness; and if the Light within you be darkness, how great is that darkness! Mat. 6. 23. Solomon tells us plainly, that the Commandment is a Lamp, and the Law is Light, and the reproofs of instruction are the way of Life, Prov. 6. 23. You will miss the way of Life, unless this Light be fol∣lowed. He is most unreasonably wise in his own eyes, who imagines he knows so much, that God himself by his Word can teach him no more: the truth is, he knows nothing as he ought to know, his Knowledg is but a delusive dream, his ignorance real and destructive.

Heed not, but resist the Spirit that in∣jects undervaluing thoughts of the Word of God; for that cannot be the true Spirit which did endite it. If once you reject the VVord of the Lord, alas, what understand∣ing is in you? Jer. 1. 9. The grossest and most damnable errours will impose upon you as truths; the most carnal licentiousness, which is the bondage of corruption, will call it self Christian liberty; Sins will be made no Sins, and Duties no Duties; you will allow your selves in the omission of Gods Ordinances, as things below Saints of so high a Stature as you will deem your selves; you will be ••ost about with every wind of Doctrine; your

Heads and Hearts too will be strongly possest by the evil Spirit; and having run through all Forms of Religion, you may at length cast off the very Profession and Form of Godliness, and degenerate even into the rankest Atheism, living; and, oh dreadful, dying also without God!

2. Take heed of those who charge the written Word of God with Impersection: what∣ever pains such may take to make Prose∣lytes of you, certainly they are not likely to turn you to God, who endeavour to instill a prejudice into you against his Word: They that disparage the Holy Scripture as unnecessary, as obscure, as onely occasionally written, and not fully declaring the Mind of God, what∣ever they pretend, really the Scripture is against them, and their false Opinions and carnal Interest; and that's the true ground of their quarrel with it. Open the door for unwritten Traditions, and at that Door the foulest Heresies will presently enter, and pre∣tend to great Antiquity, nay to Divine Au∣thority. St. Cyprian, Epist. 74.* 1.8 tells us plainly, That that is to be allowed as an holy and di∣vine tradition, that is command∣ed in the Gospel, or contained in the Epistles or Acts of the Apo∣stles. This Man was a Father

very Ancient, and a Martyr too for the Faith of Christ. Keep stedfast and attentive to the Word of God. They who would lead you in∣to Paths no where in Scripture to be found, would mislead you. Christ is to be heard, and 'tis in his Word that his voice sounds; his own sheep know his voice, and follow him; but a Stranger they will not follow, but will flee from him, for they know not the voice of Strangers, Joh. 10. 4, 5. The Apostle signifies, that they who teach a voluntary humility, the worshipping of Angels, the neglect of the body; or any other Will-worship, though there be never so great a shew of wisdom in it, they do but go about to beguile others, and are vainly puft up with a flesh∣ly mind themselves, because these things have no warrant from the Word of God, Col. 2. 18. 23.

3. Take heed of of a profane contempt of this Word of God, which is such a perfect Reme∣dy, and which you all do so much need. What are you more afraid of the Medicine than the Malady? More afraid of that VVord which is such a means to turn you, than of Sin which is ready to ruine you? To throw your Silver and Gold about the Streets, to burn your Hou∣ses down to the ground, setting Fire to them with your own hands, to cast your Food which you should live upon, unto the Dogs, is nothing neer so pernicious a madness, as to contemn the Word of God, the great Means

of Conversion and Salvation. Preferr not the Curse before the Blessing, when both are set before you: Chuse not death, when if you are but willing to live Holily and Happily, Eternal Life will be your own. Esau is brand∣ed as a profane and foolish Wretch; who for one morfel of Meat, sold his Birth-right: Heb. 12. 16. And what folly and profaneness will you discover, if you mind only the vanities of this World, the fashion of which passes away; and neglect all that Grace and Glory, whereof in the Word of God you have so full and com∣pleat a discovery? Where is the Faith, where is the Reason, where is the Self-love of that Man, who despiseth a perfect Word, which perfectly shewes the way to an everlasting Kingdom? Consider this, and shew your selves Men, O ye Transgressors.

ƲSE. II. Of Counsel, and that in several particulars.

1. Take notice of the Divinity of the Word in its Perfection. God himself is Perfect, his works are perfect, and so is his VVord: The Words Perfection shews its Original: Divine Wisdom, Holiness, Grace, and Mercy, how illustrious are they in the Scripture! The Laws from Mount Sinai are such, in both the Tables, as speak more than what is Humane, more than the disposition of Angels; and evidently shew that the Wise, the Good, the Righte∣ous

Jehovah was the Legislator: The Myste∣ries of the Gospel are the deep things of God, 1 Cor. 10. 11. which could never have entred into Mans Heart and Understanding, if the Spirit of God had not revealed them. Here is a Depth of counsel and knowledg; an highth of Love which was from Eternity, which shall never change in time, and which will continue unalterable to Eternity: Precepts are plain and full, Promises precious, threats though severe, yet needful. One God is made known, and one Mediator between God and Men, the Man Christ Jesus, 1 Tim. 2. 5. Distinctions, ubi lex non distinguit, where the Word distinguishes not, are in no wise to be admitted. It is through the Son, not by Angels and Saints in Heaven, that we have access, by one Spirit un∣to the Father, Eph. 2. 18. This is the true Wor∣ship, this is the right way, keep in it and be safe. There are several external motives of credibility, and there are intrinsick evidences in the word it self, that 'tis of God, and among the rest, its Perfection is a great one. And 'tis observable, that they who deny its Perfecti∣on, do make its Authority to be dependent and precarious.

2. Admire the Perfection and fulness of the written Word. It was a noble saying of * 1.9 Ter∣tullian, Adoro Scripturae plenitu∣dinem: I adore the fulness of

the Scripture. We need no more than what is there upon record, to bring us to the true knowledg of God, and to make us increase in spiritual understanding; and the more we look into the Scripture, we shall still see more and more in it, to raise our admiration, to take our Hearts and our Affections. The Scrip∣ture is a Mine, out of which comes nothing but what is Sound and Pure; helps to understand it, are to be valued: But by these helps we must take heed of being drawn off from it self. This Mine is farther and farther to be searched into, for we are to be growing in Grace and Knowledge all our days, 2 Pet. 3. ult. And Solomon tells us, that this searching will not be lost labour, Prov. 2. 4, 5, 6, 7. If thou seekest her as Silver, and searchest for her as for hid treasure; then shalt thou understand the fear of the Lord, and find the Knowledg of God; for the Lord giveth wisdom, out of his Mouth cometh Knowledge and Ʋnderstanding; he layeth up sound wisdom for the righteous, he is a Buckler to them that walk uprightly.

3. You that live under the New Testament Dispensation, be very thankful that the written Word is so very copious and so large. To have such a compleat Declaration of the Mind of God by his own Son, was a Priviledge which the Old Testament Believers wisht for, but did not enjoy. What Moles are they who are onely busie and working in the Earth, and for Earth∣ly

things, and regard not the clear shining of the Sun of Righteousness! To be deaf and regardless when God speaks so much to us; not to understand when he speaks so fully and so plainly, is inexcusable; but to have Know∣ledg and to sin against it, and to detain the truth in unrighteousness, is inexcusable much more; here is Ingratitude and Presumption to∣gether, and the more stripes are threatned and deserved, Luke 12. 47. And that Servant that kn••w his Lords will, and prepared not him∣self, neither did according to his will, shall be beat∣•••• 〈◊〉〈◊〉 many stripes.

Search the VVord of God, be much, that you may be mighty in the Scriptures. By this weapon you may defend your selves against the subtilest Enemies of the truth, nay against the old subtle Serpent himself. It was not an unwritten, but a written word that Christ produced, when he was assaulted by the Tem∣pter, Mat. 4. 4, 7, 10. It was an Injunction of our Lord himself, Joh. 5. 39. Search the Scrip∣tures, for in them ye think ye have eternal Life. It was a right thought that the Scriptures di∣rect unto Life Eternal, but it was a presump∣tuous thought in the Pharisees, to imagine Eter∣nal Life was theirs; since instead of build∣ing upon the Foundation Stone in Sion, they stumbled at it. But the Injunction it self is of great Moment.

The Scriptures are Gods own Books, and the

onely Books he has in the World.* 1.10 Every ones Breast should be like Nepotian's, Bibliotheca Christi, A Library in which these Books should be kept safely. To be acquainted more intimately with the Word, is the way to be better acquainted with God; and the consequent of this acquaintance, is Peace. Job. 22. 21. Acquaint now thy self with him, and be at peace, thereby good shall come to thee. By Searching of the Scriptures, the Under∣standing is improved, the Heart is purified, the Life is regulated. This Book is indeed the thankful Glass, that mends the Eyes of all that rightly look into it. It was an honest Distich of one:

Ex aliis paleae viles, hinc grana leguntur Aurea, tu paleas linquito grana lege.

Which another thus Englishes.

Mens Books with worthless chaff are stor'd, Gods Scripture Golden grains afford: Reject the chaff, and spend thy pains In gleaning up these golden Grains.

5. Pray for the Spirit who endited the Word, that he may interpret it, and lead you into the understanding of it. He is called the Spirit of wisdom and Revelation, Eph. 1. 17. He reveals the Gospel, he enlightens the eyes of the Un∣derstanding. True Wisdom is the special Gift of the Holy Ghost. It is an encouragement in Prayer, that the best things may be asked

with the greatest confidence. The Gift of the Spirit comprehends the best things of all; doubt not of Gods willingness to bestow it, Luk. 11. 13. If ye then being evil know how to give good gifts to your Children, how much more shall your heavenly Father gave the holy Spirit unto them that ask him? It is not a notional Know∣ledge, which many Hypocrites excell in, that you should content your selves with. Such Knowledge being alone, puffs up him that has it, 1 Cor. 8. 1. and disturbing Strife and con∣tention follows upon Pride and High-mind∣edness: such Knowledge aggravates Sin in the careless and carnal Professor, and will exceed∣ingly inflame his Reckoning in the day he must give account of himself to God.

It is true wisdom, a Spiritual understanding of the Scriptures, that you should cry for. When the Spirit of God discovers a truth to you, with what Satisfaction will your Mind receive it! When the Spirit shews you your Duty, how Righteous, how reasonable, and what a Pri∣viledge does it appear? The Spirits Light and Strength go together, so that the Will is inclined to a compliance, when the enlightned Soul does understand the Will of God. When the Spirit applies a Promise to you, how will your Faith be confirmed! how will you abound in Hope! and how full of sweetest peace will your hearts be, while you securely rest on the God of Truth, whose VVord will endure when

Heaven and Earth shall pass away, Isa. 26. 3, 4. Thou wilt keep him in perfect Peace, whose mind is stayed on thee, because he trusteth in thee. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting Strength.

6. Let your Knowledge of the Word of God be more perfect. Alas how little do we know, of what may be known! and what we do know, how much better may we know it! Though the Children of God, are Children of Light, and Children of the Day; yet there are great re∣mainders of darkness in some of them, and some remainders in all. This remaining Igno∣rance is both their Sin and Misery, by reason of which, Satan their subtle enemy has many times great advantage against them. La∣bour after a more perfect Knowledge of God, his Son, his Truth, his Will; his Word in∣forms you of all. If the Happiness of Heaven lies so much in a beatifical seeing, Oh use all pos∣sible intention of mind, that you may see more and more, even while you are here on Earth! True Knowledge will debase the idolized World, and make it nothing in your eyes; and it wil humble you, and make you perceive that really you are worse than nothing. How does a clearer Knowledge of God make holy Job, much more humble than ever, Job 42. 5, 6. I have heard of thee by the hearing of the Ear, but now mine Eye seeth thee, wherefore I abhorr my self, and repent in Dust and Ashes.

The better you know the Lord, the more you will Love, and Fear, and Praise him. The better you know his Christ, you cannot chuse but still more highly prize him, and your Hearts will cleave to him with the fuller purpose. The 〈…〉〈…〉er you know his Commands, the more they 〈◊〉〈◊〉 be your Counsellours, your longing, your delight, and your Songs in the house of your Pil∣grimage: The better you know the Cross of Christ, you will be the less offended 〈…〉〈…〉 heaviest Afflictions will be made light of, 〈◊〉〈◊〉 compared with a far more exceeding and eternal weight of Glory, 2 Cor. 4. 17.

7. Let your Love be greater and more perfect, to this perfect VVord of God. The World in∣deed hates this VVord, because it testifies against them, that their works are evil, and will have an ill end. True love to it will argue spiritual Life by it, and that it has been effectual to turn and change our very Hearts. Love to the Word, distinguishes the true Church from the Antichristian Society. Of these 'tis said, be∣cause they received not the love of the Truth, that they might be saved; God shall send them strong delusion, that they should believe a lye, that they all might be damned, who believed not the Truth, but had Pleasure in Ʋnrighteousness, 2 Thes. 2. 10, 11, 12. All the excellent proper∣ties of the Word, and the wonderful effects of it should take your Hearts, and still be increasing your affection to it, and the strong∣er

your love is, the greater will be your care to keep it, Psal. 119. 167. My Soul hath kept thy Testimonies, and I love them exceeding∣ly. Love will make you labour hard in the work which the Word commands, and yet it will so overcome the difficulty, that hard labour shall become easie.

It was a saying of Bernard, Is rectè divinas Scripturas legit, qui verba v••rtit in opera. He rightly reads the Holy Scriptures, who turns VVords into VVorks. Love will mightily con∣strain you to this, 'twill make you doers and blessed in your deed: Love the Word of God, as a Malefactour would love to read his pardon, af∣ter the Sentence of Death has been past upon him. Love the Word, as a Debtour would love to read his general and full discharge, which delivers him out of Prison, and secures him from the danger of being arrested any more. Love the Word, as a Sick man would love to read a Receipt, prescribing a medicine that would certainly cure his distemper and save his Life. Finally, love the Word, as an Heir would love to read over a Testament in which is left him a rich Estate, a most plentiful Inheritance. In the VVord of God, you find a pardon, a dis∣charge from all debts, by your great, your suf∣ficient Surety; here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Souls universal remedy. And the Psalmist says, Psal. 119. 111. Thy Testimonies have I taken as an heri∣tage for ever, for they are the rejoycing of my Heart.

8. Never be ashamed of this Word of God, which is so perfect, and worthy to be owned. VVith your Hearts believe it unto Righteousness, with your Mouths Confess it to Salvation. Be not concerned that the VVorld accounts the VVord foolishness, fear not either their reviling or their rage; their hands are weak considering how strong your helper is, and their Judgments weaker. Stand fast in the Faith, and quit you like men, be strong, 1 Cor. 16. 13. Your Lord will be much pleased to see you valiant for the Truth, and no less than a Crown of Life shall be the reward of Faithfulness unto the Death. But if you are ashamed of Christ and of his word before Men; he will be ashamed of you before his Father and all his Holy Angels, Mar. 8. 38. And how great and everlasting then will your shame and confusion be!

ƲSE III. Of Exhortation. Since the VVord is perfect, let me exhort you all unto Perfection. The legal Perfection of Adam in Innocency, you cannot reach, since the fall keeps all his Posterity short of it: hear the Apostle confes∣sing and bewailing; Not as though I had alrea∣dy attained, either were already perfect, Phil. 3. 12. But evangelical Perfection is possible, 'tis neces∣sary, 'tis actually found in all true Converts. In legal Perfection it may be said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there is no Sin. In evangelical Perfection it may be said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is no predomi∣nant

Hypocrisie. In the former there is no sin at all, in the latter there is no Sin loved and al∣lowed. In the one every command is kept, in the other there is grief when any command is broke, and a true Desire after Grace to keep eve∣ry Commandment better. When I exhort you to Perfection, I mean three things. That you would be of a perfect Heart. That you would walk in a perfect way. That you would stand perfect and compleat in all the will of God.

1. Let your Hearts be perfect. The Heart is the very Seat of Sincerity, if it be not here, 'tis no where; 'tis not in the eye, or tongue, or hands, or feet; if the Heart remain as it was by Nature without a change, and is still wic∣ked, sensual and earthly; the VVords and acti∣ons though never so good, signifie and avail nothing; nay the better the VVords and Acti∣ons are, the greater is the Hypocrisie and Dis∣simulation. There are several excellent ingredi∣ents in this Perfection of Heart, which I would press upon the Hearts and Consciences of All.

1. Let your Hearts shew themselves perfect by setting God alwaies before them. Walk before me, says God to Abraham, and be perfect, Gen. 17. 1. The perfect Heart is sensible that Gods eye looks into it, and sees all that is in it; there∣fore its eye is also upon God, and as there is an holy awe of God upon it, so 'tis not satisfied without his approbation. Upright David cryes, out, O Lord; thou hast searched me and known me,

thou understandest my thoughts afar off, Psal. 139: 1, 2. Thoughts include all the affections, workings and inclinations of the Heart, all these were open and naked unto the Eye of Gad. And David looks to his Heart accord∣ingly, and he begs that the evil of his Heart might be more plainly discover'd to him, that his Heart might be more throughly cleansed.

2. Let your Hearts be perfect, in being true∣ly willing and very studious to please that God with whom you have to do. The perfect Heart sees 'tis highly reasonable that Mans Will in all things should be obedient unto Gods, since the VVill of God is so righteous, good and holy; since He cannot be tempted with evil, neither tempteth h•• any man, to any thing that is hurt∣ful, Jam. 1. 13. to please the Lord should be the Pleasure of your very Souls. You should hate every abominable thing which he hates, and what he delights in should always be chosen.

3. Let your Hearts be perfect, in refusing to have a liking, respect and regard to any iniquity. David manifested his uprightness, and as a per∣fect man he was regarded, and his Prayer heard, because he did not regard iniquity in his Heart; Psal. 66. 18, 19. Iniquity in the Heart is to be regarded, so as to be humbled for it, weary of it, and bewail it, and to endeavour by all means to mortifie and purge it away; 'tis not to be regarded, so as to cover and excuse it, so as secretly to delight in it, and resolve to spare i••

Especially let your Hearts set themselves with full bent against that which may be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sin that does most easily be set you, Heb. 12. 1. from hence is the greatest guilt, defilement, danger; the Sin that by reason of your Constitutions, Callings, Age, and the bad Customs of the Places where you live, have been most insinuating into your Affection, and aptest to prevail; should be abandon'd with a special and peculiar Detestation and abhorren∣cy. I was upright before thee, says David, and I kept my self from mine iniquity, Psal. 18. 23. possibly he may mean revenge upon Saul, which he had again and again opportunity to take, which not only those that were with him, but Corruption of Nature might prompt him to; but the true Grace which was in him, was pe∣remptory against.

4. Let your Hearts be perfect, in being sound in Gods Statutes. Let them all be approved, for all are the Lords, and all are worthy. This argues a rectified Judgment indeed, when eve∣ry Precept is lookt on as right, and that the keeping of it, is not only a Duty, but a kind∣ness to him that keeps it. I esteem all thy Com∣mandments, says the Psalmist, concerning all things to be right, and I hate every false way, Psal. 119. 128. Though there be an Election of some, yet if there be a Reprobation of other Command∣ments; the Heart is not sound. It cannot have a right respect to any unless it have a general re∣spect

to all. The Apostle tells us, that par••i•••• obedience will not pass, Jam. 2. 10. VVhoso∣ever shall keep the whole law, and yet offend in one point, he is guilty of all. An allowed neglect o•• one command, argues that none are kept be∣cause they are Gods, and that he may be plea∣sed, because he has been pleased to injoyn one as well as another.

5. Let your Hearts be perfect, in consent∣ing to the Sanctification of all your Faculties and Powers: Desire that your whole Souls should be renewed by the Grace of God, and highly va∣lue every Grace of the Spirit. Every Power i•• you needs Renovation, and every Grace of th•• Holy Ghost excells in worth all things that ar•• Temporal. Faith, Love, Fear, Hope, Meekness, Patience, Temperance, Humility and the rest▪ how much better are they than the best thing•• of this present evil VVorld! And when any new degrees are added to the Grace you have, con∣clude that you are very highly favoured.

6. Let your Hearts be perfect, in havin•• right designs, and making God your end. He 〈◊〉〈◊〉 his own end, and with good reason, for the•• is nothing so good, so high as He. Let hi•• be your end in all you do. Still let your H••a•• designing to extol him, by more high a•• suitable apprehensions, by more enlarged 〈◊〉〈◊〉 raised affections; by a more profound Submi••∣sion to him. Design that others may be broug•• to Honour him, and desire his Name may be ••∣lowed

all the Earth over, and that his Kingdom may be advanced above all other Monarchies whatsoever. Thus your hearts should be perfect.

2. I exhort you to walk in a perfect way. Walk not according to the course of this World, after the Prince of the Power of the Air, the Spirit that works in the Children of disobedience; Eph. 2. 2. Walk not as those Professors did, of whom the Apostle speaks with Weeping, Phil. 3. 18, 19. Many walk of whom I have told you often, and now tell you even Weeping, that they are the Enemies of the Cross of Christ; whose end is destruction, whose God is their belly, whose glory is in their shame, and who mind earthly things. But do you take heed of imitating such patterns, be sure to shun their pernicious paths: Follow better examples, walk in a perfect way: Thus to walk implys three things.

1. Walk humbly with God; break not the first Ta∣ble of the Law; let not onely the Lord himself, but his Worship, his Ordinances, his Name, his Sabbaths be dear unto you. Neglect not publick Ordinances in the Sanctuary, private in the Family, secret in the Closet: Perform every Duty as before God; Perform every Duty as to Him.

2. Make great Conscience also of doing your Duty to∣wards Men. Be perfectly true and just in all your dealings with all. To defraud, to deceive, to over∣reach, any way to be unjust to your Neighbour, is to injure and engage the Justice of God against you. ••e very merciful to those that are in distress and ••isery; and if your Souls are drawn out towards ••hem, indeed to compassionate their case, purses and ••ands will be open for their relief: Especially pr∣••y those that are in Sin as well as Misery; and are ••n the worse condition, because neither Sin nor Mi∣••ery are perceived. I beseech you also be very exact

in doing the Duties of your places and relations; that you may glorifie the Perfect Word of God, the per∣fect rule you walk by; in being Parents, Children, Subjects, Husbands, Wives, Masters, Servants, with a Non••-such; none that are without the Word being in any of these relations comparable to you.

3. Do not injury, but your duty towards your selves. Employ not your Eyes, your Tongues, your Hands, or any of your Members, to your own hurt, and defiling. Do not by uncleanness, sin against your own bodies, 1 Cor. 6. 18. Do not by Surfeiting and Drunkenness, load them with diseases, and hasten them to the Grave. Let not Covetousness and cark∣ing care make you to ••ise up early and sit up late, and eat the Bread of sorrows; nor cause you to be uncharitable to the needy, and to grudg what is convenient to your selves. Thus walk in a perfect way.

3. In the third and last place, I exhort you to stand perfect and compleat in all the Will of God, Col. 4. 12. His Perfect Word should alwaies be heeded▪ The good and honest Heart, receives this Word, un∣derstands it, and how safe 'tis to be guided by it eve•• unto death; and therefore brings forth fruit with patience▪ Luke 8. 15. Why with patience? Because patience is ve∣ry requisite, to overcome both the difficulty of duty, and trouble, and Persecution upon the account of duty. Heb▪ 10. 36. Ye have need of patience, that after ye have do•• the Will of God ye might receive the Promise. Persever•• in the Perfect Word, in the good, the acceptable the perfect Will and Work of God, unto th•• end; hereby manifest you are Disciples and Ser∣vants indeed. And an happy Eternity will satis∣fie you; that your labour is not in vain in the Lord.

ƲSE. IV. Of Consolation. The Perfection of the Word of God, serves for much comfort to the Church of Christ, and all Converts the true Members of it. The Grounds of Consolation are these.

1. Wherever this Church is, this perfect Word of God shall certainly be. The Word may sometimes be Eclipsed in a Church, but never quite extinguished. Indeed when a Church is unchurched, the Word goes. When the Candlestick is removed, the light in that place is put out. But suppose a Church to remain, there will be the Word, by which 'twas gather'd, and which is a means also to govern and pre∣serve it, in spight of all opposite Policy and Power. Spiritual hunger is a blessed thing, it never ends in Starving, but in Satisfaction, Mat. 5. 6. The sincere Members of the true Church, have this hun∣ger; therefore they shall more or less have the food of the Word to sustain and strengthen them. The Great and Good Shepherd will some way or other provide for the Sheep of his Pasture.

2. This Church shall have the Spirit along with the Word. We may as well suppose a living Body with∣out a Soul, as a true Church of Christ without his Spirit: The Spirit is promised and given to the Church to abide there for ever, Joh. 14. 16, 17. I will pray the Father and he shall give you another Comfor∣ter, that he may abide with you for ever; even the Spirit of truth, whom the World cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. Now where the Spirit of the Lord is, how effectual is the Word! what Light, what Liberty, what Power, what Peace is there! The Spirit makes the Means of Grace to attain their end: He fills Ordinances with an Heavenly vertue; he quickens the Dead, enlarges the strait∣ned

Heart, causes fruit to be brought forth plenti∣fully; he comforts the true Converts, and stablishes them in every good word and work.

3. It's matter of Consolation, that in this perfect Word of God, there is wisest and safest counsel given, Prov. 6. 22. When thou goest it shall lead thee, when thou sleepest it shall keep thee, when thou awakest it shall talk with thee. So Prov. 3. 23. Thou shalt walk in thy way safely, and thy foot shall not stumble. This Word counsels Converts against evil Men, evil Women, evil Angels, an evil World, and against every evil work: It never gave bad counsel unto any. The Coun∣sels of the Word are best with reference to Eternity; and with reference to Time also: It bids us pass the time of our sojourning here in fear; to live as Strangers and Pilgrims on the Earth, that we may be less con∣cerned and disturbed, and keep more unspotted from the World. It bids us to walk uprightly, that we may walk surely. It informs us that all carnal Policy which is joyned with a contempt of God and Religi∣on, is onely a cunning contrivance to undo our selves; but 'tis the fear of the Lord that is the be∣ginning of Wisdom, and the Knowledge of the Holy is un∣derstanding.

4. In this Perfect Word of God, a compleat Ar∣mour is found to secure Converts against the Enemies of their Salvation; Eph. 6. 13. Wherefore take unto you the whole Armour of God, that ye may be able to withstand in the evil day, and having done all to stand. This Armour is to be valued indeed, which is Armour of proof, which secures us against the worst and most powerful Ad∣versaries; which certainly defends and makes us vi∣ctorious, when sighting for Eternal life; when those against whom these Enemies prevail, will surely dy the everlasting Death. The Apostle speaks at large

of the pieces of this Armour: We are furnished with the Girdle of Truth; sound Doctrine must be held fast, our Judgments well settled against errour. Here is the Breast-plate of Righteousness: Sincere Holiness must be in the Heart; if the Spirit be not right, if the Heart be not clean, there can be no safety. Here the feet are shod with the preparation of the Gospel of Peace: The Gospel, that is the Word of Reconcili∣ation with God, and that speaks Peace to the Con∣science, does prepare and fit us to walk in the way of Holiness; and the difficulties of that way are endured with patience. Here is the shield of Faith: Believing on Jesus, resting on the Promises, that in in Him are Yea and Amen; quenches the Fiery Darts of Satan, so that true Converts are not sunk into an Hell of Despair by the remembrance of their past Sins, which the Blood of Jesus has made an atonement for; neither are they discouraged by fiery Trials, by the siercest Persecutions. Here is the Helmet of Salvation; that is, the Hope of Salva∣tion. This Hope is lively, well grounded, will never make ashamed, and causes the Convert to lift up his head with courage, because Redemption and Glory are aproaching. Here is the Sword of the Spi∣••it, the Word of God rightly used and applyed. And unto these pieces of Armour, Preces & Lacry∣mae arma Ecclesiae, Prayers and Tears which are the Churches Weapons, must be added, because we need, not onely Armour but skill and strength to use it, from above; then we shall prevail indeed, when we are strong in the Lord, and in the power of his might. How strong may be the Consolation, considering how compleat and strong the Armour is; how strong the Helper of a Christian! Eph. 6. 10.-18.

5. In this Perfect Word of God, the Convert finds

Promises that may serve to support and encourage him in every condi∣tion. Is he afflicted? 'tis in faithfulness, and love; not in wrath and hatred, Prov. 3. 12. Whom the Lord loveth he correcteth, even as a Father the Son in whom he delighteth. And affliction shall be profitable, because it shall be purifying, Heb. 12: 10. He, that is the Father of Spirits, chastizeth for our profit, that we may be parta∣kers of his Holiness. Is the Convert poor and destitute? He may cast all his care on God, who cares for him, 1 Pet. 5. 7. The young Lions lack and suffer hunger; but those that seek the Lord, have him to be their Shepheard, and shall not want any good thing, Psal. 34. 10. Is the Convert tempted? His merciful and faithful High-Priest was tempted before him; and knowes how to succour him, Heb. 2. ult. When the Apostle was sorely buffered by Satan, and cries for help; what answer has he? See, be encouraged when you see 2 Cor. 12. 9. And the Lord said unto me, My Grace is sufficient for thee, for my strength is made perfect in weakness. Is the Convert deserted, and troubled, because God hides his face? He has the Name of God, and his everlasting Covenant to trust in; and the Face that is now hidden, will be shewn again, and dry up the Tears of the deserted, Isa. 54. 7, 8. For a small moment have I for∣saken thee, but with great mercies will I gather thee: in a little wrath hid I my Face from thee for a Moment; but with everlasting kind∣ness will I have mercy upon thee, saith the Lord thy Redeemer.

6. 'Tis matter of Comfort unto Converts, that this Perfect word endures for ever, 1 Pet. 1. 24, 25. All Flesh is grass, and all the glory of Man as the Flower of the field; the Grass withereth, and the Flower thereof falleth away; but the Word of the Lord endureth for ever, and this is the Word which by the Gospel is preached unto you. The Word is an everlasting truth, never did any, never shall any find it false. 'Tis a means to Convert the Soul, to make the Heart new, and 'tis written in the new heart in Characters that are indelible, and abiding: 'tis a Sustentation to the New Crea∣ture, and cherishes it unto that Life which is Eternal. The New nature is Immortal, true Grace never dies; but at Death is perfect∣ed in Glory that fadeth not away.

The CONCLUSION.

THus have I done with all the Doctrines; but yet I have not done with you. Words of instruction Solomon compares to Nayls, Eccles. 12. 11. I shall add a few strokes more to drive them home. How can I with patience see any of you secure in Sin still! fast asleep! Under Satans power, and upon the bottomless pits brink! And

every moment in danger of tumbling down into it! Though some of you make light of Hell, and more light of Sin that does deserve it, yet I foresee how you will change your minds, when once you feel what 'tis to be there; and I would fain prevent your going thither. What shall I say? how shall I do to prevail with you, to become willing to a sincere Conversion, and so escape eternal Misery and Confusion? Once more, I cry as loud and earnestly as I am able, T••rn ye, Turn ye!

O ye youngest that are here, turn to God: Your whole time is short enough to provide for Eternity, begin early to redeem it. Can you be too soon safe and happy? safe in being under the Wing of Christ; happy in having the Lord to be your God and Father. Oh ye Children, become Converts! Christ is ready to embrace you in his Arms, and bless you. I should not at all fear the Gospels going, if I could behold much of the Work of Rege∣neration among the young generation. O ye oldest Sin••rs! Turn to God; the door of Mercy is not quite shut, though you have lived so long in Sin, 'till you have one foot in the Grave. Admi∣rable Mystery and Miracle of Grace! when those are in a spiri∣tual sense New Born, who were old both in Years and Wicked∣ness! Turn ye, O you that have most Righteousness of your own! for your Righteousness is filthy raggs, and you have Sin enough to ruine you. Turn ye, O you that have been guilty of the greatest Transgressions! for in the Lord is superab••ndant Grace enough and enough to save you.

If you will not Turn, you gratifie the evil One, the Enemy of your Salvation; you Consent to be his Slavis and Prey; and chuse rather to dwell with him in Torment, than with the Lord in Glo∣ry. If you will not turn, you are S••l••-haters; not Accessari••s only, but Principals in the Murthering of your own Souls. It was a true saying of Salvian, Nemo nobis, Cr••••••••ior nobis; none more Cruel, none so cruel to sinful Man, as he is to himself: The very Prince of the Devils has not so great an hand in his Destruction.

If you will not turn immediately, this very day, hour, moment, it may quickly be too late: Abused Mercy may go away for ever, and God may now at last foreit, who has long waited to be gracious. The Axe, before another Sabbath, may be laid to the root of the Tree which bears nothing but the Grapes of Sodom, and the Clust••s of Go∣morrah: A Sentence may be pronounced from Heaven, H••w down such a strange and degenerate Plant, and cast it into fi••e unquenchable.

But if at last you see with with your Eyes, and hear with your ea••s, and understand with your hearts, and turn to the Lord; the Father will receive you with open arms of love and kindness, his tenderest

Bowels will be troubled for you, and sure Mercies shall be yours: T•• Lord Jesus will see of the travel of his Soul, to his Satisfaction rejoy¦cing that Children of Regeneration are born into his Church wh•• shall be Heirs of Glory. The Comforter, who was grieved and vex∣ed at your resistance, will be much pleased to see you yield, and will delight to dwell in you, and to fill you both with Grace and Peace.

Converting Grace whenever wrought on Earth, causes a Ne•• Triumph above in Glory. The Thrones; Dominions, the Cherubim, the Seraphim that are there, will sing a New Song of Prai••; they will give glory to God in the Highest, when more Sinners are begotten again to a lively Hope; they will ascribe Blessing and Ho∣nour to the Lamb, when more Souls are redeemed by his Blood.

Have I been speaking unto Stocks and Stones; or unto those who have Senses, Souls, and Reason? If you will not turn that you may be saved, I must confess 'twere well if you had no Souls to lose for ever. It was a Custom among the Ancient Romans, to keep dead Bodies above ground several dayes, and often to cry in their ears with a loud Voice, to see if they were dead indeed. And these were called Corpora conclamata, Bodies that had been cryed unto in vain, and then they were carried to their Burial. May not your Souls, O unconverted Sinners, be called Animae conclamatae, Souls that have been often cryed unto, to turn and live? But if you still refuse, 'tis a sign you are very dead indeed, and you may quickly be buried in the fiery Tophet, out of which you shall never rise more.

But alas! all Pleadings, Intreaties, Arguments, will be to little purpose, unless there come a convincing Light, a converting Power from above. Cachedram habet in coelo qui corda docet in terrâ: He has his Chair in Heaven who teaches hearts on Earth. Oh that the glorious Spirit would come and breath upon the dead dry bones, and inspire a Life that may never end! That he would cause All, even the most hardned and dead in sin, to become Alive to God, and have their fruit unto holiness, that the end may be everlasting Life. Let God arise, and let his enemies be scatter'd! Let Sin, Satan and Mam∣mon be forced to flee before Him! that all Hearts possest by them, may now submit to Him! When the tongues of Men and Angels can∣not prevail, one powerful word from God can convert a multitude of Souls, though they have been never so disobedient and gainsaying. If the Lord will fill his Sanctuary with his Glory, it will be to all un∣converted Ones that are here, the place of their new Birth, and the very Gate of Heaven.

FINIS.

Notes

• a 1.1

  Opera Dei, s•• pius Considera∣tor advertat, perhibent testi∣monium Crea∣tori; quid au∣tem borum est quod non sit mi∣rabile, si unum∣quodque ratio∣ne metiamur! Augustin. E∣uarrat. in Psal. 118.
• a 1.2

  Politicas virtu∣tes Christus amare dicit••••; quiailli gra∣ta est humani gene∣ris conservatio; non quod salutis vel gratiae, meritoriae sint▪ sed quia ad finem spectant illi probatum. Calvin.
• a 1.3

  The Scripture makes a difference between the Chil∣dren of Christian Parents, and the Children of Infi∣dels; and there∣fore that opinion which makes no difference between them must needs be an errour, and con∣trary to the Scrip∣ture.
• b 1.4

  Since feats of Youth must be brought into judge∣ment, what man∣ner of persons ought young men to be in all holy Con∣versation and God∣liness.
• a 1.5

  Hic Latro rarum & memo∣rabil•• fidei exem∣plum altius penetr•••• quam Apostoli om∣nes; Christum in patibulo Regem a∣dorat, Regnum ejus celebrat in borren∣dâ, & plusquam deformi abjection••, moribundu•• pro∣nunciat vitae Au∣thorem. Calvin. ad Luc. 23 43.
• a 1.6

  Est enim superbia, non Magnitudo sed tumor; quod autem tum••t, videtur mag∣num, sed non est sanum, Augustin. Serm. 27. de Tempore.
• * 1.7

  The whole Volume of Nature, would signifie little to Man; were it not for the Scriptures commentary upon it.
• * 1.8

  Ʋnde est ista Tra∣ditio? utrum de dominica & evan∣gelica auctoritate descendens, an de Apostolorum man∣datis atque epistolia ••eniens? E•• ••nim facienda quae scrip∣•••••• 〈◊〉〈◊〉, D•••••• testatur. Si ergo in Evangelio praecipitur, aut in Apostolo∣rum 〈…〉〈…〉 Actibus conti••••tur, observetur hac divina 〈◊〉〈◊〉 sanctae traditio. Cyprian, Epist. 74. Pompeio fratri.
• * 1.9

  Scriptu•• esse doceat Hermogenis officina, si non est scriptum, timeat. Vae illud adjicientibus, aut detrahentibus desti∣tiatum. Tertul. lib. ad∣versus Hermog. cap. 22.
• * 1.10

  Longâ & assi••uâ meditatione Scriptu∣raram, pr••tus suun fecerat Bibliothicam Chri••••••. Hyeronym. de Nepotiano.