Some important truths about conversion, delivered in sundry sermons, / by Increase Mather, D.D. teacher of a church at Boston, in New-England ; With a praeface by Dr. Owen.

A Sound and through Conversion, is of absolute necessity in order to the Souls entrance into the King|dom of Heaven.

Math. 18.3.

Verily, I say unto you, Except you be convert|ed, and become as little children, you shall not enter into the Kingdom of Heaven.

THese words were spoken by the Lord Jesus Christ; the occasion of them we may see in the first Verse of the Chapter; viz. An ambitious Enquiry amongst the Disciples, which of them should be the greatest man, or have the greatest Dominion in the heavenly Kingdom of Christ: The Lord tells them in this Verse, that such Ambition was not the way to Heaven; but on the contrary, that if it did continu•• 〈◊〉〈◊〉 mortified, it would surely exclude them out of that King|dom.

In the words we may take notice of three things: 1. The main Truth which is here affirmed, sc. That Conversion is of absolute necessity, in order to obtaining the King|dom of Heaven, Except there be Conversion, or (which explaineth the other) except there be a becoming as little children, even a Regeneration, & beginning the world anew, as it were, except there be this, there shall be no entering into the Kingdom of Hea|ven. 2. We have here the Persons unto whom this was spoken so the Disciples of Christ; Except [you] my own Disciples be converted, I say to [you] that [ye] shall nor enter: Not but that they were converted already; yet this may well be spoken, even to converted persons, thereby to convince them further of the necessity of that Conversion which they had already attained. Also, because though they were converted in respect of their state, yet they stood in need of a further Conversion in respect of a particular will, which they were too much unle•••• the present prevailing power of. And this sheweth, that all men whatsoever are concerned in the truth de|livered: For if it be true concerning Dis|ciples of Christ, that they must be either Converted, or not saved, certainly this is

true, concerning all other men. 3. We have here the manner of the expression. This Truth is not barely affirmed, but with a Verily; Christ doth not only say, but pro|nounceth it with a Verily, saying, Verily, except you be converted, you shall not enter into the Kingdom of Heaven; which noteth both the certainty & the solemnity of the thing expressed. This word [Verily] was fre|quently used by Christ, yet never but when there was some weighty and solemn Truth affirmed by him. The Doctrine therefore which we shall (by the Lords assistance) speak unto from the words, is,

That it is a most certain and weighty Truth, that a sound, through Conversion is of absolute necessity, in order to the Souls en|trance into the Kingdom of Heaven.

In the Doctrinal prosecution of this point, we shall attend two things, First we shall lay down some Propositions for clear|ing & opening the Truth about Conversi|on. Secondly, we shall demonstrate the Truth by Argument.

•• The Explication of the Truth, may be set before us in sundry Propositions.

Prop. 1. God is the principal Cause & Author of that Conversion which is here spoken of. The

The words indeed may be rendred, Except you Convert; but this shaveth rather mans duty, than his power to Convert himself; I say, God and not man is the principal Cause of this work. Hence converted persons are said to be born of God, and not of man; because not man, but God alone is the Author of Regeneration, John 1 13. therefore it was that Ephraim braved, Turn thou me, and I shall be turned, Jer. 31.18. as if he had said, Except the Lord turn me, the work will never be done. And God doth this by his holy Spirit, therefore a converted person is said to be born of the Spirit, John 3.6. and, born after the Spirit, Gal. 4.29 And the Spirit of God is called, the Spirit of Grace, Heb. 10.29 because all Grace, and especially Converting-Grace, is from him: The truth is, that as Conversion is taken for the infusing of a new Principle of Saving Grace into the Soul; so men are altogether passive in their Conversion, and the Eternal Spirit is the only principal Agent therein. Hence Conversion is called, a new begetting, 1 Pet. 1.3. Now in begetting, the thing begotton is no•• act ••e•• ou•• w••olly passive: And it is called, a R••surrection, or quickening of a dead person, Ephes. 2.1. John. 5.24, 25. Hath a dead man power to

raise himself out of his grave, or is it in the power of men or Creatures to quicken those that are dead? much more may we say thus as to dead Souls, that are buried in a grave of sin, guilt and misery: Yea, in Con|verting a Soul, there is a Converting-power put forth, Col. 3.10. which sheweth both that the Soul is passive in this work; and also that it is above the power of men or creatures to accomplish. Creation is a bringing of something out of nothing: Now in as much, as there is a kind of an Infinite distance be|tween Being and No-being; therefore an Infinite power is required, to produce a work of Creation. So it is in Conversion. Nay, that's harder than meer Creation: because in the first Creation there was no opposition: But now when God enters upon this work of the new and second Creation, there is what-ever resistance all the powers of Darkness can make against him. Look, as it is an easier matter to make a new Glass, then to mend a broken one; so it is easier to create a new Soul, than by Con|version as it were, to make anew the broken, ruined Souls of men.

Propos. II. The word of God is the in|strumental means of Conversion, Jam. 1.18. Of his own will begat he us, with the word of truth.

God is (as said) the principal Cause, but the Word of truth is the Instrument and Mean in the hand of the Spirit, whereby this mighty and astonishing work is brought to pass, Psal. 19.7. The Law of the Lord is perfect, converting the Soul. The Word of the Law, strictly taken, is partly Instru|mental and Influential to the Souls Conver|sion. For thereby is Conviction of sin and misery, Rom. 3.20. By the Law is the know|ledge of sin. If a man cometh to see and acknowledge himself to be a sinful and miserable Transgressor, this Conviction is by means of the Law. The Ceremonial Law was a plain conviction & evidence of the guilt of sin. Hence it is called the Hand|writing that is against us, Col 2.14. because it was, as it were, a Bill of Indictment against the Observers of it: The Jews when they observed Circumcision, did thereby confess themselves guilty of Original sin, which is the sin of Nature; and when they offered any Sacrifice, they did thereby acknowledge, that they deser|ved to be dealt with, as they did unto that Creature which was sacrificed by them yea, to be made Eternal Sacrifices to; Infinite Justice. And the Moral Law doth convince of sin When that in the holy

nature and Exact purity of it, is brought home to the Soul, Conscience is convinced and awakned thereby, with the sence of Transgression and guilt. Hence the Apo|stle saith Rom. 7.9. I was alive without the Law once: He speaketh of what he was, in his natural unconverted estate; before the Law was effectually brought home to his heart, he was alive in his own conceit; But when the Commandment came, I dyed; when God set the Law, in the spiritual nature of it before him, then his Conscience was touched indeed, that he saw himself to be by nature, no better then a dead & damn|ed creature: Now Conviction of sin is the way, and indeed the first step towards Con+version. But especially the Word of the Gospel is the great means of Conversion: Hence it is called, The Ministration of the Spirit, and of life, 2 Cor. 13.6. because it is the means by which Spiritual life is conveyed to the Elect. The Law without the Gospel will never Convert: Hence men that have been strangers to the Gospel, have been unacquainted with the Mystery of Conversion, all their knowledge in the Law notwithstanding. The Gentiles, not|withstanding the Internal-Law written in the heart; and the Jews, notwithstanding

their knowledge of the External-Law, yet were strangers to true Conversion, be|cause they knew not the Gospel in the power of it. The Law without the Gospel, will but drive to despair, and so set the sinner further off from God, but will never bring him home to God again: It is also true, that God doth many times bless Pro|vidences, Afflictions especially, to help forward the Conversion of his Elect; but that is, by causing them thereby to mind and remember what the Word saith, A|ffliction maketh a sinner to think of Christ. But how came he to hear of a Christ, or to know that any help is to be had for his Soul? This knowledge is by the Gospel; so that still it remaineth true, that the Word is the principal Means of Conversion.

Propo. III. In true Conversion, the Soul is turned from Saten, the World, Sin and Self. In all changes, there is the term from which the change is: Now the Proposition is ex|pressive of the term from which the change in conversion is wrought. There are four particulars comprehended under this; we shall briefly touch upon each of them as we go along: 1. The converted Soul is turned from Satan; therefore when Paul was In|strumental towards the Conversion of the

Gentiles, he is said to turn them from the power of Satan, Acts 26.18. and when the Disciples were sent forth to preach the Gospel, & thereby to Convert the World, Satan is said to fall before them, Luke 10.18 Conversion is the same with effectual Voca|tion: Now in Vocation, the term from which the Soul is called, is Satans Kingdom, 1 Pet. 2.9. He hath called you out of darkness; namely, out of the dark Kingdom of Satan. 2. From the World; therefore Christ said to his Disciples after their Conversion, Ye are not of the World, I have chosen you out of the World, John 15.19. Sin doth carry away the Soul from God to the Creature; but now in Conversion, it is taken off from the Creature again; as we see in David, Psal. 119.96 I have seen an end of all perfection: His heart was taken off from the Creature, so as he did not look for his happiness there. The like we see in converted Paul, Gal. 6.14. I am crucified to the World, & the World unto me. The World was as a dead object before his eyes, which is unlovely and undesirable 3. From Sin: Oft in Scripture, Conversion is called, turning from sin, Isa. 59.20. Jer. 26.3. and a breaking off from sin, Dan. 4.27. and a casting away transgression, Ezek. 18.31. Isa. 31.7. yea, it is a turning from all

sin, Ezek. 18.21, 30. Herein especially Conversion doth consist, namely, in a tr••de turning from sin; that is, when the life 〈◊〉〈◊〉 heart is throughly divorced from every false 〈◊〉〈◊〉 evil way. Men may confess sin yet if t••ey do not forsake it, this is no Conversion. Prov. 28.13. They may forsake sin 〈◊〉〈◊〉 their lives, yet if there be a love and l••••••+ing unto any lust in the heart, there is 〈◊〉〈◊〉 true Conversion. But of this more aft••••+wards. 4. The Converted man is turn•••••• from Self also; This is the first, and inde•••• one of the hardest Lessons in Christianity •• that a man must deny himself, Matth. 1•• 24. A Natural man, maketh not only the World, but Self his God. He maketh him|self his own Last end: He liveth to him+self; but the Converted man doth not s••▪ Herein is a main matter in Conversion▪ and that wherein the truth of the work, i•• discerned: namely, when the sinner is in|deed unbottomed from Self, especially from righteous Self: and Conversion doth imply a work of Humiliation, which is that where by the Soul is taken off from resting it righteous Self: Some there are that attain unto a seeming, and as it were, an half Conversion, but here they stick and perish: they do in part forsake the World and sin,

but then they go to duties & righteousness of their own: But in true Conversion, the ••oul is taken off from this bottom also. ••ence Paul, after his Conversion, could ••y, not having my own righteousness, Phil 3. 〈◊〉〈◊〉 He did re••ounce all that was his own; not only his own Sins, or his own Will, or his own Relations, so far as they stood in ••••••position to Christ, but his own Righte|ousness and all.

Propo. IV. In true Conversion, the Soul 〈◊〉〈◊〉 turned to God in Christ. In all changes ••here is the term to which, as well as the ••erm from which the change is. Thus in ••onversion, the former Proposition was ••••pressive of the term from which; this is ••xpressive of the term to which the sinner is ••harged: We have them both mentioned, Acts 26.19 where the Conversion of the Gentiles is called, not only a turning from Satan and darkness, but unto God: There|fore it is said of John Baptist, that he should ••••rn many of the children of Israel unto the Lord ••••eir God, Luke 1.16. because he was In|strumental towards their Conversion: God went forth with John Baptists Ministry to the Conversion of many Souls, therefore he is said, to turn many to the Lord: And very often Conversion is called, a turning to

the Lord, Deut. 30.10. Hos 12.6. Con|version is an undoing the work of sin; sin is a departure from God; So Conversion is a going to him again. Hence the Con|verting Prodigal said, he would go to his father, Luke 15.18. By these two parts, or terms, is the whole nature of Conversi|on described; see Isa 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts: These words are expressive of the first part of Conversion; sc. when the Sinner is turned from evil, and that not only as to his way, or outward conversati|on, but in his own thoughts, and inward disposition of heart; it followeth, and let him return to the Lord—To our God: These words are expressive of the other and po|sitive part of Conversion Moreover, this turning must be to God in Christ; for true Conversion is an Evangelical work; Though a man should repent with a Legal Repent|ance, and turn to God in a Legal way, this is no Conversion, if Christ be not turned unto and God, even the Father in him. The Jews did thus return, yet they Converted not, be|cause they sought God out of Christ, Rom. 9.32. Hence Conversion is called, a seeking of Christ, Hosea 3.5. and converted Ones

are described to be such, as are in Christ, Rom. 16.7. Paul there saith, that his Kins|men Andronicus and Junius were in Christ before him, meaning, that they were Con|verted before him; and to have put on Christ, Gal. 3.27. Although there are many that call themselves Christians, that know not what Conversion means, yet a true Convert, and a true Christian, are the same: Conversion doth imply faith in Christ. It hath been a great Question amongst some, Whether Faith or Repentance be first wrought; and a great deal of disputing there hath been about this point, which might have been spared. The true and plain Answer is, That as Repentance is taken for the first part of Conversion, so it is in order of Nature, before Faith, though in time with it: The term from which, is in order of Nature, before the term to which; but as Repentance is taken for the whole work of Conversion (as oft in Scripture it is) so it implieth Faith in Christ. You heard but now, that Conversion & Vocation are the same. Now in Vocation, the term to which the Soul is called, is the Kingdom of Christ, Col. 1.13. This Text doth intimate, that Converted ones are brought into the King|dom of Heaven; and it must needs be so,

because in Conversion, the term to which the Soul is brought, is the Kingdom of Christ; now that is meant by the Kingdom of Heaven, even the heavenly Kingdom of the Messiah: Christs Kingdom, and the Kingdom of Heaven, are the same.

Pro. V. True Believers on Christ may un|dergo a farther, and, as it were, a second Conversion. This is plainly (and indeed a main thing intended therein) intimated in the Text: Christ here tells his own Disci|ples, that except they were converted: i. e. except there were, a new Conversion wro't in them, and upon them, they should not see Heaven. There is an universal & a particular Conversion: One in the state of Nature, needs the former; a true Christian may stand in need of this latter. This may be secretly hinted at by that expres|sion, Jer. 4.3. Plough up the fallow ground of your hearts. Fallow ground you know, is such as hath been once broken up already; but by reason of its being overgrown with weeds and thorns, &c. may need a further and a new breaking up. So it is here, they that have had their hearts truly broken up for sin, may become fallow ground, so as to need that new furrows should be made in their Souls: They may be so overgrown

with the weeds of sin, as that the Plough|share of Repentance must again break up their hearts 〈◊〉〈◊〉 Conversion is sometimes taken for a spiritual habit infused into the Soul, so it is not to be reiterated; for the habit of Grace wrought in the first Con|version, is never lost. Sometimes it is taken for an act proceeding from that ha|bit: Thus a man may be converted over and over again, yea, thus a Christian is converting all his life long; that is to say, he is still getting further off from sin and the World, and nearer unto God in Christ; the life of a Christian is and ought to be a life of Faith and Repentance. Hence even true Believeres yet are called upon to repent: So we find in those Epistles which the Lord Jesus sent from Heaven to the Churches, they are commanded to repent, that is, to renew their Repentance. And this Truth is evident, in that a true child of God may be too far subject to the prevail|ing power of some special corruption, in which case, a new or further Conversion is requsite. This was the case of the Text; the Disciples were under the present pre|dominancy of an ambitious Lust, in a great measure, therefore the Lord tells them, they must be converted. The like we find

in that good Prophet Jeremiah, see chap 15. verse 19. Thus saith the Lord, if thou return, then I will bring thee again, and thou shalt stand before me: You may see in the former Verse, that the good man was surprized with a pang of Unbelief; and while the temptation and corruption prevailed upon him, he manifests much impatiency and murmuring of spirit: Now saith God to him, if thou wilt return from this evil frame of spirit, if thou wilt convert thee from these evils, then will I again make use of thee in my service, &c So that a very good man may be distempered with particular Corruptions, so as to need a returning & converting from them to the Lord again. Yea, it is a sad Truth, that a Godly man may possibly be under the present power of some Corruption, in such a de|gree, as that it is impossible for him to get to Heaven until that coruption be further mortified. This is plainly affirmed by the Text, Christ declareth to his Disciples, that except that Lust of Pride were further mortified in them, they should not enter into Heaven. Some sins which true Be|lievers are guilty of, they must and shall repent of them before they go out of this World, that so they may be fit for Heaven.

Again, Grace may be exceeding weak in a true Believer, & in that case a further con|version

is necessary: Ordinarily it is thus with new Converts; in such, many times Grace is very weak, and Corruption is very strong; there is little Knowledge, & much Ignorance; little Humility, & much Pride; and thence a further Conversion must be. This we see in the Disciples themselves, a long time they were marvellously Ignorant, & yet too full of Pride and other corrup|tions: But after the Ascension of Christ, there was a mighty change wrought in them; Then was that accomplished upon them, which here Christ said must be, a new Conver|sion, they were endued with a power from on high, Luke 24.49. The Lord from on high poured his Spirit mightly upon them, & thereby were they wonderfully changed; The change which was then wro't upon the Disciples, was not much less, than that which was wrought on them at their first conversion; they differed from what them|selves were afore, well nigh as much as at their first Conversion they were made to differ from other men.

Again, True Believers may be under sad Spiritual decays, and in this respect they may need, as it were, a new Conversion. This we see in the collasped Churches of Asia, yea, a godly man may fall into gross sins, such as waste and wound the Conscience, and break communion with

God; indeed into any sin, though never so vile, except only that sin against the Holy-Ghost, and final Impenitency. Now in this case a new conversion is necessary; we see instances hereof in David, Psal. 51.10. after his fearful fall and miscarriage in that matter about Ʋriah (for that, as the Title sheweth, was the occasion of his penning that Psalm) he prayeth, that God would create a clean heart, and renew a right Spirit in him: He speaketh as if all the work of Conversion were to begin anew again. And in Solomon: His penitent Soul wrote a Book of Repentance; Ecclesiastes is the Book of Solomons Repenance, not of his first, but of his second Repentance. And another instance hereof we have in Peter: Hence Christ said to him, Luke 12.32. When thou art Convert|ed, &c. Peter was Converted before that him, as that by the sudden surprizal of a time, bu•• Sa••an so far prevailed upon Temptation, he became guilty of Lying & Perjury, and (which was worst of all) denied Christ too: Now in regard of this fearful fall into sin, he stood in need of be|ing, as it were, Converted anew; therefore Christ said to him, When thou art converted, meaning, when he should he should have repented of his grievous Transgression Be|sides all this, the truth of what you hear is

evident, if we consider the several steps of Conversion; e.g. A true Believer may under|go a new work of Conviction and Illumination; God may teach him that which he hath not seen, Job 34.32 he may have further Visions of God, & Visions of his own Heart too, yea such discoveries, as may differ in de|gree, as much from the enlightnings re|ceived, when first Illuminated, as the know|ledge of a man differs from the knowledge of a child, 1 Cor. 13.11. and he may un|dergo a new work of Compunction or Con|trition for sin. Hence David after his fall complains of broken bones, Psa. 51.8. because his sin occasioned and caused as much grief to him, as if all his bones had been shive|red in pieces. And Solomon found his vanity in the end of it, more bitter than death, Eccles. 7.26. And Peter, when his Consci|ence was touched with a saving remorse for his sin, went out & wept bitterly, Mat. 27. ult. So for Humiliation, a true Believer may undergo that work anew: We see it in Job, after the sinful distempers of his Spirit had broke loose, he cryed out against himself, I am vile, chap. 40. vers. 4. And in as much as his Repentance and Humiliation was not altogether so deep and through as should have been, the Lord speaketh more awake|ningly to him, untill he cry out a second

time, I abhor my self, and repent in dust and ashes, chap. 42.6. And the like we read concerning Hezekiah, 2 Chron. 32.26. He humbled himself, for the pride of his heart; not but that he had humbled himself for that and other sins many a time, and many a day afore that time, but then he renewed his Humiliation before the Lord. And a further work of Conversion may be wrought upon the Believer, in respect of Seperation from sin, and Amendment of life. Thus also with David, Psal. 119.67. Before I was af|flicted, I went astray, but now have I kept thy word: Not but that he made Conscience of his ways from his youth up, but that affliction was a means to make him more circumspect and exact in his walking before God. So the Corinthians, after that hum|bling Providence about the Incestuous Person, were much reformed, 2 Cor. 7.11. Also in respect of closing with Christ, a true Believer may fall, as it were, under a second Conversion: We therefore read, that the Disciple believed, John 2.11. the Disci|ples believed before, otherwise they had not been called Disciples, but now they re|newed their closing with Christ. So that the Holy Spirit doth sometimes go over the work of Conversion in all the steps of

it, in the hearts of his children, and that again and again; yea, and sometimes he doth all this in a very eminent manner.

Prop. VI. In true Conversion, there is a change, even of the whole man. The sanctify|ing change wrought in conversion, must be proportionable to the defilement of natural Corruption. Now that's total; what the Prophet speaketh, concerning that woful defection and corruption of the Jewish state, Isa. 1.6. From the sole of the foot, even to the head, there is no soundness in it, but wounds, and bruises, and putrifying sores, may truly & fitly be applied unto the corrupted estate of all men by Nature. This Corruption of Nature was Typified under the Law by the spreading Leprosie (Lev. 13.12, 13.) which covered all the skin of him that had the Plague, from his head even to his foot. Now the Plaister must be answerable to the Sore; therefore inasmuch as the Corruption of Nature is universal, as to all parts and fa|culties; so must Repentance & Conversion be universal. Hence a true Convert is said to be a new, and another Creature, 2 Cor. 5.17. If any man be in Christ, he is a new Creatures old things are passed away, behold, all things are become new. In Conversion, Heaven and Earth is new; that is to say, all is new from

the top to the bottom; it's such another change as that, which shall pass upon the World at the last and Great Day; Indeed, then the materials shall be the same, but there will be a wonderful alteration as to qualities; so it is when a Soul is converted. As if a man should deface a deformed Pi|cture, and in the room of it should draw another compleat and beauiful; here the subject matter is the same, only her's a new Image. Thus the Holy Spirit draweth the blessed Lines of the Image of God on that Soul, where once was the deformed Image of Satan. But to evince the truth of this Proposition, by Induction of particulars: 1. In conversion, the head is made new. A true convert hath a renewed mind, Eph. 4 23. Hence Conversion is in the Scripture called, Illumination, Heb. 10.32. & opening of the eyes of the Soul, Acts 26.18. Eph. 1.18. When|ever God converts a Soul, he lets in a new, and a blessed light into the Understanding, that the sinner hath other apprehensions about God, and Christ, and Heaven, and Sin, & Hell, & Spiritual objects, than once he had. Every converted sinner may say, as the man that was born blind said, after Jesus Christ had healed him, John 9.25. One thing I know, that whereas I was born

blind, now I see. Some that are truly Con|verted, cannot tell exactly the time, or the means, or manner of their Conversion; yet this they know, that now they see Spirit|ual things with another kind of sight and apprehension, then once they did. The truth is, that conversion doth begin here: As in the first Creation God began with light, so in this second and new Creation, the Lord begins with effectual Conviction and Illumination▪ 2 In Conversion, the heart is made new, Ezek. 36.26. A new heart will I give. Converting Grace is promised to the Elect under that expression. A new heart is given to a man, when that heart which once was hard & sensless, is become soft & tender; when an heart of stone, is turned into an heart of flesh; and when that heart which once was full of nothing but pride and vanity, is become humble and meek. And when that heart which was foolish is be|come Spiritually wise, Prov. 10.8. The Heart is oft in Scripture, put for the Will, because it is the seed and subject thereof, as the head is of the Understanding. Now in conversion, the Will is wonderfully chang|ed, P••s••. 110.3. A willing people in the day of thy power; when the day of Gods power doth pass upon the Soul in Converting

Grace, the Will is captivated. The Will then refuseth old sinful Objects which once were delighted in; and instead thereof, chuseth new and better Objects: That Will which before was obstinate and rebellious, is now become pliable to the will of God in every thing. You see it in Paul, when he was in the Pangs of the new birth, Lord, saith he, what wilt thou have me to do? Acts; 9.6. And this alone proveth the truth of the Proposition before us; for a change of the Heart or Will, infers a change of the whole man; the Reason is, because the Will is the Empress and Commandress of the Soul. Hence the act of any faculty or part belonging to a man, is not to be ac|counted the act of the whole, except the Will be involved in it. 3. In conversion, the affections are renewed: A sincere Convert doth not affect those evils, which once he did affect; and doth affect those good things which once he did not affect; Converting Grace causeth a marvellous change upon the affections; e. g. If we speak of Love & Haterd▪ when a sinner is Converted, these affections are much altered and placed up|on new and other Objects: He loveth Spiritual good things in the chief place; he loveth God and Christ above all, Psal. 73.25. Luke 14.26. he loveth Truth,

Ordinances, Saints, Holiness, as such, which the Natural man doth not; he hateth sin, and that universally, Psal. 119.128. Prov. 8.13. he hath an heart after God's own heart, Acts 13.22. that is to say, he doth love the things which God doth love, and hates the things which God doth hate. Again, the sincere Convert hath new joys and sorrows in his Soul. As for the Natural man his chief joy & delight is in some carnal, worldly Object, either in the Pleasures, or Profits, or Honours which the World affords: But as for the Converted man his chief delight is in Spiritual Objects; as in the favour of God, and communion with him by Jesus Christ, and in the precious Promises, &c, yea, he finds more sweetness in one good look from God in Christ, or in one Promise, than in all that the whole Earth can afford, Psal. 4.6. & 94 19▪ So for Sorrow; the greatest sorrows of a Natural man, are upon the account of some worldly cross or disappointment; but the Converted man is grieved most of all with the loss of Gods favour, Psal. 30.6. and with the dishonour done to Gods name in the World, Psal. 119.136, 158. as to intel|lectual and rational sorrow, Sin is the matter of greatest grief unto his Soul, especially those sins which before Conversion were the most delightful, after Conversion are the greatest bitterness of Soul. Again, where there is true Conversion, there are new hopes and fears; his hopes are placed chiefly upon Eternal Objects, upon Christ, and Heaven,

and Eternal Life, Col. 1.5, 27. and the like may be said concerning his Fear, it is not placed so much upon Temporal, as upon Spiritual and Eternal Objects. I do but touch at things is we go along; but by this you see, that Converting Grace makes a won|derful change upon the affections; yea, upon all the affections, whether they be affections of Ʋnion, or affections of Aversation. 4. In Conversion, there are new thoughts put into the heart; & if there be a real & through change, in respect of the thoughts, it is a special Evidence of true Conversion, Isa. 55.7. An Unconverted sinner, or one that hath only a common work of Gods Spirit upon him may possibly make some Conscience of his words and outward actions; but it's rare for such an one to look narrowly and dili|gently to the inward thoughts and workings of his heart; but where the Gospel prevaileth to a sound Conversion of the Soul, it brings every thought into subjection to the will of God, 2 Cor. 10.5. The sincere Convert will not allow himself in so much as in vain and unprofitable thoughts, Psal. 119.113. vain thoughs do I hate; much less in proud thoughts, or unclean thoughts, or revengeful thoughts. 5. In Conversion, there is a great change wrought, in respect of Words: It is therefore sometimes expressed in the Scrip|ture, by the Circumcision of the Lips. And by that phrase, of a pure Language. Zeph. 3.9.

The same man that before his Conversion, was it may be, a Reviler of good men, a Scoffer of Godliness, a prophane Swearer, or a filthy speaker; after his Conversion, you shall hear no more such evil Communication from him: but instead thereof, he will be speaking a|bout Christ, and Heaven, and the estate of his own immortal Soul, & be full of gracious, edifying discourse; such a mighty change doth Converting Grace work, when it co|meth in power. And certain it is, that ex|cept a mans Lips and Language be sanctified, he is a stranger to Conversion, and to the power of Religion or Christianity; James 1.26. If any man seem to be Religious, and brid|leth not his tongue, he deciveth his own heart, his Religion is vain. Men may call themselves Christians, and yet have unbridled tongues: and they may think to be saved, because of their Profession of Christianity; but alas, they deceive themselves, and all their pre|tences to Religion will prove a vain thing, if they have not a pure Language. 6. Where there is Conversion, there is a new life and Conversation, Ephes 4.22. Rom 6.4. He that is Converted, doth, as it were, turn over a new leaf, and leads a new life, quite differing from what he formerly lived. And this is that which is especially signified by the word [Conversion:] The word is a Metaphor taken from a man, that is walk|ing in a wrong way; but if ever he would

come to his journeys end, he must turn quite about, and go in a contrary way to that, which at present he walketh in. Men by Sin turn out of the right way; sinners are perverters of their way, but by Repentance and Conversion, they return, & are bro't back into the right way again, Jer. 3.21, 22. The true Convert walketh in new ways, and taketh new courses: He did walk in the way of sin, he doth walk in the way which is called holy; he did walk in the broad way, he doth walk in the narrow way. 7. Where there is Conversion, there will also be a change in respect of company: As a new Conversation, so a new Company to converse withal, Prov. 13.20. We see a sudden and marvellous change, in this respect, wrought in Paul at his first Conversion, Acts 9, 26. b••fore his Conversion, he delighted in the Company of none but carnal Jews, but after his Conversi|on, none so welcome to him as Godly Christ|ians; Those very persons that before he did malign, and hate to the death, afterwards he ventured his life for their sakes. And indeed there is nothing that doth make a greater discovery of a mans spirit, than the company which he doth frequent and delight in. A propane spirited man, Loveth prophane com|pany, one that is not prophane, and yet un|converted, only civil and outwardly blame|less in his Conversation, delights not in pro|phane Company, nor yet in Godly Society,

only in such as are in the same state and form with himself, But gracious Souls delight in such as truly fear God; yea, the more there is of God in any one, the more doth the true Convert delight in Communion with him, Psal. 119 63. I am (though a King) a Com|panion of all them (be they never so mean in this world) that fear thee, and of them that keep thy Precepts. By these things then you see, that in Conversion there is an universal change wrought upon the sinner. Thus much may suffice to be spoken by way of Explica|tion. The nature of true Conversion hath been opened unto you in the Propositions cleared, which are expressive of the Causes, Parts, degrees, Subject of true Conversion.

We come now to demonstrate the Point s.c. that a sound through Conversion, is of abso|lute necessity to the Souls enterance into the Kingdom of Heaven. And this is proved. 1. From plain testimony of Scripture. The words of this Text (if there were no more) are a plain proof of this Doctrine, they stand li•••• a Flaming-Sword, to keep all Unconverted Sinners from any hopes of entering into lost Paradice: See also John 3.3. Jesus said, Verily, verily I say unto thee, except a man be born again, he cannot see the Kingdom of God. Mark how every word is solemn and weighty, [I] say unto thee, [I] that am truth it self; [I] that never spake, nor can speak any untrue, or any idle unprofitable

word [I] say unto thee, and this with a Verily; and that doubled, Verily, verily, ex|cept a man, that is to say, any man whatso|ever, be he high or low, be he learned or unlearned, if he be a man, except he b•• born again, it's not only true that he shall not, but that he cannot see the Kingdom of God: There|fore also the Apostle hath said, that flesh and blood cannot inherit th•• Kingdom of God, 1. Cor. 15 50. Meer Nature, or unsanctified Nature can never go to Heaven. And indeed all the threatnings in the Word of God, are eviden|ces of this truth: The Law threatneth sin|ners with most certain death, Gen. 2.17. And the Gospel denounceth no less then Eternal Damnation, against every Unbelie|ver, Mark 16.15, 16. Therefore without Co••version, there can be no Salvation.

Argum. 2. Because a Natural Ʋnconverted man, hath no Interest in Jesus Christ: There is no Salvation to be expected, but by Christ, Acts 4.12. neither is there Salvation in any ••••her; for there is none other name under Heaven, whereby we must be saved. If ever a man would get to Heaven, he must be sure to go in at the right door: Now Christ is that Door; John 10.9. Christ himself there saith, I am the Door, by me if any man enter in, he shall be saved. And again, I am the Way, the Truth and the Life, John 14.6. Men may imagine there are divers ways which lead to Heaven; but it will be found true,

that there is, and always was, but one way to Heaven, and that is the way of Faith un|feigned in Jesus Christ the Son of God Now as for a Natural Unconverted man, he hath no real Interest in Christ; he is a miserable stranger to the life of union and communion with the Son of God: Therefore the Apostle, declaring what the Ephesians were by Nature, saith, they were without Christ, Ephes. 2.1 2. and the same Apostle saith to the Corinthi|ans, If any man be in Christ, he is a new Creature, 2 Cor. 5.17. They therefore that are not become new Creatures, but do re|main still in their old, natural, sinful estate, are not in Christ; and therefore living and dying in their present states, they shall not enter into the Kingdom of Heaven.

Argum 3. Because one sin, if loved and lived in, will certainly exclude the Soul out of Heaven. This Text doth plainly intimate, that, that one sin of unmortified Pride, is enough to keep out of Heaven. The like may be said concerning any other sin; one wound may ki••l a man, as well as a hundred; one leak will as certainly sink a Vessel to the bottom of the Sea as many: So one lust, if loved and lived in, will kill and sink a mans Soul for ever: Therefore the Scripture saith, Repent and turn from [all] your Transgressions, so iniquity shall not be your ruine, Ezek. 18.30. Though a sinner should run from many I|niquities, if there be but one sin left behind

unturned from, that one will prove the utter and Eternal ruine of his Soul. This is the undoing misery of many, that go far, and bid fair for Heaven, that they leave one unmortified lust behind, which becometh their ruine at last. Jehu went far, but there was a lust of Ambition left in him that was ne|ver subdued. Judas went far, but there was a lust of Coveteousness never mortified in his heart. Herod went far, and did many things, but there was a lust of Uncleanness that he was never delivered from; and by this means did these men all lose their pre|cious Souls. Know therefore for certain, that if there be but one lust loved and lived in, that will exclude out of Heaven. Tho' a mens sin should be as dear to him as his right hand, or his right eye; if he do not forsake it, he must be cast into Hell fire, where the Worm dyeth not, and where the fire never shall be quenched, Mark 9.47, 48.

Having opened and proved the Point, we proceed, in the Lords fear, to make some Application of it. Now by way of Use, 1. We may hence infer, That they that are truly & throughly Converted to God in Christ, are in a very happy condition. There are two things here that do shew the happiness of such Souls.

1. In that a Kingdom is theirs, they do en|ter upon a Kingdom; therefore sincere Con|verts are called, The children of the Kingdom, Matth. 13.38. they are such children as

have a Kingdom for their Inheritance. A|mongst men, a Kingdom is the highest dig|nity; so to shew the glorious happiness wherewith such shall be dignified, they are stiled Heirs of a Kingdom. 2. Another thing which sets forth their happiness, is the quali|ty of the Kingdom which they shall possess, it's an heavenly Kingdom: The Text calls it, the Kingdom of Heaven. All earthly Kingdoms are as nothing, compared with this. This Kingdom of Heaven noteth three things; all which do set forth the wonderfull happiness of truly Converted ones. 1. It noteth a state of saving sanctifying Grace: Oft times in Scrip|ture, the being brought out of a state of Nature into a state of Grace, is called, enter|ing into the Kingdom, Col. 1.13. Matth. 21.31. For then men are delivered out of Satans, and are become Subjects of the Lords King|dom. Now they that are brought into a state of Grace are happy indeed: For Grace is Heaven begun; he that hath Grace, shall as certainly go to Heaven, as if he was there already; which may be one Reason why this Expression, of the Kingdom of Heaven, is put to signifie a state of Grace. 2. It may note the Glory and Dominion which the Saints shall possess at the last and great Day, Luke 22.29.30. I appoint unto you a Kingdom—You shall sit upon Thrones judging, &c which evidently intimates, that at the Judgment-Day the Saints shall have a Kingdom. And no doubt

this is a special thing aimed at in the Text, as will appear to him that well considers the occasion of these words: And though the Ju••gment shall be in this Lower visible World; yet this is fitly called the Kingdom of Heaven, because it will be a most heavenly Dispensation; also in respect of the Original of i••, the God of Heaven will set it up. New Jerusalem cometh down from God out of Heavn, Revel 21.2 In a word, at the Last Day, Converted ones shall be so many heavenly Kings; therefore happy are they. 3. This Expression may note, that Eternal bliss which he Saints shall enjoy with Christ in the highest Heaven. Many times in the Scrip|ture, Heaven and the Kingdom of Hea|ven noteth that life of Glory which the Saints shall partake of with Christ in Hea|ven to all Eternity. And this also is inti|mated here in the Text, to be the Portion of Converted ones. And besides these things which the Text expresseth, there are other things that manifest the happy estate of such persons. For thirdly, They are the children of God. Christ proveth, that Peace-makers are blessed, because they are the children of God; Mat. 5.8. Now then are Converted ones blessed, for they are the children of God; therefore are they said to bear his Image; Col. 3.10. even as a child bears the Image of his father. Hence, after the Prodi|gal was converted, the Lord saith of him, This my son was dead, but he is alive again

Luke. 15.24. So God then owneth him for his Son. All the men and women in the Wo••ld are divided into these two ranks, either they are the children of God, or else they are the children of the Devil, 1 John 3.10. Natural men are still the Devils children, Scripture calls them so; But as for Con|verted persons, they are Gods children, and therefore happy. 4 All their sins are pardon|ed. Blessed is the man whose transgessions is forgiven, whose sin is covered; Blessed is the man unto whom the Lord imputeth not iniquity, Psalm 32.1, 2. Now this is true con|cerning all that are indeed converted, Rom 8.30 Whom he called, them he justified. Where there is eff••ctual Calling, or Conversion, there is Justification, which implyeth the Remission of sins; yea, though a man may have been guilty of never so many and great sins, yet if he truly repent of them, and turn from them unto God in Christ, they shall all be pardon|ed, Isa 55 7 We see it in Paul, he was the chief of sinners, yet he found mercy, that is, pardoning mercy (for by Mercy, forgiveness is many times meant in the Scripture) upon his Conversion to Christ, 1 Tim. 1.14, 15. And Mary Magdalene (if she were the person spoken of, Luke 7 47.) was a great sinner, yet when she truly repented, and turned to the Lord, her sins, which were many, were for|given; Yea, more let me say, though a man had been the greatest sinner in the World

if he truly and throughly Convert from the evil of his ways, and turn to God in Jesus Christ, the Lord will take him into his fa|vour, & be as fully reconciled to him, as if he had never committed any such sins; This we see also in Paul and Peter, though both of them had transgressed heinously (as before was said) yet when they Converted, God took them into his favour; & to shew that he was fully reconciled towards them, he employed them in his service, and made them instru|mental in the Conversion of many a Soul.

Use 2. We may likwise see by this, the wo|ful misery of all those that remain in an Ʋncon|verted estate. But every one will be ready to say, Ʋnconverted persons are miserable indeed, as being such as shall be excluded out of Heaven. But are we not all Converted, are we not all Christians? Alas Friends, deceive not your own Souls, I do beseech you; But therefore know, 1. They that remain ignorant in spiritual things are unconverted, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit, neither can be know them, because they are spiritually discerned So that they that are unacquainted with the things of the Spirit, are in their natural estate still. What shall we think of those then, that mock and deride at the workings of Gods Spirit upon the Soul in its first, or in after Conversion? And what shall we say of those that remain ignorant in Fundamental Points in Religion? Some

though they live under Gospel-Light, yet are so, if they be examined about the great matters of Religion, especially about Christ, they bewray lamentable ignorance. Cer|tainly, if ye are not turned from darkness to light, ye are not Converted, Acts 26.18. And if the Soul be without knowledge, it is not good, Prov. 19.2. It's not possible for the Soul to be entered into the Kingdom of Heaven, & yet to live in darkness & igno|rance still. 2. They that are Prophane either in heart or life, are unconverted. Esau was a Type of all natural irregenerate men; and he is called a prophane person, Heb. 12.16. Alas, how many such are there, whose hearts slight and dispise Spiritual blessings, even as Pro|phane Esau did? Oh the secret Prophaness and Atheism of the hearts of men and wo|men! Whence is it that many live in a care|less neglect of God, and of the things of God, and of there own Salvation by Christ, but from the Prophaneness and Atheism of their hearts? Psal. 14.1, 2. So as for all those that live in any scandalous sins against the first or second Table of the Law, it is certain that they are not Converted. Hence the A|postle speaketh as you find, 1 Pet. 4.3, 4. The time past of our lives may suffice us to have wrought the will of the Gentiles, when we walk|ed in lascivousness, lusts, excess of wine, revel|lings, banquetings, and abominable Idolatries, wherein they think it strange that you run not

with them to the same excess of riot. So that when they were Converted, they quite left off their prophane courses, that once they had lived in. All you therefore that are Drunkards, or Lascivious persons, or that follow any other Prophane courses, except you be Converted, you shall not enter into the Kingdom of Heaven. 3 They that have no|thing beyond Civility and Morality, are in a Ʋnconverted estate. There is a Generation risen up of late, who give out, as if Saving Grace and Morality were the same. But wo ••o that mans Soul, that shall either say or think so: Certainly, there is a difference be|tween a meer Moral man, and a true Christ|ian. Many Heathens have excelled as to Moral Endowments. Nay that Apostate Infidel Julian the Emperour, yet as to Moral Ac|complishments, was a rarely qualified person; But shall we say that, that Enemy of Christ had Grace in his Soul? It's true, that Mora|lity is good and lovely, yea, and such persons are nearer Conversion than prophane ones are, Mark 12.34. yet this may be without Grace. The young man in the Gospel was a very Civil, Moral Man, but he lacked saving Grace for all that, Luke 18.21, 22. The Pharisee was no Extortioner, nor Ʋnjust, nor an Adulterer, nor like the Publican; and yet for all that, in his Natural, Ʋnconverted estate, Luke 18 11 Paul before his Conversion, was to••••••ing the righteousness of the Law

blameless, Phil. 3.•• They therefore that bless themselves in their Condition, only because none can say to them, that black is their eye▪ or charge them with any scandalous miscar|riages in their lives, are in an unconverted estate. 4 So likewise are they all whose Re|ligion is nothing else but Education. Alas, there are many that are deceived with this; All their Religion is the meer Impression of a godly Education, without any special work of the Holy Spirit upon their Souls. Not but that a Religious Education is a great mercy, yea, and to many of the Elect it is the great means of their Conversion. But when Education alone is rested in, without experi|ence of a Regenerating work of the Spirit the•• a mans case is sad. There are that b••c••••se they were born of Christian Parents 〈◊〉〈◊〉 baptized, and when grown up, pro•• 〈◊〉〈◊〉 Christian Religion which they have bee•• 〈◊〉〈◊〉 ca••ed in, therefore they think that the 〈◊〉〈◊〉 no other Conversion. Like that Prelate 〈◊〉〈◊〉 when one was convented before hi•• 〈◊〉〈◊〉 going out of his Parish Church; the 〈◊〉〈◊〉 alledging, that the Reason why he di•• 〈◊〉〈◊〉 was, because the Minister whom he we•• 〈◊〉〈◊〉 hear, was the Instrument of his Convers•••••• and therefore he could not but love to 〈◊〉〈◊〉 him preach. How (said the Prelate) Con+verted by him! Wert thou a Jew, or wast thou a Turk, that thou shouldest talk of Conversion? Art thou born an Englishman, and a Christian,

and dost thou speak of Conversion? Thus, I say, many Christians are like Nicodemus, who tho't that the Doctrine of Conversion amongst the Jews, that were by Education and Pro|fession the People of God, was a strange Doctrine, John 3.5, 6, 7. There are many Christians that have no Religion or Conver|sion, but such, as if they had been brought up amongst Jews, they would have been Jews; if amongst Mahomatans, or Papists, they would have been so too; only through the efficacy of Education, in Conjunction with natural Devotion, they make some shew of Christianity, without ever experiencing the saving operations of the Holy Spirit in their hearts whereas he that is converted indeed is born of the Spirit. John 3.6.

Lastly, They all, whose Reli••••on is, in being of this or that perswasion, are in an Ʋnconvert|ed estate. True it is, that men must be of a right Perswasion and Belief in the Funda|mental Points of the Christian Faith, or they cannot enter into the Kingdom of Heaven. But though Orthodoxy, in respect of Judge|ment, be necessary, yet it is not sufficient unto Salvation: Nevertheless, there are some Christians, that if we take from them this or that particular Opinion in some lesser Points, all their Religion is gone. This is sad; what saith the Scripture? Gal. 6.15. In Christ Jesus neither Circumcision availeth any thing, nor Ʋncircumcision, but a new Creature. So

that a man may be of that Party or Perswa|sion which are for Circumcision, or of that Party or Perswasion that are against Cir|cumcision, and yet not be a new Creature. If therefore all a mans Religion lieth in this, that he is for or against Circumcision the case is sad with him: for he is no new Crea|ture, no true Convert. Some there are, that their Souls are undone with the Mono|poly of an Opinion, their Religion is all in parties. And Oh that there were not need to speak of this amongst us also! Some, if they be of the Anabaptists Perswasion, here's all their Religion; others, if they be In|dependents (as the World speaks) here's all their Religion; others, if they be a|gainst this or that Superstition, here's all their Religion. Alas, alas! Conversion do••h not consist in these matters only; if therefore these things be the main of ones Religion, that's a sure sign, that his Con|version was slight and overly, and that he hath not attained to that sound and through Conversion, which the Text and Doctrine speaketh of.

Now then we come a little to spread before you the woful misery of all such Unconverted Souls. Know then, 1. That as long as thou art Ʋnconverted, all the sins that ever thou didst commit in thy life, re|main unpardoned. Hence is that, Mark 4.12. Left at any time they should be Convert|ed,

and their sins forgiven them. So that sins are not forgiven, except there be Conversi|on: therefore thy Soul is in a miserable case; for any one of thy sins, tho' it were the least sin that ever thou didst commit in thy life, yet if it remain unpardoned, the guilt of it is enough to sink thy Soul down into the Bottomless Pit. What then is like to become of thee, since all thy sins, thy numberless sins, thy great sins, lie in bank against thy Soul, not so much as one of them forgiven? 2 An Ʋnconverted sinner hath no Friend: He hath no Friend in Heaven; God, in whose favour is life, is Enemy to such a sinner: Natural men are called the Enemies of God, Rom. 5.10. Col. 1.21. Oh, to be out of Gods favour, that's misery indeed. Hence Cain cryed and roared at the doleful apprehension of his wretchedness, when he saw himself cast out of Gods favour; Oh, saith he, my punishment is greater than I can bear, for I must be hid from the face of God. This is thy very doom, that art in thy Na|tural, Unconverted estate. And inasmuch as God is thy Enemy, all Creatures in Hea|ven and on Earth are so too, Hos. 2.18, yea, there is a secret Curse upon all thy enjoy|ments. For 3. Thou dost nothing else but sin against God. An Unconverted sinner never thought one good thought, nor spake one good word, nor did one good action before God in all his life: His Civil Actions are

sins, Prov. 21.24. The ploughing of the wicked is sin: So his Natural Actions, his eating & drinking, &c. is sin. Nay, his Religious Actions are sins, his praying, and hearing, and fasting, and reading, all are so many sin|ful abominations in the Lords sight, Prov. 15.9. & 28 9. Psal. 109.7. A Natural man may do, and speak, and think many things, which for the matter of them are good; but as done by such a person as is out of Christ, they are not good, but evil in the sight of God. Certainly this would be an awakening Consideration, if sinners would think sadly of it. Canst thou make light of this, that look how many actions there have been done by thee in all thy life time, how many words thou hast spoken, how many thoughts have been in thy heart, so many sins art thou guilty of, and must one day answer for them all! Lastly, Thou art in a state of Death and Condemnation. A Natural man is dead in trespasses and sins, Ephes. 2.1. A poor sinner hath all the miserable properties of a dead man belonging to him. As now a dead man cannot stir or go, so it is with a sinner, he cannot walk in the ways of God; one that's dead cannot hear, so a sinner is deaf to all the Calls of Heaven. The Lord giveth ma|ny a loud knock and call, yet the sinner hea|reth nothing; the reason is, because he is dead. Again, a dead man cannot speak; so it is with a sinner, he hath no ability for

spiritual discourse. This is the reason why some of you live in the neglect of Prayer. The Word hath told you many a time, that you must pray in your Families, and in your Closets too, and you go with Convin|ced Consciences that this is your duty, and yet you do it not; why? you say you cannot: I would pray in my Family, but I cannot. Alas, poor Creature, I believe thee; for thou art dead in sins, and how should a dead Creature speak unto God in Prayer? Yea, and an Unconverted sinner is not only under spiritual death for the present, but he remains under a sad sentence of Eternal Death, John 3.18. He that believeth not, is condemned already. It's not only true, that he shall be condemned hereafter, but he is so already. The sentence of Death is already pronounced against him, and shall as certain|ly be executed upon him, if he turn not, as if it were already done. Oh consider and tremble at it, all you that live in sin. I must tell you, for I should not be able to hold up my head before the Son of God ano|ther day, if I should forbear to tell you the truth; and therefore I tell you plainly and truly, If any person amongst you, man or woman, be they high or low, rich or poor, shall not turn from sin, yea, and from all sin, Eternal Death shall as cer|tainly be your portion, as if you were already in Hell.

Ʋse 3. Let such a solemn Truth as this, part us upon serious and impartial Examina|tion about this Point, whether we be indeed Converted or no. Sure it is no wisdom for us to let a matter of such moment lie at un|certainties; yet such madness is in the hearts of many of the sons of men, that they go on carelesly, although if they should dye in their present condition, they know not whether their Souls must for Heaven, or for Hell, as not minding whether they be in a Converted, or 〈◊〉〈◊〉 Unconverted estate. But Oh, put this matter to the Tryal, & come to some certainty about your Spiritual and Eternal states.

You'll say, But how shall we know whether we be Converted or no?

Answ. 1. T••y by that Character which the Text doth a••ford, viz. That Converted persons become as little childr••••. Look as little children are come into a World, where they never were afore; so 'tis in Conversion, the Soul begins the World anew, as it were, and the sinner leads a new life, which before he was not acquainted with. Hence is that Expression Rom. 6 4. Walk in newness of life. Parti|cularly, there are divers properties in little Children which set forth a Converted person; e. g.

1. Humbleness of mind: A Child hath no ambitious high designs in his heart, only minds lesser matters. Hence David saith;

Psal. 131.1, 2. Lord, my heart is not haugh|ty, nor mine eyes lofty, neither do I exercise my self in great matters, or in things too high for me: Surely I have behaved my self as a weaned child that is weaned, my soul is as a child. David was accused, as if he had had ambitious aspirings after Saul's Kingdom; But saith he, I am as free from those Imputations as a child that is but a weanling, who hath no such aspirings in his thoughts. Now this humbleness of mind, is a special thing intended in the Text by Con|version. Unmortified Pride is a Soul-dam|ning sin; yet there is no sin more natu|ral, or more hard to subdue than Pride; it's the first that liveth, and the last that dyeth. Hence the work of Conversion is well expressed in the Text, by the Morti|fication of that one lust. And oft in the Scripture, a Natural man and a Proud man are the same, Mal. 4.1. and a Converted man, and an Humble man are also the same, James 4.6. Luke 18.14. He that humbles himself shall be exalted. That hum|bling noteth Conversion.

2. A Child is teachable and tractable: A Child is far more easie brought under Discipline, than an elder person that was never used to it. Thus it is with a Con|vert: He is become marvellous teachable, ready to be led with the Word and Spi|rit of God; It is said of such, Isa. 11.6.

A little Child shall •• lead them. Now then, consider, will the least word of God aw you, and lead you this way or that way? Tho' the Instrument be never so contemptible, yet if he bring Scripture along with him, doth the Authority of that carry you before it, this is a good sign.

3. Children are apt to forget wrongs: Hence is that, 1 Cor. 14.20. in malice be ye chil|dren. You often observe that Children, tho' they fall out never so, yet in a little time all will be forgotten, and they will become as good friends as ever they were. Truly he that cannot forgive wrongs, hath no Grace in his heart; so if a man hath a forgiving spirit, it's a good sign; yea, if a man doth freely forgive those that wrong him, and if he doth it out of conscience to the holy Command|ment of God, and out of a sense of the Grace of God towards him, in pardoning of his many sins, it is one of the clearest evidences of a true Child of God that can be given. This hath Christ taught us, Mat, 6.14, 15. For if ye forgive men their trespasses, your hea|venly Father will also forgive you: But if you forgive them not their trespasses, neither will your heavenly Father forgive you your trespas|ses. So that you see it holds true both in the Affirmative and in the Negative, That a forgiving spirit is an Evidence of a true Child of God; and the want of this, an Evidence of the contrary. But besides these Charac|ters

which the Text doth afford, some other things may be mentioned as marks of Tryal here. Therefore,

2. Try this matter by the greatness of this change which is wrought in Conversion. You heard in opening the Point, how Conver|sion doth imply an universal change? Is it so with you? Have you new heads, new hearts, new words, new thoughts, new lives and all? Moreover, the change wrought in Conversion is universal, in respect of entire obedience unto all Divine Commands, and an utter forsaking of every false way. Therefore it is said, the fruit of the Spirit is in [all] goodness, &c. Eph, 5.9. Where the Spirit hath wrought Grace, there is all goodness; Such a Soul doth practise all duties, and forsake all sins. It is indeed the greatest change that men are subject to. It is a marvellous change which Death brings along with it; hence Job calls his death his change; It is so by way of eminency, Job. 14.14. But Conversion brings a greater change with it: For at death the change is only in respect of place and degree, &c. But in Conversion there's a change wrought in respect of state and kind, Eph. 5.8. Ye were sometimes dark|ness, but now are light in the Lord. There are new and quite contrary qualities wro't in the Soul, so as the sinner converted dif|fers as much from the sinner Unconverted, as light differs from darkness. For,

3. If a man be converted, then his nature is changed; therefore such are said to partake of the Divine Nature, 2 Pet. 1.4. Such an one doth not only new acts, but there is in him a new nature, from whence these acts do pro|ceed. He hath not only new practices, but a new principle. Hence it is in some sort un|natural for a converted man to sin, that is, so far forth as he is regenerates, 1 John 3.9. Whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God. And it is na|tural unto him to do good, and to endeavour to please God. Hence Paul saith to the Phi|lippians concerning Timothy, that he did na|turally care for their estate, chap. 2. verse 20. This was, because Timothy was a Converted, Gracious man, and so a new Nature was conferred upon him. Had it not been for converting Grace, such a care as that was, had never been natural to him.

4. You may try whether you are Converted, by that spiritual combat which is peculiar to the Regenerate. It is with a Child of God, as it was with Rebecca, in whom there was a Jacob and an Esau; or as it was with the house of Abraham, where there was an Isaac and an Ishmael. So it is with the heart of a Christian, there is a Regenerate and Unre|generate, part conflicting and combating the one against the other, Gal. 5.17. Now if there be Spirit lusting against the Flesh, that

is a sure sign that there is Spirit; only there is a dangerous delusion here, which many deceive themselves with; they take the Re|luctancy of a natural enlightned Conscience against sin, to be the spiritual Combat, which is peculiar to the Regenerate, but these differ much. As to the ground of the op|position, there is a difference; the one op|poseth sin, because of the vileness and filthi|ness of its Nature; the other only, or chief|ly, for fear of punishment. It may be illust|rated by this familiar Comparison; Some men are loth to meddle with coals of fire, because of filth which is about them; others never stick at that, only because of fire, lest haply their fingers should be burnt, they are loth to meddle; So it is here, a Natural man would never fall out with sin, because of the filth of it, only there's fire in sin, which would burn his Conscience if he should med|dle with it, and therefore he forbears some acts of sin; but the sincere Convert is acted from another Principle. There is also a difference as to the evils opposed; for when the Conflict is only from an enlight|ned Conscience, the evils opposed are wont to be more gross and vile; but in the spiri|tual combat, seemingly little sins are mourn|ed under, even vain thoughts are a wearisome burthen. In the one, only some sins are opposed; in the other all sin. So likewise there is wont to be a difference in respect of

the continuance of the opposition: That which proceeds only from an enlightned Conscience is wont to be but now and then▪ perhaps when some gross sin hath been committed, or the like; but the spi|ritual Combat is constant, and without Intermission.

Ʋse 4. Let it be a word of Exhortation, Oh convert your selves to God in Christ. Con|sider therefore the happy condition of all Converted ones; Of this you heard in the first Ʋse. Consider the misery of the Un|converted: Of this you heard in the se|cond Ʋse. Consider also the absolute ne|cessity of this Conversion; you [must] be born again, John 3.7 There's a must for it, you must be so, or else be shut out of Heaven to all Eternity: Of this you heard in the Demonstration of the Doctrine which hath been insisted on.

A word or two more let me say, 1. Re|member that you are in continual danger of ruine, as long as you remain unconverted. It is a dangerous thing for any man to defer his Conversion one day, or but one hour. I have sometimes put you in mind of an Expression of Mr. Boltons, who said, He would not be in the condition of an unconvert|ed man one hour, though he might have all

the world for it, lest haply death should come upon him in that hour, and so Repentance be too late. O methinks: I would not be in my Natural, Unconverted estate again one moment, tho' I might have ten thousand Worlds for it, lest Death should seize upon me in a moment, and so my Im|mortal Soul be lost. Think sadly of it, you that know not what the new birth meaneth: If death should find thee in thy present condition, it had been better for thee never to have been born; better for you never to have been born, than not to be new born, yea, it had been better for thee to have been a Dog or a Toad, or a Serpent, or the vilest Crea|ture in the World, than to dye in a Natural Unconverted estate: For these doleful Creatures when they dye, see an end of their misery 〈◊〉〈◊〉 but when thou dyest, thy miserys begins; when once thy Immortal Soul is out of thy body, thy endless and ••easeless woes will come upon thee, without any hope of reme|dy. 2. One w••rd more I must needs say unto you; and there ••e be it known un|to you, that if any of you will venture on still in you•• ••r s••••••ses, so as to dye in your sins, your blood shall be upon your own heads:

I remember what the Lord said to his Prophet; Ezek. 3.17, 18, 19. Son of man, I have made thee a Watchman unto the house of Israel, therefore hear the word at my mouth, and give them warning from me: When I say unto the Wicked thou shalt surely dye, and thou givest him not warn|ing, nor speakest to warn the wicked from his wicked way, to save his life, the same wicked man shall dye in his iniquity, but his blood will I require at thine hand: Yet if thou warn the wicked, and he turn not from his wicked|ness, nor from his wicked way, he shall dye in his iniquity, but thou hast delivered thy soul. Now then let me deliver my Soul this Day, Behold, I do here in the name of the Lord solemnly and earnestly warn every sinner amongst you, that you make haste to turn unto God in Jesus Christ; and I declare to you, that if you do it not, you shall not enter into the Kingdom of Heaven. God before whom I stand, and holy Angels that are here present, and all this Assembly, shall bear me witness at the last Day, that warning was given to you: Now if you will not take the warn|ing, at your peril be it. And I have rejoycing in my own Soul, that this is not the first time that I have given you warn|ing,

but many a time, yea, without ceasing for the space of these ten years, that the Lord hath upheld me amongst you, you have been told of these things. Now I call Heaven and Earth to record this day, that I have set before you Life & Death; therefore chuse Life, else your blood will be upon your own heads.

Object. But some will say, We cannot convert our selves.

Answ. Yet observe these two Rules.

1. Put away all vain thoughts of being in a good estate already. Many might have been converted, if they had not taken up with a false and groundless perswasion of their being in a good & converted estate already: This was the ruine of the Jews and Pharisees especially, Joh. 9.2. ult. Re|member that Conviction of Misery, is the first step towards Conversion. We see it in the Prodigal, Luke 15.17. he cryed out, I perish; thou must see that thou hast a perishing, dying, damning Soul, & then there's hopes of a right Conversion.

2. Go to God for Converting Grace, say as Ephraim did, Jer. 31.18. Turn thou me, & I shall turned. And go and pray, as for thy Life and Soul, which lies at stake until the Lord convert thee. Suppose thou wert

condemned to dye a natural death; if the Judge should tell thee, if thou would pray & beg hard for thy life, thou shouldst have it. Oh how wouldst thou pierce the Hea|vens with thy cries: So it is here, thou art condemned to dye an everlasting death; nevertheless the Lord saith, If thou wilt pray and seek to him for life, the Sentence yet may be reversed. There|fore do thus before the Decree bring forth, Seek ye the Lord while he may be found, and call upon him while he is near.