The True Touchstone Which Shows Grace and Nature, Discourse (2 of 4)

The True Touchstone Which Shows Grace and Nature · Discourse (2 of 4)

p. 675. We ought to prove our ſelves in the time of affliction. So ſays the Prophet, Lam. 3. 39, 40. Wherefore doth a living man complain a man for the puniſhment of his ſins? Let us ſearch and try our ways and turn unto the Lord our God. Conſcience is many times awakened by affliction; we ſhould not hinder it from being buſie and prying, but hearken to it whatever it ſpeaks to us. Joſephs Brethren made light of their cruelty towards their Brother for many years together. But when they were in diſtreſs in Egypt, then they lookt into themſelves, and p. 68they had a ſmart and ſtinging ſence of their own unmercifulneſs; and they cry out, We are verily guilty concerning our Brother. Affliction ſhould cauſe us to conſider our ways, and though ſins were palliated and excuſed before, yet then we ſhould acknowledge, we are verily guilty. When our ſin hath found us out, we ſhould find that out: and our Souls ſhould be humbled within us, and turn to him that ſmites us.

6. We ought to prove our ſelves after our engaging in Ordinances. 'Tis good to examine before, what we want; and after, what we have gained. Ordinances are Talents and a vaſt improvement may be made of them, if we are not wanting to our own intereſt. Merchants that drive a Trade beyond the Seas when the Ships return, they are careful to examine, what is the produce of the ventures they ſend. So ſhould we in this Spiritual Trade, we ſhould ask our ſelves, what we have gained? And what is the produce of all our praying, hearing, faſting, praiſing? Whether we are ſuch wiſe Merchants as to gain the Pearl of price? Whether we thrive in grace, and grow rich in faith, rich in good works, for this is to grow rich towards God? And truely all the Silver and Gold that ever was created is but droſs in compariſon of theſe riches. p. 69To go to Ordinances and from them, as the Door turns upon the Hinges, and to remain juſt as we were: will turn to no account, nay to an ill account. We are not to reſt therefore in opere operato, the work done; but examine what light, what heat, what ſtrength, what grace, what peace we gain by attending upon God: or elſe we may live and dye like lukewarm and miſtaken Laodicea: who ſaid ſhe was rich and increaſed with Goods, and had need of nothing: and knew not that ſhe was wretched and miſerable and poor and blind and naked, Rev. 3. 17.

7. 'Tis not amiſs if there be ſome Selfproving every day; that keeping of the heart with all diligence, Prov. 4. 23. implies a daily watching and calling it to an account; and that pondering the path of our feet required, verſ. 26. implies both warineſs before, and a tracing our Steps afterwards to ſee whether they have been right or wrong, ſtep towards God or from him. Pythagoras an Heathen, adviſes, every night to ask our ſelves ſuch Queſtions as theſe;

foreign;

foreign,

foreign.

Where have I ſinn'd? What have I done?

What duty have I let alone?

Thus bad and good deeds every night,

Will be thy chiding or delight.

p. 70In the ſeventh place, I come to the Arguments, perſuading all to this examination and proving of themſelves.

1. Satan is very ſubtle, he does endeavour to conceal and hide both Sin and Grace; Sin in the wicked that they may not perceive the evil nature and tendency of it, till it has actually and utterly ruin'd them; and Grace in them that do believe, that their hearts may be tormented with doubts and fears, and ſtraitned in thankſgiving unto God. Satan is a lying Spirit, and upholds his Kingdom by deceit and falſhood; His work is to fill Gods Children with falſe fears, and his own with falſe hopes: and he has many wiles and ſtratagems to do both; 'Tis good therefore to be aware of him, and to be the ſtricter in ſearching of our ſelves that he may not impoſe upon us nor make us call evil good and good evil. Let us take great heed, for Satan is the Accuſer of the Brethren, Rev. 12. 10. and will accuſe them to themſelves as well as accuſe them before God: he will transform a true Saint and make him look in his own apprehenſion like a meer reprobate. And as he is the Accuſer of the Brethren, ſo he is the Excuſer of the wicked, and makes them ſay they ſhall have peace till the anger of the Lord and his jealouſie ſmokes againſt p. 71them, and eternal Vengeance overtakes them.

2. The heart is deceitful above all things, Jer. 17. 9. as it is unknown to others, ſo it hides it ſelf from the view of the man himſelf: Need there is then of Self-examination. The heart of man will repreſent Sin as profitable, as pleaſant, as creditable and in faſhion, and that there is no ſuch danger in the commiſſion of it, but that 'tis time enough hereafter, and eaſie enough to repent and obtain a pardon. The heart will extenuate ſin after 'tis done, and take notice of the mercy of the Lord, but ſhut its eyes againſt his juſtice and holineſs; 'twill call any thing almoſt by the name of ſavinggrace, and from very weak and inſufficient premiſſes, conclude the State is ſafe; Such cheats therefore muſt be more narrowly eyed, and we muſt bring them to the Heart-ſearcher that they may be diſcovered.

3. There is no Grace but has its counterfeit; When abundance of Braſs and bad Money is abroad, there is the greater care to try before we take. There is a world of counterfeit Grace at this day. Many take themſelves to be ſomething when they are nothing, and ſo deceive themſelves: every one therefore p. 72ſhould prove his own work, that he may have rejoycing in himſelf alone and not in another, Gal. 6. 3. 4. that is, that he may have not only the good word of others, but the joyful approbation of his own Conſcience, that his work is good and wrought in God. There is a precious faith that ends in the ſalvation of the Soul, and there is a counterfeit faith, that dures only for a while, and in time of temptation fails. There is a ſaving knowledge, which is life eternal; and there is a notional knowledge, which only puffs up him that has it, and makes ſorrow and ſtripes at laſt to be the more. There is a ſincere love to Chriſt that has a vehement flame which many Waters cannot quench, which no Floods can drown: and there is a love which is only a painted Fire; a love in word and ſhew and not in heart and deed and truth. There is a Zeal which God is mightily pleaſed with, as that Zeal in Phineas: and there is a Zeal not according to knowledge. There is a true Humility, which makes us like to Chriſt and gives the Soul reſt; and there is a ſhew of Wiſdom and Humility to be found even in the Synagogues of Satan and Antichriſt. All grace therefore, whether in pretence or true, muſt be tried by the Word, which if rightly applied, is infallible in its deciſion.

p. 734. Many do actually go out of the World miſtaken in themſelves, ſurely then we ſhould be ſerious in Self-trial. The fooliſh Virgins becauſe their Lamps were burning and neatly trimm'd, that is, they profeſs'd and talkt high, and made a gliſtering ſhew: came with full expectation of admiſſion into the Kingdom. Therefore with confidence they knock and with confidence they ſpeak; Lord, Lord, open unto us, Mat. 25. 11. But the anſwer is, I know you not; The Door contrary to their expectation is ſhut for ever againſt them, and they are ſentenc'd to burn too in Hell: though their Lamps on Earth did burn and blaze in a glorious profeſſion of Religion. Some are brought in pleading with the Lord Jeſus, when He ſays, He knew them not; We have eat and drank in thy preſence, and thou haſt taught in our Streets, Luk. 13. 26. As if they ſhould ſay, Lord! 'tis very ſtrange thou ſhouldſt not know us, None more flocked after thee than we did: none were more forward to hear thy Word; we were Gueſts at thy Table many a time; and yet doſt thou not know us? Hear their pleas, ſee their confidence of being let in: and yet behold them thruſt out unto Eternity.

5. Hypocrites may go very far and yet remain p. 74but Hypocrites and miſcarry; Therefore we ſhould examine and ſee that we go farther. An Hypocrite may have a name that he is alive: he may bend his Knee and lift up his Eye, and ſpeak as it were with the tongue of an Angel: he may pray and propheſie ſo as to gain mans approbation; but yet that which is highly eſteemed among men is abomination in the ſight of God, Luk. 16. 15. How far did the Apoſtle Paul go before his Converſion, he was of the ſtraiteſt Sect, and touching the righteouſneſs of the Law blameleſs: and yet though his life was without blame, his heart was without grace. Hypocrites how far ſoever they go, do either allow themſelves in ſin, or place a confidence in their own righteouſneſs. If we would therefore go beyond them, we muſt grieve for all ſin and hate it; We muſt worſhip God in the Spirit and rejoyce in Chriſt Jeſus, and have no confidence in the Fleſh, Phil. 3. 3.

6. To be unwilling to Try and Prove our ſelves is a very bad ſymptom. The decay'd Tradeſman cares not to be at home for fear of being dunn'd by his Creditors; neither does he like to look into his Books becauſe he ſuſpects that he owes more than he is worth: So unſound Profeſſors like not to dwell with themſelves for fear Conſcience ſhould fill their p. 75Ears with a dreadful ſound, and reproach them with their offences; and they are loath to ſtudy the volume of their own hearts becauſe they ſuſpect they ſhall find little but what is ſtark naught there. Sin is a work of darkneſs where the light is fear'd and ſhun'd, 'tis a ſign that ſin bears ſway, and where it reigns it will ruine. Joh. 3. 19. This is the condemnation that light is come into the World, and men love darkneſs rather than light becauſe their deeds are evil.

7. Though it be very bad with us, yet 'tis really good to know the very worſt of our ſelves. Hardneſs of heart and unſenſibleneſs of ſin is a very great plague, the infliction of which argues God to be very angry: but conviction of ſin is the work of Gods Spirit. When the Comforter is come he ſhall convince the World of Sin, Joh. 16. 8. Indeed if a bad condition were unchangeable, and there were no difference between an unregenerate Sinner and an Apoſtate Angel, 'twere another matter. But the truth is, though our ſtate and hearts are both bad, yet both may be alter'd for the better. And if we are ſenſible that we are under the power of darkneſs, we ſhall be the more importunate that God would deliver us, and tranſlate us into the Kingdom of his dear Son. If we perceive that our p. 76hearts are old and evil, 'twill make us to cry with more fervency, that the Lord would give us the new heart and the new ſpirit promiſed in his new Covenant.

8. There may be great diſconſolateneſs where there is truth of grace, if it be unknown. The children of light may walk in darkneſs; the heirs of ſalvation may complain, as if they were near loſt: and the friends and favourites of Heaven, may think and ſpeak as if God accounted them his Enemies. Hark unto Heman: Pſal. 88. 7. Thy wrath lieth hard upon me, and thou baſt afflicted me with all thy waves. And verſ. 15. 16. Thy fierce wrath goeth over me, and while I ſuffer thy terrors I am diſtracted. Believers being made alive, are alſo endued with Spiritual Sence, and cannot be indifferent as to Gods love and hatred as others are; If they have not ſome aſſurance of the one, they cannot but have ſome dread of the other: they ſhould therefore prove themſelves, that they may know the love that God has to them, and that they may joy in God through Jeſus Chriſt, by whom they have received the atonement, Rom. 5. 11.

9. There is a day of Trial and Judgment appointed, and very near at hand. God has p. 77appointed a day in which he will judge the World in Righteouſneſs, Act. 17. 31. and truely the Judge ſtandeth before the Door, Jam. 5. 9. The coming of the Lord draweth nigh. And if we cannot abide the Trial of our own Conſciences now, how ſhall we abide the Trial of him who is greater than our Conſciences and knoweth all things? It concerns us to call our ſelves to a ſevere account, and believe in Jeſus that we may be juſtified, and then at that day we ſhall not be condemned. Let us watch and work, that our Lord when he comes, may find us ſo doing. Let us ſtore up Scripture evidences that we are his Children, and then we ſhall have boldneſs in the day of Judgment, and not be aſhamed before him at his coming. Gods Judgment hereafter will be according to truth: names and ſhews how inſignificant will they be at the great day. Therefore let us look to it that our graces be true, that as ſuch they may be found and own'd at laſt.

10. A well grounded aſſurance is poſſible to be obtained. Let us never give over Trying our ſelves till we have it. We are commanded to give all diligence to make our calling, and by our calling, our Election ſure, 2 Pet. 1. 10. We muſt not caſt away our confidence, p. 78when once we have gotten it, but hold the beginning of it firm unto the end. Aſſurance of the love of God, of what value is it? What a reliſh does it give to every Mercy! What ſweetneſs does it put into the bittereſt Cup of Affliction! How undaunted does it make us at the approach of the laſt Enemy! And with what courage and confidence to commend our departing Souls into the hands of him that has redeemed them.

Before I come to the Application, I am to reſolve ſeveral Caſes of Conſcience concerning the Subject I am upon. Now the Caſes will be of two ſorts, ſome relate to Sir and a State of Nature; and others relate unto a State of Grace.

I begin with thoſe Caſes relating to Sin and a State of Nature.

Caſe 1. And the firſt is this; Is it not better for Sinners to continue ignorant of themſelves than by an overſtrict ſearch to fill their ſouls with trouble and horrour? Is it not a wiſer part to keep themſelves quiet while they are ſo, than to raiſe a ſtorm and tempeſt that may not be laid in haſt? Now they p. 79receive their good things, now they receive their conſolations; now they can take their eaſe, eat, drink and be merry: they can feaſt and laugh and ſing, and time runs very ſwift being ſpent in carnal jollity. Why then ſhould they look into the ſtate of their Souls, and put an end to all their peace and joy and comfort?

Anſ. 1. Sinners ignorance of themſelves and the wretched condition they are in, does but add to their miſery: Secure indeed they are in a ſence, but farther off from ſafety. It was the miſery of Ephraim, that Strangers had devoured his ſtrength and gray hairs were here and there upon him, and yet he knew it not, Hoſ. 7. 9. Self-ignorance and carnal ſecurity makes the hearts of the Sons of Men fully ſet in them to do evil, and cauſes their ſtate to be nearer a kin to deſperate. Such will fearleſly add Sin to Sin, and draw iniquity with cords of vanity, and treaſure up more and more wrath unto themſelves againſt the day of wrath.

2. Their peace and joy can be but ſhort at longeſt. Pleaſures for evermore can be found alone in Gods Prefence: The pleaſures of ſin and ſenſe are but for a ſeaſon. Job. 20. 5, 8. Knoweſt thou not this of old, ſince man p. 80was placed upon Earth, that the triumphing of the Wicked is ſhort, and the joy of the Hypocrite but for a moment? Though his excellency mount up to the Heavens, and his head reacheth to the Clouds; yet he ſhall periſh for ever like his own dung; they which have ſeen him, ſhall ſay, Where is he? He ſhall fly away as a dream and ſhall not be found; yea, he ſhall be chaſed away as a night viſion.

3. Better their falſe peace which muſt quickly end, ſhould be diſturbed by Self-trial, than that it ſhould ceaſe by their Trial at Gods Bar. The ungodly cannot carry a falſe peace along with them into another World. The rich man in the Goſpel that fared ſumptuouſly every day, carried none of his good things with him when he died: his pleaſure then came to a full ſtop; and we read of nothing he met with but evil things, torments, flames, endleſs and unquenchable, Luk. 16. and then the rich man ſaw, it had been better before to have broken off his ſinful pleaſure by Self-reflection and Repentance.

4. Though a falſe peace upon Self-examination be baniſhed, yet there may a true peace be obtained in the room of it. Be not unwilling p. 81to look into your ſelves, though you find matter of ſorrow; for godly ſorrow worketh repentance unto ſalvation; They that ſow in tears ſhall reap in joy, Pſal. 126. 5. And Chriſt pronounces the mourners bleſſed for they ſhall be comforted, Mat. 5. 4.

Caſe 2. The ſecond Caſe is this; Is it not time enough hereafter for Sinners to ſearch and look into themſelves? Then when proſperity and youth are gone, and affliction and old age are come? What neceſſity is there to put themſelves upon the rack preſently?

Anſ. 1. The longer they defer, the more afraid they will be to begin, and ſo it may never be done in this World: eſpecially conſidering, that delay will make the work more difficult and grievous. The larger the ſcores are, the more loath they will be to look them over; and the more peccant and wicked the heart has been, the more unwilling it will be to be called to account: therefore 'tis beſt to begin this very inſtant, and 'twould have been better to have begun before.

2. Sin is ſo great an evil that none can be too ſoon convinced of it, nor too ſoon converted p. 82from it: as on the other hand, Grace is ſo excellent that we can never be too early enriched with it; and aſſurance of the love of God ſo deſirable and delightful, that it can never be too ſoon obtained. Why ſhould there be a delay in the ſearch after Sin? This Enemy ſhould ſpeedily be inquired after; ſince if let alone, it may ruine us ſuddenly before we are aware.

3. If Sinners refuſe to mind the Lord and themſelves in the time of youth and proſperity, God may refuſe to have any regard to them in the time of their diſtreſs. Now is the accepted time, now they may ſeek the Lord and ſearch themſelves to good purpoſe, but whether the time of affliction may be an accepted time or no, is queſtionable. The Lord threatens to laugh at the calamity of ſome and to mack when their fear comes, and that he will not be found of them, Prov. 1. 26, 28. They that refuſed to hearken, and ſtopt their Ears and made their hearts like an Adamant Stone, ſee what came to paſs at laſt, great wrath came upon them, they were ſcattered with a whirlwind; and as he cried, and they would not hear, ſo they cried, and I would not hear, ſaith the Lord of Hoſts, Zach. 7. 13.

p. 834. Why ſhould ſuch a ſhort lived creature as Man delay to examine himſelf? What is his life? 'Tis even a vapour that appears for a little time, and then vaniſheth away, Jam. 4. 14. How quickly may Death arreſt him, and ſummon him before the Lords Tribunal? Some are well in one hour, ſick the next and dead the third; nay, ſome are well and ſick and dead the ſame hour, if not the ſame minute. Defer not then to look into thy ſtate and heart ſpeedily, ſince upon the ſudden it may be ſaid to thee. Render an account of thy Stewardſhip for thou ſhalt be no longer Steward, Luk. 16. 2.

Caſe 3. The third Caſe follows, which is this; How ſhall Sinners that all their days have been careleſs of, and utter Strangers to themſelves manage this buſineſs of Self-examination?

Anſ. 1. Let them get alone; not to be ſpeculatively wanton, or project for the World, or to pleaſe themſelves with vain and proud and towring imaginations; but that they may ſeriouſly bethink themſelves what is likely to become of them for ever. Let them get out of the croud and hurry of worldly buſineſs, and ſhake off carnal company p. 84and be at leiſure to underſtand their Souls condition. Certainly a Soul that is of greater value than all the World is worth minding, is worth ſaving.

2. Let the thoughts of God and of Eternity make them ſerious, eſpecially conſidering how much God has been provoked, and how near they may be unto Eternity. Time is poſting away from them, and Death is making great haſte towards them: and immediately after Death, they enter upon Eternal ſtate, and how ſad will it be if it be a ſtate of eternal woe.

3. Let them cry unto God for his Convincing Spirit. When the Spirit is given, (and truely the Lord is ready to give his Spirit unto all that ask him) he does diſcover that in Sin that before was not perceived: he makes Hell to become naked, and takes off that covering that was upon deſtruction; He holds before Sinners the Glaſs of Gods holy Law, that in that Glaſs they may behold their hearts and lives; ſhews unto them that the characters of Gods Enemies agree to them, and that their ſpot is not the ſpot of his Children, Deut. 32. 5. Then Sin will revive and Sinners die; that is, become ſenſible they are the ſons of death and wrath and in great danger of Eternal ruine. p. 85Now they are to hold up their hands and cry, Guilty, Guilty, and to lament and bemoan themſelves as Ephraim did, to ſee themſelves in ſuch a loſt condition.

4. Let them be very inquiſitive what they ſhall do that they might be ſaved. Thus were thoſe Jews that were prickt at the heart, Act. 2. and thus was the trembling Jaylour, Act. 16. A loſt eſtate being perceived is not to be reſted in; none ought to be contented to be damned, but they muſt inquire what they muſt do to eſcape the wrath to come, and they muſt give themſelves to prayer in good earneſt, and uſe the other means of grace: and the ſenſe of their ſin and miſery ſhould make them the more ſervent in crying for that mercy and grace which they ſo highly ſtand in need of.

Caſe 4. The fourth Caſe this; When Sinners upon Self-trial have found out the badneſs of their State, is there any reaſon they ſhould deſpair of mercy?

Anſ. 1. Deſpair is one of the greateſt ſins that can be committed, diſhonouring the grace of God, making light of the blood of Chriſt, and very oppoſite to the Spitit of Grace. It is good, ſays the Prophet, that a man ſhould hope, Lam. 3. 26. Surely, then 'tis bad that a man p. 86ſhould deſpair. This ſin thwarts the very deſign of the Goſpel. And Satan being hopeleſs himſelf, would fain hinder ſenſible Sinners from hoping, though he cheriſhes vain hopes in ſuch as are preſumptuous.

2. There is a deſpair that is a Duty; that is a deſpair of help from ſelf: and a deſpair of help from God, if there be a reſolution to continue in Sin. Thou mayeſt as well hope to get no harm by the fall in throwing thy ſelf off from the top of Londons Monument. Thou may'ſt as well caſt thy ſelf into the Fire, and hope not to be burnt, as go on ſtill in thy Sins and hope to eſcape everlaſting Flames.

3. But yet the door of hope is really open to the greateſt Sinners, that are willing to return to God and become Saints. Blaſphemous perſecuting Saul was let in at this door. And 1 Cor. 6. 9, 10, 11. you read of a ſad Crew, that if Hell were to be raked, worſe could hardly be found. Fornicators, Idolaters, Adulterers, effeminate abuſers of themſelves with Mankind, Thieves, Covetous, Drunkards, Revilers, Extortioners, and yet theſe were waſht and ſanctified and juſtified in the name of the Lord Jeſus and by the ſpirit of our God. Such inſtances of the rich and free p. 87grace of God, ſhould hinder the worſt from deſpairing when they come to themſelves, and are minded to come home to the Lord.

4. That conviction of ſin and miſery which ſenſible Souls have, is the common road to Chriſt and grace and comfort. He gives reſt to the weary and heavy laden, he gives liberty to the captives, and binds up the broken hearted, Mat. 11. 28. Luk. 4. 18. When Sinners are brought to the brink of Hell in their own apprehenſion, this is an hopeful ſign, they ſhall be delivered from that place of woe and ſorrow, and that they ſhall not feel what they fear.

Caſe 5. The fifth Caſe is this; What courſe muſt Sinners take after they have prov'd themſelves, and found how bad they are, to be brought into a better and ſafe Eſtate?

Anſ. 1. They muſt not oppoſe conviction: but be willing, nay, earneſtly deſirous that it may be thorow, that their humiliation may be the deeper; they muſt not only be ſenſible that their actions have been bad, but that their hearts are a great deal worſe: that their very nature is corrupted, and their ſtate moſt miſerable. Slight convictions ſoon p. 88wear off, and a little ſenſe of Sin is followed only with ſuch goodneſs that is as the morning cloud, and as the early dew it goeth away, Hoſ. 6. 4. The deeper the humiliation, commonly the ſtricter the holineſs afterwards. Piſcator ictus ſapit, the burnt Child dreads the Fire. And he that hath taſted the Wormwood and the Gall that is in Sin, will be the more alienated from it, and afraid of contracting new guilt and defilement. Let not the pangs of contrition go off too ſoon, for fear there be an abortive inſtead of the new birth: the more you are burthen'd with Sin, the more ſincere Converſion will be, and Chriſt is the readier to give you reſt.

2. They muſt conſent to caſt away every tranſgreſſion, and ceaſe to be the companions of Tranſgreſſors. Let not any Sin be kept, and rolled as a ſwee morſel under the Tongue, for 'twill prove as bitter and deadly as the very gall of Aſps at laſt. That promiſe, Iniquity ſhall not be your ruine, is annexed to a command; Caſt away from you all your tranſgreſſions, Ezek. 18. 30, 31. The wicked man is required to forſake his way, which intimates the reformation of his life, and alſo to forſake his thoughts: which ſhews his very heart muſt be renewed, elſe there cannot be a returning unto God indeed, nor mercy and pardon p. 89obtained, Eſa. 55. 7. It is reported concerning Agrippina the Mother of Nero Caeſar, that it was foretold her, That her Son ſhould be Emperor of Rome, but afterwards kill his own Mother. She ſaid, Occidat modo imperet, Let him kill me ſo he may but Reign. Oh let not any Sinner ſay ſo concerning any gainful, delightful darling Sin. Let it damn me ſo it may but Reign. Let me die by it, ſo I may but live in it. And as ſinful courſes muſt be abandoned, ſo alſo ſinful company. Save your ſelves from an untoward generation, Act. 2. 40. was the advice of Peter to thoſe awakned Souls that askt him, what they ſhould do. If you would turn to God and go to Heaven, you muſt leave that company that are reſolved to go on in Sin, and unto Hell.

3. They muſt attend upon prophecy and beg that the Spirit would accompany it. The Word of God is the incorruptible ſeed, of which Sinners are born again, 1 Pet. 1. 23. and the Word is made effectual by the Spirit. 'Tis a very encouraging aſſeveration of Chriſt. Joh. 5. 25. Verily, verily, I ſay unto you, The hour is coming, and now is, when the dead ſhall hear the voice of the Son of God and live. A meer man might have cried long enough and to no purpoſe at Lazarus his grave. p. 90But when our Lord ſays, Lazarus come forth, there went out a power along with his word that raiſed him. Let Sinners attend upon the Word of Chriſt. Chriſt himſelf may ſpeak to them, as well as man, and then the Spirit of Life will enter into them; and the dead in ſin ſhall live.

4. They muſt look unto Jeſus for righteouſneſs and ſtrength, Eſa. 45. 24. The righteouſneſs of Chriſt is neceſſary unto Sinners reconciliation, therefore God does not impute their own ſins to them upon their believing in Chriſt, becauſe he does impute the righteouſneſs of his Son: That's a notable place, Rom. 4. 6. Even as David alſo deſcribeth the bleſſedneſs of the man to whom the Lord imputeth righteouſneſs without works. Here is an imputed righteouſneſs, and leſt any ſhould think it a putative or imaginary righteouſneſs, 'tis called a righteouſneſs of the Lords own imputing: Further, 'tis a righteouſneſs that does not conſiſt in any works or obedience of ours. Finally, this Doctrine of the imputed righteouſneſs of Chriſt is aſſerted by David under the Old Teſtament, as by Paul under the New. In Sinners Approach unto God, this righteouſneſs is to be relied on for pardon and juſtification. And as his Righteouſneſs is neceſſary unto Reconciliation, ſo p. 91is his ſtrength and the power of his Spirit unto Converſion. None will be made free from the power of Sin and Satan, none will be delivered from the power of darkneſs, till the Son of God does make them free indeed, and tranſlate them into his own Kingdom.

5. They muſt cry unto God to be throughly turned: So did Ephraim, Jer. 31. 18. Turn thou me and I ſhall be turned, for thou art the Lord my God. Ephraim had the ſeal of the Covenant adminiſtred to him in infancy, which was Circumciſion; and therefore he calls the Lord his God, and has the greater encouragement to cry to him to circumciſe and turn his heart unto himſelf. And ſurely under the New Teſtament the Covenant is not made more narrow, nor our arguments and encouragements fewer to plead for converting grace. Let Sinners therefore beg, that as they have been baptized with Water in the Lords name, ſo they may be juſtified by the blood of Chriſt, ſanctified by his Spirit, and effectually turned unto God. Till the Lord does turn you, you muſt needs remain unconverted. And when once you are made earneſt that you may be ſincere Converts, you are earneſt for that which is moſt agreeable to the will of God, and 'tis a ſign that the work is already begun. There could never be ſtrong deſires to be turned, if the heart were not in ſome degree turned to deſire it. p. 92Caſe 6. The ſixth Caſe is this; How far may Sinners go and yet fall ſhort of Grace and Heaven? This is of great concernment to be fully reſolved, that we may not be miſtaken in our ſelves, therefore I ſhall be the larger upon it. Many with Agrippa are almoſt perſuaded to be Chriſtians, that are not Chriſtians altogegether; Many with him in the Goſpel are not far from the Kingdom of Heaven, who yet never come thither: the caſe ſuch is ſad, for they are miſerable after they were near to happineſs: they are like a Merchant that is Shipwrackt, and loſes all, and himſelf too, within ſight of ſhore: they ſail as it were by Heaven to Hell, and their being once ſo near Heaven, will make Hell the more doleful and intolerable. Now how far Sinners may go, and yet ſtill remain but in a State of Nature, I ſhall ſhew in theſe particulars.

1. They that have no true grace may own and acknowledge the Chriſtian Faith to be true. 'Tis affirmed of Simon Magus, that he believed, Act. 8. 13. The miracles that were wrought by Philip for the confirmation of the Goſpel gained his aſſent, that it was the Goſpel of God and of undoubted truth. In like manner Nicodemus while a Stranger to Regeneration was convinced, and did confeſs that Chriſt was a Teacher ſent from God, Joh. 3. 1, 2. Now as I go p. 93along, I ſhall ſhew wherein ſuch as have no grace do fail, that the unſound may be convinced of their hypocriſie, and the truely gracious may be the better able to diſcern their ſincerity. Though the forementioned perſons believe the truth of the Goſpel, they do not apply it to themſelves, nor heartily embrace the goodneſs of the Goſpel, but prefer their luſts, their pleaſures and their profits, before Gods Kingdom; their aſſent is weak and does not influence their Conſciences affections and converſations, and ſo proves ineffectual to Salvation. Jam. 2. 14. What doth it profit if a man ſay he hath Faith and have not Works? Can Faith ſave him? And v. 26. As the Body without the Spitit is dead, ſo Faith without Works is dead alſo.

2. They that have no grace may ſolemnly be admitted into the viſible Church: Simon the Sorcerer was baptized, and yet Peter tells him afterwards, that he was in the gall of bitterneſs and in the bond of iniquity, Act. 8. 13, 23. Multitudes of the Jews of old were circumciſed in their fleſh, whoſe hearts were never circumciſed. Jer. 9. 25, 26. Behold the days come, ſaith the Lord, that I will puniſh all them that are circumciſed with the uncircumciſed; Egypt and Judah and Edom, and the Children of Ammon, and Moab: for all theſe Nations are uncircumciſed: and all the Houſe of Iſrael are uncircumciſed p. 94in their hearts. How many by Baptiſm are admitted into the Church of Chriſt, and reſt herein, not caring to partake of the Blood of Chriſt, and leaſt of all to partake of the Spirit of Grace and Holineſs which are ſignified by the Water in that inſtitution. What did it profit the Jews that they were circumciſed in their fleſh, if after they did not anſwer their infant Cirumciſion, by a circumciſed ear and heart, and an holy and obedient Converſation? And in like manner, what will the being baptized with Water avail, if the filthineſs of Sin be not purged, but loved, and there be not an anſwer afterwards of a good Conſcience towards God? 1 Pet. 3. 21.

3. They that have no true grace, may be forward in profeſſion: and by talking at an high rate, attain unto ſome reputation for Godlineſs; thus Sardis had a name and fame that ſhe liv'd, and yet was dead, Rev. 3. 1. But theſe forward Profeſſors when unſound, drive on ſome carnal deſign, as the ravenous Birds when they ſoar never ſo much alo…at, have their eyes downward, and are looking after ſomething that they may prey upon. Under all their profeſſion, their hearts they neglect, and ſuffer them to be full of pride and paſſion and love of the World: they have no deſire after inward purity, and beſides they wilfully p. 95and wofully fail many times in their dealings with men, and in regard of thoſe duties which in their capacities and relations are incumbent upon them.

4. They that have no true grace, may engage in all the publick Ordinances that Chriſt has inſtituted: they may pray and hear, and be admitted unto Communion and Churchfellowſhip, and yet not be the real Members of Chriſt, and be ſhut out of the Kingdom. Thoſe perſons had eat and drank in our Lords preſence, and had heard him teaching many a time, unto whom he ſpeaks after this terrible manner. There ſhall be weeping and gnaſhing of teeth when ye ſhall ſee Abraham and Iſaac and Jacob and all the Prophets in the Kingdom of Heaven, and you your ſelves thruſt out, Luk. 13. 26, 28. Theſe hypocritical engagers in Ordinances, ſeek not the Lord himſelf in his Ordinances; His favour, and the communications of his ſanctifying Spirit they prize not, they deſire not: and though Ordinances leave them as proud, and wanton, and unbelieving, and earthly-minded, as they found them; they are unconcerned; for to have better hearts than they had, is not any piece of their deſign. p. 965. They that have no true grace, may attain to a great meaſure of notional knowledge. That Servant who was beaten with many ſtripes did know the will of his Maſter, Luk. 12. 47. We all have knowledge, ſays the Apoſtle, 1 Cor. 8. 1. unſound as well as ſincere. An Hypocrite may have great light in his underſtanding, but that light makes him high-minded, his knowledge is without affection to Spiritual things, his head is very clear, but his heart is very cold. He is acquainted with the truth, but he holds it in unrighteouſneſs. Is it not a ſad ſight to ſee Children that have the Rickets, with great Heads, but Arms weak and unable to do any thing, and Legs ſmall and feeble and unable to go? Here is the Emblem of one that knows the Word of God, but neither loves nor obeys it. A great head he has, but his actions and ſteps bear no proportion to to the knowledge he has received.

6. They that have no true grace, may attain unto excellent gifts. Judas and Demas were both Preachers of the Goſpel, and called upon others to turn to God, and yet were not real Converts themſelves. Our Lord tells us, that many will ſay to him in that day, Lord, Lord, have we not propheſied in thy name? And yet they ſhall be bid to depart from him, Mat. 7. 22, 23. p. 97Many Miniſters miſcarry. Many fall into Hell from under the Pulpit, and our of the Pulpit; they are able to preach to others, and yet themſelves are caſtaways. Theſe unſound ones aim at their own applauſe in the exerciſe of their gifts, they hunt after honour, they prefer gifts before grace, and many times uſe their gifts amiſs, to divide and deſtroy, and not to edfie the Church of Chriſt.

7. They that have no true grace, may have their Conſciences exceedingly awakened, and may be filled with the terrors of the Lord becauſe of Sin. Paſhur had the name of Magormiſſabib becauſe of thoſe terrors where with he was ſurrounded. Oh what an agony was Judas in when he ſaw that Chriſt was indeed condemned: and under theſe terrors there may be a confeſſion of Sin; I have ſinned, ſays Judas, in that I have betrayed innocent blood. I have ſinned againſt the Lord and againſt you, ſays Pharaoh to Moſes. But 'tis to be obſerved, concerning them that are unſound, that their troubles do either drive them to carnal means to remove them, or to deſperate courſes: or if they do ſeek unto God, 'tis but for a while, and they are glad when their trouble is gone, that they may ſin with greater freedom. When he ſlew them, then they ſought him, they returned and enquired p. 98early after God, but yet their heart was not right with him, neither were they ſtedfaſt in his covenant, Pſal. 78. 34-38.

8. They that have no true grace, may have ſome inclination towards, and wiſhes after grace and holineſs. Agrippa his heart was ſomewhat inclin'd towards Chriſtianity. The young man in the Goſpel had done ſomething, and was inclined to do more good that he might inherit Eternal Life, Mat. 19. 16. But theſe wiſhes as they are weak and inconſtant, ſo they are inconſiderate. When they hear that holineſs is neceſſary to happineſs, they ſay, Oh that we might be holy! But when they underſtand, that holineſs is to hate every pleaſing and gainful ſin to keep unſpotted from the World, and to yield up their whole man unto God that he may dwell and rule in them, and command all, and make what uſe he pleaſes of them in his ſervice to his glory, then their ignorant, and lazy wiſhes to be holy, cool and vaniſh. They are not for preſent and through Sanctification: If they could have grace upon a Death-Bed, juſt ſufficient to keep them out of Hell, they look upon that as the beſt time of having it: which ſhews they are of Balaams mind, and that they deſire not to live the life, but only to die the death of the Righteous. p. 999. They that have no true grace, may reſolve upon a reformation, nay, actually reform in many things. The Iſraelites of old, when terrified by the voice of the Lord out of the midſt of the Fire, they ſpeak thus to Moſes, Deut. 5. 27. Go thou near and hear all that the Lord our God ſhall ſay, and ſpeak unto us all that the Lord our God ſhall ſpeak unto thee, and we will hear it and do it. Here was a good reſolutin, but when the Lord adds v. 29. Oh that there were an heart in them to fear me and keep all my Commandments always, that it might be well with them forever! It ſhews how unlikely 'twas to be kept. Such reſolutions are made in diſtreſs and fear, to ſtop the mouth of a clamorous Conſcience, and in their own ſtrength; and when the diſtreſs is over, they break them as quickly and eaſily as Sampſons bands were ſnapt aſunder. And ſuppoſe there be an actual reformation, as in Herod who heard John, and obſerved him, and did many things, Mar. 6. 20. Yet the obedience is but partial, there is not a following the Lord and his Word fully. Herod forſook ſeveral of his iniquities, but his inceſtuous love to Herodias his Brother Philips Wife, he could not endure to be told of, rather than pluck out this right eye, he cuts off the Head of the Baptiſt, who told him 'twas unlawful for him to have her. p. 10010. They that have no true grace, may not only lead an unblameable life, but may ſuffer much upon the account of Religion. The lives of the Phariſees were free from ſcandalous and notorious Crimes, and yet their righteouſneſs was inſufficient, according to our Lords ſentence. Nay, as external active obedience may be yielded, by them that are graceleſs in heart, ſo ſome paſſive obedience alſo. Judas was one of thoſe twelve that forſook all and followed Chriſt, but 'tis likely 'twas in hope of a greater gain, for he kept the Bag and bare what was put therein: and probably thought he ſhould be a great man in the Kingdom of Meſſiah, which he deemed a Temporal Kingdom. Unſound ones are acted by vain glory in their ſufferings, not influenced by love to Chriſt and Truth; And though they give their Bodies to be burned, and have not this love, what does it profit them? 1 Cor. 13. 3. Some may undergo much, but 'tis to promote a Party not Chriſtianity, and though very ſtiff and ſtubborn in their ſufferings, yet much of the expreſs Word of God they caſt behind their backs.

11. They that have no true grace, may yet be very zealous in defending the Truths of the Goſpel. I grant Converſion to an Opinion is many times taken and miſtaken for Converſion p. 101unto God, though that Opinion is erroneous; and ſuch Zealots for erroneous Opinions, care to talk of nothing elſe hardly: the moſt warm and ſpiritual diſcourſes are not ſavoury to them, they are apt to judge all that are not of their way, though never ſo holy: but connive at Sin in thoſe that ſide with them, and while their heads are buſie about their Opinions, their ſpirits, hearts and lives are not lookt after. But I go farther, and affirm, that Graceleſs ones may eſpouſe the quarrel of Truth and ſtand up for the defence of the Goſpel. The Apoſtle tells us of ſome that did preach Chriſt not ſincerely, not of good will, but even of envy and ſtrife, yet he rejoyced that Chriſt was preached, and the truth of the Goſpel publiſhed and maintained, Phil. 1. 15, 16, 18. Many may ſpeak for that which is really truth, and defend Tenents that are ſound and Orthodox, but theſe Opinions are entertained only as Opinions, they float in their heads but ſink not down into their hearts, neither do they care practically to improve them to the bettering of their actions.

12. They who have no true grace, may ariſe ſo high as to have ſome kind of joy: This joy was in the hearers compared unto the ſtony ground, Mat. 13. 20. Ezekiels hearers flockt p. 102to him with rejoycing becauſe of his moſt pleaſant utterance, and taking gifts wherewith God had enriched him: and 'tis very likely that their attendance upon the Prophets Miniſtery did yield ſome quiet to their Conſciences which elſe would have been very troubleſome, if the Ordinances of God had been wholly neglected. Beſides, the great and glorious things of the Goſpel, may cauſe ſome kind of joy at the hearing of them, as other glad tidings do affect us, eſpecially of ſome good that is poſſible to be obtained. When the love of God in Chriſt is ſet forth, his abundant Grace, the ſureneſs of his Covenant, and the glorious and eternal reſt which remains for his People, the Hearers that are not ſavingly wrought on, may have ſome little taſte of the good Word of God, and of the powers of the World to come, as well as be made partakers of the common gifts of the Holy Ghoſt: And all this may cauſe ſome kind of joy. But their joy is without precedent ſorrow for Sin; and though the intereſt of the Fleſh and World prevails, yet this joy remains: the truth is, it has no ſolid foundation, no ſanctifying effect, and will laſt but for a moment.

To conclude this, ſince the confines of unregeneracy extend ſo far, ſince there may be p. 103ſo much, where there is not ſaving grace: Oh pray that you may not reſt here. Be unſatisfied in the proving of your ſelves, till you find that you outſtrip all the Hypocrites that ever were. 'Tis neceſſary to exceed them, 'tis not enough to equal them; but Oh how ſad will it be to fall ſhort of thoſe who fall ſhort of the Heavenly Kingdom!

In the ſecond place, I proceed unto thoſe Caſes that relate unto a State of Grace, the reſolution of which will be very helpful in the examination and proving of your ſelves.

Caſe 1. The firſt Caſe is this; How ſhall we know when we are ſavingly Enlightned? Thoſe that are ſaved are made light in the Lord, the eyes of their underſtandings are enlightned by the Spirit of Wiſdom and Revelation, and yet there is an illumination which Hypocrites have; How then ſhall ſaving illumination be diſtinguiſhed?

1. Where ſaving illumination is, the light is marvellous, 1 Pet. 2. 9. That ye ſhould ſhew forth the praiſes of him who has called you out of darkneſs into marvellous light. When God by a word of power ſays, Let there be light in a dark mind, that light makes a marvellous diſcovery, and the Soul is fill'd with p. 104wonder, for what was concealed is now manifeſted; and indeed the Apoſtle ſays, Whatſoever does make manifeſt is light, Eph. 5. 13. He that is enlightned ſees his danger, and marvels, that before he ſhould be ſo fearleſs and ſecure. He ſees the vanity and emptineſs of the Creature, and marvels, that he ſhould ſo idolize and dote upon it. He ſees the ſinfuleſs of ſin, and marvels, that he ſhould be ſo eager to ſerve it, and love that which is ſo abominable and hateful. He ſees the Lords al-ſufficiency, and marvels, that he could live ſo long without Chriſt and without God in the World, and for ſo doing, calls himſelf fooliſh and ignorant, and a beaſt before him. And that the ſcales ſhould at laſt be made to fall off from his eyes, that he might know the things of his peace, this is marvellous kindneſs and grace indeed.

2. Saving illumination humbles. Job ſays, Mine eye ſeeth thee, wherefore I abhor my ſelf and repent in duſt and aſhes, Job. 42. 5, 6. To know and be proud, is not to know as we ought to know. He that underſtands God and himſelf aright will have high thoughts of God, but he will be low in his own eyes. If we are acquainted with the glorious holineſs and ſpotleſs purity of the Lord, we ſhall be abaſed becauſe of our own p. 105pollutions, the diſcovery of his perfections will humble us becauſe of our infirmities. David upon this diſcovery crys out, he is a worm, and Abraham, that he is but duſt, and Job, behold I am vile what ſhall I anſwer thee.

3. Saving illumination determines the heart, and prevails with it to come to Jeſus Chriſt. Joh. 6. 45. It is written in the Prophets, and they ſhall be all taught of God, every one therefore that hath heard and learned of the Father cometh unto me. When God does ſhine into the hearts of any, he gives the light of the knowledge of the glory of God in the face of Jeſus Chriſt, 2 Cor. 4. 6. Chriſt is the Image of the inviſible God, and moſt of God is to be ſeen in Chriſt, here is the moſt glorious diſplay of his abundant Wiſdom, Juſtice, Power and Love; hereupon the Lord Jeſus cannot but be lookt upon as deſirable, and all things are accounted dung and loſs that he may be gained.

4. Saving illumination removes prejudices. Aſſoon as ever the Pſalmiſt came into the Sanctuary, and underſtood the different ends of the righteous and the wicked, his envy at the ungodly their proſperity, and his prejudices againſt purity and innocency, as if it were in vain, ceaſed, Pſal. 73. The carnal p. 106mind diſputes as it thinks with ſtrong reaſons before, againſt Religion, but when the Word makes any truely wiſe, preſently, preſently theſe imaginations are caſt down, and the high thoughts againſt the knowledge of God are brought into captivity, 2 Cor. 10. 5. The Lord of Rocheſter that was a great Diſputer againſt God and Chriſt and Godlineſs, when once enlightned, he made this notable acknowledgment; That all the ſeeming contradictions and abſurdities of the Word of God, fancied by men of corrupt minds and judgments were now vaniſhed, and the excellency and beauty of it appeared to him, being come to receive the truth in the love of it. Then alſo he cryed out, That that abſurd and fooliſh Philoſophy which was ſo much admired by ſome, and propagated by Hobs, had undone him, and many more of the beſt Parts in the Nation.

5. Saving illumination does not reſt in ſpeculation, but effectually urges unto practical godlineſs. They who know the truth as it is in Jeſus, do put off concerning the former converſation, the old man which is corrupt according to the deceitful luſts; They that are renewed in the ſpitit of their mind, do put on that new man which after God is created in righteouſneſs and true holineſs, Eph. 4. 21. 24. When the grace of God does bring Salvation, p. 107it teaches us to deny ungodlineſs and worldly luſt, and to live ſoberly, righteouſly and godly in this preſent World, Tit. 2. 11, 12. And indeed, if rightly inſtructed we ſhall obey with a willing mind; for we ſhall ſee plainly, that Sin is the worſt, that God is the beſt Maſter: that Chriſts Yoke is eaſie, his ways pleaſantneſs, his paths peace, and at the end there is glory and immortality.

6. Where there is Saving illumination, there will be a following on to know the Lord, and a deſire to be enlightned further, and an application unto God himſelf to be the Teacher. Miniſters and means are to be made uſe of, but we muſt look beyond both to Heaven, to the Father of Lights and Mercies. David often prays to have his eyes more fully opened, and to be taught to better purpoſe, Pſal. 119. Moſes cryes out, Teach us ſo to number our days that we may apply our hearts to Wiſdom, Pſal. 90. 12. Who knows not that mans days are few? And yet this ordinary leſſon, God muſt teach, elſe none will learn it right, ſo as to be indeed the wiſer, and all have need to learn this leſſon more perfectly. The truely enlightned long to be enlightned more, becauſe wiſdom is ſo principal a thing. Pſal. 119. 130. The entrance of thy Words giveth light, it giveth underſtanding p. 108to the ſimple, and then preſently it follows, verſ. 131. I opened my mouth and panted, for I longed for thy Commandments.

Caſ 2. The ſecond Caſe is this; When may Humiliation be ſaid to be true? As humiliation in Chriſt went before his exaltation, ſo muſt his followers firſt be humbled in the ſight of the Lord, and he has promiſed to lift them up. Now thus true humiliation may be known.

1. Humiliation implies a conviction of Sin. The humbled Soul ſees his Sin, and feels it, ſees the heinouſneſs, feels the weight of it. Thoſe humbled ones, Eſa. 59. 12. ſpeak thus, Our tranſgreſſions are multiplied before, and our iniquities teſtifie againſt us; for our trangreſſions are with us, and as for our iniquities we know them. They know their iniquities too well to make light of them, they do indeed know and ſee that 'tis an evil thing and a bitter that they have ſinn'd againſt the Lord, and were once void of his fear, Jer. 2. 19. Being afflicted, mourning, weeping, turning our laughter to mourning, our joy to heavineſs'; the Apoſtle makes to be humbling of our ſelves, Jam. 4. 9, 10.

2. True Humiliation implies, Shame and Self-abhorrency. Unhumbled Iſrael are charged with the want of this. Jer. 8. 12. Were they p. 109aſhamed when they had committed abomination? Nay, they were not at all aſhamed neither could they bluſh: therefore they ſhall fall among them that fall, in the time that I viſit, they ſhall be caſt down, ſaith the Lord. But humbled ones are made to remember their evil ways and their doings that have not been good, ſo as to loath themſelves for their iniquities, Ezek. 36. 31. They ſee ground for ſhame and bluſhing, conſidering the great guilt that lies upon them, the odious and filthy ſpots and ſtains, that Sin has left upon their Souls: together with the monſtrous ingratitude where with they are chargeable. All their tranſgreſſions have ſtruck at that God who gave them their Being, keeps them alive, and out of Hell, and they have not one mercy or comfort but is of his giving. And this God is al-ſeeing, knows the ſecreteſt abominations, is acquainted even with all their heart-impurity: no wonder therefore that they are aſhamed, and lie down and are covered with confuſion, Jer. 3. 25.

3. True humiliation implies, a taking ſhame to our ſelves by confeſſion of Sin, and as we take ſhame to our ſelves, ſo hereby we give glory unto God. David did thus; Pſ. 51. 3. I acknowledge my iniquity and my ſin is ever before me. An humbled Sinner, Eſt fidelis Dei Orator contra ſeipſum, brings in black Bills of Indictment p. 110againſt himſelf, and in his Confeſſion lays open all, eſpecially the worſt of all: conceals nothing that is evil out of any regard thereto, or unwillingneſs to forſake it. And as covering of Sin ſhall not proſper, ſo they that thus confeſs and forſake Sin ſhall have mercy, Prov. 28. 13. Confeſſion is by One called Vomitus Spiritualis, a Spiritual Vomiting; they that are indeed humbled, make conſcience of abſtaining from the iniquities they have acknowledged: they dare not return with the Dog to his own vomit again, and with the Swine that is waſhed to her wallowing in the Mire, 2 Pet. 2. ult.

4. True humiliation implies, Self-diffidence. Humbled ones, 'tis very apparent to them that they have no reaſon at all to place any confidence in themſelves: they ſee that their own wiſdom is folly, and that true wiſdom is from above, they ſee that their own righteouſneſs is as filthy rags, Eſa. 64. 6. Therefore they rely not upon their own righteouſneſs, but upon the greatneſs of Divine mercy. Dan. 9. 18. They are ſenſible alſo that their own ſtrength is weakneſs, and here upon that promiſe belongs to them. Eſa. 40. 29. He giveth power to the ſaint, and to them that have no might he increafeth ſtrength. And as the truly humbled Soul dares not truſt in it ſelf, ſo neither does it p. 111rely upon the creature for help, and though it makes uſe of the means of grace, yet it looks beyond them, truſts not, reſts not in them, but is ſenſible that Ordinances themſelves without the Merit and Spirit of Chriſt, are nothing. The Spirit of Chriſt muſt make them profitable, and the Merit of Chriſt muſt make the engaging in them acceptable.

5. True Humiliation implies, a ſubmiſſion unto God: This is required, Jam. 4. 6, 7. He reſiſteth the proud, but giveth grace to the humble. Submit your ſelves therefore unto God. God is taken by humbled Sinners for a Lord, his Will is taken for a Law. Other Lords have had the dominion over them, but now they are willing to make mention of Gods name, and own his Authority, Eſa. 26. 13. They are unwilling that any Sin ſhould have the dominion. Pſal. 119. 133. Order my ſteps in thy Word, and let not any iniquity have the dominion over me. The Throne of Sin is in the Heart, and the ſtrength of Sin lies in the love of it. They deſire that their very hearts may be cleanſed and that God may dwell and rule there, and their love to Sin, is turned into hatred. And as they ſubmit to the Will and Law of God, ſo they are patient and humble under his mighty hand. They do not condemn the Lord for afflicting, but themſelves p. 112for deſerving to be afflicted. How ſubmiſſive is the Church, though Gods anger and hand preſſed her ſore. Mic. 7. 9. I will bear the indignation of the Lord becauſe I have ſinned againſt him.

6. True Humiliation implies, a ſenſe of unworthineſs of the leaſt, eſpecially of any ſaving grace and mercy. The humbled prodigal when he came home to his Fathers houſe, what low thoughts he had, you may perceive by the words he is reſolved to ſpeak. Luk. 15. 18, 19. Father I have ſinn'd againſt Heaven and before thee, and am no more worthy to be called thy Son, make me as one of thy hired Servants; As if he had ſaid, Father I have not behaved my ſelf like a Son, neither do I expect to be dealt with as a Son, 'twill be great favour to be received as a Servaat, who deſerve to be puniſhed and excluded as an Enemy. Humbled Sinners do very much conſider their ill deſerts, and how are they filled with admiration at the free grace of God in his Son Jeſus, which is the ground of their hope and encouragement. By the grace of God they are, what they are; they have, what they have; they hope, what they hope for.

Caſe 3. The third Caſe follows; How may we be ſure that our deſires after God and grace p. 113are ſincere? 'Tis a Maxim in practical Divinity, That the deſires after Grace, are Grace, but they muſt be true deſires. Now theſe may thus be known.

1. Sincere deſires ſpring from knowledge and ſerious conſideration. The Lord is not foreign, an unknown God to them that indeed deſire after him: he has cauſed his goodneſs which is his glory to paſs before them, and the deſirableneſs of that goodneſs has been perceived. Jer. 24. 7. I will give them an heart to know me: and then it follows, they ſhall return to me with their whole heart. The eyes muſt be anointed with eye-ſalve, the judgment muſt be inlightned and informed concerning the Lords perfections, and fulneſs and riches of grace and mercy, and willingneſs to communicate of theſe riches: then deſires after him will be real and well-grounded.

2. Sincere deſires are prevailing; my meaning is, that God and Grace are deſired more than any thing the World, than all the World beſides. An Author tells us, that Tepidit as eſt parvus amor boni. Lukewarmneſs implies ſome little love to that which is good, but there is a greater love to that which is evil and vain: And what does the little love then ſignifie? If God be not deſired above all, he is not truely at all deſired. That was a ſincere p. 114deſire, Pſal. 73. 25. Whom have I in Heaven but thee, and there is none on Earth that I deſire beſides thee. That is, All things comparatively to thee are undeſirable in my eſteem. In the Roman State 'twas ſaid;

Nec ferre poteſt Caeſarve priorem,

Pompeiusve parem.

Caeſar could not endure a ſuperior, and Pompey could not brook an equal. God will have neither ſuperior nor equal in our hearts, they that love him truely give him the higheſt room of all.

3. Sincere deſires bear up againſt oppoſition. Though the Fleſh does luſt, and Mammon and Satan joyn with it, yet the Spirit does luſt againſt it, Gal. 5. 17. There is a longing to be deliver'd from the body of Sin, to be rid of that evil which is preſent, when good is about to be done, Rom. 7. Where there are deſires after Grace indeed, the remainders of Sin are irkfom; and we ſhall ſigh and wiſh, that the law of the Spirit of life in Chriſt Jeſus may make us free from the law of Sin and Death.

4. Sincere deſires are great enemies to delays. Davids Soul made haſte to God and to do his duty. Pſal. 119. 60. I made haſte and delayed not to keep thy commandments, and he p. 115deſires that God would make haſte to him. Pſal. 101. 2. I will behave my ſelf wiſely in a perfect way, Oh when wilt thou come to me! So Pſal. 70. 1. Make haſte O God to deliver, make haſte to help me O Lord. And when God did withdraw from him, he cryes out, How long wilt thou forget me O Lord, for ever? How long wilt thou hide thy face from me? Pſ. 13. 1. Every day does ſeem a year, and every year does ſeem an age to longing Souls, when the Lord with-holds his quickening and comforting preſence from them.

5. Sincere deſires are extended to every thing which God propounds in his Word as deſirable. Not ſome onelyonly, but all the benefits of Chriſt are longed after, all his Offices are prized. Sincere ones ſee a neceſſity of Chriſt a Prieſt upon the Croſs, they love to hear him as a Prophet in the Pulpit, and are very deſirous to ſubmit to him as a Prince upon the Throne; Nay, they yield their hearts to be his Throne. The Laws of God are dear to them, they deſire to keep them all: to be filled with all the fulneſs of God: to ſtand perfect and compleat in all the will of God: Nay, they aſpire ſo high, as to beg that they may do his will on Earth as 'tis done in Heaven, Mat. 6. 10.

p. 1166. Sincere deſires are induſtrious. Solomon ſpeaks of a deſire of the ſlothful, which kills him becauſe his hands refuſe to labour, Prov. 21. 25. He periſhes for want of the good deſired, becauſe he will not take pains to obtain it. True deſires are accompanied with a fear of miſſing what is deſired, not ſo as to make unbelieving concluſions, but to quicken unto diligence. Pſal. 27. 4. One thing have I deſired of the Lord, that will I ſeek after. Then we deſire really, when we ſeek diligently. And where is diligence and pains better employed, than when ſeeking the Lord, who has told us as certainly as he is, ſo certainly he will be a rewarder of them that diligently ſeek him, Heb. 11. 6.

7. Sincere deſires are never quite ſatisfied here in this World. What is ſaid concerning earthly riches,

Creſcit amor nummi quantum ipſa pecunia creſcit.

may be applied to the true riches, Creſcit amor, quantum divitiae, love to them, and covetouſneſs after more, increaſes as they increaſe. He that has moſt grace is moſt deſirous to have more. 'Tis true indeed, our Lord tells us, Joh. 6. 35. He that cometh unto me ſhall never hunger, and he that believeth on me ſhall never thirſt. But if this be referr'd to Spiritual things, the meaning is, he ſhall not ſo hunger and thirſt p. 117as to deſpair and be tormented with deſpair of ſatisfaction, or elſe the paſſage may be referr'd to the things of this World, that impia fames, that ſinful and eager hunger and thirſt after them ſhall ceaſe. Sincere Souls never can in this World, and they think they never can, prize their Lord Jeſus, love and fear, and ſerve their God ſufficiently, and therefore deſire ſtill to do all this more and better: they forget the things behind, and are ſtill reaching forward, and if you ask when they will be ſatisfied, David ſhall anſwer, Pſal. 17. ult. and what he ſpeaks of himſelf is applicable to others; As for me I ſhall behold thy face in righteouſneſs, and be ſatisfied when I awake with thy likeneſs.

Caſe 4. A fourth Caſe may be this; How may we be able to diſcern, whether in Religion we are acted meerly by ſlaviſh fear, yea or no? Though carnal ſecurity is that which ruines the moſt of men, yet a ſlaviſh fear, yea or no? Though carnal ſecurity is that which ruines the moſt of men, yet a ſlaviſh fear is to be found alſo in the ungodly. Such a fear there was in thoſe we read of, Pſal. 78. 34. When the hand of the Lord was ſtretched out, and ſlew many of them, the reſt feared, and ſought him: and yet the hearts of theſe who thus out of ſlaviſh fear ſought the Lord were not right with him. This kind of fear invades the Sinners and Hypocrites. Eſa. 33. 14. p. 118The Sinners in Sion are afraid; fearfulneſs hath ſurprized the Hypocrites, who among us ſhall dwell with devouring Fire? Who among us ſhall dwell with everlaſting burnings?

Aquinas 22. q. 19. art. 2. tells us of a fourfold fear: there is a Timor mundanus, a worldly fear, when for fear of the Worlds frowns and hatred, we turn away from God. There is Timor ſervilis, a flaviſh fear, when meerly for fear of puniſhment there is ſome ſeeking unto God. There is Timor filialis, a childlike fear, when we fear offending God, and ſo follow and cleave unto him. Finally there is Timor initialis, an initial fear, which is partly a fear of Sin and partly a fear of Puniſhment. Such a fear was in the trembling. Jaylour at firſt Converſion, who certainly enquited after the way to be ſaved both from ſin and wrath, Act. 16. and a mixture of both we read of in the Saints: there is a childlike fear. Pſal. 112. 1. Bleſſed is every one that feareth the Lord and that delighteth greatly in his Commands; And there is likewiſe a fear of puniſhment. Pſal. 119. 120. My fleſh trembleth for fear of thee, and I am afraid of thy judgments. This Slaviſh fear I am diſcourſing of, which is certainly bad, and when alone, only in thoſe that are bad. Now becauſe doubting Souls harp much upon this ſtring, that they are acted meerly by ſlaviſh fear, and 'tis one p. 119of the difficulteſt doubts to remove, therefore. I ſhall deſcribe more largely thoſe that in Religion are acted by this ſervile fear, that by proving of your ſelves you may know whether you are of the number.

1. They that are acted meerly by Slaviſh fear, diſlike nothing in Sin but the puniſhment: Their eyes were never opened to ſee Sin as the Apoſtle lookt upon it, out of meaſure ſinful; they never beheld the excellency of righteouſneſs nor the evil of iniquity, but ſtill Sin is as high as ever, in their affections, though fear reſtrain them from the acts of it. 'Tis ſaid of a wicked man, that he abhorreth not evil, Pſal. 36. 4. he does not abhor it when he fears to commit it. The Merchant in a Storm loves his Goods, and is ſorry that he is reduced to that ſtrait, that he muſt either throw his Goods overboard or loſe his Life, and after the Tempeſt is at an end, he would be glad if his Goods might be recovered; juſt thus are they affected towards Sin, that are meerly acted by Slaviſh fear. Sin it ſelf is liked, but Affliction, Death, and Hell fright them. They are unconcerned that God by their Sin is diſhonoured, his goodneſs abuſed, his Law broken, and themſelves enſlaved and defiled and rendred hateful in his eyes, only they are diſmayed at the puniſhment unto which their Sin expoſes them.

p. 1202. They that are acted meerly by Slaviſh fear, are afraid of coming to the light, which may diſcover their Sin and themſelves more fully to them: they ſee but too much already, they are unwilling to ſee more. Our Lord ſpeaks generally concerning all evil men, That they hate the light, neither come to the light leſt their deeds ſhould be reproved, Joh. 3. 20. They that are lovers of ſin muſt needs be alſo lovers of darkneſs, and enemies to plain dealing. Ahab humbled himſelf through fear of puniſhment, and yet cannot endure the faithful reproving Prophet Micaiah. There is one Micaiah but I hate him, for he propheſieth not good concerning me but evil, 1 King. 22. 8. If thou approveſt of a ſearching Miniſtery, and art willing to have thy ſin and the plague of thy heart made more fully manifeſt: if thou art willing to hear all that evil which God ſpeaks of thy Sin, in his Word, it argues thy heart is really alienated from it, and there is ſomething more than Slaviſh fear.

3. Slaviſh fear has but an unconſtant effect: This fear foreign, has torment, as the Apoſtle ſpeaks, and no wonder if perſons are weary of it, and endeavour to have their Conſciences ſtupified, that they may have no remorſe for ſin paſt, and ſerve it for the future p. 121without diſturbance. The will remaining unregenerate and corrupted, muſt needs be really deſirous of a falſe peace, and to have the wound healed, though it be but ſlightly. The language therefore of ſuch is, Propheſy not unto us right things, propheſy unto us ſmooth things, propheſy deceits, Eſa. 30. 10. Pharaoh while the hand of God was upon him, was full of fear, he felt that the Lord Jehovah the God of Iſrael was above his match; and then he ſeems reſolved to comply with the will of God, to let his people go to ſerve him: but the effect of this fear is but unconſtant, though fear thaw'd his heart a little, like the ſhining of the Sun in a winters day, as ſoon as ever he had reſpite, he hardned his heart again and refuſed to let Iſrael go, Exod. 8. 15. If therefore we are deſirous of a laſting change, and are willing to have our Conſciences more throughly awakened, and more faithfully to perform their Office, 'tis a ſign the will it ſelf begins to be renewed by the ſpecial grace of God.

4. Slaviſh fear is accompanied with hatred of God and of his Law. The Slave fears his Maſter and hates him, and is ſorry he muſt be ſubject to him. And the Apoſtle tells us, That the carnal mind is enmity againſt God, and is not ſubject to the Law of God, neither indeed p. 122can it be, Rom. 8. 7. Whilſt any remain carnal, they are eſtranged from God, they deſire not any fellowſhip with him, they like not his Yoke, but look upon his commands as grievous, and upon himſelf as an hard and auſtere Maſter, they are far from eſteeming Gods commandments concerning all things to be right, and wiſhing that their ways were directed to keep his Statutes. Thoſe therefore who like the Law of God, and conſent unto it as good, and bleſs the Lord that he has given them ſuch a Law, and account it their priviledge and liberty that he will vouchſafe to rule them, and are troubled at the reluctancy that is in their Natures againſt the yoke of God, and cry as Ephraim did; I am as a Bullock unaccuſtomed to the Yoke, turn thou me and I ſhall be turned, Jer. 31. 18. In ſuch there is ſomething beyond ſervile fear.

5. They that are acted meerly by Slaviſh fear do not deſire to be acted by love. Sin and the Creature have their love without grudging, and they have no longings to have their hearts directed into the love of God. That promiſe, The Lord thy God ſhall circumciſe thy heart to love him with all thy heart and ſoul that thou mayeſt live, Deut. 30. 6. is not prized, is not pleaded. If once therefore we begin to grudge our luſts, and the world, our affections, p. 123and deſire they may be placed upon things above, Slaviſh fear does not act us, but the Sanctifying Spirit. Slaviſh fear cannot make us deſire to be acted not by Slaviſh fear but it muſt needs be ſome other Principle that is put within us. Auguſtine compares Childlike and Slaviſh fear unto two Women that are married: the one is Chaſte, the other deſires to be an Harlot, but is not one, through fear of her Husbands anger. The chaſte one fears her Husbands diſpleaſure, but loves his company; the wanton one fears her Husbands diſpleaſure, but wiſhes his abſence. Now ſuppoſe this wanton Wife ſhould begin to grudge her heart to others, and ſhould deſire to love and delight in her Husband, ſhe would then be no longer acted by a Slaviſh fear, but it would argue, her mind changed, and that there were ſome beginning of conjugal affection, and ſenſe of her duty. A deſire to love the Lord above all, can never be the product of meer fear, but manifeſts a ſenſe that he is indeed moſt deſirable.

6. They that are acted meerly by Slaviſh fear, though they are affrighted at the thoughts of Hell, yet Spiritual things are not ſuitable to them, they do not mind and ſavour the things of the Spirit, but only the things of the Fleſh, which ſhews an unchanged heart though there p. 124be an awakened Conſcience. The heart of ſuch is all for the earth and carthly things, and theſe things are really preferr'd before grace and glory: The World unto ſuch unrenewed ones is lookt upon as a better and more proper portion, than God himſelf. If therefore the World is become low in our eſteem, and the vanity of it evident, and we had rather have the Lord to be our God and Father and portion, than to have the greateſt abundance of earthly enjoyments without him: this ſpeaks a real love and not a ſervile fear only, 'tis a good ſign when the greateſt outward felicity and proſperity is judged inferior to that happineſs of having the Lord to be our God, Pſal. 144. ult.

7. They that are acted meerly by Slaviſh fear, are not jealous of themſelves and afraid leſt they ſhould be acted by nothing elſe. This very concernedneſs and godly jealouſie argues gracious deſires and principles. In a word, Slaviſh fear will never carry us ſo far as to make us conſent unto a true and laſting Converſion unto God. Falſe motives can never make us deſire to be truly ſincere and upright Chriſtians, and to be acted only by motives that are right. If therefore in Religion, we are willing that our Principles ſhould be pure and good, our ends right, and our actions and the p. 125manner of doing them according to the will of God, it may ſerve to ſatisfie us that we are of Davids mind, who prayed, (and ſuch a prayer never meets with a deaf ear) Pſal. 119. 80. Let my heart be ſound in thy Statutes that I be not aſhamed.

Caſe 5. The fifth Caſe is this; How may we know that we have indeed accepted Chriſt? He is offered unto all, received by few. He ſtands at the door and knocks, but few hear his voice and open the door to him. We may call our ſelves by his Name, and profeſs to be his, and receive his Ordinances and engage in them, and yet not receive himſelf: and yet this Reception muſt be, elſe there can be no Reconciliation, no Adoption, no Salvation. Thus therefore we may prove our ſelves and know whether we have indeed received Chriſt.

1. If we have accepted Chriſt, we have ſeen ſo as to be affected with our need of him. The prodigal was ready to periſh in the far Country, neceſſity drove him home to his Fathers houſe. The Iſraelites in the Wilderneſs were ſtung and ready to die by the fiery Serpents, and then they lookt up unto the Brazen Serpent for cure. We ſhall never upon right terms receive our Lord and Saviour, till we perceive we are loſt and ruin'd and muſt needs be everlaſtingly miſerable without him. Oh then we p. 126ſhall ſubſcribe to any Articles of agreement, that Jeſus may be ours, who can juſtifie us by his blood, and deliver us from the wrath to come, 1 Theſ. 1. ult.

2. If we have accepted Chriſt, we have been made dead to the Law. Rom. 7. 4. Wherefore my Brethren ye are become dead to the Law by the body of Chriſt, that ye ſhould be married to another: even to him that is raiſed from the dead, that we ſhould bring forth fruit unto God. So Gal. 2. 19. I am dead to the Law, that I might live unto God. You muſt not imagine by deadneſs to the Law, is meant ſuch a diſobligation from it, that we have no tie upon us to obey it; for the Apoſtle hear ſpeaks of living unto God, and bringing forth fruit to him: Now living unto God, and bringing forth the fruits of righteouſneſs is what the law requires. Then therefore we are dead to the Law, when we are not irritated and provoked to tranſgreſs, becauſe the Law forbids tranſgreſſion: and when we expect no juſtification before God by our obedience to the Law. By the deeds of the Law ſhall no Fleſh be juſtified in his ſight, Rom. 3. 20. There is not any Law given which can give life to the Sinner: for then righteouſneſs and juſtification ſhould have been by the Law, Gal. 3. 21. Thoſe therefore that receive Chriſt receive him, as The Lord their Righteouſneſs, and dare not expect juſtification before p. 127God upon the account of any obedience or righteouſneſs of their own.

3. If we have accepted Chriſt, we are reconciled to the Croſs: we ſhall rely upon Chriſt crucified being perſuaded that the blood ſhed upon the Croſs for Sin, was the blood of him that was truely God as well as man, and conſequently ſufficient to make an atonement for us, and to cleanſe us from all unrighteouſneſs, 1 Joh. 1. 7. We ſhall alſo conform to the crucifixion of Chriſt, by crucifying the Fleſh with the affections and luſts of it, Gal. 5. 24. The World alſo will be crucified to us, Gal. 6. 14. Sin has laid it under a Curſe, and we ſhall look upon the World, as the Jews did on Chriſt when they crucified him, as having no form, nor comlineſs, no ſuch beauty in it, that we ſhould ſo eagerly deſire it. Finally we ſhall be willing to take up the Croſs, and deny our ſelves, and ſuffer perſecution, and go through any tribulation which lies in our way to the Kingdom of Heaven. They that are offended at perſecution, and in ſuch times of temptation fall away, never received Chriſt or his Word into their hearts indeed.

4. If we have accepted Chriſt, we ſubmit unto his Scepter, entertain his Word and are willing to obey him. God hath exalted him to be a Prince and a Saviour, and Believers muſt gladly conſent that this Saviour, ſhould be p. 128exalted into the throne of their hearts and rule as Prince there. They who will not have this Lord to reign over them are Enemies, and ſhall be dealt with and deſtroyed as Enemies at laſt. But he is the Author of Eternal Salvation unto all that obey him, Heb. 5. 9. Whom he ſaves, he makes by his power willing and obedient. 'Twas ſaid unto the Lord, Meſſiah; Thy people ſhall be willing in the day of thy power, Pſal. 110. 3.

5. If we have accepted Chriſt, we are born again and made new Creatures. 2 Cor. 5. 17. If any man be in Chriſt he is a new Creature. And Joh. 1. 12, 13. They that receive and believe in Chriſt, are ſaid to be born not of blood, nor of the will of the fleſh, nor of the will of man, but of God. Grace does not come by natural deſcent: the fleſh has no will or deſire after it, man though never ſo eminent is not able to work it, but 'tis alone from God. And all true Believers are born of God, they have a new heart, a new nature, new deſires and affections, new deſigns are carried on, and they walk in newneſs of life. The old man indeed remains in part, but they are burthen'd with it, and deſire more fully to put on the new, which after God is created in righteouſneſs and true holineſs.

6. If we have accepted Chriſt, we do, and we ſee cauſe, to admire the Fathers love in ſending p. 129him: we look upon him as the greateſt gift that ever was given or could be given to the ſons of men. He is all in all, Col. 3. 11. He fills all in all, Eph. 1. ult. If Chriſt be ours God is ours, Heaven is ours, all is ours. Here's a height that none can reach, a depth that none can fathom, a length that none can meaſure, a bredth that none can comprehend. How do Believers admire Jeſus and the love of the Father that gave him. They know that gift of God, and wonder at the Donors kindneſs, 1 Joh. 4. 9, 10. In this, i. e. in this above all, was manifeſted the love of God towards us becauſe that God ſent his only begotten Son into the World that we might live through him. If ye talk of love herein is love, not that we loved God, but that he loved us, and ſent his Son to be the propitiation for our Sins.

7. If we have accepted Chriſt, we live upon him by faith, we are ſtrong in the grace that is in Chriſt Jeſus. I live, ſays the Apoſtle, yet not I, but Chriſt lives in me; and the life which I now live in the fleſh, I live by the faith of the Son of God who loved me and gave himſelf for me, Gal. 2. 20. And thus relying upon the ſufficient grace and ſtrength of our Lord Jeſus, which is made perfect in our weakneſs, we ſhall reſolve to follow the Lamb without ſtanding ſtill, without turning aſide, without drawing back from him, we ſhall not cowardly p. 130fly, nor treacherouſly revolt from him, but follow the Lamb whitherſoever he goes.

Caſe 6. The ſixth Caſe is this; When may Converſion be judged to be ſincere and true? Man is departed from the Lord, and he is brought to this ſtrait, either he muſt turn to God, or he muſt burn in Hell, and every turning will not ſerve our turn. The Scripture ſpeaks of a feigned Converſion, ſuch a Convert was treacherous Judah, Jer. 3. 10. It concerns us to prove our ſelves, whether we are Converts in reality: which may be thus known.

1. Sincere Converts have been made to conſider their own ways, and the evil and deſtructiveneſs of them. David tells us, he thought on his ways and turned, Pſal. 119. 59. They have lookt to the end of the broad road in which they once went, and ſeen that burning Lake at the end of it: deſtruction and miſery is in that way, and ſo they dare not proceed. He never turns from Sin indeed that ſees no harm or danger in it. Thoſe Scriptures, The Soul that ſins ſhall die, and The wages of Sin is death, are deeply engraven upon the Converts heart.

2. Sincere Converts are really grieved that they turn'd no ſooner, they reflect with ſorrow p. 131and ſhame upon that time, wherein they were fooliſh and diſobedient and deceived, and ſerved diverſe luſts and pleaſures, Tit. 3. 3. and wiſh they had been ſo wiſe as to have ſerved another, a better Maſter. How are they afflicted that Sin and Satan and Mammon, have ſtolen away ſo many of their few days, and that their luſts ſhould devour the cream and prime of all their time. They think with themſelves, how much Sin might have been prevented, how much Grace might have been gotten, how much might have been done for God, if they had turned ſooner: and this makes them to live the remainder of their time in the fleſh, not to the luſts of men, but to the will of God, 1 Pet. 4. 2.

3. Sincere Converts turn unto God himſelf, they own him as a Lord, and eye him as their happineſs in their Converſion to him. Jer. 4. 1. If thou wilt return, O Iſrael, ſaith the Lord, return unto Me. They ſeek the Lord himſelf, and his ſtrength and his face evermore; the mercies of God indeed they do and may deſire: but principally the Father of them, they ſee that God has all, is all, and can be infinitely more than all things unto them, they come to him that they may enjoy him here and for ever. Lord, be my God, my Father, my Inheritance, give thy ſelf to me, and then thou wilt deal p. 132moſt bountifully with me! That's the Converts language.

4. Sincere Converts turn with their whole heart. This is called for, Joel. 2. 12. Turn ye even unto me with all your heart: And the want of this is complain'd of, Jer. 3. 10. Her treacherous Siſter Judah hath not turned to me with her whole heart, but feignedly, ſaith the Lord. When the whole heart is turned, no iniquity is regarded there, but all is diſliked; no creature is ſuffered to have the higheſt room, the whole heart is reſigned and given unto God. As the Beſieged render up the Caſtle to the Conquerer, that he may diſpoſe of it as he pleaſes, ſo the Convert renders himſelf: all the powers and faculties of his Soul he yields, and conſents to have all renewed, all ſanctified, which is a perfection of parts, and a perfection of degrees is deſired and aſpired unto: he longs to be turned more and more, and to be kept from returning again to folly.

5. Sincere Converts turn their feet unto Gods teſtimonies. Pſal. 119. 59. I turned my feet unto thy teſtimonies: They conform to the Word which God has ſpoken as their Rule. This declares beſt of all, Quid pulchrum, quid turpe, quid utile, quid non, what is fair and p. 133what is filthy, what is profitable and what's deſtructive. By this Word they order their hearts and converſations. He that deſpiſes the Word of God and the Commands of it, is not ſincerely converted, but damnably deluded. True Converts keep cloſe to Scriptures and Ordinances, and never fancy themſelves above them: but with David, deſire to dwell in the Houſe of the Lord all the days of their lives, (for in his Houſe Ordinances are adminiſtred) that they may behold the beauty of the Lord and enquire in his Temple, Pſ. 27. 4.