The Conversion of a Sinner Explained, Sermon · Application

The Conversion of a Sinner Explained · Sermon · Application

p. 20The Application follows.

Uſe 1. Of Information in theſe particulars.

p. 211. Do men die for ever becauſe they will? Then who art thou, O man, that chargeſt God with thy deſtruction? Surely herein thou chargeſt God fooliſhly; as he delights not in thy ſin, ſo neither in thy death. The malefactor muſt not be angry with the Judge for paſſing a ſentence of condemnation upon him, but he ought to blame himſelf for doing that for which he deſerves to be condemned. How often has the Lord called but you have refuſed, how often has he ſtretched forth his hand, all the day long, but all the day long you have been diſobedient and gainſaying? Rom. 10. ult. How ſpeechleſs will this make you, when he comes to judge the world in righteouſneſs?

2. Do men die for ever becauſe they will? Then the death of the wicked is moſt juſt and righteous. 'Tis but equal that the willing ſlaves of ſin, that would not become the Lords freemen, ſhould be fettered in chains of darkneſs. The offendor that refuſes a pardon offered, juſtly, nay, doubly deſerves to have judgment executed, both becauſe of his offence, and becauſe he ſlights mercy. The Patient who thruſts away the Phyſician, who would heal him of a ſore diſtemper, very well deſerves p. 22ſerves to die for it; and the ſinner who will not turn to God, who rejects the Lord Jeſus, who is able both to pardon and to heal him; though he periſh and be condemned, yet he is not in the leaſt wronged.

3. Do men die for ever becauſe they will? What a torture will it be to them in Hell, to think it was their own wilfulneſs which brought them thither. Such kind of reflections as theſe will be as ſo many poyſoned daggers to pierce the very ſoul of a damned reprobate. What ailed me to prove a devil to my ſelf! what ailed me to ſide with Satan, for the bringing about my own deſtruction! what phrenzy was this, to make the whips my ſelf, wherewithal I am to be laſhed! to kindle the flames with my own hands; in which I muſt dwell and burn for ever!

Uſe 2. Shall be of Caution: Take heed of wilful ſinning, which is the high road leading to death. Take heed alſo leſt you content your ſelves with a ſeeming willingneſs to eſcape deſtruction.

1. Let me caution you againſt wilful ſinning. The more of the will is in tranſgreſſion, the more of provocation; therefore David is ſo earneſt to be kept from preſumptuous ſins which he knew, becauſe preſumptuous p. 23to be ſo great, Pſal. 19. 13. In a Land and time of light, take heed of being wilfully ignorant: In the midſt of helps and encouragements to duty, take heed of ſloth, which is a fault of the will; but be a follower of them who through faith and patience inherit the promiſes, Heb. 6. 12. Let no ſin be loved, pleaded for, lived in; let not the pleaſing taſte make thee venture upon any forbidden fruit; let not the fine-coloured skin make thee to hug any Serpent in thy boſom, which will ſting thee to death.

2. Let me caution you againſt that which is only a ſeeming willingneſs to turn from ſin, and eſcape deſtruction.

1. An idle uninduſtrious will, is only a ſeeming will. A lazy wiſh to be ſaved, where there is no ſerious uſing of the means of ſalvation, ſignifies nothing, but that you are groſly ignorant and ſtupid, ignorant of the worth of ſalvation, and ſtupidly unſenſible of your own danger.

2. A will for the future is only a ſeeming will. Moſt of them who go on in their evil wayes, have a will to leave them hereafter; but this only ſhews their preſent unwillingneſs. And if you are backward to turn now, you are likely hereafter p. 24to be more averſe. When God is further departed from you, when Satan has built ſtronger holds in you, when conſcience is grown more ſtupid, when cuſtom in ſin has doubled the ſtrength and vehemence of your natural inclination to it. Alas! how many millions have died and been taken away in their iniquities, that were as fully reſolved upon repenting hereafter, as any that are now alive? Take heed of this rock, upon which ſo many have ſplit, and been …aſt away for ever. God's will is for the preſent; he ſayes, To day if you will hear my voice, harden not your hearts, Heb. 3. 7, 8. But if now when God is willing to give you life, you are unwilling; he may be hereafter unwilling, when you would fain have it: When death and deſtruction come upon you as a whirlwind, he has threatned that you ſhall call upon him for life and ſalvation, but it ſhall be far from you; you ſhall ſeek him early, but you ſhall not find him, if now you hate knowledge, and do not chuſe the fear of the Lord, Prov. 1. 28, 29.

3. A will upon a miſtake is only a ſeeming will. Thoſe whom our Lord likens to the ſtony ground, heard the word with joy, and were willing to embrace it, but they p. 25dreamt not of the croſs and perſecution; that made them to fall away. Many ſeem willing to be Converts, but they ſit not down and count the coſt of converſion: And when once they are informed, that they muſt deny themſelves, let go all out of their affections preſently, and out of their poſſeſſion too, when ſtanding in competition with the Lord Jeſus; when they are informed, that a bill of divorce muſt be given to their Herodias, that they muſt bid defiance to every luſt, though it plead never ſo much delight or gain that it may ſtill be embraced; when they are informed, that they muſt watch, and pray, and walk with the greateſt care, and fervency, and circumſpection, that they muſt take the Kingdom of heaven with an holy violence, as it were by ſtorm, elſe they will fall ſhort and loſe the crown. Oh then they cry out, Theſe are hard ſayings; who can hear them?

Uſe 3. Of Exhortation. Since men die becauſe they will, Let me perſwade you to conſent that your wills may be renewed. Man has not a worſe enemy than his own will, until there be a change wrought in it. And that this change may be effected, obſerve theſe directions.

p. 261. Judge your ſelves becauſe of your natural perverſneſs; till ſenſible of this you cannot be in a right manner humbled. That thou haſt ſinned ſo much, ſo long, ſhould very much affect and afflict thee before God; but that thou haſt a will to ſin ten thouſand times more, were it not for the reſtraints of grace; nay, to ſin unto eternity▪ Oh, what confuſion and ſorrow ſhould this cauſe!

2. Study the deceitfulneſs of the Tempter and the VVorld; then your hearts will not be ſo forward to be taken with their baits, and to be …rawn away from God. The world is vain and vexing, and Satan is a lyar and a murderer, you have little reaſon to yield to either.

3. Set before your eyes the bleſſedneſs of life eternal, and the miſery of everlaſting death, that life may be choſen, and the way to it.

4. Be fervent in prayer, that the Lord according to his promiſe would give you a new heart, and work in you to will of his own good pleaſure, Ezek. 36. 26. Phil. 2. 13. And if he cauſe your hearts to deſire grace and glory, he will ſatisfie thoſe deſires he has raiſed in you; if he work in you to will and to do, notwithſtanding all oppoſition, p. 27you ſhall work out your own ſalvation, and an abundant entrance ſhall be adminiſtred to you, into the everlaſting kingdom. Thus of the ſecond Doctrine. The reaſon why men die, and die for ever, is becauſe they will.

Doct. 3. The third Doctrine follows. The Lord does call and call again upon ſinners to turn from their evil wayes and live. Turn ye, Turn ye, ſaith God in the Text. The buſineſs of Converſion is not a thing which man firſt thought of; nay, he would never think of it, or be perſwaded to it, if the Lord did not call after him, and make that call effectual. We read indeed in Scripture of ſenſible and awakened penitents, crying and begging to be turned; but theſe cryes are but as it were the Eccho's of God's voice and call that went before. In the handling of the Doctrine, I ſhall, Firſt, ſhew how God calls upon ſinners to turn to him. Secondly, VVhy he does it. Thirdly, Explain the nature of this Converſion or turning. Fourthly, conclude with Application.

In the firſt place, I am to ſhew, How God calls upon ſinners to turn to him. This he does ſeveral wayes.

1. He calls upon them from Mount Ebal. That was the Mount from whence the p. 28curſes were denounced; he tells them in his Word of the curſedneſs and wo of the unconverted's ſtate. He ſends the Law as School-Maſter to teach them a ſad Leſſon; that becauſe of their frequent tranſgreſſions, they are juſt upon the brink of eternal miſery; and his deſign is, that hereby they may be awakened and ſtopt in their deſtructive way, and not flatter themſelves with hopes of peace, though they ſtill walk on after the imagination of their evil heart.

This voice of the Lord by the Law is loud and terrible, uttered on purpoſe to rouze & ſtartle them that are dead aſleep. When the Law was delivered, There was a burning with fire, there was blackneſs, and darkneſs, and tempeſt, the ſound of a trumpet, and the voice of words, which voice they that heard, increated that the word might not be ſpoken to them any more; and ſo terrible was the ſight, that Moſes ſaid, I exceedingly fear and quake, Heb. 12. 18, 19, 21. And if the manner of the Law's delivery was ſo dreadful, much more dreadful will be the manner of the Laws execution upon thoſe by whom it has been violated? The fire and darkneſs at Mount Sinai were nothing in compariſon with the fire of Hell, and the p. 29blackneſs of darkneſs there. Upon the impenitently wicked the Lord has threatned to rain ſnares, fire and brimſton, and an horrible tempeſt, this ſhall be the portion of their c…p, Pſal. 11. 6. And truly this lecture of the Law is neceſſary, that we may attain to a true knowledge and underſtanding of ſin; and when we have been thus at the foot of Mount Ebal and Sinai, and have heard that ſin is the great hindrance of all ſorts of bleſſings, and loads us with curſes of all ſorts, both temporal and ſpiritual, and alſo everlaſting; this is the way to cure our unreaſonable doating upon it, and to make us fear and tremble becauſe we have given ſo much way to it.

2. God calls upon ſinners from Mount Gerizzim, to turn to him; from hence of old the bleſſings were …ounded forth. He not only gives them a ſight of wrath, as nigh at hand, while they continue workers of iniquity; but alſo he gives them a view of mercy afar …ff, which ſhall be brought neer them on condition their wickedneſs is forſaken. Upon the unrighteous man's forſaking of his ſinful ways and thoughts, mercy and abundant pardon are promiſed, Iſa. 55. 7. This call of the Goſpel from p. 30Mount Gerizzim, is like the ſtill voice after the ſtrong wind, the fire and the earthquake. How full of encouragement are thoſe words, Zech. 1. 3. Turn unto me, ſaith the Lord of Hoſts, and I will turn unto you, ſaith the Lord of Hoſts. And Hoſ. 14. 1. O Iſrael, return unto the Lord thy God, for thou haſt fallen by thy iniquity. Thou haſt deſtroyed thy ſelf, but in me is thy help found. I will heal thy back-ſlidings, and will love thee freely, though thou deſerveſt nothing but my anger and my hatred.

Satan, by tempting us to ſin, has taken away our bleſſing from us, yet we ought not to deſpond; for the Lord has more than one bleſſing. That which the firſt Adam forfeited, the ſecond Adam was ſent to reſtore, Act. 3. 26. God having raiſed up his Son Jeſus, ſent him to bleſs you in turning away every one of you from his iniquities. The Lord does take ſinners up, as it were, into mout Gerizzim; he ſhews them his Kingdom, and the glories of it; he tells them of his ſtore of bleſſings, of the ineſtimable benefits which his Son has purchaſed, juſtification, adoption, ſanctification, glory; and aſſures them, All ſhall be theirs, if they will but turn indeed. And truly theſe are other kind of offers, p. 31than Satan ever did, or can poſſibly make.

3. God calls upon ſinners to turn, by the moſt paſſionate pleadings and preſſing expoſtulations. His deſign in expoſtulating, is to make them ſenſible of their unreaſonableneſs in perſuing deceitful vanities, and fulfilling their defiling luſts, and refuſing to convert unto him, who both can ſanctifie them from their defilements, and ſatisfie them with his all-ſufficiency. He expoſtulates the matter with Judah, Iſa. 55. 2, 3. Why will you ſpend your money, for that which is not bread, and your labour for that which cannot ſatisfie? ſince upon your coming to me, the life of your ſouls, and the ſure mercies of an everlaſting covenant may be obtained.

The Lord pleads with the ungodly by the Miniſtry of the Word, after this manner. What! Though you are told of ſins deceitful, defiling and damnable nature; will you ſtill embrace and hold it faſt, to my diſhonour and your own deſtruction? Though you are forewarned of the heat and heavineſs of my anger, will you not flee from it? though you are informed ſo often how little Hell will be for your eaſe, will you needs run thither, and burn there for ever? though you are told of a Kingdom that cannot be moved, will not you p. 32be moved with deſire after it, will you not be perſwaded to ſtrive for it? Are grace and glory of no worth at all? Is not a Saviour to be prized by them, who by ſin have enſlaved and loſt themſelves, and are in danger of being loſt unto eternity? Conſider theſe things, and ſhew your ſelves men, O ye tranſgreſſors. Thus the Lord pleads, that he may prevail with ſinners, for their own good.

4. God calls upon ſinners to turn, by the examples of others, and by the voice of the rod upon themſelves. The ungodly are very prone to obſerve bad examples, that they may imitate them; but 'tis their duty to take notice when exemplary puniſhments are inflicted upon them, that they may be afraid to follow them in wickedneſs any longer. When we behold others plagued for the ſins which we are guilty of, the Lord bids us to ſee the heinouſneſs of our own iniquities, in the ſtroaks which others have felt before our eyes. And we may juſtly expect, that like ſins will have like ends, if there be a continuance in provocation. Examples are purpurpoſely ſet before us, that we may not luſt▪ after evil things, 1 Cor. 10. 6. that we may be admoniſhed to turn out of thoſe p. 33paths, which have led others to ruin.

But eſpecially when the rod does fall upon our own backs, God calls upon us in a more perceivable and ſenſible way to turn to him: The deſign of the rod is to imbitter ſin, both to the fleſh and to the conſcience; and that it may not any longer be imagined delightful, which is the procuring cauſe of every ſtripe that is endured. The rod has a voice as well as the Word, which 'tis our wiſdom to hear: When affliction is laid upon the ſinners …oyns, by it the Lord ſpeaks ſuch kind of …anguage, Jer. 2. 17. Haſt thou not procured …his unto thy ſelf by ſin? to turn from thine …niquity is to conſult thine own eaſe; let the …ain of the rod (which yet is nothing to the …ains of Hell) convince thee, that ſin is not …o be admired for its pleaſure; at preſent thou art only chaſtized with whips, but if thou ar… …ncorrigible, and ſinneſt yet more and more, aſſuredly at laſt thou ſhalt be laſhed with ſcor…ions.

5. God calls upon ſinners to turn to him, by the internal voice and motions of his Spirit. The Spirit often ſuggeſts concerning the ſinful and falſe way. This is …ot the way, and therefore turn out of it; but concerning the way of holineſs, which p. 34leads to God. This is the way, therefore turn into it, and without declining walk i… it, Iſa. 30. 21. All the other Calls will be to little purpoſe, unleſs the Spirit do accompany them. Without his conviction, th… denunciation of curſes will not awaken Without his illumination, the bleſſing profered will be undervalued. Withou… his ſetting an edge upon them, the moſ… pathetical expoſtulations will not hav… the leaſt efficacy to perſwade; the loude… word will be no more regarded, than if i… were a whiſper. Unleſs the Spirit joy his teaching and inſtruction, the rod wi… be mute and inſignificant; nothing wi… be learned either by perſonal affliction… or by National judgments. 'Tis dangerous therefore to be heedleſs of, and reſi… the holy Ghoſt, ſince the efficacy of a… depends upon him.

There is a twofold Call of the Spirit more commune, and more ſpecial.

1. More commune; and ſo, many a… called, which never are throughly converted. 'Twas the commune work of th… Spirit which made Felix tremble; whic… brought Agrippa within a ſtep of Chriſtianity, and cauſed Herod to do many thing… Multitudes of unregenerate ones have fe… p. 35the waters ſtirr'd, the holy Ghoſt moving them to converſion, and readily profering his aid and aſſiſtance; and perhaps for a while they have been led by him: But then ſome luſt or vanity they refuſed to let go, which he has bid them to abandon; they would not turn their ſpiritual ſloth into ſerious diligence about the concerns of their immortal ſouls; and ſo by diſregarding of his motions, ſlighting of his help, they have made the Spirit to go away in grief, that came in love to work upon them.

2. There is a Call of the Spirit, which is more ſpecial and efficacious; and when he thus moves them to turn to God, ſinners are not only almost, but perſwaded altogether. Now the Method of the Spirit in working on thoſe who are indeed made Converts, is much to be obſerved.

1. Thoſe whom the Spirit calls effectually, he convinces of ſin, Joh. 16. 8. He ſets the Law before them, and he himſelf is the Laws Interpreter; and by his Commentary on it they are made to ſee, that the Law forbids not only the breakings forth of ſin at the lips, and in the life, but alſo the inward luſtings and riſings of ſin in the heart. And when the Law thus p. 36comes, Oh! how does the offence abound! The Spirit ſets their iniquities in order before their eyes, and holds their eyes waking to behold them. The Book of Conſcience is opened, and how many tranſgreſſions are preſently beheld there regiſtred? And if upon dipping into this book, ſo many abominations do appear, what an innumerable multitude are down in the book of Gods remembrance? Though ſinners may not conſider it, yet God remembers all their wickedneſs, Hoſ. 7. 2. This the ſoul layes to heart; Innumerable evils compaſs him about, (as David ſpeaks) his iniquities take hold upon him, Pſal. 40. 12. when he lyes down, they lye down; when he riſes, they riſe with him; wherever he goes or is, they continually dog and haunt him.

If the ſinner have been notorious, how hideous and horrid will ſin appear to him, when all pleas and excuſes are ſilenced, when the painted viſour is pull'd off, and it is ſeen by him in its native complexion? drunkenneſs, uncleanneſs, oaths, profane jeſting, greedineſs after the world, will no longer then be made light of. Theſe and ſuch like, before ſeemed to have nothing of danger, much of delight and pleaſure; but after conviction, their deceitful p. 37and damnable nature will be as evident as the Sun at noon-day.

And though the ſinner has been free from the more groſs pollutions of the world; yet enough ſhall be ſhewed him to cauſe him to conclude himſelf a Wretch, and in a loſt eſtate. What! are all his omiſſions, or mocking of the jealous God, by heartleſs performances, nothing? Is his miſpence of time and regardleſsneſs of eternity, nothing? Is his delighting in creatures and vanity, and the things of the world, and loving theſe more than God, and Chriſt, and glory, but a ſmall matter? Theſe are heinous ſins, which yet the more civilized are to be charged with.

This conviction of the Spirit is ſtrong and laſting, wears not off till the ſinner is brought quite home. Actual tranſgreſſions with their aggravations lye heavy; and original ſin, which is the fountain whence …ne other flow, is diſcover'd. And in this …ountain there is enough to feed ten thou…nd times more ſtreams than have iſſued …rth. David is not only convinced of the …urder and adultery he had committed, …ut is made to trace theſe ſins to the Well…ad, the original corruption of his na…re, Pſal. 51. 5. and the ſight of this, p. 38how much did it tend to his humiliation?

Finally, this conviction is not only of ſome acts of ſin, but of the badneſs of the ſinners ſtate; he is made to ſee himſelf becauſe a child of diſobedience, therefore alſo a child of wrath. And without cavilling, all is yielded to and acknowledged; with ſuch evidence is this conviction of the Spirit.

2. Thoſe whom the Spirit calls effectually, he works fear in them. The ſpirit of bondage to fear goes before the ſpirit of adoption. Of theſe fears and terrors there are degrees indeed, yet ſuch a meaſure is wrought in all towards whom the Lord has deſigns of love; as to make them reſtleſts in a natural eſtate. Carnal ſecurity is one of the firſt things that is ſtruck at by the Spirit; he bids the ſoul awake, and lets him know that while he ſleeps in ſin; 'tis much more hazardous, than if he ſlept upon the top of a Maſt.

Well may the ſinner be afraid; wrath armed with irreſiſtible and almighty power, he has engaged againſt himſelf: And who can ſtand before Gods indignation? who can abide the fierceneſs of his anger? Nah. 1. The curſes of the Law have a dreadful ſound in the ſinners ears; and becauſe p. 39threatned, damnation will not ſlumber long; the propinquity and neerneſs of ſuch great evils raiſes fear exceedingly. His aſſent is ſtrong; and in his mind he now foreſees the Lord Jeſus revealed with his mighty Angels in flaming fire, ready to take vengeance on them that know not God and diſobey the Goſpel, and to puniſh them with everlaſting deſtruction, 2 Theſ. 1. 8, 9. And on thinks he with himſelf, how terrible will it be, to be of the number of them who ſhall call to the rocks and mountains to fall upon them, that they may be hid from the face of him that ſits upon the throne, and from the wrath of the Lamb! This cauſes him to make an halt in his wicked courſe; he dares not ſtill ruſh into ſin, as the horſe ruſhes into the battel.

3. Thoſe whom the Spirit calls effectually, he raiſes grief and ſorrow in them, becauſe of their ſin and miſery. They ſee what they have done againſt God, againſt themſelves; and this makes their ſpirits troubled. This is that being weary and heavy laden (which the Scripture ſpeaks of) that is in thoſe whom Chriſt calls to come to him, that they may find reſt unto their ſouls, Mat. 11. 28, 29. There was a voice heard upon the high places, weeping and ſupplication p. 40of the children of Iſrael; becauſe they had perverted their way, and had forgotten the Lord their God; and this went before their cloſing with his invitation to return, Jer. 3. 21, 22.

The ſinner by the Spirit is made to behold the ſadneſs of his caſe, the evil of his ſin, how miſerably he has been deceived by his luſts and Satan; and ſo his own folly in yielding to them. How does he now accuſe and condemn himſelf? His heart is grieved, he is pricked in his reins, becauſe he has been ſo fooliſh and ignorant, ſo like a beaſt before God, Pſal. 73. He wiſhes a thouſand times, that temptations had been reſiſted, and that ſin had never been committed. I ſhall repreſent the workings of the ſinners heart in this Proſopopoeia. O wretched as I am, What have I been doing all my dayes! Was this the end I was made for, to undo my ſelf? Was there no better employment to be found, than to ad ſin to ſin, and ſo to treaſure up wrath againſt the day of wrath? How much time have I miſpent, and what pains have I taken to make my ſelf miſerable! Ah fooliſh ſelf-deſtroying wretch! Doſt thou not ſee how far thou art gone in the broad way; how long ſin has made a meer ſlave of thee; and how bitterly thou haſt provoked the p. 41Lord to anger? Oh that my head were waters, and my eyes fountains of tears, that I might weep day and night! The damned will weep and wail for ever, and ſhall not I mourn and weep that have ſo highly deſerved to de damnned? Well may I be troubled, and bowed down greatly, and go mourning all the day long. Thus the ſinner grieves and bemoans himſelf; and carnal company, ſenſual pleaſures, worldly diverſions cannot drive away this ſorrow; none but he who broke the heart, is able to bind up the wounds of it.

4. Thoſe whom the Spirit calls effectually, he cauſes to deſpair in themſelves. They are made to perceive, that they have no power to raiſe themſelves out of thoſe depths of ſin and miſery which they have plunged themſelves into; and as they are unable to help themſelves, ſo they ſee that they are utterly unworthy to be helped. God may juſtly ſuffer them to lye where they are fallen; and ſhould he deal thus, they would fall lower and lower till fallen paſt recovery. The ſinner may have recourſe to his duties, hoping by theſe to make amends to God, for what he has done amiſs; but he is made to ſee, that his beſt duties have ſo much p. 42ſin mingled with them; that were it not for Chriſts righteouſneſs and interceſſion, they would be a meer abomination. Now he is beaten off from his own bottom, he has no confidence in the fleſh (as the Apoſtle ſpeaks) Phil. 3. 3. He can do nothing of himſelf; he can claim nothing as his due to be done for him, but he muſt be beholding to grace for all.

Upon this he cryes out of the depths unto the Lord, Pſal. 130. 1. he perceives himſelf ſinking, and cryes, Lord ſave me, or I periſh. I am at the brink of the bottomleſs pit, and in I ſhall fall, unleſs the hand of mercy catch hold of me. He begs with Ephraim, Turn thou me, and I ſhall be turned. And as the evil of ſin is preſented to his view, ſo the goodneſs of God is in ſome meaſure by the Spirit diſcovered; and therefore he deſires to be converted, not only upon neceſſity, becauſe elſe he would be extreamly and eternally miſerable; but alſo upon choice, becauſe this is the way unto the trueſt happineſs. And theſe deſires to be turned, are as it were the firſt breathings of the new creature. Thus have I ſhewed the manner of the ſpirits operation in thoſe whom he calls effectually to turn to God; as alſo the ſeveral other wayes how p. 43the Lord calls upon ſinners to converſion; moſt whereof prove ineffectual, becauſe thoſe that are called are deaf, diſobedient, and gainſaying.

My work in the ſecond place, will be to lay down the reaſons, Why God does thus call the children of men to turn from their evil wayes and live.

The reaſons are ſuch as theſe.

1. Hereby he ſhews his gracious nature, that he delights not in the death and deſtruction of his creatures. Indeed death will be inflicted on them upon their obſtinate continuance in evil; but the ſhewing mercy and giving life, is the thing that pleaſes God; therefore he calls the moſt obdurate to converſion.

2. The Lord calls us to turn, that hereby he may inform us of our duty. We may underſtand from hence that 'tis our duty to go aſtray no longer, but to come to our Fathers houſe with ſpeed; and by the preſſing frequency of the calls, our obligation to this duty is vaſtly heightned. And truly the diſregarding of our duty in this particular, and the great engagements to it; our refuſing to Turn, will do us more harm, than all our other ſins. All our other ſins, upon our converſion, would p. 44be abundantly pardoned; but as long as we continue unconverted, not one is forgiven, the guilt of all does lye upon us, and we aſſuredly do lye under wrath.

3. The Lord calls upon us to Turn, to ſhew that our turning to him will not be in vain. Though ſin has very much abounded, yet there is not only a poſſibility, but a certainty upon our returning, of our being graciouſly received and embraced. And this is matter of great encouragement unto a ſoul who lies under the apprehenſions of ſin and wrath. Hark what language is ſpoken unto Judah! Jer. 3. 1, 5. Behold thou haſt ſpoken and done evil things, as thou couldſt, thou haſt play'd the harlot with many lovers; yet return again to me, ſaith the Lord. This call evidently ſhews that their tranſgreſſions though multiplied exceeding (if now they would but turn unfeignedly) ſhould not be a bar to ſhut againſt them the door of mercy.

4. The Lord calls upon us to turn, to intimate 'tis from himſelf, we muſt have power and ſtrength to turn in truth. The precepts and exhortations in Scripture, to convert, to repent, to believe, to ſtand faſt, and ſuch like, are not delivered, that from hence we might conclude we have power p. 45in our ſelves, to do what we are commanded and exhorted to; but they are delivered, that we might turn theſe precepts into prayers: For inſtance, when we hear the command, to believe, it ſhould make us cry out with the ſick childes Father in the Goſpel. Lord, help my unbelief. When we hear the command, to caſt away every tranſgreſſion; it ſhould make us beg with David, Order my ſteps in thy word, and let not any iniquity have the dominion over me. When we hear the command, to turn; it ſhould make us to uſe the language of that penitent, Jer. 31. 18. Turn thou me and I ſhall be turned; for thou art the Lord my God.

5. The Lord calls upon us to turn, to leave the obſtinate without excuſe, who will not turn, who will not come to Chriſt that they may have life. Of Iſrael he ſaith, All the day long have I ſtretched forth my hand to a diſobedient and gainſaying people, Rom. 10. ult. but this their diſobedience rendred them without apology. When the unconverted fall into God's revenging hands, they are the leſs to be pitied, they can have nothing to plead; becauſe Gods ſtretching forth his hands, by way of invitation, in the Goſpel was in vain. Theſe ſinners againſt p. 46their own ſouls, whoſe neck is like an iron ſinew, who will neither be terrified by menaces, nor mollified by the expreſſions of the greateſt kindneſs and mercy; when they are ſummon'd to the bar, how will they be ſtruck ſpeechleſs, having not one word to ſay, againſt their own condemnation! They were called unto grace and glory, but they would not hearken. They were told of their danger, but they would not ſeek to prevent it; they were informed of the wayes of ſin; and were dehorted from it; nay wooed and intreated with the moſt paſſionate earneſtneſs, not to be cruel to themſelves, by giving way to ſuch a curſed thing; yet they would not conſent to be freed from ſin, and become the ſervants of righteouſneſs. And ſurely their mouths muſt needs be ſtopped; or if they ſay any thing, when ſentence is paſſed upon them, it muſt be, to ſide with the juſtice of God againſt themſelves, to acknowledge the equality of his wayes, the inequality of their own.

6. The Lord calls upon us to turn, that thoſe who are ordained to eternal life may be effectually wrought upon, and prevailed with to turn indeed. We read that the Goſpel was preached both to the Jews and to the p. 47Gentiles, and as many as were ordained to eternal life believed, Act. 15. 48. And the truth is, 'tis much for the ſake of the Elect, who are ſcattered up and down among the multitude, that the call to turn is ſo general as it is. Hereby thoſe whom the Father has given to Chriſt are brought home; and coming home how welcome are they? Joh. 6. 37. All that the Father giveth me ſhall come to me; and him that comes to me, I will in no wiſe caſt out. So much for the reaſons why God calls upon ſinners to turn.

In the Third place, I promiſed to explain the nature of this converſion or turning. And I find the Apoſtle does give a notable and full deſcription of it, Act. 26. 18. where he calls it, A turning from darkneſs unto light, and from the power of Satan unto God. Hence we gather that converſion lyes in four things.

1. In being turned from darkneſs.

2. In being turned unto light.

3. In being turned from the power of Satan.

4. In being turned unto God.

1. Converſion implies a being turned from darkneſs. As darkneſs was upon the face of the deep, till God ſaid, Let there be light, p. 48Gen. 1. 2. So truly, darkneſs overſpreads the ſoul of a natural man, till he is enlightned from above. Believers are delivered from the power of darkneſs when tranſlated into the Sons Kingdom, Col. 1. 13. which ſhews that ſometimes they were in darkneſs as well as others; and this darkneſs is ſaid to have a power, a power to hold, a power to blind, a power to ruin; ſo that there is a neceſſity of being delivered from it. Now there be ſeveral kinds of darkneſs, from which they are made free.

1. Converts are turned from the darkneſs of ignorance. No longer are they contented to be ignorant of the way to ſalvation, but are made inquiſitive what they muſt do to …e ſaved. They are informed about the doctrine of Chriſt, and are made to underſtand what believing and repenting mean. They know that ſin is to be ſorrowed for, as the worſt of evils, and that God is the chiefeſt good; and that he ſo loved the world, as to give his only begotten Son, that whoſoever believes in him ſhould not periſh but have everlaſting life, Joh. 3. 16. They are made to know that Chriſt is to be received by faith, and that there is not ſalvation in any other, and that 'tis in vain p. 49to expect any thing from him as a Saviour, unleſs there be a conſenting to obey him as a Lord. Theſe and ſuch like truths are no longer hid from them. They are ſenſible now of the miſchief and danger of ignorance; 'tis therefore their deſire to have it in a greater meaſure removed; and they follow on to know the Lord.

2. Converts are turned from the darkneſs of unbelief. The Spirit does work a perſwaſion in their hearts, of the certain truth of whatever God has revealed in his word. They dare not any longer make the Lord a lyar, by not crediting what he has recorded. They believe, and admire, and acknowledge the Myſtery of God, and of the Father, and of Chriſt, Col. 2. 2. Heretofore their unbelief did hide the Goſpel from them; and concluded them in a loſt eſtate; they ſaw not the Majeſty of the Word, they were not taken with the treaſures of wiſdom and grace, which are there revealed; neither were they awakened by the terrors, with which the Word abounds againſt ungodly ones. But now the vail is taken away, and they aſſent to, and are affected with what the Goſpel ſpeaks to them. They believe that God is in Chriſt reconciling the world unto p. 50himſelf, not imputing their treſpaſſes to them. And that being juſtified by his blood, they ſhall be ſaved from wrath through him, Rom. 5. 9. They believe that ſin is deadly, and the world a cheat, and that ſolid and eternal happineſs is to be found in God; therefore they leave a ſhadow to embrace that which is ſubſtantial.

3. Converts are turned from the darkneſs of prejudice. Prejudice raiſes a ſtrange kind of miſt before the eyes, which hinders the light of truth from ſhining into the mind. The Jews prejudice againſt Chriſt, was one great thing that blinded them; a principal impediment to their embracing of the Faith. Satan endeavours to fill the ungodly with theſe prejudices, and to keep them up; becauſe by theſe his Kingdom is very much upheld. Sometimes ſinners are prejudiced againſt holineſs, as if it were a diſgrace; whereas it being the glory of the Divine Nature, certainly 'tis the greateſt honour and perfection which the rational creature is capable of. Sometimes holineſs is lookt upon as needleſs; and yet the Scripture affirms, that none ſhall ſee the Lord without it. Sometimes the carnal heart riſes againſt holineſs, becauſe it imagines, that nothing p. 51of delight and pleaſure is conſiſtent with it; whereas indeed by being converted unto God our joy is not loſt, but only changed. The Kingdom of God is not only righteouſneſs, but alſo peace and joy in the holy Ghoſt, Rom. 14. 17. whereas the joy before was poor, and low, and bruitiſh, and defiling, being mixed with many ſecret grudgings of conſcience, and miſgivings of heart: Now upon converſion, the joy is pure, angelical, ſatisfactory, and an earneſt of thoſe pleaſures which will be for evermore, Pſal. 16. ult.

Neither is this unreaſonable prejudice only againſt the wayes of holineſs, but alſo againſt the publiſhers of theſe wayes. There was a prejudice againſt Elijah, as if he had been a troubler of Iſrael; againſt Jeremiah, as if he had been unfaithful to the State, and a ſecret friend to the Chaldeans; againſt the Apoſtles, as if they had been intolerable diſturbers, that had turned the world upſide-down. And truly the treaſure oft-times is diſregarded, though of ſuch ineſtimable value, becauſe of the veſſel in which 'tis brought.

But when any are turned, the miſt of prejudice is immediately ſcattered. Then ſtrict doctrine will go down, which before p. 52was nauſeated, and made the heart to riſe againſt it; then a ſervant of Chriſt will be eſteemed and obeyed, that before was lookt upon as the filth and off-ſcouring of the world, 1 Cor. 4. 13.

4. Converts are turned from the works of darkneſs. Theſe works are caſt off, Rom. 13. 12. No known preſumptuous ſin is allowed of; they perceive the fruitleſsneſs of their former wayes, and therefore now are aſhamed of them, Rom. 6. 21. Formerly they went on ſecurely in ſin, becauſe they knew not whither they were going; but now they perceive the tendency of theſe works of darkneſs, even unto blackneſs of darkneſs for ever; and ſo they are made free from ſin; that is, from ſins ſervitude, and become the ſervants of righteouſneſs. Sin may plead hard againſt its being caſt away; but its pleas are all invalid.

The gainful ſin does thus plead for it ſelf: I have raiſed thee from a mean to an high degree, I have filled thy bag, and furniſhed thy Table. By me thou haſt gotten a fair eſtate, who elſe wouldſt have been little differing from a beggar. And what ſhall I now be caſt off having been ſo beneficial, and yielded ſo much advantage? But the Convert has enough to reply to ſuch a plea. p. 53Whatever he has gained unjuſtly he muſt reſtore; and if he had truſted in God, and done good, he would have fared better; the Mammon of unrighteouſneſs is attended with a curſe. And all the while he thrived in a wicked way, he was deſtitute of the true riches; and 'tis a wonder, by ſuch diſhoneſt gaining of the world, he loſt not his ſoul long ago. Now therefore he is reſolved againſt ſinful gain, leſt e're he is aware; God, and Chriſt, and his ſoul be loſt beyond recovery.

The pleaſing ſin alſo is not without arguments, for its being cheriſhed; I have pleaſed thy fleſh, and rejoyced thy heart; I have made dayes and nights to paſs unſenſibly away, I have gratified thy ſenſes, and made thy tongue to ſing for joy; I have ſtupified and laid that Fury called conſcience, when it has begun to ſtir and torture thee; I have chaſed away thy cares, and made thee to forget thy ſorrows. Time was when the very thoughts of me were delightful, and I was embraced as a darling; and why ſhould I now be baniſhed and killed, as if I were an enemy? Is affliction of ſoul, and brokenneſs of heart, to be preferred before the ſweetneſs I was wont to afford thee?

But the Converts ear is deaf unto ſuch p. 54Syren-melody; one word is enough to daſh and anſwer all, That the pleaſures of ſin are but for a ſeaſon, Heb. 11. 25. but the pains of Hell (which without converſion are ſure to follow) will never have a period, nor be in the leaſt mitigated. The rich man who had lived jocundly, fared deliciouſly every day, when he was caſt into the flames, begged but for a drop of water, and 'twas denied him. Therefore the works of darkneſs are caſt off by the Convert, the pleaſure of theſe works is nothing comparable to the pain, nor the gain to the loſs, which will ſpeedily follow.

2. As this converſion implies a being turned from darkneſs, ſo alſo a being turned unto light, Eph. 5. 8. For ye were ſometimes darkneſs, but now are ye light in the Lord, walk as children of light. And ſo 2 Cor. 4. 6. God who commanded the light to ſhine out of darkneſs, hath ſhined into our hearts, to give the light of the knowledge of the glory of God, in the face of Jeſus Chriſt. This light has a threefold property, to diſcover, to direct, to operate.

1. This light diſcovers: The Apoſtle tells us, whatever does make manifeſt is light. The Convert ſees what he never ſaw before. There may be many toads, and ſerpents, p. 55and other loathſom and hateful creatures in a dungeon, but till the light ſhine in, theſe are not perceived; the breaking in of light diſcovers them: And ſo in the heart of man many impure and noyſom luſts have their abode; but they are not indeed acknowledged, neither are they any annoyance, till the light does make them manifeſt. The Convert ſees his ſin, his ſhame; he is ſenſible of the plagues of his own heart, and the abſolute neceſſity of a cure. His intereſt likewiſe is diſcovered to him; and that is in ſeeking firſt the Kingdom of God and his righteouſneſs, in ſecuring his ſoul, which is of far greater value than the world, in minding the one thing needful, that good part which can never be taken away.

2. This light directs. It guides thoſe who are turned into the way of peace and truth. The Lamp of the Word (the Spirit joyning with, and teaching by it) ſhews which are the perverſe and crooked paths, to the end, that theſe may be ſhunned and avoided; and it alſo directs into thoſe wayes which are pleaſing unto God, and pleaſant in themſelves; and moreover, ſo exceeding ſafe, that rone ever miſſed of heaven, that continued to tread in them. p. 56We are directed to believe and to obey; and where faith and obedience are linked together, the off-ſpring of that conjunction will moſt certainly be glory, honour, and immortality.

3. This light operates in a powerful manner. 'Tis ſuch a light as has heat along with it. Converts were before told of the evil, the folly of ſin; but now they ſee this by another light, and their hearts are warmed with indignation againſt it. They ſee ſin, ſo as to be deeply affected; they ſorrow for it, and abhor it. They were before informed of the mercy and alſufficiency, and other perfections of God; but now they have ſuch a view of his glory in the face of Chriſt, as that the fire of love is enkindled, and that love does put them upon labour. When Caleb had ſeen the good Land of Promiſe, he was very eager to go up at once and poſſeſs it, Num. 13. 30. And truly, when this light has made a diſcovery of the celeſtial Canaan, and directed Converts how to get thither: Oh! what watching, whatpraying, whatreſiſting, what ſtriving, what ſtorming will there be?

3. This Converſion implies a being turned from the power of Satan. He is the Spirit that works and rules in the children p. 57of diſobedience, Eph. 2. 2. and has poſſeſſion of them till converted; but then he is caſt out, and his ſtrong holds are thrown down. And oh! conſidering the Devils hatred, his power, his ſubtilty; what mercy is it to have the cords, whereby he led us captive at his pleaſure, broken? Three things are comprehended in being turned from the power of Satan.

1. Thoſe who are converted are freed from Satans dominion. His uſurped authority they have wiſdom and grace to reſiſt. The promiſe made to them who are not under the Law, but under grace, is this, That ſin… ſhall not have the dominion over them, Rom. 6. 14. And this neceſſarily implies, that Satans dominion ſhall be deſtroyed, for 'tis by the power of ſin he holds it. The net is now broke, and the ſoul eſcapes as a bird out of the ſnare of the Fowler. The unconverted ſinner, what a ſlave to Satan is he? If the Devil ſay to him go, he goes; nay, he runs, though it be to his own ruin. The Devil can but ask and have. The ſinners time and members, nay and his ſoul too, he can have upon demand; but the Convert draws nigh to God, and is ſo ſtrengthned by the grace of God, that inſtead of being commanded p. 58by Satan, he compels Satan to flee from him.

2. Thoſe who are converted, lay aſide the work of Satan. They are aware how baſe and injurious, both to God and their own ſouls the devils employments are, and there is a better work than His; namely the work of the Lord, which they labour in, and in the doing of which they cannot too much abound.

3. Thoſe who are converted, Satans baits become deſpicable to them. 'Tis by means of theſe the devil is ſo powerful. The God of this world does make great uſe of this world, to bewitch and enſnare the children of men. Senſual delights he exceedingly magnifies, ſumptuous fare, coſtly apparel, credit among men, pleaſant recreations, he ſuggeſts, How happy will theſe make you. He tells ſinners of the worth of ſilver and gold, and often through the burning-glaſſes of their eyes, endeavours to ſet their hearts on fire by beauty. But the Convert, by the eye of faith, looks higher than theſe things. He is made to ſee the vanity of the creature. He has had impreſſions of divine diſpleaſure, and then the world has appeared an empty bubble, and inſignificant cypher. p. 59His conſcience was wounded, and when wounded, alas! it was Nullis medicabilis herbis; not to be cured by any or all the things the world could give him.

The Convert has been made to look upward, and there perceives more durable riches, more laſting pleaſures than the world can brag of; and ſo not the things which are ſeen, but the things which are not ſeen, he is taken with. Though he is in the world, yet he looks beyond it. Moſes having reſpect to the recompence of reward, refuſed to be called the ſon of Pharoahs daughter, and ſlighted the pleaſures of ſin, and all the treaſures which were in Egypt.

4. This Converſion as it implies a being turned from the power of Satan, ſo a being turned unto God. Turn to me, ſaith …e Lord of Hoſts, and I will turn to you, ſaith the Lord of Hoſts, Zech. 1. 3. As it is in Kings Courts; many that come thither, buſie themſelves in beholding the curious hangings and the pictures which are there; but the wiſe Stateſman minds not theſe; his buſineſs is with the King himſelf. In like manner, while moſt of the Creation are taken up wholly with the beholding, and admiring, and purſuing this, and that, and t'other vanity; the p. 60Convert (who ſhews himſelf herein to be truly wiſe) approaches and has recourſe to God, who made theſe things, and can make him more happy, than theſe are able.

Now when the ſinner turns to God, he looks upon him under a threefold notion, As a Lord, as a Father, as his ultimate end.

1. The Convert eyes God as a Lord. He owns his Soveraignty, and ſubmits himſelf unto his Scepter. Other Lords indeed in times paſt have had the dominion over him, Iſa. 26. 13. but now his reſolution is fixed and peremptory to own no other Lord but God alone. His will ſtoops unto, and complies with the will of God; when his natural inclination towards any thing is moſt vehement, if the Convert be informed, That God by that thing will be diſpleaſed; that's enough to ſtop the current of his deſires. The teſtimonies of the Lord he takes as a rule to order his converſation by. And when he hears that God has commanded him to keep his precepts diligently, his heart preſently ſends forth an eccho back again unto that command, Oh that my wayes were directed, that I might keep thy Statutes! Pſal. p. 61119. 4, 5. He dares not any longer preſumptuouſly commit the evil which the Word forbids, nor omit the good which the Word commands. Failings and infirmities there are, and will be. In many things (ſayes the Apoſtle) we offend all. But this evil, that is preſent with the Convert, is a burden to him; and the Law of God is approved and conſented to, and delighted in, as holy, juſt and good. The Convert (which does diſtinguiſh him from an hypocrite) is far from wiſhing that the Law were leſs holy, and that it would allow a liberty to ſin; but he wiſhes that his heart and life were more holy, and to this Law more and more conformable.

2. The Convert eyes God as a Father, or as willing to become his Father in Chriſt Jeſus. 'Twas truly ſaid by one of the Ancients, Tam Pater nemo, tam puis nemo; none ſuch a Father as God, none ſo full of fatherly affection; he has ſufficient ſtore to ſupply all the needs of all returning Prodigals; and he is far more willing to impart of this ſtore, to them which ſee their need, and ask, than earthly Parents can be to give bread unto their hungry children, Mat. 7. 11. This is p. 62great encouragement to returning. Thoſe Parables of the loſt ſheep, the loſt ſilver, and the loſt ſon, were uttered to this end to hearten ſinners to come home to God, Luke 15. The man rejoyced when he had found his ſheep, the woman when ſhe had recovered her piece of ſilver: That kind father, though neceſſity drave his childe home, being ready to periſh in the far Country; and though he came in rags, having waſted all his ſubſtance in riotous living; I ſay, that kind father, as ſoon as ever he ſaw his ſon, ran to him, had compaſſion upon him, embraced him, kiſſed him, cloaths him, adorns him, makes a feaſt for him; and how glad was he that the loſt child was found, that the dead ſon was alive again!

Surely, we may conclude, that God is willing to receive thoſe that being ſenſible they have ſinned, and perverted that which is right, and it has not profited them, Job 33. 27. do with their whole heart return to him. 'Tis true, the Converts ſins and unbelieving heart together, do fill him many times with doubts and fears. He remembers God and is troubled, becauſe he has ſo bitterly provoked him; he is afraid to call him Father, and p. 63very much doubts of being received; but then again faith and hope are encouraged by ſuch kind of promiſes as that which you read of 2 Cor. 6. 17, 18. Touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye ſhall be my ſons and daughters, ſaith the Lord Almighty.

3. The Convert eyes God as his ultimate end; that God may be glorified, that God may be enjoyed is his deſign in turning. The ſinner is ſenſible, that while unconverted, he liv'd to the diſhonour of him that gave him life, and in whoſe hand his breath is. Now therefore he has the more zealous deſires to walk worthy of the Lord unto all pleaſing, being fruitful in thoſe works, which are to his praiſe. Before he ſought himſelf, he ſought his own things; he had no higher aim than to gratifie his worldly and fleſhly inclinations, with what his carnal and corrupted mind judg'd to be ſuitable; and ſo himſelf were but profited and pleaſed, he cared not how much the Lord were injured and provoked. But now he is of another mind, he carries on the ſame deſign that Angels do, that Chriſt did; namely, to honour and pleaſe the God of p. 64glory. And not only in his ſpiritual actions, does he aim at this, but alſo in his civil and natural actions and recreations, which hereby become ſpiritualized; he ſeriouſly minds that of the Apoſtle, 1 Cor. 10. 31. Whether therefore ye eat or drink, or what ever ye do, do all to the glory of God. And now he lives like a creature, like a ſon; before he lived like neither, while he lived only to himſelf.

And by thus glorifying of God, the Convert takes the right courſe to enjoy him. He looks upon God as the beſt portion, and therefore pitches upon him. Let the men of the world take the things of the world, if they pleaſe; let them purſue after bubbles, let them toyl and vex themſelves, for that which when gotten will prove only a further vexation. My ſoul ſeek thou only after God; he alone deſerves thy ſeeking; he alone, when found, can ſatisfie thee to the uttermoſt. That's now his language.

Nothing ſhort of God will content the Convert; wealth cannot do it, credit, ſenſual delights cannot do it; nay, Ordinances themſelves are but like empty breaſts, and broken ciſterns, unleſs communion with God be enjoyed in them. He prayes for God, he hears for God, he p. 65faſts for God, he comes to the table for God. Earth is like Hell, when God is abſent; and Heaven he judges, would not be Heaven if God were not alwayes preſent. Thus have I ſhewed wherein converſion lies, in being turned from darkneſs to light, and from the power of Satan to God.

I ſhall add a word or two further to manifeſt through whom it is that ſinners muſt turn to God, if they would be received. And the truth is, 'tis through Chriſt alone. The Apoſtle plainly affirms, That through him both Jews and Gentiles have acceſs by one Spirit unto the Father, Eph. 2. 18. And our Lord in expreſs terms ſayes, Joh. 14. 6. I am the way, the truth and the life; no man cometh unto the Father but by me. 'Tis impoſſible that ſuch guilty and polluted creatures as we have made our ſelves by ſin, ſhould ever be accepted before a juſt and holy God, without a Mediator. Hence it follows, there is a neceſſity we ſhould look unto Jeſus (as the Apoſtles phraſe is) in whom God is reconciling the world unto himſelf, 2. Cor. 5. 19. elſe we ſhould not dare to approach, but flie away for fear of being (as we deſerve to be) conſumed.

p. 66Now when we look unto Jeſus the Mediator, we muſt look upon him as our Righteouſneſs, as our Advocate, as our Helper.

1. We muſt look upon Chriſt as our Righteouſneſs. This is the Name whereby that branch that ſprings from David is called, The Lord our Righteouſneſs, Jer. 24. 6. There is no coming unto God without ſome righteouſneſs or other. Our own righteouſneſs is like filthy rags; and becauſe rags, 'tis not able to cover us; becauſe filthy rags, it cannot adorn or commend us. Therefore we muſt look unto Jeſus to be made righteouſneſs to us, that for the ſake of his obedience and ſufferings in our ſtead, our ſins may be forgiven, and our perſons may be accepted in the ſight of God. The righteouſneſs of Chriſt, which is imputed to believers, is ſo every way perfect and ſufficient, that the pure and piercing eye of God can …ſpy not the le…ſt ſtaw or defect in it. If therefore we are covered with this, none of our ſins will appear againſt us, or be laid to our charge. Chriſt hath died, and upon his death God doth juſtifie. Who therefore ſhall accuſe or condemn thoſe that believe?

p. 672. When we turn to God, we muſt look upon Chriſt as our Advocate, 1 Joh. 2. 1. If any man ſin, we have an Advocate with the Father Jeſus Chriſt the righteous. This Advocate, as he ſuffered to purchaſe pardon and grace, ſo he intercedes that theſe may be beſtowed upon returning ſinners, and God his Father hears him alwayes. We ought to conſider, and to be encouraged by conſidering, what an High-Prieſt we have at the right hand of God. When the ſinner beholds himſelf, in himſelf undone, and comes petitioning for remiſſion of ſin, for the healing of his ſpiritual plagues, and for the ſaving of his ſoul, which ſeems to be juſt upon the borders of damnation. This Advocate will take the ſinners petition, and preſent it to his Father, and all ſhall be granted, ay, and infinitely more than the ſinner can deſire or conceive.

3. When we turn to God, we muſt look upon Chriſt as our Helper. He does ſtrengthen the feeble knees, elſe we ſhould not be able to ſet one ſtep in the way to life. The Lord Jeſus is called the Author of our Faith, Heb. 12. 2. and by him, believers are ſaid to have acceſs into that grace wherein they ſtand. Rom. 5. 2. The ſinner muſt be made ſenſible of his own inſufficiency to turn himſelf, to ſet himſelf at liberty; and upon this, muſt look unto the Son of God, to bring his ſoul out of priſon, to make him free indeed from the curſe of the Law, from the bondage of corruption, and to enable to come to God, and cleave to him.