The Conversion of the Soul, Discourse 1 (2 of 5)

The Conversion of the Soul · Discourse 1 (2 of 5)

p. 80Obj. 2. The ſecond Objection againſt Converſion is this, We are not as other men are, and have no need to turn. Our lives have been unſpotted, none can charge us with Extortion, with Injuſtice or Adultery; who can accuſe us of a fault that we ſhould concern our ſelves to mend? Had we indeed been groſs offenders, Converſion and Reformation would have been our Duty: But the Letter of Gods commands we have obſerved, and refuſed to be vicious, like others, from our youth upwards.

p. 81Anſ. 1. An unblameable Converſation I would not let paſs without the Commendation that's due to it. 'Tis well that many who are Strangers to God, are under ſome reſtraint, by Education, Laws, Shame, natural Conſcience, elſe the World might quickly be too hot for any that are born of God to live in it. The young Man in the Goſpel, who was ſo exact in his Morals, 'tis ſaid our Lord loved him, Mar. 10. 21. though he himſelf loved his Poſſeſſions before a Saviour, and a Treaſure in Heaven. aaPoliticas virtutes Chriſtus amare dicit…; quiailli grata eſt humani generis conſervatio; non quod ſalutis vel gratiae, meritoriae ſint▪ ſed quia ad finem ſpectant illi probatum. Calvin.Chriſt did not love him as he loved his Church; but had a reſpect to his external vertues, as thoſe things which tend very much to the Conſervation of Mankind; and to the Benefit and better order of the Univerſe.

2. Admit you are free from groſſer crimes, yet which way are your Hearts inclined? What beſt ſuits them? What do they love and prize moſt? Though your Pleaſures are in themſelves lawful; though your Eſtates are not gotten by deceit and unrighteouſneſs; yet if theſe are loved and valued more than God, and Chriſt, and Heaven; you are guilty of Idolatry. 'Tis reaſon you ſhould repent and return, for p. 82your Hearts are departed from God, and are ſettled upon the Creatures: You are they who have committed the two great evils, at which the very Heavens may be aſtoniſhed, and horribly afraid; you have forſaken the Fountain of living Waters, and hewen out unto your ſelves, Ciſterns, broken Ciſterns, that can hold no Water, Jer. 2. 12, 13.

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

4. You that have been juſt to men, giving them their due, how have you omitted your Duty towards God, and your duty towards p. 83the Souls of others, as well as your own? And ſuppoſe, that you have prayed and heard …he Word, and gone in a Road and Round of holy Duties; yet your unbewailed, nay …llowed deadneſs, diſtractions, and forma…ity in theſe duties, makes them very of…enſive to God, and the more offenſive, becauſe though ſuch ſorry duties, yet they …re reſted on as Saviours to keep you out of Hell, to bring you ſafe to Heaven.

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

Obj. 3. In the third place, ſome do argue thus againſt Converſion. We are too …oung, and 'tis too ſoon to turn to God. Se…ious thoughts about our Souls, muſt not …e expected in ſuch Green heads as ours. Our Glaſs has but juſt begun to run, we have time enough before us; therefore we hope we may be allowed to act as others of the ſame age with us, and enjoy our p. 84Sports and Pleaſures, and fulfil our youthful Luſts and Deſires; when Age comes on, then 'twill be time enough to turn to God, and make Proviſion for Eternity.

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

2. Early Converſion is more eaſie. … grant, Nature in the Young, as well as Old, is utterly averſe from it; but yet 'tis certain that long continuance and cuſtom in Sin does make it harder to be forſaken. Therefore ſayes the Prophet, Jer. 13. 23. Can the Ethiopian change his Skin, or a Leopard his Spots? then may ye do good, that are accuſtomed to do evil. Evil Cuſtom is a ſecond evil Nature, and doubles the Cords, which hold, and hinder the Sinner from Converſion. They that turn while young, have not ſuch habits of ſ… to grapple with, neither are evils ſo rooted p. 85in them, as in thoſe that are Older.

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

4. You that are born of Chriſtian Parents, God has challenged a ſpecial intereſt in you, from your very Infancy. aaThe Scripture makes a difference between the Children of Chriſtian Parents, and the Children of Infidels; and therefore that opinion which makes no difference between them muſt needs be an errour, and contrary to the Scripture.The Children of them that are Infidels are expreſly ſaid to be unclean: but if the Parents, or, but one of them does believe; the Children are affirmed to be holy, 1 Cor. 7. 14. You are Holy to the Lord, your faithful Parents as they gave themſelves, ſo they gave you their Seed unto their Lord, p. 86to be peculiarly for his Uſe and Service. Circumciſion of Infants under the Law, and baptizing them under the Goſpel, ſhews that obligations to Converſion are early, and that the thing it ſelf can never be too ſoon.

5. You that are young, and talk of having time enough; remember, that young ones may dye, and often do; and after death they are brought to judgment, Eccleſ. 11. 9. bbSince feats of Youth muſt be brought into judgement, what manner of perſons ought young men to be in all holy Converſation and Godlineſs.And if you dye before Converted, you will dye in your Sins, and the firſt death and ſecond death will come together. O young man, conſider, that Childhood and youth are vanity; the Thoughts and Counſels then, are uſually fooliſh and unreaſonable. Life is not to be reckoned upon; for mans Life is but … Vapour; and Thine may be as a morning Cloud, and as the early dew, vaniſhing very quickly: Therefore haſten thy flight from youthful luſts, and turn to God without any further delay.

Obj. 4. Others do further Object, That if once they are Converted, they muſt bi… an eternal farewell to all Delight and Pleaſure, and live a melancholick Life; their eyes muſt alwaies be full of Tears, and thei… p. 87breathing muſt be a continual ſighing; they muſt ever be complaining of their Hearts, and lamenting the miſcarriages of their Lives, and unto Joy they muſt become perfect Strangers: And by ſuch ſad apprehenſions as theſe, Satan ſills the Hearts of thouſands with a mighty Prejudice againſt Converſion. But to this Objection I thus Anſwer.

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

2. Converſion ſpiritualizes and hightens the Pleaſures that are innocent and lawful: He p. 88that keeps within the bounds that God has ſet him, conſults his own Peace. When God is eyed and ſerved in the abundance of all things, there is the greater Joy in that abundance, as is intimated, Deut. 28. 47. When the Creatures are improved for God, this is one way towards the Cure of that Vanity and Vexation that Sinners find in them: To Eat, and Drink, and Recreate our ſelves to the Glory of God, deſigning by theſe actions to be fitter for our Lords work and uſe, this puts a very great ſweetneſs into both our Food and Recreations; and this ſweetneſs the greateſt Epicures and Senſualiſts taſte not of.

3. That Godly Sorrow which is ſo much cryed out againſt, is not without a ſatisfaction: Did ever any one that truly repented, repent of his Repentance? Impenitency will be found a moſt deſtructive Madneſs, and will be repented of in Hell at fartheſt▪ but Repentance never, not in this World▪ leſs at Death, and leaſt of all in Heaven▪ 2 Cor. 7. 10. Godly ſorrow worketh foreign, Repentance unto Salvation not t… be repented of: As God is pleaſed with th… Sacrifice of a broken and contrite Spirit, ſ… the Heart that is broken may be glad o… this Contrition, which is the work of a Co… forter, and to find how God has chang… p. 89the heart of ſtone into an heart of fleſh.

4. 'Tis the greateſt miſtake in the World, to think that turning to God, is nothing elſe but turning ſorrowful: Care is taken that the groſſeſt Offenders if truly Penitent, ſhould not be ſwallowed up of over much ſorrow, 2 Cor. 2. 7. The Mourners are pronounced bleſſed, for they ſhall be Comforted: They that ſow in Tears ſhall reap in Joy: The Kingdom of God is Peace and Joy in the Holy Ghoſt, as well as Righteouſneſs, Rom. 14. 17. and this Peace paſſes all underſtanding, this Joy is unſpeakable and full of glory: How large and laſting is the Foundation that the Converts Joy is built upon! he rejoyces in Chriſt Jeſus as a Saviour to the uttermoſt; he rejoyces in God as the beſt of Fathers, as a Portion for ever; he rejoyces, becauſe his Name is written in the Book of Life, and ſhall never be blotted out; he rejoyces, becauſe he ſhall want no good thing in this World, and the evils that are his exerciſe ſhall work together for his good; he rejoyces finally, becauſe in the next World his Joy will be full, and without any mixture of Grief, or any reaſon for Trouble, in Gods glorious Preſence; and his Pleaſures will not be like thoſe of ſin, only for a ſeaſon, but will laſt for evermore, Pſal. 16. ult. Converſion then will not rob p. 90you of Delight, but make it truer, greater, and better grounded; whereas the Pleaſures of the Unconverted are but meer Deluſions, Dreams, and are chaſed away like Night-viſions.

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

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

2. To be Reproached, is better than to be Commended of the World: You would be none of the beſt your ſelves, if you had p. 91the good word of all that are bad: Chriſt himſelf ſayes, Woe unto you, when all men ſhall ſpeak well of you, Luk. 6. 26. Reproach for Religion and Righteouſneſs ſake, is a far greater Honour than the eſteem of all the Men of the World. The Apoſtle Paul was ſo far from being diſcouraged, that he took Pleaſure in Reproaches, 2 Cor. 12. 10. And Moſes before him, had eſteemed the reproach of Chriſt greater riches than the treaſures of Egypt, Heb. 11. 26.

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

4. Whatever the World judges, Converſion is exceedingly for the honour of all that are Converted. All Unconverted ones are really vile and abominable, ſlaves to their luſts, the unclean Spirits drudges; they are moſt baſely employed, becauſe employed in works that are evil. But the Convert has a real excellency, he partakes of a new, of a divine Nature, 2 Pet. 1. 4. How p. 92highly is he advanced, who is promoted to be a Child, an Heir of God, a Joint-heir with Chriſt! Prieſtly, nay, Kingly dignity is put upon him, Rev. 1. 6. Oh mind not the ſcoffs and ſcorn of the fooliſh. To have God to be your Father, Chriſt your Brother, the Holy Angels miniſtring Spirits to you, to be enriched with Grace, and at laſt Crown'd with Glory, cannot juſtly be look'd upon as a matter of diſgrace to any.

Obj. 6. There be ſome that further Object againſt Converſion: This is a thing may coſt us very dear, we may come hereby to ſuffer the loſs of Liberty, Eſtate and Life; how many Thouſands of Martyrs have there been, ſince there was a Church gather'd out of the World, and Converted to God through Chriſt Jeſus? Death came to theſe before the time, and came with Violence, and the Torments they endured, made them ſuffer many Deaths in one: 'Tis terrible to be ſtoned, ſawn aſunder, ſlain with the Sword, burnt to aſhes at a ſtake; or if it come not to this, 'tis ſad enough to wander about in ſheep-skins and goat-skins, being deſtitute and afflicted, and forced to dwell in Dens and Caves of the earth: Flames, Swords, Racks, Gibbets, are none of the moſt taking things to perſwade unto Converſion. p. 93Unto this affrighting Objection, I thus Anſwer.

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

2. There is a Promiſe made to Converts, of ſo much of this World as God ſees to be good for them; and he is beſt able to judge what is indeed convenient: So that Godlineſs is really a gainful thing, and has the Promiſe of the Life that now is, as well as of that which is to come, 1 Tim. 4. 8. While the Lord ſees it expedient, his Saints ſhould keep their temporal enjoyments, that fence his Providence has ſet about them, will ſecure them from the ſons of violence, Heb. 13. 5, 6. Let your Converſation be without Covetouſneſs, and be content with ſuch things as ye have; for He hath p. 94ſaid, I will never leave thee nor forſake thee: So that we may boldly ſay, the Lord is my helper, I will not fear what man can do to me.

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

4. If Converts are called to Martyrdom and extraordinary Trials, extraordinary Strength ſhall be vouchſafed; for God is faithful, who will not ſuffer any of his to be tempted above what they are able, 1 Cor. 10. 13. The greater the Saints ſufferings are, the greater honour is put upon them, and the greater is their ſupport and comfort: Abundant Sufferings, and abundant Conſolation to ſweeten them, go together, 2 Cor. 1. 5. For as the Sufferings of Chriſt abound in us, ſo our Conſolation alſo aboundeth by Chriſt. 'Tis ill indeed to ſuffer as an evil doer, or as a buſie body in that which it does not concern us to be doing; but to ſuffer as a Chriſtian, p. 95as a Convert, is an happy thing, and ſhould be rejoyced in; becauſe the Spirit of Glory and of God, does reſt upon thoſe that thus bear the Croſs of Chriſt, 1 Pet. 4. 13, 14. He gives them boldneſs in Confeſſing the Truth, a Mouth and Wiſdom to ſilence thoſe that gainſay it, and Faith, Fortitude and Patience, to bear the uttermoſt of their Force and Fury. A fiery Furnace, though ſeven times heated, is not to be dreaded, if the Son of God be there with us.

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

Obj. 7. A ſeventh Objection againſt Converſion p. 96runs thus, We ſee very few that are perſwaded to turn to God; the generality of thoſe whom we live among remain Unconverted, and why ſhould we be ſingular?

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

2. Is it any harm to be ſingular in what is excellent? To be ſingular in good Nature, to be ſingular in Parts, to be ſingular in Learning, is not matter of reflection, and why ſhould it be accounted diſgraceful to be ſingular in Grace and Holineſs? He that ſayes, Mat. 7. 14. Strait is the gate, and narrow is the way that leads to Life, and few there be that find it; intimates plainly, that his followers muſt not herd with the multitude, and that thoſe p. 97muſt be ſingular, who will go in the ſafeſt and moſt excellent way.

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

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

Obj. 8. In the eighth place, another Objection is this. We have no ſtrength, no ability to turn to God. If we were endued p. 98with a Power to Convert our ſelves, and to make our own Hearts new; 'twe… reaſonable to perſwade us to exert and put that Power forth. But man ſince the fall is without ſtrength, and therefore in urging us to Converſion, you urge us to that which is impoſſible by us to be performed.

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

2. Are you glad that you are unable to turn to God? do you rejoice that you have ſuch an excuſe for your lazineſs and perverſneſs? If ſo, it ſhews the naughtineſs of your Hearts. And your Conſcience muſt needs yield, that your Plea of Impotence, is a very weak one. If a Servant that by a fall were made a Cr…ple, were glad that hereby he is diſabled from ſerving his Maſter, his Maſter would be juſt in puniſhing him, for not doing what he can't do, becauſe he has ſuch a naughty mind, p. 99that he is glad he can't do it.

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

Obj. 9. A ninth Objection is this, Though we do not turn to God at preſent, yet we are not abſolutely againſt the thing; hereafter we intend to do it. This is both an excuſe for not turning, and an argument p. 100againſt the preſent doing it; becauſe 'tis time enough, as they ſay, hereafter.

Anſ. 1. Delay to turn to God, is bottom'd upon very great miſtakes, as if Sinners could turn when they would, or could command the Grace of God at Pleaſure to aſſiſt them, or were ſure of the continuance of Life, and the ſeaſon of Salvation.

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

3. Delay hardens the unconverted. Satans holds are ſtronger, Sin is rooted deeper; Conſcience is more ſtupified; Cuſtom in Sin, more fully takes away the Senſe of p. 101it. And ſurely the more dead aſleep the Conſcience is, the more unlikely 'tis to be awakened; the more the Heart is like an Adamant ſtone, the more improbable 'tis that ever it ſhould be mollified.

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

Cras te victurum, cras dicis Poſthume ſemper;

Dic mihi cras iſtud Poſthume quando venit?

Quam longe eſt cras iſtud? ubi eſt? aut unde petendum?

Nunquid apud Parthos, Armenioſque latet?

Jam cras iſtud habet Priami vel Neſtoris annos.

Cras iſtud quanti, dic mihi poſſit emi?

Cras vives: hodie jam vivere Poſthume ſerum eſt?

Ille ſapit quiſquis Poſthume vixit heri.

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

p. 102Obj. 10. The laſt Objection againſt Converſion, is that of Deſpairing Sinners. Oh! ſay they, we are afraid, 'tis quite too late to turn to God. He has called long, but we have as long refuſed; he has ſtretched forth his hand, but we have ſtill been ſtiff-necked and gainſaying. If we had turned ſooner we might have hoped, but now our Sins are ſo increaſed over our heads, and we have perſiſted ſo long in our rebellion, that we quite deſpair of Pardon and Reception.

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

2. Some have been Converted very late. Grace has recover'd them that have been very far gone in Sin, and by Sin have been brought to the very brink of the bottomleſs p. 103pit. Some have been Converted, not only at the ninth hour, but at the eleventh hour, nay at the laſt moment of the twelfth hour of the day. To prevent deſpair, we have one inſtance of a Man, that began to live when he was juſt dying; and that was the Penitent Thief upon the Croſs, his Soul was joyn'd to Jeſus by a true Faith, juſt before 'twas ſeparated from his Body; his Heart was changed not many moments before his great change. But do we find any more ſuch inſtances in Scripture? No. One we find to prevent Deſpair, but one to check Preſumption and fooliſh Procraſtination.

That Thief upon the Croſs ſeems, though juſt before ſo great a Sinner, of a ſudden to be made the greateſt Believer upon Earth. aaHic Latro rarum & memorabil… fidei exemplum altius penetr… quam Apoſtoli omnes; Chriſtum in patibulo Regem adorat, Regnum ejus celebrat in borrendâ, & pluſquam deformi abjection…, moribundu… pronunciat vitae Authorem. Calvin. ad Luc. 23 43.Luke 23:43As Calvin obſerves concerning him, he did altius pene…rare, pierce deeper into the myſtery of Chriſt Crucified, than at that preſent all the Apoſtles did; they were all offended, at the Croſs; but this poor Penitent places his Confidence in that, which was their ſcandal; and he ſees Life and Salvation in Chriſt, p. 104when Chriſt and himſelf were both dying.

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

And as deſpair is evil in its own Nature, and very unreaſonable, ſo 'tis evil in its tendency, it either tends to ſelf-murther; Hope was firſt kill'd in Judas, and then Judas kills himſelf; Mat. 27. 4, 5. or elſe it iſſues in profaneneſs: when Sinners conclude their Caſe is deſperate, and that they ſhall certainly be damn'd at laſt, 'tis not unuſual for them to reſolve, to enjoy all the Pleaſures and gain; of Sin while they may, and to endeavour to expell p. 105their fad and ſelf-tormenting Thoughts, by ſenſuality and earthly-mindedneſs, Jer. 2. 25. Judah firſt ſayes, There is no hope, and then reſolves upon a continuance, and greater eagerneſs in an evil way: I have loved ſtrangers and after them will I go. But pray miſtake not the Nature of Deſpair: You muſt deſpair of Saving your ſelves by your own Worth and Power, you muſt deſpair of ever obtaining Mercy if reſolved ſtill to go on in your treſpaſſes: But,

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

Thus I have anſwered the Objections againſt Converſion. I have endeavour'd to level the Mountains and Hills, to fill the Valleys, to make the Crooked ſtraight, and the Rough wayes ſmooth and plain; that all Fleſh may ſee the Salvation of God, p. 106Luk. 3. 5, 6. And that, Converſion to him, is required of all that will partake of his Salvation.

In the laſt place, I come to the Application.

ƲSE I. If Converſion be thus neceſſary, and the great thing which God requires; learn from hence the great danger, that there is, in being miſtaken about Converſion. To miſtake counterfeit Coyn for good and lawful Money, to purchaſe an Eſtate upon a falſe Title inſtead of a ſound, and true one; to place Confidence in one that ſeems a Friend, but is really faithleſs, and an Enemy; all ſuch miſtakes are accounted dangerous and hurtful. But no miſtakes in Point of Prejudice and Miſchievouſneſs, are comparable to this; when that which is not Grace is taken to be the Grace of God in Truth. It is an Obſervation, that Fraus oritur ex ſimilitudine. Deceit ariſes from likeneſs: There are many things that have ſome kind of likeneſs to Converſion, that indeed are not Converſion; theſe I am with all faithfulneſs to diſcover to you, and you with all care are to heed the diſcovery; for if you ſhould deceive your own ſelves, and miſtake about Converting Grace, you would p. 107be for ever fruſtrated in your hopes of Glory: And can there be a greater diſappointment, than confidently to expect Heaven, and find your ſelves not only excluded, but Sentenc'd and ſent to that place of Woe, where there is the greateſt loſs, and that loſs irreparable; where there is the greateſt Pain and Torment, without any hope of eaſe or end: The things that are miſtaken for Converſion are theſe.

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

Judas was turned to the Doctrine of p. 108Chriſt as to an Opinion, and he aſſociated himſelf with the moſt eminent of the Diſciples, being one of the twelve Apoſtles, but he valued the Bagg more than the Faith; he talkt like a Follower of Chriſt; but his Heart went after his Covetouſneſs, and at laſt for thirty pieces of Silver he ſold his Lord, and loſt himſelf.

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

2. Zeal about Circumſtantials in Religion is miſtaken for Converſion. This ſort of Zeal is ſometimes joyn'd with groſs ignorance, p. 109and then 'tis Ignis fatuus, a fooliſh fire; and ſometimes 'tis joyn'd with great impatience and fury againſt every thing that ſtands in it's way, and then 'tis perfect Wild-fire. In the Apoſtles dayes, ſome were exceeding hot for Circumciſion: Others did as loudly cry up Ʋncircumciſion. But the Apoſtle decryes the Ardour and heat both of the one and the other party, and plainly tells them, that Neither Circumciſion availeth any thing, nor Ʋncircumciſion; neither of theſe things by themſelves, can prove a man a Convert, and in a State of Salvation; but a new Creature, but Faith which worketh by Love, Gal. 5. 6. Chap. 6. 15.

Thoſe that place all Religion in bare Conformity, and are eager for Ceremonies, but neglect the ſubſtance of Chriſtianity, and remain without Faith, Truth, Love, Humility and ſerious Holineſs; they will find theſe Ceremonies inſignificant to ſecure them at Death and Judgment. And on the other ſide, they who place all their Religion in Non-conformity, but yet are greatly conſormed to a vain and ſinful World, are as proud, envious and revengeful, as ſenſual and covetous, as intemperate, unjuſt and unclean as others in the World are; though theſe ſeem to go in a p. 110different path, yet 'tis a path in the ſame broad way that leads to Deſtruction.

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

But I Counſel you to remember that of the Apoſtle, Jam. 5. 20. that turning from an Errour and not to it, is the way to ſave a Soul from Death. Obſerve concerning theſe deluded ones, whether ſome ſpiritual Pride, or carnal Affection, or notorious Omiſſions, were not the fore-runners of their being perverted; whether p. 111they don't allow themſelves in the neglect of plainly commanded Duties, bearing ſome fruits or other which diſcover them: And whatever Joyes and Comforts they bragg of, they had better be without them, ſince they ſerve only as confirming Seals of their Deluſions.

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

5. A blameleſs Converſation is alſo miſtaken for Converſion, though there be no p. 112Care or Obſervation, no Renovation of the Heart and Nature: The righteouſneſs of the Scribes and Phariſees was ſhort, becauſe only external; if they imbrued not their hands in blood, they were unconcern'd, though their Hearts were full of Wrath and Hatred; if free from actual Adultery, inward Concupiſcence was nothing with them: But our Lord rightly expounds the Law, ſhews how being ſpiritual, it reaches the Soul, and obliges unto internal Purity and Righteouſneſs; and he expreſsly affirms, Mat. 5. 20. Except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdom of Heaven. The Apoſtle Paul tells us, before his Converſion he was, touching the righteouſneſs of the Law blameleſs, Phil. 3. 6. Yet though his Life were free from blame, and ordered according to a more than ordinary Phariſaical ſtrictneſs and ſeverity, yet his Heart was void of ſaving Grace, 'till he was beaten off from Confidence in himſelf, and he was turned to the Faith of Chriſt.

6. Bodily Temper and good Nature is miſtaken for Converſion: Some by reaſon of their Conſtitutions are naturally Mild, they take this for the Grace of Patience, and for the meekneſs and gentleneſs of Chriſt; 'tis the temper of ſome to be Liberal and p. 113Free-hearted, they take this for the Grace of Chriſtian Charity: When they behold others of crooked and crabbed Diſpoſitions, and perceive themſelves of a more even and loving temper; they are very apt to be deceived, in judging what is the effect of their natural temperament, to be the ſanctifying work of the Spi…it: But Oh, how much does Converting Grace differ from meer Nature, when moſt reſined! He that is naturally Patient, is not ſo in Obedience to God, but becauſe Nature inclines him not to be otherwiſe. Nature has no regard to the pleaſing of God, nor to the enjoying of him; neither does it deſire help from him, but is centred in it ſelf, and well enough contented without him.

7. Another thing miſtaken for Converſion, is Education, and reſtraining Grace: Some that have been brought up under Religious Parents, and have lived in places free from Temptation, and by this means have been preſerved from the Worlds Pollutions, they are very apt to call that Renewing Grace, which is no more than Grace reſtraining: But when theſe do change their Place, and change their Company, how does Corruption diſcover it ſelf? Experience very ſad has ſhewn, that they who under their Parents eyes and care have p. 114ſeemed very ſerious and well inclined, when their Parents have been removed by Death, all the good Inclinations of the Children, have been as it were buried in their Parents graves; and with a ſtrange kind of eagerneſs have they run out to great exceſs of riot.

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

p. 1158. Conviction in the Conſcience is alſo miſtaken for Converſion: When Conſcience is thoroughly awakened, and the ſpirit of bondage cauſes great fear of Wrath; when Mercy is implored, and Pardon of Sin is begg'd with great earneſtneſs, and the force of Conſcience produces a reformation of ſeveral Miſcarriages; this may ſeem Converſion, and ſometimes ends in it, and it often iſſues otherwiſe. Pharaoh under Conviction, cryes out, I have ſinned, reſolves to let Iſrael go, deſires Moſes his Prayers for him, yet after this hardens his Heart, and that Obduration ended in his Deſtruction. The Children of Iſrael, under Affliction and Conviction together, when God ſlew them, then they ſought him, they returned and enquired early after God; they remembred God was their rock, and the high God their Redeemer: And yet though Conſcience compell'd them thus far, their Heart remained Unconverted, was not right with God, neither were they ſtedfast in his Covenant, Pſal. 78. 34,—37. There may be amazing terrour in the Conſcience, and yet the Heart remain carnal and ill inclined, endeavouring to caſt the awakened Conſcience into a dead ſlaep again, that without any check or trouble it may return to its former perverſe and evil way.

p. 1169. Temporary Faith and forwardneſs in Profeſſion is likewiſe miſtaken for Converſion: Thoſe Hearers of the Goſpel whom our Lord compares to the ſtony ground, were forward to hear, and received the Word with joy, and for a while believed; they aſſented to the Truth of the Word, and look'd upon it as worthy of acceptation; but it was not ſo acceptable in their account, as to make them willing to loſe all for the ſake of it; thus far, thus deeply it had not taken root in them; therefore when Perſecution aroſe becauſe of the Word, they were offended, and in time of Temptation they fell away, Luk. 8. 13. Theſe joyful forward Profeſſors ſeemed Converts, but really were not Converted: Neither were thoſe that went a degree further, who brought forth, not only the blade of an external Profeſſion, but alſo ſome fruit; but being choaked with cares and riches, and the pleaſures of this life, did not foreign, bring forth any fruit unto perfection, v. 14.

10. Spiritual Gifts, eſpecially if in ſome Excellency, are miſtaken for Converſion: When there is a great meaſure of Notional knowledge, and ability to Diſcourſe well of the things of God, variety and fluency of Utterance in Prayer; theſe things p. 117take with others, and are apt to aaEst enim ſuperbia, non Magnitudo ſed tumor; quod autem tum…t, videtur magnum, ſed non eſt ſanum, Auguſtin. Serm. 27. de Tempore.puff up thoſe themſelves that have them, with a great conceit of their great Attainments, as if they were ſpiritually alive, and ſpiritual Worſhippers of God, who will be Worſhipped in Spirit and in Truth: And yet theſe Gifts may be, and often are without any true Humility, and in them that know not the more excellent way of Love.

Gifts are to be earneſtly Coveted, 1 Cor. 12. ult. yet they are not too much to be magnified: A man may have the Gift of Prophecy, who is not a Saint, but a worker of Iniquity, Mat. 7. 22, 23. A man may have the Gift of Prayer, that has not the Spirit of Grace and Supplication; and then, though he Prayes never ſo well as to outward Expreſſion, yet his Heart being carnal, proud, ſelf-conceited, ſelf-deſigning in his Duties, he is really to be rank'd among the carnal and the formal Worſhippers: Under how many Praying lips are there covetous, wrathful, luſtful and haughty Hearts? and theſe Hearts are far from God, whatever good words are given to him: And if the Heart is abſent from a Duty, God is alſo abſent; and that Duty, as ſplendid p. 118as it ſeems, is really Hypocriſie and Provocation.

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

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

p. 119ƲSE II. If Converſion be thus neceſſary, Behold the madneſs of refuſing to be Converted: There is an hereditary Phrenzy that is derived from the old fallen Adam unto all his Poſterity, not one of his Children is born in his right Wits; the Underſtanding of none return until they are born again. Phyſicians tell us, that the ſigns of Madneſs are furor & audacia, fury and boldneſs; and alas, how bold are men in Sin! They ruſh into it as an Horſe into the battel, Jer. 8. 6. They are ſo daring as to fight againſt the Almighty, though none ever hardned himſelf againſt him and proſper'd: And theſe audacious Sinners when reproved, and urged to returning and ſubmiſſion, they are full of fury and rage, and are ready to rend the Reprover. The Madneſs of every one that will not be Converted, I ſhall demonſtrate in ſeveral particulars; and Oh, that the Diſcovery may tend to the Cure of it!

1. He that will not be Converted, he will not be pardon'd, though he is Condemn'd to dye eternally, and a Pardon is offer'd him, he hears the Goſpel, which is the Word of Reconciliation; he is told that God is ready to forgive, forward to be at Peace, nay, beſeeche… him to be reconciled, 2 Cor. 5. 20. p. 120but he will not be intreated, he will continue an Enemy; he chuſes to lye under. Guilt and Wrath ſtill, and acts ſo ſenſleſly, as if everlaſting Burnings were not to be dreaded, but to be deſired.

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

p. 1213. He that will not be Converted is certainly frantick, for he will not be eaſed of a load that he can't bear: Can he ſtand under the weight of thouſands and millions of Iniquities? No, no; the leaſt of all is heavy enough to ſink him into Hell; Oh how exceeding low will he be depreſſed under the whole number! Can he bear up under the Almighty's Indignation? that Wrath has ſuch righteouſneſs and ſtrength with it, that none can ſtand before it. Now if the Sinner would become a Convert, Iniquity ſhould be removed, divine Anger appeaſed through a Mediatour, but he utterly rejects the motion.

4. He that will not be Converted, is reſolved to remain poor, though the greateſt Treaſure, the Pearl of price be proffer'd him; and may be had for prizing and acceptance: The ſecond Adam tells us, how we are beggar'd in the firſt; thoſe words may truly be applyed to every natural Man, Thou art wretched, and miſerable, and poor, and blind, and naked, Rev. 3. 17. Now our Lord adds, v. 18. I counſel thee to buy of me Gold tryed in the fire, that thou mayeſt be rich: This Gold can't be bought too dear; nay, 'tis bought without money, and without price: Parting with our Sins and Idols, which we preferr'd before this tried p. 122Gold, and willingneſs to have it, is in a Goſpel ſenſe buying of it. But Unconverted Sinners are ſo poor in underſtanding, that they preferr their beggery and luſts, before all the Ʋnſearchable Riches of Chriſt.

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

6. He that will not be Converted, the Hopes that he entertains are moſt unreaſonable: He Promiſes to himſelf ſafety, though in the greateſt danger; he ſayes he ſhall have Peace, though the way of Peace he knows not, but goes in wicked wayes, p. 123that are full of trouble at preſent, and end in trouble that is endleſs. How unreaſonable is it to entertain a Hope that will be cut off, a Trust that will prove like a ſpiders webb? Job 8. 14. Thou that art reſolved not to turn from ſin, and yet hopeſt all will be well with thee, thou mayeſt as well quaff off a draught of the deadlieſt Poyſon, and refuſing an Antidote, hope 'twill not hurt thee; thou may'ſt as well throw thy ſelf into the fierceſt Flame, and hope 'twill not burn thee. Poor, diſtracted, ſelf-deceiving Soul! as certainly as God and his Word are true, ſo certainly thy Hopes are vain, and thy ſelf miſerable.

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

8. He that will not be Converted, he dares the Power and Juſtice of God to do their worſt againſt him. The Potſherd is fearleſs of the Iron rod, that can ſo eaſily daſh it all to pieces, the dried Stubble is fearleſs of the devouring Flame. When a p. 124Sinner is deaf and obſtinate againſt Gods Call to turn, the Language of that ſtubbornneſs is plainly this, That he deſpiſes the riches of his Goodneſs, that he fears not his ſorest and eternal Vengeance.

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

ƲSE III. If Converſion be of ſuch abſolute Neceſſity, Learn the Inexcuſableneſs of them who have been almost perſwaded to be Converts to God, and yet afterward return again to Wickedneſs and Folly. Great p. 125Pains have been taken with many that periſh, to have prevented their ruine; Meſſengers have been ſent both to warn and wooe them, that Wrath might be eſcaped, and a Saviour accepted: Chriſt himſelf has come, has ſtood and knock'd at the door, and his Spirit has ſtriven, that he might prevail to have it opened; and ſometimes the Convictions have been ſo ſtrong, the evil of Sin ſo apparent, the neceſſity of Chriſt ſo evident, and the reaſonableneſs of Converſion ſo undenyable, that Sinners have been even almoſt upon the Point of turning: But alas! ſome beloved Luſt, ſome Idol, ſome ſinful Gain or Pleaſure, ſome ſelfiſh reſpect and Intereſt, has been the Impediment unto a thorough Converſion; and with the neglect of Chriſt, grieving of his Spirit, Conſcience has dropt aſleep again, the Judgment has been clouded, and the Will has been fixt and ſettled in its evil purpoſe. Now the Inexcuſableneſs of the Sin and Folly of ſuch as have been near Converſion, but never are indeed Converted, I ſhall thus manifeſt.

1. They offer great Violence to Conſcience, for Conſcience in them has been awakened, and told them roundly of their evil wayes and doings, that have not been good; it has often preſs'd them to turn to God, p. 126and reproached them becauſe of their backwardneſs to do it: Conſcience has upbraided them with the unfruitfulneſs of the works of darkneſs, Rom. 6. 21. and has told them, that ſin has nothing but deceived them all along, and will certainly damn them in the concluſion, if they go on ſtill in their Treſpaſſes. What Apology can be made for that Sinner that is reſolved to perſiſt in his pernicious way, notwithſtanding ſo clear a light that ſhines, and ſhews the deſtruction at the end of it? notwithſtanding ſuch admonitions from Conſcience, a Monitor within his own breast?

2. They that are only almoſt Converted, in a ſpecial manner reſist and vex the Spirit of God. Conviction is the Spirits work; and when a Sinner, though Convinced how ill 'tis to l…o, is reſolved at laſt to remain a Sinner still, this is a Grief and Vexation to the Holy Ghoſt. Does that Spirit follow after the workers of Iniquity, in the broad way, and tell them how much it does concern them to turn out of it, before their steps do quite take hold of Hell? Does he come and viſit them in the far Countrey, and tell them, they muſt needs periſh, if they abide there, but they may have a ſure and joyful Welcome, and be ſatisfied with Bread, if they come home to p. 127their Fathers houſe? Luk. 15. Do they begin to yield, and go ſome steps towards Home, but then become deaf to the Spirits Motions, and run back again, and that into the fartheſt part of the far Countrey? Do they upon the whole matter, preferr the Husks before Bread, and chuſe to ſtarve for Hunger? What Excuſe can be brought for ſuch Obſtinacy? But here by the way it may be demanded, Can any reſiſt the Spirit of the Almighty? Is not his Operation too ſtrong for Creatures to withſtand? I Anſwer, If God ſhould put forth his Power, no Creature indeed could reſiſt him; but he is a free Agent, his Will tempers his Works, and gives Gage to his Power, putting forth ſo much as he pleaſes and no more: And thus Sinners may and do reſiſt him and his Spirit, and hereby exceedingly heighten their Provocations, Act. 7. 51.

3. They that are only almoſt Converted, do Sin againſt their own experience, they have known and ſeen that Sin is an evil and a bitter thing; they have taſted the Wormwood and the Gall; and perceived how deceitful its pretences unto Pleaſure, are, they have felt the intolerable ſmart of thoſe wounds which Sin has made in their Conſciences. Oh what an heavy burthen has p. 128Sin been found! Now after all this, to become ſtupid again; and to make a mock of Sin, and to return with the Dog to the Vomit, and with the Swine that was waſhed unto her wallowing in the mire, 2 Pet. 2: ult. juſtly is the laſt ſtate of ſuch worſe than the beginning.

4. They that are only almoſt Converted, bring great reproach upon Religion, they really undermine Religion by ſeeming to eſpouſe the intereſt of it; and afterwards apoſtatizing and deſerting it. Thoſe that are almoſt Converts, are judged to be Converts altogether; and look like the Followers of Chriſt. When therefore they are either allured or affrighted away from him, 'tis not without a very great affront offered to Him; for 'tis in effect to ſay that they have tried both Chriſt and Sin, and upon trial, they judge Sin to be the beſt Maſter of the two. Thus in a ſenſe they crucifie the Son of God afreſh, and put him to an open ſhame, Heb. 6. 6. They value Him no more than if he had been a Deceiver, and juſtly put to a Death that was ſo Ignominious; and while they ſay, Not Chriſt but our Pride, not Chriſt but the World, not Chriſt but our Luſts ſhall rule us, and have our Hearts; they but too much reſemble the Jews, crying out, Not p. 129this Man but Barabbas, though that Man was Jeſus, and Barabbas was a Robber.

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

6. What poor things are thoſe that hi… der the almoſt Converted from becoming Converts altogether! Relapſing is ſtyled folly, Pſal. 85. 8. What Wiſdom can there be in departing from God? Is the Eaſe, the Honour, the Pleaſure, the Wealth, which Sin and Mammon bragg of, comparable to the Grace of God, or the Glory that will follow? Death will certainly prove the World a Trifle, the Worldling a Beggar, and he that has forſaken God for the Worlds ſake, to be altogether void of underſtanding. Suppoſe a Convert ſtript naked of all, as Job was upon the Dunghil, he is as having nothing, but yet he does poſſeſs all things, 2 Cor. 6. 10. Suppoſe p. 130the almoſt Convert is never ſo great a gainer by his backſliding, he is as having much but he does poſſeſs nothing.

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

ƲSE IV. Of Exhortation, unto all Ʋnconverted Sinners, to hearken, conſider, and turn to God. You that have been long deaf; at laſt hear the call from Heaven, you that have been long in darkneſs, at laſt p. 131admit and comprehena the Light, which …hines about you: You that have hitherto …een dead in Sin, be attentive and obedient to the Voice of the Son of God, and live. O ye Atheiſts, that profeſs to know God but in works deny him! O ye Covetous and Unrighteous, that will be rich if you can, though it be by unjuſt waies, and will venture the loſing of your precious Souls, for the ſake of a little periſhing Treaſure! O ye intemperate and unclean, that are bewitched with preſent Delights, and fear not eternal Torments! O all ye workers of iniquity of what ſorts, of what ſizes ſoever! Turn ye, turn ye from your evil waies unto the true and living God, who is the God of Mercy, Peace, and Grace, and Love. He himſelf does really and ſeriouſly, and earneſtly call you, as well as Man who is his Meſſenger. Arguments are not wanting in themſelves really of great ſtrength, to perſwade: Oh that the Spirit of God, would ſet an Edge upon them, and make them ſtrong to you, that your Conſciences may yield to the force of them; and your Hearts may be willingly captivated into a ſincere and ſaving compliance with them.

1. 'Tis wonderful Grace that you have leave to turn, Do we read that this was p. 132ever allowed to the Apoſtate Angels? was there a door of hope ever open'd to them? after they had departed from God, was there any ſpace or place for Repentance granted them, or Liberty to return with intimation of a readineſs to receive them? The Scripture ſayes, that God ſpared not the Angels that ſinn'd, but caſt them down to Hell, and deliver'd them into Chains of Darkneſs, to be reſerved unto Judgment, 2 Pet. 2. 4. Oh 'twas a dreadful fall, from the higheſt Heaven to the loweſt Hell, eternal Puniſhment followed Sin at the heels, and not the leaſt mention of any ſeaſon of Grace afforded them: Nothing done, nothing ſpoken in order to their return and recovery. Admirable foreign kindneſs of God, and good will towards Man! that when the fallen Angels were ſuffered to lye where they fell, He ſhould be permitted, nay ſo earneſtly ſolicited, to return, though fallen alſo by his iniquity.

2. 'Tis wonderful Patience, that after the refuſing ſo many calls, you ſhould be called to turn, ſtill. God ſhews himſelf rich in goodneſs, and forbearance, and long-ſuffering, Rom. 2. 4. elſe he had ceaſed Calling long ago, and come to a reſolution, that the unjuſt ſhould be unjuſt ſtill; and that thoſe who would not be purged, ſhould never be p. 133purged, till his fury took hold on them, Ezek. 24. 13. If a merciful Prince offer Pardon to a condemn'd Malefactor once, if a ranſom be tender'd once for the Redemption of a Captive, the Malefactor, the Captive ought to acknowledge it an Act of much Grace. And if the firſt offer were not accepted, every one would be ready to ſay, twere juſt the Malefactor ſhould dye; and the Captive remain under bondage ever after. Aſtoniſhing Patience! that God ſhould call not once or twice only, but thouſands of times; and yet to this day continue Calling, that Chriſt ſhould ſtand many years knocking at the door, and though the door be kept faſt ſhut againſt him, yet he is not gone away, but while I am ſpeaking may be knocking again at this very inſtant. Fooliſh Heart, at laſt be ſo wiſe, as to open; and bewail thy folly in being ſo averſe to give admiſſion to the Lord of Life and Author of Salvation.

3. Conſider who 'tis that calls you to turn. Oh refuſe not, rebell not, for 'tis the Glorious and bleſſed God, who calls you to yielding and ſubmiſſion. None ſo great, none ſo good as he: He proteſts by his Life, he has no Pleaſure in your Death; therefore He himſelf bids you turn, and p. 134caſt away every Tranſgreſſion; and aſſures you, iniquity ſhall not be your ruine, Ezek. 18. 30, 31. For man to refuſe to hearken unto God, is meer madneſs; 'tis diſobedience to the higheſt Soveraign, 'tis baſe ingratitude againſt the higheſt Kindneſs, 'tis in effect the charging the God of Grace and Truth with falſhood and illwill; 'tis a rejecting the beſt and ſafeſt Counſel, and 'tis the way to engage the great Jehovah, to be much more an enemy, by refuſing to turn and be reconciled to Him.

4. Conſider what the Lords deſign is in requiring you to become Converts. He could glorifie his Truth and Righteouſneſs, and make his Power known in executing vengeance, and in puniſhing you with everlaſting Deſtruction, but he chuſes rather to magnifie his Mercy and Grace, therefore he waits to be Gracious, Iſa. 30. 18. and if he be exalted that he may ſhew Mercy, his Mercy will be exceeding plenteous and glorious in the bleſſed Effects of it; if you forſake your evil wayes and thoughts, and turn to him. In turning you to himſelf, the Lord deſigns to demonſtrate, that his Grace can ſuperabound, where Sin never ſo much abounds: he deſigns to ſhew forth the merit of his Sons blood, and the Power p. 135of his Spirit; he deſigns to new make what ſin had marr'd, and to produce Veſſels of honour out of the corrupt maſſe of defiled Clay: In ſhort, he does deſign to form you for himſelf, that you may be moſt bleſſed for ever in himſelf, and both here and eternally ſhew forth his Praiſes. And what colour or ſhadow of Reaſon is there, that you ſhould walk contrary to ſuch a God? that you ſhould thwart and oppoſe ſuch gracious Deſigns, by refuſing to return?

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

6. Turn ye, Why will ye Dye? Is the Guilt of Sin become a light matter? the Wrath of the Almighty eaſie to be born? p. 136do you make a mock of that which makes the whole Creation groan and travel in pain together? Rom. 8. 22. Is it no longer fearful to fall into the hands of the Living God? and has the ſecond Death ceaſed to be terrible? Are the Tears of the Damned dryed up? Is their Sorrow turned into Joy? Is the never-dying Worm to be hugg'd in your boſoms? and everlaſting Fire a thing to be play'd with? Oh! What do you mean who will not turn? Why do ye love Death? Prov. 8. ult. Why have ye the greateſt hand in your own ruine? Why are ye Devils to your ſelves? Why do ye deſperately ruſh on in Sin, and in the end throw your ſelves down into everlaſting Burnings?

7. To perſwade you to turn, Conſider, Converſion is a thing that never was, that never will be Repented of: The Prophane, in the other World at fartheſt, repent they did not turn at all; the Hypocrites repent they did not turn in truth; but ſincere Converts are glad they are ſo, and ſee good reaſon ſtill to continue ſo. The Apoſtle tells us, that the Gifts and Calling of God are without Repentance, Rom. 11. 29. when he effectually Calls any, and gives Converting Grace to them, it is ſuch a Gift that God never repents of beſtowing, p. 137neither ever does he take it quite away again: It is ſuch a Gift as Man never repents he has received, but has good cauſe to deſire that God would perfect what concerns him, and not forſake the work of his own hand, Pſal. 138. ult.

8. Converſion will make you great Bleſſings in the places where you live: Converts are the Horſe-men and Chariots of Iſrael, becauſe as ſo many Princes they have power with the God of Iſrael. Solomon tells us, that Righteouſneſs exalts a Nation, Prov. 14. 34. The more Converts to Righteouſneſs there are, the more the Nation is beholding to them; but Obſtinate Sinners are not only their own, but the Nations greateſt Enemies. When Gods Anger has been exceedingly provoked, ſo that he has doom'd a Nation to Deſtruction, Converſion even in this Caſe will do a kindneſs, Jer. 18. 7, 8. At what inſtant I ſpeak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to deſtroy it: If that Nation againſt whom I have pronounced, turn from their evil way, I will repent of the evil that I thought to do to them: Though England at this day, has many Enemies whoſe Power and Policy is engaged againſt it; yet it is chiefly endanger'd by its ſins and wickedneſs: A ſpeedy and general Converſion to p. 138God, would certainly be Englands ſecurity and eſtabliſhment.

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

10. Conſider the vaſt difference that is between the End of Converts, and thoſe that dye Ʋnconverted. They that are wiſe, look not only at the begininng, but to the end of things, and they cannot think well of that which muſt needs end ill. And Ʋnconverted Sinner dying, is one of the ſaddeſt ſpectacles in the World; he is leaving all his good things, all his Conſolation behind him; he and his hopes dye together, and whither does Death ſend him? to the Bar of an Holy and Righteous God. 'Tis a terrible Clauſe in the Statute of Dying, After this the Judgment, Heb. 9. 27. And how can the wicked Man, who would live, and did dye in his Sins, be able to ſtand in Judgment? Death comes to the Unconverted armed with a Sting; with a Sting p. 139did I ſay? nay, the Stings are thouſands and millions, for every one of his Sins is a Sting in his Death, and his Sins being more in number than the Stars of Heaven, when Death ſeizes him, how many Stings will pierce him, and put him to Pain which will be Eternal? If he dyes ſtupid, 'tis ſo much the worſe; for Hell being not fear'd or thought of, when felt will be the more woful: If he dyes in horrour, alas, the greateſt Deſpair and Anguiſh on a Deathbed, is no more to be compared with the Agonies of the Damned Spirits, than a Whiſper is to be compared with Thunder, or the ſmalleſt Spark of fire is to be compared with thoſe devouring Flames that in -66 did burn down London.

But on the other ſide, how ends the Convert? Death is a fall from every thing but Grace, and Grace then is perfected in Glory: The end of the upright and ſincere Convert is Peace, Pſal. 37. 37. and a peaceful Death is the forerunner of an everlaſting Rest: If he ſhould dye in a Cloud, he would ſhine not at all the leſs brightly in another World; all ſin, and fears, and tears will be gone, as ſoon as he enters into Heavens door, and ſees his Lord there: If he ſets, as the Sun in the cleareſt Summers evening, his Death is encouraging to p. 140others, comfortable to himſelf, but ten thouſand thouſand times more Comfort will he preſently have, as ſoon as ever he is got out of, and is abſent from the body, and is preſent with the Lord, 2 Cor. 5. 8.

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

ƲSE V. Of Direction, how Sinners may become true and thorough Converts: It greatly concerns you to be ſincere in turning, for in this matter you have chiefly to do with God himſelf, who can't be deceived with the faireſt ſhews, but underſtands perfectly the moſt ſecret thoughts, inclinations and purpoſes of the Hearts of Men; every upright Heart is open to him, and he takes Pleaſure in the uprightneſs which himſelf has wrought. And if there be p. 141nothing but Hypocriſie under the greateſt Profeſſion, that Hypocriſie is both obſerved and abhorred: Any thing ſhort of true and thorough Converſion, will be a dangerous Cheating of your ſelves; therefore, that you may be Converts indeed, I ſhall give you theſe Directions.

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

Be well Catechized and Inſtructed in the Principles of the Scripture-doctrine; let a true Light be ſet up in your Underſtandings. The Mind is the foreign, the leading Faculty, 'tis needful it be well Informed. In the firſt Creation, when Darkneſs covered the face of the deep, God ſaid, let there be Light, and there was Light, Gen. 1. 2, 3. and thus it is in the new Creation and Converſion, 2 Cor. 4. 6. God who p. 142commanded 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. Search for Knowledge in the Scripture, as you would ſearch for Silver or hid Treaſure, and look up to Heaven for light and ability to underſtand it, that you may know Chriſt, and God in him; and what you are to believe, deſire and do in order to your Happineſs. You can't be made wiſe to Salvation, unleſs you are firſt made wiſe to Converſion.

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

2. That you may become true Converts, be ſenſible that all Mankind are fallen by Iniquity, and are eſtranged from God, and you in particular are by Nature far off p. 143from Him. The Lord indeed made Man upright, but he has ſought out many Inventions, Eccleſ. 7. ult. New wayes he thought to have found of being higher and happier, but while through the ſubtilty of the old Serpent, he catcht at a ſhadow, he loſt the ſubſtance, and became both fooliſh and miſerable. Adam the firſt Man, corrupted the humane Nature, and as thus corrupted you partake of it, ſo that you are by Nature Children of Wrath; your Hearts are deſperately wicked, dangerouſly deceitful, and returning to God is that which they have a ſtrange and ſtrong antipathy againſt: The more you are ſenſible that your Hearts are thus depraved and alienated from G… the more jealous you will be of them; and the more earnest for that new Heart and new Spirit, which the Lord has Promiſed in his new Covenant, Ezek. 36. 26. Perceiving and being burthen'd with a Diſtemper, is a good ſtep towards a Cure, eſpecially if an able Phyſician is ready to heal any that will but make uſe of him. A right ſenſe that Sin has ſet you at a diſtance from God, and that thoſe who are far from him ſhall periſh, Pſal. 37. 27. will have a mighty tendency to your being brought nigh to him, by the Blood and Spirit of the Lord Jeſus: And truly p. 144He that in the daies of his Fleſh was ſo ready to heal corporal Maladies, is much more willing to heal the corrupted Nature, and to change and turn the Heart of every one that ſeriouſly cries, Turn me and I ſhall be turned, heal me and I ſhall be healed, ſave me and I ſhall be ſaved, for thou art my Praiſe!

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

p. 145In true Humiliation there is a mixture of fear, and ſorrow, and ſhame, and upon theſe does follow holy anger and indignation: Look up to Heaven, behold the great and glorious God againſt whom every one of your Sins have been committed. Sin is Rebellion and Treaſon againſt the King of Glory, 'tis a Tranſgreſſion of a Law given from Heaven; the breach of which is threatned with not only a temporal Curſe, but an eternal Penalty: Well may ſin fill you with fear.

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