Two Discourses, Sermon 2

Two Discourses · Sermon 2

p. 1Chiefest Sinners Objects of Choicest Mercy.

1 TIM. 1.15.

This is a faithful saying, and worthy of all acceptation, That Christ Jesus came into the world to save sinners, of whom I am chief.

1. Obs. THE Salvation of Sinners was the main design of Christ's coming into the World.

2. God doth often make the chiefest Sinners Objects of his choicest Mercy.

For the last, That God doth so.

1. God hath formerly made invitations to such. See what a black Generation p. 2they were, Isa. 1. by the scrowl of their Sins. They were Rebels, and Rebels against him that had nursed them. Vers. 2. I have nourish'd and brought up children, and they have rebell'd against me: And in this respect worse than the Beasts they were masters of; the stupid Ox, and the dull Ass outstript them in ingenuity. Vers. 3. The Ox knoweth his owner, and the Ass his master's crib; but Israel doth not know, my people doth not consider. He calls upon Heaven and Earth to judge between them, v. 2. He appeals to Men and Angels, as a Jury to give their Verdict, whether these People had not been the most disingenuous and ungrateful People in the World. Or if by Heavens and Earth be meant Magistrates and People, as in the Prophetick style they are usually taken, God then appeals to themselves, to let their own natural Consciences, and the common Ingenuity their Sins had left them, to judge between them. He comes to charge them, v. 4. laden with iniquity: They had such great weights lying upon them, that they were not able to stir; or laden with it, p. 3as some Crab-tree is with sowr Fruit. They had sprouted from a wicked Stock; they had corrupted one another by their Society, and Example, as rotten Apples putrify the sound ones that lie near them.

They had been incorrigible under Judgments; God had used the Rod again, and again; but being there was no reformation, he was even weary of whipping them any longer; v. 5. Why should ye be stricken any more? ye will revolt more and more. They were also so universally infected, that there was no sound part about them, but running Sores all over, both head and heart were infected; corrupt Notions in the one, and corrupt Affections in the other.

Or if you take it Prophetically, Head signifies the Chief Magistrate; Heart, the Judges; Feet the common People. The Fire which had burnt their Cities, had not consum'd their Lusts, and dried up their Sins; v. 7. Your country is desolate, your cities are burnt with fire, your land strangers devour it in your presence, and it is desolate, as overthrown by strangers. p. 4And had it not been for a small Remnant, they had been as bad as Sodom and Gomorrah, v. 9. Their Services were polluted, vain, and an abomination to him, v. 13. A trouble to him, his Soul hated them, he was tired with them, v. 14. for they came with their bloody murtherous hands into God's presence.

Yet though he justly charg'd them with these horrid Crimes, he gives them assurance of entertainment if they would return to him, v. 18. Come now, and let us reason together: He would condescend to debate the Case with them, when one would have thought he should have said, I'll have nothing to do with such a Crew as they; God loves to discourse with Men about this Argument of Pardon; and he loves that Men should hear him speak concerning it. He would dispute them out of their Sins, into good and right apprehensions of his Mercy.

So Isa. 31.6. Turn ye unto him from whom the children of Israel have deeply revolted. Revolted, there is their Sin; deeply, there's the aggravation of it; p. 5and being also Children of Israel, a People of much Mercy, and Miracles, there's another aggravation; yet turn unto him against whom you have thus sinn'd.

The great Objection of a Penitent is, I have sinned, and I know not whether God will receive me: Consider, God knows thy Sin better than thou dost, yet he kindly calls to thee, and promiseth thee as good a reception as if thou hadst never sinn'd.

So Jer. 3.1. They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? But thou hast play'd the harlot with many lovers, yet return again to me, saith the Lord. Though thou hast been a common Whore, and made all Comers, every Idol welcome, and been in league with many Sins; yet upon thy return I'll own thee; and these are God's warrants for encouragement.

2. God hath given Examples of it in Scripture. Adam, the Ring-leader of all Rebellions of Mankind in the World, p. 6had the promise of the Seed of the Woman to break the Serpents head made to him: And in the Genealogy of Christ, is call'd the Son of God, Luk. 3.38. not only in respect of Creation, for so the Devil is the Son of God; but in a nearer relation. Yet all that deluge of Wickedness which has overflow'd the World since the Fall, sprung out of his Loyns. Nay, Abraham, the Father of the Faithful, was probably an Idolater in Ʋr of the Caldees, and a Worshipper of the Sun, and Fire, as his Fathers were, Josh. 24.2. yet God makes a particular Covenant with this Man, presents him with a richer Act of Grace than any in the World besides him had, even that the Messiah, the great Redeemer of the World, should come from his Seed: This man is set up as the pattern of Faith to others, and his Bosome seems to be a great receptacle of Saints in glory, Luk. 16.22, 23. Israel's Sins were as a thick Cloud, yet this powerful Sun did melt them. Isa. 44.22. I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins. A sullen gloomy Morning p. 7often ends in a well-complexion'd Noon.

Manasseh is an eminent Example of this Doctrine. His story, 2 Chron. 33. represents him as black as a Devil, if all the aggravations of his Sin be consider'd.

11. 'Twas against knowledge. He had a pious Education under a Religious Father; an Education usually leaves some tinctures and impressions of Religion. No doubt but the Instructions his Father Hezekiah had taught him, and the exemplary holiness he had seen in him, were sometimes awakened in his memory, and recoil'd upon his Conscience.

22. His Place and Station, a King: Sins of King's are like their Robes, more Scarlet and Crimson than the Sins of a Peasant. Their Example usually infects their Subjects. As they are not without their Attendance in their Progresses, and Recreations, so neither in their Vices and Virtues.

33. Restoration of Idolatry. Had he found the Worship of the Host of Heaven deriv'd to him by succession from p. 8his Father, and the Idols set up to his hand, the continuance of them had less of sin, because more of temptation: But he built again those High Places and Altars to Idols after they had been broken down, v. 3. and dash'd in pieces that Reformation his Father had compleated.

44. Affronting God to his very face. He sets up his Idols, as it were to nose God, and built Altars in the House of the Lord, and in the two Courts of his Temple, whereof God had said he would have his Name there for ever, v. 4, 5, 7. He brought in all the Stars of Heaven to be sharers in that Worship which was only due to the God of Heaven. What, could he find no other place for his Idols, but in the very Temple of God? must God be cast out of his House, to make room for Baal?

55. Murther. Perhaps of his Children, which he caused to pass through the fire as an Offering to his Idol, v. 6. It may be it was only for purification. But he had the guilt of much innocent Blood upon him, the streams whereof ran down in every part of the City. p. 92 Kings 21.16. Moreover Manasseh shed innocent blood very much, till he filled Jerusalem with blood from one end to the other.

66. Covenant with the Devil. He us'd Enchantments, and Witchcraft, and dealt with a Familiar Spirit, v. 6. yea he had acquaintance with more Devils than one, and dealt with Familiar Spirits and Wizards in the plural Number.

77. His other mens Sins. He did not only lead the People by his Example, but compell'd them by his Commands. 2 Chron. 33.9. So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the Heathen God had rooted out, to make room for them. Hereby he contracted the guilt of the whole Nation upon himself.

88. Obstinacy against Admonitions. 2 Kings 21.10. God spake to him and his People, but they would not hearken, or alter their course.

99. Continuance in it. He ascended the Throne young, at 12 years old, v. 1. 'Tis uncertain how long he continued in this Sin. Torniellus thinks 15 years. p. 10Bellarmine 27. Kinchi 50 years, reckoning but 5 years of his Life after his Restauration.

What a world of Sin, and aggravations of it, were there in this Man! and yet God was intreated, v. 19.

3. The stock whereof Christ came, seems to intimate this; God might have kept the Stock, whence Christ descended according to the Flesh, pure, and free from being tainted with any notorious Crimes; but we find Sins of a crimson dye even among them.

There are no Women reckon'd up in Christ's Genealogy, but such as in Scripture are noted for looseness, Matt. 1.3. Tamar who play'd the harlot with Judah her Father-in-law, Gen. 38. Rahab, v. 5. the Harlot of Jericho. Ruth, v. 5. a Gentile, and a Moabitess; the Root of whose Generation was Lot's Son by incest with his own Daughter. Bathsheba, v. 6. David's Adulteress. He chose these repenting Sinners, out of whose Loyns Christ was to come, that the greatest Sinners might not be afraid to come to him.

p. 11Was David, whose Son our Saviour is call'd, much better? 'Tis true, he was a man after God's own heart, but yet very notorious for that Act of Murther and Adultery, and with more aggravating Circumstances than usually are met with in Acts of the like nature, 2 Sam. 11. Ʋriah was a godly man, and had a sense of the Condition of the Church and Nation whereof he was a Member, v. 11. and such a Man's Bed David is not only content to defile, but he pullutes his Soul with drunkenness, v. 13. lays Snares for his Life, not in a manly, but sly and treacherous manner; for while he doth caress him, and show him a fair countenance in his Palace, he draws up secret Instructions to Joab so to order the business, that Ʋriah might be thrust into his Grave, and makes him the Post to carry the Commission for his own death, v. 15, 16. After all this he hath no remorse when he hears of the loss of so godly and valiant a man, but wipes his mouth, and sweeps all the dirt to the door of Providence, v. 25. Now Christ's Stock being thus tainted, was methinks an evidence p. 12that Penitents, though before of the greatest pollutions, might be welcome to him. And that as he pickt out such out of whose Loyns to proceed, so he would pick out such also in whose hearts to reside.

4. 'Twas Christ's employment in the world to court and gain such kind of Creatures. The first thing he did, while in the Manger, was to snatch some of the Devil's Prophets out of his Service, and take them into his own, Matth. 2.1. some of the Magi, who were Astrologers and Idolaters. When he fled from Herod's Cruelty, he chose Aegypt, the most Idolatrous Country in the world, for his Sanctuary; a Place where the People worshipp'd Oxen, Crocodiles, Cats, Garlick, putida Numina, all kind of Riff-raff, to show, that he often comes to sojourn in the blackest Souls.

The first People he took care to preach to, were the Seamen, which usually are the rudest, and most debauch'd sort of men, as gaining the Vices, as well as the Commodities of those Nations they traffick with, Matth. p. 134.13. The Inhabitants of those Sea-coasts are said to sit in darkness, v. 16. in darkness both of Sin and Ignorance; Just as the Aegyptians were not able to stir in that thick darkness, which was sent as a Plague upon them. And the Country, by reason of the Vices of the Inhabitants, is call'd the Region and shadow of Death; a Title properly belonging to Hell it self. To call Sinners to repentance, was the Errand of his coming. And he usually delighted to chuse such that had not the least pretence to merit, Mark 2.17. Matthew a Publican, Zacheus an Extortioner; store of that Generation of Men, and Harlots, and very little Company besides.

He chose his Attendants out of the Devil's Rabble; and he was more Jesus, a Saviour, among this sort of Trash, than among all other sorts of People; for all his design was to get Clients out of Hell it self. What was that Woman that he must needs go out of his way to convert? a Harlot, John 4.18. an Idolater, for the Samaritans had a mixt Worship, a Linsey-woolsey Religion, and upon that account were hateful to p. 14the Jews. She continued in her whoredom at the very time Christ spake to her, yet he makes her a monument of his Grace; and not only so, but the first Preacher of the Gospel to her Neighbours; v. 29. Is not this the Christ? and an Instrument to conduct them to him, Come, see a man which told me all things, &c.

Was any more smutted than Mary Magdalen? seven Devils would make her sooty to purpose, and so many did Christ cast out of her, Mark 16.9. Now when Jesus was risen early the first day of the week, he appear'd first to Mary Magdalen, out of whom he cast seven Devils. This lustful Devil he turns into a weeping Saint.

What was that Canaanitish Woman, who had so powerful a Faith infus'd? One sprung of a cursed Stock, hateful to God, rooted out of the pleasant Land, a Dog, not a Child; she comes a Dog, but returns a Child; Christ made this Crab in a Wilderness to bring forth Fruit, even the best that Heaven could afford; viz. the Fruit of Faith; and larger and better bunches of it, than at p. 15that time sprouted out of any Branches of the Jewish Vine, so well planted, and so often water'd by Christ himself.

When he comes to act his last part in the World, he saves a Thief, who was got to Hell-gates, ready to be push'd in by the Devil.

Do you find Examples among the Pharisees? No; Dunghil-Sinners take Heaven by violence, while the proud Pharisees lose it by their own righteousness. Scribes and Doctors continue Devils in the Chair, while Harlots commence Saints from the Stews, and the Thief proceeds a Convert on the Cross.

Since there was but one that in his own person he converted, after he went to Heaven, What was he? One that had breathed out slaughters and threatnings against the Church, Acts 9.1. To do so, was as common with him, and natural to him, as to suck in Air, and breathe it out again: This Man galloping to Hell as fast as his mad rage and passion could carry him, he stops in his career, ordains a Preacher … a Persecutor; gives him as large a Commission p. 16as he had given any of his Favourites; for he makes him the chiefest Apostle of the Gentiles.

What Boggs and Miry Places did Christ drain, and make fruitful Gardens? What barren and thorny Wildernesses did he change into pleasant Paradises? He made Subjects of Vengeance Objects of Mercy: He told the Woman of Samaria, who lived in fornication, that he was the Messiah, Joh. 4.25. The woman saith to him, I know that Messias cometh, which is call'd Christ: Jesus saith unto her, I that speak unto thee, am he; which he never discover'd to the Self-righteous Pharisees, nor indeed in so many words to his Disciples, till Peter's confession of him.

5. The Commission Christ gave to his Apostles, was to this purpose:

He bids them proclaim the Promise free to all, Mark 16.15. Go ye into all the world, and preach the Gospel to every creature. All the World, every Creature. He put no difference between men in this respect, though you meet with them in the likeness of Beasts, and p. 17Devils, never so wicked, never so abominable; as long as they are Creatures, reach out the Cup of Salvation to them, if they will drink; open the Treasures of Grace to them, if they will receive them; indent with them for nothing but Faith for Justification, and Profession of it for their Salvation.

This Commission is set out by the Parable of a King, commanding his Servants to fetch the Maim'd, Halt and Blind, with their Wounds, Sores and Infirmities about them, Luke 14.21, 23. Bring in hither the Poor, and the Maim'd, and the Halt, and the Blind. Yea, and go out into the Highways, and Hedges, and those loathsome Persons, those dregs of Mankind, which you shall find swarming with Vermin, and lousing themselves under every Hedge, bring them in; if they pretend their Rags and Nastiness as unsuitable to My Rank and Quality, compel them, force them against their own natural Inclinations and doubts, that my House may be fill'd. God will have Heaven fill'd with such, when Self-righteous Persons refuse him. When p. 18you come to Heaven, to sit down with Abraham, Isaac, and Jacob, you'll find some, and a great many, that were once as filthy morally, as these Hedg-birds were naturally, who had once as many Lusts creeping about them, as there were Frogs in Aegypt.

Such a Compulsion as this spoken of, there was in the Primitive Times by the Power of the Spirit of Grace.**Grot. in Luk. 14.23.Luke 14:23 Two Stage-players, that in their acting scoffed at the Christian Religon, were converted, and prov'd Martyrs; one under Dioclesian, the other under Julian.

6. The practice of the Spirit after Christ's Ascension, to lay hold of such Persons.

1. Some out of the worst Families in the World: One out of Herod's, Acts 13.1. Now there were in the Church that was at Antioch, certain Prophets, and Teachers, as Barnabas, and Simeon that was call'd Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the Tetrarch and Saul. Either Herod Antipas, who derided Christ p. 19before Pilate; or Herod Agrippa, who put James to death; which of these Herods it was, 'twas not likely that in such a Family he should suck in any Principles advantageous to the Christian Religion: For being brought up with him, he was either his Play-fellow when young; or his Confident when grown up; yet out of this Family of this wicked Prince he calls out one, to make not only an Object of his Mercy, but an Instrument of it to others, contrary to the force of Education, which usually roots bad Principles deep in the heart. 'Tis likely to this intent the Holy Ghost takes particular notice of the Place of Manaen's Education, when the Families, where the rest nam'd with him were bred up, are not mentioned: Some rude and rough Stones were taken out of Nero's Palace; some that were Servants to the most abominable Tyrant, and the greatest Monster of Mankind; one that set Rome on fire, and play'd on his Harp while the flames were crackling about the City; ript up his Mother's Belly to see the place where he lay; would any of the Civiller sort p. 20of Mankind be Attendants upon such a Devil? yet some of this Monster's Servants became Saints. Phil. 4.22. All the Saints salute you, chiefly they that are of Caesar's houshold: To hear of Saints in Nero's Family, is as great a Prodigy, as to hear of Saints in Hell. God before had promised his Grace to Aegypt, the most Idolatrous Country; there God would have an Altar erected, Isa. 19.18, 19, 20. In that day shall five Cities in the Land of Aegypt speak the language of Canaan, and swear to the Lord of hosts; in that day shall there be an altar to the Lord in the midst of the land of Aegypt. And indeed the Gospel was famous in Aegypt, both at the Christian School at Alexandria, and for many famous Lights.

2. Some of the worst Vices.

Ephesians were as bad as any, such that Paul calls darkness it self; Eph. 5.8. For ye were sometimes darkness: There was not only an Eclipse, or a dark Mask upon them, but they were chang'd into the very nature of Night. Great Idolaters; the Temple of Diana ador'd, and resorted to by all Asia, and the whole p. 21World, was in that City, Acts 19.27. That the Temple of the great Goddess Diana should be despised, and her Magnificence should be destroy'd, whom all Asia, and the world worshippeth. And they cry up this Statue they pretended fell down from Jupiter, above Christ, who was preached by Paul **Plin. lib. 5. cap. 36.. They were given to Magick, and other Diabolical Arts; yet many of these were weaned from their Idol, and their Magick, and of darkness were made light in the Lord; which is more than if you saw a black piece of Pitch chang'd into a clear piece of Crystal, or a Stone ascend into the nature of a glittering Star.

Take a view of another Corporation at Corinth of as filthy Persons as ever you heard of, 1 Cor. 6.11. such were some of you. After he had drawn out a Catalogue of their Sins against the light of Nature, and made the enumeration so perfect, that very little can be added. He adds, such were some of you. Not all, but some. But you are wash'd, &c. Not foreign, such Sinners; but foreign, such Sins. Persons not only p. 22committing some few acts of them, but so habituated in them, that they seemed metamorphosed into the very nature of these Sins themselves; so that they were become the very Dirt, Mud, and Rubbish of Hell. Yet you see Devils he really turn'd into Angels of light.

Well then, how many flinty Rocks has God dissolv'd into a stream of Tears? How many hard hearts has he made to bleed, and melt? That which is now pure Gold, has been earthy, and polluted.

I shall only add this to the whole.

Great Sins are made preparations by God to some mens Conversion, not in their own nature, that's impossible; but by the wise disposal of God, which Mr. Burges illustrates thus; As a Child whose Coat is but a little dirty, has it not presently wash'd; but when he comes to fall over head and ears in the mire, 'tis taken off, and wash'd immediately; the Child might have gone many a day with a little dirt, had not such an Accident happen'd.

p. 23Peter might have had his proud and vain-glorious Humour still, had he not fell so foully in the denial of his Master; but when he fell into the Jakes, and Puddle, it promotes his Conversion: For so Christ calls it, Luke 22.32. And when thou art converted, strengthen thy brethren; 'twas Conversion in a new Edition; and you do not find him in the same boasting vanity again.

David's falling into the Sin of Murther and Adultery, is the occasion of the ransacking his Soul, which you find him not so hot about another time: He digs all about to the very Root, Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. This Sin had stirr'd and rak'd up all the mud in his heart, and made him see himself an abominable Creature: Therefore, v. 9. he desires God to hide his face from his sins; he was so loathsome, he would not have any one look upon him; (fling all this mud out of my Soul), and prays more earnestly for a new heart, and a right spirit. So when a wicked man falls into some grievous sin, which his Conscience frowns upon him, and p. 24lashes him for, he looks out for a shelter, which in all his peaceable wickedness he never did.

22. Why God doth chuse the greatest Sinners, and let his Elect run on so far in sin before he turns them.

1. There is a passive disposition in the greatest Sinners, more than in moral or superstitious men, to see their need: Because they have not any self-righteousness to boast of. Man's blameless outward carriage and freedom from the common Sins of the Times and Places wherein they live, many times proves a snare of death to them, and makes them more cold and faint towards Christ: Because they possess themselves with imaginations, that Christ cannot but look upon them, though they never so much as set their faces toward him. And because they are not drencht in such Villanies as others are, their Consciences sit quiet under this moral Carriage, and gauls them not by any self-reflections: Therefore when the Threatnings of the Law are denounc'd against p. 25such and such Sins, these men wipe their mouths, being untainted from those Sins that are thus curs'd, and vainly glory in their gay and gawdy Plumes, and bless God with the Pharisee, that they are not Sinners of such a Scarlet dye, and that they do such and such Duties, and so go on without seeing a necessity of the new Birth; and by this means the strength of Sin is more compacted and condens'd in them.

Superstitious and formal men are hardly reduc'd to their right Wits: Partly because of a defect in Reason, from whence those Extravagancies arise; and partly because those false habits and spirit of error possessing their Faculties, they are incapable of more generous impressions: Besides, they are more tenacious of the Opinions they have suckt in, which have got the empire and command over their Souls; such misguided Zeal fortifies men against proposals of Grace, and fastens them in a more obstinate inflexibleness to any converting-motions. This self-righteous Temper is like an external heat got into the Body, which produceth p. 26an Hectick-Fever, and is not easily perceived till it be incurable; and naturally 'tis a harder matter to part with Self-righteousness, than to part with gross Sins: for that is more deeply rooted upon the stock of Self love, a Principle which departs not from us without our very Nature: It hath more Arguments to plead for it; It hath natural Conscience a Patron of it. Whereas a great Sinner stands speechless at Reproofs, and a faithful Monitor has a good Second and Correspondent of natural Conscience within a man's own breast. It was not the gross Sins of the Jews against the light of Nature, so much as the establishing the Idol of their own Righteousness, that was the block to hinder them from submitting to the Righteousness of God, Rom. 10.3.

Christ came to his own, and his own receiv'd him not, John 1.11. Those that seem to have his peculiar stamp and mark upon them, that had their heads in Heaven by some kind of resemblance to God in Moral Righteousness, being undefiled with the common p. 27Pollutions of the World: These received him not, when Publicans and Harlots got the start of them, and run before them, to catch hold of the tenders of grace, Matth. 21.31. Publicans and harlots go into the kingdom of heaven before you. Just as Travellers that have loyter'd away their time in an Alehouse, being sensible how the darkness of the night creeps upon them, spur on, and outstrip those that were many Miles on their way, and get to their Stage before them. So these Publicans and Harlots which were at a great distance from Heaven, arriv'd there before those, who like the Young man were not far off from it.

Great Sinners are more easily convinced of the notorious wickedness of their Lives; and reflecting upon themselves because of their horrid Crimes against the light of Nature, are more inclinable to endeavour an escape from the Devil's slavery, and are frighted and shaken by their Consciences into a compliance with the Doctrine of Redemption; whereas those that do by nature the things contained in the Law, p. 28are so much a Law to themselves, that 'tis difficult to persuade them of the necessity of conforming to another Law, and to part with this Self-law in matter of Justification. As Metals of the noblest substance are hardest to be polish'd; so Men of the most generous, natural and moral Endowments, are more difficultly argued into a state of Christianity, than those of more drossy Conversations. Cassianus speaks very peremptorily in this case; Frequenter vidimus de frigidis & Carnalibus ad Spiritualem venisse fervorem de lepidis & animalibus nunquam.

22. To shew the insufficiency of Nature to such a work as Conversion is, that men may not fall down, and Idolize their own Wit and Power. A change from Acts of Sin to Moral Duties, may be done by a natural strength, and the prevalency of natural Conscience: For the very same Motives which led to Sin, as Education, Interest, Profit, may upon a change of Circumstances, guide men to an outward Morality; but a change to the contrary Grace is supernatural.

p. 29Two things are certain in Nature.

11. Natural Inclinations never change, but by some superior Virtue. A Loadstone will not cease to draw Iron, while that attractive quality remains in it. The Wolf can never love the Lamb, nor the Lamb the Wolf; nothing but must act suitably to its Nature. Water cannot but moisten, Fire cannot but burn. So likewise the Corrupt Nature of Man being possest with an invincible contrariety and enmity to God, will never suffer him to comply with God. And the Inclinations of a Sinner to sin being more strengthen'd by the frequency of sinful Acts, have as great a power over him, and as natural to him, as any Qualities are to natural Agents. And being stronger than any Sympathies in the World, cannot by a man's own power, or the power of any other Nature equal to it, be turn'd into a contrary Channel.

22. Nothing can act beyond its own Principle and Nature. Nothing in the World can raise it self to a higher rank p. 30of being, than that which Nature hath plac'd it in; A Spark cannot make it self a Star, though it mount a little up to Heaven; nor a Plant endue it self with Sense, nor a Beast adorn it self with Reason: Nor a Man make himself an Angel. Thorns cannot bring forth Grapes, nor Thistles produce Figs; because such Fruits are above the Nature of those Plants. So neither can our Corrupt Nature bring forth Grace, which is a Fruit above it. Effectus non excedit Virtutem suae causae: Grace is more excellent than Nature, therefore cannot be the Fruit of Nature. 'Tis Christ's Conclusion, Matth. 12.33, 34. How can you, being evil, speak good things? Not so much as the buds and blossoms of Words, much less the fruit of Actions. They can no more change their Natures, than a Viper can cashier his Poyson. Now though this I have said be true, yet there is nothing Man does more affect in the World than a self-sufficiency, and an independency upon any other Power but his own. This Temper is as much riveted in his Nature, as any other false Principle whatsoever: p. 31For Man does derive it from his first Parents, as the prime Legacy bequeathed to his Nature: For it was the first thing discover'd in Man at his Fall; he would be as God, independent upon him. Now God, to cross this Principle, suffers his Elect, like Lazarus, to lie in the Grave, till they stink, that there may be no excuse to ascribe their Resurrection to their own Power. If a putrified rotten Carcass should be brought to life, it could never be thought that it inspir'd it self with that active Principle. God lets men run on so far in sin, that they do unman themselves, that he may proclaim to all the World, that we are unable to do any thing of our selves at first towards our recovery, without a superior Principle. The evidence of which will appear if we consider,

11. Man's subjection under sin. He is sold under sin, Rom. 7.14. and brought into captivity to the law of sin, v. 23. law of sin, that sin seems to have a legal authority over him; and man is not only a Slave to one sin, but divers, Tit. p. 321.3. serving divers lusts. Now when a man is sold under the power of a thousand Lusts, every one of which hath an absolute tyranny over him, and rules him as a Sovereign by a Law. When a man is thus bound by a thousand Laws, a thousand Cords and Fetters, and carried whither his Lords please, against the dictates of his own Conscience, and force of natural light; can any man imagine, that his own power can rescue him from the strength of these Masters that claim such a right to him, and keep such a force upon him, and have so often baffled his own strength, when he offer'd to turn head against them.

22. Mans affection to them. He doth not only serve them, but he serves them and every one of them with delight, Tit. 3.3. And pleasures. They were all Pleasures, as well as Lusts; Friends, as well as Lords. Will any man leave his Voluptuousness, and such sins that please and flatter his Flesh? will a man ever endeavour to run away from those Lords which he serves with affection? having as much delight in p. 33being bound a Slave to these Lusts, as the Devil hath in binding him.

Therefore when you see a man cast away his Pleasures, deprive himself of those Contentments to which his Soul was once knit, and walk in Paths contrary to Corrupt Nature, you may search for the cause any-where, rather than in Nature it self.

No piece of dirty muddy Clay can form it self into a neat and handsome Vessel; no plain piece of Timber can fit it self for the Building, much less a crooked one. Nor a man that is born blind, give himself Eyes.

God deals with men in this case, as he did with Abraham. He would not give Isaac, while Sarah's Womb in a natural probability might have born him; But when her Womb was dead, and Age had taken away all natural strength of Conception, then God gives him; that it might appear, that he was not a Child of Nature, but a Child of Promise.

I have been the larger on these two Heads (which I design rather as things premised, than Reasons) because these p. 34two Principles of common Honesty, and Self-sufficiency, are the great impediments to Conversion, and natural to most men.

33. God doth this for his own Glory. His

11. Patience.

We wonder when we see a notorious Sinner, how God can let his Thunders lie still by him, and his Sword rust in his Sheath. And indeed when such are converted, they wonder themselves, that God did not draw his Sword out, and pierce their Bowels, or shoot one of his Arrows into their hearts all this while.

But God by such a forbearance shews himself to be God indeed, and something in this Act infinitely above such a weak Creature as Man is, Hosea 11.9. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim; for I am God, and not man.

When God had reckon'd up their sins before, and they might have expected the Sentence, after the reading the Charge; God tells them, he would p. 35not destroy them, he would not execute them, because he was God.

If he were not a God, he could not keep himself from pouring out a just Vengeance upon them. If a man did inherit all the Meekness of all the Angels, and all the Men that ever were in the World, he could not be able to bear with patience the Extravagancies and Injuries done in the World the space of one day: For none but a God, i. e. one infinitely long-suffering, can bear with them.

Not a Sin past in the World before the coming of Christ in the flesh, but was a Commendatory Letter of God's forbearance, Rom. 3.25. To declare his righteousness for the remission of sins that are past, through the forbearance of God. And not a sin past before the coming of Christ into the Soul, but gives the same testimony, and bears the same record. And the greater number of sins, and great sins are past, the more Trophies there are erected to God's long-suffering: The reason why the grace of the Gospel appear'd so late in the World, was to testify God's Patience. p. 36Our Apostle takes notice of this long-suffering towards himself in bearing with such a Persecutor, 1 Tim. 1.16. Howbeit, for this cause I obtained mercy, that in me, first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on him. This was Christ's end in letting him run so far, that he might shew forth not a few mites, grains, or ounces of Patience; but all long-suffering, long-suffering without measure, or weight, by whole-sale; and this as a Pattern to all the Ages of the World: foreign, for a type; a type is but a shadow in respect of the substance. To show, that all the Ages of the World should not waste that Patience, whereof he had then manifested but a Pattern. A Pattern we know is less than the whole Piece of Cloath from whence 'tis cut. And as an Essay is but a short taste of a man's skill, and doth not discover all his Art. As the first Miracle Christ wrought, of turning Water into Wine, as a Sample of what Power he had, was less than those Miracles which succeeded; And the first Miracle God wrought p. 37in Aegypt, in turning Aaron's Rod into a Serpent, was but a Sample of his Power which would produce greater Wonders: So this patience to Paul was but a little Essay of his Meekness, a little Patience cut off from the whole Piece, which should always be dealing out to some Sinners or other; and would never be cut wholly out till the World had left being. This Sample or Pattern was but of the extent of a few years: For Paul was but young, the Scripture terms him a Young man, Acts 7.58.**Sanctius in locum. about 36 years of Age, yet he calls it all long-suffering. Ah Paul! some since have had more Yards cut out of this Patience, that have reached not only to 30, but 40, 50, 60 years.

22. Grace.

'Tis partly for the admiration of this Grace, that God intends the day of Judgment. 'Tis a strange place, 2 Thess. 1.10. When he shall come to be glorified in his saints, and to be admir'd in all them that believe, in that day. What, has not Christ glory enough in Heaven with his Father? Will he come on purpose to p. 38seek glory from such worthless Creatures as his Saints are? what is that which glorifies Christ in them? 'Tis the gracious work he has wrought in them. For the word is foreign, to be inglorified in his Saints; i. e. by something within them: For which they glorify Christ activè & objectivè, as the Creatures glorify the Wisdom and Power of God, by affording matter to men to do so: So doth the Work of God in Saints afford matter of praise to Angels, and admiration to Devils. The Apostle useth two words, Glorified, that's the work of Angels, and Saints, who shall sing out his Praises for it. As a Prince after a great Conquest receives the Congratulations of all his Nobility. Admired: That the very Devil and damn'd shall do: For though their Malice and Condition will not suffer them to praise him, yet his unexpressible Love in making such black insides so beautiful, shall astonish them. In this sense those things under the Earth shall bow down to that Name of Jesus, a Saviour. A Name which God gave him at first, Phil. 2.9, 10. Wherefore p. 39God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow. And upon his Exaltation did confirm, Heb. 5.9. when he was made perfect, i. e. Exalted, he became the Author of Eternal Salvation, and had the power of saving, as well as the Name conferr'd upon him. They shall confess that he is Lord, Phil. 2.11. i. e. that he acted like a Lord, when he prevail'd over all the opposition which those great Sinners made against him. The whole Trial of the Saints, and the Sentence of their Blessedness, shall be finished before that of the Damn'd, Mat. 25.35, 44. That the whole scene of his Love, and the wonders of the work of Faith being laid open, might strike them with a vast amazement. And that this is the design of Christ, to be thus glorified in his Grace, and Power, appears by the Apostle's Prayer, vers. 11, 12. that the Thessalonians might be in the number of those Christ should be thus glorify'd in. Therefore he prays, that God would fulfil all the good pleasure of his goodness, p. 40i. e. that Grace he is so pleas'd and delighted to manifest, and carry on the work of Faith with power; that the name of Christ might be glorified in them, as well as in the rest of his Saints. Ordinary Conversion is an Act of Grace; Barnabas so interprets it, Acts 11.21, 23. when a great number believed; what abundance of Grace then is expended in converting a company of extraordinary Sinners!

'Tis the glory of a man to pass by an offence, Prov. 19.11. i. e. 'tis a manifestation of a Property which is an honour to him to be known to have. If it be thus an honour to pass by an offence simply, then the greater the offence is, and the more the offences are which he passeth by, the greater must the glory needs be; because it's a manifestation of such a Quality in greater strength and vigour. So it must argue a more exceeding grace in God to remit many and great sins in man, than to forgive only some few, and lesser offences.

p. 4111. Fulness of his Grace.

He shews hereby, that there is more grace in him, than there can be sin in us, or the whole World.

He lets some Sinners run mightily upon his score, to manifest, that though they are beggar'd, yet his Grace is not. That though they have spent all their stock upon their swinish Lusts, yet they have not drain'd his Treasures; no more than the Sun is emptied of its strength, by exhaling the ill Vapours of so many Dunghils. This was his design in giving the Moral-Law, Finis operis, that is, the event of the Law was to encrease the Sin; but Finis operantis, was thereby to glorify his Grace. Rom. 5.20. Moreover the law entred, that the offence might abound; but where sin abounded, grace did much more abound. When the Law of Nature was out of print, and so blurr'd that it could scarce be read, God brings the Moral-Law (the Counter-part of the Law of Nature) in a new Edition into the World; and thereby Sin hath new aggravations, as being rebellion against a clearer light, p. 42a swelling, and breaking over this mighty Bank of the Law laid in its way. But this was serviceable to the fulness of his Grace, which had more abundant matter hereby to work upon, and a larger Field to sow its inexhaustible Seed in, foreign, it did superabound. That Grace should rise in its tide higher than Sin, and bear it down before it: Just as the rouling Tide of the Sea riseth higher than the streams of the River, and beats them back with all their mud and filth. 'Twas mercy in God to create us; 'tis abundant mercy to make any new Creatures, after they had forfeited their Happiness; 1 Pet. 1.3. which according to his abundant mercy, foreign, according to his much mercy. But it was foreign, overflowing exceeding abundant, more than full Grace to make such deform'd Creatures new Creatures, v. 14. of this Chapter.

22. Freeness of Grace.

None can entertain an imagination, that Christ should be a debtor to sin, unless in vengeance, much less a debtor p. 43to the worst of Sinners. But if Christ should only take Persons of moral and natural Excellencies, men might suspect that Christ were some way or other engag'd to them, and that the gift of Salvation were limited to the Endowments of Nature, and the good exercise and use of a man's own Will. But when he puts no difference between Persons of the least, and those of the greatest demerit, but affecting the foulest Monsters of sin, as well as the fairest of Nature's Children, he builds triumphal Arches to his Grace upon this Rubbish, and makes Men and Angels admiringly gaze upon these infinitely free Compassions; when he takes Souls full of Boils and Sores into his Arms. For 'tis manifest hereby, that the God and Lord of Nature is no more bound to his Servant, (as touching the gift of Salvation) when she carries it the most smoothly with him, than when she rebels against him with the highest hand. And that Christ is at perfect liberty from any Conditions, but that of his own, viz. Faith; and that he can, and will embrace the dirt and mud, as well p. 44as well as the beauty and and varnish of Nature, if they believe with the like precious Faith.

Therefore 'tis frequently God's method in Scripture, just before the offer of Pardon, to sum up the Sinner's Debts, with their aggravations; to convince them of their insolvency to satisfy so large a Score, and also to manifest the freeness and vastness of his Grace. Isa. 43.22, 23, 24. But thou hast not call'd upon me, O Jacob, but thou hast been weary of me, O Israel; Thou hast not brought me the small cattle of thy burnt-offering, &c. but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. When he had told them how dirtily they had dealt with him, and would have made him a very slave to their corrupt Humours; at the conclusion, when they, nor no Creature else, but would have expected fireballs of wrath to be flung in their faces, and that God should have dipt his Pen in Gall, and have writ their Mittimus to Hell, he dips it in Honey, and crosseth the Debt; v. 25. I, even I am he, that blotteth out thy transgressions for mine own sake, and p. 45will not remember thy sins. Could there be any thing of merit here, when the Criminal instead of favour could expect nothing but severity, there being nothing but demerit in him?

'Tis so free, that the Mercy we abuse, the Name we have profan'd; the Name, of which we have deserved wrath, opens its mouth with Pleas for us. Ezek. 36.21. But I had pity for mine holy name, which the house of Israel had profan'd among the heathen whither they went. Not for their sakes. It should be wholly free: For he repeats their profaning of his Name four times. This Name he would sanctify, i. e. glorify. How? v. 25. In cleansing them from their filthiness. His Name, while it pleads for them, mentions their demerits, that Grace might appear to be Grace indeed; and triumph in its own freeness. Our sins against him cannot deserve more than our sufferings for him; and even they are not worthy of the glory which shall be revealed, Rom. 8.18.

33. Extent of his Grace.

Mercy of God is called his Riches, p. 46and exceeding Riches of Grace. Now as there is no end of his Holiness, which is his Honour; neither any limits set to his Power: So there is no end of his Grace, which is his Wealth; no end of his Mines: Therefore the foulest and greatest Sinners are the fittest for Christ to manifest the abundant riches of his Graces upon: For it must needs argue a more vast Estate to remit great Debts, and many thousands of Talents, than to forgive some fewer Shillings, or Pence; than to pardon some smaller sins in men of a more unstain'd Conversation. If it were not for turning and pardoning Mountainous Sinners, we should not know so much of God's Estate. We should not know how rich he were, or what he were worth. He pardons Iniquities for his Name sake; and who can spell all the Letters of his Name, and turn over all the Leaves in the Book of Mercy? who shall say to his Grace, as he does to the Sea, Hitherto shalt thou go, and no further?

As the Heavens are of a vast extension, which like a great Circle encompass the Earth, which lies in the middle p. 47like a little Atome, in comparison of that vast Body of Air and Aether; so are our sins to the extent of God's Mercy: Isa. 55.9. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Mens sins are innumerable, yet they are but Cyphers to the vast Sums of Grace which are every day expended; because they are finite, but Mercy is infinite; so that all sins in the World put together, cannot be of so large an extent as Mercy: because being every one of them finite, if all laid together cannot amount to infinite.

The Gospel is intit'led good will to men; to all sorts of men; with Iniquities, Transgressions and Sins, of all sorts and sizes. God hath stores of Mercy lying by him. His Exchequer is never empty, Exod. 34.7. Keeps mercy for thousands, in a readiness to deal it upon thousand millions of Sins, as well as millions of Persons. Abraham, Isaac and Jacob, and all that were before, have not wasted it; and if God were to proclaim his Name again, it is the same still, for his Name as well as his Essence is unchangeable. p. 48His Grace is no more tied to one Sin, than 'tis to one Person: He has mercy on whom he will, and his Grace can pardon what Sins he will: Therefore he tells them, Isa. 55.7. that he would multiply Pardons: He will have mercy to sute every sin of thine, and a Salve for every Sore: Though thy sin has its heights, and depths, yet he will heap mercy upon mercy, till he makes it to over-top thy sin. He will be as good at his merciful Arithmetick, as thou hast been at thy sinful, if thou dost sincerely repent and reform. Though thou multiply thy Sins by thousands, where Repentance goes before, remission of sin follows without limitation; when Christ gives the one, he is sure to second it with the other. Though aggravating Circumstances be never so many, yet he will multiply his Mercies as fast as thou canst the Sins thou hast committed.

He hath a cleansing Virtue, and a pardoning Grace for all Iniquities and Transgressions, Jer. 33.8. And I will cleanse them from all their iniquity, whereby they have sinned against me: And I will p. 49pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. 'Tis three times repeated, to shew, that his Mercy should be as large as their Sin, though there was not a more sinful Nation upon the Earth than they were. His Justifying and Sanctifying Grace should have as vast an extention: For he would both pardon and cleanse them. Why? v. 9. That it might be a name of joy, and praise, and an honour to him before all the Nations of the Earth.

'Tis so great, that Self-righteous Persons murmur at it, that such Swines should be preferr'd before them. As the Eldest Son was angry that his Father should lavish out his kindness upon the Prodigal, more than upon himself, Luke 15.28.

44. Compassionateness of it.

The formal nature of Mercy is Tenderness, and the natural effect of it is Relief. The more miserable the Object, the more compassionate Human Mercy is, and the more forward to assist. Now that Mercy which in Man is a Quality, p. 50in God is a Nature. How would the infinite tenderness of his Nature be discover'd, if there were no Objects to draw it forth? It would not be known to be Mercy, unless it were shed abroad; Nor to be tender Mercy, unless it relieved great and oppressing Miseries. For Mercy is a Quality in Man that cannot keep at home, and be stow'd under Lock and Key in a Man's own Breast. Much less in God, in whom 'tis a Nature. Now the greater the Disease, the greater is that Compassion discover'd to be, wherewith God is so fully stor'd.

As his End in letting the Devil pour out so many Afflictions upon Job, was to shew his pity and tender mercy in relieving him; Jam. 5.11. You have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy. So in permitting the Devil to draw his Elect to so many Sins, 'tis the same End he drives at. And he is more pitiful, to help men under Sin, than under Affliction: because the guilt of one Sin is a greater misery than the burthen of a p. 51thousand Crosses. If forgiveness be a part of tenderness in Man, 'tis also so in God, who is set, Eph. 4.32. as a Pattern of the Compassion we are to shew to others. And be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you.

The lower a man is brought, the more tender is that Mercy that relieves him; Psal. 79.8. Let thy tender mercies speedily prevent us: for we are brought very low.

To visit them that sit in darkness, and the shadow of death, and to pardon their sins, is call'd mercy with this Epithete of tender, Luke 1.77, 78, 79. Through the tender mercy of our God, whereby the day-spring from on high hath visited us. And so 'tis indeed, when he visits the most forlorn Sinners.

55. Sincerity, and pleasure of his Grace.

Ordinary pardon proceeds from his delight in mercy, Mich. 7.18. Who is a God like unto thee, that pardoneth iniquity, p. 52and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. Therefore the more of his Grace he lays out upon any one, the more excess of delight he hath in it; because 'tis a larger effect of that Grace. If he were not sincere in it, he would never mention mens Sins, which would scare them from him, rather than allure them to him. If he were not sincere, he would never change the heart of an Enemy, and shew kindness to him in the very act of enmity: For the first act of Grace upon us is quite against our wills. And man is so far from being active in it, that he is contrary to it. In primo actionis, 'tis thus with a man, though not in primo actu: For in the first act of Conversion, man is willing, though not in the first moment of that Act. But for God to bestow his Grace upon us against our wills, and when he can expect no suitable recompence from us, evidences the purity of his Affection; That when he endured so many contradictions of Sinners against himself, day by day, yet p. 53he is resolv'd to have them, and does seize upon them, though they struggle and fly in his face, and provoke him to fling them off.

'Tis so much his delight, that 'tis call'd by the very name of his glory; Isa. 58.8. The glory of the Lord shall follow thee, i. e. The Mercy of the Lord should follow them at the very heels. And when they call, it should answer them; and when they cry, he would, like a watchful guardian Servant, cry out, Here I am. So that he never lets a great Sinner, when chang'd into a Penitent, wait long for mercy; though he sometimes lets them wait long for a sense of it. This Mercy is never so delightful to him, as when 'tis most glorious; and 'tis most glorious, when it takes hold of the worst Sinners. For such Black Spots which Mercy wears upon its face, makes it appear more beautiful.

Christ does not care for staying, where he has not opportunities to do great Cures, suitable to the vastness of his Power, Mark 6 5. When he was in his own Country, he could do no great p. 54Work there, but only laid his hands upon a few sick People. He had not a suitable Employment for that glorious Power of working Miracles. So when men come to Christ with lighter guilt, he has but an under-opportunity given him, and with a kind of disadvantage, to manifest the greatness of his Charity. Though he has so much Grace and Mercy, yet he cannot shew more than the nature and exigence of the opportunity will bear; and so his Pleasure doth not swell so high, as otherwise it would do. For little Sins, and few Sins, are not so fit an Object for a Grace that would ride in triumph. Free Grace is God's Darling, which he loves to advance; and 'tis never more advanc'd, than when it beautifies the most mis-shapen Souls.

33. Power.

The Scripture makes Conversion a wonderful Work, and resembles it to Creation, and the Resurrection of Christ from the dead, &c.

11. Creation. Conversion simply consider'd, is concluded by Divines to be a p. 55greater Work than Creation: For God puts forth more Power morally in Conversion, than he did physically in Creation. The World was Created by a Word; but many Words, and many Acts concur to Conversion.

The Heavens are call'd the Works of God's Fingers, Psal. 8.3. But the Gospel in the effects of it, is call'd the Arm of the Lord; Isa. 53.1. Men put not their Arm to a thing, but when the Work requires more strength than the Fingers possess. 'Tis the power of God to Salvation; and the faith it works is begun and fulfill'd with power, 2 Thess. 1.11.

God created the World of nothing; nothing could not objectively contribute to his Design, as Matter does to a Workman's Intent; yet neither doth it oppose him, because 'tis nothing. As soon as God spake the word, this Nothing brings forth Sun, Moon, Stars, Earth, Trees, Flowers, all the garnish of Nature out of its barren Womb. But Sin is actively disobedient, disputes his Commands, slights his Power, fortifies p. 56it self against his entrance upon the heart, gives not up an inch of ground without a contest. There is not only a passive indisposition, but an active opposition. His Creating Power drew the World out of nothing, but his Converting Power frames the New Creature out of something worse than nothing.

Naturally there is nothing but darkness and confusion in the Soul; we have not the least spark of divine light, no more than the Chaos had, when God commanded light to shine out of that darkness, 2 Cor. 4.6. shin'd in our hearts. To bring a principle of light into the heart, and to set it up in spight of all the opposition that the Devil, and a man's own Corruption makes, is greater than Creation. As the power of the Sun is more seen in scattering the thickest Mists that triumph over the Earth, and mask the face of the Heavens, than in melting the small Clouds compacted of a few Vapors; so it must needs argue a greater strength to root out those great Sins that were twisted and inlaid with our very Nature, and become as p. 57dear to us as our right Eye, and right Hand, than a few Sins that have taken no deep root. Every man naturally is possess'd with a hatred of God, and doth oppose every thing which would restore God to his right: And being since the Fall fill'd with a desire of independency, which is daily strengthn'd with new recruits, and loth to surrender himself to the power and direction of another: 'Tis a more difficult thing to tame this unruly disposition in man's heart, I say more difficult than to annihilate him, and new create him again. As 'tis more easie oftentimes for an Artificer to make a new piece of Work, than to repair and patch up an old one that is out of frame.

22. Resurrection. Conversion simply is so call'd, Eph. 2.5. quickned us when we were dead. And the Power that effects it, is the same Power that rais'd Christ from the dead; which was a mighty Power, that could remove the Stone from the Grave, when Christ lay with all the Sins of the World upon him; Eph. 1.19, 20. So the greater p. 85the Stone is upon them, the greater is God's Power to remove it.

For if it be the Power of God simply to regenerate Nature, and to put a new Law into the heart, and to qualify the Will with a new byas to comply with this Law; and to make them that could not endure any thoughts of Grace, not to endure any thoughts of Sin; 'Tis a greater Power sure to raise a man from that death, wherein he has lain thirty or forty years rotten and putrified in the Grave: For if Conversion in its own nature be Creation and Resurrection, this must needs be Creation and Resurrection with an Emphasis.

The more malignant any Distemper is, and the more fix'd in the vital Parts, and complicated with other Diseases, the greater is the Power in curing it: For a Disease is more easily checkt at the first invasion, than when it has infected the whole mass of Blood, and become Chronical; so 'tis more to pull up a Sin, or many Sins, that have spread their Roots deep, and stood against the shock of many blustring winds of p. 59threatnings, than that which is but a Twig, and newly planted.

33. Traction or drawing. Drawing implies a strength. If Conversion be a Traction, then more strength is required to draw one that is bound to a Post by great Cables, than one that is only tied by a few Packthreads; one that has millions of Weights upon him, than one that hath but a few Pounds.

44. 'Tis the only Miracle Christ hath left standing in the World, and declares him more to be Christ than any thing. When John sent to know what he was, Luke 7.20. he returns no other account but a list of his Miracles; and that which brings up the Rear as the greatest, is, the poor, foreign, are Evangeliz'd. 'Tis not to be taken actively, of the Preaching the Gospel; but passively, they were wrought upon by the Gospel, and became Gospell'd People, transformed into the Mould of it.

For else it would bear no analogy to the other Miracles. The Deaf heard, and the Dead were rais'd; they had not only Exhortations to hear, but the effects were wrought upon them. So p. 60these words import not only the preaching of the Gospel to them, but the powerful operation of the Gospel in them. 'Tis not so great a work to raise many thousands kill'd in a Battel, as to gospellize one dead Soul. 'Tis a miracle of Power to transform a ravenous Wolf into a gentle Lamb, a furious Lyon into a meek Dove, a nasty Sink into a clear Fountain, a stinking Weed into a fragrant Rose, a Toad or Viper into a Man endued with Rational Faculties and Moral Endowments; and so to transform a filthy Swine into a King and Priest unto God. In Conquests of this nature does Divine Power appear glorious. 'Tis some strength to polish a rough Stone taken out of the Quarry, and hew it into the Statue of a great Prince; but more to make this Statue a living Man. Worse Stones than these doth God make Children, not only to Abraham, but to himself, even the Gentiles which were accounted**Grot. Mat. 3.9.Matt 3:9 Stones by the Jews, and are call'd Stones in Scripture for the worshipping Idols.

What Power must that be, which can stop the Tide of the Sea, and make it p. 61suddenly recoil back? what vast Power must that be, that can change a black Cloud into a glorious Sun? This, and more doth God do in Conversion. He doth not only take smooth Pieces of the softest Matter, but the ruggedest Timber full of Knots, to plain and shew both his Strength and Art upon.

44. Wisdom.

The work of Grace being a new Creation, is not only an Act of God's Power, but of his Wisdom; as the Natural Creation was. As he did in contriving the Platform of Grace, and in bringing Christ upon the Stage, so also in the particular distributions of it, he acts according to Counsel, and that Infinite too, even the Counsel of his own Will, Eph. 1.11. The Apostle having discoursed before, v. 9. of God's making known the Mystery of his Will in and through Christ: And v. 11. of the dispensation of this Grace, in bestowing an Inheritance, being predestinated according to the purpose of him, who works all things according to the counsel of his own will: He doth not say, God predestinated p. 62us according to the Counsel of his own Will, but refers it to all he had said before, viz. of his making known the Mystery of Christ, and their obtaining an Inheritance. And v. 8. speaking before of the pardon of Sin in the Blood of Christ, according to the riches of God's Grace, wherein, saith he, He hath abounded towards us in all wisdom: As there was abundance of Grace set apart, to be dealt out, so there was abundance of Wisdom, even all God's Wisdom employ'd in the distribution of it. The restoring of God's Image requires at least as much Wisdom, as the first Creating of it. And the application of Redemption, and bestowing of Pardoning and Converting Grace, is as much an Act of God's Prudence, as the Contrivance of it was of his Counsel.

Grace, or a gracious Man in respect of his grace, is call'd God's workmanship, Eph. 2.10. foreign, not foreign; Work of his Art, as well as strength and operation of his Mind as well as his Hand. His Poem, not barely a Work of Omnipotency, but an intellectual Spark. A p. 63new Creature is a curious Piece of Divine Art, fashion'd by God's Wisdom to set forth the praise of the Framer. As a Poem is by a Man's Reason and Fancy, to publish the Wit and Parts of the Composer.

'Tis a great Skill of an Artificer, with a mixture of a few Sands and Ashes, by his breath to blow up such a clear and diaphanous body as Glass, and frame several Vessels of it for several uses. 'Tis not barely his breath that does it, for other men have breath as well as he; but 'tis breath manag'd by Art. And is it not a marvellous Skill in God, to make a miry Soul so pure and chrystalline on a sudden; to endue a Swine with a Divine Nature, and by a powerful word to frame so beautiful a Medal as a new Creature is?

The more intricate and knotty any Business is, the more eminent is a man's Ability in effecting it. The more desperate the Wound is, the more honourable is the Chyrurgion's Ability in the Cure. Christ's healing a Soul that is come to the last gasp, and given over by all for lost, shews more of p. 64Art, than setting right an ordinary Sinner.

Our Apostle takes notice of the Wisdom of God in his own Conversion here: For when he relates the History of it, he breaks out into an Hallelujah, and sends up a Volley of Praises to God for the grace he had obtain'd. And in that Doxology, he puts an Emphasis on the Wisdom of God, v. 17. Now unto the King eternal, immortal, invisible, the only wise God, be honour, and glory, for ever and ever. Only Wise God; Only, which he does not add to any other Attribute, he there gives him.

This Wisdom appears,

11. In the Subjects he chuseth; we'll go no further than the Example in our Text. Our Apostle seems to be a man full of heat and zeal. And the Church already had felt the smart of his Activity; insomuch, that they were afraid to come at him after his change, or to admit him into their company, imagining that his Fury was not chang'd, but disguis'd; and he of an open Persecutor, turn'd Trepaner, Acts 9.26. None can p. 65express better what a Lyon he was than he doth himself, Acts 26.10, 11. Many of the saints did I shut up in prison, having received authority from the chief Priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. He seems also to have been a Man of a high and ambitious Spirit. This Persecuting probably was acted so vigorously by him, to ingratiate himself with the Chief Priests, and as a means to step into Preferment; for which he was endewed with Parts, and Learning, and would not want Zeal and Industry to attain it. He seems to be of a proud Spirit, by the temptation which he had, 2 Cor. 12.7. lest I should be exalted above measure. He speaks it twice in that Verse, intimating that his Natural Disposition led him to be lifted up with any Excellency he had: And usually God doth direct his Battery to beat down that which is the Sin of our Constitution.

p. 66He was a man of a very honest mind, and was forward in following every Point his Conscience directed him to: For what he did against Christ, he did according to the Dictates of his Conscience, as then inform'd, Acts 26.9. I verily thought with my self, i. e. in my Conscience, that I ought, not that I might, but that it was his Duty. His Error commanded with the same power that Truth does where it reigns.

Now it discovers the Wisdom of God to lay hold of this man, thus temper'd, who had honesty to obey the Dictates of a rightly inform'd Conscience, as well as those of an Erroneous one; Zeal to execute them, and height of Spirit to preserve his Activity from being blunted by any opposition; and Parts and Prudence for the management of all these. I say, to turn these Affections and Excellencies to run in a heavenly Channel, and to guide this Natural Passion and Heat for the service and advancement of that Interest which before he endeavour'd to destroy, and for the propagation of that Gospel which before he persecuted, is an effect p. 67of a wonderful Wisdom; As 'tis a Rider's Skill to order the Mettle of a headstrong Horse for his own use, to carry him on in his Journy.

22. This Wisdom appears in the Time.

As Man's Wisdom doth consist as well in timing his Actions, as contriving the models of them; so doth God's. He lays hold of the fittest Opportunities to bring his wonderful Providences upon the Stage. He hath his set time to deliver his Church from her Enemies, Psal. 1…2.13. And he hath his set time also to deliver every particular Soul, that he intends to make a Member of his Church, from the Devil. He waits the fittest Season to manifest his Grace, Isa. 30.18. Therefore will the Lord wait that he may be gracious unto you. Why? For the Lord is a God of judgment, i. e. a God of Wisdom: Therefore will time things for the best advantage, both of his glory, and the Sinner's good. His timing of his Grace was excellent in the Conversion of Paul.

p. 6811. In respect of himself.

There could not be a fitter time to glorify his Grace, than when Paul was almost got to the length of his Chain; almost to the Sin against the Holy Ghost. For if he had had but a little more light, and done that out of malice, which he did out of ignorance, he had been lost for ever. He obtain'd mercy, why? because he did it ignorantly, v. 13. As I said before, he follow'd the dictates of his Conscience: For if he had had knowledge suitable to his fury, it had been the unpardonable Sin. Christ suffer'd him to run to the brink of Hell, before he laid hold upon him.

22. In respect of others.

He is converted at such a time, when he went as full of madness as a Toad of Poyson, to spit it out against the poor Christians at Damascus; arm'd with all the Power and Credential Letters the High Priest could give him, who without question promised himself much from his industry. And when he was p. 69almost at his Journy's end, ready to execute his Commission, Acts 9.3. And as he journied, he came near Damascus. About half a mile from the City, as Gulielmus Tyrius thinks**Turin. in loc.; At this very time Christ grapples with him, outwrestles all his Bedlam Principles, secures Paul from Hell, and his Disciples from their fears of him. Behold the Nature of this Hawk chang'd, just as he was going to fasten upon the Partridge.

Christ might have converted Paul sooner, either when Paul had heard of some of his Miracles; for perhaps Paul was resident at Jerusalem at the time of Christ's preaching in Judaea: For he was brought up in Jerusalem at the Feet of Gamaliel, Acts 22.3. who was one of the Council, Acts 5.34. He might have converted him when he heard Stephen make that Elegant and Convincing Oration in his own defence, Acts 7. Or when he saw Stephen's Constancy, Patience and Charity in his Suffering; which might somewhat have startled a moral Man, as Paul was, and made him look about him.

p. 70But Christ omits the doing of it at all these Opportunities, and suffers him to kick against the pricks of Miracles, Admonitions and Arguments of Stephen and others: Yet hath his Eye upon him all along in a special manner, Acts 7.58. He is there nam'd, when none else are; witnesses laid their clothes at a young man's feet, nam'd Saul. And Acts 8.1. Saul was consenting to his death; was there none else that had a hand in it? The Spirit of God takes special notice of Saul here; he runs in God's mind, yet God would not stop his fury. And Acts 8.3. As for Saul, he made havock of the Church.

Did no body else shew as much Zeal and Cruelty as Saul? sure he must have some Instruments with him; yet we hear none nam'd but Saul. And Act. 9.1. Saul yet breathing, &c. yet, as much as to say, he shall not do so long. I shall have a fit time to meet with him presently.

And was it not a fit time, when the Devil hop'd to rout the Christians by him? when the High Priests assur'd themselves success from this man's passionate p. 71Zeal, when the Church travelled with throws of fear of him. But Christ sent the Devil sneaking away for the loss of such an active Instrument, frustrates all the Expectations of the High Priests, and calms all the stormy Fears of his Disciples: For Christ sets him first a preaching at Damascus in the very Synagogues which were to assist him in his cruel Design, Acts 9 20, 22. And straightway he preached Christ in the synagogues, that he is the son of God, and increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.

Did not Christ shew himself to be a God of Judgment here? He sat watching in Heaven for this Season, to turn Paul with the greatest advantage. His Wisdom answers many Ends at once, and kill'd so many Birds with one Stone. He struck dead at one blow Paul's Sin, his Peoples Fears, the High Priest's Expectations, and the Devil's Hopes. He triumphs over his Enemies, secures his Friends, saves Paul's Soul, and promotes his Interest by him; he disappoints p. 72the Devil of his Expectations, and Hell of her longing.

33. This Wisdom appears, to keep up the Credit of Christ's Death.

The great Excellency of Christ's Sacrifice, wherein it transcends the Sacrifices under the Law, is, because it perfectly makes an atonement for all Sins; It first satisfies God, and then calms the Conscience, which they could not do, Heb. 10.1, 2. for there was a conscience of Sin after their Sacrifices. The tenor of the Covenant of Grace which God makes with his People, is upon the account of this Sacrifice, Heb. 10.16, 17. This is the covenant I will make with them. V. 17. And their sins and iniquities will I remember no more; Now where remission of these is, there is no more offering for sin. This Covenant extends not only to little Sins, for there is no limitation; great Sins are included: Therefore Christ satisfied for great Sins, or else if ever they be pardon'd, there must be another Sacrifice, either of himself, or some other, which the Apostle, upon the account of this Covenant, asserts p. 73there need not be; because this Sacrifice was compleat, otherwise there would be a remembrance of Sin: As the Covenant implied the compleatness of Christ's Satisfaction, so the continual fulfilling or application of the tenor of the Covenant, implies the perpetual savour and force of this Sacrifice.

And indeed when God deliver'd him up, he intended it for the greatest Sins. Rom. 4.25. He was deliver'd for our offences, foreign, which signifies not stumbling, but falling. Not a light, but a great transgression. Now if Christ's Death be not satisfactory for great Debts, Christ must be too weak to perform what God intended by him, and so Infinite Wisdom was frustrate of its Intention, which cannot, nor ought not to be imagin'd. Now therefore God takes the greatest Sinners to shew,

11. First the Value of this Sacrifice.

If God should only entertain men of a lighter guilt, Christ's Death would be suspected to be too low a Ransom for Monstrous Enormoties; and that his Treasure was sufficient for the satisfaction p. 74of smaller Debts, but a penury of Merit to discharge Talents; which had not been a Design suitable to the grandeur of Christ, or the infiniteness of that Mercy God proclaims in his Word. But now the Conversion of Giantlike Sinners doth credit the Atonement which Christ made; and is a great renewed Approbation of the infinite Value of it, and its equivalency to God's Demands: For it bears some analogy to the Resurrection of Christ, which was God's general Acquittance to Christ, to evidence the sufficiency of his Payment. And the justification of every Sinner is a branch of that Acquittance given to Christ at his Resurrection; Rom. 4.25. Rais'd again for our justification. And a particular Acquittance to Christ for that particular Soul he had the charge of from his Father. All that Power that works in the first creation of Grace, or the progress of Regeneration, bears some proportion to the acquitting and approving Power manifested in Christ's Resurrection. Eph. 1.19, 20. And what is the exceeding greatness of his power to usward, who believe according to the working p. 75of his mighty power which he wrought in Christ when he rais'd him from the dead. In v. 17, 18. the Apostle prays for the carrying on the work of Grace and Regeneration begun in them, that they might more clearly understand that Power which wrought in Christ; viz. that approving Power of what Christ has done, which he exerts daily in Conversion, and in the effects of it. For by raising any Soul from a death in Sin, God doth evidence the particular value of Christ's Blood for that Soul, as he did in raising Christ, evidence the general fulness of that Satisfaction. And this he will do even to the end of the World, Eph. 2.6, 7. rais'd us up together with Christ: —Kindness through Christ Jesus. All his Grace in all Ages, even to the end of the World, shall run through this Channel, to put Credit and Honour upon Christ. Now the greater the Sin is that is pardon'd, and the greater the Sinner is that is converted, the more it shews the sufficiency of the Price Christ paid.

p. 7622. The Virtue of this Sacrifice.

He is a Priest for ever, Heb. 7.17. and therefore the Virtue as well as the Value of his Sacrifice remains for ever: He hath obtained an eternal redemption, Heb. 9.12. i. e. a Redemption of an Eternal Efficacy.

As long as men receive any Venom from the fiery Serpent, they may be healed by the Antitype of the Brazen one, though it were so many years since he was lifted up. And those who are stung all over, as well as those who are bitten but in one part, may by a believing looking upon him, draw virtue from him as diffusive as their Sin.

Now the new Conversions of Men of extraordinary guilt, proclaims to the world, that the fountain of his Blood is inexhaustible; that the virtue of it is not spent, and drain'd, though so much hath been drawn out of it for these Five thousand years and upwards for the cleansing of Sins past before his coming, and Sins since his Death. This evidences that his Priesthood now is of as much efficacy as his Sufferings on p. 77Earth were valuable; and that his Merit is as much in virtue above our Iniquity, as his Person is in excellency above our Nothingness. He can wash the Tawny American, as well as the Moral Heathen; and make the Black Aethiopian as white as the most Virtuous Philosopher. God fastens upon the worst of Men sometimes, to adorn the Cross of Christ; and maketh them Eminent Testimonies of the power of Christ's Death. He made his grave with the wicked, Isa. 53.9. Heb. He shall give the Wicked (not Grave) and the rich in his death. God shall make Man wallowing in sinful Pleasures, tied to the Blandishments and Profits of the World, to come to Christ, and comply with him, to be standing Testimonies in all Ages of the Virtue of his Sufferings.

44. For the fruitfulness of this Grace in the Converts themselves. The most rugged Souls prove most eminent in Grace upon their Conversion, as the most Orient Diamonds in India, which are naturally more rough, are most bright and sparkling when cut and smooth'd. p. 78Men usually sprout up in stature after shattering Agues.

It increaseth,

11. Thankfulness.

Converts only are fit to shew forth the Praises of Christ, 1 Pet. 2.9. That you should shew forth the praises of him, who hath call'd you out of darkness into his marvellous light; foreign, the Virtues of Christ. The end why God sets Men at liberty from Prisons and Dungeons, and from fear of Death and Condemnation for great Sins, is, that they may be fitted, and gain a commodious standing, to publish to the World the Virtues of him; i. e. the Mercy, Meekness, Patience, Bounty, Truth, and other Royal Perfections of Christ.

Men at their first Conversion receive the Grace of God with astonishment; for 'tis foreign, 1 Pet. 2.9. most amazing at the first appearance of it; as the Northern Nations that want the Sun for some Months in the Winter, are ready to Deify it when it appears in their Horizon: For the thickness of the foregoing Darkness makes the lustre of the p. 79Sun more admirable. But suppose a man had been all his life-time like a Mole under ground, and had never seen so much as the light of a Candle, and had a view of that weak Light at a distance, how would he admire it, when he compares it with his former Darkness? But if he should be brought further, to behold the Moon with its train of Stars, his Amazement would increase with the Light. But let this Person behold the Sun, be touched with its warm Beams, and enjoy the pleasure of seeing those Rarities which the Sun discovers, he will bless himself, adore it, and embrace that Person that led him to enjoy such a Benefit. And the blackness of that Darkness he sat in before, will endear the present Splendor to him, swell up such a spring tide of astonishment, as that there shall be no more spirit in him.

God lets men sit long in the shadow of death, and run to the utmost of Sin, before he stops them, that their Danger may enhance their Deliverance.

p. 80We admire more when we are pull'd out of danger, than when we are prevented from running into it. A Malefactor will be more thankful for a Pardon, when it comes just as he is going to be turn'd off. If there be degrees of Harmony in Heaven, without question the Convert Thief on the Cross warbles out louder Notes than others, because he had little time to do it on Earth; and his Engagements are the greater, because Christ took him in his Arms when he was hanging over Hell.

When Paul writ this Epistle to Timothy, he was about 55 years of age, and yet those 20 years run out since his Conversion had not stifled his Admiration, nor dampt his Thankfulness for Converting Grace. Take a prospect of it in this Chapter, v. 12, 13. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the Ministry, who was before a blasphemer, and a persecutor, and injurious. I thank Christ Jesus our Lord. He seems to set his Sin and God's Mercy in opposition. I was Injurious, but I obtain'd mercy. I was a Blasphemer, p. 81but I obtained, &c. I—mercy. Who would imagine, but that of all Persons he should have past by me, while he had taken this or that polished Pharisee, this or that Doctor of Morality? but that he should overlook them, and set his eye upon me, so injurious, such a Blasphemer, such a Persecutor! A great Sinner, when he reflects upon his Sin, wonders that a But was not made at him. You find that no Apostle gives such Epithetes to the Grace of God as our Apostle does. None so Seraphical in his admiring Expressions. Riches of Grace, Exceeding Riches of Grace, Abundant Grace, Riches of Glory, Unsearchable Riches of Grace. He never speaks of Grace without an Emphasis. Single Grace, and single Mercy would not serve his turn.

22. Love and Affection.

Mary Magdalen, out of whom Christ had cast seven Devils, was most early in her affection, to bestow her provision of Spices upon the dead Body of her Saviour. The fire of Grace cannot be stifled, but will break out in glory to p. 82God. This is such a Grace, that Man in innocency could not have exercis'd in such a height; because now the Sinner is not only in his own sight unworthy of pardon, but worthy of the greatest hatred and punishment. You scarce find your selves possessed with greater affection to any, than those who have been Instruments to free you from your sinful Fetters. How often do you bless them, could pull out your Eyes for them, and think all ways too little to manifest the sense of your obligations to them! And doth the Instrument carry away all? surely God has the greatest Sacrifice of Affection, when the Convert considers that his powerful Grace was the principal Agent to draw him out of this spiritual Mire. As when a Present is sent to you, you shew a Courtesy to the Servant, but the chief part of your kindness is devoted to the Master that sent him. What flames of Love, raptures of Joy, transports of Affection, boilings of Courage for God in a young Convert! The Soul is most couragious for God at first Conversion, because 'tis then most stor'd with p. 83Comforts; and is so struck into amazement at the marvellous light which darts upon him, that he is ambitious to be a Martyr for God presently; Heb. 10.32. After that you were illuminated, you endured a great fight of afflictions. Grace is not only attended with Afflictions, but bestows a Courage upon a Convert to endure them. The Soul then thinks it is able to undergo any thing for God, who hath bestow'd so much Grace upon it.

A Christian hath the greatest love to Christ at the first turning to him: For since the horror of all his Sins, and the natural ugliness and deformity of that which he has serv'd so long, comes with a full sense upon him; And since the admirable Excellency of Christ shines upon him, which is a sight he was never acquainted with before; the greatness of the danger he was in, and the incomparable love which beams upon him from his believing a Saviour, fills his Affection with full Sails.

Thus do men, who have been tossed in a dangerous Tempest, afflicted with the darkness of the night, as well as p. 84their danger, rejoice, and welcome the Rising Sun in the Morning, which dispels their tumultuous Fears, as well as those gloomy Shadows.

God permits a man's Sins to abound, that his Love after pardon may abound too; Luke 7.47. Her sins which are many, are forgiven: for she loved much. foreign, Therefore, 'tis the consequent, not the cause of remission. And this interpretation agrees best with the following words, To whom little is forgiven, the same loves little. 'Tis more consonant to Reason, that where there are greater Mercies, there should be greater returns of Affection. Remission of Sins is the greatest evidence of God's Love, and therefore should be the greatest incentive of ours. And indeed Christ never appears to a Penitent with a more comely air in his Countenance, than upon the removal of great Judgments, or the pardon of great Sins. Isa. 4.2. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely, for them that are escaped of Israel. In that day, in what day? After great Judgments, p. 85v. 1. and in the foregoing Chapter, in purging away great filth, v. 4. The Branch Jesus appears most lovely, when he comes laden with the fruit of Grace, with the sanctifying juice of his Blood; as a ripe bunch of Grapes looks pleasantly in a thirsty Traveller's Eye. This Convert Paul was more affectionate to Christ than any of the other Apostles: For when he could not look upon him, he is enamour'd on his very Name, and delights to express it no less than 500 times, as, I remember some have numbred it in his Epistles; more proportionably than Peter, James and John did in what they writ.

33. Service and Obedience.

Such will endeavour to redeem the time, because their former days have been so evil, and recover those advantages of Service, which they lost by a course of Sin. They will labour that the largeness of their Sin may be answered by an extension of their Zeal. Such will be almost as much asham'd to do but common service, as they are now asham'd of their scarlet Sins. As Men, the further they go bacward, the greater leap p. 86they usually take forward. Grace instructs a man in holiness out of gratitude.

Tit. 2.12. The Grace of God teacheth us to deny ungodliness and worldly lusts, that we should live soberly, righteously and godly in this present world. Grace teacheth us. The greater the Grace, the more pressing is the Instruction; as it doth increase gratitude, it doth increase service. That Peter, who had been so criminal in denying his Master, and adding Perjury to his Perfidiousness, was as active in service, as he had been in apostacy. He laid the first Stone of the Christian Church among the Jews after Christ's Ascension: He preached the first Sermon to them, and charg'd them home with his Master's Murther, Act. 2. He was also the Spokesman in all business, describ'd in the first six Chapters of the Acts. He laid also the first foundation of the Gentile Church: For God in a Vision revealed to him the calling of the Gentiles, passing by all the other Apostles, to whom it was not known but by Peter's Relation**Camer. on Myro in Acts 15.7.Acts 15:7, Acts 15.7. Men and brethren, ye know how that a p. 87good while ago, God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. A good while ago, which good while ago refers to the time Matt. 16.18. wherein Christ said, Ʋpon this Rock will I build my Church. He was chosen by God to this purpose, i. e. separated from the rest of the Apostles, and adorn'd with this Prerogative. Great Sins did not make Christ change his Resolution.

Never an Apostle that had been bred up under Christ's Wing, that was so active an Instrument as this Paul, who had been so bitter an Enemy. He labour'd more abundantly than all, 1 Cor. 15.10. In matters of obedience he would not ask counsel of Flesh and Blood, Gal. 1.16. Immediately I conferred not with flesh and blood. He was quick in his obedience. He had endeavour'd to weaken Christ's Kingdom; he now endeavours to list men in his Service. He had breathed out Threatnings, he now breathes out Affections; He could even spend and be spent for the interest of his Saviour. And usually we find converted p. 88Souls most active in the exercise of that Grace which is most contrary to that which was their darling Sin.

44. Humility and Self-emptiness.

Christ chose the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty, 1 Cor. 1.26, 27. that nothing should be attributed to their Worth and Dignity, but to his Grace and Mercy. Were the Gospel discover'd only to the wise, they would look upon it rather as a discovery made by the Opticks of their own Reason. And if God did bestow his Grace only upon men of unspotted Conversations, they would rather think it a debt God stood obliged to pay them, than a free act of Grace. As God reveals knowledge to the simplest, Matth. 2.25. so he doth manifest Grace to the sinfullest; and as Christ blest his Father for that, so no doubt but he doth return the same thanks for this. Such great Sinners receive all from God, and so have more reason to hang down their heads; others may sometimes cast many a loving p. 89look to their own Righteousness, and like Nebuchadnezzar, glory, This is the Babylon which I have built; and boast of their good Acts, and freedom from the common Pollutions of the World.

But such who were fallen over head and ears in the mire, and were dirty all over, have no cause to boast: For God did not find them, but made them worthy. They brought nothing but Dirt and Rags, that were not worthy the washing; only God would pick glory out of their worthlesness, to his own Grace. Such are sensible, that God was not their debtor, but they his; and that there was nothing in them to oblige God to bestow the least Mite of mercy on them.

Therefore we find not one of these mountainous Sinners in Scripture ascribing their Conversion to their own strength or merit.

As no Apostle was so God-magnifying, so none was so Self-vilifying as Paul; though he was the greatest Apostle, yet he accounts himself less than the least of all Saints, Eph. 3.8. Unto me who am less than the least of all saints. p. 90Surely he might have put himself equal to the least, it would have been great humility to do so; but he is more humble than so, even less than the least; less even than him who was only fit to be a Door-keeper in the House of God. And he esteems himself not only unworthy of the Office of an Apostle, but of the very Name, 1 Cor. 15.9. Not worthy, not only to be, but to be call'd an Apostle. And why? because of his former Sin; because I persecuted the Church of God. The remembrance of his great Sin before his Conversion, kept him humble. And in v. 10. when he had a little boasted of his abundant labour, he checks himself presently, yet not I, but the grace of God. He attributes his very being as a Christian, as well as his Actions, to the same Cause, viz. the Grace of God; by Grace I am what I am. So Gal. 1.16. how doth Paul attribute to Grace; pleased by his grace, reveal; Revelation, not Acquisition.

55. Bewailing of Sin, and self-abhorrency for it.

When Men are first translated out p. 91of darkness into the Kingdom of Christ, and begin to know Christ truly, the ways of their former ignorance are very bitter and uncouth things unto them. The very disproportion and unsuitableness of them to the sweetness of that Grace, which now they taste from the hand of Jesus, is an offence to them, and hateful to their thoughts. Therefore the more Sin a man hath run into before his return to God, the more he sees the vileness of his own Nature, and consequently the more he abhors himself. Ezek. 36.31. Then shall you remember your iniquities, and shall loath your selves. When? v. 29. when God had accomplish'd the Promise of saving them from all their uncleanness. They shall remember with abhorrency what was their own Sin, and shall enjoy what is purely God's.

Time of pardoning great Sins, is the time of great Self-loathing; such prove the holiest Persons, because they have had more experience of the Evil of Sin.

Such are asham'd of their Sins not only at the instant of their Conversion, p. 92but afterwards, every time they remember them; Rom. 6.21. What fruit had you then in those things whereof you are now asham'd? Now, at that time, when Paul writ to them; the very shame of their Sins stuck upon them, though they had been converted before. The more they grew in the experimental knowledge of God and his goodness, the more a holy shame for Sins committed in their natural condition was stirr'd in their Consciences; and they could not but blush every time they consider'd how dirty they had been towards God. Now the greater the shame, the greater the hatred of the occasion of that shame, and the more exact the watchfulness against it. As a man that hath fallen into some Slough by some stumble or over-sight, when he travels that way again, he cannot but remember what a pickle he was in, and will be watchful lest he meet with the same mishap. Whose heart was more melted by mercy than Mary Magdalen's? All the Pharisees that Christ converted never rain'd such showers of Tears; How she useth all her Instruments of Sin to be Servants p. 93to her Repentance! Her Eyes, which had enflam'd so many Hearts, been Snares to catch men, she makes the Conduits to convey her penitential Tears to her Saviour's Feet. Her Hair, which had engross'd so much time in the curiosity of Dresses, she uses as a Towel to wipe them. The Ointment she had us'd for the tricking up her self, to gratify the Senses of her Lovers, she pours out to embalm her Lord. Her Lusts should have no more of her choicest things, but her Saviour should have all. She would keep them not so much for her own use, as his.

66. Faith and Dependance.

11. At present in the instant of the first act of Faith.

Great Sins makes us appear in the Court of Justification, sub forma impii, with a naked Faith, when we have nothing to merit it, but much to deserve the contrary, Rom. 4.5. —believes on him that justifies the ungodly. The more ungodly, the more elevated is that Faith which lays hold on God. Thomas his p. 94unbelief was very black, for he had refus'd to give credit to all the Testimonies of the Disciples concerning Christ's Resurrection; but when he was sensible of his Crime, and so kindly dealt with by his Saviour, he puts forth a stronger act of Faith than any of the rest, Joh. 20.28. My Lord, and my God! His Faith was not satisfi'd with a single my; he gives him more honourable Titles, and his heart grasps him more closely and affectionately than any of the rest.

The man that was born blind, and curd by Christ, owns him, acts some Faith before the Pharisees, Joh. 9.33. If this man were not of God, he could do nothing, v. 39. And he said, I believe, and he worshipped him. But when Christ comes to talk with him particularly, v. 36, 37, 38. he believes. When Christ comes to talk with a great Sinner, one that hath had Diseases naturally incurable, he exerts a stronger Faith than others. 'Tis then, Lord, I believe, and 'tis a Faith accompani'd with an Adoration.

p. 9522. In following Occasions.

Pardoning such great Sins, and converting such great Sinners, is the best Credential Letter Christ brings with him from Heaven; Men naturally would scarce believe him for his own sake, but for his Works sake they would; because they are more led by Sense than Faith. This Christ knew, when he bids his Disciples believe him for the Works sake, that he was sent by God, and that they are unanimous in this Work of Grace, as well as in other Works, Joh. 14.11. Believe me, that I am in the Father, and the Father in me, or else believe me for the very works sake. Therefore those that have been Partakers of this Converting Grace, if they stagger, and doubt afterwards, they give the greatest affront to Christ.

For their unbelief is not only against his Person, but against his Work too. That he has far more reason to say to such, than he did to his Disciples, Mat. 17.17. How long shall I be with you! &c. what should I stay to do such great Works as these, and cannot be believed?

p. 96Such great Sins pardon'd, and escap'd, make men take faster hold of Christ afterward. As a man that hath lately got out of a deep Lake, wherein there were many Serpents, Crocodiles, and Venomous Creatures, which he has escap'd, and has no Sanctuary to protect him from their fury, but by hanging upon a small Bough; when he looks down upon them, and sees them gaping for him, and ready to devour him, if he were within their reach, he will summon up all his strength to hold fast that Branch. In such a day will the Branch of the Lord also be beautiful and glorious.

Certainly, when the Soul went out to Christ in so desperate a Condition, with the load of guilt and discouragement upon it, and resolv'd to venture upon him come what would of it, and found success; As it was the boldest adventure, which the Scripture frequently calls boldness, so 'tis the greatest encouragement to come to Christ upon any occasion whatsoever hereafter. This first act of Faith is of so noble and generous a quality, that 'tis set as the Copy p. 97of all following Acts of Faith, 3. Heb. 14. Beginning of your confidence; foreign; the primary Act of Faith, which was the principal Act of Confidence.

Though there is a greater strength in the habit of Faith after Conversion, yet the first exercise of it upon Christ is the boldest and most vigorous, because it was for the saving the life, when the Soul saw no recovery any way but in Christ; and the most noble, when it was under the discouragements of such mountains of Guilt.

It also gave Christ the greatest Honour; for it was an act of greater Confidence in him than any succeeding act could be. Now if thou didst put forth such a high and daring Act of Faith, when all thy sins hung about thee, and thou hadst neither a Hur or Aaron to hold up thy hands, with much more confidence mayest thou come now, since thou hast tried how successful thy first Faith hath been. So when Temptations assault thee, and the Devil with all his black Legions besets thee round, thou art not in a worse condition than at the first, when all thy sins did not only p. 98besiege thee, but possess thee; well may such a Soul say, If I acted Faith when the Devil had all the Strong-holds in me, at the worst; now 'tis but to start out, and exercise the power of that first Faith.

3. In case of Corruptions likewise, and unmaster'd sins: I have great Corruptions, but the Power which raised Christ, raised me, when I had greater Stones upon me, wherewith I had even wearied God himself; and now when I have fewer, though they are too great still, shall I despair of that Power which wrought greater Miracles for me, and threw away my Grave-Stones, when I was not able to stir my self?

4. So in case of Desertion. I'll venture to go to God, let him frown and strike; for I am sure I did once go to him when I was his absolute sworn Enemy, and he had not a greater Hater of him in the world than I was, and he did receive me: I am not worse now than I was at that time; for I love him, and would do all that I can to please him; therefore I will press into his Presence now, and try the success of my first Faith.

p. 99Such mens Faith is usually a more generous Faith, because they have less of the Principle of Reason to support it. 'Tis like that of Abraham's, a believing in hope against hope, 4. Rom. 18. A Faith against mighty and mountainous opposition of high and mighty sins, that might scare a man from such acts of Faith, and establish a diffidence of the Promises of God in the Soul: God receives no more Glory from the Faith of any, than from those of the greatest Sinners through their Repentance.

77thly. Fear and Reverence.

Such will never despise the Riches of that Goodness and Patience which has been given out to him, 2 Rom. 4. because it has led him to repentance; and he will not provoke that Goodness which is conducting him to the enjoyment of all the fruits of Repentance, to throw him off.

There is forgiveness with thee, saith David, 130. Psal. 4. that thou mayest be feared, or worshipped. If God should set a mark of Death upon every Iniquity, who could stand in his presence, or p. 100have any hope to be heard; but because he is a God of forgiveness, therefore he is reverenced; therefore the more Forgiveness he doth expend upon any, the more he is reverenc'd. After a man's return to God, his fear of God is increased upon a more ingenuous account; for he fears God and his goodness, 3. Hos. 5. whereas before he feared God and his Power, God and his Justice. And the Jews of whom he there speaks, shall fear, or reverence that Goodness the more; because the sin he has pardoned was so great, as the crucifying the Son of God, which according to their Fathers Wish lay upon the heads of all their Posterity.

God's Goodness once tasted, will make Ingenuity afraid to offend him. Self interest also will make them afraid to provoke that Mercy that formerly relieved them, to cashier them out of his Favour.

When the man was in the deep Dungeon, where the Fetters of Sin entred into his very Soul, and bound up under the Terrors of the Law, when Mercy stepped in, and delivered him, p. 101and poured Oyl into his Wounds, He will be afraid to provoke that Mercy to leave him in the same condition in which it found him, and from whence it drew him. He will be loath to be numbred amongst the Crew of Transgressors, and Bank of Gally-slaves, from whence he has been redeemed. He that hath tasted the bitterness of Sin, will fear to commit it; and he that hath felt the sweetness of Mercy, will fear to offend it.

I might add, For others sakes, to engage them to come to Christ.

Every Conversion of a great Sinner is a new Copy of God's Love; 'tis a repeated Proclamation of the transcendency of his Grace. Eph. 2.5, 6. Even when we were dead in sins, hath quickened us together with Christ. God hath quicken'd those Rank Sinners, that were as black as darkness it self, and had rais'd them to a condition of light; why? v. 7. Not only for themselves, But that in the Ages to come he might shew forth, foreign, transcendent riches of his grace. 'Twas a Picture God p. 102drew of his own Heart, and expos'd to the view of the World, that they might know by the gracious Entertainment, and high advancement of those Sinners, how liberal he is, and would always be in the distributions of his Grace, that Penitent Sinners of as great Stains might be encourag'd in all Ages to rely upon him. This was his Design in Paul's Conversion in this Chapter, v. 16. Howbeit, for this cause I obtain'd mercy, that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting. A Pattern to them which should hereafter believe on him. He sets up this Apostle as a White Flag to invite Rebels to treat with him, and return to their Loyalty. As every great Judgment upon a grand Sinner is as the hanging a Man in Chains, to deter others from the like practice; so every Conversion is not only an act of God's Mercy to the Convert, but an Invitation to the Spectators.

This is the Argument David useth to persuade God to pour into him the joy of his salvation, Psal. 51.12, 13. p. 103Then will I teach transgressors thy ways, &c. I'll make all Jerusalem ring of it; and Sinners seeing the multitude and long Train of thy tender Mercies, shall fly into thy Arms to be partakers of the same Grace. For every great Conversion is as a Sea-mark, to guide others into a safe harbour. And indeed this he tells God, when he had receiv'd Pardon, that this would be the issue of God's Pardon to David, Psal. 32.5, 6. which is thought to be penn'd upon the same occasion, as Psal. 51. when v. 5. he had been forgiven, he tells God what the effect upon others would be, v. 6. For this shall every one that is godly, &c. Judging it the fittest time to come when God is dealing out his Mercy. Such effects we find when Christ was upon the Earth; when Christ call'd Matthew, Mark 2.14. the next news we hear, v. 15. is, that many Publicans and Sinners sat down with him, and follow'd him. Many of the same Tribe were encourag'd by this kindness to one of their Fellows, to attend upon him.

As when a Physician comes into an House where many are sick, and cures p. 104one that is desperate, 'tis an encouragement to the rest to rely upon his Skill.

When Christ gives an Experiment of his Art on any Sinner near thee, 'tis a Call from Heaven as well to excite thy Emulation to come to him, as thy Astonishment at it. As the Conversion of the Gentiles was to provoke the Jews to Jealousy; 11. Rom. 11. Salvation is come unto the Gentiles, for to provoke, &c. Indeed such Conversions may more rationally move men, than any Miracle can objectively move the Sense. To see such a remarkable Change wrought in the Soul of a Devil, in a Diabolical Nature. If men believe not in Christ after the sight of such standing Miracles, 'tis an aggravation of their Impenitency, as much as any Miracle Christ wrought upon the Earth, was of the Jews Obstinacy, and does put as black a dye upon it. 21. Mat. 32. Ye when you had seen it, repented not afterward, that you might believe him. Not any great Sinner that thou hast seen take Heaven by violence, but is writ down by God as a Yet upon all thy unbelief. And how p. 105many hundred Yets may Christ bring against thee, upon the account of others converted round about thee. The Yet set upon Paul may refer to this, 9 Acts 1. because in the foregoing Chapter Luke had related the successful progress of the Gospel in Samaria and Jerusalem, which was an evidence of the Power of this new Doctrine: Yet Paul proceeded in his persecuting Fury, against such clear Testimonies.

Had you been in the times of Christ, and seen those Miracles he wrought among the Jews, you would all think you should never have been so stupid as they were, but would presently have believ'd in him upon a sight of those Wonders. Let me tell you, the Success of Christ's Grace upon the Souls of men, whereof you have seen many Evidences, is a greater Miracle, by Christ's own confession, than usually he wrought: For he tells the Apostles, they should work greater works, 14. Joh. 12. which he means of their Success in converting work. And so thy Impenitency has as great aggravations as the Jewish Perversity. Let every such p. 106Conversion of a great Sinner be a ground of hope to thee, and a spur in thy side.

Further, such Conversions evidence that God's Commands are practicable, that his Yoke is not burthensome. Men naturally think God a hard Master, that his Commands are impossible to be performed; but when they see men that had lain soaking in Sin many years, to have a fresh and fair Verdure by Grace, to run with delight in the ways of God's Commands: When they see men that had the greatest prejudices against the ways of God, throughly turn'd, they may think with themselves, Why may not I observe those Commands? Is it more impossible for me, than such a one? 'Tis natural to men not to believe, unless they see Miracles; 4. John 48. Except ye see signs and wonders, ye will not believe. Therefore all the standing Miracles God hath left in the world, are the extraordinary Conversions of men, and the worst of men, that men may thereby be convinced of the Power of the Gospel, and the Strength of his Grace, by seeing the admirable effects p. 107of it upon others; for many times Conversion begins in admiration.