Spiritual Refining

SERMON. LXVI.

I Shall now in the next place, consider the work of Grace, under the notion of Conversion, or Turning unto God, which is one of the most frequent words in the Scripture to denote that duty. For the better opening of the words upon which I intend to build this discourse, we may observe God himself inditing a Sermon for Ezekiel the Prophet to preach, wherein there is, 1. The Doctrine, I have no pleasure in the death of a wicked man. 2. The confirmation of it by an Oath, which God himself makes, As I live, saith God. 3. The use of Exhortation, Turn ye, turn ye. 4. The Motive, Why will ye die? For the occasion of these words, you may see God giving Commission to Ezekiel to be a Watchman, admonishing him by several Arguments to discharge his trust faithfully; and in that all Ministers are concerned: It was Chrysostom's wonder, if any spiritual Officer, who had charge of souls committed unto him, could be saved; for if a man is not able to give an account for his own sins, how shall he do it for others? Therefore the forepart of this Chapter, should be the faithful Ministers Looking-Glass, wherein he should often look: And if there be so much joy in heaven, for the reducing of one sheep that goeth astray, how much rather for the conversion of a wandering Shepherd! Another part of his duty is, to vindicate and justify God; for the Jews quarrelled and repined at God's providence, as if his ways were unequal, or as if God did delight in the destruction of men, yea, though they turned from their wicked ways. Now my Text is an Apology unto that calumny, where the clean contrary is confirmed by an oath of God himself; who though he cannot lie, and so his word is enough, yet for condescension to our capacity, and to confirm our faith, doth swear, That he delights not in the death of a wicked man. O beatos nos quorum causâ Deus jurat, O miserrimos si nec juranti Domino credimus, Tertullian.

Now this Text is frequently urged and debated upon in the matter of Reprobation, corrupt Teachers concluding from hence, that there is no Election or Reprobation absolutely, because God doth seriously will every man's life, and no wicked man's death. Some answer, that this place is wholly impertinent to that question; for (say they) the Prophet speaks not here of eternal death, but temporal, and that which is by the violence of the sword: And (say they further) the antecedents and consequents do evidently show, that the sense is, God doth not will the death of a wicked man, if he will turn from his wickedness; for the Jews charged God foolishly, as if they were punished unjustly, for they persuaded themselves they turned to God, and yet their calamities were not taken away: This is probable; but grant the Text to be comprehensive of Eternal death, as many other places are; such as that, God would not have any to perish, but to come to the knowledge of the truth, &c. 1 Tim. 2. 4. Then the answer is known, which may easily be made good, though it be not my work now, God hath an approving will, and an effective or decreeing will. God's Approving will is carried out to the objects, as good in its self; but God's Effective will is, when he intends to bring a thing about. God had an approving will, that Adam should stand, therefore he gave him a command, and threatened him if he did fall; yet he had not an effective will, to make him to stand, for then who could have hindered it? Thus Christ's tears over Jerusalem (How often would I have gathered thee, and thou wouldst not?) were not Crocodiles tears (as some say the Calvinists make them) for though Christ, as God, had not decreed the conversion of the Jews, yet the thing itself was approved of and commanded, and he as the Minister of the New Testament, affectionately desired it: So here in the Text, God by this pathetical expression, doth declare, how acceptable and desirable a thing it is in its self, that the Jews should be converted; how distasteful and unpleasant their damnation was: therefore mark the expression, he doth not say, I do not will the death of the wicked, but I have no pleasure in it: And if that of the Arminians be true, that God doth effectually will the conversion of all, why then are not all converted? Who hath resisted his will? but I intend grapes, and not thorns; practical, not controversial matter from this Text.

The first Observation is, That the damnation and destruction of a wicked man, is unpleasing to God, its not that which he delights in.

Before I open the point, you may object one known and evident place (there being many others also equivalent to it) Prov. 1. 26. I will laugh at your calamity, and mock when your fear cometh: This argueth their destruction was pleasing to him. Hence judgments upon the wicked are compared to Sacrifices, because they are so acceptable to him.

To Answer this; Both these are true, God delights not in the death of a sinner, yet He will laugh at their Destruction: For if you consider death and hell, as the sinners misery merely, and as sin brings it, so it is displeasing to God; but as it is an act of justice punising the impenitent for his wickedness; so it is well pleasing to God, for he is just as well as merciful. Even as a just Judge that condemneth a malefactor, may pity the man condemned for his crimes, and the execution be grievous to him, as its the man's misery; yet as he is a just Judge, so he delights also to have justice done: but this is handled in controversies

Let us see wherein it appeareth, that this is not well pleasing to God; and that therefore the whole fault and blame of a man's perdition, is wholly on his own head:

First, God's unwillingness to damn, is seen in the original and primitive institution and creation of man: He made him after his own Image; endued him with all sufficient power and ability to persevere: There was no spot, or blemish, or defect in him, only he was mutable, and might Apostatize from this happy estate, if he would: Seeing then God withheld nothing from him, that might make him happy; and in him he covenanted with all mankind, intending the like good to them; hence it doth appear, how well pleasing it was unto God, that man should continue in a state of holiness before him: Sin then came into the world, and by it death through Adams voluntary transgression: There was no Antecedaneous decree from God, necessitating him to sin: It was his own willful choice, and that when he knew the penalty to the contrary; but yet so, that God's permissive decree of his fall, did precede, though not necessitating: If therefore sin had been inbred in man's heart at first, as it is now since his fall, then the cause would have been imputed to God; but then he had that privilege of power to do that which is good, and to withstand what is evil.

Secondly, God's unwillingness is seen, even since man's revolt; For whereas he might have dealt with us as the lapsed Angels, who are left without any remedy, he hath appointed an Ark to save some Righteous persons. There was never such offers and tenders to Angels, as here in the Text, Turnye, turnye, why will ye be damned? Now the means God hath appointed for a man's recovery are divers:

First, There are means by way of love and goodness: There are also means by way of Chastisements and afflictions. By way of Love; How winning and overcoming should that be? Love doth surround thee; its love that thou livest, that thou breathest; its love, thou art preserved from hell and damnation; its love, that thou hast any support at all; therefore the goodness of God in all the Creatures thou enjoyest, should lead thee to repentance, Rom. 2. The Sun that shines to thee, the Earth that brings forth fruit for thee, the health and perfection of the senses, should melt thee always into good. Again, because naturally we are slavish, and so moved rather by judgments then mercies; rather driven with whips, then drawn with silken cords of love; therefore God leaveth not that way unattempted also: Hence the Prophets are so diligent in informing the Israelites, what was the cause of their plagues, famines, the sword and captivity, even their sins; and therefore they should not be so much weary of them, or cry out of them, as of their iniquities: God doth not punish willingly, saith the Scripture, Psal. 104. like the Be that naturally gives honey, but stings not, unless provoked. As the Physician doth not willingly put his Patient to torments, but for his good: Thus it is here, God seeth all his love upon thee will do thee no good, thou doest abuse it, and grow wanton under it, therefore he will take another course, he will throw thee sometime into the water, to see if that will get the filth out of thee; sometime into the fire, to see if that will fetch the dross out: If therefore God would leave thee incurable, he would let thee alone, and punish thee no more, as he threatens some, Hosea 4. 14. O then know, there is never a mercy, or an affliction, never a smile from God, or frown from him, but he will have an account of it: How hath it made thee weary of thy sins, and willing to repent?

Secondly, The means God hath appointed, are either external or internal. External, are the Scriptures, and the preaching of the word of God. As where the Sun shineth, that is to give light and life; so where the Gospel ariseth, that is to beget spiritual and supernatural life: The word of God therefore, and the preaching thereof, is compared to all effectual and energetical things, to Musterd-seed, to Leaven, to a Sword, to an Hammer, to Fire: Now why doth God cause this noise always to sound in thy ears, but because thou shouldst hearken and be obedient? It is true indeed, we must distinguish of wicked men; they are either such as live in Paganism, in the ignorance of God, and without the Church (though God hath not left such without a testimony and a witness their consciences within, and the creatures without, bearing witness of God) yet we cannot say, that God so immediately wills their salvation, as of others, still keeping to the first distinction we mentioned, and not contradicting that: Why indeed God should thus differently dispense the means of grace to some, and not to others; yea neglect the far greater part of mankind, is a mystery too deep for us to wade in: God's ways are always most just, when they are most secret and unknown to us; yet even of such destitute persons, we may say, God hath no pleasure in their death, according to our premised sense; for he giveth them warnings against sin, and implanted a thousand witnesses within them, to accuse them if ever they do evil: or such wicked men, who live under the sound of the trumpet, that are awakened, and reminded every day of their transgressions, to such as these God discovers, how unwilling he is, that they should perish in their impieties. Consider therefore, that every leaf in the Scripture, every Sermon thou hearest, will be a terrible matter of account at that dreadful day: God will say, How often would I have converted thee, instructed thee, but thou wouldst not! Then there are internal means, of which anon.

Thirdly, God's pleasure in the conversion of wicked men is seen, by those pathetical and affectionate expressions, which we see the Scripture useth; which do not only argue God's will, but the height and strength of his will: As here in the Text; First, God's Oath, As I live (saith God;) then the ingemination of the duty, Turn ye, turn ye; lastly, a vehement expostulation, Why will ye die? So you may read many times in the Scripture those exclamations, Oh that my people were wise, that they would consider their latter end; and we see Christ himself, though in the midst of all that pomp and glory which was attributed to him; yet weeping over Jerusalem, Oh that thou hadst known the things that belong to thy peace, &c. Luke 19. 42. The truth of this also will further be amplified, if you consider what zealous and importunate Messengers his Prophets are: We beseech you, and entreat you to be reconciled unto God, 2 Cor. 5. 20. If ye will not hear (saith Jeremy) my soul shall mourn in secret for you, Jer. 13. 17. The consistency of these things, with an absolute Election, in the sense that the Orthodox maintain it, and not which their adversaries calumniously fasten upon them, See in Controversal Writers.

Fourthly, That the death of a wicked man is displeasing to God, appeareth, in that sin, which is the cause of death, is the only evil hated by him, and that only which he hath decreed to punish to all eternity: Thou art of purer eyes, then to behold iniquity, Hab. 1. and, God is angry with the wicked every day: He that commands us to hate it, how much rather must he himself loath it? God therefore is not the author and lover of sin; for Non est author ejus, cujus est ultor, He is not the Author of that of which he is the Avenger: How then can God delight in thy damnation, when the cause of it is so abominated by him! Indeed (as you heard) seeing damnation is an act of Justice, and so hath the nature of good, God doth delight in it; but as it is ruin of the creature by sin, so it is not acceptable to him.

Fisthly, God's unwillingness that the wicked should perish, appeareth in those internal means, and inward works of God's Spirit, that are vouchsafed to many: God thinks it not enough to give the word, and the ordinances, and thus outwardly to knock at the door; but he also opens the door in some measure. Hence come those convictions of Conscience, those illuminations of the understanding, and many such secret motions of God's spirit, that if possible, the soul might at last bewail its sins, and turn unto God. Its true, thus far God doth not go with everyone, neither are all admitted unto such favor, but many within the means of Grace, have their hearts thus continually beaten upon, and their consciences thus convinced and smitten: And therefore such who shall yet retain their natural pravity and wickedness, when so many remedies shall be applied, argue the greater obstinacy, and judgment of God upon them.

Now to all this, there is one grand and main Objection; which is, If God do thus will and delight in the conversion of men, If those invitations are serious, and so pathetical, Why then doth not God change the hearts of all? why are not all converted? why are any damned?

To this there is a true Answer and a false Answer returned: The false Answer is by Arminians and others; Therefore some are converted and not others (say they) because some do receive the grace of God offered, and not others: But this is to put all the glory of man's conversion upon his own will; for why do some receive the grace of God, and not others? Can any receive grace, without the help of grace? Must there not be supernatural life breathed into a man, before he can stretch out his hand towards God? besides, this opposeth all those places of Scripture, which describe man dead in sin, and unable to any good; and conversion is not the awakening of a man asleep, but the resurrection of one that is dead: Therefore the true answer is, that although God hath revealed his approving will thus, about the salvation of sinners; yet the Scripture doth plainly limit his effective will, to those that are elected, not to all men, but to some, Rom. 9. there this question is on purpose handled, and the Apostles conclusion is, On whom he will, he showeth mercy, and whom he will, he hardens, And doth there silence all those cavils, that proud sinners may make; even this very Objection he instanceth in, Who hath resisted his will? So that you must compare one Scripture with another, and be sure to keep sobriety and humility in this great mystery, not launching further into this Ocean, then the Scripture is a star to guide you in.

Secondly, Though God doth thus will the salvation of sinners, yet he is also a God of Sovereignty, and Power: None may prescribe to him; he is of boundless Wisdom and Counsel, and none can search out or know the depths of God, but the spirit of God. How many things doth the Scripture reveal, as objects of faith, which cannot be comprehended by us; that are above all human reason, though not contrary to sound reason! Our Savior hath taught us an excellent way to resolve these dispensations of God, Even so Father, for so it pleaseth thee, Mat. 11. As Ipse dixit must be the ground of faith; so Ipse voluit of our submission.

Use 1. Of instruction, concerning the inexcuseableness of wicked men, who perish in their sins; Who may be blamed but thy own self? Although we have it from Adam; to lay our sins off from ourselves, yet these fig-leaves will not cover our nakedness; for to God thou canst not impute thy ruin: O Israel, thy perdition is of thyself, Hosea 13. 9. Let no man say, when he is tempted, that he is tempted of God, for he tempts no man, but everyone is led aside by the lusts of his own heart, James 1. Oh thou! that in this life time slatterest thyself, thy sins must not be owned by thee, none may put thee in mind of what thou art; when God shall at the day of judgment, discover all hidden things of darkness, then it will be manifest, thou, even thy own self, hast undone thyself: God hath done like a gracious, good, just and merciful God, but thou hast been a cruel enemy unto thy own soul, Qui voluntatem Dei spreverunt invitantem, voluntatem Dei sentient vindicantem, You shall find his power in punishments, who have despised his grace and mercy in offers thereof, Austin. Neither may you excuse yourselves, by casting your sins on Satan; for although he be a Tempter, and doth continually suggest corrupt lusts unto thy heart; yet this is only by temptation, by suggestion; he doth not make thee sin, whether thou wilt or no: Thou art stubble, and that makes the sparks of fire which come from him, so easily inflame. As some Heathens have imputed their miscarriages to I know not what, Fate, and the constellation of Stars; so many Christian people, put their iniquities off either to God or the Devil: What would you have them to do? they cannot help it; How could God punish and damn thee for these sins, if he caused them in thee? God indeed hath a just and terrible providence about the sins of men, he is not an idle spectator of them, but yet he doth not infuse any wickedness into men; that they have of themselves, only God may guide and order it to wise ends, and cause it to run down what channels he pleaseth.

Use 2. The aggravation of the wickedness of those sinners, who stand out willfully against the goodness and patience of God, that would lead them to repentance; For how shall any mouth be opened for thee? who shall plead for thee? What excuse hast thou? Consider, that God desireth thy conversion, who doth not need thee, who can be honored though thou art damned in hell: he can raise up children to Abraham out of stones: When therefore God shall thus invite thee for thy good and advantage only, he is not bettered by thee, nor made the more happy, then thy forehead must be brass, that doth not blush at such ingratitude; cry out, Who am I, Lord? what am I, that I should be regarded? wilt not thou have praise, and honor, and glory, though I be a cast-away? why should my life and salvation be so dear to thee, who am naturally a cursed enemy to thee?

Use 3. Of consolation to broken and tempted Christians, who sit down like Job upon the dunghill, abhorring themselves; they are loathsome in their own eyes, and because so, therefore they think God will not receive such Monsters into his presence: Oh, they say, though God take pleasure in the life and salvation of others, yet he will not surely do so to me: But O this Text, should be sweeter then the honey or honey comb to thee; God saith, As he liveth, he delighteth not in thy damnation: Art thou therefore weary of thy sins? doest thou renounce thy lusts? Then be not afraid to come, Those that come to him, he will in no ways cast off: God saith, Why will ye die, O house of Israel? Do thou turn the Text, and say, Why shall I die, O God of Israel? set this Scripture against Hell, Devil, and all accusations of conscience, God doth not delight to bruise and break thee with those many temptations, that are worse then death itself.

Use 4. Of direction unto Christians, under all their miseries and troubles, not to repine at God, but to blame and humble themselves. The Jews here, had the devouring sword come upon them, which did cut them off father and son together; now they thought God's ways were not equal herein: And thus Solomon, The wickedness or foolishness of a man, perverteth his own ways, and then his heart fretteth against the Lord, Prov. 19. 3. As God hath no pleasure in the death of a man repenting; so neither in the troubles, calamities, and sad afflictions he lieth under: He doth not afflict willingly; Were it not our rebellion and untowardness, we should not have so many stripes and scourges from him: Oh this is an excellent way to humble ourselves in the dust; why should a living man complain for the punishment of his sins? Lam. 3.

SERMON LXVII.

THis Text hath informed us how unpleasing the death of a wicked man is to God. We now proceed to the inference made from that proposition, Therefore the wicked should turn from his evil ways. Turn ye, turn ye. The ingemination denoteth the vehement affection and desire of God, as also our stupidity and love to our sins, when once calling will we not awaken, but we must over and over again be called upon. I am therefore now to treat on that famous and necessary work, conversion or turning from sin. As Satan and the Angel did once strive about Moses his body, So now the great controversy between God and his Angels, and the Devil and his instruments, is about a wicked man, whether he shall still be kept in the bonds or chains of sin, or whether he shall be loosened from them, and set free to walk in God's Commandments. I shall, because of the usefulness of this point, handle it doctrinally, and practically. And the foundation upon which we will build our discourse shall be this Doctrine, viz.

That conversion or turning, from our evil ways, is necessarily required to an happy and eternal life. The Text hath this in the affirmative and the contrary, Let the wicked man turn, that he may live. Turn ye, Why will ye die? See how life is the necessary consequent of Conversion, and death the fruit of neglecting it. Life and death are the great Arguments in the world. What will not a man give for life? and death is the King of terrors. We use to say, such a man is so earnest and busy in that matter, as if life and death depended on it. To be sure, such ought your cares, prayers, and endeavors to be about the avoiding of sin, and cleaving to that which is good; for life and death are in these things. Oh that men by faith and an effectual Meditation would apply these things more.

For Introduction into this matter, consider some particulars.

First, That the phrase in the Text, To be converted, or turn ourselves, is a metaphor taken from the outward situation or position of bodies, and is applied sometimes to things, sometimes to persons. To • hings; so God is said to turn joy into laughter, and to turn the captivity of Zion: unto Persons, and sometimes it is applied to God, when of angry he becomes loving and propitious unto men, when they leave their lusts, and turn to him, both are comprised in this Text: Turn unto me, and I will turn unto you. Turn unto me by an holy change, and I will turn to you by a gracious change, though all the change be in man, not God. The Texts of Scripture which command and commend this conversion are so many, that it is endless to name them; so then as bodies, are said to have such a local posture, (as for example) a man may stand with this posture, as to have his back upon the Sun, and his face clean contrary to it; Thus it is with the soul, the affections of the soul are its feet, and when it turneth from God, the back is turned upon the Sun; and in that posture he continueth, till by faith and repentance he be turned again. Consider therefore in what posture thy soul is, whether thou art not clean opposite to God and his way. As naturally we came into the world, with our faces towards hell, and our backs upon God; so it is with our souls.

Secondly, As by sin we are thus turned from God, which is terminus a quo, so the Creature, and the lusts of sin are the terminus ad quem, to which they turn. Conversion is a motion; Now in all motions, there is the term from which, and the term to which. Thus in the motion of the soul to sin: The term from which, is God; the term to which, is sin: and the contrary is, when we turn to God; so that if there were no other arguments, this might easily persuade us to come out of that custom and delight in sin, which we have been used unto; for how reasonable and happy is the change, to leave sin, that hath guilt, torment, condemnation, and all curses in it, and to turn to God, the fountain of all happiness and joy! Oh, we might think, that all the violent temptations of sin, should never be able to hold us, but that we would quickly break all those bonds, and run to God.

Thirdly, This phrase of turning to God, and from sin, implieth thus much, That while we live in sin, we make sin our Lord and Master; and therefore follow that, turn up and down after that, as the Servant after his Master: but when we cast off these transgressions, then we follow the Lord our Master, and go after him; so that all men in the world are divided into those two ranks, either they are such as go after their lusts, turn after them, as the shadow after the body, or else such as cleave unto the Lord, and as the herb Heliotropium, turneth up and down after the Motion of the Sun, so do they in obedience and affections after the commandments of God. Now this service and obedience to the lusts of the flesh, is a tedious and toilsome life indeed, though to the corrupt heart it may seem otherwise: Come unto me all ye that labor, and are heavy laden, Matth. 11. 22. A man that turneth into the way of sin, is like a traveler that should turn into a way full of Quick-sands and Bogs, and dangerous Precipices, having also a sore and intolerable burden on his back, pressing him down with exquisite pain.

Therefore, if you ask, How can wicked men be thus merry, jocund, secure and presump • ucus, when they are in such a dangerous estate? The Answer is easy.

First, They are ignorant and foolish; their eyes are put out; and mad men cannot apprehend the danger they are in.

Secondly, sin is a connatural and suitable object to their depraved affections; and so they swallow down sin, which is like honey in the mouth, though it prove Gravel in the belly. Oh then that all wicked men would have those repenting resolutions, as the Prodigal, I will leave my Husks and Swine, and rise, and return to my fathers house. I will leave these new lovers, and new Husbands, and go to my old, as the Church purposed, Hos. 2. 7.

Fourthly, This Conversion unto God, as it implieth sin putting us into an aversion from him; so also it supposeth slight and contempt, which every wicked man puts upon God. For to turn the back on a man is an action of scorn, and disdain. Thus God complaineth, They turned the back upon him, and not the face, Jer. 32. 33. All sin hath in it a contempt of God; for it is the turning the back on God. And although every sin doth not formally, and expressly intend such a disdain and contempt of God; yet interpretatively, and in truth it doth so. Aristotle saith, that contempt and contumely do more provoke an ingenuous man than real oppositions. When God would aggravate David's sin, he calleth it, A Despising of him. Oh then that wicked men would lay this more to heart! Thy ungodliness and wickedness thou livest in is so much scorn and contempt offered unto God, its turning the back on him. Now for thee a poor sinful Creature, who hast all thy mercies from God to put contempt on him, how unsufferable is it? and the greater the contempt is, by how much base and more ignoble thy lusts, are to which thou turnest. To prefer the Devil before God, to regard his temptations more than God's Promises; What arrogancy, and impudency is this? Did the Devil creat, thee, doth he preserve thee, did he die, or was crucified for thee? Then if thou art so many ways obliged, and engaged unto God; yet for thee to prefer the Creature, yea the Devil before God; how unjustifiable is it?

Fifthly, Because by sin we are thus averse from God. The further we go on in sin, and the more progress we make in those ways, the farther off still we are from God, and our turning back to him will be a more difficult thing. The Prodigal went into a far Country, spiritually as well as corporally: He went far from God, and therefore his return would cost him dearer: so that this should make every man stop betimes in the way of his sinning; this should make him without any delay return to God: for every day thou goest farther, and still farther from him; whenever thou shalt return to him, thy task will be the harder. Oh it is seldom seen, that a man who hath all his life time been in motion and travel from God, should at last bethink himself, and resolve to go back to God, from whence he fell. As Austin said of the Heathens noble and admirable actions of morality, which he called glittering sins, That the faster they learn, the more they were out of the way; This is true of all wicked men, the greater haste they make in this world, and the more days they live, the farther off are they from God: thou art farther off from salvation, than thou wast many years ago. A sad thing it is to consider, that the longer thou livest, the less hope of thy Conversion; the more time thou hast spent in this world, the further off from happiness. Be not then worse than the Horse, or the Mule, for a Bridle in their mouth will stop them, and turn them out of the way: But though the Scripture put many Bridles in thy mouth, give thee many curbs to keep thee from sin, yet thou wilt violently rush on. The Apostle could say of some, Their salvation was nearer than at first, Rom. 18. but we may of many, Their damnation is nearer.

Sixthly, This Conversion, and turning unto God, is in Scripture spoken sometimes as our work, and sometimes as God's work. Thus in the Text, Turn ye, turn ye. And again, Make ye a new heart, and a new spirit: But in other places, its made the peculiar gift of God alone. Thus God saith, He will take away the heart of stone, and give an heart of flesh, Jer. 31. Ezek. 32. So, He will circumcise their hearts, He will give them a new heart, &c. Now how can these be reconciled? If God do it, how can man? If man, how can God? Can it be God's gift and our work too? Now there is returned this answer by erroneous Teachers, that (say they) from those places its plain, our Conversion is partly from Free-will, and partly from Free grace, though God's grace be acknowledged to be the principal: The one teacheth God's operation, the other our co-operation. Thus they do not exclude God totally, yet they make him only a co-partner with us in this work of conversion: But this is quickly dispelled, by those places that describe man dead in sin; and so can be no synergist with God: as also by those Texts which give the praise and glory of Conversion totally and solely to God, not dividing this glory between him and the Creature, no more than divine worship, of which God is so jealous, that he will have it alone.

The true Answer therefore lieth in this; That the former kind of places of our duty and obligation, what we ought to do; They are not a measure of our power what we can do. When the Prophet saith, Turn ye, turn ye; He doth not here declare what we are able to do, but what we ought to do; and yet this is not in vain, because by this we are convinced of our impotency, and are humbled under our infirmity; and withal God makes this a practical command to turn us: Even as that word at first, Let there be light; or that of Christ to Luzarus, Lazarus come forth; and the latter kind of places they argue the work of Conversion to be wholly of God, in which we are subjects receiving; not agents co-working. This is to be understood in respect of the initial working of Grace; for this phrase, Turn ye, doth also imply that we act and work; being first acted and wrought upon by God; Actiag • mus, & hoc been agimus, quod a bono agamur. So that to speak properly, turning to God, or conversion, is not so much that work of grace infused in us, which we receive, as Adam had the breath of life breathed into him; but its the actual motion and turning of the soul, which floweth from the fo • m •• : So that this is rectus secundus, the other is actus primus, as they say. Hence a man is not said to turn to God, because he hath the habits and principles of grace, but because they are actuated, and by them the soul doth move to God, as is more largely to be shown. Thus then you see how those places are consistent together.

Seventhly, This Conversion or turning to God, is either the first Conversion, or the latter. The first Conversion I call that, when we are at first translated from the state of darkness to glorious light; when at first we are taken off the bitter root we were in, and ingreffed into the sw • et Olive-tree. The latter conversion is that when upon falls, or sins committed, we have in some measure turned from God again, but afterwards return. Thus Peters recovery is called a conversion, Luke 22. 32. When thou art converted strengthen thy brother. And thus when the Disciples fell into p •• d and contention, our Savior saith, Except ye be converted, and become like little children, ye cannot enter into the Kingdom of Heaven, Mat. 18. So that although there be but one main fundamental conversion, or turning to God, yet seeing every sin, especially those that are more foul, do turn remarkably from God; therefore even converted persons need daily to be further converted. Do not therefore rest in this, that thou art once converted, thou canst remember the time and instrument of it; but consider, there is a daily conversion, and turning to God requisite; Thou art to be converted from thy daily pride, daily hypocrisy, daily guile of soul, diffidence in the Promises. Some think, because of that great work, and remarkable change God once made upon them, that therefore they may say, Soul take thy ease, for thou hast much good laid up for thee, and think to be clothed in all glory, like the L 〈…〉 es, that neither labor, or spin; but the word of God tells us, that there are daily corruptions remaining, from which we must constantly turn away.

Eighthly, There is a twofold Conversion. The one from Heathenism and Paganism or Heresies, to the true Faith and Doctrine of Christ: The other not o • lie from that, but also from ungodliness and impiety in our lives. Now though the one be much admited, yet the latter is the chief of all. We see by the preaching of the Apostles many thousands were converted; but many of these were Hypocrites, and loved the world and their lusts still. Therefore they were only converted to receive the faith of Christ, not to obey his holy laws and commands. Thus some are said to Turn from their Idols to the living God, 1 Thes. 1. 9. But if they did not leave their sins, and their carnal confidences, which were as so many Idols, they found no advantage. Therefore diligently mark this; Its a light matter to be converted from Heathenism, Heresy and Popery, so as to come to acknowledge the Truth; but art thou also converted in thy heart and affections, to submit to, and willingly obey the Laws of Jesus Christ? This is all in all.

Ninthly; Therefore in the last place; As every part and faculty of the soul and body hath been averse from God, so Conversion must be in them all. The mind must turn from its vain, ignorant, blind, and unbelieving thoughts and imaginations: The will must turn from its obstinacy, perverseness and disobedience: The heart and affections from their unlawful objects they were placed upon; and from all this excess, violence and immoderacy: for want of these comes that partial and imperfect Conversion to God so often condemned in the Israelites. Oh then sit down and think, Lord, everything within me is averse to thee, there is nothing but is turned from he Oh then vouchsafe thy Grace, which will make all within me turn to thee; mind, heart, affections, and all my might: you will find that true Conver •• are very rare, half Converts and partial conversion is often; but this true, solid, and universal Conversion is in a few only.

In the next place, let us consider, what goeth to the m 〈…〉 g up of this Conversion, or turning to God. And first,

There must be a true and sound understanding out of God's Word, that the way we are in is a wrong way: That if we turn not at la 〈…〉 the end of those 〈◊〉 is in hell and damnation. A blind man, or he that walketh in the darkness can see no necessity to turn out of the way he is in. Therefore if this Text may do any good to thee, pray for illumination of mind: Say, Lord, open my eyes, that 〈◊〉 may s •• the cragg •• , and slippery, and dangerous places I walk upon. Thus Isaiah 6. L • st they hear with their ears, and understand, and be converted. That understanding is antecedent to conversion; so that ignorant, sottish and brutish people, who know nothing of God, or of their own corruption, are very remote from conversion: till thou come to know & understand the danger thou art in, thou wilt not be willing to go out of the way.

Secondly, The ways of sin must administer s • me wear 〈…〉 ss and trouble; else the soul will never think of returning: Come to me ye that are heavy l • den. When the Prodigal is almost farnished, then he thinketh of going to his Father. When Israel's way is hedged in with thorns, then she will go back to her first husband, Hos. 3. So that if thou wouldst ever turn to God, pray thou mayest feel the weight, and burden of sin in some measure, not to break thee, but to drive thee out of the way thou wast in, when thou believest lions and all curses to be in thy way, then thou wilt quickly go back; whereas wicked men that live in • ollity and prosperity, that have no trouble, no exercises, nor crosses in their sins, they are far from Conversion; they never think of going out of that broad way as long as they find it so sweet and pleasant: and hence God in mercy afflicts, grieveth, and continually troubleth that sinner whom he intends to convertr.

This Conversion cannot be, till God hath first infused a supernatural life in a man; for seeing this turning is a spiritual motion of the soul, there cannot be any motion, if there be not life first: and in this respect, no man in the world hath any active fitness, or worthiness in him to be converted, no more than thorns have to become grapes, or stones children. The first step that must be taken towards heaven, must be after Christ hath said unto thee, Arise and walk. Iter ad gratiam est per gratiam, per{que} ipsam venitur ad ipsam, Prosp.

Fourthly, Its not enough to have this life infused, but there must be the actuating of it. For to turn is an action, is a motion; and therefore though a man be renewed passively by God, yet till actively he move unto God again, he is not said to turn to him: so that this conversion doth denote more than regeneration, or a new creation; for in them its enough if God hath wrought a spiritual change; but here he doth not only work to will, giving the ability and power, but to do also, giving the exercise of this power.

Fifthly, This turning unto God is to be looked for in the constant and diligent attendance upon the preaching of God's Word; for that is instituted as an instrument to change and turn us. You have many examples of the great and glorious conversions, that have been upon the most indisposed and unlikely subjects. And how so? By the plain and powerful preaching of God's Word. Its not human Oratory, or artificial eloquence hath done this, so much as the autoritative and spiritual explication and application of God's Word; and therefore all those who carelessly neglect, or despise the Ministry appointed for this end, no wonder they reject the good counsel of God; and its no wonder why Satan doth so rage and set against the Ministry of Jesus Christ; for this is the only Engine and Battery that destroyeth his Kingdom • and rescueth poor captives that were taken in his snares.

Use of Instruction. See and understand now the necessity of thy conversion. It is that which undoeth most; you live the same, come to Church, and go home the same, and you never think of a turn & a change that ought to be upon you. Doth not God say to thee, Turn from this and that evil way of sinning, why wilt thou die and be damned in it? but thou like the Serpent stoppest thy ear, if there were no other Motive to make thee turn than this, that thou livest in an age, where many turnings and changings of things have been, this might prevail. God hath turned peace into war, quietness into trouble; why then shouldst not thou turn profaneness into holiness; security, into godly fear and trembling? Oh turn from sin, before God turn thee into hell; and the longer and further thou hast gone on in wicked ways, know it is the higher time thou shouldst return. He goeth far that never turneth (we say) and why then is it thy obstinacy to do so?

SERMON LXVIII.

THe particulars that clear the nature of conversion are dispatched: Let us now consider, what are the impediments and obstructions of conversion. That conversion nowadays is very rare, comparatively to former times, experience evidenceth; and yet how much reason, and what unanswerable arguments may be pressed on every man's conscience? Therefore its worth the while to consider, what are those causes that make men continue in their accustomed sins, when God and his Ministers do thus importune to leave them. Now although it be true, that in every unregenerate man, there is a natural impossibility to turn unto God, and so no hopes of any man in the world, if we respect human power and strength; yet there are many, who besides this natural impossibility, have contracted on themselves a voluntary impossibility of turning unto God; so that their conversion, is not the taking away the stone of the heart, but the stones; for they have laid one upon another: We shall then examine, what persons they are, that have the Symptoms and visible Characters of difficulty to be converted, rather then other men.

And first, Ignorant and stupid people, that have no knowledge or understanding about God or themselves: These are notoriously indisposed to turn to God; the reason is plain, because understanding goeth before conversion, and is initial or introductory to it; as Isa. 6. 10. So that if there be no knowledge, there is no hope of any turning to God; therefore Laodicea is counseled to buy eye-salve, Rev. 3. 18. as that which would be the first means to help her; and this Prayer is still to be continued, for those whose conversion we desire, That God will give them eye-salve: Its ordinarily said, As God in the first Creation wrought light, before other things; so in man, who by nature is a miserable Chaos and confusion, God causeth light to shine out of darkness. The brute beasts are not capable of conversion, because they have no reason; and although our reason be naturally corrupt, and so a great enemy to God, yet there is by it a passive capacity, though not an active of conversion. Hence the Gospel at first did take the best and most glorious effects in cities, where men were bred up in more knowledge and understanding: It's true, Paul saith, Not many learned are called, 1 Cor. 1. and, God chooseth the foolish things of the world, to confound the wise; and our Savior Christ giveth thanks to God, That he had hid the things of salvation from the wise, but revealed them to babes: But by Wise and Learned, are meant such, that with their learning are also puffed up with pride; and by babes, were not meant those that have no knowledge or understanding, but that are lowly and weak, comparatively to others: Howsoever, where conversion comes, it giveth light and knowledge, if there were none before. The consideration of this, should much startle and amaze many of you, for how woeful and lamentable is the ignorance of most? how little is known about original and actual sin, which is their disease? and how little about Christ, who is the Physician? God would have all men to be saved, and come to the knowledge of the truth, 1 Tim 2. The knowledge of the truth must be first attained; and on the contrary, Its a people of no understanding, therefore he that made them, will not save them, Isa. 27. 11. Christ told the woman, If thou hadst known the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, John 4. 11. If thou hadst known; and this we may say to those, who lie still in the dungeon of their sins, If thou hadst known what thy condition is, what the curses of the Law are, how terrible God is, how few shall be saved, and such like, thou would • t not stand idle, as thou doest, but like the Hart, pant after the blood of Christ, as that after the waters: Oh then that God at last would persuade ignorant people of their damnable estate. To whom is the word without profit? to whom is it a savor of death, but to ignorant people? Where may the Ministers make their sad complaints, They have labored in vain, and none believe their report, so much, as where this darkness, this night is upon men's hearts? You old men then, that know nothing, that understand very little, why are ye not afraid, being you are in such darkness? and you fathers, whatsoever you fail in, fail not here, about instructing your Children, though you cannot leave them wealth and estates, yet let them have the knowledge of God out of the Scriptures: How much would it affect you, to have children bodily blind? would you not heal them, if you knew any remedy in the world? but to your children's ignorance and spiritual blindness, you are voluntarily accessory, and you willingly are the cause of it.

Secondly, Men far from conversion, are such as have a Pharisaical Self-conceit of their own Righteousness and good Works; by which means, they never think of going back, for none can persuade them, but they are in the right way already: This is a generation, that will sooner die in their sins, then ever turn to God; and our Congregations have such, as well as the former. Observe our Savior's Sermons, and you shall find, that he did least good, upon those that justified themselves; insomuch, that he tells them, Publicans and harlots entered the kingdom of heaven, before such as they were; and again, I come not to call the Righteous, but sinners to repentance, Luke 5. 32. so we preach, not to convert those who think themselves Righteous already, who applaud themselves in their good Moralities, or plausible lives; but to those who are convinced of their sinfulness, and groan under it: I know it is a very unpleasing thing for a man, to be found a sinner, to judge himself and condemn himself upon that account; he had rather sit down with a false, daubed peace, and cozen his own soul, then arraign and terrify himself after that manner; but it is a vain thing to hide and extenuate, when we have to do with God; we must judge ourselves, else God will judge us. It was the Churches bold presumption, that would at last destroy her, to say, She was rich, and clothed, and wanted nothing, when indeed she was miserable, and naked, and wanted all things; yet in such a foolish Paradise do many place themselves, They be converted, they become changed, they are as good as any others already, they have as good an heart as any other: These men are most incurable, and are in the greatest danger, because they feel no danger: O then know, That quietness and security which thou hast in thy breast, and all that confident presumption in thee about thyself, will at last be like the cobweb, not serve to cover thee, when the tempests of God's wrath shall arise.

Thirdly, They have but little hope of conversion, who have been long accustomed to sin, whose iniquities for many years together have been taking a deep root. If a Blackamoor may change his skin, then may you do good, who have been accustomed to evil, Jer. 13. 23. Hos. 9. 9. When Israel had deeply corrupted themselves, then God would remember their iniquity. A man that hath been a long while given to his lusts and ungodliness: Oh who can give hopes that ever he will turn to God! Take heed then of custom in any sinning, it is like a millstone about thy neck, it will, like Pharaoh, oppress thee, and keep thee down, that thou mayest never leave Egypt. The Devils that possessed a man from his youth up, were more difficultly cast out, then any others: The husbandman hath little hope of a crop in sowing, when the soil hath a continual wont to miscarry. Custom in sin, makes men like the tall grown Oaks, which cannot be removed, they have got such deep hold in the earth; whereas at first sin is more timorous, and less impudent, the conscience of a man is not so hardened: A continual use in sin, takes away all the sense and feeling of it, all the horridness and terror of it: Thus men that are accustomed to cursing and swearing, they mind it not: Men given to lustful and filthy ways, have no horror upon them, after their unclean practices; and why? custom is like a great stone laid upon a man, already dead and buried in the grave of sin: And therefore a sinner, habituated in an evil way, is compared to Lazarus, who was dead and buried, and even putrefied ere he was raised again.

Fourthly, Those that have enjoyed the means of grace for a long season, and yet are briars and thorns: These give little hopes of conversion. The ground that hath often received rain, and brings forth nothing but weeds, is nigh unto cursing, Heb. 6. 7. Those that refused the Prophets, The dust of their feet was to be shaken off, in testimony against them, Mat. 10. 14. The word of God doeth most good, and hath the greatest effects, at its first coming to a place; as you may read in the several plantations of the Church at first, whereas the longer men live under it, the authority and majesty of the word is abated: Ye did for a •• ason rejoice in his light, as our Savior told the Jews concerning John the Baptist, John 15. 35. When God hath sent his Ministers and Prophets one after another, admonishing, instructing, and vehemently exhorting and charging you, to part with your lusts, saying, You cannot have them and Christ too; you cannot hold them an heaven too: Its a sad presage, (and yet thou hardenest the neck against all these reproofs) that Christ hath said of thee, as of that fig-tree, Never fruit grow more on thee. As there are ears of corn that are blasted, that never thrive, or come to any good; so there are many blasted sinners, impenitent and obstinate, which after many remedies applied, yet continue under the power of their disease: O then, consider how much this concerneth you! you may by your unfruitfulness and barrenness under the means of grace, make your conversion less possible, then that of Pagans and Heathens. Did not our Savior say? Mat. 11. 21. That the Tyrians and Sodonians would have shown more effects of a conversion, then the Jews to whom there had been so much preaching, if God would have vouchsafed the Gospel to them? Certainly you are in a more dangerous estate, then any people that sit in darkness, and have no light: If so many Sermons, so many Sabbaths, so many Exhortations, have done no good? who can but think it is in vain to plant and water anymore?

Fifthly, Those that have accustomed themselves to rebel against the light, and to live against the convictions of their conscience: As the Mariner used to storms and tempests, is not afraid; so these continually used to the whips and scourges of their conscience, at last are not afraid at all, yea, quite put it out: The Apostle calls this A cankered conscience, seared with an hot iron, 1 Tim. 4. 2. or Quite cut off, as some expound it; and certainly, this must be a desperate presage: for seeing conversion is let into the soul, by that needle of conviction; if this be resisted, and continually beaten back, what hope is left at the bottom? Therefore this is the inlet to the sin against the Holy Ghost, from which never any was, or shall be converted, of whom if we had certainty, we might no more preach to their conversion, then to the Devils and damned in hell. But whence comes this impossibility of turning to God? it arose at first from rebelling against light, living in those sins, which the spirit of God convinced thee of by the word, and so in some measure, Doing despite unto the Spirit of Grace: This makes thee at last insensible; even as frequent walking barefoot, brings a senselessness of pain upon the feet: Now whether this light be natural, engrafted in thy conscience; or supernatural, revealed by the grace of God, it is a woeful hardness, to resist any of them: This indisposition to conversion, is very common; for what man is there, that liveth in gross palpable sins, that doth not rebel against his conscience, and rebel against the light of God's word: Oh! this must argue, thou hast devilish wickedness in thee, that thou doest the things, thou knowest are sins: I say, Devilish, because the Devils have great light in their understandings, but malicious enmity against God in their wills: If therefore thou wouldst prepare the way for God in thy heart, and have the gates of thy soul unbolted, that the King of Glory may come in, be sure, let thy conversation answer thy conviction; let thy heart in affections and practice, be proportionable to thy light and judgment; be so blessed, that when thou knowest, thou doest also: Therefore you that live under much preaching, are often in hearing, and ministerial admonitions, you had need take heed to yourselves, for as often as thou sinnest, thou goest against the instructions of thy own heart: Thou knowest otherwise, thou hast been taught otherwise, thou hast heard otherwise; This is kicking against the prick: This daily use to the noise and sound of conscience, will at last take away the terribleness thereof.

Sixthly, Those also are very far from turning unto God, even without any hope, that are by God's just judgment, forsaken and given up to the power of their sins, to sin with all greediness, willfulness, and without any remorse at all. There are such who have this incurable disease upon them; and which is more terrible, it is to be found chiefly in the Church of God, and amongst them, that have enjoyed the best means: Thus Isa. 6. 10. Many of the people of Israel are to have their eyes shut, and their ears made deaf, and their hearts senseless or fat, lest they should understand and be converted. To make the heart fat, is a metaphor from beasts, that by the fattest pastures, are soonest prepared for the Shambles; so many people by the choicest and most excellent means of grace, are ripened for this heavy judgment of a senseless spirit. Woe be it to those persons, that are smitten with this spiritual blindness: Behold then the severity and terror of God, to several persons, who for a long while receive his grace in vain, and resist his spirit; God in his anger sweareth, This people shall never enter into his rest, give them blind eyes, a deceived heart, a stupid conscience, let no Ministry trouble them, let no judgment awaken them: Therefore howsoever thou boastest in thy boldness and impudency in sinning, and bravest it towards God and man, yet thou art more terribly cursed then Cain, for he went trembling about under his curse, and thou goest securely in all jollity and mirth.

Seventhly, A people of frequent resolves and purposes to amend, while judgments are upon them, but when they are removed, returning to their former sins again: Such discover their inconstancy and hypocrisy so often, that they give little hopes of a true and right turning to God. Pharaoh, while the hand of God was heavy on him, how ready then for his duty! then he will let the people go, then he crieth out of his sin; but no sooner is the rod taken off his back, but he is in the mire as before. The people of Israel are also a pregnant instance for this, while they were in fears of enemies, or under any of God's sore judgments, that they sought and cried mightily to God; but let them have respite, they fall from God again: Hence are they so often condemned for hypocrisy and backsliding, 〈◊〉 such whom God would wholly forsake at last; this is too often to be found. There are many people in times of fear, and dangers of death, are as soft as wax; but when recovered, as hard as iron: Men of aguish dispositions, sometimes very hot, and again very cold; sometimes in great fears, straights and troubles of soul, ready to roar out like Bears, for the anguish upon their souls, because they have sinned against God; and other times as bold, and ready for the same sins they complained of, as if they were not the same men. As they say of long ague fits, they end at last in a consumption; so these changes and vicissitudes upon thy soul, will at last end in final Apostasy: O then be sure to keep up all those Engagements and Obligations thou hast taken upon thyself: Be the same in health, as sickness; in joy, as fear; after a sermon, as when thou art hearing one, that fills thy heart with fears.

Eighthly, Such also seem remote from conversion, that are scorners and deriders at godly and holy things: The profane scoffer, is seldom turned an humble lover of the things he so despised: Hence he is a blessed man, That sitteth not in the seat of scorners, Psal. 1. 1 that hath nothing to do with them: The Apostle Peter speaks of some men, 2 Pet. 3. 3. whose damnation is of old ordained for them, and they are scoffers and deriders at the day of judgment, and Christ's coming. Solomon doth often sentence a scorner, for a man that shall perish in his wickedness. I know not why it is, but it falls out, that godliness and true holiness is the object of scorn, derision and contempt to carnal and wicked men: Thus David was the song of drunkards; and what is more ordinary, then to despise and deride the practical power of godliness? Now what hopes can such give of turning to God? wilt thou come and be in the number of those, whom thou mockest and despisest? wilt thou eagerly pursue that way, thou didst so deride? though this be too common, yet it argueth high profaneness. Many wicked men, as Herod, though they did not turn godly themselves, yet they reverenced and honored it in others; And wilt thou be so arrogantly wicked, as to scorn at that, which thou shouldst renown and embrace? Who can think that these Dogs and Swine (for so the Scripture calls such profane wretches) should ever be turned into Lambs?

Ninthly, As scorners are far off from this privilege, so proud and haughty men, th • y seldom are converted: The humble and meek he will teach his way Psal. 15. These high Mountains are always barren of good: God resisteth the proud; How is that? By not giving grace to them. Pride is a divers shapen sin, it emptieth itself into many channels: There is pride of Parts and Abilities, pride about Birth, Estate, and External Greatness; which way soever pride vents itself, commonly Christ will not come into that heart, and dwell there: They were the proud persons, that did not care what Jeremy told them from the Lord: The Humble, the Meek, the Poor, the Hungry, the Empty, the Naked, these are drawn home to Christ; but the proud and the full are sent empty away: Take heed therefore of any kind of pride, for this will always make thee at distance with God: This will make thee contemn the Word of God, and the voice of his Messengers. Oh! think the mountain of thy heart must be made a plain, ere Christ will own thee.

Tenthly, Apostates and Revolters from former zeal and forwardness in the ways of God: when these fall away, there is little hopes for such to turn unto God: The Scripture is clear, Heb. 6. and Peter compareth such, To the Dog returning to his vomit, and the Sow to the mire; and that their latter end is worse then their beginning; yea, that it had been better they had never known the way of Righteousness, 2 Pet 2. 21. yet such instances of Apostasy and Backsliding, all times do sadly afford; and truly, such Prodigals, seldom go home to their fathers house again: Its true, the work of grace was never sound and right in them, no, not when they most flourished; for if they had been of us, they had not gone from us: Oh then! take heed how you abate of your former love and zeal; you once were more forward for God, once you delighted in holy duties, and holy companions; now thy heart is become like a dried wilderness; the world, and thoughts of the world hath choked all: Oh sit and tremble, lest this be but the beginning of thy sorrows.

Lastly, Those are difficultly brought home to God, who are ensnared and entangled in wicked and ungodly company, who have ungodly relations, live in ungodly families: For whensoever such are invited to turn to God, then their carnal friends become impediments in their way. Paul consulted not with flesh and blood in his conversion; if so, he had not turned to Christ: And this undoeth you, God and your conscience calls upon thee, Turn to God, why wilt thou die and be damned in these sins? but then thou consultest with flesh and blood, some ungodly friends and acquaintance, and thus they hinder thee: Oh thou shouldst say to the dearest friend in the world that stops thee in this course, Get thee behind me Satan, for thou savorest not the things of God: Hence our Savior is so peremptory, He that loveth not me, more then father or mother, cannot be my disciple; neither would our Savior have one that would follow him; so much as go back to bid his friends farewell, or bury his dead father: Oh then consider, that when a right eye, or a right hand offends thee, these must be parted with: The Queens daughter must forget her fathers house; when thy soul is espoused to Christ, thou must forsake all thy former lovers.

Use of Examination, put thyself upon this severe and impartial trial, whether thy name be not in one of these black scrols or no: Art thou not to be found among the ignorant and stupid, or proud and profane scoffers? or among those that rebel against their conscience, or change in their resolution, as good or evil floweth upon them? Hast not thou a long while accustomed thyself to an evil haunt or custom of sinning? If these, or any of these; Satan and sin hath bound thee in such strong cords, that are not easily broken: while therefore there is any hope, though there be not so much probability; yet while God hath not declared an utter impossibility, Go and commune with your own hearts, and stand in awe; yea, cry out, Lord turn me, and I shall be turned; say, I am weary of my former courses, they are a shame, a torment, an heavy burden upon me: Oh! (say) I dare not go one step further in the way I was in, I see Hell gaping to devour me; and never let that trouble thee, to think how the world will wonder and laugh to see thee become a new convert: Thou hadst better have frowns from men then God; thou wilt leave the company of wicked and ungodly wretches, to enjoy God and good men: There is a necessity of this turning, that wickedness thou livest in, must be turned from, or else woe unto thee that ever thou wast born: If death and judgment find thee with them, no mountains or hills can cover thee from the wrath of God: Hearken what thy own conscience saith, It is high time to leave off from being such a beast any longer; take Manasseh, take Mary Magdalene, take Paul for examples, they ran far in a foul and dangerous way, but at last they turned: Oh this was there happiness, they turned from their evil ways. Why do ye not take off all your cares and thoughts from other things, and fix them upon this business?

SERMON. LXIX.

THe subject of the Text, viz. Conversion, is vast and large, like a living fountain that always sends forth fresh streams: We have spoken of the particular difficulties in some men's conversions rather then others: not that they were to be without hope, but to awaken them out of their security. Now motives and grounds for our turning unto God, are in the next place to be considered. For in our Exhortations to be converted, we do not speak as men destitute of reason, and forsaken of truth: But it is even a wonder when all the Arguments out of God's word shall be propounded, if everyone do not say, Arise, let us go hence from our sins.

And first, The possibility of thy conversion may make thee set about it. It is not with thee as with the damned, and devils in hell. Being thou art not yet in the Grave and Hell, there may be hopes for thee. Although the last day I shown how difficult and unlikely some men were to turn to God, yet that was only in respect of visible second causes; otherwise as when our Savior said, It was as impossible for a rich man to be saved, as a Camel to go through the eye of a needle; the Disciples then cried out, Who then can be saved? But our Savior said, With man indeed it is impossible, but with God all things are possible; So sinners, and wicked men under those Characters thus described, are no more likely to turn to God, then a Camel with its bunch-back to go through the eye of a needle: but with God all things are possible. An absolute impossibility of turning to God is only in those that have sinned against the Holy Ghost, or are forever delivered up by God to an impenitent and a hard heart. But who they are, is rather a secret in God's council, then a mystery discovered to us: so that no wicked men under any Characters whatsoever (unless those excepted) may conclude in despair, That it is not possible they should ever be converted. God doth here invite the sinners of Israel in what quality soever, to turn to God; now this is a great encouragement, the very possibility of turning to God. Ah, How justly might God strike thee dead in thy sins, send thee with thy goar blood to hell, and leave thee hopeless and helpless? But he hath not shut the door against thee: He hath not yet bid thee depart into everlasting fire, He knoweth thee not. It should be like oil in thy bones to think such a thing may be. O Lord, Is not my condition desperate? Is there any hope left for me? Am I not past all favor? Is not my time spent? Oh, What a mercy is this? But 〈…〉 ing the possibility is uncertain, thy life is so short, time is so quickly run out, that it may be thy conversion is not possible for any longer then a day more, or a night more; then what inexcusable folly and madness will it be to defer it? It is many times Satan's temptation to hold men a long while in sin, and then to persuade them it is too late to turn to God. At first any time is soon enough, and afterwards every day is too late; but never believe that suggestion. Oh then, as the Husbandman ploweth in hope, which nourisheth all actions; so thou mayest hear in hope, pray in hope, set onwork of reformation in hope; for God never bid a people seek his Name in vain.

Secondly, Not only the possibility, but the probability may much prevail with thee. For on God's part it seemeth more probable thou mayest be converted, then millions in the world. So that howsoever many men by abuse of the means, may make their condition far worse then that of Heathens and Pagans: yet if we speak strictly in respect of the means themselves, it is far more probable thou that hast the means of conversion, shouldst be converted, rather then those that enjoy them not. The greatest part of the world sits in horrible darkness without any light: to them the word hath not come, which yet is the ordinary means of conversion; so that on God's part, and the means, it is far more likely that God wills thy conversion, rather then those to whom he sends no Prophets at all. It is true, the word is sometimes sent to harden men, and it becomes the savor of death; but this is after men have horribly abused it: and it is not the proper and genuine effect of the word, but accidental through the indisposition and obstinacy of the hearers. Well then, let this encourage thee to turn to God, God hath not withdrawn, or denied the means to thee; yet he sends his Prophets, and ministers to call thee to him: Why doth God vouchsafe all this to me? who should turn if I do not? Oh it is intolerable shame if any in the world turn to God, and thou dost not who art so often exhorted. Do any in the world repent, grieve for, and forsake their sins? and doest not thou who enjoyest the powerful means of Grace.

Thirdly, It is not only probable, but thy turning to him is very acceptable and welcome. Thou art sure to have the door opened to thee: Never any man turned to God that was put back again: Come unto me, ho, everyone that thirsteth come, come and buy without money, Isai. 55. 1. No man that cometh unto me, will I in any ways cast off, John 6. 37. so that this should be like fire in every sinners bowels. Oh Lord, when men have been offended, and grievously injured, they many times become so implacable, that no submission, no satisfaction can content them. But God after all the despite and disdain done unto him, is willing to be reconciled: this goodness and mercy of God should abundantly change thy heart. And certainly thou dost not seriously and fully ponder these things in thy heart, if thou didest, thou wouldest not a moment longer stay from running to him: Thou wouldest not only turn, but run to him; Draw us, and we will run after thee, prayeth the Church, Cant. 1. God doth not only powerfully over-rule the soul, but so sweetly inclines it to delight in good and holy objects, that when the heart hath once tasted of the goodness of God, nothing can keep it from him: Seeing therefore thy turning unto God is so acceptable to him, is so vehemently desired by him, Why should it not make thee shake off all slothfulness, and address thyself to him?

Fourthly, Therefore turn to God, because this will prove thy good, and thy happiness: It makes not at all to God's happiness: God is all-sufficient, the Sun, to which the Stars contribute no light: My goodness doth not extend to thee, Psalm 16. 2. If a man drink of a fountain he bettereth himself, he doth not profit the fountain: If a man see any comfortable objects by the Suns light, he refresheth himself, he doth not advantage the Sun: So it is here; If thou turn to God, God is not made more happy by thee, he needeth not thy conversion, or thy Graces; but it is thyself only that will reap the profit. Oh then let this move thee, What doth this at all avail God? If I turn to him, it is my good, not his that is interested herein? One would think that self-love would herein provoke thee; for will a man give all he hath for a Temporal life, and not much rather for Eternal?

Fifthly, Therefore turn to God, because he is your God. God is the God of a people two ways, internally, when he changeth their hearts, and indeed bestoweth all spiritual privileges upon them; and thus he is a God only to those that have true grace; that are the Children of the promise, and according to the spirit: but then he is a God externally to all such who outwardly own him, and call upon him: A God by external Covenant and acceptation; and in this sense he is the God even of those that are the Children of Abraham, according to the flesh only. Now the scripture makes this external relation to be a ground why we should turn from our sins, Hosea 12. 6. Therefore turn thou to thy God; to thy God, the propriety is a ground of Conversion; and certainly the motives are very attractive which are drawn from this: You all by your Baptism have received God as your God; to be no more the Devils, or sins, or the worlds: if therefore thou hast Apostatized, and broken this Covenant, How necessary is it to re • urn?

For 1. By External Covenant, thou tookest God to be the Husband of thy soul. The Scripture delights to express it, by betrothing, and marrying the soul to God, Hosea 2. 19. Thou wast to leave Father, and Mother, and all Loves, and to cleave to him only. Now by thy sins thou hast turned from this Husband, and hast set thy heart upon other Lovers. Thus the Scripture doth not only call Idolatry Adoltery, and going after other Husbands, but all inordinate love of the World, or anything therein, James 4. 5. Ye Adulterers, and Adulteresses, know ye not the friendship of the world, is enmity with God? Here all kind of immoderate, and excessive affections to any Creature, is Adultery: so then whensoever thou art turned from God to any sin, thou hast run from thy Lawfull Husband; thou hast forsaken the true object of thy Love: is it not then all the reason in the World to take up the Churches resolution, Hosea 2. 7. I will go and return to my first Husband, for then it was better with me then now: say then, my soul hath been playing the harlot all the while it hath forsaken God; it was God, and not these that my soul promised to cleave unto.

2. As an Husband, so in the next place, a Father also thou tookest him to be, and by this means thou art commanded to call him Father: But if thou like a Prodigal hast left thy Father, and spent thy substance in the service of the Devil, With what face canst thou call him Father? Think of it seriously, you who live in gross and palpable sins: Is God the Father of such wicked sinners? Have they the Characters of sons, and not rather of enemies, who thus disobey him? remember then that thou hast forsaken thy Father, and by thy sins hast turned from him. Is it not time then with the Prodigal to say, I will arise, and go to my Father, and acknowledge that I have sinned against him?

And Lastly, Then was he taken for a Lord and Master; for a King to rule and reign over thee. Thy Baptism was a giving of thyself wholly up to God's government, to walk according to his Laws; now since that, How perfidiously hast thou violated thy Oath? Thou hast not been a servant to him, but to the Devil, God's great enemy. It is usual with Divines to say, Baptism is Sacramentum militare, a Military Oath; because every Christian being called to a spiritual warfarre, doth there swear fidelity to Jesus Christ, as the Captain of his salvation. Now every wicked man is, Proditor militiae, a flyer from his Colours, and runs into the enemies Camp. Consider then what Rebellion and Treason against God is in every sin, after thy Baptism-engagements; thou art a runagate servant from thy Master. Now if so, is it not requisite that thou shouldest turn back to him? Every sinner is not only an Apostate, and Covenant breaker in Adam our first Parent, but a second time a revolter, and Covenant breaker also, by not living according to that •• ipula • ion in Baptism. Oh then it is high time for men to awaken out of this wretched estate. Go to the true husband of thy soul, return to thy Father, and true Lord and Master again.

Sixthly, Therefore turn to God from sin, because sin is a state of thralldom • , and slavery, and our conversion unto God, puts us in a state of freedom and liberty. Of what a man is overcome, that is he a servant to, saith the Apostle, 2 Pet. 2. 19. Now then, thou being daily Mastered by such lusts, daily overcome by such sins, thou art made a Slave and Vassal: And if liberty be Bo • um inestimabile, a good that cannot be prized, yea, as the Rabbins say, If the heavens were Parchment, and the sea Ink, it could not sufficiently contain the praises of Liberty; How much rather is this true of spiritual Liberty, when the son of God hath indeed made us free? Why then canst thou endure to lie in the Dangeon of sin, to be kept prisoner and Captive in the Devils snares? And if thou sai • st, I find no t • raledome, I feel no misery or bondage in serving sin: It may be so; but therefore thy misery is far the greater: A man may desperately be sick, and yet not feel he is so: And so mayest thou be kept fast in the Chains of sin and yet apprehend no but then at all. But thou art to believe the Word of God against thy own sense and feeling; that makes it such a Captivitie and slavery. Oh therefore pray to have this Captivitie turned: Why do I live in a Dangeon, when God hath glorious mansion places? Why do I feed on husks, when God hath such dainties for a true convert? leave off this drudgery to sin: The devil is an • ll master; fills thee with much trouble here, and eternal torment hereafter.

Seventhly, Turn unto God, because he will then turn unto thee, for so he promiseth. Do thou turn with an holy change, and he will with a gracious change. Thou hadst thy back on God, and God turned the back upon thee. Thou was an enemy to God, and God was an enemy to thee: But who can stand under his enmity? Who can endure his wrath? But upon the souls turning to God, what an happy change and turn is made in all God's dispensations? The Creatures are now turned when he is turned; for they groaned under him as under a burden. The Angels are now turned to him when he is turned; for they are reconciled, and take him for a fellow servant. The Scripture that is curned also; for whereas before every page did speak terror, and breath forth anger, now it breaths only comfort and consolation to such. The providence of God is now turned; for whereas before everything was a Curse, and wrought to thy Damnation, now everything worketh to thy good, and furthers thy salvation, Yea now God is turned, (to speak after the manner of men, though the change is properly in us, not in him) for he that was an enemy, that was angry, that accounted all thy prayers Abhominations, that askedst thee, What thou hadst to do to take his Name in thy mouth: Now he becomes a gracious Father, answereth prayers, and welcometh thee into his presence. Thus you see how happy a thing it is to turn to God, for then everything in Heaven and Earth, becomes also turned for thy good.

Eighthly, Turn unto Christ, for he is the true and proper rest for the soul. You heard conversion was a motion, and all motion is at last for • ome rest: Now all the while thy heart moveth after any sin, or Creature, as if happiness were to be found there, thou art carried out in restless motions, thou ••• nest to one thing, and then to another, and in all there is vanity Turn then to that God, which if once ta • ed of, thy soul will thirst no more, thou wilt be at thy jou • nes and, thou wilt desire to have nothing else. Thus David, Whom have I in H •• ve • but th • e, and whom in earth but thee? When his soul was turned to God, he was like the D • ve returned to the A • k: He was like an house on the rock. Where is every wick • d man is like a man in a burning fever, or in exquisite pa • s and tor • en • s of body; he turneth on this side, and turneth on that side, and can get no rest or ease. Thus it is here; the wicked man turneth from one lust to another, from one sin to another, but can have no ease in all. It therefore thy soul be wise, thou wilt think on these things: Thy actions are a way, as the Scripture often calls them, and so they will lead to some end: if they be the way of sin, they lead to death and damnation: why do • it thou not think of turning to God? for in anything that is not God, there cannot be full content and satisfaction in the heart: Feciste (Domine) cor nostrum, as Austin; O Lord, thou madest our heart, and it is restless till it come to thee again: Even as the Waters that come from the sea, never cease running till they are at last emptied into that Ocean whence they came. Come unto me ye that labor, and you shall find rest to your souls, saith Christ: Think not then to say, It is good for us to abide still in our lusts, it is better then if we turn unto God; for in this thou speakest as one who never knew God, or his goodness.

Ninthly, Set before thy eyes those Converts who are recorded in the Scripture, and see the joy and happiness of their condition, and then do thou write after their copy. Man asses a bloody sinner, that did not only sin himself, but caused many others to sin, yet when he repents and turneth to God, God receiveth him, and his iniquities are forgiven as if they had never been. Oh blessed change! So Paul, he had gone far in bitter opposing, and persecuting the ways of Christ, though in ignorance; but when converted, Oh how doth his heart burn with all thankfulness and praise to God? What unspeakable joy doth he find in his heart to think he is what he was not once? If thou hadst never heard of any that turned from their sins to God, or if they did, that they have repented that ever they repented, they were sorry that they turned from their sins; it was better with them when they served their lusts, then when they served God. Then thou mightest have some plea. But when thou readest of the exceeding joy, and wonderful blessedness and peace of Conscience they have had, who have been thus converted from their evil ways, What cords of sin can be so strong as to hold thee any longer? Oh say then, as I have sinned like a Manasseh, like a Mary Magdalene, so I will turn to God with mourning and humiliation as they did.

Tenthly, Turn unto God from the way thou walkest in, because it is a way of death and damnation. We may truly say, Lions are in the way, even those roaring Lions that seek to destroy, And wilt not thou turn out of it? What passenger doth not take it for a great kindness, if travelling out of his way to be informed, he is going a clean contrary way? and besides it is a dangerous way, many Roberies and Murthers use to be committed in that way, Will not he with much joy thank you, and speedily turn out of it? This is your case who live in gross and profane courses: Thou art going the clean contrary way to heaven; men go not to heaven through such miry paths; and besides, there is Hell and damnation, and all the curses of God in the way, Why then should you not say, Blessed be God, and blessed be those Watchmen that have given me this warning? Consider then, these are not ways to live in, to die in: The life that I live is not a life to have any comfort, any hope in. Oh therefore return unto God.

Eleventhly, Therefore turn from thy sins to God, because these are thy enemies, thy deadly Adversaries, they are sugared poison and venom. Thy sins do as Jael to Sisera, bid thee come in, come in, and it provides pleasant sweetness for thee, and puts thee in a secure sleep, and then it kills thee. Now is it not the highest madness in the world for a man willfully to stay under his enemies power that seeks his blood, that plots his death, and no friend can persuade him to come away? This is thy madness; so many sins thou livest in, they are so many bloody enemies to thy soul. They are called lusts which war against thy soul, 1 Pet. 2. 11. And wilt thou love thy enemies rather then thy friend? Shall not God, nor the Minister, nor thy own Conscience persuade thee to get out of thy adversaries hands? Neither think sin the less enemy, because it is sweet, and pleasant, or profitable for the season; for it is an enemy under a friends habit, and that is most dangerous of all. It takes thee as Joab did Abner by the beard, as if he would embrace, but giveth him a mortal wound under the fifth rib. It comes and kisses thee as Judas did Christ when he had plotted the betraying of him into his enemies hands. Therefore judge thus of thy lusts, and thou wilt peedily escape from them.

Twelfthly, Therefore turn unto God, because the end of all God's judgments and calamities which are brought upon thee, whether public or private, are for this, to make thee turn from thy sins. When Nineveh is to be destroyed, she must turn from her evil ways, else no hope: That threatening was to prepare for Conversion. Thus the Prophet Isai, and others, Amos 6. complain, I smote you with famine, and reckons up many several judgments, and in the enumeration of everyone, still concludes, yet are ye not returned to me, saith God: So that the end why God bringeth his sore judgments, is, That everyone in the Land should turn unto God. Hast thou any personal Calamities, any Domestic Afflictions? The lesson God would also teach thee by these rods, is to turn from thy iniquities to him: Yea, as the end of all God's Works, so of his Word also, of all Preaching, and all hearing, is Conversion unto God.

Use, Of exhortation. Refuse not all these Motives, reject not these grounds of Conversion: Which of them hath not reason and strength enough in it to bring thee to God? Art thou not sure to speed? Will not all sorrow be turned into joy, when all wickedness is turned into godliness? Can you do better, be more happy by turning unto thy lusts which have a moments pleasure, and an eternities torment? Why do you not with all humility and thankfulness bless God that calls you to turn to him? Why should he not suffer the Devil and sin still to reign over thee, whom thou dost so willingly serve? Consider, What joy there is in Heaven, when a wicked man is converted to God; What joy there is on earth to faithful Ministers, to Godly friends, when this Conversion is vouchsafed unto thee: Oh say Then, though many Sermons have heretofore moved me, and made me almost to leave my sins, yet this shall turn me quite from them: I will be tempted no longer: I will no more consult with flesh and blood, and God grant you may go home with another spirit upon you; God grant that you might find the World like fire burning in your bowels, that it may be said of everyone of you as the Father of his Prodigal Son, He was lost, but now he is found; he was dead, but now he is alive.

SERMON LXX.

THis subject of Conversion, is like Ezekiel's waters, that rise higher and higher; therefore marvel not, if we continue long upon it, for the matter will still be new, though it be the same Text. The last day our endeavor was, to use all those forcible Reasons, that might persuade you to turn from your sins to God; although indeed, the very naming of it, doth carry so much light and truth with it, that it argueth incredible stupidity and obstinacyin all those, who yet willfully continue in their iniquities: that therefore every mountain may be made level, & every valley raised, to make a prepared way for Christ, I shall answer those Objections, or Prejudices, or Cavils, which are as a great gulf between them and conversion. The Objections that arise from a carnal vain heart, I will call The mountains that must be made low; the objections from a discouraged or dejected heart, that doubteth of its acceptance with God, if it doth return, or imagineth strange impossibilities for its own particular; this I call The valley that must be exalted: And first, let us endeavor to prevail with the carnal man, to have so much faith, as to throw this mountain into the sea. That objection which I shall begin with, is this:

To turn unto God, is to leave all those pleasures, that delight and carnal mirth, I have had in my sinful ways: If so be I were to be a Cloistered Monk, or a solitary Hermit; If I were persecuted, flying into caves and dens, that it would deprive me of all my pleasure, then such contemplations, and holy meditations might be embraced; but for me, that find such pleasure, such jollity in my wicked ways, to turn to God with mourning and humiliation, is to bid me be no more Naomi, but Marah: Thus the voluptuous man, the unclean man, the drunkard, the glutton, the earthly and covetous man; yea, all who find iniquity, like honey in their mouth; these all speak like the Fig-tree and Olive-tree in Judges, Shall I leave my fatness, and my sweetness, and forsake all my former pleasures, to mourn and fast, and reform, and to live a strict life of mortification? Thus every man is drawn aside by pleasure. To take you off in this respect:

First consider, That the Scriptures judgment about sin, is wholly contradictory to thine: The word of God acknowledgeth no pleasure, no desireableness in sin; but the clean contrary, Gall, and Wormwood, and Bitterness, and Death, Wrath, and Terror, and Curses, and Torments: How then comest thou to speak of pleasures and delight in sin, when God's word knoweth no such thing? Now the Scripture is the wisdom of an All-knowing God, and we are to believe that, more then our own sense and apprehension: We see diseases do so infect the palate, that it many times judgeth bitter sweet, and sweet bitter, but the nature of things is not changed because the palate is changed; and thus it is here, by reason of that corrupt frame of heart in thee, thou judgest sin pleasant; no ordinances, no godly objects have any savor or delight in them: but these do greatly affect thee; know all this is a disease, a sickness upon thy heart, as some diseases make the sick parties eat black coals, and such loathsome • rash: This is a disease. The word of God, which only revealeth true wisdom, speaketh otherwise: Oh then! call no more thy lusts sweet, thy sins pleasant, its a disease on thee makes thee think so, if thy palate and taste were spiritual, thou wouldst with dislike, reject every temptation of sin, as Christ did the vinegar they gave him to drink. Paul told Elymas, He was in the state of gall and bitterness, Acts 8. 23. Elymas did not think so, nor feel so: And thus is every wicked man, in a condition of gall and misery; if his heart were truly qualified, he would cry out of the bitterness of those sins, which he now saith are sweet: Judge then righteous judgment about thy iniquities, and thou wilt quickly forsake them.

Secondly, Grant thy sins have pleasure and delight in them, yet they are pleasant only to the brutish and sensual part of a man; the eyes, the ears, the body, the imagination, these for the most part are pleased in the actings of sin: Now what an unworthy and irrational thing is it for thee, to pursue those pleasures, which are common to thee, with beasts? Sin haply may bring bodily pleasures, bodily delight; but how low should these things be to thee that hast a soul, whose true good and happiness lieth in godly actions, and enjoying of God? Did not the rich man in the Gospel, show himself like a beast, when speaking of his barns full, he said, Soul, take thy ease, for thou hast much good laid up for thee, Luke 12. 19. Soul! O brutish expression, what were these good things to his soul? he might have said, Body, take thy case, but Soul he could not: when therefore the pleasures of sin, have painted themselves, like Jezebel, to entice and deceive thee, reject them with disdain: These are not pleasures for an immaterial, immortal soul; these are not a proper delight, for the chief and most noble part of me; If I were only a body, and not a soul; then there might be greater reason to admit them.

Thirdly, Grant further, that sin hath pleasure with it, yet its such a pleasure, that causeth death, a pleasure that brings damnation with it; like some deadly and mortal herbs, that they say, will put a man into laughing till he dieth: Pleasant delightful things, do sooner cause diseases, then bitter: Much honey, quickly turneth into much choler; so that sins embracement of thee, is like that of the Ivy, which secretly devoureth the thing it cleaveth to. Consider what the Wiseman, that had got the true experience of all things, affirmeth, I said of laughter, It was madness, Eccles. 2. 2. and, It is better to go to the house of mourning, then of mirth, Eccles. 7. 2. do not then like thy sins the better, because sweet and delightful. Poison that kills presently, may be made sweet; and so those sweet lusts, and those sweet sports of sin, convey death and hell in their pleasure.

Fourthly, Let it be still granted, that sin hath pleasure in it, yet it is but for a moment, its but like the blazing of some crackling thorns in the fire: That which the Scripture speaks about a man's vanity of life; its but a Vapor, a Shadow, a Bubble, is true of all the pleasures of sin; they pass away in the enjoying of them: The godly comfort themselves in this, That these present afflictions are but light and momentary, in respect of that eternal weight of glory, 2 Cor. 4. 7. and the contrary a wicked man may say, That these present momentary pleasures, are nothing to that eternal weight of torment: Thus the grace of Moses is commended, That he chose rather to endure the reproaches of Christ, then to enjoy the pleasures of sin for a season, Heb. 11. They are but pleasures for a season; O then! when thou art but a mortal sinner, and thy joy a mortal joy, all is fading; why then art thou so importunate after these shadows?

Fifthly, Although sins may have sweetness for the present, yet they have a torment and a sting afterwards. A man that in his hot blood hath got a dangerous wound, he feels it not presently; but when he is cold, then he begins to be sensible of it: And thus it is here, a man in the hot and violent pursuit of lusts, feels nothing, apprehends nothing; but when his conscience is once awakened and terrified, then he crieth out, O the wounds, the sting, the blows that sin giveth him: Thus Solomon, speaking against drunkenness, not to be enticed with the occasions of it, he addeth his reason, Look not upon the wine, while it moveth itself in the cup, for at last it biteth like a Serpent, and stingeth like an Adder. Prov. 23. 32. Little doth the drunkard think, he had as good swallow down so many live Adders, and stinging Serpents. The Apostle tells us, That sin hath a sting, 1 Cor. 15. How then is it, that thou perceivest the honey, but not the sting of it? but its no wonder, for this is at last: At last it biteth like an Adder, at the time of death, at the time of fears and grievous judgments, then it puts forth those sharp and poisonous stings. It was Aristotle's advice, we should look upon pleasures going and notcoming, they leave horror and terror behind them: Commune therefore with your own hearts, sit down and consider, This sweetness will be turned into gall; this is the Devils subtlety, to present the pleasure, but not the torment of a sin; see what a sting it made in Cain's conscience, what a sting in Judas, and it will be such a scorpion in thy side one time or other.

Sixthly, Thou wilt not turn to God, because of the pleasure in sin? Oh! but what pleasures and joy doest thou indeed deny thyself, by not turning to him: If husks and dross hath pleasure, how much hath true repentance, and the exercise of the graces of God's spirit, which is the true manna? If a wilderness be such a delight? what may Canaan be? If these drossy and filthy lusts do affect thee, then how may glorious objects move thee, if thy heart were spiritual? At thy right hand (saith David) are rivers of pleasures for evermore, Psal. 16. 11. and, We believe with joy unspeakable and full of glory, saith Peter, 1 Pet. 1. 8. Therefore if pleasure and sweetness do move thee, Oh taste and see how good God is, and all the ways of godliness. The pleasures of the world are like muddy puddling waters; but these are pure streams: Thou wilt find one hours praying, better then a thousand of profane fudlings; one hours enjoyments of Christ as thy husband, by faith, then all the wanton dalliances and unchaste embracements of unlawful objects: Oh then! thou art an enemy to thy true joy, to thy true peace, as long as thou doest not turn to God.

Seventhly, Call not that pleasure, which when thy soul is powerfully wrought upon by God's grace, will be only bitter and miserable to thee: Look upon all the true converts unto God, how have they been affected with sin: Did not Mary Magdalene with anguish of heart, cause floodgates of sorrow to be opened? Did not David upon his after-conversion to God, being turned aside by murder and adultery, lie roaring through anguish of spirit? What profit, saith the Apostle, have ye of those things, whereof you are now ashamed, Rom. 6. 21. And so here, What pleasure and sweetness is there in that, which you now find so bitter? And if thou hast not such a merciful time here to find it bitter? thou wilt have a terrible and just time to find it so in hell: What? do the damned souls feel any pleasure? is there so much as one drop of honey, in all the gall they are to drink? If not, where is thy wisdom and judgment, that doest not throw away thy sins as so much hemlock, and embrace godliness in the room thereof, which brings its pleasant well-come with it, even much tranquility and quietness of conscience.

Thus we have unmasked this Objection, and made that appear to be a serpent, which was taken for so pleasant a fish, if we may allude to our Savior's expression.

The next obstruction in the way, which doth commonly keep men from turning to God, is the profit and great advantage they find in those sins they live in: If they be sins of Iujustice, Violence, Oppression, any unlawful way of gain; Oh 〈◊〉 hard then, not to cry out, Great is Diana: The Apostle speaks of some, that thought gain was godliness, 1 Tim. 6. 5. not godliness gain, as it is indeed great gain: Thus ambitious men, covetous men, those that are immoderately affected to anything, they care not what laws they break, what violation they offer to God's Commands, so that they may be rich, and great, and honored in this world, that is all they look at; so that a too attentive eye to worldly profit, is that many times which keeps from turning to God.

This is also easily answered, if a man go into God's Sanctuary, or plow with his Heifer: For

First, If there be profit in thy sinful ways, it is about worldly fading things, which will leave thee at last, as Judas his thirty pieces did, in a tormenting hell: Our Savior tells us, That if a man should get the whole world, and lose his own soul, it will not avail him, Mat. 16. 26. whereas that is indeed profit, which is immortal, which will continue forever, which is profit in life time, and profit in death time, which will be profit when thy body is buried, and rotting in the grave: Thou then that gettest profit, and this earthly profit comes upon thee daily, still remember thy grave will be a period to it: There is a sudden storm arising, that will make all this suffer shipwreck, and thou must swim naked, as it were, to God's Tribunal, to be judged there.

Secondly, Never call sin profitable, for to that are all the curses of God threatened, How then can that be profitable to thee, which makes a man cursed at home, and cursed abroad, cursed in all his store and abundance? Oh do not deceive thyself! it is not wealth, but God's wrath thou art treasuring up every day: Indeed, godliness is profitable for all things, as the Scripture saith; and hath the promise of this world, and the world to come; but wickedness is profitable for nothing, but hath the curses of this world, and the world to come: Do not then account of any increase by sin, God hath threatened to blast it, it will melt away like the dew, it will turn to garvel in the belly; all these profitable morsels God will make thee vomit up. Hence the Scripture doth so commend a little with God's favor, and obtained in God's way, then all treasures with iniquity, call not then that profitable, which is either the moth to eat thee secretly, or the fire to destroy thee violently.

Thirdly, That is only profitable, which is profitable to the greatest good that we stand in need of, and to divert the greatest evil that can befall us: Now no sins are profitable to that, but the clean contrary; for the greatest good that we are capable of, is the favor of God, the light of his countenance: This David doth so often pray for in his straights, as being the only Sun to dispel that dark night which was upon him; and on the contrary, no evil, no not of misery, torment, and pain, is like that of God's anger and fury against sin. Now take all the profit and advantages thou hast got in a sinful way, what do these help, for the obtaining of the one, or repelling of the other? Oh take Cain and Judas burning and scalding in the guilt of sin, can they buy God's favor? can they purchase the light of his countenance? Doth not the Scripture make the rust of their money, and the timber in the wall, to cry out, and witness against the wicked man? Then be ashamed ever to pretend this anymore, that the wicked ways thou livest in, are in so many respects hopeful to thee, for that cannot be, it destroyeth the main, and is contrary to the true happiness.

Fourthly, That cannot be called profitable, which as it cannot help to the good we cannot want; so neither at the time, when we are in the greatest extremity. Riches will not avail in the day of wrath. Judas had the bitter experience of this; if therefore thou couldst find any true profit in the way of sin, it might then be discovered, when at the time of death, or at the time of fearful and heavy judgments, thou art in the greatest extremity: But (alas!) how truly mayest thou take up that, Ye are miserable comforters all; who doth not then cry out of his sins? who doth not then bewail the time, and his folly, that ever he entertained such a bitter-sweet as sin is: Take up then at last principles of wisdom, lay up treasure for an evil day, provide against a sad storm arise, and what will that be? The hour of death, the hour of God's judgments: Oh! then to have an Ark to run into, then to have a mark upon thee, that the destroying Angel may not consume thee, is a great mercy: But this will never be obtained in a sinful way; so that if thou turn to God, and art constant in the daily exercise of grace, then thou hast the only Cordial, the only Oil to be poured in thy wounded soul.

Fifthly, Never pretend profit, for all the while thou doest not turn to God, thou art in everything a loser: Who can enumerate all thy losses which come through sin? There is the loss of all true joy and peace of conscience; there is the loss of eternity in happiness, of heaven, and all the glory therein, which is more then can enter into the heart of man to conceive; there is loss of thy immortal soul, which is more worth then all the world; and lastly, there is the loss of God, the fountain of all good and happiness, Bonum in quo omnia bona, That Ocean of good, in which all the several streams of goodness empty themselves: Oh then that ever thou shouldst be so seduced, as to say, Its better to live in my sins as I do, then to turn unto God! for what? is it better to have that present profit, then Heaven, Happiness, and God to all eternity? Oh say rather! These my sins will never make satisfaction for the loss • incur by them; these my corruptions will never get me as much, as I lose through them: I keep coals and dung; and part with gold and precious pearls. Its the great ignorance and pravity of our corrupt natures, that knoweth not how to put a right prize and esteem upon things.

Sixthly, If thy profit keep thee from turning to God, and thou thinkest it a great part of wisdom and prudence to continue in this saving way, as thou callest it: Then how doth this condemn all the holy Martyrs and Confessors for the faith of Christ, of the greatest folly and madness that ever was; They may then lay aside those Robes of Glory they are adorned with; For what did not they lose? their wealth, their riches, their pleasures, their lives to follow God; they thought turning to Christ more profit, then turning to any carnal safe way in the world. Did not the Martyrs take the spoiling of their goods joyfully? Did not they as willingly lay down their bodies at the stake, as men do their clothes to sleep? Certainly, sin and the world did then tempt them to turn out of God's way, but they would go forward; and thereby our Savior had given them an excellent Antidote, He that will save his life, shall lose it; and he that will lose it, shall save it: And thus we have cast this mountain down, that exalted itself against our conversion.

The third Cavil is, The custom and habit they have in sin: That now they say; It is vain to attempt this work; had they in their younger years set themselves upon such courses, there might have been hope; but now, none can make this crooked thing straight, they are too far gone, ever to turn again, To remove this stone: Consider

First, That God is ready to stretch forth his hand to thee, who are willing to swim cut of this sea of corruption: This very thought or desire at last to turn to him, cometh from God: Thou art as unable of thyself, to have a good thought of turning to God, as to turn unto God. The women could not remove the stone from our Savior's Sepulcher, and there comes an Angel, who did it: Thou canst not remove or stir thy heart, but God can: And

Therefore in the second and last place (because this may be more spoken to, when we come to remove the discouraging Objections that are in some men's hearts;) Although to change this custom of sin, and to make the Blackamore white, be impossible to flesh and blood, yet with God all things are possible; and therefore say, Though the work be too hard for me, yet it is not to God. Lezarus was many days dead in the grave, yet Christ raised him to life, as well as those that were lately dead. Consider how Autoratively God speaks. I will take away an heart of stone, and give an heart of flesh; I will do it, who can hinder? I will not depend upon the consent and co-operation of Free-will. Can God do wonderful things, and miraculous works upon the whole Creation, upon men's bodies, and cannot he also upon the souls? Is not he the Father of Spirits, as well as the God of all flesh? Therefore be thou awakened and look up to heaven, who changeth the natures of things? who cureth diseases that have been from the very birth?

Use of Admonition to all those who are bound in any of these Cords. Arise, like Sampson, and break them in pieces: speak not of delight and pleasure when thou leavest the ways of God; speak not of profit when thou losest God and Heaven. Oh, no man is in the state of bitterness if thou art not, none are undone men if thou art not. Why should not reason persuade you? Why should not Scripture counsel you? Suppose Wisdom (as Solomon describeth it) calling aloud • to you; Why do ye pass by O ye simple and foolish? Come in to me, I have my Feast provided, my glory prepared: Why shall not this prevail with you? What, shall lusts and sin stand at the door and say, Come in, turn into me; and you readily go in, though her paths lead to the gates of death; and do ye refuse God's Calling? Will you not be justly condemned at that great day? Shall not heaven and earth bear witness against you? Oh turn from sin now; fought in hell and torments there is no turning from them.

SERMON LXXI.

THe next Mountain to be made low, that so way may be made for our turning to God. is The Temptation of evil and wicked companions. Some have desires and resolutions to come to God, and leave their sins; but then they have carnal friends, and profane neighbors, they stop them in the way, or else they live in wicked families, in ungodly places, where no fear of God is: and these presently like Herod, kill all the young Motions and Desires that may be in any man's heart, lest their Kingdom and glory go down: so that we may say, Evil and ungodly companions are that deep ditch out of which few do recover. But yet if thou applyest thyself to the Throne of Grace, and importune for divine strength, thou wilt find it not only possible but easy to break these bonds, and come out of Egypt. Therefore to take thee off this excuse, let us consider this temptation of evil company and acquaintance.

First, It cannot be denied, that ungodly friends, especially if in near relations, as Father, Mother, husband, wife, &c. are wonderful impediments in the way to heaven. Many had in all probability, been turned to God, if they had had better parents, better k • nred, lived in better families, where Piety and Religion might be more encouraged, and a good example given thereto. It was a great advantage to Timothy, That he had a Mother and a Grandmother, both godly, and so from a youth he was acquainted with the Scriptures, 1 Tim. 1. 5. And it is as heavy a judgment, where Children can see nothing but wickedness and impiety in those who are their Superiors, or to live among men that are profane enemies to godliness; Now the reasons why such men so yoked with unrighteousness do hardly throw it off, are,

First, From the nature of a man, who is a sociable Creature. Its a natural property to join in society with those amongst whom he liveth, and by that means doth easily partake of their sins. Therefore one great means of Conversion, is to set ourselves apart from company, To commune with our own hearts and be still, Psal. 4. that upon this retirement we may come to a right and • ound judgment in all things, Prov. 18. 1. Through desire a man having separated himself interme • leth with all wisdom. Man therefore being a sociable creature, its the greatest part of prudence and wisdom that can be to make choice of his company, to see who they are that he acquaints with, for he will quickly be coloured, and receive the impression that others put upon him. Aristotle said, That he who lived alone, was 〈◊〉 a God or a Devil, because retiredness would much improve a man, either in wickedness or piety; but that holdeth not in every respect; for many times wickedness is incerased and drawn out by companying with others.

Secondly, Because evil acquaintance putteth so great a demur to Conversion, Therefore the Scripture is so diligent, in giving many exhortations to avoid all the Society of wicked men. If any man be a Drunkard, an Adulterer, a riotous person, no not to eat with such an one, 1 Cor. 5. 11. Not to eat, that is, to have no familiar, voluntary and unnecessary acquaintance with him, that may encourage him and embolden him in his sin: so, If any walk disorderly, from such withdraw, that thereby the person offending may be ashamed, 2 Thes. 3. 11. And Solomon the mirror of all wisdom, is very frequent in Precepts, concerning the Adulterous woman; The young man must not come near her dwelling, he must pass on the other side of the street, keep off from such place as places of the plague, and dangerous infections. So where unjust violent men are brought in, Prov. 1. enticing the young man to cast in his lot with them, he is warned to have nothing to do with them, he must avoid them, as the bird doth the snare that is laid for her. Hereupon the Psalmist begins his first Psalm with the blessedness of that man, who doth not sit nor walk in the company of the ungodly, Ps. 1. 1.

Thirdly, Therefore ill company is dangerous, because sin is of an infecting contagious nature; it quickly spreads through a family, through a parish, especially if any eminent in place and office give an example to wickedness. The ground of that Church-censure, Excommunication, is the contagion of other men's sins; Purge out the old leaven, that was in the incestuous person, 1 Cor. 5. 7. And why? because a little leaven leveneth the whole lump: he that toucheth pitch, cannot but be defiled with it. He that lieth in the dung-hill cannot but smell of it: so then thy delight with ungodly, and profane men, cannot but in time make thee as black as they. Why should not men be as much afraid of being infected with sin, as with a contagious disease? but only we are carnal, fearing the evil of the body, which is death, but not the evil of the soul, which is sin and damnation. Oh then say, Why am I such an enemy to my soul? How can I ever turn to God as long as I live here, delight in such men? How can I ever go into Canaan, if I leave not this Egypt?

Fourthly, He that is joined in ungodly acquaintance, doth hardly turn to God, because there is not only evil got by them, but this is also a sure demonstration of that man's naughty and evil heart. For it is the old rule, simile, simili, gaudet; similitude is a cause of love; and therefore if ye see a man delight in the society of that man, who is profane and wretched, that man is so too in his heart and disposition; for though many men will not outwardly be drunk or swear, yet if they love those that do so, it is plain their dispositions are against godliness as well as others: so that as David having a godly heart, did evidently demonstrate this by that expression, His delight was in the Saints of the earth, Psal. 16. 3. So it is a sure demonstration of a wicked man, though he may not do outward wickedness, yet if he keep company with those that do it. The Apostle makes it a sign we have passed from death to life, If we love the brethren, 1 Joh. 3. 14. and if we love those that live in the exercise of all evil, it is a sign we are still in the state of death: separate therefore thyself from that evil society, if thou wilt turn at any time to God.

Fifthly, Therefore do evil companions so greatly hinder conversion, because they are daily hardening and encouraging one another in an evil way. Thus they emboldened one another that said, Let us eat and drink, for tomorrow we shall die: and the Apostle alleging this, saith, Evil communications corrupt good manners, 1 Cor. 15. 33. For as the godly are recorded in Scripture as so many live • oals put together, enflaming one another with fire from heaven, thus those that feared God spake often one to another, saith Mal. 3. 15. and in Isaiah, 23. they are calling upon one another, Come, let us go up to the house of the Lord, we will go also: So the contrary is with wicked men, they put presumption and desperate boldness into one another; they hearten one another. Where any hopeful seeds of good motions are rising up, they presently pull them up: What, you grow precise? What, you turn melancholy? What matter is it what Ministers preach? They must have something to say; thus they are able to blast all, and one wicked companion is able to do more hurt, then many sermons good.

Lastly, Therefore are those, who are joined in evil fellowship, hardly converted to God, because men are moved by examples, especially of a multitude. Where corcuption is universal, there not to be carried down the stream, argueth life of grace: Examples affect more then precepts, because they are visible and obvious to the eye, Thus Peter is said to comple some men to Judaize, by his example merely, Gal. 2. 31. especially examples are more potent and violent, when they are general: Therefore you have a special command in this case, Thou shalt not follow a multitude to do evil, Exod. 23. 1. In corrupt ages, where sin like a deluge doth overflow, then to have some men apply themselves to God, is a great wonder. Thus it is spoken as a great matter after that all flesh had corrupted his ways, Then began men to call upon the Lord, Gen. 4. 26. as some expound it; Then some men began to set up the pure worship of God. Well, though this be such a mountain in the way, yet several considerations may make thee easily climb over it.

First, You have the example of some who have lived in profane places, have been compassed about with all wickedness, yet these even out of hell have cried unto God and drawn near unto him. Thus Hezekiah was born of a wicked Father, King Ahaz, and all the family was likely very much corrupted, because he did after all the abominations of the heathens. Yet how wonderfully doth God bring a clean thing from an unclean! Thus in Nero's Court, who was the monster of men, and no doubt but his family a monster of families, especially for cruelty and bloody persecution of the Church of God, yet the Scripture tells us, there were a company of Godly men, even in Nero's Court, Phil. 4. 22. Thus also Nicodemus a Pharisee, and a great man in the Pharisees counsels, yet he feareth God, and is not drawn aside by their examples. Do not thou therefore put it off, and say, if I lived somewhere else, if I had any to join with me, to take my part, I would then turn to God, but now I must do as those with whom I live, else there is no abiding for me: speak not thus, for the Scripture recordeth those that have broken through greater difficulties then thou art in, neither if thy heart were right, could this stop thee.

Secondly, Lay this down for a rule, that it is not so much a friend, a father, a neighbor, as the devil in and by these that doth thus tempt thee to keep from God: For such is his subtlety to destroy thee, that he layeth all baits, and useth the most likely instruments that may undo thee, as we see he did thus from the beginning: He doth not immediately set upon Adam, but upon Eve, and by her seduceth him. Oh, If Adam had perceived the Devil tempting him by her, How resolutely would he have gainsaied her? Rev. 10. It is said, The Devil should throw some of the Saints into prison, How so? The Devil would stir up the malice and venom of wicked men against them; especially this Truth is manifested by our Savior when Peter took him aside, and dissuaded him from the suffering which he was to undergo; see what entertainment our Savior giveth him, Get thee behind me Satan, for thou savorest not the things of God, Mat. 16. 23. Oh thus should thy zeal and anger work: It is not thy friend, thy father, thy husband, thy neighbor, but the Devil in all these, that seeks to destroy thy soul.

Thirdly, Remember this, that Christ makes it a fundamental qualification in everyone that would be his Disciple, to hate father, and mother; and brother, and sister, for his sake, Luke 14. 26. Be not then startled at this: Oh my parents, my kindred, my friends would never endure me, should I turn to God, and live a holy strict life. Think of this Text; he that hates not the dearest relations for Christ's sake, is not worthy of Christ. Therefore our Savior calls for a man to cut off his right hand, to pull out his right eye, Mat 5. 30. the dearest things in the world, that may be an offense to him, and keep him from God; for as Christ saith, It is better to go with one eye, and one hand to heaven, then both eye and hands to hell. It is better to go with the frowns and anger of thy dearest friends to heaven, then with all their love to hell. Never then urge this anymore, I dare not for my friends, for my acquaintance; for thou canst never be Christ's Disciple, if anything be dearer to thee then Christ. We see Christ himself, though a pattern of all holiness, yet when his mother would have had him done something when it was not God's time, Woman, saith he, What have I to do with thee? Joh. 2. not mother, but woman, and what have I to do with thee?

Fourthly, Whensoever the Lord begins to shake and trouble thy heart for sin, and thou art thinking of another life, to take another course; then it is thy speci • duty not to ask counsel and advice with carnal & unregenerate friends: alas they think thou art mad; now thou wilt be undone; they know not what such troubles for sin mean: Why then shouldst thou discover thy disease to such who are no Physicians? Take rather Paul's example, when God wrought wonderfully from heaven to convert him, He obeyeth God immediately, and never consulted with flesh and blood, Gal. 2. Thus do thou: Doth God by the Ministry, by Preaching, convince thee of thy sinful ways, of becoming a new man, give up thyself to this call immediately? Do not consult with flesh and blood? But as Elijah when he threw his cloke upon Elisha, and the spirit of God moved his heart, he presently followeth Elijah, will not go home to take leave of his friends, but immediately followeth him: so let it be with thee. And we see when some proffered voluntarily to follow Christ, only they desired to bid farewell to their friends, and one asked leave but to go and bury his dead Father, that our Savior rejected them, Mat. 21. 22, and would admit of none of these excuses: so that these instances should teach thee, when God by his Ministers calls thee from thy sins, never to ask counsel at home, never to inquire what my kindred and acquaintance will say, but presently follow God.

Fifthly, Doth the strife and variance thou shalt have with thy Natural friends and acquaintance move thee? Oh, Consider that Christ hath foretold this a long while ago, and therefore be thou the more encouraged to endure such assaults. Mat. 10. 31, 32. 30. 35. Our Savior there instructing his Disciples how they ought to confess him before all men, least they should be amazed to see the jars and contentions that will be because of godliness: He tells them, I am come to set a man at variance against his Father, and the Daughter against the Mother; and a man's foes shall be they of his own household: mark this Text, for it may seem very offensive and harsh. Shall Christ's Doctrine be a make-bate? shall that set families all on a fire, and a contention? This seemeth to be little credit to his Doctrine. But it will be thus, not from the Nature of Christ's Doctrine, for that is a Doctrine of peace with God, and peace with men: but wheresoever his Truth is received in the practical power of it, such is the violent opposition even of the dearest friends against it that are not godly, that it raiseth up all their hatred and violence against it. Hence we read in Ecclesiastical history, that sometimes even children have been persecutors of their Fathers: Let not then thy spirit sink under this, That by thy turning to God, and condemning the wicked ways that the family liveth in where thou art, thou shalt make much contention, stir up an hornets nest; for this is no more then Christ hath foretold. Considering the venomous, and malicious disposions men have naturally against God and his truth, it cannot be otherwise; only let this teach thee wisdom, and courage to prepare for a storm.

Sixthly, How many times do evil and wicked men, though never so great one with another, fall out in deadly enmity about worldly sinful matters! For although these Swine and Bears do many times agree well among themselves, especially against godliness, which they look at as the common enemy, yet there is no true love among wicked men; they hang together as ropes of sand, any matter of profit, lust, or pride, will presently make them rage at one another. Now what shouldst thou care for the love and friendship of such men, who can love nobody but for self-respects? The Heathens have excellently debated this, that there is no friendship among wicked men, but only good men; for when profit or pleasure is the knot that tieth them, that is easily broken; when wicked men agree, it is not peace, but conspiracy. Never then let that dishearten thee: Oh if I set my face for godliness, be once accounted in the number of those that walk strictly, all my neighbors will reproach me, every ones mouth will be open. Art thou so weak a Creature to regard this? their love is not worth the owning; no wicked man can love another, but for carnal ends; and therefore they are very hypocrites, and secret back-biters of one another where it makes for their advantage: so that in this thou showest thyself unworthy of Christ: there are many men that its a glory to be spoken against by them, and it would be a man's dishonor to have their good word, yea, a man should presently say as the heathen, nunquia mali feci? what evil have I done that such a man commends me?

Seventhly, Consider this thou who art hindered by natural friends and carnal acquaintance, that if thou forsakest these to cleave to God, Thou wilt never repent of thy loss. For Christ will be instead of a Father, Husband, or the most necessary friend that can be. Thou wilt find thou hast made an happy exchange; for what friend could quiet thy conscience, forgive thy sin, support thy spirit, fill thee with spiritual joy? Now Christ will do all these: embrace that promise, for it is worthy of all acceptation, Mat. 19. 29. Everyone that forsaketh Houses, Sisters, Father, or Mother for my sake, &c. shall receive an hundred fold in this life, and shall inherit everlasting life. Here will be a twofold satisfact • ion, thou wilt have in this life an hundred fold comfort for that one comfort thou hast forsaken, though indeed Mark addeth, it will be with persecution. Oh then never think thou shalt be undone, thou shalt lose all the favor and love of thy friends, for thou dost but part with a drop to have an ocean; and consider that comfortable place also, Mat 12. 50. For whosoever shall do the will of my father which is in heaven, the same is my brother, and sister, and mother: suppose thy friends will never own thee more, never take thee for brother, or sister more, yet see Christ will be these, thou wilt be in a more comfortable relation.

Eighthly, Consider that all thy merry company will be so far from easing thy torment, that they will increase it the more when thou comest indeed to be forsaken by God. When thou liest a dying, ready to give a dreadful account to the great God, What will thy companions say? They will come and stand by the bed side, and take thee by the hand, remember we have been thus merry together, we have plaid these pranks; Oh miserable and wretched comforts! thou wilt cry out, What doth all this avail 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 me now I am a dying, and know not what will become of me? Oh I have no ease, no quietness, What shall I do? Oh I cannot abide to see you, I cannot endure to look on you, you bring all my wickedness to my mind. Thus it will be with thee, if God do but in the least manner awaken thy secure conscience.

Let the Use be, first of Admonition to you that are Parents, Masters, Friends, or Neighbors, take heed of checking and quenching any little spark of a good motion that God may work in your children and servants: It is an heavy sin to murder their bodies, but far greater to murder their souls, and yet thou dost this, when thou canst not abide to see in thy wife, child, or servant, any desire to become a new creature. Thou callst it Melancholy, madness, folly, and thou despisest it in thy heart. Oh know this is to act the Devils work in an high degree: As Herod sought to kill Christ as soon as he was born, so thou endeavourest spiritually to kill Christ in the heart of him who is almost converted. There is too much of this devilish wickedness in the world; men that had rather see their friends and neighbors, anything in the world, then profess godliness.

Use 2. Of comfort to those who will cleave to God, and follow Christ, though they have all the hatred of their friends, though parents, husbands, make them have a weary and sad life, yet they love Christ more then all: Oh blessed art thou above others, thou art a kind of a Martyr; all the hardship and grief thou goest through for godliness, it is a Martyrdom: The Scripture giveth thee many encouragements in this way.

Use 3. Of Exhortation to all those who are entangled by evil company, by ungodly society. Oh come out of that Egypt, come from that Babylon; never expect to be Christ's Disciple till thou leave that accursed followship. What is it to be affected at a sermon, to be almost persuaded on the Sabbath day, and then presently after to fall into the company of those that hate and abhor piety. Oh hadst not thou better say to them, depart from me, I will know you no more, then have Christ say to thee, Depart into everlasting fire, I know you not: And know godliness will help thee to excellent company, to excellent mirth: A good Conscience is a continual feast: Thou wilt enjoy God, Christ will dwell with thee. The innumerable company of Angels, and the spirits of just men made perfect, will be of the same fellowship with thee; Oh what an happy exchange wilt thou quickly find.

SERMON LXXII.

WE have endeavored to make plain those Mountains, that are in the way to our Conversion, and turning to God: Now it remaineth, that we exalt some Valleys, and remove those discouragements that are on men's spirits, while in the general, they seem to desire and purpose to turn unto God. I acknowledge, these valleys are not so many as the mountains; discouragements and dejections not so frequent, as presumptious; more are fondly persuaded of the easiness to turn to God, then the difficulty: which is clearly evidenced, by the secure and negligent disposition of most, that though they hear never so much about this duty of turning to God, yet never consider or apply, never make any matter, whether they are turned unto God or not. I will not be too long in enumeration of the usual dejections in this kind; I shall instance in one or two, which will in effect serve for the rest: And

First, There are some who say, They have many purposes and desires to turn to God, they have frequently resolved to forsake their sins, but then these quickly perish again, and so they think it is in vain to try anymore: They do but as the man, that is rolling a great stone upon the hill, which presently returneth with the greater force: They are as a man striving and rowing hard against the stream, but immediately is forced as much backward, as ever he got forward: And I cannot but think, that this is a sad objection upon many men's hearts, who have their times of relenting, of much sorrow and trouble, and then take up high resolutions, They will never live, or be as they have been; in the mind they are in, all the temptations in the world shall never prevail over them anymore. Now to help such out of their disconsolateness; Consider

First, That it may be these purposes they have, are not hearty, real, and fully conquering the heart: They are but a kind of wishes and desires, such as Balaam's, Oh, that I might die the death of the Righteous: They are but faint wishing and woulding, as we say, and this will never do any good: They are such desires as the Sluggard is said to have, which yet doth scarce draw his hand out of his bosom to help himself: Its not as the phrase is, To cleave to the Lord with full purpose of heart; as Paul said in another case, I could wish to be made an Anathema, so thou couldest wish to be separated from thy lusts, thou couldst desire to be a new convert; but these are such languishing motions, that they are like those living Creatures, 〈 in non-Latin alphabet 〉 , that live but for a day; there comes up a worm, that quickly consumes these gourds. The desires of a man in his conversion, are compared to Hunger and Thirst, to Panting and Breathing, all which are the most violent and impatient motions of a man: Can a man be hungry, ready to be starved, and sit still crying, O that I had food? no, it will break through stone walls. You see what the hungry Lepers did, 2 Kings 7. 8. desperately ventured even into their enemies quarters, that they might be satisfied: And thus, if thy purposes and resolutions were full and strong, no lust, no temptation could be so strong as to hold thee any longer; but now they are half desires, and faint wishes, and God hath made no promise to such, that they shall be satisfied. Austin speaks of himself before his conversion, how he had many desires and resolutions to leave his sins, which made him pray to God, that God would give him grace to part with them, yet at that very time he was afraid (he saith) that God should hear his prayers; he was afraid God should do that for him, he desired: And thus it may be with thee, thou hast many affections and desires to forsake thy sins, frequent relentings, yet if it should come to it indeed, that thou must be taken from them, it would be a trouble to thee; all which argueth, thou art not real, fully bent against them.

Secondly, As these purposes are but weak and faint, so it may be they are slavish in thee, extorted only from outward considerations of danger and punishment, in fear of death, and of public judgments: Now if so, its no wonder if these thorns do not bear grapes: This is often in the Scripture exemplified, Ahab, Pharaoh, the Israelites; while the stroke of God's judgments was upon them, then they would turn to God: Thus the Israelites turned and turned very often, but they turned from God again, as often as they turned unto him: Now the ground of this miscarriage was, because these purposes were violently wrung from them, they dared not to do otherwise; and so when the cause was removed, the effect presently ceased. Look then, what it is that is the rise of thy resolutions; thou resolvest and resolvest sometimes, even with sad and bitter tears, but thou art after wards where thou wert before; Is not this that which marreth all? These resolutions never are, but when thou art in some fears, in some terrors, and these violent things therefore will never hold long: They will hold as long as the principle of their violence holdeth; but when that ceaseth, all thy purposes fall to the ground again. Never then wonder to see the Israelites commit those idolatryes, and that injustice, which sometimes they cried out off, and confessed to God; for all this was squeezed from them, not willingly done by them: O then! if thou wouldst at last see a sweet harmony, between thy resolution and conversation, begin to mend thy purposes; let them not be resolves out of fear, but out of love: O Lord (say) not only in time of danger, but in the midst of all mercies and comforts, my soul breathes after thee: Its not fear of hell and death makes me take up these conclusions, but love to thee, and what is holy: Thou mayest be sure, this will hold, thou wilt be the same, if this move thee first. Thou wilt be no longer, as the man that purgeth his ship, which leaketh, and water comes in at one place, as fast as it is emptied at another; but thou hast laid a good and sure foundation to build upon.

Thirdly, Thy purposes vanish away without execution, because it may be they art only sudden and flashy, they continue but for a season: They come like sudden lightning, that makes an astonishment for the present, but immediately is gone: Thus Balaam's desires were upon a sudden apprehension of God's glorious providence to his Church. Agrippa was almost persuaded to be a Christian, for that time while Paul was preaching; so that those purposes, which are not constant not rooted, will die as soon as they begin to live. As our Savior speaks of a temporary saith which doth immediately spring up, and immediately wither; so these resolutions, they do presently rise up, while we are preaching, and while you are hearing, but then as soon as the duty is over, thy purposes are over: Therefore as David prayed for the people, that offered so willingly, God keep this always in their hearts, 1 Chron. 29. 18. so shouldst thou, O Lord, not at this time only, but always make my spirit thus resolute, thus fixed against iniquity; let not these holy motions of thy good spirit die within me. Its not the having of godly resolutions to turn unto God, but the powerful retaining of them, and making use of them in time of need, that doth avail and help us: Why then art thou so disquieted within thee? the cause is plain, thou mayest see clearly what is to be done: Let not those resolutions of thine, be as pilgrims and strangers, that lodge but for a night; let them rather be as the fire upon the Altar, that never went out. As it is said of the wicked man, that he cannot sleep, till he hath accomplished his mischieef; so do thou take no rest, till the godly purposes of thy soul be fulfilled.

Fourthly, Thou complainest, that thou art driven from thy resolutions to turn unto God: Then resolve more in the grace and power of God, not in thy own human strength and confidence: This makes men fall again as often as they rise, they think to stand by their own power. Certainly, if in ordinary common things, we may not peremptorily resolve to do such and such things, but to expect his aid and providence, if God will; much more in spiritual duties: say then to all thy sins, which have so frequently conquered thee, as David to Goliath, I come unto thee in the name of the Lord, whom thou hast defied; I set upon the mortifying of these sins, not by my own strength, but in the power of Christ, whose glory and honor my sins would take away. When Paul spake of that excellent temperament of grace, He knew how to abound, and how to want; he concludeth, I can do all things through him that strengtheneth me, Phil. 4. 13. overcome nature, remove mountains, make the dead to live; thus it will be with thee, if thou adhearest to God. Alas, what can an hand do, if separated from the body? what the branch, if divided from the vine? no more can thy purposes or resolutions, unless partaking of Christ's influence: If therefore thou wouldst not have yea and nay, as the Apostle excuseth himself in another case, but thou wouldst be settled in thy conversion to God, go out of thy own strength, lean no more to thy own power, but cry out, Oh thy weakness, Oh thy impotency, Oh the guile and falsehood of thy heart; there is no more trusting of it, no more believing in it; and therefore Lord, let thy right hand uphold me. Do as the little child, that hath attempted to go alone, but finding it cannot, holds the father by his hand, and then he is not afraid to go. Do as Peter; when ready to sink in the waters, then he crieth out then Christ holds his hand out to sustain him.

Fifthly, If thou find thyself thus prone to break thy promises and resolutions, this should not so much dishearten, as make thee the more wary and diligent: Difficulties do not dishearten, but inflame a resolved spirit, even as stirring doth the fire. If oppositions and temptations should take away all hope and confidence? then every man might sit down with fear in the way to heaven, and say truly with the sluggard, A Lyon is in the way, yea, many Lions; but God hath made the way to heaven narrow and straight, that so we may the more strive to enter therein; and the violent must take heaven by force, even as the Israelites did the Land of Canaan: So then, though thy turning to God, put thee in many agonies, many fears, sometimes in hope, sometimes again in despair; yet let not this make thee cast away the Anchor of Hope, and say as they did, It is in vain to pray, to resolve, to seek any longer: That expression of the Apostle, calling Hope an Anchor, Heb. 6. 9. is excellent to this purpose. Would it not be a wild mad thing in a Mariner, when the waves arise, and strong gusts beat his ship back, if he should in that conflict throw away his Anchor? no less is thy folly, while thou art thus unconstantly tossed up and down, sometimes in high resolutions towards Heaven, sometimes as low as hell; thou castest away thy hope, which only would support thee; Oh rather say, These difficulties arguue a duty of the greater watchfulness; there is more reason for me to watch and pray, to fear and pray.

Sixthly, Let that encourage thee, while climbing up this high hill, That God hath made gracious promises, even to the least sparks, the least beginnings of any good in a man: How comfortable is that? The bruised reed he will not break, the smoking flax he will not quench, Mat. 12. 20. as God said about his Temple, None should despise the day of small things; so it is here, Let not small things be despised: What is less then a grain of Mustard-seed, and yet how quickly doth that overgrow other herbs! so that there is no doubt on Christ's part, but that he is ready to draw thee, and to give legs to thee; the only question is, Whether thou doest seek him with thy whole heart? let that be, and the Ministers of God may insure thee, that he will make little sparks flame into a great fire: There is an excellent promise in Isaiah, The faint and weary shall renew their strength like an Eagle, Isa. 40. 30, 31, 32. Oh then, sit down and meditate on these gracious promises that are made, even to the Hungry, to the Thirsty, to such who seek, though they have not found; never doubt on God's help, only be sure thou art sincere and hearty in thy purposes, to turn unto him. Certainly, God that heareth the young Ravens, and gives them food, will hear those young and infant cries and resolutions of thine to better things.

Seventhly, This may also greatly encourage thee, though thou hast many foils, That grace is far more potent then sin: Though thy sins be pleasant, be made natural to thee, though they grow up like weeds, of their own accord; and grace is a stranger, and a plant in an unnatural soil, while in thy heart, yet it is far stronger then thy strongest corruptions; so that thy diseases are not such incurable ones, but that grace is a medicine and plaster potent enough to help thee; there is balm in Gilead: For as Christ is stronger then the Devil, therefore he judgeth him, and casteth him out of the strong holds he had; so grace is more effectual then sin: Fear not then to grapple with thy lusts, say not they are above me, they are to strong for me; for the seed of God, whereby a man is born of God, is stronger then this. Hence faith is said to overcome the world, 1 John 5. 4. and as for outward helps, Greater is he that is with us, then those that are against us; so for inward help also, if thy sin be great, let the power of grace be also apprehended greater: The house of David will grow greater, and the house of Saul lesser; make therefore thy arguments from without thyself, not within; say, O Lord, thy grace can cure me, thy grace can deliver me out of this miry clay.

Eighthly, Doest thou complain thy resolutions take no effect, thou art still where thou wert? consider, if it be not, because though thou purposest against sin, yet thou doest not abstain from the occasions of it; and if so, no marvel if it be labor in vain: Never think to turn to God from thy sins, if thou doest not turn from the occasion of them: Alas, if thon hast not strength to avoid the occasion of sin; which is less? how canst thou sin itself, which is the greater: He that resolveth not to be burnt in the fire, will never come too near the flames; he that will not be enticed by the adulterous woman, must not come near her dwelling. Job that resolved against uncleanness, made a covenant with his eyes. Paul that feared to be a cast-away, kept down his body; thou mayest then easily see what undoeth thee: No marvel if the Bird that endeavoreth to fly up to heaven, fall down again, when a string is on her foot: Thus thou hast sometimes heavenly resolutions, heavenly meditations, but there is a string on the foot, or rather a millstone about the neck; and that is, the occasion or temptation to some sin, from which thou canst not part: Separate thyself therefore first from the occasions of sin, then the sin will be more easily subdued; as the husbandman first cuts away the under bushes and brambles, before he layeth his ax to the root of the tree: This is so great a matter, that our Savior teacheth us to pray, Not to be lead into temptation; he doth not say, lead into sin, but temptation; for that is opening the gate, that is the first tumbling down the hill, and it is hard to stop afterwards.

Lastly, to quicken thee in thy resolutions to turn unto God, though thou often get falls; Consider what the strong appetites and purposes of men in natural and worldly things put them upon. Those that will be rich, saith the Apostle, pierce themselves through with divers cares, 1 Tim. 6. 9. Their earnest desire after these things, puts them upon all labor and toil day and night; every difficulty is easily devoured, per mare, per terras, &c. they compass sea and land, and all to possess themselves of these fading riches. Take the ambitious man, that hath a boundless and vast desire after honor and greatness, he doth not only resolve and resolve, but is very industrious to complete his designs: Take the malicious man, how unquiet in his sleep, how restless in his thoughts, till he hath vented his poison! Now shall men in sinful and unlawful ways, not only imagine wickedly; but constantly and effectually practice it? and shalt not thou be as active in the ways of godliness? Never then let this temptation bind thee hand and foot; and certainly if thy conversion to God could never be attained, if thy turning to him were impossible, yet its better and more safe to die in combats and conflicts with these lusts, then out of diffidence to give up thyself a prisoner to them: Its more noble to go lame to the grave, with thy strugglings against thy dear corruptions, then to become a voluntary slave to them.

The next valley to be exalted, is the greatness of a man's sins (for other objections will come in more seasonably elsewhere) and of this only very briefly: Thou art persuaded to turn to God, thou couldst readily set upon the work, but thy sins have such a gastly look, and are of such a bloody nature, that thou doubtest, God will never accept thee: But this is a vain fear; For

First, The Israelites in the Text, were sinners in as high a degree as ordinarily could be: If you regard the nature and quality of their sins, if the means against which they rebelled, the obstinacy and refractariness in them; all these things made them bloody and crimson sins; yet to these how pathetically and compassionately doth God speak, Turn ye, turn ye! and it is universal; he doth not say, Turn ye only, that are sinners of such a degree, but as for the rest, they are incurable; but he speaks generally: So Jer. 3 7. I said unto her, after she had down all these things, Turn ye unto me; and in that Chapter many times, though they were an adulteress and a backsliding people, yet he inviteth her to return: Therefore let not that cast thee down.

Secondly, Fear not acceptation because thou hast been a great sinner, for thy Acceptation and Justification is not founded upon thy turning unto God: Thou art not pardoned and received into favor, because thou art turned from thy evil ways: No, its Christ blood, not thy tears which maketh the atonement; its true, without this turning to God, there is no favor to be had from him, but its not because of this: So that thy Conversion and thy Justification are two distinct things, they are several privileges, and though never separated, yet are always to be distinguished.

Thirdly, Therefore turn unto God, even because thy sins are great; for the greater they are, the more dangerous it is to continue long in them. As a man sick of desperate and dangerous diseases, he hath a great cause to seek out for help: None have so great cause to turn, as those that are so far gone out of the way; and thou needest more grace then others.

Use of Admonition, to you who are not yet given up to a reprobate heart, and senseless spirit, that have many secret desires, yea, and serious purposes to turn from all your evil ways: Oh take heed how you quench these coals; be afraid of everything that may suffocate and stifle these beginnings; take heed, God may never give you these good thoughts anymore, the Angel may never come down to stir the pool again. Oh! what a sad thing is it to suffer shipwreck near the very haven; to be damned, when thou hast even been entering 〈1 page duplicate〉 〈1 page duplicate〉 into heaven! Oh that you were not almost, but altogether persuaded to turn from your evil ways; it may be God may inspire this holy purpose at this time in thy heart: Oh go home and cherish it, pray over it, mourn over it; say, O Lord, keep this always in me: As thou hast planted it, so water it, and give it sure increase.

SERMON LXXIII.

IN the former part of this Chapter, you have an injunction laid by God on Jeremiah, and the execution of it. The injunction and execution, is in going down to the Potters house, and beholding a work upon the wheels which was marred, the Potter made it another vessel, as it seemed good to him. This was a Type, or outward visible sign, in a lively and ocular manner to represent the power, Sovereignty, and Omnipotency of God, in respect of all Kingdoms and States, and more particularly of that of Israel. Every Kingdom is but as the Potters unformed and • ude clay; God is the Potter, and he can easily make it on a sudden a vessel of honor, or dishonor: He can easily make it, and then break it in pieces again. This is the meaning of that Type, as appeareth by verses, 6, 7, 8, 9, 10. Now my Text is a conclusion, or inference from this Type explained, wherein is p • rtly information, and partly exhortation; only to make these the more prevalent, you may observe Jeremiah's Commission, given him by God himself, which should make him bold and courageous, Go to, speak to the men of Judah, &c. 2. The subject to whom he must perform this embassage, in the Hebrew, To the men of Judah and Jerusalem, to every man; which denoteth the universal and general corruption that was on every man. This coming from God ought to be received by him with all fear, reverence, and submission. The matter of his Commission is partly to instruct, and partly to exhort, as you heard. To instruct, and that is in the beginning of the 8. verse; Behold, I frame evil against you, and devise devices against you; wherein is the efficient cause, 1. God: Our Calamities and Judgments come not by chance, or by inferior instruments ouely, but God is the principal agent: And it is his sword, his famine, his plague, his War, because arrows shot out of his quiver. 2. The manner of his efficiency, or causality, He frames it; a Metaphor alluding to the Potter spoken of before. This Metaphor is plainly expressed, devising a device: How much is observable in this you shall hear af • terwards. 3. There is the effect, which is called Evil. There is a twofold evil, an evil of sin, and an evil of punishment: This latter is here spoken of, as being the effect of the former; why afflictons are called evil, is anon to be spoken to. The second general part of his Commission is exhortation, wherein is the duty, Return ye. 2. The time, now, Return ye now. 3. The term from which, of their motion, 1. Particularly, Everyone from his evil way. 2. Generally, And from your evil doings, which is more positively, and affirmatively urged; Make your ways and doings good. Lastly, you have the people's incorrigibleness, and obstinatenesse notwithstanding, and they said, There is no hope, but we will walk after the devices of our hearts. You will perceive that the excellent matter to be derived from this Text, will like the widows oil, or our Savior's bread, multiply exceedingly in the use and spending of it. But that I may frame a body, and not a monster of discourse, I shall put myself in a methodical way. And first I shall treat of the information, which is God's forming, and preparing of judgments for this end, to make men turn to God; so that not only the Ministry, but all God's Chastisements, whether public or personal, are for this end, to turn us unto God from our evil ways.

Obs. God doth frame and prepare evil, calamities, and desolations, that so wicked men may turn from their evil doings.

God brings his evil (which is indeed a good act of Justice) that we may part from our evil. The same Hebrew word is used for the evil we do, and the evil God doth, though they differ exceedingly; so that we see God preacheth not only by his word, but by his works. His turnings of a Kingdom by Wars and others judgments, is to cause our turnings: God removeth a people's peace, mercies, and external good things, that they might remove far from them all their evil things. To open this Doctrine, let us consider these particulars,

• 1. What is implied in God's framing and devising of evil.
• 2. Why Calamities are called evil, seeing they are the good effects of his Justice Wisdom, and Power.
• 3. How conversion is intended by all these, and why.

For the first, God's framing of his judgments hath these observable particulars contained in it.

First, That our miseries and calamities come not by chance, or peradventure, they rise not out of the dust: We are not to blame instruments; but they all come from God's hand. The Arrow falls not of itself, or by accident, but as it is directed by the Archer: a piece of clay is not of itself made into such a shape and form; but it is as the Potter pleaseth. The stone of itself pierced not into Goliath's head and killed him, but as with skill and power flung by David; so that when it is said, God frameth evil, this should teach us, That there is no evil of punishment in the land, but he doth it. The Evangelist calls diseases 〈 in non-Latin alphabet 〉 , Strokes, because they come from God's hand. Now this is a great matter; for such is man's Atheism, and profane security, that he conceiveth of God, as keeping himself within the circle of heaven, and not acting and governing the world by his providence here below. The Church was better taught, when in her Captivity and other judgments, she makes her moans, but still looks over all instruments to God, Why hast thou, O God, cast us off? and why art thou angry with us? Psal. 74. 1. Job also was better taught when he considers, not the Sabaeans, but God spoiling him of all his comforts, The Lord hath given and the Lord hath taken, Job. 1. • t hath been the great sin of England in judgments upon her, that she hath cried out of instruments; some lay all the blame on oneside, and some on another side; but the anger and just displeasure of God for our sins hath not been acknowledged.

Secondly, This phrase, to frame evil, supposeth God's Sovereignty, and omnipotent power over all people. He can as easily destroy a flourishing happy Kingdom, as the potter can mar his vessel on the wheels, Isa. 41. how excellently is God described in his majesty and greatness, holding all the world in his hand, Ut homo nidum, as Tertullian, as a man doth a birds nest; yea, all the nations of the world are but a drop, but as small dust, as nothing, yea less then nothing: Oh what little cause have men to trust in greatness, power, forces, fenced cities and strong places, when they are but as so much dust, when God breatheth on them! and it is as impossible for any earthly power or greatness to subsist and keep from ruin, when God is angry, as dust to lie still in the air, when a stormy wind doth arise: Well then might Jeremy cry out, Jer. 10. Who would not fear thee, O King of the Nations? Let us not then account anything great but God; we are clay, and he is the potter: And as it may discourage, when we are a sinful people, though overslowing in all external mercies; so it may encourage a people when converted, though in a desolate confusion, for God can make this rude clay, a glorious vessel of honor; he can make dry bones to become living men: Here is his Sovereignty extolled in this phrase.

Thirdly, It argueth, that God can suddenly and quickly bring judgments upon men: God's wonderful works of his wrath, are not only seen in the matter he doth, but also in the manner: On a sudden, in a moment calamities rise before any man thought or looked for them; even as the Church saith, When he turned their captivity, they were as men in a dream, Psal. 126. 1. so when he brings their captivity also: Hence you have the expression in this Chapter, At what instant I speak to a land to pull it down, or build it up: He can do those things in an instant, which human power could not produce in many years. I create light and darkness, Creatio fit in instanti they say; God makes the deluge of his wrath to overflow in an instant: Thus he overthrew Sodom and Gomorrhah on a sudden; and that wonderful work of God, in bringing dead bodies out of the grave to appear before his Tribunal, will be in a moment, in the twinkling of an eye, 1 Cor. 15. 52. so that when God is said to frame evil against a people, it implieth, that he can bring this in a moment, on a sudden, before men think it possible. How often doth the Prophet tell them, That their miseries shall come upon them as travel upon a woman with child: Oh how should this make every wicked man speedily turn from his evil ways, for God can bring his judgments on thee in a moment; thou mayest have no time, no space to bewail thy sins, but his anger will consume thee in the twinkling of an eye; yet how securely do men live in open rebellion against God? how do they put far off from them the evil day? They put it far off in their thoughts, when God puts it very near in reality upon them: Could men eat and drink, and rise up to play, if they did consider how obnoxious they are to the sharp arrows of God, which may be shot into their hearts every hour? who can tell thee what evil the next day, the next night, the next hour, may bring upon thee?

Fourthly, God's framing of evil, as the Potter doth his clay, doth denote an impossibility to resist, and to escape his judgments: Can the clay refuse the Potters hand? no more can wicked men God's Government, whereby he punisheth wicked men for their sins: There is no running from God, If thou gettest into heaven or hell, as the Psalmist saith, his right hand will find thee out, Psal. 139. 8. God tells Lu • ifer, that is Nebuchadnezzar, Though he build his nests in the clouds, yet he will pull him down: He that escaped the Lyon, the Bear would devour him; and he that escaped the Bear, the Serpent out of the wall would sting him, Amos 5. 19. If then God prepare and frame evil against thee, its not all the policy or power in the world can secure thee. Who art thou, O piece of clay, O mortal man, dust and ashes, that thou shouldst be able to flee from God's anger, when it pursueth thee?

Fifthly, As it argueth irresistableness, so a necessity of submitting and yielding to him; Not to strive or repine at his chastisements: Thus the Scripture often, Shall the potsherd rise up against the Potter, and say, Why madest thou me so? Rom. 9. 21. The foolishness of a man perverteth his way, and his heart fretteth against the Lord: Thus when we by our evil deeds cause God's wrath to fall upon us, we are ready to say with the Jews, His ways are not equal; its part of the sin and punishment which the damned have in hell, that they curse, and rage, and blaspheme God continually: Oh take heed of being like the damned in hell, fretting at that evil which God frames against thee! Do thou, as Jeremiah here, Go down into the field of the potter, and consider the clay there: Remember thy own self, thy dust, thy clay, and thy sins; all which will make thee not open thy mouth, because God doth it. How should this humble the proud and lofty spirits of haughty and obstinate sinners? God he frames his judgments against thee, and can 〈…〉 thou refuse them? must thou not yield the back to his scourges and blows? why should a living man complain, a man for the punishment of his sins, Lam. 3.

Sixthly, This phrase doth imply, how unwilling God is to exercise his wrath which he hath purposed; for here he tells the Israelites, He frameth and deviseth evil against them, as his purpose and resolution; therefore let them return from their evil ways, to prevent the actual pouring out of his wrath: Thus in the former part of the Chapter, God speaks to a people about pulling them down, before he doth indeed destroy them. To frame and purpose evil, is not presently to bring evil; No, if that people, against whom it is framed, repent of their evil practiced, God will of his evil framed and resolved on: Thus God speaks of Whetting his glistering Sword, before he run it into the bowels; and he is said to roar like a Lyon, which giveth warning before he tear in pieces, and there be none to deliver. The Prophet expresseth this way of God excellently, when having instanced in what judgments God purposed to visit them with, And because I will do this, prepare to meet thy God, O Israel, Amos 4. 12. Take thou our Saviors counsel, Agree with thy adversary in the way, before he hale thee to the judge, and thou be condemned, Mat. 5. 25. from whence thou canst never be reprived: So that this expression of framing evil, signifieth much love, goodness, and unwillingness of God actually to destroy.

Seventhly, To frame evil, and devise it, doth excellently represent the justice of God, that he dealeth with men according to their wickedness; for as this people would not turn to God, but go after the devices and imaginations of their own heart; so God he will imagine and devise from his heart evil against them; so that its a very suitable expression to those wicked men. As in another place, when the Israelites were so obstinate, that they would walk in the way which they should choose; God to answer them, tells them, He would also choose out their delusions, Isa. 66. 4. so true is that of Psal. 18. With the froward thou wilt show thyself froward: So that this should exceedingly humble and terrify wicked men, for God will shape out punishments, and frame out such judgments, that will be very answerable and proportionable to thy wickedness.

Eighthly, To frame evil, and devise it, implieth the wisdom of God:

First, That he afflicts in counsel and deliberation (to speak after the manner of men) not in sudden, irregular passion; he frameth it, he deviseth it: Thus when God was to destroy the whole world, he saith, Let us go down and see whether it be so or no: These are expressions to human capacity, to show how just and wise God is in all the calamities he brings upon a people. When Theodosius had in cruel passion, caused the people of Thessalonica to be put to the sword, for some offense done against him, Ambrose would not admit him to the Sacrament, till he had repented of that cruel passion; and withal, made a law, that when any man was condemned to death, there should be thirty days respite between sentence and execution, that so nothing might be done in passion.

Secondly, God's wisdom is seen, in that its not every kind of judgment he takes, but what is fit for his end he propounds: As the Potter doth not make every vessel in one shape, but one one way; another, another, as his use is of it, Thus God showeth wonderful wisdom, in the variety of his afflictions, one is one way exercised, another, another; because they come not at random, but are framed by God, at his pleasure. Hence Dan. 9. he is said to watch over evil, to bring it upon them. God watcheth over evil, to show that he considers what is the fittest judgment, what is the fittest season, who are the fittest subjects: Oh how well is it, that the framing and devising of all evil, is not in the Devils hands, and wicked men's hands! they indeed frame evil, and devise malicious devices; but they are only instruments, every way limited, in power, in time and place, and therefore they cannot devour as they desire: And thus much for the phrase,