Spiritual Refining

SERMON LXXIV.

THe Doctrine gathered from these words is, That God purposeth evil and calamities against a people, that they might return from their wicked ways. In this point three things are to be considered; 1. That God frameth all calamities. 2. That these calamities are called evil; both which are dispatched. The third thing which remaineth is, That God's end in all these exercises, is to make men turn from their sins: Conversion is the end of all God's scourges and stripes; if men did throw away their evil, God would quickly burn his rod. As Absalom sending for Joab, who would not come to him, till his corn was set on fire, and then Joab hastened quickly to speak with him; so it is here, God speaks once or twice, yea often to us, to turn from our evil ways; but we stop the ears, and will not obey: at last God afflicts us in our body, or estate, or name, one way or other; and then we say, or at least should say, Come, let us return early unto God: So that God's judgments, they are real sermons, God preacheth by them, as well as by his word; insomuch that he puts a remarkable observation upon their obstinacy and impenitency, Amos cap. 4. from the 6; verse to the latter end, upon five several judgments, he addeth, Yet have ye not returned unto me, saith the Lord: So that public and personal evils which come upon us, should make us turn from sin: And Oh take heed, that God saith not, Yet have ye not returned unto me: Thus also God complaineth again, 〈◊〉 12. 13. For the people turneth not unto him that smiteth them: So that you see, God looks for conversion, from everyone whom he doth any way chastise for sin: For opening this point. Consider

First, That God's afflictions upon a people, may be branched into three heads: some are first merely exploratory, or by way of trial, to draw out a Christians graces, and to increase his glory Thus persecutions and troubles for the Gospel, imprisonment and Martyrdom; these were not so much evil framed by God, to make them turn from their sins; but conflicts and combats appointed by God, for his choice and valiant Champions, that so they might receive the greater weight of glory: And hence the people of God are commanded to account it all joy, when they fall into such temptations, James 1. for what the fire is to the dross, the water to a spotty garment, the winnowing to the wheat, the same are these combats to them, they strengthen their graces, they weaken their lusts, and they advance their glory; so that the ignorance of this end, doth sometimes put God's children into great perplexities; for because they fall frequently under God's afflictions, no sooner is one over, but another succeeds, like the waves of the sea; they begin to doubt presently about the main, they call the very foundations into question, Why doth God thus follow me with losses and troubles? is it not because I am an hypocrite? may I not fear the great work of conversion is yet to be done? But this is a temptation; had not Job been well exercised to discern between good and evil; these very temprations had broken his heart.

A Second branch of Chastisements, are indeed for sin, and flow from God's anger, but they are wholly medicinal: They are to let blood, like the Physician who intends health; not like the Butcher, who is to destroy; and these by the Scripture are called 〈 in non-Latin alphabet 〉 , because God would discipline us by them as children, not punish us as condemned malefactors.

And if you say, How can these be for conversion, when sometimes they fall upon those that are converted, such as are made God's children already?

To Answer this, you must remember what was said heretofore, that even those who are converted, do yet need daily to draw nigher and nigher to God; they are to be converted daily from those frequent corruptions, which estrange them from God; and thus when God's own people have their afflictions, they are to consider, Is not this to turn me nearer to God? is there not such pride, such dullness and coldness in the service of God, that I am to be turned from? Well, its clear, to God's own children, they are thus medicinal; but by the Texts forementioned, and in several other places, its also evident, that even to those who are sinners, and remain in an unconverted estate, God reacheth out his gracious offer in their troubles: That as it is said of several Psalms, which more principally contain the subjects of affliction, A Psalm to give understanding; so shouldst thou write, as it were, upon every trouble, upon every affliction, An affliction to give understanding. Do not Physicians command men distracted, and out of their wits, to be kept in dark dungeons, to be bound in straight chains and fetters, to have hard and miserable fare, that so by all this hardship, they may come to their understandings again? thus God doth, Men by their sins are turned mad, they are grown out of their right reason; they indeed think strictness and preciseness is the way to make men out of their wits; but thy lusts and thy wickedness, deprive thee of all sound judgment; now God, that he may recover thee, binds thee in chains, afflicts thee with several judgments, that so at last thou mayest seriously consider of thyself, and thy condition: so that there was never any trouble befell thee, but thou shouldst make as good use of it, as ever thou didst of the best sermon thou hast heard. Hence Parisiensis will not call these afflictions evil, but good; and therefore divides God's dispensations into Bona Attractionis, and Bona Retractionis; Good things drawing or attractive, these are God's mercies; good things withdrawing or retractive from sin, and these are afflictions.

But thirdly, There are some judgments of God for sin, wherein God doth not aim at conversion, but utter ruin: Therefore when we say, God by his calamities, intends the conversion of men; it is not to be understood universally, not of all men, nor at all times; God hath some judgments which are called 〈 in non-Latin alphabet 〉 , punishments and torments, which proceed from the mere hatred and implacable enmity of God; and so conversion is no more intended by these, then the flames and torments in hell are appointed to convert, or to bring the damned to repentance: Thus was the overthrow of Sodom and Gomorrhah, fire and brimstone was a fit declaration of the hell they had deserved; and although it may not be peremptorily said, that all the whole world that perished save eight persons, were all damned, for that is disputed among the Learned; yet its plain, the greater part were incurably wicked, and so the deluge, though of water, was not to wash their sins, but God did first throw them into water, and then into eternal fire presently; and woe be to those wicked men, to whom their miseries here are but the beginning of sorrows hereafter.

Now we may observe a difference between these penal, destructive evils, and healing medicinal ones, in these respects:

First, Destructive calamities come violently and totally upon men; So that the wrath of God comes upon such to the extremity, to the uttermost: Thus Sod • m and Gomorrhah were overthrown in a moment; and God three • tens incurable Israel, That affliction shall not rise up the second time, Nahum 1. 9. he will strike them dead with the first blow; whereas God's converting scourges, they come by degrees: As God removed his glory from the temple, being unwilling to stir up all his wrath, as the Psalmist expresseth it, Psal. 78 38. when therefore God doth first threaten before he smite, and when he doth smite, he doth it with moderation; when if he doth rebuke, yet it is not in his sore displeasure; then all these dispensations are to purge out thy dross; then thou art set on the fire, that thy scum may go over. Jeremiah makes an excellent difference between these two dispensations, Ier. 10. 24, 25. Correct me, O Lord, but with judgment, not in thine anger, l • st I be brought to nothing; so then, never repine or grud e under any sore hand of God upon thee, if it be with judgment, with measure, not in wrath; then it is but the shepherds crook, to bring the wandering sheep in: As the waters of the flood overflowed the mountains, and drowned all the Roval Palaces, and great buildings, that were extant at that time, but advanced the Ark higher to heaven; so do afflictions to incurable men, that mind earthly things only, and glory with greediness in them; but those that belong to God, will be advanced to heaven thereby.

Secondly, Afflictions are converting, and not destructive, when God doth vouchsafe inward teachings of the soul, inward meltings and humiliations of the spirit with them. God's judgments upon Pharaoh, had no gracious operation upon him, because his heart was more hardened every day. Hence the Psal • rist, Blessed i • the man, whom thou chastenest, and teachest thy way, Psal. 94. 12. when God's chastening and God's teaching go together, then there is hope of an hearty conversion unto God: when God strikes on the back, and opens the eyes at the same time, then are afflictions blessed and happy to such men: The bitterness of them is quickly recompensed with the fruits of righteousness they bring forth. Consider then, doth the rod give thee wisdom and understanding? doth God speak wisdom to thy heart, while thy outward man is so sharply exercised? then these things come from love, and will end in love: Oh this undoeth us in out calamities! we attend to the outward burden, and grievous nature of them, we ask, When will they be gone? we cry out, How long Lord? but wenever remember that we are by our calamities in God's School; we consider not, neither do we hearken to what God saith unto us; look then to have teaching, as well as striking: Oh woe be to that man, whom God only beats and beats, but teacheth him not at all: This is a forerunner of sad destruction.

Having premised these things, I come to show in the next place, how Afflictions are operative to the conversion of men, what influence they have to make us turn to God: And here are two Errors to be avoided:

The first is, as if afflictions of their own nature, in their own self, could beget any such heavenly change upon men: No such matter, for if the Word of God itself, and the Sacraments, if destitute of God's spirit and his power, are ineffectual, how much more must these outward calamities be? Therefore as Ezekiel's wheels could not move, unless the Spirit drive them; nor the pool of Bethesda communicate health, unless the Angel descended and stirred the waters; so neither do any afflictions or troubles at all, do any good, but where God's spirit moveth upon these waters. Experience confirmeth this, How many times do people grow more desperate, more obstinate and impenitent in every evil way, by the judgments upon them? The Prophet Isaiah complaineth of them, O Lord, when thy hand is lifted up they will not see, Isa, 26. 11. Though a fool be brayed in a mortar, yet he will not learn wisdom, Prov. 27. 22.

The Second Error to be avoided, is to attribute any merit or worth to a patient bearing of afflictions, as if by this we could merit either grace or glory. The Apostle indeed saith of Afflictions, That they do work an eternal weight of glory, 2 Cor. 4. 17. but the word doth not there signify a proper causality, only God doth make afflictions advantageous for his children glory: Do not then think, that because thou hast a miserable life here, God is bound to make thee amends in the life to come: Those that say such things, know not that their sins have deserved all wrath in this world, and the world to come. This stone being removed out of the way, I proceed to describe the manner how these outward calamities may further conversion.

And first, They are very advantageous to set the word preached upon our hearts: I spake unto thee in thy prosperity, saith God, but thou heardest not, Jer. 22. 21. The word of God is never so likely to have a powerful impression, as when men are in miseries; then their proud spirits, their lofty hearts are tamed: As the rod in the school, and discipline makes instruction easily enter into the negligent child; so when God teacheth you by his word, and afflicts you by his works, this may provoke to conversion: Doth God therefore put thee in this fiery furnace? say, This is to bring all that hath been preached to me to my mind; God hath a special regard to his word, it is the precious seed sown, and therefore he ploweth and harroweth the ground; he afflicts and humbles Hearers, that they may get good by it: This is the proper use of all chastisements, to make way for the word preached, to mollify and soften, that it may enter; and therefore what hearers are more obstinate and opposite to the word, then such as live in jollity and security, that have their hearts ease? These have a fat heart, and so are not sensible.

Secondly, Affliction helpeth much to make men sober and wise, to give ourselves to understanding; and by understanding we come to be converted. Solomon often tells us, That the rod gives wisdom; and therefore God takes this way with us, we being far more stupid and senseless in spiritual things, then any child can be to human Learning: Now when God depriveth us of our joy, of our comforts, of all outward delights, this is apt to make a man to consider the vanity of all things, What are Riches, what are Honors, what are External mercies to be me thus afflicted, thus broken and bruised? When thou rebukest man for his sin, all his desirable things perish; when then God takes away the desire of thy eyes, the desire of thy heart, this is to make thee wise; as you take away the childes babies, to make it learn its lesson: Its better to go to the house of mourning then laughter, for the living will lay it to heart. The Prodigal never came to his true mind, till he was brought to bitter extremity: Oh then, if thou find God's hand heavy upon thee, say, This is the time to get wisdom, speak now Lord, for my heart is ready to hear: If thou doest not know more, and understand more then ever, thou losest the benefit of thy affliction.

Thirdly, Affliction may further conversion, in that it doth sensibly teach a man, how sad and bitter a thing it is to sin against God: Sin is compared to gall and wormwood, but it is never perceived to be so, till God bring us into external miseries: Thus Jeremy, Jer. 2. 19. Then shall ye know, it is a bitter thing to depart from God: Therefore though men in jollity and outward ease, never think of turning unto God, yet how is it that you refuse, whose sins have found you out. These Serpents have now put out their stings upon you; you find your iniquities no longer smiling on you, no longer tickling and pleasing of you, but they have said you in a tormenting bed of sorrow: Thou hast received thy good things, but now thy time is come for evil things: Every man doth quickly settle upon his lees, if he be not removed from affliction to affliction: How fit then and congruous is it for that man, who lieth under the smart of his sins, to depart from them! What is the cause of thy present misery, of thy present troubles? is it not sin? What hath brought thee into that deep gulf thou art in? is it not sin? What hath turned all thy waters into blood, as it was with the Egyptians? all those comforts and delights thou usest to refresh thyself with? is it not sin? Then why doest thou not say? If sin make all this evil, if that bring all this misery, why shall I embrace it any louger? And a Christian will further argue, If these beginnings be so heavy, what will the after end be? if in this life it sting and wound so deeply, what will it in the life to come? What is hell and the tormenting flames thereof, if now sin be so terrible?

Fourthly, In this afflictions may also prepare for conversion, because they are apt to dead a man's heart, and all his delights that he took in the creatures: Sin is an aversion from God, and conversion to the creature; now grace is an aversion from sin, and conversion to God; and there is nothing doth so prepare and take off the heart from the creature, as when God afflicts us in them, and by them. As then the breast is made bitter, to wean the child; so God puts bitterness in every comfort, in every condition, makes affliction to grow up with every mercy, a thorn with every flower; that so thou mayest say, Its not good to be here, we must seek a better good then these things are: In their afflictions they will seek me early, saith God, Hosea 5. 15. Oh when God shall make everything briars and thorns to thee! when thou lookest for good, and behold nothing but bitterness, now is the time to allure thy soul to God; say, What wilt thou do? whether wilt thou go? Hath not that Star wormwood fallen into every state thou art in? Hath not God bid thee be called no more Naomi, but Marah: Why then doest thou any longer seek for grapes on thorns; for true happiness in the way of sin? God took the Church into the wilderness, and then he spake to her, Hosea 2. 14. Oh when God hath brought thee into a wilderness, all comforts are kept from thee, then take the advantage, then pray, then mourn; now, if ever, that iron of thy heart is in the fire, and it may be beaten into a good frame; and therefore the more universal thy affliction is, if it takes thee off from all refuges, leaveth thee not one drop of comfort, the likelier it is to do thee good, for thy spiritual disease and corruption is contumelious, that it must be strong physic, else it will not work on thee: As long as thou canst catch upon any twig, any branch to save thyself, thou wilt not throw thyself into the arms of Christ: Therefore God hedged the Churches way with thorns, Hosea 2. 6. that she might not any way break through for her sins; and when she was thus stopped, then she resolveth to go back to her former husband again. Thus afflictions in these particulars may help on our turning to God, not but that the word is the proper instrument, only this may smooth and prepare the way for the word to enter; insomuch that a man, who hath no afflictions, and who liveth in all the ease and delight of his soul, he may be in a desperate condition, and most dangerous, though he bless himself. Its related of Ambrose, that being in the house of a man who boasted he never had any calamity in all his life; Come, saith he, let us make haste out of this house, lest some remarkable vengeance of God fall upon us: He thought those were most unhappy, that had so much earthly happiness, Nihil infelicius semper felici.

Here is one doubt to be answered, and that is, Why should men be pressed in times of calamities and miseries to turn unto God, seeing that is usually branded for hypocrisy; all is out of fear, and extorted, and so not thank worthy: If Israel return to God, because he is framing evil against them, its merely for fear of evil, and not love of God, or what is good. Doth not the Prophet call the Israelites fastings and mournings, when they were under God's judgments, by no other name, then howlings, as if they were so many beasts kept up in a den, ready to be famished, that cried for food only, Why then should this be urged upon us?

I Answer, These calamities must be the occasion only and initial motive; they must prepare and make way, but they must not be the principal ground, nor the only: Even as the needle draweth on the thread; or as in matter of faith, the true Churches Authority, makes way to receive the truth of God, but afterwards we believe for the divine Authority thereof; so these outward miseries, they give the first hint, they begin to make the first shake, but afterwards the soul forsakes sin, and cleaveth to God, not out of fear only, but love to him: We do not therefore press you, to make your afflictions the only ground, but let them be sanctified introductions: And so I proceed to the Uses.

First, That no man hath cause to boast and rejoice of his outward prosperity, that he is not afflicted as others, he liveth and is dandled, as it were, in the worlds lap: Who knoweth, but that this is the fatting of thee for the shambles? Who can say, but that God is most angry with thee, while he seemeth not to be angry: Oh how much better were it, that God did follow thee by one affliction after another, by one misery after another; this great calm is but the forerunner of a terrible storm; know sin hath it stings, and it will one time or other be terrible. As its said, the Magistrates hath not the sword in vain; so neither are all those threatenings, all those arrows and swords of God's vengeance in vain, But who believeth our report?

Secondly, That we the people of England, of any Nation in the world, should be a converted generation to him: It should be matter of amazement and astonishment, if every sinner be not turned from his evil ways; for God hath not only framed evil against us, but poured it on us; he hath not only whet his glistering sword, but run it in our bowels; the Lyon hath not only roared, but torn in pieces: In vain do we speak and hope of God's turning his wrath from us, till we have turned from our iniquities: We look not to the true cause of all our judgments; the sins we lie in, we live in; the sins that every Town and Village walloweth in, these have been our undoing: Oh then you who say, Your have lost thus much and thus much by the times, be able to say, You have lost your sins also, and found God.

SERMON LXXV.

THe Prophets Commission consisted of two parts, The first Instruction. The second Exhortation. We are upon this latter, and in it are observed 1. The duty, Return; the nature of which hath been already discussed. 2. The time now, Return now. 3. The term from which, with the approprition of it, Every man from his evil way. 4. The extent also of it, From your evil doings. The next thing in our method to be handled is, the time when this duty must be set upon, and that is now Turn ye now.

From whence Observe, That Conversion or turning unto God, is a duty required at the present time. Thus in other places parallel in the margent, where this duty is often commanded; still the time is prefixed now, Return ye now.

For opening of this necessary practical point, Consider

First, That it is a very prone inbred thing in a man to procrastinate, and still to put off the day of repentance, and conversion to God. He resolveth, and he purposeth, and he hopes in God to do it, and God gives him grace to do it, but he never sets upon the work. Do but commune with your own hearts, and see if there be not something or other ready always to stisle and kill those purposes to return and so thou art always delaying, and delaying, hoping for a time at last, till it may be thou fallest into the grave, and so all thy hopes cut off. Now the causes of this delay to turn to God, may be several: Sometimes it may come from sluggishness and idlnesse: Even as the sluggard hath a desire to eat, but he tolleth himself on the bed, and saith, Yet a little sleep, and a little slumber, and so he refuseth to set his hand to work. Thus it is here, he desireth to part with his corruptions, to sin no more, but then he crieth a little more ease; so much praying, so much hearing, so much humiliation, so much fervency and violence is very tedious to him: The kingdom of heaven is to be got by violence, Mat. 11. 12. and the way to heaven, is striving, runinng in a race, wrestling and combating, all which the idle man will never do.

A second cause is, Dear, and excessive love to the lusts we live in, when we have at the same time some conviction, and yet strong corruptions. Conviction that it is high time for us to break off our sins by repentance, and yet strong corruptions do so entice us, and persuade us, that we are not able to break these bonds, and cast them asunder, then conversion is delayed. Thus Agrippa was almost persuaded to be a Christian, Act. 26. 28. but yet his present lusts withheld him.

The third Cause of delay to turn unto God may be, the immoderate and excessive love, and cares of the things of this world. Those are apt to surfeit, and over-charge the heart: this dust got into the eye, is apt to blind them. Thus the young man that seemed so forward, when he was bid to sell all, could not bear that Doctrine, but went away very sorrowful, Mat. 19. 22.

A fourth Cause, may be recovery out of some dangers, diseases, or calamities that we were in. The Israelites often turned unto God, but they proved deceitful, they went backward, as well as forward, and what was the matter? They would turn to God from violent fears that were upon them; they then cried, and mourned, and prayed unto the Lord; but this fountain presently dried up when a sun-shine day came. So that prosperity and freedom from trouble, makes a man pur off his resolutions, as much as ever he put them on in times of adversity. Thus you see what are the causes that may make men use that Corvinumcras, as Austin calls it, The Crows note, Cras, tomorrow, tomorrow.

2. Consider, that it is an high, and a very grievous sin, for a man obstinately and formally to have this expression, I will turn to God, but not yet. I say to have this formally, and not with attention to it, it argueth very great rebellion, for it supposeth light in thee; thou seest thyself out of the way, thou seest thyself undone, and wandering in ways to hell, yet thy rebellion against this light is so great and manifest, that thou wilt oppose it: besides it argueth much contempt; for if thou didst highly prize God, and his favors, thou wouldst immediately forsake all other things, and cleave to him.

These things premised, now let us consider why we ought to take the present Now, not to put off, no not a day, an hour, not this moment; and there was never any duty had such reasons for it. As

First, The vanity and uncertainty of a man's life is so obvious a reason, That it is strange everyone doth not resolve, Now will I forsake my accustomed sins, I will do it now. The shortness of our days is frequently agrravated by the Scripture, therefore we should apply our hearts to wisdom, we should not look so much to this moment, as provide for eternity: Who art thou then, O mortal man that doth yet put off thy repentance? who hath given thee security for tomorrow? why dost thou not take the Holy Ghosts council? To day, and while it is called today, hear his voice, Psalm 95. 7. Oh dust and ashes, Why art thou not afraid of being blown away with every breath of God's displeasure? In worldly matters you are careful to make everything sure; you know not what will fall out, it is good to be certain; and in heavenly things, there you content yourselves with any probabilities. The Psalmist gives a convincing Epithet, Psal. 4. O ye mortal men, how long will you love vanity. Let us then beseech thee who art entangled in thy lusts by that body of death thou bearest about with thee, by the consideration of that sentence of death past upon everyone, the execution whereof may be this night, so that thou never mayest hear this Exhortation more, by the consideration of the grave into which thou art falling, that thou wouldst no longer put off, but turn from thy sins. Oh say, contrary to those Epicures, Let us eat and drink, for tomorrow we shall die: Let us pray, and return unto the Lord, for tomorrow we shall die.

Secondly, Turn now, because the day of Grace and salvation offered unto thee, is as uncertain in continuance as thy life. Thus the Apostle, Behold, now is the time acceptable, now is the day of Salvation, 2. Cor. 6. 2. therefore receive not the grace of God in vain: and our Savior, Work while ye have day, for the night is coming, and no man can then work, John 9. 4. If a black night for Ordinances and the Ministry should be coming upon you, the sun and the stars be turned into blood: Oh then, whither wilt thou run? and what wilt thou do? gather the Manna therefore while it falls; come in while the door of Grace stands open: take heed of being like Esau, coming too late for a blessing, like Saul, that cannot have God answer him any way, by Urim, or Thummim, or any other manner: The Prophet Jeremiah might well say, Return ye now; for shortly captivity, or the sword will deprive you of all means of grace: How diligent is the husbandman to take the season for sowing, the tradesman his season for buying and selling! but for our souls we are not wise: We say not, Oh my soul, now if ever let this sermon pierce thee, now if ever let this exhortation prevail with thee. Oh unwise men, go and learn of the brutish Creatures, they are so wise as to lay up their store in summer against winter: and thus it ought to be with thee; if there may come a sad time of famine for the Ordinances, and the means of Grace, do thou as Joseph, who laid up provision for that time of scarcity. Now while God calls, do thou say, here, Lord, I am.

Thirdly, Therefore turn now from your evil ways, because the longer you put off, the more you hinder your peace and happiness. All the time spent in sin is lost time, it must be all redeemed again as the Apostle exhorts, Thou art an hinderer of thy peace and comfort all the while thou art laboring in the way of sin, thou art with the Prodigal feeding on husks, when thou mighst have a fatted calf; thou art eating onions when Manna may be gathered: What are the pleasures of sin, to the enjoyment of God, the peace of a good Conscience, and joy in the Holy Ghost? How wilt thou try out when once set at liberty from this prison, Now I begin to live, Now I begin to have happiness, now I begin to have pleasure, but never till now? Thou wilt find a damage, and a loss which cannot be repaired, but by that happiness in Jesus Christ: So then bethink thyself, What a loser am I, exchanging dirt for gold? It is my own advantage and happiness, if I betake myself to God immediately.

Fourthly Therefore turn to God, because the longer thou putst off, the greater difficulty it will be to leave thy sins. At last Conversion will be every day more remote then at first; for the difficulty will arise several ways, here will more then a three-fold cord be to be broken.

For 1. It will be more hard, because sin is every day hardening of a man's heart more: Now all hardness of heart makes turning to God more difficult: wax is sooner melted then cold Iron: Therefore saith the Apostle, To day if you will hear, harden not your hearts, Psal. 95. implying that every delay doth freez the soul, and make it more benumbed: if thou art not fit today, thou wilt be less fit then tomorrow: and hence it is why men rooted in sin, and inveterate in old customary iniquities, do seldom change their black skins: the beginnings of a wound are to be healed; if you let it rankle and canker, then that groweth incurable at last. Oh then take up betimes; while there are any relentings, any meltings, go presently to God: If thou gettest cold after this heat, then thy disease will be more mortal.

2. Therefore it is more difficult if thou delay, because to thy natural hardness thou wilt add adventitious, and acquisite, Every man naturally hath a stone upon his heart, and grace must remove that in conversion; but when thou hast refused often to come at God's call, then there is a second, and a third, yea many stones laid upon thee while thou art buried in the grave of thy sins; Oh then, woe be unto thee who dost make thy condition worse at last, then at first. Who knoweth if thou hadst regarded the first impressions, and motions of God's spirit, but that thy condition had been more hopeful? Oh take heed of proving bankrupt in the way of sin; then the more thou spendest, the likelier to be cast into that dungeon out of which there can be no redemption. Take heed then of adding hardness to that which is inbred in thee: Thou hast enough to press thee into the lowest sea; thou needest not have more millstones hung about thy neck.

3. It is therefore more difficult, because the judgment of God is more terrible to such in a spiritual manner. The Lord hath spiritual judgments, as well as temporal; and although we groan and complain more under bodily miseries, yet these spiritual have the greatest danger; and of all spiritual ones, this of hardness of heart is the most grievous, as by the Prophet appeareth, Isaiah. 6. Go and make their hearts fat, their eyes blind. Oh then fear the longer thou putst off, lest God will smite thee with more stupidity, more senselessness, and so at last thou f • ll into an hopeless condition, that all means used for recovery, do make thy sickness more desperate.

4. Therefore it is more difficult if thou delayest, because the devil hath thereby got the stronger possession on thee; for every man hath either God and his spirit dwelling in him, whereby he becomes a lively Temple, and his house, and so all things are according to his government, or else the Devil he hath a full possession of him; but now his hold in thee is stronger and stonger, as thou delayst, and therefore it will be the more hard to cast him out, when he hath had so many years possession. The devils that possessed the man from the womb up, could not be cast out but by some extraordinary way. The devil was in Judas his heart long before, yet saith the Scripture, The Devil entered into his heart, John 13. 27. How is that? was he not before there? Yes, but now more then ever; he had sinned more, and resisted the grace of Christ more, and therefore God gave him up to the greater power of the Devil: And thus it will be with thee; the more thou putst off, the more thou delayest, the greater Tyranny and reign will Satan have over thee.

Fifthly, Therefore turn now to God, because the sooner thou goest to him, the more service and honor thou wilt bring to him. Suppose a man be called at the twelfth hour, yet how little can he do for God before night? Alas thou hast lived a long while in the service of sin and Satan, and thou needest even Methusalems age to do God service, for all the dislervice and dishonor thou hast done him. Paul because he had been very active for the Devil, and so labored more then many of his equals in pulling down the Church; therefore when once converted, see how he rejoiceth as a giant to run his race, and he laboreth afterward more then all to build the Church. Oh then think the greatest honor thou art capable of, is to do the Lord's work: Angels rejoice in this; and all the while thou art in the course of sin, then thou art doing the Devils service: Although now there be no greater delight to thee, then fulfilling the lusts of the flesh, yet when thou art once turned to God, thou wilt labor abundantly in the work of God, and it will be an heavy trouble to thee that thou hast been an enemy so long to God, and promoted the work of his adversary. Therefore get betime into the vine-yard of the Lord, and so thou wilt have time to do him the more service.

Sixthly, The sooner thou turnest to God, thou wilt prevent the more sin, and so the more shame and trouble of heart. Those that have gone far in the ways of wickedness, they have the greater falls, and so their broken bones put them into the more pains e're they can be healed. Oh what a deal of peace would Manasseh, and Mary Magdalene have enjoyed, if they had been converted in their younger years! So if Paul had been betimes drawn home unto God, he had not had all that trouble and grief of spirit for persecuting the Church of God. Those that are aged women, they say, have the sorer and more dangerous travails, if they had never any Children before: and thus they have the more difficult conversions, the greater anguish and pain of Conscience, who have lived long in sin, and committed great ones. Hence is that, Remember thy Creator in the days of thy youth: and it is good to bear the yoke in the youth; so it is here, it is good to feel the bitterness of sin betimes; it is good in our younger years to feel how sad a thing it is to displease God; this advantage hath early conversion. So then, let young ones hearken to sermons, let them attend to what the Ministers of God exhort; for conversion doth not only belong to the old, but to the young; yea commonly conversion is sooner wrought upon the younger sort of people, for they have not resisted the grace of God so much, they have not provoked God to give them up to their own hearts lusts and desires, as many aged persons have.

Seventhly, Suppose thy conversion and turning to God for the future, were not only possible, but sure; if it were infallibly revealed to thee, that God would before thy death make himself known in a gracious manner to thee, yet how unfit is old age, or a diseased sick body to turn to God? When thou hast given the Devil all thy service, and power, and strength, then to give a Carkasse to God it is unseemly; like those Heathens that keep the honey to themselves, and offer the wax to their God's: say then to thyself, as the Prophet in another case concerning those that offered blind, and same Sacrifices to God: Offer it now to thy rulers, and governors, see if they will accept of it: And thus it is here, thy lame, diseased, infirm service, How fit is it for God, when it is not fit for any man? The command is, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength: if this be required of thee, then it is most unworthy and dishonorable dealing, to put off God to thy feeble age.

Eighthly, Consider the nature of sin, what it is, and thou must needs say, There is no way, but presently to go out of it. It is the poison of the soul, and that is not to be kept long in the body: It is the bloody wounding of it, and thou must not let it lie long in this bleeding: it is the mere mercy of God that sin doth not give a damning stab and blow to thee, to undo thee to all eternity. Why then wilt thou stay for an hour, for a moment in this estate? Who would abide long in a place, where fire is ready to burn and consume all before it? Yet this is thy condition; it was Lots great stupidity, that when fire and brimstone was ready to rain from heaven upon him, he would not go out till the Angel came and pulled him out, The Lord being merciful to him, saith the Text, Genes, 19. 16. And thus it is here, our sottishness, and stupidity is so great, that although heaven above be against us, and hell beneath ready to devour us, yet we think not of conversion to Him.

Ninthly, If so be thou wouldst ever turn to God at all, then why not now? Do not deceive, and delude thy own soul; if ever thou wilt part from thy lusts, begin presently, for what can be more necessary? Commonly this is our method, that we will do the necessary things in the first place; we will first provide for our lives, before we do for ornaments; Nature teacheth us to do that which hath the greatest necessity: now then what is more necessary then to turn to God? if this be not done, thy sins are upon thee, thy lusts will overwhelm thee, thy damnation is sure and unavoidable. Turn now unto God, because it is most necessary: one thing is needful: neither riches, honor, or any advantages are like to this. Besides, if ever thou wilt turn to God, do it now, for there can be no reason hereafter, which will not be much more now. Is sin of a terrible damning nature, then it is so now? Doth God's anger belong to sin, so it doth now? Is God also to be loved, and chosen before all things? then now as well as at any time hereafter. Thy comforts will be greater, thy honor more, thy service to God more; therefore return now unto God.

Use of Exhortation, to be persuaded to this duty, Return now, set immediately upon the work, Why should God's work be done last of all? Oh think rather I will turn unto God, and that presently, because I may die before I think of it. If I die before I have settled such and such worldly businesses, there is nothing but a temporal loss; but if I die before I have settled the peace of my soul, then I am eternally undone. Oh how many have been surprised by God's stroke, before ever they thought of it: then they cry out, Lord, spare me one year longer, Lord, give me space once more; I am not ready to die, I have not quitted my sins; Oh if I die now, I shall die and be damned in them. Come then and take the good counsel of the Prophet, Do it now; are your hearts yielding and consenting? you will have the comfort of sincerity, if you turn to God while in your health and strength; whereas when fear and danger works upon thee, then still thou wilt doubt of thy integrity in what thou dost.

SERMON LXXVI.

THese words (you heard) were the second part of Jeremiah's Commission, the matter whereof is exhortatory, and in that the duty, and the time of the duty have been considered. The third thing in order to be prosecuted, is the subject, with the appropriation of it, Every man from his evil ways. Besides the common and general sins, wherein all had defiled themselves, there were also peculiar darling and beloved sins, that everyone had espoused particularly to themselves: If therefore they would declare their sincere, and unfeigned Conversion unto God, they were to throw away these Delilah's to sacrifice these Isaac's, their only sins, which they loved so much. A man may leave many sins without any trouble, so as it be not that to which he is dearly engaged.

That true Conversion will put a man upon the forsaking his dear and beloved sin: He will not as Lot, desire to have a little one spared: So, Lord, I will pray, hear, turn unto thee; only in this spare me. Some say, that Naaman the Syrian was not truly converted, because he stuck at one beloved sin; for when he proffered his service to the true God, promising to take him for the only Lord, he addeth, Pardon thy Servant in one thing, that when I go down into the house of Rimmon, and my Master lean on me, I also then bow down, 2 King. 5. 18. They that make him not a true Convert, say, here was hypocrisy. This Office was a place of honor and profit, and so though he would acknowledge the true God in many things; yet this his evil way he would not leave; I will not determine that point of his true Conversion; but certainly this is a very frequent miscarriage in these days; Many hear the Word gladly, receive it with some joy, and do many things willingly; but then they are held in one string, there is one dead Fly, and that marreth the Box of ointment, so that it passeth a Diminitive but on a man, and all his Religion. As in that Naaman we instanced in, it is said he was a great man, and of great authority in the land, but he was a Leper, and that marred all: so it is here, he prayeth, he heareth, he conformeth to many godly things; but there is such a sin, such a lust, and that undoeth all; and as every man may have his particular sin; so its observed, that Nations have their proper sins. The Jews in former times were above all sins prove to Idolatry; therefore its thought God did exercise them in such a bodily way of worship; and so many external and glorious Ceremonies were commanded them; that if possible, they might not desire Idolatrous worship. The Corinthians, their sin was uncleanness and wantonness, therefore the Apostle doth so much press Arguments against that. The Cretans are branded to be always Liars; and the Apostle confirmeth this testimony. Thus Nations have their proper sins, as well as particular persons, yea particular Towns and Villages, by one reason or other, are observed to be more prone to some kind of sin then others: But I shall limit myself to particular men's darling corruptions, which is the root to be plucked up, the Fountain to be dried up; and every Christian should be so far a spiritual Physician to himself, as to be able to know, what is that particular sin to which he is most inclined; for at that breach hell and damnation will enter.

But to make this point naked and open, consider, That Original sin, though it be the seed of all kind of wickedness, and there cannot be an instance given of any horrid crime in the world, but this would carry a man unto it, yet this poison in every man vents itself in one way, rather than another: Even as in every man's body there is a seed and principle of death; yet in some there is a proneness to one kind of disease more than to another; and this may be called that man's proper sin, his evil way. As Philosophy tells us, Though all the individuals of one kind agree in one common specifical nature, yet everyone hath a particular difference, whereby it is distinguished from another, which they call Hecciety; so its here, though there be many sins acted in common by all, yet several men have their particular corruptions, which are like the Prince of Devils, that commands all their other sins. Its true, there is no sin committed by any man, but thou hast cause to bless God, that thou art not as desperately entangled in it, as others. Therefore what the Psalmist speaks of the worst of wicked men, and highest enemies to the Church of God, the Apostle Romans 3. applieth to every man. Yet evetie man hath his inclination to one kind of sin rather than another: and this difference of darlingbeloved sins may arise from two grounds, the one internal, the other external.

The internal cause of a beloved sin is the complexion and bodily constitution of a man: For as one man's body inclines to choleric diseases, another to melancholic; so the very natural constitution, while a man is under the power of sin, hurrieth one way rather than another: Not that this excuseth a man, to say, its his inclination to do thus and thus, he cannot help it, for sanctifying grace will work in a man, a contrary inclination, put another predominant principle within him; and besides this doth not extenuate, but aggravate his sin; for the more it is rooted, and cleaveth to him, the more difficult will his recovery be; so then a man's peculiar sin, that he is most addicted unto, may arise from his bodily constitu • ion, that may be a more prepared instrument for some vice rather than another. Or our darling sin may arise from some external causes, and they may be these.

First, Custom and use in some kind of sin. Frequent custom doth at last breed an habituated delight, and becomes a second nature; so that men who have been in long Captivity and service to lusts, they willingly have their ears bored, and are never willing to leave that Service. We see daily sad experience of this truth. Men who through long continuance in sin, have now turned it into their nature, They say of that sin, as Christ of grace, One thing is needful; They add Drunkenness to Thirst, as Moses calls it, Deuteronomy 29. 19. That is, after they have committed sin, they are vehement and fervent for it again.

Secondly, A darling Sin may arise from the condition, or relation we are in. There may be some temptations suitable to the inward lusts of an heart, that we cannot leave such sins, unless we quite forsake such a condition, or calling. Judas his beloved sin was Covetousness; and his condition he was in, carrying the Bag, that was a continual blast to blow up the fire of lusts; so if ambitious men get to the pinnacle of honor; if covetous men to places of profit and gain, here the Serpent in their breasts gets the warm beams of the Sun, there is a daily incentive to add many Cubits to the stature of their lusts; and its a very ill and malignant constellation, when a man's outward condition, and his peculiar sin meet together, he had great need to pray to be delivered from the mouth of such Lions.

Secondly, In the next place, that may be called a man's particular way of sinning, which yet we cannot call his beloved sin. For it may be a great grief and torment to him, it may be a Tyrant usurping power over him, not the delight of his soul. Some say David was very prone to the sin of lying; its plain, that being in many straits by Saul, he used many unlawful shifts: Now this was an heavy burden to him, Deliver me from the way of lying, Psalm 119. • 9. He doth earnestly pray against this Sin: And so in another place, Psalm 31. 10. He speaks of being kept from mine iniquity: so the godly may be more prone to fall into one sin then another; some into inordinate passion, some to cowardly fear, some to diffidence in the promises; yet these are not their beloved sins, but their hated enemies, they mourn and complain with Paul, That this Law of sin within them leadeth them Captives; They cry out, and say, Their souls suffer violence within them: No sin, but Christ, is the beloved of their souls; he is the chiefest of ten thousands; yet some corruption or other beateth them often down; they are more overtaken in such a corruption then in any; Therefore they say, This is my iniquity, this is the Saul that is always pursuing of me. Its necessary the godly should understand this difference between a sin beloved, and a sin violently tyrannizing over them: for this is most certain, whosoever giveth up himself willingly to one kind of sin, he is yet in the state of nature and wrath, he is not turned unto God.

Thirdly, As many of God's people have found their hearts weakest to resist some kind of sins: so the godly have for the most part some grace or other wherein they do most excel. They have their way of grace, wherein they are most admirable: Thus Moses is marked for his meekness, David for sincerity and a faithful heart, Paul for zealous labor in promoting the Gospel. Hence the godly are exhorted to think better of one another than their own selves; because there is no grace, but one man may exceed another in: This should teach the head or eye not to despise the foot; for even that member hath some peculiar serviceableness which the other hath not.

In the next place, consider the Signs or Discoveries of a beloved sin, and they will appear thus:

First, That which swallows and devoureth all thy other sins. All other sins are but streams emptying themselves into that Fountain, and Ocean; this is the darling sin. The Pharisees peculiar sin was vain-glory, because all things were referred to that: For seeing such a sin is in the room of God to them, whole belly is their God, saith the Apostle, Phil. 3. 19. Therefore they refer all to that. The Adulterer, if he be greedy toget gain, its but to consume upon his lusts; for that is the Idol of his heart; so Covetousness in an earthly man is called Idolatry; because all the sins he commits, all the fraud and wrong he doth, its to satisfy this: As in a man's body, where there is one great wound, all the humors will run thither.

Secondly, A beloved sin is that, wherein a man cannot endure to be reproved and rebuked sharply. They can with great delight, hear you preach against such and such sins; but then come to that wherein they are most entangled, then all their malice and venom works, so that there is no such discovery of a darling sin, as a man's impatience, and fretting against those who faithfully rebuke. When Herodias desireth Johns head in a Platter, it was because his Tongue had reproved her beloved sin. Thus because the Pharisees were reproved by Christ for their beloved sins, hypocrisy, and Self-righteousness, they were moved with envy and hatred against him. Try then thyself, canst thou endure the sharp Rasor should come upon the sorest part? Is there nothing that is in the Word cutting like a two-edged sword, but thou art willing it should enter into thy very heart? This is very comfortable.

Thirdly, That is a man's beloved sin, on which his mind, his heart, and all his labor is spent. The Voluptuous man is described to be one that maketh provision for the flesh. The Adulterer is brought in by Solomon diligently observing the time for his Lusts. The malicious Enemy to Godliness is said by David to go up and down the street like a Dog waiting for an opportunity, and cannot sleep till he hath accomplished mischief. As Joseph was known to be Jacob's Darling, because he bestowed a more excellent coat upon him than the rest, and so the elder Son was to have a double Portion, as most beloved; So that sin which hath a double Portion above others, that which hath more of thy Cares, thy Thoughts, thy heart; that is thy Darling sin: Oh kill that, crush that in the Egg, before it come to be a Cockatrice. Men should commune with their own hearts, and study themselves more than they do in this matter.

Fourthly, That is thy darling sin, which thou wouldst have spared above all. Thou wouldst never stand delaying, but turn immediately to God, but for that. That which thou hidest in time of danger, as Jehoiadah did young Joash, hoping in time to make him King. This is the Goliath of all the Philistines: Commonly when the Grace of God comes close to a man's heart, begins to wrestle and combat with sin; then there is no such sturdy and potent enemy as that beloved sin. All the difficulty is in throwing down that mountain. When there was a man very forward, and not very far from the Kingdom of Christ, our Savior to try his sincerity, presently puts him upon the leaving his endeared sin, and then saith the Text, He went away exceeding sorrowful. This was the cup of Jelousie-water that did presently make his thigh to rot. What then is the sin that hinders thee always? That is the 〈 in non-Latin alphabet 〉 , the millstone about thy neck 〈◊〉 If it were not for that, thou couldst gladly run in the way of God's commandments: This is the great enemy to thy souls peace, spare it not but destroy it.

Fifthly, The darling sin may be found out by the easiness to be overcome by it. Sampson is easily persuaded by Delilah, when none else in the World could steal away his heart. The Apostle bids us lay aside the sin that doth so easily bese • us, Heb. 12. 1. Its the general Rule of the Scripture, Of what a man is overcome, that he is in bondage unto: and if the man be easily without any resistance overcome, then its an argument he is the more in bondage. Consider then what that sin is, which thou canst hardly refuse, what that is which finds the door always open, and there know all thy Calamity ariseth by that, Its an heavy slavery (if the soul could be sensible) to be at the command of any sin; when it faith, Go, thou goest; and when Come, thou comest: Thou canst deny nothing to it, as Herod could not to Herodias; Ask not half, but the whole Kingdom of Heaven, and thou will part with it to enjoy thy lusts.

Thus you have heard how this particular sin of a man, which is his own endeared corruption may be found out.

Now lets consider, Why Conversion to God doth in a special manner make a man leave this: The work of Grace doth in a peculiar manner take off this yoke 〈◊〉 That what Amnon did by unnatural, carnal lust; he hated Tamar as much and more than ever he loved her: so when men are once truly humbled for sin and turn to God, those particular lusts which were their delight, their sport, their constant practice, they are now most set against them; of all sins their hearts do most • is • and swell with an holy indignation against them. Now the grounds are these:

First, This beloved sin was the strength and power of all other sins. They all run into this: This is a kind of an original mother sin, that bred and nourished all other transgressions. As Samson's strength lay in his hair, so all the power and effi • acie of sin in a man, ran into that Channel of his beloved sin. That was the premum mobile which carried all the rest with it; so that as it was given in command to the Soldiers, that they should not fight with little, or great, but with the King of Israel: so grace in the heart of a man doth not so much assault less sins as this great one. Come, saith grace, let us destroy this, and all is ours, This is the strong man that must be bound ere the house can be taken: This is the Dim that must first be destroyed. No wonder then, that a man entangled in any close beloved sin, can promise himself any true comfort or hope, for he is under the strong power of sin and Satan, as long as this is upon him.

Secondly, Therefore a man must forsake this beloved sin, because in true conversion unto God, we are to leave sin upon such spiritual and Scripture grounds which are true in every sin, as well as in any. The grounds of turning from sin are, because its contrary to an holy God, it opposeth an heavenly and pure Law, it grieveth God's Spirit, its the noisome filthiness and dung of the soul: Why then if this be thy ground, then all this is true of thy beloved sin as much as any; for that is against God's holy will, that is opposite to a spiritual Law that is contrary to purity and the beauty of the soul. Its an hypocritical Conversion, when men leave some sins, and not others; they can part with some kind of cocorruptions; but then there are others of which they say, as was of Goliath's sword, None like that. Now all this is but deceit and frowardness of heart, this is but halting before God; for if thy beloved lust be sin, if an enemy to God, if an adversary to his glory, how canst thou lodge it in thy soul? Oh that people would attend more to the true spiritual and acceptable ground of leaving any sin, for that would sweep all away, it would not leave an Hoof in Egypt.

Thirdly, Therefore in Conversion, a man will be sure to leave his peculiar sin, because all repentance and humiliation is a kind of revenge, and spiritual judging and condemning of ourselves. If we would judge ourselves we should not be judged of the Lord; so the Corinthians, that had been too conniving at the incestuous person, not endeavoring to purge out the old Leaven as they should: when they began to turn from this sin, then saith the Apostle, What fear? yea what zeal, what indignation and revenge? 2 Corinth. 7. 11. In all things ye have labored to clear yourselves in this matter. Thus it is with a godly man; of all sins, that which was his greatest delight, his greatest practice, now his greatest zeal and indignation is against: Was uncleanness his beloved sin? Now he doth especially abound in purity; that so all the world, yea and God also may see him clear. Was pride his darling sin? then of all graces he is most clothed with Humility. Paul's great sin was persecuting and destroying the Church of God once: but when converted, who had such Fatherlie bowels? who had the Church in his heart so much as he? As Cran 〈…〉 er, that had subscribed with his right hand to that which was against his Conscience, afterwards with revenge put that first into the Flames; So doth the true Convert; Of all sins I will be revenged most of that, by which I most dishonored God. Thus Mary Magdalene takes that hair of hers which had been used to allure others, and washes Christ's Feet with it. And those eyes that had been wanton Snares, do now stand beblubbered with Water. Thus the godly man will be avenged upon his spiritual lusts.

Fourthly, Conversion to God is the bringing of a man to true and solid Wisdom. Now that will presently advise him to take heed of that sin which will most easily seduce him: He will take heed of that fire which hath so grievously scorched him; He will remember the deadly wounds and bloody strokes such sins have given his Conscience; and therefore he is afraid, and trembleth at the very approach of such sins. David when he had been thoroughly humbled for his Murder of Uriah, afterwards refused to drink the Water that men jeoparded their lives for: This is the blood of man, he crieth out: So will the true Convert be afraid to come near the borders, near the temptations of his old former sins.

Lastly, Therefore doth Conversion make a man leave his darling sins, because it puts a man upon showing the greatest love he can to God, who hath shown so much to him. Now wherein can he show more service and love to God, than by killling his Absalom, by offering his Isaac? Now, saith God, I know thou lovest me, because thou hast not spared thy only beloved Son. So God, Now I know thou art truly converted to me, for thou dost not spare thy dear lusts, thou dost not hide thy beloved sins anymore: Love to God will put a man upon this; and no wonder, for it puts a man to lose his Wife, Children, yea his dear life for Christ's sake: is it then any wonder, if it parts a man and his beloved sins?

Use of Instruction, That all they are still in their Hypocrisy, and lie under God's wrath, who retain any beloved sin. What though thou doest many things, yet if thou wilt not part with thy Herodias, thou art in Gall and Wormwood. And this is the rather to be observed, because a man may go for in the profession of Religion, yet have some secret beloved sin that he hugs in his Bosom all the while. Oh throw that Toad out of thy heart; Christ cannot, will not dwell in thy heart, till that enemy of his be dislodged. Oh let a Judas be a Pillar of Salt to season you: Did not he pray, hear, work Miracles in Christ's Name, and yet lived in a secret beloved sin? God will unmask such Hypocrisy, and make thy sin find thee out.

SERMON LXXVII.

IN this exhortatory conclusion hathbeen considered, 1. The duty, (Return) 2. The adjunct time (Now.) 3. The subject to whom, with the appropriation of it, Everyone from his evil way: This latter part admits of a sub-division; 1. The general term from which a man must turn, and that is, An evil way. 2. The restriction of it, His evil way: The restriction hath also been absolved. There remaineth only one thing more in this Exhortation, and that is the general term, (Evil way.) Conversion is a motion; and as local motions have a term from which, and a term to which; Thus it is here in spiritual Conversion; and you cannot clearly understand the nature of this duty, unless it be considered in both the terms: and of the term from which, at this time from this Text.

The Observation, The term from which we are to turn in our Conversion unto God, is the evil and sin we live in.

That which we are to move from, yea run and fly from, is the impiety and transgression of our lives. Everyone that lieth in any sin, must be turned upside down, as it were; his love must be where his hatred was; his grief where his delight was; his back, where his face was; and his face and affections upon that, on which his back and all contempt and scorn was. To turn and change from a man's former sins, is no disgrace, but a necessary duty, and a great dignity: Thus Conversion is a motion from sin, not like the turning of a door upon the same hinge, never moved out of his place. Wonder not that I am long on this subject; for I am not yet near the bottom of this excellent Fountain of matter, and we shall draw up new and fresh water, not troubling you with the same matter that hath already been handled. For the discovery of this point; Consider

First, Who they are that are in sin, or live in sin, and therefore need conversion: For many a man is eternally undone, because he doth not see a necessity of his turning to God; he either takes for granted, that he is already converted, or he thinks conversion is only for Pagans or Heretics, to the true Christian faith, or some notorious gross sinners, whose sins are of a crimson color. Therefore to undeceive and convince you herein, know and consider, what it is to be in sin, or who may be said to be in sin, and every such person needs conversion.

First therefore, Everyone by nature is in the damnable state of sin, although he never committed any actual impiety: Thus sin was unknown to Heathens, and denied by some Heretics; but the Scripture doth plainly assert it, concluding us To be children of wrath by nature Ephes. 2. he doth not say, by actions, by custom, by practice, but by nature: This is the first stone, and the deep foundation that must be laid: This is called native, original, natural, and hereditary sin. Till a man be inwardly and powerfully convinced of this, he cannot ever think of turning unto God; so that conversion is requisite to everyone that hath this birth-sin. We come naturally with our back to heaven, and face to hell; now here must be a conversion unto God: Begin here, and study here, How were it possible that men should sit and hear so much of turning to God, and never begin to move towards him, but because they feel not this natural averseness in their whole man from God, and what is holy? Let no man, free from gross sins, and walking in an orderly civil way, think this duty of conversion doth not belong to him; for if thou hadst no more sin in thee then the child new born, thou wert yet to turn unto God, as being in a dangerous path of death and destruction; yea, this conversion and turning from this innate corruption, is far more difficult, then from any actual impieties, for this is more closely bred in thee, and settled in thy bowels: The Scripture calls this thy body, thy flesh, thy members, as if thou wert turned into this sin: This is the fountain, this is the root, this walketh with thee, riseth with thee, dwells in thee, as in its proper possession: so that in your turning from sin, be sure you go as deep as to this native filthiness: Its not to turn thy coat, or thy skin, but thy very heart and inwards, when you are to turn unto God: We shall show in time, of many turnings to God, but they laid no good foundation, they laid not the ax to the root of the tree; they cut off Samson's hair, but plucked it not up by the root, and so the strength of corruption prevailed over them again; so that this turning from sin, is to turn from thy own self, to leave thy own self, and join with God, to be one with him: As iron put into the fire a long while, loseth its coldness, and its black color, and looks like fire. Its a true and good saying of Ambrose, Homo recedens male a Deo, cecidit in seipsum, Man falling from God, fell into his own self: So that he is as a beast tied up in a close dungeon; his thoughts, his affections, his designs are only for himself, original corruption hath brought this perverse distemper on a man; look then that thou break this Dragons head: Thou wilt find thyself within (how glorious soever in thy externals) like Ezekiel's wall, whereon were portrayed the forms of all creeping and abominable things; or like Peters sheet, that had all the kinds of unclean beasts within, Thus thy heart hath all manner of vile and foul lusts cleaving unto thee; and therefore though thou wert as innocent from actual sins, as once in thy cradle, yet thou art to turn to God, and to forsake that present condition.

Secondly, That man is still in sin, and so needs conversion unto God, who hath daily inward delights and lusts after sin, though it may be, fear, and shame, and outward punishment keep them from acting the evil they would do. It was a received opinion among the Pharisees, and many Heathens, that the mere will and purpose to sin, did not deserve punishment, no not from God: From man indeed it cannot: but to think thoughts, desires, and inward purposes of sin, are free also with God, is to deny the Law to be a spiritual law, forbiddin, all the inward motions and affections of sin; it is to deny God to be a father of spirits, who beholdeth and trieth the inward man, and doth most abhor spirit-filthiness. Hence Peter, 2 Pet. 1. Beseecheth as strangers to abstain from those lusts that war against the soul: Grant therefore, that still thy life be unspotted from all the gross sins of the world, yet as long as unruly lusts prevail in thy heart, as long as inward secret motions of sin prevail over thee, thou art far off from God, and therefore needest turning to him: Oh how well were it, if all thy filthy lusts within were discovered to thee! if thou didst judge thyself a serpent, which though it hath a glittering, glorious skin, yet is full of poison and venom within.

Thirdly, He is still in his sins, and so needeth turning to God, that doth constantly and daily live in the committing of gross and known sins: This is as clear as that thou livest and breathest; and to this man properly the Text speaks, Return from his evil way. An evil way, is the trade, custom, and ordinary practice of a man: Oh then if we behold the lives of most men, who is there that doth not need conversion? who doth not walk in one evil way or other? who doth not live in the practice of one known sin or other? Then what an heavy judgment is this of God, that no more are converted? that so few ever turn from their wicked way, but live and die in it? How often, as the Scripture crieth out, Return, O Shunamite, Return, Return, have the Ministers of God cried aloud to such, Return, O return, and yet men go on desperately in paths of rebellion against God! Oh why is it, that when so many in our Congregations need this grace of conversion, so few obtain it! Know, thou that livest in the customary commission of any known gross sin, thou art speedily to get out from it, as Lot was out of Sodom, when fire and brimstone were ready from heaven to destroy him.

Lastly, They live still in their sin, and so need conversion to God, Who though now they do not commit their sins they once did, yet never have truly and unfeigned lyrepanted of them: Oh its again and again to be considered, upon what terms men leave their sins; Thou wast such and such a profane wretch once, but now thou art not; How comes this forbearance of time? if it be not from godly sorrow, and a true apprehension of God's displeasure, thou art still in thy sins, though they were committed many years ago. Its one thing not to commit sin again, and another thing to turn from sin: The former may be done upon many grounds that are not heavenly and gracious; but the latter is only upon pure grounds: But of this more in the counterfeit work of conversion.

Thus you see how every Auditor is not to let these sermons pass as general things, like a tale that is told, wherein they are not concerned; but to consider, Is not all this spoken to me? am not I in the number of those, who yet need conversion? was it ever done upon me? when did God ever make this change upon me? Oh this undoeth you! notwithstanding all preaching, and all your hearing, no man saith, What have I done? am I turned to God? you see every man by nature is a Blackamore, that must be made white: If thou hast not outward wickedness to turn from, thou hast that inbred pollution, yea, thy own self to turn from. Thus you see who are to turn from sin.

Secondly, Which is the quintessence of this point, Let us consider what are the motives and grounds which are acceptable with God, when we turn from sin; for, as you heard, Men have left their sins, they have not so much turned from them, but even run from them. Ahab, the Israelites, Judas, those turned from their sins, would do so no more, at least as their present condition was; yet they never truly turned from any one sin: Therefore consider, that every kind of forsaking sin, is not presently a turning unto God. That you may understand this, consider what are the right motives with a true convert to leave sin; he will never do or live as he hath done, no, not for all the world; And

First, There are inferior or less principal motives, which do lawfully work upon a man, to make him turn from sin, so long as they are in the second place; And that is the Argument in the Text, God's framing and bringing evil upon men for their sins: When God complaineth that he had thus and thus scourged them, yet they did not return unto him; this argueth, That its lawful to turn from sin, because of the fear of punishment, and God's judgments accempanying it: And commonly this is the first motive in place, though the last in dignity and worth: Let then all the threatenings, all the wrath of God denounced against sin, make thee speedily turn from it, for God (as the Magistrate) doth not bear his sword in vain, neither doth the Scripture threaten in vain; but if there be no more reason then this, if this be the principal and the only, then thou lovest sin still in thy heart; thou art kept from it, as the Dog by a clog on him, from doing his mischief. The godly, though they may be first awakened to turn from sin by these thorns in their sides, and yokes on their necks, yet they stay not in these; but they have more Noble and Divine grounds why they turn from sin; And they are:

First, The offense and just displeasure that is given God, by their iniquities: Oh this prevaileth with them, more then all external punishments in the world: Alas, what is sword, or death, or hell itself, to God's frowns, to God's displeasures? Thus David in his conversion to God, after his grievous relapse, is affected with this, Against thee, thee only have I sinned, and done this evil in thy sight, Psal. 51. It was not loss of child, and many other sad chastisements that followed him and his posterity, did so much affect him as this; He had displeased God, and done evil in his sight: This is a sure and everlasting ground, those that walk by this rule, will never prove a deceitful bow.

Secondly, They turn from sin, because of the contrariety it hath to the pure, spiritual and holy Law of God: And this is a sure sign of a true convert, when a man turneth from his sin, because of the enmity and repugnancy it hath to the holy Commandment of God: This is to leave sin, because of the nature of it, and for its selfs sake. Hence though God had not confirmed his Law by any threatenings, or made it penal in such an high way of punishment, yet the heart of him, who thus turneth to God, could not close with it, or embrace it. The Apostle maketh the very nature of sin to lie in this, that it is a transgression of the Law: Now then when a man shall leave sin, not only because it hath the curses and the punishment of the Law, but because its the transgression of the Law; this is a good sign. You may behold this excellent disposition in Paul, Rom. 7. What is that which makes him so sadly bewail his captivity and thralldom to sin? see the motive, Because the Law was holy and spiritual, and he was carnal: The purity of the Law, and the impurity of his spirit, made such anguish and conflicts in his soul: Oh then consider, what is that which sets thy soul on turning from sin, is it merely an external punishment, not the loathsome and contrary nature of sin, to God's pure commands? this is not complete and sincere; it doth not argue thy turning to be from a true inward principle, but from external violence: Even as the wheel in the mil, moveth as long as the force of the waters compel it, but when they cease, then the wheel ceaseth; all see this motion is not natural, but violent; so it is here, as long as the waters of afflictions are upon thee, they set the wheel of thy heart moving in prayer and other duties, but when these are dried up, then thou standest immovable in thy sins. Oh then hunger and thirst for this frame of a true convert, that thou mayest say, O Lord, though sin hath so many enticements of pleasure and carnal advantage on one hand; and though it hath so much wrath and terror on the other hand, yet neither of these prevail so much with me, as because sin is contrary to so exact a rule, opposite to so heavenly a principle: He that can upon good grounds say this, needeth not doubt of the integrity of his heart.

Thirdly, The true Convert leaves his sin and turneth from it, because of love to God, and those graces which sin doth thwart: Ye that love the Lord, hate evil; hate that which is evil, and cleave to that which is good, Rom. 12. Men may turn from sin, and yet love it for all that; they part with it, because sin is either taken from them, or they from it: Who can say, but that Pharaohs dismission of the people of Israel, was wholly against his will? had it not been for the sharp rod on his back, he would never have yileded; now all these things are by force and constraint: But as God loves a willing giver, so he loveth a willing forsaker of his sins, one that doth it with love and delight in him. When two things are frozen and congealed together, they may either be violently separated by forcible breaking the ice, or kindly by the thawings and meltings of the Sun: Thus it is here, when men and their sins are congealed together, the Devil hath married them together; now these may be separated violently, by some forcible judgments of God, that they cannot sin, though they would, as they have done; or else in a kindly, gracious manner, and that is by the love of God shed abroad in their hearts; for whatsoever is not done out of love to God, is not thank worthy, neither doth God accept it: But the bypocrite, when he is forced to leave his sin, it is with him, as it was with the Devils that possessed bodies, they came out indeed when Christ commanded, for they could do no otherwise, but sore against their wills, therefore they were vexed, and tore and rent the possessed party as they went out; thus they leave sin as unwillingly: Therefore let the love of God be kindled like a fire in thy breast, and that will separate thee from sin.

Fourthly, He turneth from sin, because of the unkindeness and ingratitude that is in every transgression: All sin hath rebellion in it, against God as our Sovereign, and unkindeness against him, as a merciful father, and the fouutain of all the good we have: Now he that doth truly turn from sin, is much moved thereunto, because of the unkindeness therein to all God's mercies, because God was so ill recompensed after his love to us: Thus God aggravates David's sins, by enumerating the several mercies that were bestowed on him, If all this had been too little I would have given thee more, saith God; so many mercies, so many hot coals of fire, and this makes a man escape from his sins. We might also show, that because these grounds of turning from sin, hold in every particular transgression, therefore their conversion is universal; but of that hereafter.

Now let us instance in those things that hinder this motion or turning unto God: And

First, Want of spiritual life: You wonder not if the dead carcass lie always in the same place, and do not stir itself; neither is it strange to see men dead in sin, and buried in the grave of it, never taking one step forward to heaven.

Secondly. As in corporal motion, there are two things requisite, the eye to direct, and the feet to walk; so for the soul to turn from sin, there must be a right and pure eye, and there must be sound and good feet. The eye is understanding, especially faith, which is the pupil of the eye; that discovers the danger we are in, the judgments imminent over us, and this will make us rise up and walk. When that thick Egyptian darkness was, the people sat still, and did not stir out of their places for several days together; and thus men in darkness of mind, that know nothing of God, Heaven, or their own damnation, they sit still and see none of this evil coming on them.

Again, Affections are often called the feet of the soul; by these we turn from sin, when we are converted, love to God, grief for sin, and hatred of it, desire and hope of pardon, and enjoyment of God's favor: But the natural man is like the poor Cripple, that lay thirty years by the pool of Bethesda, he cannot move himself to be healed: As the poor bed-ridden man, he cannot stir or move himself; so neither can such, who lie sin-ridden, under the power and command of all foul iniquities.

Use of instruction, how much this Text, and this point of Conversion, concerneth most of our hearers; for who is not in one evil way or other? Conversion is not only to be preached to those that are in the Highways, Gentiles and Heathens, but to you who frequent the solemn assemblies; yet what hearer goeth home, and thinketh with himself, I am yet to be converted, I am yet to turn from my evil way? Do not easily persuade yourselves, that the work is done already; no, such a change as this would make more noise in thy conscience, it would make more alterations in thy life; thy soul would have been in travel and pangs ere this manchild had been brought forth: How art thou turned from that, which thou art committing every day? how art thou turned from thy profaneness when it is still in thy mouth, in thy words, in thy hands, and actions. Oh if you did consider you had to do with God, and scripture Truths will abide so, when sin hath cursed and damned thee into hell, thou wouldst not let these things pass away as thou dost. You will know that conversion hath been preached unto you, and that all thy destruction and damnation is of thyself.

SERMON LXXVIII.

WE have considered Jeremiah's Commission in the two parts of it. The next thing to be considered, is the success, or the event of it: and here we shall find blasphemy writ (as it were) on their foreheads. Nothing but peremptory, and willful obstinacy against this so just, necessary, and reasonable an Exhortation, And yet were this denial like that of the younger son in the Parable, who said, He would not, but afterward repented, and went, it had been more tolerable; but they persevere in this impudent disobedience: So that we may take notice of the aggravation of their resolved wickedness. 1. In their peremptory Negation, And they said, there is no hope: Although it was God's goodness to invite them to turn to him, it was their advantage, not his; and although he threatens them with that evil he is preparing for them, yet they say, No: And herein their rude and obstinate rebellion is more evident, in that they make no excuses, pretend no reasons, but barely say, They will not turn unto God from their sins. Those in our Savior's Parable, that were invited to a feast, though it was their great sin to make anything in the world an impediment to their coming, yet they feigned reasons, and were willing to be excused; but how they fell, the Prophe • plainly sets forth, They will be what they are, and they will not change. And this their obstinacy is further declared in a twofold amplification. First, in that Phrase, There is no hope: There is the same expression, and the Hebrew word in Chapter 2. 25. some render it, Desperatum est, It is desperate; we are resolved to go on whatsoever it costs us; Vatablus, expectoratum est, in this sense, our heart is wholly turned aside, and plucked off from God; we cannot love him, or obey his commands. Others, Obfirmati sumus, we are settled, and obdurate in our wickedness, Jeremiah's preaching is in vain to us; he may hold his tongue, for we are set upon that which is evil. On Translators render it, There is no hope, and that may be in this twofold respect; First, We have for so long a time given ourselves up to the ways of wickedness, we have thus long accustomed ourselves to them, that now there is no hope that ever we should become better. Or Secondly, we have for so long a time provoked God by our wicked rebellions, that there is no hope for us to be accepted with God if we would return unto him: But this seemeth not so proper, because at this time God did hold out his Scepter of Grace to them if they would come in, and turn from their evil ways. Now you may demand, Whether the Israelites did in plain and direct terms answer Jeremiah thus? For it might seem improbable that they would acknowledge their way an evil way, and yet live in it: whereas they must needs do so, if they did in terminis thus refuse the Prophet; For (say they) we will walk everyone in the imagination of his evil heart: Or whether doth not the Prophet say, They said so, because by their lives and conversations, willfully persisting in their former impieties; They said thus by their actions, though not by their words? They might do both; for we see the Israelites sometimes telling Jeremiah to his face, That they would not do what God had commanded them by his mouth, Jer. 44. 16. a notable place to discover their avowed and open disobedience to God.

Obs. That there are some men, who though they hear never so much of their duty to turn from their sins unto God, yet are willfully resolved to continue in the same. It was not Jeremiah's portion only, or the Prophets and Apostles in former times, but in all ages the Ministry of God meets with such incorrigible and desperate hearers. Let the word of God sound as terribly, as that Trumpet will at the day of judgment: Let all ways be used, Johns austerity, or Christ's meekness: the mountains of their sins cannot be removed into a sea of tears, and godly sorrow. Do we not every day see this fulfilled? How few are the hearers that come with this purpose, and prayer unto God, that they may go out from God's presence, cleansed from their leprosy? That they who came swine, may return sheep? That they who came Crows, may go home Doves? This undoeth you, that you come not to hear, that ye may be changed, made other men, but build still upon your old rotten foundation.

To make this Doctrine like fire in your bowels, consider, That under the Ministry of the word there are two kind of sinful and wicked hearers.

First, Those that live in their sins, and in an unconverted estate, by either an affected, or a gross ignorance. Or 2. Such who have knowledge, and yet knowingly, and willfully commit those sins, that inwardly their own Consciences, enlightened by the word, condemns them for. In these two ranks all wicked men may be placed: For as for Heathens, who have a mere negative ignorance or unbelief in God and his word, because they never had Prophets sent among them, some (Divines) say they are not damned for the not knowing, or not believing of those things which are manifested merely by revelation; but because they detained the natural light of Conscience in unrighteousness. We speak not then of such, but of those who are under the sun-beams of the word, and yet are frozen in their sins, (a Devils miracle) or under the sweet droppings of the Gospel, yet are a barren wilderness: Now some of these persevere in their sins, from a sinful damnable ignorance. They know not the necessity of conversion: they understand not what all these sermons tend to: They are altogether unacquainted with such a work of God's Spirit. Tthis ignorance doth not excuse. For the servant that doth not know his masters will, shall yet be beaten with many stripes, Luke 12. 47. because it is either first, an effected ignorance, they desire to be in darkness, and not to see the light, that so they may the more quietly, and securely lie down in their sins; they will not understand, that so they may not do good: there is this horrible impiety upon men's hearts, that they are afraid of divine light: they shut the eyes, lest they should behold that which is Truth, or good: even as a man draweth the curtain that no light may hinder him to take his rest; as the thief hateth the light because it discovers his wickedness. Take heed then thou are not in the number of such profane wretches; thou carest not for hearing, preaching, for reading the Scripture, for acquainting thyself and family with the principles of religion: This will breed scruples in thy Conscience: this will make thee see thy profaneness, thy injustice, to be crying sins; and therefore thou stoppest thy ear with the deaf Adder, that no enchanting may draw thee out of the hole. This is affected ignorance. Or secondly, It is gross ignorance, and that is which cometh by negligence, and profane carelessness: and this is the cause that most in our Congregations are so ignorant about Religion, about Conversion, and these main points of godliness. A profane negligence, they have no hearts, no mind, no affections to such things; there is nothing belongs to their Trade, to their husbandry, but they can skill in it, only in divine things they are as brutish as beasts. Think not that this ignorance will excuse you; say not, I am not book-learned, such things are too high for me: What, wouldst thou be thought a Christian, and yet the necessary principles of religion too high for thee? Thou art to lay aside thy endeavor after all other things in this life, till thou hast attained to this: If thou dost not eat of this tree of knowledge, thou canst never eat of the tree of life. Oh then that at last God would make us Ministers sons of thunder, to awaken and terrify you out of this gross ignorance.

The second sort of sinners living in their impieties, are these in the Text, who have knowledge and instruction, yet are so desperately wicked as they will persist in it however: and such are all wicked men who live in gross sins, that are not only condemned by the word, but by a man's own heart. There is no Swearer, Adulterer, drunkard, but he saith, as these in the Text, No, but we will go after the lusts of our own heart. Now though the other are inexcusable, because their ignorance is willful, so these are much more to be reproved. Christ prayed, Father forgive them, because they know not what they do. Luke 23. 34. But here it is rather, Father, let thy wrath fall on them, for they know what they do. Gregory and Austin speaking of those places, They go quick into hell, and the earth swallowed them up quick, apply it thus (if by way of allusion it may be received:) such who sin willfully, who know their sin, who feel their sin, whose consciences are quick to condemn them: Oh (say they) these go quick to hell, and hell swalloweth these alive as it were. Now it may easily be demonstrated, that many sinners are in this latter rank with these in the Text, They say, No, we will do as we have done, take the pleasures of sin we used to do, whatsoever is said to the contrary. Thus men follow one another desperately into destruction: even as Saul, he first fell desperately on his sword to kill himself, and afterwards his armor-bearer as violently destroyed himself. It is an heavy judgment of all judgments, thus willingly and wittingly not to murder his body, but his soul, which is the greatest sin of selfmurther.

In the next place consider (as was hinted before) that two ways we may discover this obstinate disposition; either expressly in words, by a public owning this impudent rebellion, or in our actions and deeds only: Of the former sort the Scripture giveth some instances, such as those that say, The Lord seeth not, and bid the knowledge of the most high depart from them, Job 21. 14. And again such as Ps. 12. say, Who is the Lord? our tongues are our own, we will not be controlled. Of the latter sort are those, who though they utter not this mischief with their mou hs, yet by their works they deny him. Therefore think not to say within yourselves, We are not such impudent sinners, we do not belch such blasphemy with our mouths; for if thou goest on willfully in thy wicked way, against all those admonitions and exhortations that are dispensed to thee, God will judge thee in the number of such high offenders.

Therefore in the third place observe, What are those causes that tumble down men headlong this hill of destruction, that they seemed to be carried into hell as violently as the Swine possessed by the devil were into the bottom of the sea; for men came not to be thus wicked at the first Temptation. And one Cause is, Atheism and unbelief: Where this is, presently a floodgate is set open for all impiety and wickedness, as Faith is the first foundation stone in the building of all godliness: a man must believe that God is, & that he is a rewarder of all those that seek him: so Atheism and unbelief is the first sin that makes way for all other impieties. He believeth there is no God, and that God is not a severe Judge of those that do wickedly. Hence are those expressions of the most flagitious men; Is there knowledge in the most high? and God is not in all their thoughts: so that when the fear of God and his judgments is stricken out of men's Consciences by unbelief, you may call that man Legion, for many thousand of Lusts will quickly possess him; Oh then if thou wouldst be kept from this pit of confusion, daily quicken up in thee faith in God, and all his attributes, as the Scripture revealeth him, and fear of him in all thy ways; for if these will keep a man from swallowing Gnats, much more Camels.

Secondly, Another cause is long custom in sinning. This makes a man's Conscience like Leviathans scales, as Job speaks of; this doth not only make a man dead in sin, but burieth him in the grave, and rolls a great stone over him: this makes a man like the fat beast prepared for the slaughter, and yet fills us for the present with all joy and content: These often say, There is no hope, We have lived thus long in the pleasures of our sin, and they are so habituated in us, that we cannot do otherwise. Hence experience tells us, that many men sin, and that grievously; yet they do not so much as think they are sinners, because custom hath taken away all feeling from them.

Thirdly, Prosperity and abundance of ease and plenty in the committing of their sins, doth also make men lift up themselves presumptuously against God: Thus God by Jeremiah, I spake unto thee in thy prosperity, but thou wouldst not hear: and Solomon observeth it, because judgment was not presently executed, Therefore the heart of man was set in him to do wickedly, Eccles. 8 11. and David also takes notice of this, when being greatly troubled at the prosperity of the wicked, and relating all things are according to their hearts desires, he addeth, Therefore violence compasseth them as a chain, Psal. 73. 6. What was it that puffed up Nebuchadnezzar, so that he made himself as God, and Tyre and Sidon, that they set their hearts as God, but outward greatness? therefore success and prosperity in wickedness, makes men exceeding bold, even against God himself.

Fourthly, Hardness of heart: This doth violently carry on men to wickedness, for as long as that stone is, there can no mollifying, or softening impression be received. Thus the Apostle argueth, Rom. 2. Despisest thou the goodness of God, and after thy harduess and impenitent heart treasurest up wrath? hardness, and then impenitency. Oh what is the reason that men do not give over, but still add more wickedness? Is it not because of this hardness? It is a vain thing for the Artificer to think to bring his cold Iron into any form or fashion before it be melted, and heated in the fire.

Fifthly, Despair, That sometimes makes a man heap iniquity upon iniquity; he thinketh he can be no worse then he is, and therefore he will eat and drink, for tomorrow he shall die, he shall be damned: Thus as you heard some explained this, There is no hope, that is, we have committed such foul abominations, and have sinned so presumptuously, that there is no hope, God will not receive us if we should come. This was Cain's condition, despair made him cry out, his sins were greater then he could bear; and therefore he never humbleth himself before God, but goeth on in his resolved wickedness.

Lastly, The Devils great power and dominien that he hath over such men, makes them boggle at no impiety. These are the Devils instruments prepared for every high degree of wickedness: As God hath his servants, and precious vessels fitted for all his greatest employment; so these are by the devil prepared for the worst kind of drudgery: thus when the devil had entered into Judas his heart, taken greater hold on him then ever, then he can guide him to that perfidious act of wickedness to betray Christ into his enemies hands, yea and can so horribly dissemble as to give him a kiss, pretending much reverence at that very time of treachery. Thus you see what are those milsiones that are hung about such men's necks to press them down into the sea. Here must be one Objection answered, and that is, How can men sin willingly, and knowingly? for is it not a received rule among Philosophers, and owned by Divines, that Omnis peccans est ignorans, All sins come from ignorance? And is it not also another received maxim, That no man can will evil, because it is evil, Nemo intendens malum operatur? and the reason is, because no faculty can be carried out beyond his object: as the understanding cannot give assent to anything that is false, it is impossible but it should believe that which is true, or appearing so; so it cannot be but that the will should will good, or what it judgeth good, How then can thy sin, when they know it to be sin?

The Answer is twofold; Those mentioned rules are true, but thus men come to sin willfully and knowingly. 1. Although they have the knowledge of sins in the general, and do in the universal believe these things to be sin, yet in the par • icular they do not consider it at that moment of sinning; so that if we take ignorance for imprudence and inconsideration that men do not weigh circumstances or actions in the balance, then all sins come from ignorance. Or 2. Men come to sin willfully, because as their Consciences tell them such actions are sins; so their sense or corrupt affections, present at the same time the pleasure and the profit of sin, and by this means, they take the bait, not attending to the hook; and thus the evil of sin doth not so much deter them, as the seemiug good of sin doth allure them.

Use of Admonition to all that hear this Truth. Take heed that there be not many among you of this willful obstinate rebellion against God: How can God or his Prophets judge it otherwise, when he hath not only framed evil, but actually executed his severe wrath upon you by sore judgments? yet many return not from their evil ways. If you are not guilty herein, Why then after so many Exhortations and admonitions dost thou yet embrace thy lusts? What is this but like these in the Text? to say, No, we will walk after the imaginations of our own hearts. To be sure thou wilt confirm that there is this incorrigibleness, if still after this Sermon thou shalt persist in thy wickedness; for it will come to this, either (Lord) I am convinced, I will stand out no longer, I will give up myself to thee; or else, For all that is said, I am resolved to go on in my impieties. Oh do not think to plead ignorance, think not to say, Lord for give me, for I know not what I do: Yea thou dost know what thou dost, and thy own Conscience with the word of God doth constantly condemn thee for it. Now consider the aggravation of sinning thus willfully. 1. It is an argument of one that is hopeless, and incurable; for if thou mockest at the day of judgment, and carest not for the threatening of God, What remaineth to cure thee? Hath not God used all means to reclaim thee, and yet thou art in thy sins?

2. Consider, God will one day over master that unruly spirit of thine, he will turn thy laughter into terror, thy jollity into horror: Who ever hardened himself against the Lord, and prospered? Job. 9. 4. Think not that this impudent boldness, and profane security will always animate thee; no, God hath his time when he will make thee tremble and quake before him.

SERMON LXXIX.

THe former part of the Chapter is very elegant and copious in describing a day of darkness, of thick darkness; that is, a day of God's judgments, and his fierce anger. The Prophet is very Rhetorical and Metaphorical, in setting this judgment before their eyes. Some understand these Verses conjoined together, of the Army of the Assyrians, or some other potent Enemy, that God would raise against the Israelites: But Piscator from Verse 25. doth probably gather, that this whole destruction in several Verses, 3, 4, 5, 6, 7, 8, 9. is not to be applied to any Army of men and horses, but to that numerous company of Vermin, Locusts, Caterpillars and Cankerworns, that God sent among them to devour their fruit and corn; which the Prophet calls verse 25. God's great Army; and indeed the Prophets phrase seemeth to conclude this; for saith he of this Army, verse 4. The appearance of them, is as the appearance of horsemen, and like the noise of chariots upon the mountains shall they leap: Thus God many times useth the vilest and most loathsome creatures, to punish the stoutest and most lofty men; for as they say of God's providence and wisdom in making of the creatures, he is Maximus in minimis, the greatest in the least; so is he most dreadful and terrible, in the most contemptible instruments. It troubled Abimelech to be killed by a woman; & what a debasement was it to Pharaoh and Herod to be overmastered by Frogs and Lice? Oh how greatly is God to be feared! who hath thousands of invisible Armies, that he can raise to destroy those that oppose him. After the solemn and magnificent description of this dreadful judgment, the Prophet adviseth the Israelites, what is the duty God requireth of them, their case is not yet desperate. Caterpillars and Locusts are loathsome to them; let their sins be so, which are indeed the true Cankerworms that destroy their mercies: This judgment would make the earth and heavens to tremble, verse 10. let it work so upon their hearts. As God would punish them with the vilest of creatures, so let them be more vile in their own eyes, then monsters and beasts: If they would have God turn away his judgments, let them turn from their sins.

This Text I have chosen, because it containeth the term to which of our conversion: We have already handled the term from which, and that is Sin. Now the term to which is to be considered, and that is, God; so that in the words you have the preface to the duty, and the duty: The preface containeth the authority and divine command enforcing to it, Thus now saith the Lord; its the great God of heaven that requireth this, who by his word made heaven and earth, to whom the winds and seas obey; how much rather should man? Oh apply this to your hearts; Who is it but God that bids me turn from sin? its not the Minister so much, its not the Messenger or Ambassador so much that I refuse, as God himself; Is not his wisdom and his Sovereignty enough to command present obedience. 2. The duty; and there is 1. The duty itself, Turn ye, which is dispatched. 2. The term to which of this motion, Even unto God. 3. The manner, With your whole heart. 4. The effects, With fasting and mourning. 5. The form or nature of it, Rent your hearts and not your garments. 6. The motive to encourage, For God is gracious and merciful, &c.

We are in order to fix upon the term to which, and that is God. Turn ye even to God. Even to me, implieth, that a man may turn and turn, and yet not turn even to him; he falls short of this center, he cometh not to his journeys end: From whence Observe,

That it is not enough to turn from our sins, but we must turn even to God.

Its not enough to go out of Egypt, but we must enter into Canaan; its not enough to hate evil, but we must cleave to that which is good. Turn to me, even to me; let nothing else be the center, the end of your motion. This point is of great consequence; for hereby I shall discover the counterfeit conversions of many, And so set the true and counterfeit together; and not as in other Texts, handle the counterfeits separately by themselves. That it is not enough to turn from sin, unless we turn even to God, appeareth by that complaint, Hosea, 7. 16. They return, but not to the most high; they are like a deceitful bow. How do they return, but not to the most high? because they were diligent in fasting, humiliation, and the outward exercises of repentance, but still they were hypocrites in heart; and therefore proverbially compared to the broken bow, that seemeth, as it were, to send forth its arrow directly upon the mark, but the string breaking, it either falls on the ground, or flieth back on the face of the Archer; so they seemed by all their external duties, to aim at God, and eye him, but all fell upon themselves; they looked no further then to their own advantages. For opening of this, consider, how many ways men may turn from sin, and yet not to God. 2. What it is to turn even to God. And

First; Men turn from sin, but not to God, when they commit them no more, because the temptations and occasions are taken away: So that if they would, yet they cannot have an opportunity to satisfy or accomplish their lusts: There is nothing more ordinary then this, men conclude they are converted, because they do not sin as they have done; whereas the true cause is; the temptations and opportunities are removed; so that there is not the work of God's grace changing thy heart, but the work of his providence removing the objects thereof. Snakes and Adders they lie in their holes, and are alive as well in winter as in summer, yet because in winter they want the warm reviving beams of the Sun, therefore they appear not out of their holes: Thus sin, it may be, is as lively and powerful in thee as ever, but there are not the kindly and warm temptations to draw it forth: So then, this is no turning to God, because thy heart is still the same. The Lyon is a Lyon, though his claws be pared off, and he tied up in a dungeon: That King who stretched out his hand to lay hold on the Prophet, and his arm withered, was never the more innocent, because he did not actually commit his designed mischief; and certainly if the hearts of godly men have deceived them, that they have thought it not possible for them to commit such sins, as they have been warned about; as we see in Peter about his Apostasy, no wonder if wicked men do so greatly delude their own souls: It may be then thou canst not be unclean, as thou hast been, thy body is an old painful decripit body; thou canst not be such a Prodigal as thou hast been, for thou hast not wherewith to do it: Alas! thou art not converted from sin, thou art only deprived of the instruments of sin; therefore stand thou by, for here is no glad tidings for thee.

Secondly, They turn from sin, but not to God, that forsake their gross wicked ways, but then either go no further then mere civility, or else divert to some superstitious way of worship: This is much to be regarded, for here men swallow down poison, while they think it is honey: And

First, those that turn to civility only, die in the wilderness, and never come to Canaan; yet this is a great conversion and change in the worlds account: If they see a Prodigal turned a good husband; if a dissolute debauched man, a sober temperate man, they cry out, Behold a true convert! but this is to turn half way only to God: They leave the sin, and set upon the contrary duty, but from false and infirm principles: They turn not to God, to close with him, to receive him as their Lord and King, only they have some inferior reasons, which make them thus change their lives: Fear of poverty and hardship makes them better husbands; so the endangering of their bodily health by gross intemperance, makes them more sober: Now in all this a man, though he turneth from his sin, yet because his motions are only human, such as wise Heathens have propounded to themselves, therefore they turn not unto God: These that from profane men, turn to be mere civil men only, and not godly, are, as it was with Jonah, who had got a goard to defend him from the heat of the Sun, and he thought now he had a sure defense, but a worm ariseth presently to devour it: So thou who art turned more civil and ingenious then once thou wert, beginnest to bless thyself, and admire thy condition, not considering that for thy black coals and dirt thou didst wallow in, thou hast not found gold, but copper. We may indeed, as our Savior did, look upon such who have this change, and love them, and yet say, Thou art not far from the Kingdom of Heaven. The Prophets and the Apostles press a far other conversion, then the most exact Moralists among the Heathens; when therefore thou beginnest to turn and change, be sure thou goest to the proper end of such a motion; stay not in anything but God; do not take up thy lodging anywhere, till thy soul rest on him.

But the second miscarriage in turning from sin, may be into some superstitious and seemingly zealous worship of God; and this is more dangerous poison then the former. It hath been the case of divers, when afflicted in conscience for sin, and feeling the load and burden of it, presently to fall upon some austere superstitious exercise of Religion, which God never commanded, and by this means they think to make God amends, and to give satisfaction; but this is not so much conversion as subversion. Suppose the Pharisees had gained several publicans and gross sinners to become their Proselytes, to leave their former foul sins, and to be very diligent and strict in outward superstitions; yet our Savior saith, That such were made the children of wrath; they were not turned to God, but in some respects more from him: Take heed therefore of turning from a publican, to become a Pharisee; this is destruction still: And yet this kind of conversion is for the most part only acknowledged in Popery; for they speak much of their converts and conversion, but what is that which they so eminently commend? viz. When men living in the world, and guilty of gross sins, do begin to feel the terror and burden of them, and thereupon enter into some Monastery, join themselves to some Religious order, as they call it, and this i • conv 〈…〉 easy and suitable to flesh and blood. As we see the Jews very forward for any 〈◊〉 Sacrifices, though they were ten thousand Rams, and thousand Rivers of Oy • , when yet they would not turn from one sin; and thus it is here: To bow to Altars, to go on pilgrimage, to keep a strict Lent, these are far more easy to flesh and blood, then to mortify sin, Habes quod in to occidas, said Austin. Though we have not Rams or Sheep to kill for Sacrifice, yet we have several lusts to mortify, and this is a greater pain: So then, beware of this delusion of Satan; for if he cannot keep men in profane security about their sins, but their consciences will tremble and cry out; then he leads them into dark superstitious ways, and so they damn themselves in a narrow way, that leads to hell; for there is a broad way to hell, and there is also a narrow straight way, which the troubled conscience of a man finds out, wanting the guide of the Scripture: And the Devil makes such take up their cross and follow him.

Thirdly, Then we turn not to God from sin, when we only change the practice of sin, gross foul bodily sins, to more spiritual soul-filthiness: As when we with indignation cast away our profaneness and scandalous ways, but this filleth us with pride and self-confidence, and a carnal trust in our Righteousness: Oh this is not turning to God, but further from him then ever; I come not to call the Righteous, but the sinners to repentance, saith Christ, Mat. 9 13. such as are already conceited with a self righteousness, because with the Pharisee, they can say, They are no Thieves, no Adulterers, nor like other men, these are in a direct opposition to conversion. This was the great sin of the Jews, they went about to establish their own Righteousness, Rom. 10. 1, 2. to set up their own Dagon; but alas, that could not stand before God. Take heed then, that when thou hast cast out some black Devils, there come not white ones in the room; the Devil transforming himself into an Angel of light: Oh its a great matter, when these unclean spirits are cast out of the soul, what comes in the room thereof. Alas! the Parable tells us, that a man's heart may be garnished and furnished to prepare for those Devils that are seven times worse, Luke 11. 25. and as this holds for self-righteousness and pride, so for vain disputations, and affecting new opinions in Religion; for if thou hast given over all thy profaneness, and on a sudden all thy strength runs out in disputations about Religion: Thou dost not mind mortification of sin, and close communion with God, but thou art of this opinion, and that, and runnest roving up and down in Religion, this is an argument thou art, it may be, unsettled from sin, but yet not settled upon God; Thou art too much a seeker, for it may be thou hast not yet found God. Do not thou think conversion is an exchange of one sin from another; no, its a well advised renouncing of all, and taking God in the room of them.

Fourthly, Though we leave sin, yet we do not turn to God, when afflictions and calamities are the only motive to make us keep off: So that we are beaten from our sins, as the dog from sheep, our hearts are not turned to hate those lusts we once loved: This was that which made the Prophet say, They returned not to the most high; because though they were constant in prayer, and humiliation, and fasting; yet it was merely to divert judgment, and out of love to temporal mercies: And thus also Zacharias the Prophet expostulateth with the Israelites, In those months, did ye fast to me, even to me? was it not for yourselves? Zach. 7. 5. If therefore these temporal calamities be the great wheel to set all agoing, you return not yet to God.

Lastly, Let a man turn never so far from the committing of any gross sin, yet if still he do not turn from himself, his self aims, self-ends, self principles, self interests, he is not yet turned to God; For conversion is the unhinging of the soul, hanging it upon another hinge, or setting it upon another bottom then it had before: Therefore the whole requisite to a Disciple of Christ, is comprised in this, To Deny himself: If a man deny his lusts, his sins, all his outward wickedness; yet if still he hath not denied himself, he hath not killed the Serpent in his head, and therefore he will revive again; for therefore were sins committed, because they were self-pleasure, self-ease, or self-profit: This was the blood that ran in every vein; therefore till a man be no longer himself, till he be converted and turned from himself, what a change soever may be in his life, yet he is not turned to God. Thus you see, that several ways men may turn from their sins, and yet not close with God; they are removed from their former life, as the dove was sent out of the Ark, but they have not found any place to rest their souls upon. Oh how much doth this concern you, who have made some motion from sin! you will not, you cannot, you dare not live as you have done: Oh! but upon what terms is all this? Thou mayest turn from sin, and yet go round and round about, till thou hast fallen into the same sins or worse again: As some wandering traveler, that hath lost his way, goeth directly to that place at night from whence he came in the morning: Oh take heed of being a broken Bow, to have all thy seeming turnings to God prove frustrated.

In the next place, let us consider, What it is to turn to God, even to him: And

First, it is, Because he is displeased and offended by sin: This is the very quintessence and differential mark of conversion. David bewailed this consideration in his sin; and the Prodigal, when he became a convert, this wounded his heart, Father, I have sinned against heaven, and against thee, and am no more worthy to be called a son: All is but forced and counterfeit in conversion, till this be the great motive to set all on work: This will hold for all sin, and at all times, whether in prosperity or adversity, life and death.

Secondly, To turn even unto God, is to be unquiet and restless in soul, till we do enjoy his favor, and the light of his countenance: So that if all judgments for sin be removed, if all outward comforts and abundance overflow, yet all is nothing, till God be reconciled: Thus it was with David, Restore joy (saith he) and heal the broken bones, Psal. 51. This is a sure Touch-stone of grace, when honors, riches, and all outward accommodations are nothing, unless God speak peace: As Human said, when he spake of all the honor and greatness he had, yet all availed him nothing, as long as Mordecai lived: Oh say thou much rather, All health, friends, children, comfort me nothing, till God cause his face to shine upon me! Oh desire to bathe thy soul in this meditation! this will manifest the uprightness and sincerity of thy conversion: O Lord, in thy light is life, comfort, happiness, and all things else.

Thirdly, To turn to him, even unto him, is when the soul being weary of sinful delights, and earthly pleasures, doth wholly repose itself, and rest on God as its true and proper center: It was the speech of a true Convert, Lord, whom have I in heaven but thee, and whom in the earth but thee? it was the speech of the converted Church, I will leave all my lovers, and go to my first husband, for then was it better with me then now: Thus in true conversion, the soul forsaketh all, and cleaveth to him only, Jer. 3. 14. Return, O Israel, for I am married to you: No conversion, as long as God is not the only center of thy soul; if thou hast other objects, besides him, if other lovers besides him, thou art not turned even to him.

Lastly, To turn to God, is obedientially to resign up ourselves unto him as a Lord, & our Sovereign, whose commands we will faithfully obey, whose Laws we will readily submit unto: Thus Paul, when converted, Lord, what wilt thou have me to do? and the Church crieth, when converted, Come, let us return unto the Lord; as if she would say, Behold, here I am, do what thou pleasest: So that to turn to him, is to be like wax before the fire, melted into what form God would have it.

Use of Examination, Hast thou forsaken thy sins? art thou no more the beast, the Devil thou wast once? Oh Consider, and again consider, upon what terms thou and sin did part: How hast thou closed with God? is he thy center, thy fullness? doest not thou take a picture for the true person? doest not thou lodge in something on this side God? Oh what sad shipwreck is that which is near the very haven! To turn so far and yet at last to be turned into hell! To get so far out of Egypt, and yet to have Pharaoh recover thee again: Fear imperfect and insincere conversion, as much as profaneness.

SERMON LXXX.

THe object, or term to which of our Conversion hath been dispatched, we come to the manner how we must turn to God, and that is, With all thy heart. God doth not say only, as in another place, give me thy heart, but all thy heart, Prov, 23. 26. The Scripture doth for the most part make the heart the seat of the rational soul, as if all understanding, reason, and affections were placed there, and herein it doth contradict the opinion of most eminent Philosophers, who make the brain or the head, the seat of the rational soul; now some learned men think that therefore the Scripture makes the actions of the soul to flow from the heart, because God doth not make any account of mere speculative, or brain knowledge; but as it is accompanied with the strong affections, and motions of the heart, which put a man upon practice. Aristotle observeth that loose dissolute practices, do not corrupt the habits of mere speculative sciences, as the Mathematiques, &c. but they do quickly destroy practical habits, as prudence and the ability to guide and govern our actions. Now the end of the Scripture being wholly to make us good, and to reform our lives, which cannot be done without the vigorous and strong affections of the heart, doth therefore attribute all to this, in so much that a good heart, or a bad heart, are made the good or bad treasury of a man. So then howsoever in some places of Scripture, Mat. 22. heart is opposed to mind, and to soul, and strength, yet when it is put alone, as here, then it stands for all these, and in this sense we are to understand it, Turn to God with all thy mind, thy soul, thy might, with all thy heart.

Obs. That we are to turn from our sins, even to God, with all our heart. This [Whole heart] is but two words, but hath very great matter and consequence in it: for a man to mourn for sin, to seek to God externally only, or with his whole heart, differ as much as a picture and a live man, as real burning fire, and painted: To leave sin unwillingly, as Phaltiel did his wife; to turn to God with a deceitful heart, is very abnominable. If a false balance be so abominable unto him, How much more must false and deceitful, or heartless conversions? But this sacrifice doth not so much need an exact division, or cutting of it, as to be bur •• , or offered up in the flames of our affection.

Let us therefore consider, First what it is to turn to God with the whole heart, and then the consequents of such a total conversion.

And First, To turn to God with the whole heart, is when we do not reserve any part thereof for any sin, when we offer up ourselves an whole burnt offering, and not like those Sacrifices where God had but part, and others they had part: such a conversion 〈1 page duplicate〉 〈1 page duplicate〉 Herod's was, that did many things gladly, but not all things: such a Convert was Judas, Did it not seem a glorious thing in Judas to forsake all, and follow Christ? but yet still he kept part of his heart for a lodging to receive some Lusts. And such half hearted Conversions are frequent in the world: Experience teacheth us of many who turn from divers sins they once lived in; but there is one or two endeared sins, and those they would join with God. Thus they attempt a contradiction, to make light and darkness have communion, to cause an agreement betwixt Christ, and Belial. As the Idolatry of some is recorded, who feared God, and yet worshipped the Idol gods of the Heathens: They would have the Ark, and Dagon also; so these would turn to God, and to some beloved sin also, as if a man at the same time could turn one eye towards heaven, and the other downwards. Oh fear least it be said to thee, as it was to Ananias and Sapphira, Why hast thou detained part of the price? Thou hast not lied to man, but to God, Acts 5. 3. and so thou dealest deceitfully with God, who will not be mocked, as if thou hadst parted with all thy sins, destroyed all thy enemies, and yet hidest some, as Rahab did the spies, that they might not be discovered. Know then that he who turneth to God, with all his heart, doth not wittingly or willingly spare any one Agag, he doth not keep any one Isaac alive whom God would have sacrificed. Oh what a sad conviction is this of the insufficient, and imperfect conversion of thousands: If it be with thy whole heart, How comes sin and the world to have so great a share of it? Remember the first Commandment, Thou shalt have no other God's before me. God is a jealous God, not only when his worship is given to other nuncupative God's, but when thy heart and affections are given up to any Object besides him.

Secondly, To turn to God with thy whole heart is with our utmost might and endeavor, and highest perfection we are able to closewith him. It is muchdisputed in what sense the whole heart is required in that commandment, Thou shalt love the Lord with all thy heart, with all thy soul, and with all thy might. The Papists give too low an Exposition, making it to be no more then sincerely or truly. Thus they bring down the Commandment to our power, and not make that to rise up to the Commandment, but by the concomitant phrase, With all thy might, it is plainly meant the utmost perfection of a man, and therefore can never be perfectly fulfilled in this life; yet a perfection the godly have, though it daily need more perfection, & in this sense we turn to God with the whole heart, when we cleave closer and closer to him; and draw nearer and nearer: So that this opposeth all faint, wearisome, and imperfect turnings to God. God complained of the Israelites, That they were weary of him; and such is the listlessness of man to what is good, that he quickly turneth out of the way, or fits down before he comes to an end. Thus they did not turn to God; that began in the spirit and ended in the flesh, Gal. 3. 2. and that with Lots wife look back, wishing for their old lusts again. It was no wonder that the Prodigal should with all his heart go from his swine, and his husks, to the dainty food in his fathers house; but if after that he should have gone from the fatted Calf, and been weary of his Fathers music to his old husks again, this had been intolerable Apostasy. Do thou say then when turned to God, as the Church did, I held him and would not let him go, Cant. 3. 4. Do not go forwards and backwards as the children of Israel did in the wilderness: Oh if thy whole heart were in this work, thou wouldst be more earnest, violent, and pursuing the enjoyment of God.

Thirdly, To turn to God with the whole heart, is to do it sincerely and uprightly. Oh this God hath complained of in the Israelites, that in their seeming conversions, their hearts were not upright, and unfeigned in them: they did but dissemble with their tongues, and as it is said of faith, may we not also say of uprightness, When the Son of man shall come, shall he find uprightness on the earth? He may find the Christian faith, he may find praying and hearing, but shall he find sincerity? Thus the whole heart is very often used in the Scripture for a sincere and upright heart, as on the contrary a false hypocritical heart is excellenty called an heart and an heart. Oh this is too ordinary to pray with an heart and an heart; to confess sin with an heart, and an heart: An heart seemingly for God, and yet an heart for sin also: an heart apparently for Christ, and yet closely for the world also. This is commonly made the difference between the good Kings, and those that had a glorious show of goodness, but wanted the power of it. The one is said to seek to God, or cleave to God with the whole heart; the other had an heart and an heart. As therefore the time was once when thou wert afraid of profaneness, and gross impieties: so now take as much heed of hypocrisy, and falsehood of spirit.

Fourthly, To turn to God with the whole heart, is to have the heart all one in this work, not to be overcharged with distractions and divisions of thoughts about other things. Thus David prayeth, Unite my heart to fear thy name, Ps. 86. 11. and dividing cares and thoughts, as also distractions about many things are frequently forbidden. Oh this is admirable, and comfortable, when the whole soul is inclined but one way, and that to God. As the Scripture speaks of a city, or family, it is excellent where they are all of one mind: so it is well when a man within himself is all the same way; nothing dividing, distracting, or disturbing in his motions to God: to run well, and to have nothing hinder. Thus some expound that promise, I will give them one heart, Jer. 36. 32. that is an heart not divided, not distracted, but wholly bent upon one object. As a Kindgom divided against itself cannot stand, so neither an heart in this sense divided; some thoughts for God, and some against him; some affections pressing towards him and some pulling back from him, so that if thy heart be wholly turned to God, Oh what a sweet harmony will there be in that motion. No unequal walking, no harsh jarring: but this being the predominant object, will carry all along with it. Indeed it follows afterwards, Rent your hearts, but that is a renting off from sin, not a renting it between God and other things. Do thou then grow acquainted with thy own heart more, see what it is that doth hinder thee from the one necessary thing: Is this turning with thy whole heart to God, when it is divided into many objects? Oh let thy heart rather be as the Temple was, into which they might bring no unclean thing, neither might men of no business walk there up and down.

Fifthly, He turneth to God with his whole heart, who doth not entertain anything, Supra, contra, aeque, or cum Deo, Above, or contrary, or equal, or with God: So that if all these particulars are necessary, we must conclude that conversion is a rare work. For first to turn with our whole heart, is to prefer nothing above God. This Christ makes a fundamental requisite in every convert. A man must hate Father, or Mother, and his own life for Christ's sake. Oh the wonderful change then that this converting grace makes upon a man: now his right eye, or his right hand is not dear unto him in respect of God, and is it not good reason that he who is the most high, should have the most high affections, the most high desires? is it not reason to bid all things come lower, that God may have the highest room in our hearts. Oh but how many proclaim that there is a great gulf between them and conversion, for are not their base and filthy lusts preferred before God? is not the Devil obeyed in his lusts, rather then God in his Commandments? so that such instead of turning to God, with their whole heart, thy are turned to their sins, and to the world with all their heart: see then what that is which thy heart doth seek in the first place. The true Convert giveth the best and choicest of his thoughts and Affections to God: He now comes to Christ every day, and poureth out as it were a box of precious ointment, the most excellent and quintessential vigor of his soul.

2. As an hearty Conversion makes a man prefer nothing above God, so neither anything against him, he will much less love that which is hated and loathed by God. Oh then if thou art turned unto God, how comes it about that his enemies and adversaries do so often lodge in thy bosom? How is it that the prince of darkness finds the Gates of thy soul open, when the prince of Glory should come in? No man can serve two contrary masters: It was a plain argument that Delilah was not hearty for Sampson, because all her projects were to advantage the Philistines, that were deadly enemies to Sampson; and so when all thy desires and purposes are to promote the ways of sin, to further the Kingdom of Satan, thou mayest quickly conclude thou art far from conversion. As Joab adjured David, Thou lovest thy enemies better then thy friends: so mayest thou expostulate with thy own soul, That it entertaineth her own damnable enemies, rather then her friends who would bring the greatest good to her.

3. Hearty conversion goeth further still, and loveth nothing equally with him; for where all the heart is, there all the heart cannot be anywhere else: God will have all or none. It was the false mother that was willing to have the child divided; the devil will take half, because in that he hath all.

Lastly, Still higher the true Convert goeth, for he entertaineth nothing with God: Minus to amat, qui tecum aliquid amat. So that God being the Center, and the ultimate repose of the soul, he entertaineth nothing with him in that relation. There are some things that do so challenge a primacy, that they admit nothing with them, as we say in our controversies with the Church of Rome: It is a contradiction to say, a primary head, and a secondary head; so a primary husband, and a secondary husband; and thus it is here: God is the head, the spouse of every faithful soul, and so he will have no co-partner with him. And although we are allowed to love lawful comforts here below, yet because all are in subordination to him, and because of him, therefore still God is only beloved. As we say, Such an house is such a man's, because though there be many servants, many attendants, yet because they are but servants, and one master only, therefore it is his house only: so it is here; The heart of a Converted man is only God's, and for him, because though other things be received, yet as servants only, and with reference merely to God. Thus we are said to turn to him with all our heart. Oh then if all these things go to an hearty Conversion, In how narrow a compass will this work be found? Who that heareth these things may not cry out, And who then can be saved? Who may not begin to make a stricter search into his heart?

In the next place, Consider the effect of this hearty Conversion unto God. And

First, It is inseparable for the future. He that hath turned from his sins to God with all his heart, will never go back again, as Hypocrites, and Apostates do, such backsliding argueth that they never were rooted, or built up upon this rock: see how confidently that eminent Convert Paul triumphs, Who can separate us from the love of God in Christ? Rom. 8. And there he challengeth all things that can be named; so true is that, He which drinketh of this heavenly water, shall never thirst more, John 6. 35. He becomes even like God: He prayeth, heareth, believeth, and loveth God; and in these things he changeth not. Oh this inconstancy and unsettledness, is a plain enemy to hearty Conversion.

Secondly, Hearty conversion to God is insatiable: it hath never enough of God, still it would have more in him, as we see in David, how full of longing and panting expressions after God! It will never repent him that he did turn to God: He will never say, It was better with me when I enjoyed my pleasures, and my lusts, then since I took God for my portion. And now here is one thing more to Solomon's four things that never say There is enough, and that is a Godly heart enjoying God.

Thirdly, This turning with the whole heart is invincible, nothing can conquer it: This fire will dry up all waters: A man that hath an half heart, or a weak and lazy heart, will quickly be beaten back. A Lion in the way, or tall Giants will soon discourage some men from Canaan: but where the whole heart is fixed, there it will break through stone walls: Christ became our Savior with his whole heart; and because this Law was written in his heart, hear how readily he speaks, Rehold, I come to do thy will, O God, Psalm 40. 8. This made him conflict with Death, and all Agonies through his Fathers displeasure. No wonder then, till thy whole heart be in Conversion, if thou delayest, and findest out many excuses.

Lastly, This turning with the whole heart, is accompanied with much joy, delight and pleasant sweetness: What is done with all the heart, causeth a great deal of joy. Thus God saith, He would rejoice over his people, and do them good with his whole heart, Jer. 32. 42. An admirable expression to show what joy and delight God would take in doing good to them: so that to leave sin with some trouble, with many murmurings and repinings, argueth all thy heart is not in this work.

Use of Exhortation, to take up this Duty. God meeteth with many hypocrites, and in nothing more then in their turning to him: men would seem to do something, they would gladly be thought Converts, but (alas) these things are not done with their whole hearts. And know this, to turn with all the heart to God, is a work of great difficulty and rarity. As Christ said in another case, were there not ten cleansed, but where are the nine? There hath returned but one. So of those many that pray, and weep for sin, and say they will become new Converts, may we not say, There is but such a man, and such a woman, that turn with all their heart? Now be moved to this cordial hearty Conversion.

1. Because the work of the heart is more accounted of by God, then all thy outward worships, though never so diligently, and zealously performed: Rent your hearts and not your garments: God cared not for rent clothes, when men's hearts were too sound in sin: and so, a broken and contrite heart, thou wilt not despise; this is preferred before whole burnt-offerings.

2. Thou hast turned to sin with all thy heart, thou hast drudged in the world with all thy heart: Now which is the most large and ample object to fill thy heart: God or sin? God or the creature? Fecisti Domine cor nestrum, & irrequietum est donec ad to veniat. Oh be forever ashamed that thou shouldst have thy whole heart for sin and the Devil, and not for God.

3. To turn imperfectly, and faintly, will be the greater confusion to a man; for thou hadst almost laid hold on God; thou wert very near closing with him; thou wert almost entering into the haven, and then some sudden blasts of sin or other, drive thee back again. Oh thou that beginnest to run in this race, What hinders thee that thou dost not get the prize?

Lastly, Thou wilt one day lament and mourn with all thy heart, that thou hast neglected the day of conversion; but then it will be too late. Would not the damned in hell with all their heart be delivered from eternal flames, and put into a day of grace again? Do they not with all their heart, and all their soul roar out for their undone estate to all eternity? Oh that at last these Truths might prevail with you: Oh that it might be no more published in Gath, or Ashkelon, That our preaching is not converting.

SERMON LXXXI.

THE third part observable in the division of this Text, is the effect, or if ye will, the concomitant property of a cordial Conversion to God: for we being not immaterial and spiritual substances, as Angels are, but compounded of a soul and a body: therefore many affections are required of us as so compounded, which spiritual substances are not capable of: such are these in the Text, Fasting, Weeping, and Mourning. So that tears and bitter weeping for sin, are a good sign to evidence an hearty Conversion to God. As for Fasting required also in the Text, that is not commanded primarily and intentionally for it selfs sake, but as its instrumental and subservient to prayer and mourning for sin; for as precious seed sown in Bogs and Quagmires, can never come to any maturity; so neither will any duty of humiliation thrive, where the body is not by fasting or debasement prepared for it. What ever else needs explication in the words, shall be discussed in the Doctrine.

Obs. That true and hearty Conversion to God from sin is to be accompanied with sorrow and tears for sin. Its not a slighty, formal craving of forgiveness from God, but the soul is so wounded and pierced, and in such agonies, that many tears flow from it. The Scripture commands this sorrow, promiseth such a melting heart to those that are converted; and we have many examples of those who were hard rocks; but when converted, much water of godly mourning came from them. For a command, (because some have thought this afflicted, mournful spirit, to be an Old Testament-spirit, and not beseeming the spirit of Adoption in the Gospel:) See it in the New Testament commanded, James 4. 9. Be afflicted, and mourn and weep, let your laughter be turned into mourning, and your joy into heaviness. This is required of Christians in the New Testament. And as the Spirit of God did once move upon the waters, so he will still upon spiritual humiliation. This exhortation is directed to those that were fallen into grievous sins, and there is no other way for peace, but through this salt sea of tears. Every word is emphatical 〈 in non-Latin alphabet 〉 , be miserable and wretched; that is, be inwardly touched with a deep sense of your sins, which make you miserable. Oh, he that is turning to God from his sins, must cry out of himself; O miserable and wretched man that I am, what shall I do? where is any ease? who will pour oil in my wounds? The other word 〈 in non-Latin alphabet 〉 , Mourn, isallusive to the custom of mourning in the Old Testament, when they went in Sackcloth and Ashes. Thy soul ought to be full of pensiveness, and bitterness, as Tamars was, after she had been destowred, and thrust out of doors; she teareth her garments, puts Sackcloth on her head, wrings her hands, goes wailing; And I, whither shall I go? So sin and the Devil have ravished and constuprated thy soul, which should have been left pure to God. Oh cry out, and make bitter lamentations, for thou art undone forever, unless the grace of God interpose. Let your joy be turned to heaviness, 〈 in non-Latin alphabet 〉 , that is, such an heaviness and grief as may be seen in a man's very looks; Thar all may say, What ailest thou? What troubleth thee? Thus as they abounded in carnal pleasures, and sinful delights; so now all must be turned contrary; and as this is commanded, so our Savior makes those blessed that practice it: Blessed are they that mourn, Matth. 5. 4. viz. for their own sin, and the sin of others; for they shall be comforted: yea he denounceth a woe to those that laugh and are merry, that never rend their hearts, or wound their souls for the sins they have committed. Oh then bless God, and count it an happy time, when God shall turn thy barren heart which was like a wilderness, ininto running streams for sin. This is so necessary, that its a grace particularly promised under the Gospel, Zach. 12. They shall mourn, as one mourneth for his only begotten Son. See there is the spirit of prayer and mourning promised under the Gospel, and that for sins against Christ, as cordially, affectionately, and a grieved manner, as a mother crieth for her only Son. You have examples also for this in the New Testament. Did not Mary Magdalene make her head a fountain of tears, that could weep such showers as she did? Which made Chrysologus say, Terrarigat Coelum. Could she have cried more heartily for the loss of her only child, then she did for her sins? And thus Peter, after his relapse, upon his recovery, is it not said, He went out, and wept bitterly. Matth. 26. 75. So that you see it abundantlie proved, that our turning to God, ought to be with mourning and weeping: but yet the point so generally delivered is subject to misconstructions; and therefore take notice of these particulars.

First, That these waters of tears may arise from a four-fold Spring or Fountain: As,

First, There are Natural tears; Such which come naturally from the complexion, or peculiar disposition of the body at that time. Philosophers say, That only man of all creatures doth properly weep; and they dispute much about the efficient cause, and nature of tears. Gregory Nissen, one of the Ancients, that had much learning in natural Philosophy, makes the cause of tears, to be the vapors that do upon the apprehension of any evil, quickly arise by consent from the commotion and stirring of the bowels, which ascending to the brain, by the coldness thereof are presently heated and congealed into water; as clouds are by the coldness of the middle Region: Yet latter Philosophers reject this: but my purpose is to speak of weeping and tears, not as a Philosopher, but as a Divine. This is certain, there are natural tears, which arise from a tender complexion, whereby children and women are more ready to weep then men, and some men more then others: yea Aristotle observeth, some Drunkards are very prone to weep while they abound with liquor; we call them, Magdalene Drunkards, that while they are full of Beer, and like beasts, will then cry and weep, and complain of their sins: but these tears being nothing but the excrementitious humor of vapors within, they are not at all to be regarded. Some Godly men have complained, that they cannot weep, nor shed tears for their sins. They can for other things, Temporal evils, that afflict sense, but not for sin. To this I shall Answer anon.

Secondly, There are worldly tears, and carnal weeping; and that is when we weep for the loss of any temporal mercy, or the evil of any misery come upon us: such tears are daily to be seen among us, who live in the world, that is nothing but a Valley of tears. This Christ forbade, when he said, Weep not for me, but for yourselves, Luke 23. 28. And this might be every day published aloud, Weep not for the loss of such mercies, Weep not because of such miseries, but because of sin and the loss of God. This when immoderate, is an heavy sin, and it worketh death, as the Apostle saith, and is repentance that must be repented of, 2 Cor. 7. 10.

Thirdly, There is hypocritical weeping. The tears of Crocodiles, when men fast and publicly mourn, yet all this is because of temporal respects, not because that God is displeased. We have too much of this weeping also: God complaineth of such sorrow among the Israelites, and he compareth it to the howling of beasts. All weeping and crying about sin, if not for sin, is but dissimulation with God.

Lastly, There is a godly weeping, which is wrought in us by the Spirit of God, and that is because we have sinned, and grievously offended God, which fills our hearts with Gall and Wormwood: This latter is like the rain of the cloud that comes from heaven, sweet and refreshing; the other is like the salt water of the sea, or the muddy filth of boggy places.

Secondly, Godly tears they also arise from a twofold cause. There are tears of hatred and indignation, or great displeasure against ourselves, because we have so foolishly and wretchedly dishonored God, and ventured our eternal undoing for a moments pleasure. There are also tears of love, and joy, which the heart pours out with much melting, partly because they have grieved so good a Father, and partly through joy to see so much grace vouchsafed unto them. The former kind of tears, viz. of hatred and grief, Manasseh abounded with, and Peters eyes gushed out such. The latter did flow from Mary Magdalene; for our Savior attributeth all that sorrow to her much love, because much was forgiven her, Luke 7. 47. and the true Convert is to express tears of both these kinds, of grief, and love; of hatred, and joy; Verus paenitens de peccatis dolet, & de dolore gaudet; The true repenting Convert grieveth for his sins, and joyeth in his grief. Even naturally there is much ease in weeping, Expletur lachrymis, egeriturque dolor. And hence Tully complained, that though all his tears were spent, yet grief did stick at his heart, How much more will godly tears afford spiritual joy? Let thy heart therefore be like the Stillatory, which having the hot love of God daily under it, will plentifully vent forth the warm tears of Godly sorrow for sin.

Secondly, There may be a superstitious and Popish advancement of tears, and a Christian Scripture-acknowledgement of them. This must be also remembered, a Popish commendation of tears is, when any Merit, Causality or Worth is attributed to them. Thus in Popery they make them have a spiritual effect, they attribute the washing away of sin to them, they are judged satisfactory: But how arrogant is this Doctrine, to make our tears and Christ's blood equal? If the blood of Christ only doth purge us from our iniquity, then cannot our tears, which themselves need washing, as he said, Lava Domine Lachrymas meas, O Lord wash my tears, they are so foul. Could we therefore weep an Ocean of tears, yea blood, yet this could not blot out one debt of ours to God. We do not then require mourning and weeping, as Friers and Popish Writers do: And yet on the other side we abhor those Antinomian Doctrines, that make all sorrow and weeping for sin to be legal, and unbeseeming the spirit of the Gospel. No, the Scripture carrieth a mean between these two extremes.

Lastly, This must not be forgotten: There is a twofold sorrow, or mourning; the one is intellectual, and spiritual; which is an act of the soul, whereby it detesteth and abhorreth sin above all evil, and vehemently dislikes it, choosing any temporal evil, rather than this evil of sin. And there is a sensitive sorrow; which is accompanied with bodily tears, and expressed in a sensible manner. Even as there is a twofold prayer, a mental prayer of the soul, whereby we immediately make our requests known unto God; and a vocal bodily prayer, by the mouth also. Thus there is a twofold sorrow, one rational, affecting the soul of a man, the other sensible, discovering itself in the eyes, and face. Now the former kind of mourning, which is an act of the understanding and will, full of displicencie and vehement detestation of sin; this is absolutely to be pressed: No man can think he is converted that hath not this. But then for sensible and bodily tears, practical Divines give these directions: first that in the pangs of our conversion, and while the soul is in its first labor, then many times such Tears abound: whereas afterwards in the progress of sanctification, they are not poured out so easily. Be not then presently discouraged, as if thy heart were a rock, and an hard Milstone, because thou findst no affection, no melting, no tears; say not, Thy heaven is made Brasse or Iron; for it may be the time hath been, that thy two eyes have been as the Churches in the Canticles are said, to be like the Fish-pools of Heshbon. Remember then the bottles of tears thou then didst fill. Its not probable that Mary Magdalene could always weep so plentifully as she did at her first Conversion to Christ, and reconcisiation with him.

Secondly, Divines give another good Rule, which is to regard thy purpose, and well advised forsaking of sin, so as never to return to it, more than any tears whatsoever; for Hypocrites have shed tears, and they many times arise from the bodily Constitution: Some can weep when they list; as there were women hired to mourn: and experience tells us, of many that will weep and cry for their sins, and yet for all that commit them again. Dost thou therefore find that thy soul loatheth sin, and that thou darest not, or canst not entertain any sin in thy life? never then question thy condition, because thou canst not shed tears, for these are accidental and separable, but the other is eslential to grace; and this discovers the hypocrisy of many, that because they can sometimes weep and cry, when they speak of their sins, they therefore conclude all is well, though they go on in the practice of sin. No, its inward hating, and outward forsaking of them upon spiritual grounds, will more testify thy Conversion then rivers of water flowing from thy eyes.

Thirdly, If thou hast mourning and sighing, because thou canst not be so passionately affected with thy sins, as with temporal evils: This may also stay thy heart, thou canst not go out and weep bitterly, thou canst not water thy bed with tears, as David did. Oh, but dost thou groan and • igh after more degrees of godly sorrow? this may satisfy thee: for they that hunger and thirst are blessed; and if the Spirit of God work in thee groans unutterable, this is greater sorrow than weeping; Groans of heart, are more than tears in the eye. When one Psannenitus an Heathen saw his friend put to death, he wept abundantly; but afterwards, when his Sons were brought to ex-cution, he did not weep. The reason was asked, and this was returned, Leves curae loquuntur, ingentes stupent, Light grief may be vented, but infinite grief stupifieth; and so many times the godly heart is in such an amaz • meant and astonishment that stupifieth it.

Lastly, Then only is want of Tears for sin, matter of trouble, when it is because of want of hatred to sin, want of meditation, or want of love to God. As for example, Thou hast lost thy husband, thy friend, such an estate, and thy daily thoughts of this aggravating every circumstance, makes thee weep many showers. Now if thou didst seriously set thyself to meditate about sin and all the aggravations of it, thy heart would melt as abundantly also; but thy negligence, thy worldly cares, thy hard heart, thy carelessness that makes thee so senseless. Know in this case, the want of fears is thy fault, and thou dost not meditate and pierce thy heart with sharp considerations that water may gush out.

Now let us see, why Conversion is to be with mourning and weeping: And First, Because the evil of fin is far greater both in the loss it brings us, and the positive damage it plungeth us into, than any outward evil whatsoever. What a shame then is it, to see people weep over their dead friends? Oh none have sucha loss as they have, and not to weep over their dead souls, for there is no such loss as that by sin: Shall that superstitious man make such a waiting for his Idols that were taken away, and shalt not thou mourn bitterly, because thou losest God and heaven by sin. Its the bitter evil of sin, that makes all other afflictions bitter; there had been no other evil in the world to provoke tears, had not sin been: This brought not only Thorns and Thistles on the ground, but on everything else; why then shall we not have mourning for that which is the fountain and root of all other sad things?

Secondly, Therefore we are to turn from sin to God with mourning; Because there is a condecency, and congruity of Justice in it. Its the greatest reason and justice in the world, that as thou hast by delight and pleasures in sin offended and provoked God; so thou shouldst by grief and bitterness for sin manifest thy love to him: shall there be a time when sin was sweet and shall there not be a time when it shall also be bitter? Oh consider this all you who have found the short and momentaneous honey of sin, but not the sting of it; that have found it sweet in the mouth, but not like Ezekiel's Roll, bitter in the belly.

Thirdly, Its necessary there should be bitter mourning in our Conversion; Because of the manner or method God takes in bringing men from sin; which for the most part is accompanied with such strong convictions of sin, such tremblings, and agonies of soul, that as the woman by God's appointment is to bring forth in pangs and travail; so doth the heart of a man labor till Christ be formed in it. God's method is generally to convince of sin, the heinousness of it, all the bloody circumstances that aggravate it, and that in a powerful, particular way; so that he seeth and seeleth himself to be this sinner: Then God discovereth the exactness of the Law, the spiritual extent of it, the innumerable curses that it threatens to every disobedient person; and lastly, it discovers an impotency, and an utter inability in a man's self and in all the world to help him, so that he is despairing wholly of himself, and receiving a sentence of condemnation upon his soul, only the grace of God comes in, before the soul be over-whelmed: That stretcheth out the hand, as Christ did to Peter, before he sink in the waters. Now tell us, Can all these exercises, fears, conflicts, and commotions of heart be without mourning and weeping? It is true in some Converts these pangs and conflicts are greater than in others; yet it being God's ordinary way to bring about Conversion by Conviction out of the Law, here must be needs great divisions and troubles of heart.

Fourthly, There will be mourning and weeping in our Conversion to God, Because of the sympathy and natural conjunction of soul and body together; so that what the soul is excessively affected with, there is an over-flowing and redundancy of this upon the body. Thus David is so often in sensible passionate expressions of tears and desires after God, because his soul and heart did so affectionately burn after God; Insomuch that not only his heart, but his very flesh (he saith) longeth after God, Psal. 84. 2.

Use is, Severely to reprove that stoniness and hardness of heart upon many sinners: When did they ever turn to God with bitter lamentations, and mourning, and weeping? When was their laughter and joy turned into heaviness? You have indeed sometimes seen them wring their hands, cry aloud they were undone, because their estates are lost, their friends are dead, great pains and aches of body have tormented them; but not a sigh, not a tear for their sin. Oh know that in hell there will be weeping and wailing, and gnashing of teeth; then thy sins will be apprehended in a more horrid and ghastly manner than now they are. A tear in the eye for sin, is more commendable than a jewel in the ear: and if thou canst not weep, yet sigh and mourn like the Dove. O smite upon the thighs, knock on the breast, say, Even Rocks (Lord) when thou hast smote them have given us water; but thou hast smitten by thy Word, by thy Judgments upon my heart, and yet no mourning at all. The tears of the hearers are the commendations of a Sermon: Did you hear aright, you would pour your hearts out like water, as the Scripture expression is. Neither do thou think it a childish weak thing to weep for sin: For David, who had more knowledge than all his Teachers, yet how plentiful in those showers! Neither do thou think it an Argument of an ignoble spirit; for besides that Homer makes his Heroical spirits 〈 in non-Latin alphabet 〉 , easy to weep, who more warlike and potent then David? yet how many penitential and mournful Psalms doth he make for sin.

SERMON LXXXII.

WE are arrived to the fourth Observable passage in the Prophets Exhortation, and that is the form or nature wherein this turning to God doth consist. The very being and substance of conversion to God, is expressed in this phrase, Rent your hearts, and not your garments. To Rent the heart, is a Metaphor from bodies or garments, as in the Doctrine is to be shown: Only two things may be taken notice of in this phrase. To rent the garments, was a custom among the Jews, whereby they did declare their excessive and impatient sorrow or detestation: Thus the High Priest rent his clothes, when he charged Christ with Blasphemy; and Ahab rent his clothes, when there was fear of some great judgments coming upon them: Thus Paul and Silas rent their garments with indignation, when the people of Lystra would have sacrificed to them as God's, Acts 14. 14. Thus you see it was a custom among the Jews, in apprehension of great grief, either for sins or judgments, to rent their garments; as they used also to cover their heads with ashes, and to go in sackcloth, which outward forms of mourning, are not to be drawn into practice among us, because all Nations have their several ways of public mourning. The next thing observable is, the expression by way of negation, Rent your hearts, and not your garments; its usual with the Hebrews, to express a comparative by a negative, Rent your hearts, and not your garments, that is, rather then your garments; so, I would have mercy, and not sacrifice; i. e. rather then sacrifice: God by this teaching us, that all external duties of Worship and Religion are nothing at all, without the gracious and godly frame of the heart.

That Conversion unto God, is accompanied with a tearing or rending of the heart.

It is with as much grief and agony, as if the very heart were torn asunder. He tells us, that turning to God doth not consist in outward acts of humiliation and sorrow; if this were so, hypocrites would be very diligent in it; no, there must be a cutting or dividing the heart asunder, from all those former sins, that were so constantly committed. This point is worthy the Ministers earnest zeal, for people generally are not in earnest about this work; they will hear much, yea, it may be, say much about it; but to have the heart thus wrought upon, is very rare.

To open it therefore, consider, First, That the Scripture hath other equivalent expressions to this in the Text: That which is here called A rent heart, in other places is called A broken heart, yea, A contrite heart, Psal. 51. 17. A wounded spirit A tender melting heart, An heart of flesh, A soft heart, Ezek. 32. All which have, their peculiar efficacy, to demonstrate this gracious work of God.

A broken heart, is taken from a broken vessel, or broken bones: Now this doth imply, what pain, what grief, yea and misery a man undergoeth, while he is in turning unto God. David expresseth his broken heart, by broken bones: Oh think not then, that thou who hast lived with an heartfull of ease, mirth, and carnal jollity, that ever thou hast attained to this duty: No, this is that thou art afraid of; As Luther said, his soul hated the word Repent, because he apprehended it a word of bitterness, gall and wormwood, and at that time knew nothing of Christ, and the Gospel that might sweeten this bitterness: Thus the hearts of many wicked men, do even hate and abhor the very name and thoughts of a broken and rent heart for sin: They would not be put out of those pleasures and jolly security in sin, upon any terms.

Again, as the vessel, when broken, hath presently all that was in it discovered and laid open: Thus it is with an heart in conversion to God, the breaking of it, makes all that wickedness and ungodliness appear, which formerly was hid and covered: Then he wallowed in such foul and noisome ways, and never took any notice of it; then he always blessed and flattered himself, still saying, I hope in God, I trust in God, I have a good heart, &c. O but when once the spirit of God breaks that hollow and hypocritical heart of thine, then O what depths of iniquity appear! What swarms of lust show themselves! Then thou art monster, and abominable in thy own eyes; then thou canst no longer endure thyself, thou wilt be no longer a stranger, and unknown to thyself. The heathens commended that sentence, as fallen down from heaven, Nosce teipsum, Know thyself: But (alas) they had only candle light, or moon light, not the light of the Sun, the Scripture, to discover themselves, and to judge of themselves by it.

The other phrase is A Contrite heart, and that is more then broken; for this is to be bruised or pounced into small dust: So that this doth excellently denote, what a rent heart is; viz. An heart that is beaten into small pieces, that doth not retain the outward form or shape that once it had; it is wholly changed and altered. Take an earthen vessel, and let it be pounced into dust, and there remaineth nothing of its old beauty or figure: So it is here, when the heart is thus contrite, Oh it hath nothing of its old security, of its old mirth and jollity, it hath nothing of its old false peace and self-flattering, but becomes changed into another hue.

The phrase likewise of A wounded spirit, doth fully set forth this Rent heart. The body wounded, is subject to much grief and pain, but a spirit wounded to much more; therefore saith the Wise man, A wounded spirit who can bear? Pro. 18. 14. If thy heart be ever wounded for sin, it will be the heaviest burden in the world to bear: Oh then thou wilt think poverty, outward torments, bodily pain, nothing to a wounded soul: Oh but when shall we, like that good Samaritan, meet with such persons that lie wounded for their sins, that we may pour oil into their wounds! when shall the two edged Sword of the word give such heart-wounds!

As for a Soft, tender melting heart: These come much to the same sense; for before our conversion, every man's heart is of stone, and adamantine, like cold iron, will receive no impression; Doth not experience teach it? Why is it, that after so many mercies, so many judgments, so many afflictions, so many sermons, men are as prone and ready to sin as ever, but from the hardness of their heart?

Secondly, Let us consider, what this phrase implieth, Rent your hearts; and then the negative, Not your garments: And

First, It supposeth grief and trouble in the heart: The parts of a man's flesh cannot be rent or torn asunder, but it must be with great sorrow: And thus it is with the heart of a true convert, he finds much spiritual trouble and grief upon his soul; his soul is rent and torn into many sad dividing thoughts, between hope and fear, between faith and despair, between joy and grief; as you may see in David's Psalms, such contrary affections working on him, that his heart seemeth to be like the sea, when contrary winds blow upon it: Oh then! this argueth, that many men have never been in these spiritual deeps, and to feel the wondrous works of God upon them; they have never said to their sins, as Paul to his weeping friends, Why do ye break my heart? They have never said, O how is my heart torn in pieces! There have been bodily punishments for heinous crimes, when the Malefactors have been torn in pieces, limb by limb, by wild horses; this must needs be exquisite torment, yet this hath been born; But a wounded spirit who can bear? These tearings and divisions of heart, when sin in all the guilt and aggravations of it, is laid upon the conscience, who could endure, did not God support in these agonies?

Secondly, It implieth, violence offered to the heart: Even as a garment rent, or our flesh rent, it is even by a violent motion; and so it is here, in conversion there is an holy and mighty violence offered unto our unregenerate part: To take that off from the sinful objects, it hath been fixed upon, is like keeping the greedy dog off from the sweet blood he hath begun to suck: Thus the Scripture expresseth the work of godliness, by such words as implieth great violence and pain offered to the carnal part in a man: Hence its called Crucifying the flesh, Gal. 5. 24. Rom. 8. 13. Gal. 3. 5. There was great violence and lingering misery the party crucified was put unto; and so we are called to mortify the sinful lusts of the soul; so that although there were no external tribulations in the way to heaven, though there were no persecutions, no troubles, yet that which is done upon thy heart, upon thy sinful lusts, will make the way to heaven a straight and narrow way. There is a soul-Martyrdom, as well as a body-Martyrdom; and which is more terrible for flesh and blood to undergo, is hard to tell. No wonder then, if you see men stick so at conversion; O its an hell, its a torment to them; Why? the reason is plain, conversion is a real Purgatory; they go through fire and water to be made clean; they give themselves to be sacrificed by grace: Grace will not spare any one dear sin or lust they have been accustomed unto. Its also no wonder if God's children find it so difficult, so contrary to nature, to do anything graciously; for how can it be but painful to hang crucified upon the cross, as it were? for thus, as Christ died for sin, so they die to sin.

Thirdly, In renting, there is a separation and disunion of the heart, from that to which it was once united: And herein lieth the very formal nature of rending, to make a violent division of one part from another, so that the near union is perfectly dissolved; especially this is seen in continuous bodies: And thus it is also in a spiritual consideration; herein lieth the very proper and real notion of a godly rending of heart, when its wholly divided from those sins it did once cleave unto: This is true, that love doth make the party loving, and the object loved all one. Hence it is, that the believer joined to Christ, is said to be made one spirit, because he cleaves as glue to the Lord: Thus those that constantly follow sins, they are made one with sin and the Devil; when therefore they are truly converted, then comes this glorious separation and disunion; they are no longer one, but twain, now sin and they have no more union or communion, as it were: And how blessed is it to separate those, whom not God, but the Devil hath joined together.

Fourthly, This implieth impatiency of spirit, as not being able to hear, see, or bear sin: It supposeth an extraordinary and raised apprehension of some dreadful evil before us: Thus the High Priest did, when he thought Christ spake blasphemy; and thus the true Convert, he hath raised and aggravating thoughts about the evil of sin; he looks upon it with a more dreadful and sad eye then men of the world do: Doth the flesh, doth the world or Satan tempt to sin? Oh what horror takes hold upon him, what trembling amazement is upon him! he hath no patience, the zeal of God doth so burn in his heart: Oh this is a sure evidence, that few do truly turn to God; for where is that trembling, that impatience in thee against sin? how readily and willingly doest thou embrace this Serpent, this Toad in thy bosom!

Fifthly, As impatiency, so indignation also, and high disdain is included in this phrase: Thus Paul and Silas when the men of Lystra would have Sacrificed to them as gods, tore their garments with indignation, looking upon it as a most unsufferable thing; and the like indignation against themselves have all unfeigned converts; for every sin hath gross idolatry in it; for thereby a man attributes his supreme affections, desires and thoughts, also to sin, which do belong to God. The Body-Idolater, he worships a stock or a stone, and boweth down to that: Thou settest up lust or sin, and bowest down thy soul to that: Oh then, what cause hath the soul to cry out, as Christ did, Get thee behind me Satan! In every sin, Satan doth tempt thee to fall down and worship him.

Lastly, This doth suppose that a true Convert is thus affected, as well for other men's sins as his own: For seeing this renting of the heart, implieth a deep apprehension of the dishonor that is done to God by every sin; then wheresoever it seeth sin committed, whether by ourselves or others, it cannot but break out in this heavenly impatiency and indignation; yea, the nearer they are to him who do sin, if his children, if his servants, if his family, they are in the greater zeal: Oh then, if you ask for a sign of a man's conversion, see how he is affected to other men's sins as well as his own: When thou art converted, strengthen thy brother, Luke 22. 23. Conversion doth not stay upon a man's own self, but reacheth itself to others: Then will I teach transgressors thy ways, and sinners shall be converted to thee, said David, Psa. 50. 1. so that if ever thou hast turned to God with thy whole heart, with this mourning and rending of soul, thou couldst never bear sin in others: What? can a true convert endure those that are profane and ungodly in his company, in his family? No, light can agree with darkness as well: Come then and behold yourselves in this glass; by this see what judgment thou mayest pass upon thyself: Thou art so far from casting out the wicked from thee, the ungodly out of thy family; thou art so far from zeal to God's glory, to bid all evil works depart; that thou only choosest such, and makest them the object of delight; and thou canst not endure, but art mad through malice against those that walk purely, and more strictly then thou doest. Could David say, Rivers of waters run down mine eyes, because men keep not thy law, Psal. 119. 116. and shalt thou sit in the seat of the scorner, and walk in the ways of ungodly men! Oh let this truth make thy ears to tingle, yea, thy heart to tremble: How canst thou say, without gross hypocrisy, that thy heart is rent for sin, and yet lovest to see it committed by others, thy family being like an hell, rather then heaven, wherein all kind of impiety is committed!

The next particular is to consider, what is implied in the Negative or Comparative, And not your garments: And that is,

First, That no outward sign of sorrow or grief of heart, is regarded by God, if the heart itself be not exercised therein: God allowed of sackcloth and ashes, of smiting on the breast, of rending garments; but this was as dung before him, he abhorred it, if the hearts of men were not wounded for sin: And no wonder if God did refuse these outward signs, if without the heart, when his own solemn and Religious duties, Prayer, Sacrifice, and the like, his soul did loath, while their hearts were unwashed, and unclean. Hence are those frequent complaints and expostulations God hath with the people of Israel, why they were so diligent in external duties of Religion, and so little careful about cleansing and washing the heart: O that people could once be fit subjects to receive this truth. We still cry, The Temple of the Lord, Circumsion, as the Jews did; Our Baptism, our Prayers; but O where is the man that looks to any godly work upon his heart.

Secondly, Therefore is the heart thus prized above all things, because that is the fountain of all spiritual life: That is the good treasury, that is the fruitful tree; even as the heart in the body doth give life to all other parts of the whole man: My son, give me thy heart, saith God, and, With all keepings, keep thy heart, Prov. 4. This is the seat of all good, or of all evil: This is the souls Magazine, or spiritual Store-house.

Now its very good to observe the reasons why God doth thus prefer a rent and converted heart, before all outward acts of Religion, for men do not consider these things: They would think themselves beasts, and unworthy the name of Christians, if they should not pray, hear, and come to Church; but then for this curious and necessary workmanship upon the heart, they never mind it at all: Think therefore All is but a tinkling Cymbal, till God hath turned thy heart thus in duties: For

First, God never commanded simply and merely any outward duty of Religion, for its self sake, But especially he required gracious qualifications in the exercise of them: He never commanded prayer, merely for prayers sake; nor the keeping of the Sabbath, merely for external observations sake; and in this sense some expound that, Sacrifice and burnt Offerings thou wouldst not have: If therefore these duties be not required, merely and barely for themselves, why doest not thou attend to that which is the principal? Oh say, Its not this duty, so much as a converted heart in this duty; its not my coming to the Assemblies, its not my hearing Sermons this day, so much as a changed turned heart that God looks at: This is the Benjamin God commands you to bring, else not to see his face. Hence when the hearts of men do not spiritualize this duty; the Scripture calls it no more then a Carnal Religion, or a Religion of the flesh, Phil. 3. and Heb. 9. The Legal Rites, because they did not reach to the purifying of the conscience, are called Carnal Ordinances: See how despicably the Scripture speaks of these things, when performed without spiritual reference to Christ.

Secondly, Its Rent your hearts, and not garments, because all outward duties of Religion, are but the vessels or pipes which receive such liquor, good or bad, as are put into them: A man may be acting his sin, or his godliness, while he is performing of them; as the Pharisees were: Although a constant, ordinary neglect of Religious duties, be a sure sign of a profane heart; yet the constant, daily performing of them, is not a sure sign of a gracious godly heart; for they are such as is put into them: Even as the good Angels, and the Devils also have sometimes appeared in human bodies: And thus godliness or sin may work in outward Religious duties; so that those external performances and expressions, are not to be made arguments of gracious men: These leaves will grow upon corrupt trees, as well as good trees.

Thirdly, No wonder if God prefer a rent heart, before outward signs of humiliation, because these have been, and still are consistent with the most abominable wickedness: They wrought miracles, and cried, Lord, Lord, who yet were found to be workers of iniquity. The Jews had their New-Moons, and their Oblations, and their daily Fastings; and at the same time also had Idolatries, Adulteries, and all manner of outward filthiness: So that it is a great matter to know wherein true godliness doth consist, what is the life and soul of praying, hearing, and all Religious duties: One word spoken from a converted rent heart, is more acceptable, then many thousands expressed in a mere customary and formal way.

Use 1. Is Conversion a breaking, wounding, tearing and rending of the heart? then you may quickly judge how remote they are from this blessed estate, that make it their business to keep their hearts jolly, secure, merry and full of ease. Oh they must hear nothing, that must be like a two-edged sword at their hearts; you must never tell them of hell, and the day of judgment, of the narrow strict way to heaven. Oh bring not these sad and troublesome things to their ears. Oh thou foolish wretch, that dost willfully fat thy soul for destruction. Oh think that the word of God never works as it should do, till it hath grieved thee, diseased thee, till it hath made all worldly delights bitter to thee. Dost thou think to eat and drink, and sin, and to have the good things of this life, and yet no threatening enter into thy heart? Oh wert thou not bewitched, and hardened by sin, this present discourse would fall like fire into thy Bowels; and if there were nothing to rend and tear thy heart, the very civil and religious rents that are amongst us, might move thee. What woundings and rendings have there been of the body by the sword? What religious tearings in opinions and affections? Doth not the Lord then teach us by these rents and distractions what we should do in our hearts? And if after all this thou findest thy heart like Leviathans skin impenetrable, and sayest, How may my heart be rent, and thus graciously affected? I say, depend upon the powerful preaching of the Word: That is appointed by God, not only to set Father against Son, and Son against Father, but a man against himself, his heart against his heart, his affections against one another.

SERMON LXXXIII.

THis Chapter hath two main principal parts; the first is Promissory, the second Comminatory.

The Promissory is of a three-fold benefit. 1. Reduction from Captivitie. 2. Godly and holy Governors, both Civil and Ecclesiastical. 3. The Mission of Christ, who is described in his glorious Office, he shall be called, The Lord our Righteousness.

The Comminatory beginneth verse 9. against the false and wicked Prophets, as the fountain of all the wickedness in Jerusalem. The sins they are accused of, are a profaning of the holy things of God, Adulteries, and swearings; as also Hypocrisies, which not only they themselves were guilty of, but infected others also. The wicked lives of Ministers make a great deal of Atheism among people: They are like poisoned Fountains or Springs, which do presently convey poison to all that drink of them. Now as their sin is deciphered, so their judgment is threatened ver. 15. grief and heavy trouble of mind; for saith God, I will feed them with wormwood, and make them drink the water of Gall. They fed the people with Gall in their deceiving Sermons, and God he feeds them with Wormwood. Now my Text doth by way of contrary aggravate the sad and damnable effects of a corrupt and sinful Ministry; for whereas verse 14. he had shown that they did strengthen the hands of wicked doers, so that none did return from his evil ways. On the contrary, in my Text he declareth the good, and soul-saving effect of it, in case of a godly and conscientious discharge of their Function. So that in the words you have good qualifications supposed: and secondly the godly and blessed success that will flow from hence.

The good qualifications supposed are two.

First, If they had stood in my Counsel. To understand the full sense of this consider, 1 Kings 22. 19. and Job 1. 6. Where God is described as a Judge sitting upon his Throne, and all the Host of heaven standing by him on his right hand, and on his left; so that the meaning is, If those Prophets had not delivered the imagination of their own hearts, but had attended for my commands, had received all from me, as the Angels do; then, &c. And further note, that To stand before one, is an Hebraism, describing the ready posture of servants, to receive any command. Thus Gehazi is said to stand before his Master; and we are forbidden to offend any of those little ones, because their Angels behold always the face of God, Mat. 18. 20.

The second qualification floweth from the former, And cause the people to hear my words. The false Prophets preached their own words of peace to them, whom God cursed; but they must be like the Trumpet, that sends forth no other voice than was breathed into them. Ambassadors must keep themselves strictly to the words of their Commission; and Executors to the Will of Testators: for If it be but a man's Testament, no man may add to it, how much more to a Divine?

The next thing supposed, is the good success, They shall be Fishers of men indeed; though while they followed their own ways, they labored all night and day, and took nothing; yet then Christ will command them to throw in the Net, and they shall catch abundantly. When they thus water and plant, God will give great increase.

Doctr. That the Ministry of God faithfully discharged, according to God's own Counsel, is a sure way to turn men from their sins.

To explain this, consider:

First, That God hath firmly and immoveably set Ministers and Pastors, or their Office in the Church, for glorious and supernatural effects. That although God was pleased to make the world, the old Creature, by his own word immediately, using no Angels, or other things as instruments (nay they could not be used instrumentally to that infinite work of Creation) yet he is pleased to appoint spiritual Officers in the Church, To be co-workers, as the Apostle saith, with him, 2 Cor. 6. 1. Not that they co-operate with God in the infusing of grace in the soul, (no, that is God's sole work) but they prepare and dispose the subject in a moral way, by convincing and instructing the Consciences of their hearers. That God hath thus firmly appointed such spiritual Offices is plain, 1 Cor. 12. 28. God hath set some in his Chnrh, set as he hath set the Sun and Stars in the Firmament: and then he reckons up extraordinary and ordinary Offices; and these are called gifts given to men, and the fruits of his Ascension, Ephes. 4. 11. where they are again enumerated: So that by these places, you see a Ministry is a Divine Office, a plant of God's own planting: and that it is not a temporary, but a perpetual Office appeareth by their end, which is perpetual, Eph. 4. 13. till we all come to a full stature in Christ: And the Apostle in his Epistles to Timothy, laying down the Characters and Qualities of such who are to be Ministers, he chargeth those Commandments to be kept impartially till the coming of Christ. 2 Tim. 5. 21.

Secondly, As God hath appointed this Office, so it is the expression of his wonderful goodness and love to mankind therein. Hence God doth so often tell the Jews of this his great love to them, that he sent them his Prophets, rising early and warning of them: and in Ephes. 4. they are called the gifts, which Christ gave after his Ascension; and indeed they are greater than any temporal mercies, if men could spiritually judge. The giving of us the heavens and the earth, with all the abundance thereof, is not like to the giving of faithful Ministers to a people. Therefore God to comfort the people of Israel when they were in great extremities, he tells them, He will give them such Pastors as shall rule after his own heart, Jer. 3. 15. And their eyes shall see their Teachers, though he feed them with the bread of affliction, Isa. 30. 20. Hence are those triumphing expressions to them by the godly; How pleasant are the feet of those who bring the glad tidings of the Gospel? Rom. 10, 15. And how can it be but thought an exceeding great mercy, when God who needeth us not, shall yet send his Ambassadors daily to us, to entreat us to be reconciled unto him? As if a glorious Emperor should send Messengers to win the affections of a poor despised Beggar to be espoused to him.

Thirdly, The end of this Office is supernatural, for divine and spiritual effects. And herein it differeth from all earthly employments, who have only outward happiness and prosperity for their end. Hence it is that they are called Angels; their employment being sacred and heavenly, like that of the Angels. Now this supernatural end is reduceable to a fourfold effect.

First, They are appointed for the Conversion, and spiritual change of the hearts and lives of those to whom they are sent. What a wonder was that of Peter, who Converted three thousand at one time from their former ignorance and wickedness! Let not the Heathens anymore boast of their Orpheus and his Harp, which would make wild Beasts came, and follow him; Here Peter doth far more by the spiritual Keys of his Ministry: and thus James saith, James 1. We are begotten by his word, and its the Word of Regeneration. Hence they are called Fathers, spiritually begetting Children unto them in the Lord. And if that be true, as it is, which Austin saith, The Conversion of the soul is a greater wonder than any miracle; then where the Ministry hath this Divine effect, its more admirable than to cure blind eyes, or deaf ears, or raise dead men from the grave. Oh then this is a strong and mighty experiment of God's work in the Ministry, when it doth reach thus into the inward hearts and consciences of men.

Secondly, Another main end is to confirm and strengthen those that are converted; To make them grow more and more, as Ephes. 4. till we come to a full stature in Christ. Its pride and arrogancy to think thyself so knowing, or so godly, as not to need a Ministry; for suppose thou dost hear no more than what thou knowest, yet how dull are thy affections? how apt to apostatize, and back-slide! and therefore the righteous man he needs Ezekiel's Watchman as well as the wicked, that he may not turn from his righteousness, Ezek. 3. And this is a noble fruit of the Ministry, to build up, when a foundation is already laid, to be adding cubits to thy stature, to be always blowing upon thee with this spiritual wind, that thy graces may be flourishing and sweetly fragrant always.

Thirdly, Another effect is to revive and comfort those that are cast down with the sense and burden of their sins. Hence they are said to preach glad-tidings, and this is called the tongue of the learned, to speak a word in season to those that need comfort. These are the good Samaritans, that bring precious oil, these apply the Balm of Gilead: And oh that we had more subjects to improve this glorious effect of the Ministry upon: A wounded conscience for sin, is an unknown thing to men of the world: To feel the Agonies of sin through God's displeasure, because of our iniquities, is a Riddle to natural men: but where such are, how welcome are the glad tidings of a Christ untothem!

Lastly, To direct in matters of doubt and to advise in cases of Conscience. Hence they are compared to light, and to guides, that lead the blind, and direct in unknown and dangerous ways: and certainly, this is no mean task: Who is sufficient for this very employment, To determine in perplexed cases of Conscience, what is to be done, and not to sin? Thus Paul determines many cases of Conscience in his Epistles, about eating, and not eating, about presence in Idololatrical Temples, about marriage and single life, 2. Cor. 7. and the meeting of a Synod at Jerusalem, Act. 15. was in one part to advise in matters of conscience. These are the four noble and supernatural ends, for which God hath appointed this Office; so that we are to attend upon the Ministry, and to expect these divine effects in no other ordinary way; for Christ's promise is to be expected only where his Institution is.

Fourthly, The wisdom of God is herein observable, That having appointed the Ministry for such supernatural effects, he is pleased to use such outward contemptible means. We carry, saith the Apostle, this Treasure in earthen Vessels, 2 Cor. 4. 7. The Vessel is contemptible and unworthy, yet the treasure therein is glorious: That God should work such admirable effects in a way so unlikely to flesh and blood; this was to confound the world; for when he appointed the twelve Apostles, who did more to change men's hearts, than ever all the Emperors could do to propagate their Empire by the sword; how mean and despicable were they? Thus God hath still appointed, that not the human eloquence and external pomp of the world, should be instrumental to this savoury and spiritual operation; But the plain and simple Explication and Application of God's Word; which made Paul truly say, That God hath chosen the foolish and weak things of the world, to confound the wise and strong, 1 Cor. 1. Hence Rom. 1. Paul again calls it, The foolishness of Preaching • ; that is, in the eyes of carnal and human wisdom. The Jews they require a Sign, and the Greeks wisdom, that is, eloquence and acute demonstrations: But this foolishness of Preaching, is the power of God to salvation. Oh then take heed, that vain carnal pride and contempt do not hinder thee from this spiritual good; as Austin was offended at the simple and plain style of the Scripture, he found not such swelling, tuned eloquence, as in human Authors, which made him say, Dedignabar esse parvulus. Oh know, that unless a man become like a little child, he can never with faith and trembling receive this word aright. I wonder not then, if the great wise men of the world do so undervalue this plain way of God's Word preached; They cannot become like little children.

Fifthly, Consider, That although the Office and Ministry of the Church be thus ordained and owned by Christ; yet so universal and general may the ignorance and corruption be of those that are in this Office, that the clean contrary to God's end is brought about. Instead of Instruction, men are more nourished in Ignorance; instead of Conversion, men more strengthened in their wickedness; as the false Prophets spake peace, and promised good to those whom God abhorred. Oh this is the most fatal judgment that can befall a people, to have blind, ignorant, dumb and scandalous Ministers; and although people generally may love to have such, because some eyes cannot abide the light; yet its the heaviest expression of God's wrath upon a people. This Chapter complaineth that from such false Prophets all evil came to Jerusalem. Even as if the Sun and Moon should be turned into darkness and blood; so is it, when those that should be guides, eyes, watchmen, are clean contrary: only by the way, when these are called here false Prophets, observe, that they may be called false in two respects, either in regard of their Office, or in regard of their matter; of their Office, and such are false Prophets, or false Ministers, as have no true Call either mediate or immediate from God: So that although a man should preach that which is true and good matter; yet if he have not lawfully entered into this Office, he is a false Prophet. Consider that remarkable place: If there arise a false Prophet, who foretells a thing, and the thing come to pass, I the Lord do it to try you, Deut. 13. 1, 2, 3. Observe, that a false Prophet may tell those things that are true; and God doth thus wisely and justly permit these things, to try people whether they be soundly rooted, or not.

But secondly, a false Prophet or Minister is he, who though he have a true Cal, yet preacheth false and corrupt matter to please sinners: Thus these here are condemned for both: They run, and I sent them not, they were forward, and yet had no Call. Thus they preached peace to obstinate sinners, and encouraged them in their wickedness. Marvel not at it, if the Sons of Levi sometimes need to be purified, Mal. 3. And the Devils main design is either to overthrow the Ministry, or corrupt it.

Lastly therefore, if so be that Ministers would find the spiritual effect of their Ministry; and that God's promise and power might go along with their Office, they are here directed to stand in God's Counsels, that is, wholly to be inquiring of him, and directed by him: for to convert souls being itself supernatural, the means also must be supernatural, and that can be known only by divine Revelation. What counsel therefore is it, which God giveth them, in the exercise whereof this comfortable effect may be produced? And,

First, That which is to be done before all other things, is to reform their own lives; That the world may say, they believe that to be true which they preach to others. Thus they are to be an example of all purity, chastity, meekness, faith, temperance, heavenly-mindedness. Not but that wicked men will cavil and find spots in the Sun. You see Christ and the Apostles were much traduced, and they walked through good report and bad; but let them approve their works to the Lord, and then they shall have comfort. Thus the Apostle to Timothy; Attend to thyself, and to thy Doctrine, 1 Tim. 4. 13. so shalt thou save others: To himself first, and then his Doctrine; the life of a man preacheth; Aaron's Bels hung at his feet. What an uncomely thing is it to see a foul deformed Painter to draw a curious lovely Image? No less is it to hear a profane Minister pressing his people to purity; a dissolute Minister to urge his people to strictness: and therefore God threatened in Malachi, To make the Priests contemptible, and as Dung, because they had not kept his Word, Mal. 2. 3. This is woeful: But when the Ministry, for their faithfulness and opposition to the wickedness in the world, are then as the Apostles were, made the off-scouring of the World; this is glorious.

Secondly, To take Counsel from God, is when they preach true Scripture, sound Doctrine, which is after Godliness; for so the Apostle describeth it, which is after godliness: To please your ears, or delight the fancy, is not an acceptable work to God; no more than if a Priest in the old Law instead of offering a Lamb, or Bullock, shall Sacrifice a Butter-fly, or a Peacock, because of the radiant color. No, you are to feel it as a two-edged sword, as an hammer; and the neglect of this solid Scripture-Preaching, hath made many Ministers through carnal affectation vent themselves into vapors and mere froth; and the people have been fed with wind, instead of solid food. What hath the Chaff to do with the Wheat? saith the Prophet in this Chapter. As it was said, He had made great Progress in Rhetoric, to whose Palate Tullius phrase was pleasing, which is not so swelling and affected as some other: So he is a good judicious hearer, and like to get good by preaching, to whom the Scripture matter appeareth sound, admirable full of Majesty and worth.

Thirdly, As he is thus to preach sound Doctrine, so there are several qualifications which are like whetting, to make this two-edged sword enter the more powerfully. Such are our zeal and tender compassion to men's souls, to cry out with Rebecca, Give me Children, or else I die. Our Savior Christ, when he saw multitudes of people, though they enjoyed the Teaching of the Scribes and Pharisees, which had some good use in it, else our Savior would not have directed the people to hear them; yet its said, His Bowels were moved with compassion towards them, when he saw them, as Sheep without a Shepherd: Zeal makes the spiritual meat hot, and so the fitter for digestion.

2. Boldness to reprove sin; Rebuke with all authority. Jeremiah must not fear the faces of men, lest God confound him before them: That which some in a crafty insnaring manner spake to Christ, Master, we know thou speakest the truth, and art 〈◊〉 accepter of persons, should be applied to every Officer in the Church. Charge them that be rich in this world, That they be not high minded; We have not received the spirit of fear, but of power. Thus John to Herod, Paul to Felix, Chrysostom to Eudoxius.

3. With labor and diligence, Preach in season, and out of season: All their names and titles imply diligence, 〈 in non-Latin alphabet 〉 , A Bishop or Over-seer, a Watchman, a Shepherd. What labor did Jacob undergo in that Office? The Titles they have are not so much of honor as solicitude; those that labor in the word and Doctrine.

4. Consideration of their great account which is to be given not only for their own sins, but of all others committed to them. The Sacrifice that the Priest was to offer, was greater than that the King was, yea as great as the whole Congregation for all their sins: to show that their sins as Ministers were of an horrible aggravation; which made Chrysostom wonder, if any in that Office could be saved; and indeed with God this is possible, and not with man.

Lastly, all these must be coupled with earnest prayer to God for a blessing upon his word; for its he that teacheth to profit; he opens eyes, he changeth hearts; he raiseth up the dead. We may lay the staff as Gehazi did, but God giveth life. Christ preached in the day time, and prayed in the night: While thou ragest, frettest, and art full of heart-burnings against them; little dost thou think what earnest prayers he puts up to God, that his word may be blessed to thy soul.

Use of Examination: Whether the word preached hath obtained this saving effect upon your souls, although the Ministers of God have stood in his Counsel. Have they been able to say, we have not ceased to give them daily warning? O Lord, thou knowest our pains, our prayers, our desires; and yet they are trees that bring forth no fruit. Well, God will say to such, Well done, thou good and faithful Servant, Thou hast delivered thy soul, their blood will be required at their own hands. Its the great question' Why Conversion is not so frequent, and ordinary now, as in the Primitive times, yea as at the first reformation out of Popery? To that we may speak the next day: only know, God's anger is gone out against men, that he makes them have miscarrying wombs and dry breasts. How few Ministers can say, as Isaiah, Behold I and the Children which thou hast given me. We would fain, as Jacob's sons were commanded to bring Benjamin with them into his Fathers presence: so gladly when we shall appear before God, would we also bring all our hearers with us, saying, Not one of them committed to my charge is lost: but we have too many sons of perdition.

SERMON LXXXIV.

A Faithful Ministry (as you have heard) following the counsel of the Lord, is the sure and ordinary way for conversion of men from their evil ways. This Doctrine hath been explained: Let us now Answer some material questions which will further clear this point.

And First, It may be demanded Whether that Ministry which doth indeed stand in God's eouncel, may not for all that be without this spiritual success? May not they for all that see no good and comfortable issue of their labors? May not they complain they have labored in vain? Shall we argue such a Ministry to be corrupt, and unfaithful, because they are not blessed with spiritual children, like Olive plants about them.

I Answer, That it doth too often fall out, that even those who stand in God's cousel, that follow this star, do yet plough and sow upon the rocks, and see no seed grow up. Therefore this Text or Doctrine is not such a general, but that it hath its exceptions; and if we will seek for instances, how plentiful are they to confirm this: Shall we think that this Jeremiah, who is so zealous against the false prophets, that he did not take a true and faithful course in his Ministry, yes, his whole prophesy doth manifest that. Yet how sad are his complaints that he had no success in his Ministry, Jor. 6. 29. The bellows are burnt, the lead is consumed of the fire, the founder m • lteth in vain, the wicked are not plucked away; where Jeremiah is compared to a Refiner, or Founder, his mouth is the bellows: The prophesy he had from God, was the breath, or blast, the corrupt and impure mettle was the wicked Jews. Now all this blowing, and pains in refining, was in vain, for the dross would not melt away. Thus also the Prophet Isai, he stood in God's council, yet he crieth out, Who hath believed our report? Isai. 53. 1. And again, All the day long have I stretched out my hands in vain. Ez • chiel also, a Prophet so frequently in communion with God by spiritual visions, and therefore so often called the Son of man, that these revelations may not puff him up: Yet God tells him, he goeth to a people that will not hear: but whether they will hear, or forbear, they must have a Prophet sent to them, Ezek. 3. Yea, what need we go further for witness to confirm this, when Christ himself, in whom were all the treasures of wisdom and holiness, and no man ever preached like him; yet the number of his converts were few, in respect of the multitude he preached unto, which made him so bewail the Nation of the Jews, as a tree that had enjoyed much culture and dressing, but still continued unfruitful, and so was to be cut down and cast into the fire.

But what are the reasons, Why God's power should not always go along with his institutions? What hinders, if when all things requisite on the Ministers part are concurrent? Yet God withdraweth himself. Now there may be reasons, first on God's part two ways.

First, From the freedom and arbitrarinesse in his works: He doth in heaven and earth whatsoever he pleaseth. The spirit bloweth where it listeth, John 3. Though therefore God hath tied and bound us to wait on the Ministry, we must frequent the Ordinances, yet he hath not bound himself to work at every time, to every Auditory. God keeps this sovereignty to himself: one Ministry shall be more successful then another, and at one time more then another, and to some people more then others: Yea, many times God makes the weakest, and most unlikely Ministry to be more fruitful then a learned able one: even as Leah, that was more deformed, had more Children then Rachel, who was more comely and beautiful. So that as it is solely in God's will, to whom he will to send a faithful Ministry, he gives to some that make no use of it, yea that hate it and are weary of it; and again denieth it to others that long for it, or that would with the Tyrians and Sydonians manifest greater affections to it. Thus also when he hath bestowed this Ministry upon a people, it is successful no otherwise then he will appoint: And herein we are to advance God's dispensations, which are wise and just, though the reasons be not always visible to us. Even as although God gave the Apostles power to work miracles, yet they could not do these when and where they plesed, for then Paul would have recovered Epaphroditus; but they did them only when he vouchsafed power. So that it is not of us that plant or water, But of God that giveth increase, 1 Cor. 3.

A second reason on God's part is his justice: For when a people have by their former obstinacy, and unfruitfulness under the means of Grace, provoked him to anger, he doth inflict that just judgment of a blind mind, and an hard heart, never to understand or be converted: and this is very woeful, but very ordinary. Thus John 12. This is the reason why the Jews, notwithstanding the daily preaching they had heard with their ears, and the miracles they had seen with their eyes, yet it is said, They could not believe, because of that spiritual judgment which was upon their souls. And thus it was also with Isaiah, Cap. 6. He is sent, not to turn them from their evil ways, but accidentally through their corruption, to make them more obdurate, Oh then if we see where much faithful preaching is, yet little Conversion, let us fear and tremble at the wrath of God upon such a people. If God hath given them up to their own lusts? If he hath smitten them with blindness of mind, and willful rebellion against his word, then they are under the judgment of all judgments? And is not this anger of God visibly gone out against all our Congregations? Was it not a plain demonstration that God had forsaken Saul, when he would neither answer him by Prophet, or Urim and Thummin, or any other way? So it is thy case; Neither prayer for thee, or preaching to thee is made powerful to convince thy Conscience, to change thy heart: Oh men in the state of Gall and Worm-wood, though they think not, or believe not so of themselves. Thou shouldst after every Sermon say, Oh Lord why is it that this word hath not yet turned me from my sins? Oh what is the matter that it hath not such power upon me? Oh what shall I do? Have pity upon me, O God, and soften my heart. Have pity upon me, O ye Ministers, and pray for me, that God would give me a soft heart.

Another reason why the Minister, though faithful, may not yet rejoice to see the good fruit of his labors, is from the Ministry itself, and that two ways also.

First, The Ministry doth not work like a natural cause to the Conversion of men, as fire burneth, and the stone falleth down, but as a mere instituted, and Moral cause, as they call it, that is by the Council and power of God accompanying it. If it did work as a natural Cause, from an inbred power, in itself, then it would work always alike; then it would never be frustrated of its operation without a miracle: as that the fire did not burn the three Worthies, it was a miracle. If the Word of God preached should turn men from sin this way, it would be a miracle that every Sermon, did not convert every sinner: but it works only as an instituted cause. And thus as the pool of Bethesda did not at any time vouchsafe healing, but when the Angel descended into it: so neither do our Sermons upon every person, and at any time work upon those that hear; but as God's power shall come in; and therefore as was said at the Sacrament, should be also at preaching, Sursum Corda, lift up your hearts to him that is a Teacher in heaven: as he Baptiseth not with water, but with fire; so he teacheth by fire also. And this should direct people by earnest prayer to look up to him: say, Lord, if thou goest not along with me in hearing; if thou speakest not to my dead heart to live, to my hard heart to become soft, it cannot be. Lord if thou hadst been here, saith she, my Brother had not died And so may we say, Lord, if thou hadst gone along with this Sermon, with this truth, it had not perished without profit.

Secondly, The Ministry, though faithfully discharged, yet is in a subservient way to God's election. Now many are called that are not chosen: the Ministry is sent where election hath not to do sometimes: But then to such it is like an excellent Medicine that is only proffered, and not received to work any good: where therefore the Word of God doth convert and make these admirable changes, it is but the execution of God's Election from eternity. Thus it is said, As many believed, as were ordained to eternal life, Acts 13. 48. And Paul was to preach at one place, because God had many people there; so that Election is sure to obtain, Rom. 11. 21. Wonder not then that the Ministry doth not Convert all, no more then that God doth not Elect all. For on whom God hath fixed this purpose of Love, there he will take away the Heart of stone, make plain the highest mountain, and change a most ravening Wolf into a Lamb.

Thirdly, Therefore a Godly Ministry following God's Council, may yet bring forth none, or very little fruit, because of considerations on the Ministers part also: For as in the Old Testament, though increase of Children were promised as a blessing; yet many good women were much afflicted with barrenness, as Sarah, Rachel, Hannah, and others: So it may be here in the dispensations of God's word. Those that have received five, or ten, may be diligent in employing of it, and yet have no more increase then he that hid his Talent in a Napkin, though with less guilt: For success is God's work, not the Ministers duty. And this may be

First, To humble Godly and faithful Ministers. Had they a multitude of Converts? Did they see God so visibly go along with them? this might stir up pride and vanity in them, as multitude of revelations was in danger to puff up Paul. The Disciples when they returned from their spiritual progress to Christ, were carnally rejoicing that the Devils were subject to them; and they could work miracles in his Name, our Savior to humble them saith, Rejoice not in this, but that your names are written in heaven, Luke 10. 20. God therefore may say not in anger, as he to S • alum, but in mercy, Write this man childless.

Secondly, God may give no more success, to draw out their Grace, and their love to him the more: For this is a great testimony of it, when we can rejoice that God's work goeth on, though he will not use us as instruments. We see Johns Disciples had some envious thoughts to Christ, and his; and therefore told John, That all went after him whom he Baptized; now see how graciously John answers them, I told you I was not the Messias, but I must decrease, and he must increase, John 3. 30. The Pharisees envy against Christ, because the multitude ran after him, did work the clean contrary to that in John, even to the killing of him. It much that affection in Sarah, to be willing Abraham should have children, though it was not by her: There is this corruption in us, that we only would be the instruments God should use. As he said in vain glory, This is the Babylon I have built; so we, This is the Jerusalem I have built.

Thirdly, Hereby God would teach even faithful Ministers, that he needs no man's parts, no man's gifts or abilities: Christ took three of his Disciples up into the transfiguration; this was a great favor, for it was the glimpse of glory. Now he did this to them, and not to other of the Disciples: Christ hath some special favors which he will dispense as he pleaseth; for as the fountain heedeth not the stream, nor the sun its beam, but they are wholly from them; thus God needeth not the graces, the gifts, the enlargements of istruments; but many times (as the Apostle in another case) puts the greatest glory upon the most uncomely parts.

Lastly, A Ministry following God's Counsel, may yet find no success, because of the froward, and indisposed temper of the people. Thus Christ weeps over Jerusalem; How often would I have gathered thee, and thou wouldst not? Thus the Word also did not profit the Israelites, because it was not mingled with Faith: and if our Gospel be hid (saith the Apostle) It is to those that perish, whose eyes the God of this world hath blinded, 2 Cor. 4. 3. O words worthy of all observation. If it be hid, that is, if men do not understand it, do not feel the power of it, it is because thou art one to perish, one to be damned: It is because the Devil hath shut thine eyes. Oh then lay the fault where it is: Thou art apt to to blame the Ministry, to cavil at him, or to blame his preaching. But see what the Apostle saith, If our Gospel, if our preaching be hid to you, it is because you are to perish: For as the husbandman, though he should be never so laborious in ploughing, sowing, and fitting the ground; though he be never so careful to provide precious and choice seed, yet if the nature of the ground be so barren, as it will bear no seed, or cause it to degenerate into Cockle, all the labor is in vain: Or as the Gardener, though he water and dress never so carefully, yet if the tree be dead at the root, it is all to no purpose: So though the Ministers of God are very earnest in praying, preaching, informing, rebuking, yet where the Tree is dead at the root, What hope is there!

The second grand quaere may be, Whether a corrupt Ministry that neglects the counsel of God, may not yet be a means of Conversion? Whether an ungodly Ministry may not be used by God to convert others? This was a question discussed of old, between the Orthodox, and the Donatists; for the Donatists thought, that if any Minister fell into gross sins, neither the preaching of the word, nor his administration of Sacraments could do any good to others; for how, said they, can death be a means to beget life? How can darkness produce light? How can a Member of the Devil make a Member of Christ?

To answer this case, First, We must distinguish of the corruption of a Minister: For either it is Doctrinal, in respect of that matter which he preacheth; or else practical in regard of his life and Conversation: if the Corruption be Doctrinal, then it is either total, or partial: Total, when he doth wholly forsake the Truth, and preach nothing but damnable Heresies, and the vain lies and imaginations of his heart: and he that is thus corrupted universally, can never convert others: The reason is, because the word and Truth of God is that immortal seed, by which we are begotten: Sanctify them by thy truth, thy word is truth, John 17. So that Divine truths are the only instrument of life spiritual, as good food and not poison is of natural; but if it be only partial, not in fundamentals, but superstitious additions; that ministry in some respects may be profitable: and hereupon our Savior bid them hear the Scribes and Pharisees, While thy sat in Moses chair, i. e. as long as they preached the Doctrine of Moses, but then those that live under such a corrupt Ministry, had need be very judicious to distinguish between good and bad, Therefore our Savior, who allowed the people to hear the Scribes and Pharisees, did also at the same time bid them take heed, and beware of their Doctrine.

But in the next place, suppose they be Orthodox, and sound in their judgments, yet ungodly and profane in their lives, Can we think God will honor such? Can salt if it hath lost his savor season others? Can light, not put under a Bushel, but under a noisome dunghill, Can that enlighten others? Yet such unsavourie salt, such obscured light is every profane Minister. To Answer this, Consider,

First, That if that Holy and good discipline which Christ hath appointed in his Church were observed, no such ungodly Ministers were to be endured in public office. Hence Paul commands Timothy, That he ordain no man a Minister that is of an ungodly and profane life; and certainly if Christ would have every particular person, that is an obstinate wicked person, cast out of the Church, how much rather an ungodly officer in the Church?

Secondly, Yet suppose that a corrupt Minister is continued for want of good Discipline, it cannot be denied but an ungodly life is a great occasion to pull down as much as the word builds up. Examples do work more then precepts. The lives of Spiritual Shepherds are like those rods Jacob laid in the way for the sheep to look on, that they might bring such coloured lambs; and therefore if ever they are instruments to convert others, it is a strange, a rare and wonderful thing. Hence in Daniel, those that convert others to righteousness, are said to shine like the stars in the firmament, Dan. 12. 3. which wicked men cannot do.

Thirdly, But for all this we cannot say absolutely and universally, That no ungodly Minister is used at any time an instrument to convert others, no more then their ungodliness may hinder the good effect of the Sacraments they administer,