to forgive and plenteous in mercy unto all that call upon him Or is it because you never heard of the way and means of recovering life and flying from the punishment you have deserved How often have I sent my Prophets that you might be brought to believe to repent and to obey But still your neck is as an iron sinew you are resolved to rush on in sin If you perish you may thank your selves If you are destroyed 't is because you chuse destruction Three Doctrines the Text affords us First That evil wayes are the wayes of death Secondly The great reason why men die and die for ever is because they will Thirdly The Lord does call and call again upon sinners to turn from their evil wayes and live Doct. 1. I begin with the first Doctrine That evil wayes are the wayes of death As they are morally evil so evil and destructive to them that walk in them Indeed these wayes may seem right but because of this they are not the less but the more pernicious Prov. 14. 12. There is a way that seemeth right unto a man but the end thereof are the wayes of death 1. These evil wayes do many times accelerate and hasten death temporal That was the sentence pronounced upon mans fall Dust thou art and unto dust thou shalt return And how often by sin is the execution of that sentence speeded We read of some not suffered to live out half their dayes Psal 55. 23. the reason is because they live so wickedly Those whose carcasses fell in the wilderness might have lived to possess the Land of Promise but they sometimes murmured sometimes they commit idolatry sometimes fornication and at last the oath is sworn they should not enter into Canaan The intemperate and unclean how do they waste their strength How many diseases do they punish themselves with And though so miserably unprepared for judgment hasten their departure out of this world to the tribunal of him who judges righteously 2. These evil wayes God who is our life is not to be found in In a spiritual sense we are dead though alive while we walk here The Ephesians are said to be dead in trespasses and sin while they walked according to the course of this world and had their conversation in the lusts of their flesh Eph. 2. 2 3. If the life of the soul does consist in being united to God in being animâ—ted and acted by his Spirit then iniquity that separates between God and us Isa 59. 2. must needs be granted a deadly thing 3. These evil wayes are the beaten path to hells damnation to that death which is everlasting Never any came to hell but through these wayes and there is not one that continues to walk in them without conversion but shall at last come thither The enemy upon the pale horse without a second is deadful but when Hell follows immediately after him alas what hand can be strong what heart can be able to endure This second Death is by one of the Fathers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The death that is immortal because the sinner is never put out of his pain alwayes tortured but never quite dispatched the fire burns still but never totally consumes them whom it burns the worm still gnaws but is never satisfied VVhither away besotted and blinded soul whither is it thou art making such post haste Is it gain delight and happiness which thou hast in chase that thou seemest rather to flie than run towards it Alas no 't is in the broad way that thou drivest on so furiously 't is not gain but loss 't is not pleasure but pain 't is not an happiness but misery ay and the extreamest misery which thou art pursuing Oh stop thy course and go no further Oh leave this lower path Prov. 15. 24. The way of life is above to the wise that he may depart from hell bâ—neath You see in what respects evil wayes are the wayes of death Now the righteousness of God in punishing those with death that persist in these wayes will be evident if these things following are considered 1. These wayes are expresly forbidden by him that is the supream Law-giver who has power to save and to destroy and for so mean a wretch as man is to affront and despise that Majesty and Authority that is so infinitely high above him does justly deserve an infinite punishment Besides the Lord profers himself to a sinner if he will forsake his evil wayes and thoughts Now if the sinner reject that offer and prefer not only the empty world but the vilest lusts before the blessed God let reason judge if it be not just that he should eternally be separated from him And this poena damni loss of God is most properly the death spoken of 't is indeed the very Hell of Hell 2. Sinners are threatned with death if therefore they will venture upon that which brings them under the lash of the threatnings 't is but just they should smart for that presumption They are forewarned to flee from that wrath which is to come but if they take no warning that wrath will very justly overtake them They cannot plead either that they knew not their Masters will or that they were ignorant of the penalty following upon their rebelling against it How often have those that enjoy the light of the Gospel been informed that 't is the will of God they should sorrow and rend their hearts for sin that 't is the will of God they should believe in his Son that 't is the will of God even their sanctification 1 Thes 4. Nay how often have they been foretold of the many stripes that must be endured by those that continue in wilful disobedience 'T is not unequal then since they made the Lord a lyar by their unbelief that he should vindicate his truth and cause them to feel those plagues and torments which thousands of times they were warned of but had no faith or fear concerning them 3. As sinners are threatned because of their evil wayes so they are shewed which is the way of life and peace and very much pressed to walk in it Assisting and strengthning grace is profered to them but if neither that glory and immortality at the â—nd of the way nor that help and grace which they may have in the way are regarded but the paths of destruction and misery as they are called Rom. 3. 16. are preferred they themselves indeed do wrong their own souls but God is righteous in destroying them The only use I shall make of this Doctrine is to caution you against these evil wayes that are the wayes of death You that have through grace left them take heed of declining towards them It has cost the Saints dear when they have stept aside their falls have defiled them and broken their bones And you that still resolve to walk in these wayes at last open your eyes and see whither you are going Upon the reading
upon the throne and from the wrath of the Lamb This causes him to make an halt in his wicked course he dares not still rush into sin as the horse rushes into the battel 3. Those whom the Spirit calls effectually he raises grief and sorrow in them because of their sin and misery They see what they have done against God against themselves and this makes their spirits troubled This is that being weary and heavy laden which the Scripture speaks of that is in those whom Christ calls to come to him that they may find rest unto their souls Mat. 11. 28 29. There was a voice heard upon the high places weeping and supplication of the children of Israel because they had perverted their way and had forgotten the Lord their God and this went before their closing with his invitation to return Jer. 3. 21 22. The sinner by the Spirit is made to behold the sadness of his case the evil of his sin how miserably he has been deceived by his lusts and Satan and so his own folly in yielding to them How does he now accuse and condemn himself His heart is grieved he is pricked in his reins because he has been so foolish and ignorant so like a beast before God Psal 73. He wishes a thousand times that temptations had been resisted and that sin had never been committed I shall represent the workings of the sinners heart in this Prosopopoeia O wretched as I am What have I been doing all my dayes Was this the end I was made for to undo my self Was there no better employment to be found than to ad sin to sin and so to treasure up wrath against the day of wrath How much time have I mispent and what pains have I taken to make my self miserable Ah foolish self-destroying wretch Dost thou not see how far thou art gone in the broad way how long sin has made a meer slave of thee and how bitterly thou hast provoked the Lord to anger Oh that my head were waters and my eyes fountains of tears that I might weep day and night The damned will weep and wail for ever and shall not I mourn and weep that have so highly deserved to de damnned Well may I be troubled and bowed down greatly and go mourning all the day long Thus the sinner grieves and bemoans himself and carnal company sensual pleasures worldly diversions cannot drive away this sorrow none but he who broke the heart is able to bind up the wounds of it 4. Those whom the Spirit calls effectually he causes to despair in themselves They are made to perceive that they have no power to raise themselves out of those depths of sin and misery which they have plunged themselves into and as they are unable to help themselves so they see that they are utterly unworthy to be helped God may justly suffer them to lye where they are fallen and should he deal thus they would fall lower and lower till fallen past recovery The sinner may have recourse to his duties hoping by these to make amends to God for what he has done amiss but he is made to see that his best duties have so much sin mingled with them that were it not for Christs righteousness and intercession they would be a meer abomination Now he is beaten off from his own bottom he has no confidence in the flesh as the Apostle speaks Phil. 3. 3. He can do nothing of himself he can claim nothing as his due to be done for him but he must be beholding to grace for all Upon this he cryes out of the depths unto the Lord Psal 130. 1. he perceives himself sinking and cryes Lord save me or I perish I am at the brink of the bottomless pit and in I shall fall unless the hand of mercy catch hold of me He begs with Ephraim Turn thou me and I shall be turned And as the evil of sin is presented to his view so the goodness of God is in some measure by the Spirit discovered and therefore he desires to be converted not only upon necessity because else he would be extreamly and eternally miserable but also upon choice because this is the way unto the truest happiness And these desires to be turned are as it were the first breathings of the new creature Thus have I shewed the manner of the spirits operation in those whom he calls effectually to turn to God as also the several other wayes how the Lord calls upon sinners to conversion most whereof prove ineffectual because those that are called are deaf disobedient and gainsaying My work in the second place will be to lay down the reasons Why God does thus call the children of men to turn from their evil wayes and live The reasons are such as these 1. Hereby he shews his gracious nature that he delights not in the death and destruction of his creatures Indeed death will be inflicted on them upon their obstinate continuance in evil but the shewing mercy and giving life is the thing that pleases God therefore he calls the most obdurate to conversion 2. The Lord calls us to turn that hereby he may inform us of our duty We may understand from hence that 't is our duty to go astray no longer but to come to our Fathers house with speed and by the pressing frequency of the calls our obligation to this duty is vastly heightned And truly the disregarding of our duty in this particular and the great engagements to it our refusing to Turn will do us more harm than all our other sins All our other sins upon our conversion would be abundantly pardoned but as long as we continue unconverted not one is forgiven the guilt of all does lye upon us and we assuredly do lye under wrath 3. The Lord calls upon us to Turn to shew that our turning to him will not be in vain Though sin has very much abounded yet there is not only a possibility but a certainty upon our returning of our being graciously received and embraced And this is matter of great encouragement unto a soul who lies under the apprehensions of sin and wrath Hark what language is spoken unto Judah Jer. 3. 1 5. Behold thou hast spoken and done evil things as thou couldst thou hast play'd the harlot with many lovers yet return again to me saith the Lord. This call evidently shews that their transgressions though multiplied exceeding if now they would but turn unfeignedly should not be a bar to shut against them the door of mercy 4. The Lord calls upon us to turn to intimate 't is from himself we must have power and strength to turn in truth The precepts and exhortations in Scripture to convert to repent to believe to stand fast and such like are not delivered that from hence we might conclude we have power in our selves to do what we are commanded and exhorted to but they are delivered that we might turn these precepts into prayers For instance when we
so much dislikes and consequently have a great hand in the perdition of the children of men 2. Another Argument shall be drawn from the justness of God's reproofs and anger Certainly he would not so sharply reprehend them his anger would not so smoak against them because of their stubbornness and wilfulness in their evil wayes if they had a sincere will and only wanted power to do that which is good When the Lord inflicted judgments upon his ancient people he speaks of their obstinacy their refusing to hearken and to be reclaimed and this he does to vindicate the equity of his severer wayes of dealing with them We read 2 King 17. 13 14 18. That the Lord testified against Israel by his Prophets and Seers saying Turn ye from your evil wayes and keep my commandements Notwithstanding they would not hear but hardned their necks like unto the neck of their fathers which did not believe in the Lord their God now upon this wilfulness followed and that very justly God's anger and their destruction Therefore the Lord was very angry with the children of Israel and removed them out of his sight In the second place I am to prove That mens inability to do that which is good does not thwart this Doctrine that their sin and misery is to be laid at their wills door The Holy Ghost that he might humble the children of men and be at down the opinion they have of their own power and righteousness and make them use that speech of the Prophet Isa 45. 25. Surely in the Lord have I righteousness and strength does inculcate this that man in his sinful degenerate state is unable to that which is spiritually good therefore we are said to be without strength Rom. 5. 6. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3. 5. We are said to be faint and to have no might Isa 40. 29. And our Lord tells us plainly Joh. 15. 5. Without me ye can do nothing But for all this though we want a power to do good our wills are to be blamed for the evil which is done by us It must not be imagined that the Scripture mentions sinners inability to do good to put an excuse into their mouths for their doing of evil but to drive them to Christ who can strengthen them to do all things Phil. 4. 13. 'T is true man is unable but withal he is unwilling to do what God requires of him though tending to his own welfare The reason why he continues in sin and is undone by it is not only because he cannot convert himself but also and that principally because he is unwilling to be converted This will be made further to appear in these particulars 1. Sinful man imagines himself able to turn from his evil wayes he defers his repentance as if he could turn to God at an hours warning Now that he does not what he thinks he can his own will must be the impediment and this he must blame if so be he perishes 2. Sinful man will not do what he is really able to perform one talent he has but he will not trade with it many sins that expose him to wrath and vengeance he might abstain from if he would but alas he is voluntarily a slave to them and is pleased with this servitude The Adulterer wilfully goes to the Harlots house the unrighteous worldling wilfully gets dishonest gain therefore it follows that these wilfully destroy themselves A natural man can do that which is good as to the matter though he fail in the manner of doing He can pray hear read but he wilfully omits these duties and so wilfully subjects himself to the curse that 's threatned upon his omission He will not do what he really can and then surely if his power were enlarged it would not be used He that can well spare it and refuses to give a penny to the poor we may conclude that though he could spare it he would be unwilling to give a pound In like manner a natural man who will not do what he can to be saved which is but little were his power greater he would not do more in order to salvation 3. Sinful man is sorry that he is able to do so much he wishes that he were totally impotent that so it might serve as an excuse for him This shews the wickedness of his will Further he will not use the means by which grace and strength from heaven are conveyed he will not wait and call on God he will not seek unto him for the accomplishing of the promises made in the gracious Covenant Nay he wilfully resists the Spirit when he comes to work upon him he had rather be let alone in sin That 's the language of ungodly ones Job 21. 14. They say unto God depart from us for we desire not the knowledge of thy ways The wicked man though he may cavil that he wants power yet his want of will to be turned and live is that which mainly ruins him And all those high thoughts and reasonings against God as if he were an hard Master as if his wayes were not equal at the great day how will he be ashameâ— of them When conscience shall flie in his face and in good sadness reproach him with this He was often warned and called upon but would not turn that he mighâ—â—ave life The Application follows Use 1. Of Information in these particulars 1. Do men die for ever because they will Then who art thou O man that chargest God with thy destruction Surely herein thou chargest God foolishly as he delights not in thy sin so neither in thy death The malefactor must not be angry with the Judge for passing a sentence of condemnation upon him but he ought to blame himself for doing that for which he deserves to be condemned How often has the Lord called but you have refused how often has he stretched forth his hand all the day long but all the day long you have been disobedient and gainsaying Rom. 10. ult How speechless will this make you when he comes to judge the world in righteousness 2. Do men die for ever because they will Then the death of the wicked is most just and righteous 'T is but equal that the willing slaves of sin that would not become the Lords freemen should be fettered in chains of darkness The offendor that refuses a pardon offered justly nay doubly deserves to have judgment executed both because of his offence and because he slights mercy The Patient who thrusts away the Physician who would heal him of a sore distemper very well deserves serves to die for it and the sinner who will not turn to God who rejects the Lord Jesus who is able both to pardon and to heal him though he perish and be condemned yet he is not in the least wronged 3. Do men die for ever because they will What a
sin is not â—o be admired for its pleasure at present thou art only chastized with whips but if thou arâ—â—ncorrigible and sinnest yet more and more assuredly at last thou shalt be lashed with scorâ—ions 5. God calls upon sinners to turn to him by the internal voice and motions of his Spirit The Spirit often suggests concerning the sinful and false way This is â—ot the way and therefore turn out of it but concerning the way of holiness which leads to God This is the way therefore turn into it and without declining walk iâ— it Isa 30. 21. All the other Calls will be to little purpose unless the Spirit do accompany them Without his conviction thâ— denunciation of curses will not awaken Without his illumination the blessing profered will be undervalued Withouâ— his setting an edge upon them the mosâ— pathetical expostulations will not havâ— the least efficacy to perswade the loudeâ— word will be no more regarded than if iâ— were a whisper Unless the Spirit joy his teaching and instruction the rod wiâ— be mute and insignificant nothing wiâ— be learned either by personal afflictionâ— or by National judgments 'T is dangerous therefore to be heedless of and resiâ— the holy Ghost since the efficacy of aâ— depends upon him There is a twofold Call of the Spirit more commune and more special 1. More commune and so many aâ— called which never are throughly converted 'T was the commune work of thâ— Spirit which made Felix tremble whicâ— brought Agrippa within a step of Christianity and caused Herod to do many thingâ— Multitudes of unregenerate ones have feâ— the waters stirr'd the holy Ghost moving them to conversion and readily profering his aid and assistance and perhaps for a while they have been led by him But then some lust or vanity they refused to let go which he has bid them to abandon they would not turn their spiritual sloth into serious diligence about the concerns of their immortal souls and so by disregarding of his motions slighting of his help they have made the Spirit to go away in grief that came in love to work upon them 2. There is a Call of the Spirit which is more special and efficacious and when he thus moves them to turn to God sinners are not only almost but perswaded altogether Now the Method of the Spirit in working on those who are indeed made Converts is much to be observed 1. Those whom the Spirit calls effectually he convinces of sin Joh. 16. 8. He sets the Law before them and he himself is the Laws Interpreter and by his Commentary on it they are made to see that the Law forbids not only the breakings forth of sin at the lips and in the life but also the inward lustings and risings of sin in the heart And when the Law thus comes Oh! how does the offence abound The Spirit sets their iniquities in order before their eyes and holds their eyes waking to behold them The Book of Conscience is opened and how many transgressions are presently beheld there registred And if upon dipping into this book so many abominations do appear what an innumerable multitude are down in the book of Gods remembrance Though sinners may not consider it yet God remembers all their wickedness Hos 7. 2. This the soul layes to heart Innumerable evils compass him about as David speaks his iniquities take hold upon him Psal 40. 12. when he lyes down they lye down when he rises they rise with him wherever he goes or is they continually dog and haunt him If the sinner have been notorious how hideous and horrid will sin appear to him when all pleas and excuses are silenced when the painted visour is pull'd off and it is seen by him in its native complexion drunkenness uncleanness oaths profane jesting greediness after the world will no longer then be made light of These and such like before seemed to have nothing of danger much of delight and pleasure but after conviction their deceitful and damnable nature will be as evident as the Sun at noon-day And though the sinner has been free from the more gross pollutions of the world yet enough shall be shewed him to cause him to conclude himself a Wretch and in a lost estate What! are all his omissions or mocking of the jealous God by heartless performances nothing Is his mispence of time and regardlessness of eternity nothing Is his delighting in creatures and vanity and the things of the world and loving these more than God and Christ and glory but a small matter These are heinous sins which yet the more civilized are to be charged with This conviction of the Spirit is strong and lasting wears not off till the sinner is brought quite home Actual transgressions with their aggravations lye heavy and original sin which is the fountain whence â—ne other flow is discover'd And in this â—ountain there is enough to feed ten thouâ—nd times more streams than have issued â—rth David is not only convinced of the â—urder and adultery he had committed â—ut is made to trace these sins to the Wellâ—ad the original corruption of his naâ—re Psal 51. 5. and the sight of this how much did it tend to his humiliation Finally this conviction is not only of some acts of sin but of the badness of the sinners state he is made to see himself because a child of disobedience therefore also a child of wrath And without cavilling all is yielded to and acknowledged with such evidence is this conviction of the Spirit 2. Those whom the Spirit calls effectually he works fear in them The spirit of bondage to fear goes before the spirit of adoption Of these fears and terrors there are degrees indeed yet such a measure is wrought in all towards whom the Lord has designs of love as to make them restlests in a natural estate Carnal security is one of the first things that is struck at by the Spirit he bids the soul awake and lets him know that while he sleeps in sin 't is much more hazardous than if he slept upon the top of a Mast Well may the sinner be afraid wrath armed with irresistible and almighty power he has engaged against himself And who can stand before Gods indignation who can abide the fierceness of his anger Nah. 1. The curses of the Law have a dreadful sound in the sinners ears and because threatned damnation will not slumber long the propinquity and neerness of such great evils raises fear exceedingly His assent is strong and in his mind he now foresees the Lord Jesus revealed with his mighty Angels in flaming fire ready to take vengeance on them that know not God and disobey the Gospel and to punish them with everlasting destruction 2 Thes 1. 8 9. And on thinks he with himself how terrible will it be to be of the number of them who shall call to the rocks and mountains to fall upon them that they may be hid from the face of him that sits
calls upon sinners again and again to turn It highly concerns all to examine whether this Call has been obeyed 'T is wisdom to bring our grace to the Touch-stone since there is so much counterfeit grace in the world As 't is easie and common to mistake in this matter so there is no mistake more dangerous and it won't be long e're to correct mistakes about conversion will be impossible The damned see wherein they did deceive themselves but alas 't is now too late to think of turning better the door of mercy is shut and barr'd and will be barr'd for ever I remember Theodoret commenting upon this Text observes that the doubling of the words Turn ye turn ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives us to understand the sincerity which is required in conversion A bare appearance sets us at a farther distance from God Here I shall speak of some changes that have a kind of likeness to conversion which yet are to be found in them that fall short both of grace and glory 1. Those cannot be said to be indeed converted Who are only turned to such or such a Party or Opinion about smaller matters in Religion Suppose thy Opinion be Orthodox and right what 's that if thy heart be not right in the sight of God Those who please themselves because they have the name of Non-conformists what does this signifie unless they refuse to conform to the sinful fashions and courses of the world On the other side They that boast of being Sons of the Church what will that advantage them if by their swearing lying and hatred of holiness they shew themselves the Sons of Belial 2. Those are not indeed converted whose turning is only partial Saul obeyed the command of the Lord in part against Amalek that which was vile and refuse he destroyed utterly but delicate Agag and the best of the spoyl he spared 1 Sam. 15. 9. but this partial obedience is censured as high rebellion v. 23. Many will yield to Gods Call in some degree the sins which they can better spare they will consent to the mortification of but the chief the darling the delicate sin which they live upon or live so sweetly with Oh! That shall not be touched Herod was a partial Convert in sundry respects he yielded obedience to the Baptist's preaching but when John would have turned him from his incest with Herodias this could not be born but instead of obeying this message he persecutes and after kills the messenger 3. Those are not indeed converted who only turn to God in the time of their extremity and after are guilty of revolting Israel when Sinai was all in a fire before their eyes turned unto God for fear of being consumed Then they cry out they will hearken and do what ever the Lord should speak to them Deut. 5. 27. But before a few dayes were expired they quickly turned out of the way which God commanded them and fell into gross idolatry And again we read When God slew them then they sought him they returned enquired early after him and yet all this while their heart was not right neither were they stedfast in his Covenant Psal 78. 34 37. How many sick-bed resolutions have looked like conversion which upon the return of health have vanished quite away True conversion is a lasting change there may indeed be falling fits and fits of slumber The wise Virgins slumbred and slept Mat. 25. though they were not over wise to do so But yet true Converts never go so far as to change their Lord and to chuse any thing but God for their chiefest happiness Reader beware of being only almost a Convert as thou wouldst be unwilling only to be almost saved and quite damn'd The question now will be how may true conversion be discerned from all those shews whereby multitudes are deluded Unto this I answer in these particulars 1. In true Conversion the heart is turned from the love of every known iniquity The strength of sin lies in the love of it and love to it plainly argues that it holds the heart still in possession That 's the Converts language I esteem thy commands concerning all things to be right and I have every false way Psal 119. 128. Thy love is that which God does principally require of thee if sin if the world run away with that how canst thou have the face to say thou art turned 'T is not sufficient to abstain from the outward act of sin an hypocritical Pharisee may go so far but the very soul must abhor it Especially the sin that has been most desired most delighted in will be most detested when conversion is sincere The covetous man when turned will most abhor covetousness the unclean their filthiness the proud their pride and the reason is evident because by these sins God has been most displeased and dishonoured and they most of all polluted and defiled 2. In true Conversion there is a renewing of the whole man All things are become new sayes the Apostle 2 Cor. 5. in them that are new creatures and old things are passed away The whole man is sanctified though not wholly sanctified every part is changed though the change be not perfect The understanding is inlightned the conscience is made tender and has a great command the heart makes choice of God the desires are after his favour and fellowship the members are yielded as instruments of righteousness unto holiness The Convert willingly resigns and gives up his whole self both body and spirit to the Lord. 3. In true Conversion there is a desire to be turned more and more there is an hungring after a greater degree of righteousness The remainders of flesh are a burden and the spirit does lust against them Gal. 5. 17. The Convert goes to God to perfect that which concerns him to strengthen what he has wrought for him Lord Thou hast done much for me but there is much more still to do here 〈◊〉 many enemies still to slay many distempers still to heal many spots still to wash out many wrinkles still to smooth Oh! Thou who hast laid the foundation reer up the building and at last bring forth the Top-stone that I may cry Grace grace for ever 4. In true conversion there is a pure and fervent love to Converts Love to the Brethren is a sign of being passed from death to life 1 Joh. 3. 14. Let them be mean poor of weak parts let them be vilified and despised by the world yet if Saints they will be esteemed and owned by them that are sincerely changed Then our love is right when the more holy any are the more we love them and the more holy designs they have upon us the more plainly they deal with us for sin which they see in us still we do the more ardently affect them Yea and we can rejoyce in their grace though because of their lustre we do shine more obscurely 5. In true Conversion there is a pity
evils come upon them which will never be removed their torments begin which will never know an end So long as God is God to have God their enemy so long as God is happy to lye in extreamest misery What tongue can utter or heart imagine the horror of this An angry sin-revenging Lord will lay load upon thee and yet keep thee from sinking into nothing he will uphold thee in thy being that thou mayest be for ever plagued He will shew his mighty power in holding thee up with one hand that he may lash thee with the other unto all eternity Use III. Of Consolation You who have obeyed the Call of God to turn I am commanded to speak peace and comfort to you Isa 40. 1. Comfort ye comfort ye my people saith your God The unconverted are not more accursed than you are blessed I have several things to tell you which are enough to make your hearts leap for joy 1. God hath had thoughts of love towards you before the foundation of the world was laid He did predestinate and chuse you unto the adoption of children Eph. 1. long before you were From everlasting he did design to make you his Heirs and joint-heirs with Christ unto that Kingdom and Glory with which the sufferings of this present time are not worthy to be compared And since the love of God towards you is from everlasting is co-eternal with himself surely it can never in time be changed 2. God hath justified you freely by his grace through the redemption of Jesus Christ Rom. 3. 24. As far as the East is from the West so far are your iniquities removed from you Psal 103. 12. and surely that 's as far as you can desire They are cast into the depth of the Sea which argues when they come to be sought for they shall not be found just as those things which are cast into the depth of the Sea we despair that ever they should be recovered Christ has been wounded for your transgressions he has been bruised for your iniquities Isa 53. 5. And as the Imputation of your sins to Christ did cause him to undergo real sufferings so the imputation of his righteousness to you will cause a real exemption from that wrath and punishment which by sin you have justly merited Be of good cheer Converts your sins are forgiven and consequently the curse of afflictions and also the sting of death is taken away 3. You that are Converts it won't be long e're you are all glorified Rom. 8. 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified The Lord has promised that those who overcome shall sit with him on his Throne You shall not only overcome but be more than conquerors through him that has loved you Mansions are already prepared for you and when you are prepared for those Mansions you shall be received into them Then neither the fury nor the favour of the world will be a temptation Satans fiery darts will not be able to reach you when once you are gotten into the third Heaven When you are just entring into the new Jerusalem you will shake hands both with sin and misery at the door and neither of these will be able to follow Tears will be wiped away and all cause of sorrow will be gone there will be a clear view of God without the least cloud the Sun of righteousness will shine for ever without any eclipse there will be intire joy without grief perfect peace without any trouble compleat holiness without the least remainder of corruption a full blessedness without period Use IV. Of Exhortation And who would not now become a Convert Have you any thing to say against a pardon or against that glory which has been revealed Shall it be made a question whether pleasures for evermore or eternal torments are to be preferred Oh that you would come to your selves and then I am sure you would come to God immediately The Arguments to perswade you to Conversion are divers 1. If you turn not you cannot answer the end of your Creation You must not think God gave you a being and sent you into the world to please your selves to satisfie your inordinate and corrupt desires and to live carelesly and rebelliously against him but thus you will do till you are converted Did the Lord give you an understanding faculty and not design that he should be understood and known by you Did he give you a memory and not intend that he should be remembred Did he give you an heart to love and to desire and not design himself to be the chief object of both Did he give you affections that you should give them away to sin and vanity Oh cross not any longer the end for which you were made lest you cause the Lord to repent and be grieved at the heart he made you Gen. 6. 6. and so resolve to destroy the workmanship of his own hands If you continue obstinate and without understanding He that made you will not save you or have mercy on you he that formed you will shew you no favour Isa 27. 11. 2. Unless you turn you cannot answer the end of the death of Christ and the Redemption wrought thereby Our Lord died not only to expiate offences but also to purifie unto himself a peculiar people zealous of good works and that in the body of his flesh through death he might present them holy and unblameable Col. 1. 22. Through the eternal Spirit he offered up himself without spot to God that by his blood he might purge our consciences from dead works to serve the living God Heb. 9. 14. From these and and such like places it evidently follows that not only our pardon but our purity was designed by the Lord Jesus But how can we be pure unless we turn to God from sin which does defile us Christ knew what a sickness and debasement of our nature sin is therefore he himself was slain that sin might be killed And will you dare to live in sin Hark to the Apostle 1 Pet. 2. 24. Who his own self bare our sins in his body on the tree that we being dead to sins should live unto righteousness by whose stripes ye were healed And as the death of Christ is an argument to perswade to turn from sin so from this death vertue and power is to be derived whereby sin may be subdued 3. You are further obliged to turn because of Gods condescension in giving you leave to do it If the gulph had been fixed upon the very first transgression if the turning of fallen man had been as impossible as the turning of the fallen Angels the Lord could not have been charged with the least injustice But although you have departed he calls after you Without any detriment or prejudice to his justice he has found out a way to shew you mercy The Devils were never called to
would not believe that 't is a fearful thing to fall into the hands of the living God His mighty hands have taken hold of me and bound me hand and foot and thrown me into outer darkness And there I must lie tortured to Eternity Oh that word does rend my very heart kills all hope sinks and quite overwhelms me in utter desperâ—ion If after millions of millions of ages my torments were to end I should strengthen my self under my sorrows but since after so long a space of time I shall be as far from releasing as the first moment I was imprisoned this is that which makes my grief to know no bounds because my misery knows none Oh what phrenzy possess'd me that for the sake of a little gain and pleasure for a short season which sin did yield me I should venture to dwell with devouring fire and to inhabit everlasting burnings But I must only blame my self God is severe but not in the least unrighteous He called but I refused he stretched forth his hand but I disregarded him I set at nought all his counsel and would none of his reproofs I remember very well he spake to me often to turn out of the paths that lead to destruction and misery but I would needs go on I was warned to flie from the wrath to come but I would take no warning I was intreated to be reconciled but resolved to continue a rebel I would not be made clean though the Lord waited to be gracions and frequently said When will it once be And what Will any of you continue in the same desperate mind that I was of Will you still cherish the self-same sins for kind that were my undoing Behold the flamâ— about my ears and oh that you could conceive the anguish of my heart Be wise be wise and accept of mercy and salvation while 't is tendered to you for if once you come to this place of torment the Lord will forget to be gracious and his mercy will be quite and clean gone for ever 2. A voice from Heaven Suppose one of the glorified Saints who has been an Inhabitant of the heavenly Jerusalem who has conversed with an innumerable company of Angels and has seen God face to face should for a while leave his blissful Mansion and having abundance of joy and glory in his looks should utter such kind of language as this before you Oh the height and length and depth and breadth of the love of Christ which passes knowledge How unsearchable is his goodness and his mercy past finding out Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing for by his blood he has redeemed me with millions more out of every kindred and tongue and people and Nation I was called to turn and live and through rich grace was enabled to obey the Call and now I find what a glorious life that is unto which sincere and persevering Converts shall at last be brought This is a life that 's free from sin and free from suffering that will never see death or be in danger of the grave 'T is best of all to be neer to God Christ is without all controversie the best Master to be subject to him it is to reign and reign for ever What ails the blind and stupid world that they see no form nor comliness in this fairest among ten thousand the light of whose countenance makes heaven not to need the light of the Sun or Moon or Stars His beauty is all-surpassing his grace is much more precious than gold that perishes but his glory 't is not lawful or possible for me to utter And now will any of you any longer slight him Open your eyes and see evidently that you are the children of perdition the sons of death without him but through him you may be turned through him you may be saved with a great and everlasting salvation Surely then you have reason to value him above all though the whole world nay though ten thousand worlds should stand in competition with him 3. Hear a voice from Christ himself Imagine the Lord Jesus appearing with a light far above the brightness of the Sun Suppose some of his Angels as his Harbingers and forerunners coming before him and crying Holy holy holy is the Lord of Hâ—sts and at last himself visibly filling this place with his Majesty and with his glory and having stricken an awe into you and wrought in you an admiration of his excellency and greatness suppose him thus speaking and pleading with you Look unto me and be ye saved all ye ends of the earth I am your Redeemer and there is none else you have destroyed your selves but in me and me alone you may find help unless I make you free sin will still reign in you and if it reign it will also ruine unless I binde the strong man armed he will keep you bound and lead you captive at his pleasure unless I turn and bring you neer to God you will run farther and farther away from him till at last there be no possibility of returning How long ye simple souls will ye love simplicity and fools hate knowledge Turn ye at my reproof behold I will pour out my spirit upon you I will make known my words unto you Former contempts I will pass by if now at last you will receive me I will free you from the guilt and from the power of sin I will pacifie my Fathers anger though by breaking his Laws and despising me his Son you have never so much incensed him Though by nature captives I will make you Kings and Priests though by sin traitors and enemies I will make you Sons and heirs of God and coheirs with my self who am the Heir of all things You shall in no case be miserable if all that fulness which dwells in me can satisfie and make you happy And after all this my brethren will you be fond of sin and ruine Oh hear the voice of the Son of God who is not willing you should perish How shall I do to work upon you Methinks I could be willing that these words should be my last upon condition they might be powerful and effectual to the converting and healing and saving all that are within the sound of them Methinks I could be willing to expire here and be carried dead out of the Pulpit upon condition all you might hear so as to turn from your evil wayes and live Most of those thousands which are before me are unknown to me But this I know that you all have souls and that every soul is worth a world Oh that you all would consult your souls interest and safety But lest it should be in vain if I only speak to you I shall direct my words unto him who is Lord over all And oh that he who works and none can let â—r hinder would work a thorow saving change in you Oh