The Application follows.

Use 1. Of Information in these particulars.

[Page 21]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. 'Tis 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 [Page 22] 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 torture will it be to them in Hell, to think it was their own wilfulness which brought them thither. Such kind of reflections as these will be as so many poysoned daggers to pierce the very soul of a damned reprobate. What ailed me to prove a devil to my self! what ailed me to side with Satan, for the bringing about my own de­struction! what phrenzy was this, to make the whips my self, wherewithal I am to be lashed! to kindle the flames with my own hands; in which I must dwell and burn for ever!

Use 2. Shall be of Caution: Take heed of wilful sinning, which is the high road leading to death. Take heed also lest you con­tent your selves with a seeming willingness to escape destruction.

1. Let me caution you against wilful sin­ning. The more of the will is in trans­gression, the more of provocation; there­fore David is so earnest to be kept from pre­sumptuous sins which he knew, because pre­sumptuous [Page 23] to be so great, Psal. 19. 13. In a Land and time of light, take heed of be­ing wilfully ignorant: In the midst of helps and encouragements to duty, take heed of sloth, which is a fault of the will; but be a follower of them who through faith and patience inherit the promises, Heb. 6. 12. Let no sin be loved, pleaded for, lived in; let not the pleasing taste make thee venture upon any forbidden fruit; let not the fine-coloured skin make thee to hug any Serpent in thy bosom, which will sting thee to death.

2. Let me caution you against that which is only a seeming willingness to turn from sin, and escape destruction.

1. An idle unindustrious will, is only a seeming will. A lazy wish to be saved, where there is no serious using of the means of salvation, signifies nothing, but that you are grosly ignorant and stupid, ignorant of the worth of salvation, and stupidly unsensible of your own danger.

2. A will for the future is only a seeming will. Most of them who go on in their evil wayes, have a will to leave them hereafter; but this only shews their pre­sent unwillingness. And if you are back­ward to turn now, you are likely hereaf­ter [Page 24] to be more averse. When God is fur­ther departed from you, when Satan has built stronger holds in you, when consci­ence is grown more stupid, when custom in sin has doubled the strength and vehe­mence of your natural inclination to it. Alas! how many millions have died and been taken away in their iniquities, that were as fully resolved upon repenting hereafter, as any that are now alive? Take heed of this rock, upon which so ma­ny have split, and been [...]ast away for ever. God's will is for the present; he sayes, To day if you will hear my voice, harden not your hearts, Heb. 3. 7, 8. But if now when God is willing to give you life, you are unwilling; he may be hereafter unwil­ling, when you would fain have it: When death and destruction come upon you as a whirl­wind, he has threatned that you shall call upon him for life and salvation, but it shall be far from you; you shall seek him early, but you shall not find him, if now you hate knowledge, and do not chuse the fear of the Lord, Prov. 1. 28, 29.

3. A will upon a mistake is only a seeming will. Those whom our Lord likens to the stony ground, heard the word with joy, and were willing to embrace it, but they [Page 25] dreamt not of the cross and persecution; that made them to fall away. Many seem willing to be Converts, but they sit not down and count the cost of conversion: And when once they are informed, that they must deny themselves, let go all out of their affections presently, and out of their pos­session too, when standing in competition with the Lord Jesus; when they are in­formed, that a bill of divorce must be given to their Herodias, that they must bid defiance to every lust, though it plead ne­ver so much delight or gain that it may still be embraced; when they are inform­ed, that they must watch, and pray, and walk with the greatest care, and fervency, and circumspection, that they must take the Kingdom of heaven with an holy vio­lence, as it were by storm, else they will fall short and lose the crown. Oh then they cry out, These are hard sayings; who can hear them?

Use 3. Of Exhortation. Since men die because they will, Let me perswade you to consent that your wills may be renewed. Man has not a worse enemy than his own will, until there be a change wrought in it. And that this change may be effected, ob­serve these directions.

[Page 26]1. Judge your selves because of your natural perversness; till sensible of this you can­not be in a right manner humbled. That thou hast sinned so much, so long, should very much affect and afflict thee before God; but that thou hast a will to sin ten thousand times more, were it not for the restraints of grace; nay, to sin unto eter­nity▪ Oh, what confusion and sorrow should this cause!

2. Study the deceitfulness of the Tempter and the VVorld; then your hearts will not be so forward to be taken with their baits, and to be [...]rawn away from God. The world is vain and vexing, and Satan is a lyar and a murderer, you have little rea­son to yield to either.

3. Set before your eyes the blessedness of life eternal, and the misery of everlasting death, that life may be chosen, and the way to it.

4. Be fervent in prayer, that the Lord ac­cording to his promise would give you a new heart, and work in you to will of his own good pleasure, Ezek. 36. 26. Phil. 2. 13. And if he cause your hearts to desire grace and glory, he will satisfie those desires he has raised in you; if he work in you to will and to do, notwithstanding all opposition, [Page 27] you shall work out your own salvation, and an abundant entrance shall be administred to you, into the everlasting kingdom. Thus of the second Doctrine. The reason why men die, and die for ever, is because they will.

Doct. 3. The third Doctrine follows. The Lord does call and call again upon sinners to turn from their evil wayes and live. Turn ye, Turn ye, saith God in the Text. The business of Conversion is not a thing which man first thought of; nay, he would never think of it, or be perswaded to it, if the Lord did not call after him, and make that call effectual. We read indeed in Scripture of sensible and awakened pe­nitents, crying and begging to be turned; but these cryes are but as it were the Ec­cho's of God's voice and call that went before. In the handling of the Doctrine, I shall, First, shew how God calls upon sin­ners to turn to him. Secondly, VVhy he does it. Thirdly, Explain the nature of this Conversion or turning. Fourthly, conclude with Application.

In the first place, I am to shew, How God calls upon sinners to turn to him. This he does several wayes.

1. He calls upon them from Mount Ebal. That was the Mount from whence the [Page 28] curses were denounced; he tells them in his Word of the cursedness and wo of the unconverted's state. He sends the Law as School-Master to teach them a sad Lesson; that because of their frequent transgres­sions, they are just upon the brink of eter­nal misery; and his design is, that here­by they may be awakened and stopt in their destructive way, and not flatter them­selves with hopes of peace, though they still walk on after the imagination of their evil heart.

This voice of the Lord by the Law is loud and terrible, uttered on purpose to rouze & startle them that are dead asleep. When the Law was delivered, There was a burning with fire, there was blackness, and darkness, and tempest, the sound of a trum­pet, and the voice of words, which voice they that heard, increated that the word might not be spoken to them any more; and so terrible was the sight, that Moses said, I exceedingly fear and quake, Heb. 12. 18, 19, 21. And if the manner of the Law's delivery was so dreadful, much more dreadful will be the manner of the Laws execution upon those by whom it has been violated? The fire and darkness at Mount Sinai were nothing in comparison with the fire of Hell, and the [Page 29] blackness of darkness there. Upon the im­penitently wicked the Lord has threatned to rain snares, fire and brimston, and an hor­rible tempest, this shall be the portion of their c [...]p, Psal. 11. 6. And truly this lecture of the Law is necessary, that we may at­tain to a true knowledge and understand­ing of sin; and when we have been thus at the foot of Mount Ebal and Sinai, and have heard that sin is the great hindrance of all sorts of blessings, and loads us with curses of all sorts, both temporal and spiritual, and also everlasting; this is the way to cure our unreasonable doating upon it, and to make us fear and tremble because we have given so much way to it.

2. God calls upon sinners from Mount Ge­rizzim, to turn to him; from hence of old the blessings were [...]ounded forth. He not only gives them a sight of wrath, as nigh at hand, while they continue work­ers of iniquity; but also he gives them a view of mercy afar [...]ff, which shall be brought neer them on condition their wick­edness is forsaken. Upon the unrighteous man's forsaking of his sinful ways and thoughts, mercy and abundant pardon are promised, Isa. 55. 7. This call of the Gospel from [Page 30] Mount Gerizzim, is like the still voice af­ter the strong wind, the fire and the earth­quake. How full of encouragement are those words, Zech. 1. 3. Turn unto me, saith the Lord of Hosts, and I will turn unto you, saith the Lord of Hosts. And Hos. 14. 1. O Israel, return unto the Lord thy God, for thou hast fallen by thy iniquity. Thou hast de­stroyed thy self, but in me is thy help found. I will heal thy back-slidings, and will love thee freely, though thou deservest nothing but my anger and my hatred.

Satan, by tempting us to sin, has taken away our blessing from us, yet we ought not to despond; for the Lord has more than one blessing. That which the first Adam forfeited, the second Adam was sent to restore, Act. 3. 26. God having raised up his Son Jesus, sent him to bless you in turning away every one of you from his iniquities. The Lord does take sinners up, as it were, into mout Gerizzim; he shews them his Kingdom, and the glories of it; he tells them of his store of blessings, of the in­estimable benefits which his Son has pur­chased, justification, adoption, sanctifica­tion, glory; and assures them, All shall be theirs, if they will but turn indeed. And truly these are other kind of offers, [Page 31] than Satan ever did, or can possibly make.

3. God calls upon sinners to turn, by the most passionate pleadings and pressing ex­postulations. His design in expostulating, is to make them sensible of their unreason­ableness in persuing deceitful vanities, and fulfilling their defiling lusts, and refusing to convert unto him, who both can san­ctifie them from their defilements, and satisfie them with his all-sufficiency. He expostulates the matter with Judah, Isa. 55. 2, 3. Why will you spend your money, for that which is not bread, and your labour for that which cannot satisfie? since upon your coming to me, the life of your souls, and the sure mercies of an everlasting covenant may be obtained.

The Lord pleads with the ungodly by the Ministry of the Word, after this man­ner. What! Though you are told of sins de­ceitful, defiling and damnable nature; will you still embrace and hold it fast, to my dis­honour and your own destruction? Though you are forewarned of the heat and heaviness of my anger, will you not flee from it? though you are informed so often how little Hell will be for your ease, will you needs run thither, and burn there for ever? though you are told of a Kingdom that cannot be moved, will not you [Page 32] be moved with desire after it, will you not be perswaded to strive for it? Are grace and glory of no worth at all? Is not a Saviour to be prized by them, who by sin have enslaved and lost themselves, and are in danger of be­ing lost unto eternity? Consider these things, and shew your selves men, O ye transgres­sors. Thus the Lord pleads, that he may prevail with sinners, for their own good.

4. God calls upon sinners to turn, by the examples of others, and by the voice of the rod upon themselves. The ungodly are very prone to observe bad examples, that they may imitate them; but 'tis their duty to take notice when exemplary punish­ments are inflicted upon them, that they may be afraid to follow them in wicked­ness any longer. When we behold others plagued for the sins which we are guilty of, the Lord bids us to see the heinousness of our own iniquities, in the stroaks which others have felt before our eyes. And we may justly expect, that like sins will have like ends, if there be a continu­ance in provocation. Examples are pur­purposely set before us, that we may not lust▪ after evil things, 1 Cor. 10. 6. that we may be admonished to turn out of those [Page 33] paths, which have led others to ruin.

But especially when the rod does fall upon our own backs, God calls upon us in a more perceivable and sensible way to turn to him: The design of the rod is to imbitter sin, both to the flesh and to the conscience; and that it may not any longer be imagined delightful, which is the pro­curing cause of every stripe that is endu­red. The rod has a voice as well as the Word, which 'tis our wisdom to hear: When affliction is laid upon the sinners [...]oyns, by it the Lord speaks such kind of [...]anguage, Jer. 2. 17. Hast thou not procured [...]his unto thy self by sin? to turn from thine [...]niquity is to consult thine own ease; let the [...]ain of the rod (which yet is nothing to the [...]ains of Hell) convince thee, that sin is not [...]o be admired for its pleasure; at present thou art only chastized with whips, but if thou ar [...] [...]ncorrigible, and sinnest yet more and more, as­suredly at last thou shalt be lashed with scor­ [...]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 [...]ot the way, and therefore turn out of it; but concerning the way of holiness, which [Page 34] leads to God. This is the way, therefore turn into it, and without declining walk i [...] it, Isa. 30. 21. All the other Calls will be to little purpose, unless the Spirit do ac­company them. Without his conviction, th [...] denunciation of curses will not awaken Without his illumination, the blessing profered will be undervalued. Withou [...] his setting an edge upon them, the mos [...] pathetical expostulations will not hav [...] the least efficacy to perswade; the loude [...] word will be no more regarded, than if i [...] were a whisper. Unless the Spirit joy his teaching and instruction, the rod wi [...] be mute and insignificant; nothing wi [...] be learned either by personal affliction [...] or by National judgments. 'Tis dange­rous therefore to be heedless of, and resi [...] the holy Ghost, since the efficacy of a [...] depends upon him.

There is a twofold Call of the Spirit more commune, and more special.

1. More commune; and so, many a [...] called, which never are throughly con­verted. 'Twas the commune work of th [...] Spirit which made Felix tremble; whic [...] brought Agrippa within a step of Christiani­ty, and caused Herod to do many thing [...] Multitudes of unregenerate ones have fe [...] [Page 35] 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 [Page 36] 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 [Page 37] 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 [...]ne other flow, is discover'd. And in this [...]ountain there is enough to feed ten thou­ [...]nd times more streams than have issued [...]rth. David is not only convinced of the [...]urder and adultery he had committed, [...]ut is made to trace these sins to the Well­ [...]ad, the original corruption of his na­ [...]re, Psal. 51. 5. and the sight of this, [Page 38] 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; 'tis 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 [Page 39] 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 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 [Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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 'tis 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 [Page 44] 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 'tis 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 [Page 45] 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 hear the command, to believe, it should make us cry out with the sick childes Fa­ther in the Gospel. Lord, help my unbe­lief. When we hear the command, to cast away every transgression; it should make us beg with David, Order my steps in thy word, and let not any iniquity have the domi­nion over me. When we hear the com­mand, to turn; it should make us to use the language of that penitent, Jer. 31. 18. Turn thou me and I shall be turned; for thou art the Lord my God.

5. The Lord calls upon us to turn, to leave the obstinate without excuse, who will not turn, who will not come to Christ that they may have life. Of Israel he saith, All the day long have I stretched forth my hand to a disobedient and gainsaying people, Rom. 10. ult. but this their disobedience rendred them without apology. When the uncon­verted fall into God's revenging hands, they are the less to be pitied, they can have no­thing to plead; because Gods stretching forth his hands, by way of invitation, in the Gospel was in vain. These sinners a­gainst [Page 46] their own souls, whose neck is like an iron sinew, who will neither be terri­fied by menaces, nor mollified by the ex­pressions of the greatest kindness and mercy; when they are summon'd to the bar, how will they be struck speechless, having not one word to say, against their own condemnation! They were called unto grace and glory, but they would not hearken. They were told of their dan­ger, but they would not seek to prevent it; they were informed of the wayes of sin; and were dehorted from it; nay wooed and intreated with the most passionate earnestness, not to be cruel to themselves, by giving way to such a cursed thing; yet they would not consent to be freed from sin, and become the servants of righteousness. And surely their mouths must needs be stop­ped; or if they say any thing, when sen­tence is passed upon them, it must be, to side with the justice of God against them­selves, to acknowledge the equality of his wayes, the inequality of their own.

6. The Lord calls upon us to turn, that those who are ordained to eternal life may be effectually wrought upon, and prevailed with to turn indeed. We read that the Gospel was preached both to the Jews and to the [Page 47] Gentiles, and as many as were ordained to eternal life believed, Act. 15. 48. And the truth is, 'tis much for the sake of the Elect, who are scattered up and down among the multitude, that the call to turn is so general as it is. Hereby those whom the Father has given to Christ are brought home; and coming home how welcome are they? Joh. 6. 37. All that the Father giveth me shall come to me; and him that comes to me, I will in no wise cast out. So much for the reasons why God calls upon sinners to turn.

In the Third place, I promised to explain the nature of this conversion or turning. And I find the Apostle does give a nota­ble and full description of it, Act. 26. 18. where he calls it, A turning from darkness unto light, and from the power of Satan unto God. Hence we gather that conversion lyes in four things.

• 1. In being turned from darkness.
• 2. In being turned unto light.
• 3. In being turned from the power of Satan.
• 4. In being turned unto God.

1. Conversion implies a being turned from darkness. As darkness was upon the face of the deep, till God said, Let there be light, [Page 48] Gen. 1. 2. So truly, darkness overspreads the soul of a natural man, till he is en­lightned from above. Believers are deli­vered from the power of darkness when translated into the Sons Kingdom, Col. 1. 13. which shews that sometimes they were in darkness as well as others; and this dark­ness is said to have a power, a power to hold, a power to blind, a power to ruin; so that there is a necessity of being deliver­ed from it. Now there be several kinds of darkness, from which they are made free.

1. Converts are turned from the dark­ness of ignorance. No longer are they con­tented to be ignorant of the way to salva­tion, but are made inquisitive what they must do to [...]e saved. They are informed a­bout the doctrine of Christ, and are made to understand what believing and repenting mean. They know that sin is to be sorrow­ed for, as the worst of evils, and that God is the chiefest good; and that he so loved the world, as to give his only begotten Son, that whosoever believes in him should not pe­rish but have everlasting life, Joh. 3. 16. They are made to know that Christ is to be received by faith, and that there is not salvation in any other, and that 'tis in vain [Page 49] to expect any thing from him as a Saviour, unless there be a consenting to obey him as a Lord. These and such like truths are no longer hid from them. They are sensi­ble now of the mischief and danger of ig­norance; 'tis therefore their desire to have it in a greater measure removed; and they follow on to know the Lord.

2. Converts are turned from the dark­ness of unbelief. The Spirit does work a perswasion in their hearts, of the cer­tain truth of whatever God has revealed in his word. They dare not any longer make the Lord a lyar, by not crediting what he has recorded. They believe, and admire, and acknowledge the Mystery of God, and of the Father, and of Christ, Col. 2. 2. Heretofore their unbelief did hide the Gospel from them; and concluded them in a lost estate; they saw not the Majesty of the Word, they were not taken with the treasures of wisdom and grace, which are there revealed; neither were they awakened by the terrors, with which the Word abounds against ungodly ones. But now the vail is taken away, and they as­sent to, and are affected with what the Gospel speaks to them. They believe that God is in Christ reconciling the world un­to [Page 50] himself, not imputing their trespasses to them. And that being justified by his blood, they shall be saved from wrath through him, Rom. 5. 9. They believe that sin is deadly, and the world a cheat, and that solid and eter­nal happiness is to be found in God; therefore they leave a shadow to embrace that which is substantial.

3. Converts are turned from the dark­ness of prejudice. Prejudice raises a strange kind of mist before the eyes, which hin­ders the light of truth from shining into the mind. The Jews prejudice against Christ, was one great thing that blinded them; a principal impediment to their embracing of the Faith. Satan endeavours to fill the ungodly with these prejudices, and to keep them up; because by these his Kingdom is very much upheld. Some­times sinners are prejudiced against holi­ness, as if it were a disgrace; whereas it being the glory of the Divine Nature, cer­tainly 'tis the greatest honour and per­fection which the rational creature is ca­pable of. Sometimes holiness is lookt up­on as needless; and yet the Scripture af­firms, that none shall see the Lord without it. Sometimes the carnal heart rises against holiness, because it imagines, that nothing [Page 51] of delight and pleasure is consistent with it; whereas indeed by being converted unto God our joy is not lost, but only changed. The Kingdom of God is not on­ly righteousness, but also peace and joy in the holy Ghost, Rom. 14. 17. whereas the joy before was poor, and low, and bruitish, and defiling, being mixed with many se­cret grudgings of conscience, and mis­givings of heart: Now upon conversion, the joy is pure, angelical, satisfactory, and an earnest of those pleasures which will be for evermore, Psal. 16. ult.

Neither is this unreasonable prejudice only against the wayes of holiness, but also against the publishers of these wayes. There was a prejudice against Elijah, as if he had been a troubler of Israel; against Jeremiah, as if he had been unfaithful to the State, and a secret friend to the Chal­deans; against the Apostles, as if they had been intolerable disturbers, that had turned the world upside-down. And truly the treasure oft-times is disregarded, though of such inestimable value, because of the vessel in which 'tis brought.

But when any are turned, the mist of prejudice is immediately scattered. Then strict doctrine will go down, which before [Page 52] was nauseated, and made the heart to rise against it; then a servant of Christ will be esteemed and obeyed, that before was lookt upon as the filth and off-scouring of the world, 1 Cor. 4. 13.

4. Converts are turned from the works of darkness. These works are cast off, Rom. 13. 12. No known presumptuous sin is allowed of; they perceive the fruitlessness of their former wayes, and therefore now are ashamed of them, Rom. 6. 21. For­merly they went on securely in sin, be­cause they knew not whither they were go­ing; but now they perceive the tendency of these works of darkness, even unto blackness of darkness for ever; and so they are made free from sin; that is, from sins ser­vitude, and become the servants of righteous­ness. Sin may plead hard against its being cast away; but its pleas are all invalid.

The gainful sin does thus plead for it self: I have raised thee from a mean to an high degree, I have filled thy bag, and fur­nished thy Table. By me thou hast gotten a fair estate, who else wouldst have been little differing from a beggar. And what shall I now be cast off having been so beneficial, and yielded so much advantage? But the Con­vert has enough to reply to such a plea. [Page 53] Whatever he has gained unjustly he must re­store; and if he had trusted in God, and done good, he would have fared better; the Mam­mon of unrighteousness is attended with a curse. And all the while he thrived in a wick­ed way, he was destitute of the true riches; and 'tis a wonder, by such dishonest gaining of the world, he lost not his soul long ago. Now therefore he is resolved against sin­ful gain, lest e're he is aware; God, and Christ, and his soul be lost beyond reco­very.

The pleasing sin also is not without ar­guments, for its being cherished; I have pleased thy flesh, and rejoyced thy heart; I have made dayes and nights to pass unsensibly away, I have gratified thy senses, and made thy tongue to sing for joy; I have stupified and laid that Fury called conscience, when it has begun to stir and torture thee; I have chased away thy cares, and made thee to forget thy sorrows. Time was when the very thoughts of me were delightful, and I was embraced as a darling; and why should I now be banished and killed, as if I were an enemy? Is affli­ction of soul, and brokenness of heart, to be preferred before the sweetness I was wont to af­ford thee?

But the Converts ear is deaf unto such [Page 54] Syren-melody; one word is enough to dash and answer all, That the pleasures of sin are but for a season, Heb. 11. 25. but the pains of Hell (which without con­version are sure to follow) will never have a period, nor be in the least mitigated. The rich man who had lived jocundly, fared deliciously every day, when he was cast into the flames, begged but for a drop of water, and 'twas denied him. Therefore the works of darkness are cast off by the Con­vert, the pleasure of these works is no­thing comparable to the pain, nor the gain to the loss, which will speedily follow.

2. As this conversion implies a being turned from darkness, so also a being turned unto light, Eph. 5. 8. For ye were sometimes darkness, but now are ye light in the Lord, walk as children of light. And so 2 Cor. 4. 6. God who commanded the light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. This light has a threefold property, to discover, to direct, to operate.

1. This light discovers: The Apostle tells us, whatever does make manifest is light. The Convert sees what he never saw be­fore. There may be many toads, and ser­pents, [Page 55] and other loathsom and hateful creatures in a dungeon, but till the light shine in, these are not perceived; the breaking in of light discovers them: And so in the heart of man many impure and noysom lusts have their abode; but they are not indeed acknowledged, neither are they any annoyance, till the light does make them manifest. The Convert sees his sin, his shame; he is sensible of the plagues of his own heart, and the absolute necessity of a cure. His interest likewise is discovered to him; and that is in seek­ing first the Kingdom of God and his righte­ousness, in securing his soul, which is of far greater value than the world, in mind­ing the one thing needful, that good part which can never be taken away.

2. This light directs. It guides those who are turned into the way of peace and truth. The Lamp of the Word (the Spi­rit joyning with, and teaching by it) shews which are the perverse and crooked paths, to the end, that these may be shunned and avoided; and it also directs into those wayes which are pleasing unto God, and pleasant in themselves; and moreover, so exceeding safe, that rone ever missed of heaven, that continued to tread in them. [Page 56] We are directed to believe and to obey; and where faith and obedience are linked to­gether, the off-spring of that conjunction will most certainly be glory, honour, and immortality.

3. This light operates in a powerful man­ner. 'Tis such a light as has heat along with it. Converts were before told of the evil, the folly of sin; but now they see this by another light, and their hearts are warmed with indignation against it. They see sin, so as to be deeply affected; they sor­row for it, and abhor it. They were be­fore informed of the mercy and alsuffici­ency, and other perfections of God; but now they have such a view of his glory in the face of Christ, as that the fire of love is enkindled, and that love does put them upon labour. When Caleb had seen the good Land of Promise, he was very eager to go up at once and possess it, Num. 13. 30. And truly, when this light has made a dis­covery of the celestial Canaan, and direct­ed Converts how to get thither: Oh! what watching, whatpraying, whatresisting, what striving, what storming will there be?

3. This Conversion implies a being turned from the power of Satan. He is the Spirit that works and rules in the children [Page 57] of disobedience, Eph. 2. 2. and has pos­session of them till converted; but then he is cast out, and his strong holds are thrown down. And oh! considering the Devils hatred, his power, his subtilty; what mercy is it to have the cords, where­by he led us captive at his pleasure, bro­ken? Three things are comprehended in being turned from the power of Satan.

1. Those who are converted are freed from Satans dominion. His usurped autho­rity they have wisdom and grace to re­sist. The promise made to them who are not under the Law, but under grace, is this, That sin [...] shall not have the dominion over them, Rom. 6. 14. And this necessarily implies, that Satans dominion shall be de­stroyed, for 'tis by the power of sin he holds it. The net is now broke, and the soul escapes as a bird out of the snare of the Fowler. The unconverted sinner, what a slave to Satan is he? If the Devil say to him go, he goes; nay, he runs, though it be to his own ruin. The Devil can but ask and have. The sinners time and members, nay and his soul too, he can have upon de­mand; but the Convert draws nigh to God, and is so strengthned by the grace of God, that instead of being commanded [Page 58] by Satan, he compels Satan to flee from him.

2. Those who are converted, lay aside the work of Satan. They are aware how base and injurious, both to God and their own souls the devils employments are, and there is a better work than His; namely the work of the Lord, which they labour in, and in the doing of which they cannot too much abound.

3. Those who are converted, Satans baits become despicable to them. 'Tis by means of these the devil is so powerful. The God of this world does make great use of this world, to bewitch and ensnare the children of men. Sensual delights he exceedingly magnifies, sumptuous fare, costly apparel, credit among men, plea­sant recreations, he suggests, How happy will these make you. He tells sinners of the worth of silver and gold, and often through the burning-glasses of their eyes, endeavours to set their hearts on fire by beauty. But the Convert, by the eye of faith, looks higher than these things. He is made to see the vanity of the creature. He has had impressions of divine displea­sure, and then the world has appeared an empty bubble, and insignificant cypher. [Page 59] His conscience was wounded, and when wounded, alas! it was Nullis medicabilis herbis; not to be cured by any or all the things the world could give him.

The Convert has been made to look up­ward, and there perceives more durable riches, more lasting pleasures than the world can brag of; and so not the things which are seen, but the things which are not seen, he is taken with. Though he is in the world, yet he looks beyond it. Mo­ses having respect to the recompence of reward, refused to be called the son of Pharoahs daughter, and slighted the pleasures of sin, and all the treasures which were in Egypt.

4. This Conversion as it implies a be­ing turned from the power of Satan, so a being turned unto God. Turn to me, saith [...]e Lord of Hosts, and I will turn to you, saith the Lord of Hosts, Zech. 1. 3. As it is in Kings Courts; many that come thi­ther, busie themselves in beholding the cu­rious hangings and the pictures which are there; but the wise Statesman minds not these; his business is with the King him­self. In like manner, while most of the Creation are taken up wholly with the beholding, and admiring, and pursuing this, and that, and t'other vanity; the [Page 60] Convert (who shews himself herein to be truly wise) approaches and has re­course to God, who made these things, and can make him more happy, than these are able.

Now when the sinner turns to God, he looks upon him under a threefold notion, As a Lord, as a Father, as his ultimate end.

1. The Convert eyes God as a Lord. He owns his Soveraignty, and submits himself unto his Scepter. Other Lords indeed in times past have had the dominion over him, Isa. 26. 13. but now his reso­lution is fixed and peremptory to own no other Lord but God alone. His will stoops unto, and complies with the will of God; when his natural inclination to­wards any thing is most vehement, if the Convert be informed, That God by that thing will be displeased; that's enough to stop the current of his desires. The testimo­nies of the Lord he takes as a rule to or­der his conversation by. And when he hears that God has commanded him to keep his precepts diligently, his heart presently sends forth an eccho back again unto that command, Oh that my wayes were directed, that I might keep thy Statutes! Psal. [Page 61] 119. 4, 5. He dares not any longer pre­sumptuously commit the evil which the Word forbids, nor omit the good which the Word commands. Failings and in­firmities there are, and will be. In many things (sayes the Apostle) we offend all. But this evil, that is present with the Con­vert, is a burden to him; and the Law of God is approved and consented to, and delighted in, as holy, just and good. The Convert (which does distinguish him from an hypocrite) is far from wishing that the Law were less holy, and that it would allow a liberty to sin; but he wishes that his heart and life were more holy, and to this Law more and more con­formable.

2. The Convert eyes God as a Father, or as willing to become his Father in Christ Jesus. 'Twas truly said by one of the Ancients, Tam Pater nemo, tam puis nemo; none such a Father as God, none so full of fatherly affection; he has sufficient store to supply all the needs of all re­turning Prodigals; and he is far more willing to impart of this store, to them which see their need, and ask, than earth­ly Parents can be to give bread unto their hungry children, Mat. 7. 11. This is [Page 62] great encouragement to returning. Those Parables of the lost sheep, the lost silver, and the lost son, were uttered to this end to hearten sinners to come home to God, Luke 15. The man rejoyced when he had found his sheep, the woman when she had recovered her piece of silver: That kind father, though necessity drave his childe home, being ready to perish in the far Country; and though he came in rags, having wasted all his substance in riotous living; I say, that kind father, as soon as ever he saw his son, ran to him, had compassion upon him, embraced him, kissed him, cloaths him, adorns him, makes a feast for him; and how glad was he that the lost child was found, that the dead son was alive again!

Surely, we may conclude, that God is willing to receive those that being sen­sible they have sinned, and perverted that which is right, and it has not profited them, Job 33. 27. do with their whole heart return to him. 'Tis true, the Converts sins and unbelieving heart together, do fill him many times with doubts and fears. He remembers God and is trou­bled, because he has so bitterly provoked him; he is afraid to call him Father, and [Page 63] very much doubts of being received; but then again faith and hope are encou­raged by such kind of promises as that which you read of 2 Cor. 6. 17, 18. Touch not the unclean thing, and I will re­ceive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

3. The Convert eyes God as his ulti­mate end; that God may be glorified, that God may be enjoyed is his design in turning. The sinner is sensible, that while unconverted, he liv'd to the dishonour of him that gave him life, and in whose hand his breath is. Now therefore he has the more zealous desires to walk worthy of the Lord unto all pleasing, being fruitful in those works, which are to his praise. Before he sought himself, he sought his own things; he had no higher aim than to gratifie his worldly and fleshly inclinati­ons, with what his carnal and corrupted mind judg'd to be suitable; and so him­self were but profited and pleased, he cared not how much the Lord were inju­red and provoked. But now he is of an­other mind, he carries on the same de­sign that Angels do, that Christ did; namely, to honour and please the God of [Page 64] glory. And not only in his spiritual acti­ons, does he aim at this, but also in his civil and natural actions and recreations, which hereby become spiritualized; he seriously minds that of the Apostle, 1 Cor. 10. 31. Whether therefore ye eat or drink, or what ever ye do, do all to the glory of God. And now he lives like a crea­ture, like a son; before he lived like nei­ther, while he lived only to himself.

And by thus glorifying of God, the Convert takes the right course to enjoy him. He looks upon God as the best por­tion, and therefore pitches upon him. Let the men of the world take the things of the world, if they please; let them pursue after bubbles, let them toyl and vex themselves, for that which when gotten will prove only a fur­ther vexation. My soul seek thou only after God; he alone deserves thy seeking; he alone, when found, can satisfie thee to the uttermost. That's now his language.

Nothing short of God will content the Convert; wealth cannot do it, credit, sensual delights cannot do it; nay, Or­dinances themselves are but like empty breasts, and broken cisterns, unless com­munion with God be enjoyed in them. He prayes for God, he hears for God, he [Page 65] fasts for God, he comes to the table for God. Earth is like Hell, when God is ab­sent; and Heaven he judges, would not be Heaven if God were not alwayes pre­sent. Thus have I shewed wherein con­version lies, in being turned from dark­ness to light, and from the power of Sa­tan to God.

I shall add a word or two further to manifest through whom it is that sinners must turn to God, if they would be re­ceived. And the truth is, 'tis through Christ alone. The Apostle plainly affirms, That through him both Jews and Gentiles have access by one Spirit unto the Father, Eph. 2. 18. And our Lord in express terms sayes, Joh. 14. 6. I am the way, the truth and the life; no man cometh unto the Father but by me. 'Tis impossible that such guilty and polluted creatures as we have made our selves by sin, should ever be accepted before a just and holy God, without a Mediator. Hence it follows, there is a necessity we should look unto Jesus (as the Apostles phrase is) in whom God is recon­ciling the world unto himself, 2. Cor. 5. 19. else we should not dare to approach, but flie away for fear of being (as we deserve to be) consumed.

Now when we look unto Jesus the Me­diator, we must look upon him as our Righteousness, as our Advocate, as our Helper.

1. We must look upon Christ as our Righteousness. This is the Name where­by that branch that springs from David is called, The Lord our Righteousness, Jer. 24. 6. There is no coming unto God without some righteousness or other. Our own righteousness is like filthy rags; and be­cause rags, 'tis not able to cover us; be­cause filthy rags, it cannot adorn or com­mend us. Therefore we must look unto Jesus to be made righteousness to us, that for the sake of his obedience and suffer­ings in our stead, our sins may be for­given, and our persons may be accepted in the sight of God. The righteousness of Christ, which is imputed to believers, is so every way perfect and sufficient, that the pure and piercing eye of God can [...]spy not the le [...]st staw or defect in it. If therefore we are covered with this, none of our sins will appear against us, or be laid to our charge. Christ hath died, and upon his death God doth justifie. Who therefore shall accuse or condemn those that be­lieve?

[Page 67]2. When we turn to God, we must look upon Christ as our Advocate, 1 Joh. 2. 1. If any man sin, we have an Advocate with the Father Jesus Christ the righteous. This Advocate, as he suffered to purchase pardon and grace, so he intercedes that these may be bestowed upon returning sinners, and God his Father hears him al­wayes. We ought to consider, and to be encouraged by considering, what an High-Priest we have at the right hand of God. When the sinner beholds himself, in him­self undone, and comes petitioning for remission of sin, for the healing of his spiritual plagues, and for the saving of his soul, which seems to be just upon the borders of damnation. This Advocate will take the sinners petition, and present it to his Father, and all shall be granted, ay, and infinitely more than the sinner can desire or conceive.

3. When we turn to God, we must look upon Christ as our Helper. He does strengthen the feeble knees, else we should not be able to set one step in the way to life. The Lord Jesus is called the Author of our Faith, Heb. 12. 2. and by him, believers are said to have access into that grace wherein they stand. Rom. 5. 2. The [Page] sinner must be made sensible of his own insufficiency to turn himself, to set him­self at liberty; and upon this, must look unto the Son of God, to bring his soul out of prison, to make him free indeed from the curse of the Law, from the bondage of corruption, and to enable to come to God, and cleave to him.

In the last place follows the Application. Ʋse I. Of Examination.

Since God calls upon sinners again and again to turn, It highly concerns all to ex­amine, whether this Call has been obeyed? 'Tis wisdom to bring our grace to the Touch-stone, since there is so much coun­terfeit grace in the world. As 'tis 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! 'tis 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, [Page] 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 [Page] 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 [Page] 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 [Page] 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? 'Tis 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 [Page] 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 [Page] 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 to­wards the unconverted. Those who are turn­ed have escaped danger, and they cannot but be moved with others peril. How can they chuse but mourn over their relations and acquaintance, that are without Christ and God in the world? Oh, what hazard do such run? when they go to sleep, they know not but they may wake in the midst of flames that are unquenchable! when they go out of their houses they may be in hell before they return! They hang o­ver the bottomless pit, by the small thread of their lives; and a thousand things may happen every day sufficient to break that thread asunder, and then in they fall with­out redemption. Oh doleful state of the ungodly! If thou who art a religious Wife, shouldst wake in the night, and find thy Husband stone dead by thee, would it not extreamly amaze and grieve thee? Or if thou who art the Master of a [Page] family shouldst find all thy children and servants of a sudden dead before thy eyes; would not thy heart be extreamly affect­ed? And surely if thy Husband, thy Wife, thy Children, thy Servants, are dead in sins, in danger of being for ever damned, much more reason hast thou to be con­cerned for them, and to endeavour by ad­vise, and prayers, and tears, to have them turned and reconciled unto God.

Now Reader, Try thy self by these signs of Conversion; if thou findest them in thy self, thou mayest rejoyce, for these plainly shew, that thy name is writ­ten in the Book of Life. But, if any sin be loved, if thy mind, and conscience, and heart, and life be all defiled; and as thou art unrenewed, so thou hast no desire af­ter renewing grace; if thou delightest in the carnal, and art an hater of Saints. This shews, to conversion thou art a stranger, and to this hour art in the gall of bitterness.

Use II. Of Terror.

Whoever thou art, high or low, rich or poor, male or female, that readest these lines, and wast never turned. I am sent [Page] to thee from God with heavy tydings; such, as if thou wert not a bruit, a stock, would make thee like Belshazzar, when upon the view of the hand-writing upon the wall, his countenance was changed, his thoughts troubled him, the joynts of his loyns were loosed, and his knees smo [...]e one against another, Dan. 5. 6. I am to prophecy not good concerning thee, but evil. I have a roll to deliver thee, but 'tis written with­in and without with lamentation, and mourn­ing and wo. Thou art perhaps jolly and se­cure, but this is like the mirth and laugh­ter of a sick man out of his senses, which argues his distemper to be the sorer. Alas! sinner, Thou hast not reason so much as once to smile while in a state of nature. How many threatnings are denounced a­gainst thee? And suppose thou wert sur­rounded with Cannons, all ready at once to be discharged at thee, these would be nothing neer so dreadful as the threat­nings and curses which the just and jea­lous God has uttered. Open thy eyes and look which way thou wilt, enough may be perceived to cause thy heart to meditate terror; above, an angry God; below, a flaming Hell; behind, an innumerable host of sins pursuing thee; before, Sa­tan [Page] and the world leading thee along in the broad way to destruction.

But more particularly, I would have these following Truths laid to heart.

1. Whilst thou art unconverted thou art also unpardoned. Thou standest indebted many thousand talents, and not so much as one mite of all that debt is paid. The least transgression does make thee liable to the curse of the Law, and guess then what an accursed wretch thy many and thy mighty sins have made thee? Upon thy returning & acknowledging of thy iniquity, God has en­gaged to do it away, he will lay the load upon the back of a Mediator; but if thou wilt not consent to be turned, thou alone must bear it. Sin is another kind of thing than thou imaginest. Adams first trans­gression in eating the forbidden fruit, which was aggravated because he would have been as God; and he believed the Serpent, and made God a lyar, and which was indeed a rejecting of the whole Co­venant of life made with him: Oh! how did it make himself to smart? and not only himself, but his whole progeny are the worse for it. And if one sin has brought a curse upon all the children of men; think, O soul, how thou wilt be [Page] able to stand under all the sins thou hast committed. Sin does make the whole Creation groan, it makes the damned to lament and to despair, and will be an in­tolerable load for ever; sin was found heavy by our Lord, this caused his Agony, and made his soul exceeding sorrowful e­ven unto death. Nay, God himself com­plains, that he is pressed with iniquity, as a Cart is pressed, which is full of sheaves. And wilt thou sinner make light of it? Oh! how heavy wilt thou one day feel it?

2. Whilst unconverted thou art treasuring up more and more wrath against the day of wrath. Thy scores are large already, but every day thou runnest on the score a­fresh; every day thou makest new wounds, though conscience now be so stupid that it feels nothing. As thy sin abounds, pro­portionably the vials of divine indignation grow fuller, which will at last be all em­ptied upon thy head. Unnatural cruelty to be a Devil to thy self! to be thy own souls murderer! Thou art continually setting thy self at a greatter distance from God, and engaging him more and more against thee, who alone can be a re­fuge and salvation to thee. Thou wilt per­ceive [Page 79] at last, thou hast been thy own foe, and acted to thy own confusion, Jer. 7. 19. Do they provoke me to anger, saith the Lord, do they not provoke themselves to the confusion of their own faces?

3. Whilst unconverted, thou renderest thy self more and more unmeet for glory and blessedness. The more impure thou art, the more unfit also to see God. The abo­minations which are loved and wrought by thee, do make thee an improper inha­bitant for the new Jerusalem. The inhe­ritance above is an inheritance of Saints, 'tis, as an incorruptible, so an undefiled inhe­ritance, 1 Pet. 1. 4. The company is all holy, and so are the employments. There is not a vain or sinful word spoken there; nor an impure desire or thought to be found in any that are above. And what wouldst thou do there among them, un­less a change be wrought in thee.

4. If thou turnest not thou art sure to die: As life is far off, so death is neer. The Psalmist tells us, That God is angry with the wicked every day; and if he turn not, he hath wh [...]t his sword, he hath bent his bow and made it ready, Psal. 7. 11, 12. And when the instruments of death are thus▪ prepared, 'tis a sign God will make quick work, and [Page 80] suddenly cut the offender off. Death is cal­led a King of Terrors; and it well deserves that name, in respect of the ungodly. Then their good things are all received, and the 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.

[Page 81]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 joint­heirs 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 [Page 82] 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 [Page 83] 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 [Page 84] 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 [Page 85] 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. [Page 86] The Devils were never called to conver­sion; as soon as ever they had sinned they were fettered in chains of darkness that shall never be unloosed. But hark what wisdom sayes, Prov. 8. 4. Unto you, O men I call, and my vow is to the sons of man. You have often stopt your ears, Oh that at last you would hear, that your souls may live. The long deafning of your ears may pro­voke the Lord to shut his mouth; and then you will never be converted, never healed.

4. Consider, Who 'tis that calls upon you to turn; and what is his design in it. You are undone wretches, who have neither skill, nor will, nor power to save your selves. And he that calls after you is a God to whom power and mercy does belong. And his design is to make his power and mercy known in you. His aim is, to bring you neer, that he manifest himself to you, as he does not manifest himself unto the world; to shield you from danger, to sup­ply your needs, according to the riches of his glory, to deliver you from every evil work, and to preserve you to his heavenly Kingdom. And is there any harm in all this?

5. 'Tis unreasonable that the world or sin [Page 87] should be an hindrance, and any longer stave you off from God. Well may you turn from sin, for that deserves your hatred; well may your hearts turn from idolizing the world and the things of it, for these de­serve your scorn. All things besides God, are either hurtful or helpless. Nothing more hurtful than sin; and they that have expected help from the creatures, have found themselves destitute and forlorn in their extremity.

6. If you turn to God, he will not fail to turn to you. His ear shall be turned, and be open to your cry; his hand shall be upon you for good; and in the hollow of his hand you shall be secure; he is greater than all, and none shall be able to pluck you out of his hands; he will not hide, but turn his face towards you; he will give peace as well as mercy, he will let you know that pardon is multiplied, that your love also may be increased. The debtor loved much, to whom much was forgiven. Finally, the stream of his benefits shall be turned towards you. The Lord will do you good, and delight in doing so. Temporal things you shall not want, spiritual bles­sings shall be showred down abundantly, and at last you shall ascend, and be admit­ted [Page] into his immediate presence, where God will turn to you, so as never to with­draw more. Be not afraid or dismayed whoever turn against you for conversion sake. The Lord himself is with you, and for you, and he will turn to good what ad­versaries do mean for evil.

7. Not only his Word, and Ministers, and Spirit, but also his Providences call upon you to turn to God. Both his mercies and his judgments do press this exhortation to conversion. The streams of goodness that continually run towards you, and which sometimes swell and overflow abundantly, do signifie that 'tis your wisdom to forsake the broken cisterns, and come to the foun­tain of living waters. His mercies speak this language, that 'tis good to return in­to, and obtain an interest in the Father of them. Then these mercies will be in mer­cy. Cords of love are cast about you on purpose to draw you unto the God of love and peace. Oh that you would run to him! The riches of his goodness are unlocked and discovered, that hereby you may be led unto repentance, Rom. 2. 4.

His judgments likewise are inflicted in pursuance of the same design. That is the voice that's uttered by them; Go return un­to [Page] the Lord, for he hath torn and he will heal you; he hath smitten, and he will bind you up, Hos. 6. 1. The Fire of London calls upon the Inhabitants of it, and of the whole Land, since they have not only heard of God by the hearing of the ear, but their eyes have seen him marching out so dreadfully against them, to abhor them­selves, and to repent in dust and ashes. Those many thousands which were cut off by the plague of Pestilence, although they are dead, they still speak; and that which they say is this. Oh you that are alive, re­turn, return unto the Lord your God, for after death 'twill be too late to do it.

8. Consider, As yet 'tis not too late to turn to God. Though hitherto stupid, if now you will awake, though hitherto re­fractory; if now you will yield your selves to the Lord, though hitherto you have shut the door to keep in sin, and to keep out Christ; if now at last you will open at the knock of the Gospel, and con­sent that your lusts should be expelled, and the Lord Jesus enter; he is ready to receive you into grace and favour, and all former denials, affronts, repulses, shall be forgotten and forgiven. The Scepter is still held forth, the Lord is not removed [Page] from the Mercy-seat; mercy and grace may now be had, if you will come for it. But if you will not know when you are well offered, and are resolved not to cease from your stubborn way; an oath may soon be sworn in wrath, that you shall ne­ver enter into Rest; and God may say, He that's filthy, let him be filthy still; he that is unjust, let him be unjust still; he that is joyned to the profits and pleasures of the world which he makes his idols, let him alone; he that despises the offer of grace, shall not have ano­ther offer; he that now refuses to be converted shall never be a Convert.

Oh that I could prevail by all these ar­guments. But lest they should take no impression, lest they should slip out of your minds, and have no influence upon your hearts, I shall second them.

With a voice from Hell.

With a voice from Heaven.

With a voice from Christ himself.

1. With a voice from Hell. Imagine therefore, a damned sinner, who has lain many years in the burning lake, should have leave to come and appear in the face of this assembly; and a river of tears ha­ving first gushed out of his eyes, and for a while stopt his expressions, he at length should thus speak to you.

Cursed be the day wherein I was born, and that night wherein it was said there is a man­child conceived! Let that day be darkness, let not God regard it from on high, neither let the light shine upon it. Alas, 'twere better never to have been at all, than to be for ever misera­ble! How intolerable are the gNawings of the never dying worm? how hot and unquenchable are those flames, which the breath of the Lord as a stream of brimstone doth kindle?

The world is extreamly mistaken in sin. They think it light and pleasant, and so I thought once, as well as they; but now I find how wofully I was deceived; I feel sins weight, and taste, yea am drunken with the gall and wormwood of it. I find that true, which before I was told, but would not believe, that 'tis 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 desper [...]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; [Page 92] 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 flam [...] 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 'tis tendered to you; for if once you come to this place of [Page 93] 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.

'Tis best of all to be neer to God. Christ is [Page 94] 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, 'tis 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 H [...]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 [Page 95] 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 [...]r hinder, would work a thorow saving change in you! Oh that he would pity those among you, who are unto your selves cruel! Oh that he would awaken the souls, that are not only asleep, but dead! and break the hearts which have made themselves as an Adamant stone! [Page 97] Oh that he would convince you of your sin and misery, and effectually turn you from the one, that you may be for ever freed from the other!

To these Petitions let every heart say, Amen!

Ʋse V. Of Direction.

I would believe by this time, that you are willing to hearken unto, and likewise follow some directions, how to become sincere Converts. Directions how to get ease when you are in pain; how to reco­ver health, when you are sick; or an [...]tate which you have lost, I am confident would be heeded. And are not directions from the infallible word of truth, how to be turned and saved, of far greater con­sequence?