Answer.

To this I answer, The Question that Peter put to Christ whither he went, was not so much to understand his Exaltation and Glory, and the End of his going away, as out of presidence of his own strength and ability to follow Christ: but now Christs meaning is, when he saith, None of you ask me whither goest thou? that is, you do not un­derstand the end of my going away from you, you do not know wherefore I go to my Father, and therefore Sorrow hath filled your hearts; and then he blames them for being so sad and sorrow­ful for his going away, Verse 6. Because I said these things to you, Sorrow hath filled your hearts; if they had known that Christ was now going to the Father to be exalted at the right hand of God, they would not have been so sorrowful: no saith Christ, John 14.28. If ye had loved me, ye would have rejoyced, because I said I go to the Fa­ther; for my Father is greater than I. Now ob­serve and take notice of this, That it is displeasing unto Christ to see any of his Disciples and Servants to be immoderately sorrowfull upon any account; though it was upon the account of his departing from them and their losing his Presence, yet notwithstanding Christ would not have them im­moderately sorrowful, he blames them for it, and now sayes he, because I said these things, to you, [Page 22] Sorrow hath filled your hearts. And further, he comes to lay down some Comforts and Antidotes against their Sorrow here in the Text, the 7th verse, wherein by way of Comfort he tells them,

1. That it was expedient for them that he should go away, It is expedient for you; not only expedient for me that I go to the Father to be exalted in Heaven, but it is expedient for you also, saith Christ, Expedient for you; That is one Ground of Comfort to allay their Sorrow. And not only so, But

2. He doth assert it and affirm it very confidently, he would have them fully perswaded of it; Because it was hard for them to believe that Christ should leave them and go away from them, that they should be deprived of his personal presence; was there any thing harder for them to grapple with than that? could there be any thing more expedi­ent for them than that he should stay with tnem? but saith Christ, I tell you the Truth, it is expedi­ent for you that I go away, You may be confident and perswaded of it, nevertheless I tell you the Truth. And.

3. He doth further amplify this Comfort about his going away, by telling of them, What Bene­fit they would have by his going from them, There­fore that may sustain and support their Hearts and Spirits. Why? what shall they get by it? saith Christ, you shall have something that shall be equivalent to my bodily presence, you shall have that that is more expedient for you; you shall have the presence of the Comforter the Holy-Ghost, and this he doth express both negatively and affirmatively, If I go not away the Comforter [Page 23] will not come to you, but if I depart I will send him unto you: You shall be sure to have the Com­forter if I go away; when I come to sit at the right hand of my Father, I will send the Com­forter; and you cannot have the Comforter so fully now my presence is with you as you shall have after I am ascended up to Heaven to be glo­rified. And

4. He doth more particularly set out the Bene­fits they shall have by the presence of the Comfor­ter, and amongst other things he saith the Com­forter shall be with them to give them success in their Ministry, shall make their Ministry effectual and powerful for to convince, To convince the World of Sin, of Righteousness, and of Judg­ment.

Thus you see the Scope of these Words, they are spoken by Christ by way of Comfort to his Disciples, whose hearts were filled with Sorrow at the hearing of his going away from them. Nevertheless I tell you the Truth, it is expedient for you that I go away: for if I go not away, the Com­forter will not come, but if I depart I will send him unto you; and when he is come, he shall reprove the World of Sin, of Righteousness, and of Judg­ment.

I have formerly (as you may remember) spo­ken concerning the glorious effects of the Gospel from that Scripture Acts 26.18. Now here you have laid down the Cause whereby the Gospel came to be so efficacious, and effectual, namely, by the presence of the Comforter, by the as­sistance of the Holy Ghost with the Ministry of it. [Page 24] You may observe and take notice of it, That after Christs Ascension into Heaven, immediately their Ministry was more powerfull and more effectual in one Sermon, than it was in all the time they were with Christ in his bodily presence, three thousand at one Clap were brought in by one Ser­mon, so powerful was the Holy Ghost with them in their Ministry. But briefly then, before I come to speak to the eighth Verse (which principally I aimed at in pitching upon this Scripture) I shall take up one Note or Observation, which may be of Use and Concernment to us, from the 7th verse; and that is this, ‘Doct. That it is a most certain Truth that it is expedient for the Disciples and Servants of Christ sometimes to be deprived of the nearest and dear­est Comforts that they have in this World.’

Brethren, the Presence of Christ was the near­est and dearest Comfort that they had in this World, yet saith Christ, It is expedient for you that I go away from you, and that you be de­prived of my bodily Presence; and because it was a hard thing for them to believe; what? to be deprived of his Presence that was so dear to them: therefore he adds this, I tell you the Truth; it is true what I say, it is no Lye. Nevertheless, I tell you the Truth, it is expe­dient for you that I go away. It was expedient that Christ should go away, and lay down his Life, that he should rise again from the dead, and ascend into Heaven, and sit on the right hand of God, and have all Power and Glory [Page 25] put into his hand, and therefore it was expedi­ent for them, that they might enjoy all the Fruits of his Death, and Resurrection, and Ascension, and Glorification, and Exaltation; it was ex­pedient for them in all these respects, but more particularly that they might have the Holy Ghost sent down to them.

Me-thinks, Brethren, Jesus Christ here comes to his Disciples and speaks to them as a tender-hearted Husband to his dear Wife, when he is about to undertake some great Journey, or some Voyage, to go away from her, she is mourning and weeping, he comes and speaks comfortably to her, and perswades her to be of good chear, as if he should say, My Deare, there is no Remedy, I must go away, I must take this Journey, there is no help for it, 'tis necessary, 'tis expedient, nay, and 'tis for thy sake, it is to fetch in Com­forts for thee, and necessaries for thee; it is expe­dient not only for me to finish my Business because my occasions and business call me abroad, but it is expedient for thee that I take this Voyage or Journey, 'tis for your Comfort; and be assured of it, that I will send to you ere long, thou shalt hear from me ere long, I will send One on pur­pose to comfort thee and refresh thee in my absence; and know this that I will not stay always from you, but will come in a short time again. Thus Jesus Christ spake to his Disciples, when he was about to leave them, saith he, My occasions call me to go away from you, and not only so, but it is expedient for you, it is for your Bene­fit and Advantage, and though I be personally absent from you, yet I will send one unto you [Page 26] that shall supply my absence, even the Comforter, and after a little short time I will come again to you, I will not stay long from you; so he saith afterwards, Verse 16. A little while and you shall not see me, and a little while and you shall see me, because I go to the Father. And Verse 22. Therefore now have you Sorrow; but I will see you again, and your hearts shall rejoyce: Within a little while I will come to you, I will make all the haste I can to you. Thus Christ speaks to his Disciples and Servants to comfort their Hearts, being sorrowfull upon his going away.

Brethren, Was there any thing, or could there be any thing that was nearer or dearer to the hearts of the Disciples than the presence of Christ? The presence of Jesus Christ was more to them than any Comforts of this World, more to them than their Estates and Callings, and Gain, and Trade, for you know they left their Ships and their Nets and Callings and all to follow Christ; nay Christ was more near and dear to them than their nearest Re­lations that they had in the World, for 'tis said, they left not only their Callings, their Trades and Ships and Nets, but they left their Fathers and away they went after Christ, yea they left all that ever they had, as Peter him­self saith, Matthew 19.27, 28, 29. saith he, We have left all to follow thee; Not only their Callings, their Trade and Gains, not only their Parents and Relations, But we have left All to follow thee; Yea, Brethren, Jesus Christ was more [Page 27] dear and precious to them than their very lives, for you know what Christ was speaking to them about his going away, Mat. 26. and telling them that some of them would deny him, saith Peter, Though I dy with thee, I will not deny thee; saith he, I will dy first, I will lose my life first, and 'tis said all of them said after the like manner; they loved Christ more than their very lives, and yet now you see what Christ said to them, though his Presence was so near and dear unto them, yet saith Christ, I tell you the Truth it is expedient for you that I go away, it is expedient for you that I leave you, though I be so near and dear unto you. So that here is the Point grounded upon these Words; That it is a most certain Truth, That it is expe­dient for the Disciples and Servants of Christ sometimes to be deprived of those Comforts that seem to be nearest and dearest to them in this World, it is expedient for them—: The Word that is here translated expedient, it signifieth most profitable, more profitable for you, or bet­ter for you; better for you that I go away, than that I stay with you; more Profitable for you, so the Word is sometimes transla­ted, and so it properly signifieth, expedient, that is, profitable: so saith the Apostle, 1 Corin­thians 6.12. All things are lawfull for me, but all things are not expedient. The Word is profitable, so it is in the Margin, All things are not profitable. So Chap. 10. in the last Verse, saith the Apostle, Even as I please all Men in all things, not seeking mine own profit, but the profit of many that they may be saved, [Page 28] it is the same word, only tis there translated profit, or profitable; 'tis expedient or profitable for you that I go away; and sometimes 'tis translated good or better, so Luke 17.2, 3. Saith Christ, It were better for him that a Mill-stone were hang­ed about his neck, and he cast into the Sea, than that he should offend one of these little ones; The word is, expedient. So again, Mat. 5.29, 30. Saith Christ, 'Tis better for you to go into Life mai­med, with one Eye, or one Hand, than having both your Eyes and hands, to go into Hell. 'Tis better, the word is, expedient. So that here is the meaning of it; It is expedient for you that I go away, that is, 'tis most profitable for you, 'tis better for you that I go away from you, than that you do enjoy my per­sonal presence.

Now for the opening and handling of this Point and Truth, I shall briefly speak to these three things.

1. Give you the Demonstrations of it, by some particular Instances, That it is most expedient or profitable sometimes for the Servants of Christ to be deprived of their nearest and dearest Comforts that they do enjoy. In which I shall give you some particulars.

2. I shall shew the Ground why, or whereupon It is so expedient or profitable for them to be depri­ved of their dearest and nearest Comforts they can en­joy in this World.

3. And then shew you this, That to enjoy the presence of the Comforter, the Spirit of God, is more expedient for the Saints in this World, than to enjoy the personal presence of Christ.

I shall not be able to go through this Point at this time; but for the

1. To give you some Demonstrations by some particular Instances, That it is expedient for the Servants of Christ sometimes to be deprived of their nearest and dearest Comforts that they have in this World.

I shall Instance now in some particulars. As,

1. It may be expedient for the Servants of Christ sometimes to be deprived of their outward Estates in the World. Brethren, to have a competent mea­sure of Estate in the World is a comfortable thing; Those that have great Estates, do not know and understand the temptations of a poor estate; there­fore, saith the holy man Agur, Pro. 30.9. though he would not be rich, yet, Lord give me not poverty. It is a great mercy to be comfortably provided for in the World, yet for all that it is most expedi­ent sometimes for the servants of Christ to be de­prived of their outward Estates in the world. You know how it was with Job, it is said, He was the richest man in all the East; he had seven thousand Sheep, three thousand Camels, a thousand yoke of Ox­en, five hundred she-Asses, Job 10.3. yet it was expedient for Job to be deprived of all this Estate, all was taken from him suddenly, and it was ex­pedient for him thus to be deprived. If his Cat­tel could have spoke they would have said, as Christ to his Disciples here; his Sheep would have said, It is expedient for you, that we go away from you; his Oxen, his Camels and his Asses, all would have said, It is expedient for you, for us to go away from you. We read, Heb. 10.34. That the Christians in those dayes were plundred of their [Page 30] Estates in this World, and it was expedient for them, because God hath provided a better and more enduring substance for them. And therefore mark the expression of the Apostle James, 1.10. Let the Brother of low degree rejoyce in that he is exalted; but the rich in that he is made low, because 'tis ex­pedient for him. That is one thing.

2. Let us instance in Outward Accommodations. As now, to be comfortably provided for in respect of Clothing, and in respect of an Habitation, and Dwelling-place. Brethren, these are great Com­forts, to be left naked in the time of the Cold, to be without Clothing is a great Suffering, to be left without a House and Habitation, to be driven by Enemies from our Houses and Habitations, to be forced to flee up and down into the naked fields, 'tis a great Affliction: but it is a great Comfort and Blessing to be well provided for for Clothing and Habitation; I do not speak in regard of gor­geous Apparrel, but for necessary and convenient Clothing; Let thy Garments be always white, saith Solomon; hansome Clothing, cleanly Clothing, is a great mercy and comfort. Yet now sometimes, it is expedient for the servants of Christ to be de­prived of their Clothing, to be put to their shifts to get any raggs to cover their nakedness; you shall read, Heb. 11.37. how those Worthies, of whom the World was not worthy, they wandred up and down in Sheep-skins and Goat-skins, being destitute, afflicted and tormented; They were deprived of their Clothing they could take up a skin that they found in the Wilderness, and were glad to make use of it to cover their Bodies; they were covered with Sheep-skins and Goat-skins. So for a Ha­bitation, [Page 31] it is a comfortable thing to have a com­fortable Habitation and Dwelling-place, to shelter them from the Weather; and therefore 'tis made as a gracious promise, Hosea 11.11. That God's People shall dwell in their own Houses. I tell you, if so be we had an enemy to come and drive us out of our Houses and take possession of our Habi­tations, whilst we escape with our Lives, it would be a great affliction; but yet for all that, sometimes it is most expedient for the Lords Servants to be deprived of their Habitations. Look into Heb. 11.38. You read of those, of whom the World was not worthy, That they wandred in Desarts, and Moun­tains, and Dens, and Caves of the Earth; they had no Houses at all, that if they could find out a lit­tle hole in the Wilderness and Desart, if they could find out a Cave, they would be glad to hide their heads there; the Lord saw it expedient for them that their Houses and Habitations, and also their outward accommodations in regard of Cloathing, should be taken from them.

3. To instance in our Liberties. Liberty, Bre­thren is a great blessing, it is a great mercy to have Liberty, that we are not in Enemies hands, that we are not clapt up in close Prisons, that we are not in Chains; and those that have had experience, what it is to be deprived of their Liberty, that have been clapt up in Prison, they are better able to judge of it than we are, what a Mercy Liberty is; those that are now in Prison for their Consci­ences, would prize their Liberty if they might in­joy it. Well, but yet for all this, that Liberty is such a great mercy and blessing, yet sometimes it [Page 32] is most expedient for the servants of Christ to be deprived of their Liberty; 'Tis expedient for them that their Liberty go away; you know what Christ spake unto Peter, John 21.18. When thou was't young thou girdedst thy self, and wentest whither thou wouldest, thou hadst thy Liberty: but verily, I say unto thee, When thou shalt be old thou shalt stretch forth thy hand and another shall gird thee, and carry thee whither thou wouldest not. It was expedient for Peter to have his Liberty taken from him. Paul that eminent Apostle and Servant of Christ, that was so usefull in his place and genera­tion, yet it was expedient for Paul himself to be deprived of his Liberty; and therefore, if you observe it, the most of all his Epistles were written by him when he was in Prison; Paul a Prisoner of Jesus Christ; and if you look into the latter end of the Acts, he was there two years together in Prison at Rome, though indeed he had a little more Liberty than some others now adays may have, he had a hired house for himself, he had a Keeper with him and a chain upon him, he could not go whither he would. And so it hath been the Lot and Portion of the precious Saints and Servants of Christ in those Primitive times to be deprived of their Liberty, as the A­postle speaks, Hebrews 11.26. They suffered re­proaches and also imprisonment, so that it is ex­pedient for the Servants of Christ sometimes to be deprived of their Liberty.

[Page 33]4. To instance in our Health and Strength, which is a great blessing; they that are sick and conti­nually exercised with weaknesses, pains, aches and distempers; these can tell you, that health and strength is a pretious mercy; When the Lord lays his Hand upon us but a little while, Ease is a great mercy, and Health and Strength is a great mercy, and so it is; but yet sometimes it is expedient for the Servants of Christ to be deprived of their Health and Strength, that their Health and Strength go from them; you find it by frequent ex­perience how the Saints and Servants of God have been deprived of their Health and Strength, and commonly many that are most eminent, they are exercised with Weaknesses and Sicknesses of Bo­dy. I remember the Apostle speaks concerning Timothy, he was a young man, and yet for all that he had many infirmities, therefore he advises him, 1 Tim. 5.23. To drink no longer water, but a little wine, for his many and often infirmities. He had many and frequent infirmities of Body upon him, that it was expedient for him that his Health and Strength were taken away from him. I remember the Psalmist hath a passage in Psal. 73. the begin­ing, saith he, speaking of the wicked, Verse 4. There is no bands in their Death, their Strength is firm, they are not in trouble as other men; They have their Strength, and Health, and Liberty, and their Bones are full of Marrow, and their Eyes stand out with fatness, and they have more than heart can wish.— But, saith he, As for me, I have infirmi­ties upon me, I am chastised every Morning, as duly as the Sun rises, every day, and all the day long I am afflicted. Brethren the Lord sees that it is expe­dient [Page 34] sometimes that his Servants should be de­prived of their Health and Strength.

5. To give another Instance, To instance in near Relations, as to enjoy the comfort of Yoke-fellows, to enjoy the comforts of Children, Christian-friends and acquaintance, these are great Comforts and great Blessings. As I remember the Psalmist speaks, Psal. 128.3, 4. He is speaking what a mercy and blessing it is to enjoy Children, Thy Children shall be like Olive Plants round about thy Table; and thus shall the Man be blessed that fear­eth the Lord. And saith Solomon, Eccles. 9.9. Live joyfully with the Wife whom thou lovest, all the days of the life of thy vanity. These things are great Comforts; But yet it is expedient sometimes for the Servants of Christ to be deprived of these Comforts, for Children to be deprived of Parents, and for Parents to be deprived of Children, which are accounted by Parents somtimes their dearest Comforts in this World, yet God sees it expedi­ent for them sometimes to be deprived of them by Death. Son of Man, saith God, to Ezech. 24.16. Behold, I will take away the desire of thine Eyes with a stroke; that is, his Wife, and she died in the even­ing. Sometimes some are taken away by some suddain accident, as all Jobs Children were, some­times they are deprived of them by Persecution, they are made to forsake Father and Mother, Wife and Children, and all for Christ's sake. We have forsaken all, saith Peter to Christ, Mat. 19. latter end. And sometimes they are deprived of the Comforts of them by having their Affections from them, as Job complains of the Wife of his bosom, that she was a stranger to him. And the Psalmist, [Page 35] Psal. 88.8. Said, Thou hast put away my acquaint­ance far from me.— Brethren, it is expedient for us sometimes to be deprived of these Comforts and Relations, and verily, if our Relations, that are taken away from us, if they could speak when they are dead, Children would say to Parents, Fa­ther and Mother, It is expedient for you, that we go away. Though it be a dear Babe, yet, It is expe­dient for you, that I go away. Though it be an on­ly Child, yet, It is expedient for you that I go away; And so for other Relations, still remember this that it is expedient for the Servants of Christ some­times to be deprived of their nearest and dearest Relations. Christ was as near and dear to the Disciples as any Relation in the World can be near and dear to us, yet saith Christ, It is expedient for you that I go away.

6. To instance in another thing, The Ordinan­ces and Institutions of the Lord. They are dear and pretious to the hearts of the Saints and Ser­vants of God, they are pretious things, and should be dear to every one of us. Saith Job, Chap. 12.12. I have esteemed the words of his mouth more than my necessary food; He had rather lose his meat and drink than miss of the Word of God. And, saith David, Psal. 122.1. I was glad when they said unto me, Come, let us go up to the House of the Lord. The Ordinances of the Lord, they are and ought to be dear unto all the Saints and Servants of God, yet for all that I may say, it is expedient sometimes for the Servants of Christ to be deprived of the Or­dinances of Christ. David found this by experience, he was deprived of the Ordinances, Psal. 42.4. saith he, When I remember these things, I pour out [Page 36] my soul in me; for I had gone with the multitude; I went with them to the House of God, with the voice of joy and praise; but now, saith he, My soul is cast down; And so, Psal. 63.1. saith he, I dwell in a dry and thirsty Land, where no water is. He meant where there are no Ordinances; He could not wait upon God in his Ordinances; It was ex­pedient for David to be deprived of the Ordinan­ces. I remember a passage of the Church, Cant. 3. saith she, By night on my Bed, I sought him whom my soul loveth, I sought him, but I found him not. She could not find Christ, she could not enjoy the Ordinances of Christ, nor Christ in the Ordinan­ces; and truly this hath been, and may be the case of the dear Servants of Christ, to be deprived of the Ordinances, that are near and dear to them. Heb. 11.37, 38. You see there how those of whom the world was not worthy, that they were glad to shift for their lives, to run up and down in Moun­tains, and Caves, and Dens of the Earth to hide themselves, and so were deprived of Ordinances and Communion with Saints; and it was expe­dient for them.

7. To instance in another thing yet higher, 'Tis expedient sometimes for the Saints and Servants of Christ to be deprived of Communion with Christ in holy Duties and Ordinances. I may say in this case (because possibly it is not easy to be believed) as Christ said to the Disciples in the Text, Never­theless, I tell you the truth, 'tis sometimes expe­dient for the Saints and Servants of Christ to be deprived of Communion with Christ in his Ordi­dances, though this is most dear and precious to them. Exod. 20.24. saith God, In all places where [Page 37] my Name shall be recorded, thither will I come, and meet with my People, and bless them; that is, in his Ordinances, where his Name is recorded; and I say, sometimes it is expedient even for the very Saints and Servants of Christ to be deprived of the presence of Christ in his Ordinances, of Com­munion with Christ in his Ordinances, sometimes not to see Christ, nor to meet with Christ in holy Duties and Ordinances. Cant. 3.1, 2, 3. By night on my Bed, saith the Spouse, I sought him whom my soul loveth, I sought him, but I found him not; By night on my Bed I sought him, I sought him in the Ordinances, that is the Bed where Christ hath Communion with his Saints and Servants, yet saith the Spouse, I sought him on my Bed, but found him not. And I remember Job hath an expressi­on, Chap. 23.8, 9. Behold I go forward, but he is not there, and backward but I cannot perceive him, on the left hand where he doth work, but I cannot behold him; he hideth himself on the right hand that I cannot see him; Saith Job I went forward, and I went backward, I went from Ordinance to Ordinance, but I found him not. The Lord may see this expedient for his dear Servants and Children even to be deprived of Communion with himself, in his own Institutions, which is hard to be believed, yet, nevertheless I tell you the Truth it is expedient for you that the Lord do with-hold his Presence sometimes from his own Ordinances to his own Servants. Yet once more.

8. Eightly and lastly, which is still yet higher, It may be expedient sometimes for the Saints and Servants of Christ to be deprived of seeing the face [Page 38] of God, and enjoying the Sense of Gods favour, which in Truth is the most desirable thing in the World, it is e [...]en a Heaven upon Earth, a be­ginning of Heaven to see the face of God, and to enjoy the sence of the favour and loving-kind­ness of God. Saith David, In thy favour is life; my life lay in that, nay saith he, Psal. 63.3. Thy Loving-kindness is better than Life, and yet I tell you, sometimes it is expedient for the Ser­vants of God to be deprived even of the sence of the favour and loving-kindness of God, some­times the Lord sees it expedient for him to go a­way in that sence; and therefore you find some­times how David complains, Psal. 13.1, 2. How long O Lord, how long wilt thou hide thy face from mee? for ever? And so, Isa. 14.8. For a little moment I hid my face from thee— It was expedient for them that God did with-hold or hide his face, or the sense of his Loving-kindness from them. Nay, Brethren, shall I say further, if it were possible for a Saint to enjoy or to see the face of God in Heaven, as the Angels and Saints do, yet as long as they are upon the Earth, it is expe­dient sometimes for them to be deprived of that too. You know Moses was in the Mount with God, but it was expedient for Moses to come down from the Mount again, so long as he was clothed with flesh; it was expedient for Moses to come out from the immediate Presence of God. And you know what Paul saith; That he was wrapt up into the third Heavens, and saw things unlawfull and impossible to utter, yet it was expedient for Paul that he should be deprived of [Page 39] seeing and enjoying that Vision till he came to lay down the body.

And thus now you have seen the first thing propounded. The Demonstrations of this Truth by some particular Instances, That it is expedient sometimes for the Saints and Servants of Christ to be deprived of those Comforts that are nearest and dear­est to them in the World; as Christ tells his Disci­ples here, Nevertheless I tell you the Truth, it is expedient for you that I go away, that they should be deprived of his personal Presence.

I had intended to have gone on further, to have made it appear to you by the grounds of it. There are five or six Grounds whereby it doth certainly appear that it is most expedient some­times for the Servants of Christ to be deprived of their nearest and dearest Comforts they have in the World, and then to come to the third thing, but I would not willingly trespasse, only remem­ber this, every one of you here before the Lord, We do not know how soon any of us may be deprived of those things that are looked upon as our nearest and dearest Comforts, when it comes to be our lot; remember what Christ saith, It is expedient for you that I go away, it is expedient for you to be deprived of this and the other Comfort, of your Estates, of your Accomoda­tions, Liberty, and Ordinances; and though now you may enjoy Communion with God, yet it may be expedient for you to be deprived of it; remember that. And if any of you be de­prived of your near Relations, as Children,— [Page 40] remember what Christ hath here spoken, It is ex­pedient for you that I go away, it is expedient for you that the Lord hath taken away such a Child, such a Son, or such a Daughter; though it be an only Child, yet it is expedient for you that it be taken away. But I would not proceed any fur­ther at present.

Answer.

In a word, it is from hence, namely, Because God hath so ordained it and appointed it; It plea­sed God, saith the Apostle, 1 Cor. 1.21. by the foolishness of Preaching to save those that believe. God hath appointed and ordained the Gospel, and the preaching of it, to be a means for the Con­version and Salvation of Souls; It pleased God by the foolishness of Preaching, not that the Apostle calls it foolishness, but he speaks after the manner of the World, after the account and esteem that the World had of the preaching of the Gospel: As now, Cannot we as well read a Chapter at home, and edify our selves at home by reading of a Chapter, or reading some good Sermons, better than we can Hear? And therefore [...] is it not a simple, weak, foolish thing for us to spend our time so? But, saith the Apostle, count it foolishness if you will, It pleased God to ordain by this way of foolishness as the World counts it; It pleased God by the foolishness of Preaching to save them that believe; 'Tis that that God ordains, and appoints, and institutes for that end, and that's the reason it is a means of Conversion and Salvation, though it be a foolish thing to carnal reason to come and hear a man speak a little time, and think this to be a means of Conversion and Salvation; but though it be so foolish a thing, [Page 82] yet this is the way and means that God hath ap­pointed whereby Souls should be converted and saved.

Answer.

Briefly; for I must not inlarge, The Gospel is a Means of Conversion and Salvation (namely) part­ly by discovering or convincing People where they are out of the way of Salvation; as in the Text, I will send the Comforter, and he shall convince the World of Sin, of their sinful Estate, and how they are out of the Way of Salvation, and doth discover and convince them, and shew them the right way; and also the Gospel is a means to open and enlighten the Understandings of People, to open their blind Eyes; as Christ told Paul, when he sent him to preach the Gospel, Acts 26.18. Go, saith he, I have sent thee to open the Eyes of them that are blind, and to turn them from Dark­ness to Light; that is, by the Ministry of the Gos­pel. The Gospel is a Means to open peoples Eyes, to turn them from Darkness to Light, to make them see that they are in a state of Darkness, to make them see that there is a glorious Light held forth in the Gospel: as the Apostle speaks, 1 Pet. 2.9. Who hath called you out of Darkness into his marvelous Light; This is that the Gospel is a Means of, and so it brings to a state of Salvation. And again, the Gospel is a Means to deliver peo­ple from the power of the Devil; every one natu­rally is in the power of Satan, he rules and works [Page 83] in all the Children of Unbelief; Now the Gos­pel is a means to bring Souls from under the power of Satan; and so Christ told Paul in that 26th of Acts, I have sent thee (saith he) to turn them from Darkness to Light, and from the power of Satan to God. The Gospel is a Means of that; therefore saith the Apostle, 2 Cor. 10.4. The Weapons of our Warfare are not carnal, but mighty, through God, to the pulling down of strong holds, to beat down the Batteries, and Castles, and For­tifications that Satan builds; it is mighty to pull down the power of Satan, and so by that means to bring a Soul into a State of Conversion and Sal­vation. And also the Gospel is the Means to work faith in the heart, to cause a Soul to believe on Christ, 'tis a means of that, and so by that means the Soul comes to be justified, and freed from the guilt of Sin. Faith, saith the Apostle, com­eth by hearing, and hearing by the Word of God, Rom. 10.17. Faith cometh by hearing the Gospel preached; God is pleased to make use of the preaching of the Gospel to work Faith in the Souls of poor Sinners, and by working Faith in their Souls, drawing them unto Christ. Now by be­lieving in Christ they come to have remission of Sins, as Christ told Paul in that of the Acts, To turn them from Darkness to Light, from the power of Satan to God, that they might receive Forgiveness of Sins, and an inheritance among them that are sanctified, and all by Faith in Christ: So that I say, the Gospel is the means ordained and appoin­ted of God for the Salvation of Souls; and there­fore let no body think that the Ministry of the Go­spel is a needless thing, as many are ready to think [Page 84] in their minds, that of all the Callings in the World the Ministry of the Gospel may be best spared. Truly, if so be that the Salvation of Souls be not necessary, then the Calling of Ministers to their Office, and their preaching of the Gospel, may be spared, but you see Christ hath appointed it to be the means of Conversion and Salvation; and therefore, whatever people may think secretly in their minds that we may edifie our selves by reading a Chapter, and meditating upon it, by reading of good Books, and what need we to trouble o [...]r selves to wait upon the Ministry of the Gospel? Truly know this, That the Foolish­ness of God is wiser than the Wisdom of Man: God hath pleased to ordain and appoint the Ministry of the Gospel to be the means of Conversion and Salvation, and therefore if the Conversion of Souls be necessary, then the preaching of the Gos­pel is necessary; therefore let us take heed we do not neglect attending upon the Gospel, and the preaching of the Gospel as we would be loth to neglect our own Salvation. That is the first, That the Gospel is the Means of working a sa­ving and converting Work upon the Souls of Men.

2. The second is, That the Gospel alone of it self cannot work a saving and converting Work upon any Soul; no, there must be the Operation of the Spirit of Christ, that must go along with the Gsopel, or else the Gospel will never be able to work any saving converting Work upon any Soul; 'tis true indeed, the Gospel is the Word of Salvation; Ay, saith the Apostle, Rom. 1.16. It is the Power of God to Salvation; Ay, where [Page 85] the power of God goeth along with it, it works Salvation by the power of the Spirit of God, 1 Cor. 13.4. The Weapons of our Warfare are mighty through God, saith the Apostle; not mighty in themselves. The Weapons of our Warfare, what is that? The Ministry of the Gospel, the Preaching of the Gospel is mighty, but it is migh­ty through God to the pulling down of Strong Holds. Alas! of it self it cannot, the Gospel of it self is but a weak Letter; but where the Power of the Spirit goes along with it, it is mighty, mighty through God, mighty to con­vince, and mighty to convert, and mighty to save; therefore the Gospel is compared to a Sword, and it is called the Sword of the Spirit, Eph. 6.17. Take to you the Sword of the Spirit, which is the Word of God; It is a Sword that cannot do good, except it be wielded by the hand of the Spirit of God: It is not now as a natural cause to effect any thing; as now our Food is a natu­ral cause, sanctified and ordained by God as a natural cause of nourishment. Physick is ordained as a natural Cause of health; but 'tis not so with the Word, the Ministry of the Word is but as a Tool or Instrument in a Workmans hand, in a Carpenter or Joyners hand; the Tool of it self cannot work, the Word of it self cannot work, but as it is in the Workmans hand, so it works. Truly so, the Sword of the Spirit, in the hand of the Spirit, that will work to the convincing and converting, and saving of a Soul, other­wise it cannot do it; no, it is but weak in it self; even as a Sword that cannot move or lift up it self: but now in the hand of the Spirit [Page 86] the Spirit, the Gospel is mighty to open the under­standing, to open the heart. We read the heart of Lydia was opened when she heard Paul preach, but it was not Pauls preaching, but the Spirits go­ing along with it, that did open her heart, and she attended to what was spoken by Paul; and so the Spirit with the Word is mighty to draw a Soul to Christ, not the Word alone; no, saith Christ, John 5.44, 45. No man can come unto me, except the Father draw him; that is, there must be the mighty Power of the Spirit of God concurring, to work with the Word, to draw and perswade and convince by the Word, and then it works. And so the Spirit with the Word will cause a Soul to grow and encrease in a Spi­ritual Estate. Paul may plant, and Apollos may water, but it is the Lord must give the encrease to make the growth. So it is, one may preach, and another may preach, but still there must be the concurrance and work of the Spirit, or else all our preaching will be but like the watering of a dead plant; but the Spirit of the Lord must come and be present, and then our preaching, our planting and watering may be blessed for those ends for which God hath appointed it: And the reason is this, That without the Spirit of God, the Word, though it be ordained of God to be a Means of Conversion and Salvation, yet the Word alone without the Spirit cannot do it, because the Ministry of the Word is too weak to make an Impression upon our hard hearts.

Take a Seal, and set it upon a Rock or Stone, it makes no Impression, Why? Because there is [Page 87] no pliableness in the Rock or Stone to receive the Impression: Thus it is with our hearts; our hearts are naturally like so many Stones; therefore see what the Lord promises, To take away the heart of Stone, and to give a heart of Flesh; a soft heart, the hardness of it shall be taken away; that when the Word comes as a Seal to make an Impression upon the heart, the Spirit doth change the heart, and makes it pliable to receive the Impression, which othewise it could not do. You may as well make an Impression upon a Rock or Stone, as upon any Heart, till the Spirit come and soften the heart, and make it pliable to receive the impression of the Word; and therefore hence you may observe, That sometimes, when divers hear the same Word preached, there are diversity of effects in the same hearers hearing the same Word, some are con­verted, and others not; some believe, and others not. As Acts 17. When Paul had been preaching to them, Verse 32, 34. When they heard of the Re­surrection of the dead, some mocked, and others said, We will hear thee again of this matter: Howbeit certain clave to him, and believed. Ay, some recei­ved the Gospel, and others not; some believed, and others not.

As I remember, 'tis said, Acts 28.24. Some believed the things that were spoken, and some belie­ved not; And, What is the Reason? The Spirit doth work effectually with the Gospel upon some hearts, but not upon others; that is the reason that some believed, and some believed not. And hence it is again, that sometimes some are more hardned by the very word of the Gospel: So far from being converted and brought into a state of Salvation, [Page 88] that they are more hardned and set further off, nearer to their damnation. What is the reason? Because there wants the presence of the Spirit, and therefore you shall see Isa. 6.9. saith the Lord to the Prophet (he was an Evangelical Prophet) Go, (saith the Lord) make this peoples heart hard; go and harden their hearts, that they may hear, and not understand, that they may not be conver­ted and saved; Let their hearts be more hardned, saith God, by hearing the Gospel preached: nay sometimes, what is the reason that the most emi­nent ablest Preacher of the Gospel in the World; that their Ministry is sometimes less efficacious than the Ministry of them that are far inferiour to them? what is the reason? Because the Con­currence of the Spirit goeth along with the one and not with the other. You shall see Christ him­self▪ the most eminent Preacher that ever was un­der Heaven, John 22.36, 37. He preaches there; and though he did Miracles before them, yet they believed not on him; that the saying of Isaiah the Prophet might be fulfilled, Lord, who hath believed our Report? and to whom hath the Arm of the Lord been revealed; And therefore they could not believe, because, Isaiah saith again, He hath blinded their Eyes, and hardned their hearts — These things, said Isaiah, when he saw his glory and spake of him; when he saw the glory of Christ, when he was most Evangelical in his Mi­nistry, then he spake these Words, whereas Pe­ter now, that was far inferiour to Christ, having the presence of the Spirit mightily poured down upon him, Acts 2. (where the Holy Ghost fell down upon the Apostles like so many fiery cloven [Page 89] tongues.) Peter preached to them, and he con­verted three thousand Souls at one Clap, because of the powerful presence of the Spirit together with the Word. Therefore, Brethren, still let us not satisfy our selves with hearing the Gospel preached, though we had the most eminent preach­er that ever was in the World, though we should have heard Christ himself, but look for the Con­currence of the Spirit, the breathings of the Spi­rit, wait upon God for the communicating and giving out of his Spirit, that they may make the Gospel to be the Ministration, not of the Letter, but of the Spirit, for it is the Spirits Work to make the Gospel effectual and operative for the Con­version and Salvation of Souls.

3. In a Word, that, As the Preaching of the Gospel of it self cannot convert, or save any Soul, So neither will the Holy Ghost without the Concur­rence and preaching of the Gospel. You heard before that the Preaching of the Gospel cannot do it alone; But cannot the Spirit? will not the Spirit do it alone? It can do it alone indeed, But mark I pray, the Spirit will not ordinarily convince and convert effectually and savingly any Soul without the Ministration of the Gospel: To give you but a Scripture or two for this, Acts 9. You see there Christ himself speaks to Paul; you know how he met with him as he was going to Damascus, to persecute the Saints, and Christ spake immediately to him, Saul, Saul, why persecutest thou me? well, who art thou, Lord? saith he; I am Jesus, whom thou persecutest; Well, Verse 6. You shall see, saith Paul, Lord, What wouldest thou have me to do? Mark now, [Page 90] Christ doth not preach the Gospel immediately himself, but he sends him to one to preach to him; Go into Damascus, and there it shall be told thee what thou shalt do; and there Christ sent Ananias to preach the Gospel to him; Christ himself would not preach the Gospel from Hea­ven to him, nor he would not convert nor save his Soul without the Ministration of the Gospel. And look into Acts 10. See there concerning Cornelius, there was an Angel from Heaven sent to him, he had been fasting and praying, and that hour there came an Angel of God to him to tell him that God had heard his Prayers, and accepted his Alms, but why may not the Angel preach the Gospel immediately? No, the Lord would have the Gospel dispensed in an ordinary way of preach­ing, not by an Angel from Heaven, therefore Verse 5. And now send men to Joppa, and call for one Simon, whose Surname is Peter, and he shall tell thee words whereby thou and thy house shall be saved, he shall preach the Gospel effectually to you; and you shall see afterwards, Verse 33. Im­mediately therefore I sent to thee, and thou hast done well that thou art come: now therefore are we all here present before God to hear thee; and Verse 44. Whilest Peter spake these Words, the Holy Ghost fell on all them which heard the Word. Why did not the Angel himself preach the Gospel to Cornelius? Why was not he an Instrument of his Conversion and Salvation? no, the Holy Ghost will not work alone without the ordinary concurrence of the Ministration of the Gospel, and therefore look at it as a delusion of Satan, if so be that upon any pretence whatsoever, any shall endeavour to take [Page 91] you off from attending upon the Ministry of the Gospel upon pretence of the Spirit, that the Spirit shall anoint us and teach us all things —. Well, look upon it as a Delusion of Satan, if it be to take you off from attending upon the Ministery of the Gospel which is the ordinary way that God hath appointed; and take this for an universal Rule, That whatever it be that tends to take any people off from any Ordinance of God, or any In­stitution of God, look at it as a delusion of Satan, let it be under any pretence whatsoever; as now, to take one off from Duties and Ordinances, to wait till the Spirit come immediately to inspire — look upon it as a Delusion, because it tends to take you off from the ordinary Institutions that God hath appointed. So, you see the Gospel is the Means of Conversion and Salvation, the Gospel without the Spirit cannot do it, and the Spirit without the Gospel will not do it.

4. The fourth thing is this, That it is a matter of unspeakable Joy and Consolation to the faithfull Servants of Christ, that their dispensing of the Gos­pel through the Concurrence of the Spirit is made ef­fectual for the Conversion and Salvation of any Soul. Ay, saith Christ here; this shall be instead of my bodily presence with you, and it shall be as com­fortable to you. You are now troubled and sor­rowful because I am going away from you, but I will send the Comforter to you, and the Comfor­ter shall assist you in your Ministry, and make it successful to convince and convert and save Souls, and Christ would have them, to look upon it as equivalent to his own bodily presence, and would be matter of greater Joy and Consolation to them. [Page 92] Look into Verse 12, 22 of this Chapter, saith Christ, You are now sad and sorrowful, but I tell you, (saith He) the time is coming that your sorrows shall be forgotten: The sorrows that you have upon my departure shall be forgotten, they shall be swallowed up with Joy and Consolation: Look, saith he, as it is with a Woman when she draweth near the time of her Travail, when her pains begin to come upon her, then she is sad and sorrowful, but, saith he, when she is delivered, she forgetteth her sorrow, for Joy that a man-child is born —: so shall it be with you. Thus Christ comforts his Disciples against his going a­way, they should have such matter of rejoycing that should swallow up all their sorrows, they should have the presence of the Spirit, and their Ministry should be efficacious and successful for the converting of Souls, and Christ did speak it from his own experience, John 4. When he was speaking to the Woman of Samaria, he sent his Disciples into the City to buy food, for he was hungry, and when he sat down weary on the Well, he asked a little water of the woman, and so fell a discoursing and convincing of the wo­man that she lived in Adultery, and converted the woman, and when his Disciples came, Master, say they, here is meat to eat: Meat, saith he, I have that which is better than meat, I have meat to eat which you know not of; my Meat is to do the Will of my Father; here is my joy and rejoycing to convert Souls. Meat is matter of great joy to an hungry man, if you give him all the World, if he have not meat it is nothing; saith Christ, I take more joy and delight in converting of Souls, [Page 93] than I do in eating when I am an hungry. And you shall see how the Apostle Paul doth rejoyce in this, that he was an Instrument in converting and saving of Souls, he writing to the Thessalonians, 1 Epist. 2.19, 20. For what is our Joy, or Hope, or Crown of rejoycing? are not even ye in the presence of our Lord Jesus Christ at his coming? for ye are our Glory and our Joy; ye (saith he) are the Top of my Joy, the Crown of my Joy; Paul had been an Instrument to convert them by the preach­ing of the Gospel, and, saith he, ye are the top of my glory and rejoycing; So, 2 Thess. 2.13, 14. We are bound to give God thanks always for you, my Brethren, and Beloved in the Lord; because God hath from the beginning chosen you unto Salvation, through the Sanctification of the Spirit, and Belief of the Truth, whereunto he called you by my Gospel, to the obtaining the Glory of our Lord Jesus Christ: Saith he, we are always bound to give thanks to God for you; Ay, here is matter of Joy and Re­joycing. And truly so, though Paul did meet with Afflictions, Tribulations, and Persecutions for preaching of the Gospel, yet notwithstand­ing he made nothing of all his troubles, sufferings and sorrows, in regard he did but finish his Course with Joy. If he have but this Joy and Con­solation, I care not, saith he, what troubles or afflictions do abide me, Acts 20.24. The Holy Ghost witnesseth in every City, that bonds and afflicti­ons abide me; but none of these things move me, neither count I my life dear unto my self, so that I may finish my Course with Joy and the Ministry which I have received of the Lord Jesus. If I can but preach the Gospel, saith he, and be an Instru­ment [Page 94] to convert Souls, this is the Joy of my heart, let my life go for it. And it is a very high expression which the Apostle John hath Epist. 3. Verse 4. saith he there, I have no greater joy, (mark) the Apostle John that had such Communion with Christ; Yet saith he, I have no greater joy than to hear that my Children walk in the Truth; Those that he had been a means and Instrument to con­vert by his preaching, now to see that their con­version was true and real by their continuing in the truth: I have no greater Joy in this world, saith he; And why so, I pray? Why should this be such a matter of Joy and rejoycing to the hearts of the faithful Servants that their Ministry is made effectual for the Conversion of Souls?

1. Upon this Account, because, Here is a Sign and Token that God hath blessed their Ministry, that the Blessing of God from Heaven hath been upon their labours: and I pray let me appeal to your selves, is it not matter of Comfort Joy and Rejoy­cing to you that you find your labours and in­deavours to have any Success, to be blessed of God? As now, take a Nurse that brings up a Child, and she sees the child begins to thrive by her suckling of it, and it is the Joy and Rejoycing of her heart; as on the other side, if she see the Child pine a­way, and doth not prosper, 'tis the grief of her heart, when she takes all this pains and no good comes of it. When you plant and sow seed, if you take any pains in your Orchard or Garden in grafting and the like, and you find that your la­bour is made fruitful, is it not a Comfort to you to go into your Garden, and see the seed that you have sown flourish and come up? It is rejoycing [Page 95] to you; and much more is it to the hearts of the faithful Servants of Christ that their labours in the Ministry are blessed and made fruitful and suc­cessful; because now here is the more immediate presence of God upon their labours, here is the blessing, the blessing of God doth more immedi­ately appear in their labours. Now in sowing of Seed there is instrumental means and causes of its growing, there is Dew, and Showers, and Rain from Heaven, there is the influence of the Sun, the fatness of the Soil, that concur to cause it grow; but now there is much against the Mi­nistry of the Word to work upon the heart; there is the corruption of the heart, and the temptati­ons of Satan and the World, and all to hinder the Gospel from taking effect, but now when the Lord makes the Gospel to take effect, to become effi­cacious to the Conversion of Souls, of poor Creatures, here is now the blessing of Heauen up­on his labours, and now he hath cause to rejoyce greatly that God is with him, and hath blessed his labours, and now God doth own him as a Fellow-Labourer together with himself, We are Workers together with God, saith the Apostle, We are Gods Husband men, and we are planting for God, and God goes along with us and co­operates with us; what a mighty cause of rejoy­cing is this? that we have the presence of God with us, and the blessing of God upon us; nay, it is an argument and token that God owns their Ministry and labour, and he seals their Ministry and Labour, as the Apostle saith, Ye are the Seal of our Ministry; this is I say matter of great Joy and Consolation in regard it is a Sign [Page 96] and Token that God hath blessed the Labours of his Servants, and owned their Ministry.

2. 'Tis a matter of great Joy and Consolation, because now, Here is a Testimony that Jesus Christ in Heaven and in his Glory is mindful of his poor Servants here below in the World, he doth mind and remember such a poor Servant of his, that labours in his Name, and doth send down the Spirit to accompany him in his Labours; as Christ said here to his Disciples, I will send the Comforter and he shall assist you, and I will remember you, when I am in Heaven, I will not forget you. Thus Christ now sends down the Comforter, the Spi­rit from Heaven to assist such a poor Minister in his labours and endeavours; what matter of Conso­lation is this to think that Christ from Heaven sends down his Spirit to co-operate with him in his indeavours? What matter of Joy and Conso­lation is this? Take but one more.

3. It must needs be matter of great Joy and Consolation to the faithful Servants of Christ, to think that the Lord should please to make use of such as they are to be Instruments in his hands to pull down the Kingdome of the Devil, and to inlarge the Kingdom of Christ; That the Devils Kingdom and power should go down, and that Souls should be drawn out of his Kingdom by the Labours of his poor Servants, what Joy is this? When Christ sent his Disciples to preach, Luke 10.17, 18 it is said, They returned again rejoycing, saying, The Devils are subject to us: Ay, saith Christ, I beheld Satan fall down from Heaven like Light­ning. Where the Gospel comes, there goes such a Presence of the Spirit with the preaching thereof [Page 97] that Sathan goes down, and poor Souls are brought out from under his power and Dominion; as you know Christ told Paul, that he should be instrumental to turn people from darkness to light, and from the power of Satan to God; though they be under the Kingdom and Power of the Devil, yet by the preaching of the Gospel, when the Spirit concurs and goes along with it, poor Souls are translated from the Kingdom of Satan into the Kingdom of his dear Son, Col. 1.15. Now what Joy and Comfort must this needs be to the hearts of the faithful Servants of Christ? that the Lord should please to make them Instru­ments in his own hands to pull down the King­dom of the Devil and to inlarge his own King­dom, that such shall be added to the Lord as shall be saved? I say it must needs be matter of Joy and Rejoycing: But I would hasten to an end. Briefly therefore by way of Application.

Application. And here I might in the first place take occasion to speak a Word of Direction to the Ministers of Christ, if it were a fit place and sea­son, namely, to direct us how we may so preach that we may have most Joy and Consolation. The faithfull Servants of Christ have more Joy and Consolation by being instrumental for the Conversion and Salvation of Souls, than by all that ever the People of their Congregation can do for them; If they may be instrumental in the Lords hand for their Conversion and Salvation, this is more Joy and Consolation to them, than any thing in the World can be. Christ tells his Disciples that this would be matter of Joy and Rejoycing to their Hearts when he was gone from them, [Page 98] therefore we should seek to convert and save Souls, we should do, as the Apostle saith, I seek not yours, but you; we should seek the Conversion and Sal­vation of Souls, and therefore we should be preach­ing of Faith and of Repentance, as the Apostle Paul saith of himself, Faith in the Lord Jesus Christ, and Repentance towards God, whereby poor Souls may be converted and saved: And we had need be much in pleading with God for the Spirit, that the Spirit of the Lord may go along with our Ministry: Our Sermons had need to be watered and soaked in earnest prayer for the Spirit.

2. Here is now a mighty Word of Encourage­ment unto poor Souls to be ready to entertain and receive the Gospel, and the Ministration of it; to be ready so to receive it into your hearts as it may be a good Word of Conversion and Salvation to your Souls. Ay, this would be matter of Joy and Rejoycing to the Servants of Christ more than all that ever you can do for them, if they may be but instrumental for the Conversion and Salvation of your Souls, it will be more Comfort and joy to them than all the World besides; Joy to them, Ay, it will be Joy to the very Angels in Heaven, Luk. 15.10, 11. There shall be Joy in Heaven over one Ein [...] that repents — The Angels of Heaven observe how you come into the Congregation, they observe your Carriage, and how you take the Word, and what impression it makes upon your hearts to Co [...]v [...]ction and Conversion, and Sal­vation, it is the Joy and Rejoycing of the Angels in Heaven to [...] a poor Soul brought in by the Ministry of the Gospel [...]; and do not you think, you your selves will have as much cause of Joy [Page 99] and Rejoycing? Whereas on the other side, if so be the poor Servants of Christ do come and take pains; they study, and labour, and hold forth the Word of the Gospel to you, and people come and receive it into their ears, and not into their hearts; no good done upon them, but they remain as carnal, as worldly and unbelieving as before, and they see no fruit of their Ministry; this is the grief of their hearts and Souls, they labour and labour and question whether the Lord doth own their Ministry or no; they have cause to complain as the Prophet Isa. 49.6. I have laboured in vain, I have spent my Strength for naught and in vain. So the poor Servants of Christ go with a dead heart into their Studies, and come to preach with a sad heart, when they see no good done, no sa­ving Work wrought; this is a very Cut to their hearts and Souls, and they would rather (if they might have their wills) cease mentioning of the Name of Christ to people. Therefore let it be the desire, and endeavour, and care of people so to hear and receive the Word into their hearts that it may become effectual, and an Instrument in the Lords hand for the Conversion and Salvation of their Souls.

Answer.

I do not say 'tis in your power, but thus much [Page 100] I may say, you may oppose and resist the saving Work of the Gospel upon your hearts; and there­fore to be found waiting upon the Lord in his way you cannot tell but the Lord may make the Go­spel effectual to you for your Conversion and Sal­vation. And therefore let me commend three or four Words by way of Direction in this case, and so I shall leave all to the blessing of God.

Do you desire to have the Word of God made effectual for the convincing and converting and saving of your Souls? Then

1. Be much and earnest in praying for the Spirit to go along with the Preaching of the Word into your hearts and Souls; Ay, pray much for that, O! before you come you should be careful to wrestle with God for the presence of the Spirit to go along.

I fear, Brethren, that people are careless in this Point, they come reeking out of the World and from their business, and never wrestle with the Lord for the presence of his Spirit to assist the Preaching of the Word, that it may become ef­fectual and profitable to your Souls, and so you go away as you come. Therefore I say, as the Apostle, Jude v. 24. Be building up your selves in your most holy Faith. But how shall we build up our selves in our most holy Faith? how shall we do it? why, saith he, Praying in the Holy Ghost, that is the way: Beg earnestly for the Spirit, for the Holy Ghost to accompany the Word, and make the Word profitable and effectual to you. That is one Direction, I do but name it, I pray remember it.

2. As we do desire to have the Word made ef­fectual [Page 101] for Conviction, Conversion, and Salvation to our Souls, Then attend upon the Preaching of the Gospel as the Lords Ordinance, for that very End that he hath appointed it, namely, for Conversion and Salvation. This is the very End for which God hath appointed the Preaching of the Gospel, to be a saving Word, a Word of Salvation to poor Souls, that is the very End of the Gospel, it is appointed for that End. Eph. 4.11, 12. saith the Apostle, Christ when he ascended up on high, he gave Gifts to men, Ministerial Gifts, he gave Pastors, and Teachers, for the edifying of the Body, for the bringing home of Souls to the Body, for the perfecting of the Saints: So that those that are Saints should still attend upon the Gospel for more edifying, for the saving work to be carried on. This is the very Intendment of the Preach­ing of the Gospel, God hath ordained it for this end and purpose, therefore wait upon it for that end, attend upon it as the Word of God which he hath appointed for that end. 1 Thess. 2.13. We are always bound to give thanks to God for you, beloved Brethren, because when you heard the Word, you received it not as the Word of man, but as it is indeed the Word of God, which worketh effectually in them that believe. Ay, receive it as the Word, and the Word of God, for that End that God hath appointed it, and through the presence of the Spirit it will become effectual. Mark how it wrought in Cornelius and his Family, Acts 10. Cornelius was directed to send for Peter to preach to him, and Cornelius in the mean time had gathered together the Congregation, his Friends and Relations; he had got them together that they [Page 102] might hear the Gospel as well as himself, when Peter came he preached Christ to them; Now, saith Cornelius, we are all here before the Lord, to hear whatever God hath directed thee to speak to us, we are here to attend upon it as the very Word of God; and Peter opened his mouth and preached the Gospel to them, and it is said The Holy Ghost fell upon them all that heard it, v. 44. and then saith Peter, verse 47. Can any man forbid Water that these should not be baptized, which have received the Holy Ghost as well as we. Attending upon the Preaching of the Gospel as Gods Ordinance and Institution, for saving ends and purposes, for Con­version, and Edification, and Salvation; this is the way whereby we may have the Gospel made effectual to us, we shall be brought to receive it, and receiving of it, we shall be brought into a state of Salvation▪ and further built up in our most holy Faith: That is the second Direction.

3. Receive the Ministration of the Gospel with humility of Spirit, and meekness, I say, receive it with all humility and meekness of Spirit, that is the way whereby it may be made effectual to Sal­vation. When people come and say, they can tell as much as the Minister can tell them, and they had as good stay at home, and read a good Book: and not c [...]ming to it as Gods Ordinance, with a teachable frame of Spirit, being willing to hear what the Lord will say, how can the Word become effectual? but now when a Soul comes with meekness of Spirit, to hear what the Lord will say, and then as Psal. 25.9. The Lord will teach the meek, and saith the Apostle, James 1.21. Receive with meekness the ingrafted Word, which [Page 103] is able to save your Souls; receive it with meek­ness, with an humble Spirit, to receive whatsoe­ever the Lord shall please to direct his Ser­vants to speak. And let me add but one thing more, and I will have done, and that is this.

4. Be careful to receive the Word and Truth in the Love of it, and to mixe it with Faith. Re­ceive it in the Love of it. Truly, if so be we have no Love to the Truth, and the Word, when we come to attend upon it, it may be just with God to give us up to believe Lies; as that hath been the very Judgment of God upon the Antichristian World for these 1200 years to­gether for this very Sin, for not receiving the Truth in the love of it, 2 Thess 2.11, 12, 13. Because they received not the Truth in the Love of it, therefore God gave them up to strong delusions to believe Lies. And Antichrist hath prevailed to this Day, upon that very account. Therefore remember, that we be ready to receive the Truth in the Love of it, as to say, This is a Truth of God, and though I have heard it before, yet it is a Truth, and the Lord would have this Truth spoken to me, and I must receive it in the Love of it, and then mix it with Faith, H [...]b. 4.2. They had the Gospel preached to them as well as we, and The Word preached did not profit them that heard it, why? because they did not mixe it with Faith in their hearts; What is this mixing the Word with Faith? Truly, when the Lord perswades the Heart to receive whatever is spoken, as spoken from the Lord to me, this Word the Lord doth intend for me, and makes a particular [Page 104] application of it, this is the proper work of Faith, to apply the word spoken to our selves, as spo­ken from the Lord to us: And thus the word cometh to be effectual through the Spirit, either in a way of Conviction, or Conversion, or for the Furtherance of the Salvation of the Souls of any. But thus much shall suffice at this time.

Answer.

The Truth is, It is not possible to determine a par­ticular degree of convincing of Sin for every particu­lar person, and therefore I shall give you this as a Rule to know when your convincing of Sin is sufficient; namely, then convincing of sin is suffici­ent when as a Soul is so convinced of sin, as that now it is wholly taken off from all hopes of being sa­ved by any thing in its self, and it is made now to look towards Christ, and the Righteousness of Christ; though possibly in a weak manner, yet notwith­standing, it is taken off from looking to any thing in it self, or hoping in any thing it self, to help for­ward its own salvation: it is cut off from that by being convinced of Sin; now I cannot help my self, I cannot save my self, by all that ever I can do, What shall I do? as they in the Acts, Chap. 2. Sirs, What shall we do to be saved? They were at their wits end, they saw nothing that they could do, could save their Souls. And so the Jaylor, Sirs, what must I do to be saved? This now is the first thing, you see what we are to understand by this Conviction of sin. When he is come he shall convince the World of sin.

[Page 117]2. But to come to the second thing, namely, to shew you, That convincing of Sin, is a thing that is necessary in order to Conversion and Salvation. That it is necessary, doth plainly appear thus, namely, Why else is it made to be the work of the Spirit, if convincing of sin be not necessary, would the Spirit convince of sin? Can we think, or say, that the Spirit would work or do any thing that is not necessary.

Again, If so be that generally all that are con­verted and saved, have found a work of convicti­on upon their hearts, then certainly it is necessary in order to conversion and Salvation.

And again, (not to multiply things of this na­ture) If this work of convincing of sin be not ne­cessary, To what end else serves the Law? Saith the Apostle, Rom. 7.7. What shall we say then? Is the Law sin? God forbid: Nay, I had not known sin, but by the Law; I had not known Lust, except the Law had said, Thou shalt not covet. And at the 9^th Verse, I was alive without the Law once, but when the Commandment came, sin revived, and I died: Wherefore the Law is holy, and the Com­mandment holy, just and good. The Law (saith he) is good, the Law is just and holy, it is not in vain; But, Wherefore serves the Law? It is to convince of sin: Then conviction of sin is necessary: and so the Apostle to the Galatians, Gal. 3.19. Where­fore then serves the Law? There's the Question; It was added because of Transgressions, till the Seed should come. And then at the 24^th Verse, Where­fore the Law was a School-master to bring us to Christ; to prepare us as it were to come to Christ. Now therefore, if the Law be necessary to discover sin, [Page 118] then the discovery and convincing of sin is neces­sary. But not to stand upon this.

Answer.

I Answer briefly, Ʋpon manifold accounts and regards. I shall name some,

1. Convincing of sin is necessary in order to salvation, Because except a soul be convinced of sin, it will hardly ever come to Christ. And, that is necessary, for a Soul to come to Christ, that is necessary for salvation. Now a Soul that is not convinced of sin, will hardly ever come to Christ, he will make any shift in the world before he will come to Christ, Luke 8.43.44. It is said of the Woman that had the Issue of Blood, At last she came to Christ; but mark, she made all the shift she could, before she would come; she had it twelve years, and she spent every penny she had, she spent all her Living on Physitians, to cure her distemper, and when all was gone, and there was no other way to help her, then she came to Christ: So, till a Soul be convinced of sin, it will never come to Christ; this is the course of sinners, until they be convinced of the necessity they will not come, John 5.40. Saith Christ, Ye will not come to me, that ye might have Life. No, the soul will look to [Page 119] find the Life in its own hands, by its own works and endeavours, by its Prayers and Duties —: He will not come to Christ that he might have Life; And therefore when Christ doth tender grace and mercy to sinners, Alas! they slight it and despise it, because they have not been convinced. You shall see there, John 8.32, and so on, Christ is directing of the Jews how they might be freed from sin, how they might have their freedom, Saith Christ, If the Son therefore make you free, you shall be free indeed. Now mark, What do they account of Christ's freedom, or directions to come to him, to be made free? Verse 33. Say they, We are Abrahams Seed, and were never in Bondage to any man, we are free enough; they were never convinced of the bondage of sin, therefore now the offer of Christ to free them, is of no account with them. The soul that is not convinced of sin, cares not for Christs tenders and offers of Grace, John 9.39, 40. Christ is there directing the Jews to come to him to have their blind eyes opened, they were spiritually blind, and saith Christ, For Judg­ment am I come into the World, that they which see not might see, and they which see might be made blind. Well, those Jews they were not convin­ced of their spiritual blindness, and therefore they make a tush at it, What? Dost thou come to cure our blindness? to make us see? Are we blind also (say they), they scorned his words; because they were not convinced of sin, they cared not for coming to Christ for any grace or any mercy, and therefore when Christ would have a Soul to come to him for any grace or mercy, he takes this course with them, namely, first to convince them of their [Page 120] sinful estate, Rev. 3.17, 18, 19, 20. Christ doth counsel them there to come to him for Eye-salve, that they might See, and for Gold, that they might be rich, and for white Raiment, that they might be clothed; but now before Christ doth make this tender to them, he doth first take a course to con­vince them of their sin; Thou saist, (saith he to the Church of Laodiced) that thou art rich, and wantest nothing; but I tell thee, saith Christ, that thou art poor, and miserable, and wretched, and blind, and naked; and therefore now I counsel thee, to come and buy Eye-salve of me, and Gold, and white Ray­ment. So that this is the way that Christ takes when he would have a soul to come to him, he convinces him first of sin. Therefore this is one ground or respect why conviction of sin is so ne­cessary in order to salvation, because else a Soul will never be willing to come to Christ.

2. Because, Ʋnless a Soul be convinced of sin, Christ is not willing to come to that Soul, to save that Soul. I say, Christ is not willing to save a soul that is not convinced of Sin, and therefore saith Christ (mark I pray) The Whole need not the Phy­sitian, but those that are sick. Mat. 9.12. I came not to call the righteous, but sinners to repentance: Christ came not to call them that are no sinners to repentance, And who are these? Are not all sin­ners? Is not every one a sinner? There is not a Just man upon the Earth, that liveth and sinneth not; But who are these that are Righteous here? I came not to call the Righteous, but Sinners. Who are Sinners? By sinners here, he meanes those that are convinced of their sinful estate; and those Righ­teous, that are not convinced; they look upon [Page 121] themselves as Righteous, though they are as sinful as any others; yet notwithstanding they not be­ing convinced, they look upon themselves as just and righteous; Now, saith Christ, I come not to call the Righteous, but I come to call Sinners to re­pentance: Sinners, those that are convinced of sin, that are sinners indeed, and know themselves to be sinners; I come to call them to repentance, to life and salvation; and mark, saith Christ again, Luke 19.10. I am come to seek and to save that which is lost; I am come to them that are lost, I come not to seek and to save them that are not lost; lost, you will say, Is not every sinner lost? saith the Apostle, If our Gospel be hid, 'tis hid to them that are lost. Is not every sinner a lost Crea­ture? a dead Creature? What, doth Christ come to seek and to save every sinner in the World? No, saith he, I am come to seek and to save them that are lost, who are they that are lost? 'tis true, all sinners are lost in respect of their state and Con­dition, but every Sinner is not lost in respect of their sense of their lost condition. I pray when do you look upon a Man or Woman to be lost? When may one be said to be lost? I pray, mark, you may observe these three things in it.

1. When he is gone out of his way, when he hath missed his way whither he intends to go, then he is lost, but not only so, But

2. When he hath not only missed his way, and he is out of his way, but also when he doth not know the way, how to return into the right way, he doth not know the way back again; you will say, now the man is lost. But

3. Further, when a man comes to be sensible [Page 122] of this, that he is gone out of his way, and he doth not know which way to return home again, and he is ready to sit down because he doth not know which way to take, only saith he, if I go this way or that way, I may go further out of my way, therefore he is fain to sit down, and knows not what to do, nor which way to take, such a man is lost; but if a man be out of the way, and know the way back again, he is not lost; he may find the way, or if so be he be not sensible he is out of his way, he is not lost; but when these things con­cur together, then he is lost. Thus it is wi h a sinner, when he comes to be convinced that he is out of the way of Salvation, and he knows not how to come into the way, and he knows he is like to perish in this state he is now in, now the sinner is lost; Now saith Christ, This is the poor Crea­ture that I am come to seek and to save; when a poor sinner is convinced of his sinful Estate and is so lost, now Christ comes to seek and to save him. Now if a man or woman be not lost, Christ will not come to seek & to save them That are lost, that is, those that are convinced of their being in a lost Estate. And that is the second Reason or Ground why convincing of sin is necessary in order to Sal­vation, Christ else will hardly come to seek and to save such.

3. Convincing of Sin is necessary in order to Salvation, Because unless a Soul be convinced of sin, if Christ should come to save it, it will not be willing to accept of Christ, and receive Christ and Salvati­on by Christ, he will not be willing withall; no, Christ came to his own, and his own received him not; He came to the Jews that were (as it were) his [Page 123] own Country Men, but they would not receive him: Why? they were not convinced; One that is not sick, will not care for receiving the Physici­an, or for having the Physician to come at him, he hath no need of him: The Whole need not the Phy­sician (saith Christ) but they that are sick. Tru­ly, untill a Soul be convinced of Sin, it is whole and sound in its own Apprehension, and that Soul doth not need the Physician: Let Christ come and offer himself, and tender Life and Salvation, he doth not accept of it, he hath no need of it; and hence it is that Christ tenders and offers himself in the Gospel, and offers Salvation therein to poor sinners; and People, because they are not convin­ced of their need of Christ, receive him not: Christ comes near to them, and offers himself, and Life, and Salvation to them, through himself, and by believing on himself; Ay, but they will not accept him, nor receive him, they will not close with him; they will not own him though Christ come so near to them: 'Tis true, Christ doth not come so im­mediately to save those that are not convinced, but he will first convince them, and then save them. That is the third Argument upon which account Conviction of Sin is necessary in order to Conver­sion and Salvation.

4. If a Soul be not convinced of sin, that Soul will be hardly taken off from its sins; it will not part with its sins, and if it do not part with sin, it cannot be saved; no man can be saved with his sins. I say, a Soul that is not convinced of sin, will not really part with his sins; 'tis true, a Soul may possibly be restrained sometimes, that it dares not venture upon those sins that it did before, as [Page 124] possibly through some dread, or terror, anguish, or fear: possibly the Soul hath been amazed, through some eminent danger which he hath been in; pos­sibly he hath been sick to death, nigh to the grave, and hath seen the door of Eternity to stand open to receive him, he hath been amazed, and now, if the Lord please he may have his life, he will turn a new man, and forsake those evil ways and courses he formerly lived in; or if he be in some sudden danger, or accident, that he is amazed and affrighted: O now, he will never do as he hath done, but now, when the danger is over, and the fear is vanished, he is the same man he was before. I could give you a sad story of this, but that I would not take up time that way now, you know how it was with Balaam, when Balak sent to him to curse Israel; Balaam met with a message from God to the contrary, Do not go with him, saith he, for it will cost you your life, when the Messenger came; saith Balaam, If Balak would give me his house full of gold and silver, I cannot go beyond the Commandment of my God; yet Balaam had an eye to the wages of unrighteousness, and he would try to go, and at last ventures to go, he might be restrained a while, but he was not really convin­ced of Sin, and on he would go, he would venture at last. Just as it is with two Lovers, two young people fall in love, and their Parents are against their proceedings, and their Parents threaten them, and charge them to come no more at one another; but so long as their affections hold, they will find some way or other to come together, and though they may for a time be restrained, yet they will take some occasion or other to come together [Page 125] again. Thus it is with a sinner, so long as his affections are not taken off from sin, and till a Soul be convinced of sin, his affections remain to it, and though it may be affrighted, and restrained for a time, yet it will return again: Just as it is with a Bowl, it will run on so long as the force of the hand remains, but it will return again to its natural Bias; so it is with a sinner, possibly he may be under some restraint through some fright and amazement, by some eminent danger it is in: but when that fear or fright is over, as long as the affections hold, and were never disingaged and broken off from sin, the sinner will return and be as eager and as violent upon his sins as before; but when a Soul comes to be really convinced of his sin, and hath it set home upon him, as suppose it be the prophanation of the Sabbath, or suppose it be disobedience to Parents, or suppose this or that sin, if a Soul come to be really convinced of it, its affections towards it are broken off, and then it will be ready to say with Ephraim, Hos. 4. ult. What have I to do any more with Idols, he had been convinced of it, and now, What have I to do any more with Idols? This is the fourth Argument, whereby it doth appear, that this work of Con­vincing of sin is necessary in order to Conversion, and Salvation.

5. Convincing of Sin is necessary in order to Salvation, Because unless a Soul be really convinced of sin that Soul can never love Jesus Christ, never prize Jesus Christ: Ʋnto them that believe, saith the Apostle, he is precious, 1 Pet. 2.7. That is to you who have been convinced of Sin, and brought off from Sin by the power of the Spirit, convinced of [Page 226] Sin, and drawn to Christ, by faith and be ieving through the Spirit; now to you Jesus Christ is precious. O, when a Soul comes to be sensible what a lost creature it is, how undone it is in it self, it will think how much it is engaged, and beholden to Christ! O, this is he that I am bound to love for ever; this is he that hath done so much for me; if it had not been for Christ, I had pe­rished for ever! The Soul when it hath been con­vinced of Sin, and brought off from the love of Sin, and brought to lean upon Christ by Faith, now Jesus Christ is lovely and precious to him; and hence you may see, what is the reason that many Professors that have made a great shew in the world, and a great noise in the Churches, and yet they have little love to Christ, and Jesus Christ is not very precious to them. And possibly many complain of it, O that I could love Jesus Christ more (and it is a good complaint I confess)! O that he were more precious to me! and what is the reason that Jesus Christ is more precious to our Souls? and that the Soul can love the Lord Jesus Christ no more? O! here is one great reason, possibly the Soul was never really and truly con­vinced of Sin, the more really the Soul hath been convinced of Sin, the more dear and precious will Jesus Christ be to that Soul.

6. And lastly. The last Ground and Respect, for which it is so necess [...]ry, that a Soul should be convinc [...]d of sin in order to Salvation; Because, else if a Soul be n t really convinced of sin, that Soul notwithstanding all his Profession, will be very unsta­ble in its Faith and Comforts: It will be tottering and wavering, that Soul will never be rooted and [Page 227] grounded, but its Comforts will be up and down: it will be like a house that is built upon a sandy foundation, a light foundation, that hath no depth, and you see the danger of that house that is built upon the Sands, that hath a shallow slight foun­dation, it is in danger to tumble, especially when storms come, and great Winds blow, as Christ speaks, Mat. 7. to our present purpose, saith he, He that heareth my Words and doth them not, I will liken him to a Builder that built his house upon the Sands: And, saith he, When the Wind blew, and the Rain beat upon the house, it fell, because it wan­ted a good Foundation. Truly, so a Soul that hath no sure Foundation, that is, that was never real­ly convinced of sin, of his need of Christ, that Soul will be like a house without a Foundation, it will meet with temptations, storms and tempests to try what ground it stands on; and hence it is, that it comes to be so often tottering and shaking. I remember a speech of a holy eminent Servant of Christ, to set out the necessity of Conviction of sin, saith he, The less Fine a man pays for his house, when he enters, the more Rent he must pay afterward. He meant thus, the less Conviction a man hath of sin at first, that is the Fine, the less his Fine is, the more Rent he must pay afterward, his meaning was this; the more he will be subject to Troubles, and Doubts, and Scruples afterwards. A Soul that hath not a real conviction of sin upon him, that Soul will be unstable, its Comforts will be unstable, and though he may hold up his head, so long as all is calm, and clear above him, but when the assaults of the Devil come, and the powers of Hell are let loose upon it, to try its Foundation; [Page 128] if the foundation be not deep rooted, all the build­ing will come to nothing; it is like a Plant or Tree that is planted but shallow in the Ground, and will be apt to wither, so Christ compares it, Mat. 13.21. The Seed that fell upon the stony ground, sprang up for a while, but when the Sun did rise, when temptations came, scorching temptations, and tribulations, and tryals came, they withered away, because they wanted depth of earth for the root; they had no rooting, they were not humbled and convinced of sin, they took up a Profession, and confessed Christ, and professed Christ, but ne­ver were truly convinced of sin; and this is the great reason why Professors are subject to so many doubts and scruples about their condition, when they come into sickness and dangers, then they are ready to question their condition; What is the reason? why possibly this may be one, Because they were never convinced truly of sin by the Spi­rit of God. And therefore you see now, upon all these accounts, That Conviction of sin is very ne­cessary for sinners, in order to their Conversion and Salvation.

So now, I have finished the second Thing pro­pounded, I should now have come to the third Thing, to shew you, That convincing of sin, is the Work of the Spirit of God. But that and some other things, I must leave till another oppor­tunity.

Answer.

Truly Brethren, that the evil Spirit, that the Devil may trouble a Soul about Sin, and for Sin, I think it is out of question, by the example of Ju­das, that had his Sin so set home upon him, that he could not live under it; nay, Brethren, the evil Spirit may set home sin upon the hearts of Gods people, and endeavour to overwhelm them: I remember what Job speaks, Cap. 6.4. The Ar­rows of the Almighty are within me, and the poyson thereof drinketh up my Spirit, the Terrors of God set themselves in array against me.— So Job 13.26. Thou writest bitter things against me, the terrors of the Almighty are upon me. Brethren, Do you think now, that this was from the Spirit of God? the Spirit of God, when once it comes to be a Spi­rit of Adoption, it never comes to be the Spirit of Bondage again. So the Apostle saith expresly, Rom. 8.15. You have not received the Spirit of Bon­dage again to fear, but the Spirit of Adoption. — Now 'tis true, Job doth ascribe it to God, yet it may be from Satan, because Job did ascribe all that ever he met withall, to God. Satan was an Instrument to raise a storm, to blow down the [Page 136] house where his Children were, yet saith Job: The Lord hath given, and the Lord hath taken away; he takes notice of the hand of God in it, so in this case; The Terrors of the Almighty set themselves in Array against me: This may be from the evil Spirit which did become a Spirit of Bondage to him.

Answer.

There are several things that I shall offer to your consideration about this.

1. The evil Spirit, when he comes and brings sin, and sets it before the soul, commonly, he doth it in a tumultuous way, he doth it in a confused manner, to put the soul into a hurry, that possi­bly the soul shall be mightily troubled about sin, and cry out, O, I am a damned Creature, and I shall be damned in Hell for my sins, and the wrath of God will abide upon me for ever for my sins, and yet possibly, the soul doth not know what particular sin it is; if you come to particulars, and ask how you are guilty of this or that particular [Page 137] sin? O yes, they are sinners, and they are guilty before God, but come to any particular sin the soul will not fix there, but go from one to another, and still the Devil keeps the Soul in a hurry and confusion, that one that hears him speak some­times, cannot tell what to make of his condition. O I shall be damned for ever for my sins, and the wrath of God will abide upon me for ever, and yet not convinced by the Spirit of God. The De­vil doth what he can to overwhelm the Soul, as it was the case of Saul, 1 Sam. 28.5. Sauls heart did tremble, he was put into an amazing frame, he was afraid, and his heart greatly trembled, and afterward, at the 15th Verse, saith he, I am sorely distressed, the Philistims make war against me, and God is departed from me. I am sorely distressed. Why? what was the matter? he could not tell very well what the matter was, but the Devil had troubled his spirit, had afflicted him, he was put into a sore affright, an amaze, and trembling, and he knew not what the matter was, but God had cast him off, and forsaken him, and now he must lie under the wrath of God for ever. Now the Devil to help him forward in his despair, at the 18th and 19th Verses, he claps one sin upon him, Be­cause thou obeyedst not the voice of the Lord, nor exe­cutedst his fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee. And saith the Devil to him, The Lord shall deliver you into the hands of the Philistims, and to morrow shall thou and thy Sons be with me. And thus the Devil claps upon him to confound him, and 'tis said Verse 2. Then Saul fell straightway all along upon the earth and was sore afraid; his heart died in him like a [Page 138] stone, thus the trouble upon his Spirit, being from Satan, it was in a kind of hurry and Confu­sion, that one could not tell what to make of his condition, but now on the other side, when the Spirit of God comes to convince a Soul of sin, it sets sin in order before the Soul, first one thing and then another, Psal. 50.11. I will reprove thee and set thy sins in order before thy face; in an or­derly way, not in a hurry to confound and distract a soul, but I will set them in order before thee, and so you may observe those that have been convin­ced of their sins, their sins have been set in an or­derly way before them, in the 2 Sam. 12.9, 10. When Nathan came to convince David of his sins, he set his sins in order before him, first one sin, and then another sin, and so you may observe in the Gospel that those that have been convinced of sin, the Spirit hath been an orderly Spirit, and hath set sin in order before them. So that, that is one thing, whereby you may know the difference between the trouble for sin that comes from the e­vil spirit, and the convincing of sin that comes from the holy Spirit of God.

2. Take another thing whereby you may see the difference, and that is in the End or Design that Satan aims at in his troubling a Soul about Sin; What is the Design? The great design of the Devil is to bring the Soul into despair, into a despe­rate case, and so at last to make away it self, to dispatch it self, that is the great end that Satan drives at in his troubling a soul about sin, and with sin, to drive the soul into despair, to overwhelm the Soul, and cause the Soul, if it be possible, to make an end of it self; that is the design of Satan, [Page 139] he will so set Sin before the Soul, that it is so great that there is no hope it should be pardoned; when he tempts a Soul to sin, he makes but a litte mat­ter of it, it is but a small matt [...]r, and it is but once, but when the soul hath once committed it, then his great design is to overwhelm the Soul, and to set the sin before the soul, in such a manner, that it looks like the unpardonable Sin. Well, Your sin is now unpardonable, and there is no hope for you; and many times he makes souls believe that they have sinned against the Holy Ghost, and now there is no hope for them: Just as it was with Cain. Gen. 4.11. Oh, saith he, My sin is greater than can be forgiven. This now is the design of Sa­tan, to cause a Soul, if possible, to make a way it self; you see how the Devil carried it towards Judas: Judas had committed a very great sin in betraying the Son of God; Well, when he had sinned, the Devils design was now so to set home his sin upon him that he could find no rest day nor night, till such time as he had gone and hanged himself. It is the great end that Satan aims at in his troubling a Soul about sin; his great design is to bring the soul into despair, and so to make away it self.

Whereas now on the other hand, the great end of the Spirit of God is to make a soul sensible of sin, so as to be humbled for it, so as to repent of it; 'Tis true indeed, sometimes when sin is set home by the Spirit of God upon a Soul, the Soul may be brought very low, may be much over­whelmed, and may possibly be brought into a de­spairing, desponding condition, and may be ready sometimes to make a way it self, to destroy it self, by the Devils setting in with it; yet ordinarily [Page 140] the Spirit of God comes and prevents such things, where the conviction begins from the Spirit, the holy Spirit doth prevent such things, the Soul is made to look up to God, as Jonah did, Chap. 2.4. I said, I was cast out of thy sight, the Lord hath re­jected me: Yet, saith he, will I look towards thy holy Temple. The Spirit of God had convinced him of his sin, and though he did seem to be cast out of God's sight out of his favour, and was thrown into the belly of the Whale, yet the Spirit of the Lord would not suffer him to be despondent and give over all as desperate; Yet will I look to­wards thy Holy Temple. That is the second thing whereby we may discern the difference.

3. When the evil Spirit doth set home a sin upon the Soul, it is to drive the Soul further from God. When the Holy Ghost comes to convince a Soul of sin, it is to draw the Soul nearer to God. You may observe it, that when ever the Devil doth set home a sin upon the Soul, it is to drive the Soul further off from God. Take an Instance or two; as in the Example of our first Parents, Gen. 3. The Devil had been busie with our first Parents, to bring them into sin, to make them eat of the forbidden fruit; Well, when they had commit­ted the sin, though before he had told them it was for their profit and advantage, Their Eyes should be opened, and they should be as gods,— Yet when once they had committed the sin, he sets it so home up­on them, that they fled from the presence of God, and hid themselves; they durst not appear before God, they went and hid themselves amongst the Trees of the Garden, that God was fain to call af­ter them. And so you shall find in the example of [Page 141] Cain, Gen. 4. Cain, when he had committed the sin of murder, and had killed his brother Abel, Verse 16. it is said there, That Cain went out from the presence of the Lord; he departed from God, then he went away from God; But how could that be? Is not God present every where? how could Cain go out from the presence of the Lord? Why, he did not go from the essential presence of God, but from the presence of God, that is, from the spiritual presence of God in his Ordinan­ces, he did not now draw near to God in his wor­ship, but he went away from God, from the Church, from the Ordinances, from the Means of Communion with God, for the Ordinances of God: the Church of God, was in the house of his Father Adam, and so they worshipped God in that family, but he went out from the presence of the Lord when he had committed that sin; this is the design of Satan, when he can overwhelm the soul with sin, his great end is, as to bring it to des­pair, so also to drive it further from the presence of God. But now you may observe, when the Spirit of God doth convince a soul of sin, the Con­viction doth cause a soul to draw near to God in holy duties, in holy Ordinances, and to draw near to God for mercy and grace through Christ: so saith the Psalmist, Psal. 7.6.7 He was under a great trouble in his Conscience and Mind about sin, and he falls a pleading with God; Will the Lord cast off for ever, saith he, Will he be gracious no more? and thus he falls on arguing and plead­ing, I will remember, saith he, the years of the right hand of the Most High, and so Psal. 88. there you have a sad Psalm, A soul that was mightily [Page 142] oppressed under the burthen of sin, and there he pleads Verse 10. saith he, Lord, what good will my Life do thee, if thou shouldst cut off my days? shall the dead praise thee? And so he goes on, pleading and arguing strongly with God, and so in the ex­ample of Jona, Chap. 2.4, 7: I said I was cast out of thy Sight, yet will I look towards thy holy Temple. When my soul fainted within me, I remembred the the Lord, and my prayer came in unto thee towards thy holy Temple. He was so far from running away from God, when his sin was set home upon him, that now he draws near to God, and hum­bled himself, and sought the Lord, And my pray­er came in unto thee into thy holy Temple. That is a third differenee between the trouble that arises for sin from the evil Spirit, and the trouble that arises in a soul, that is convinced by the Spirit of God.

4. Commonly, When Sin is set home by the evil Spirit, and a Soul comes to be troubled for sin by the means of the Devil, commonly you will find that that Soul will be ready to rise up against the ve­ry Instruments that are the means of his conviction: The Soul will rise up with indignation, against the very Instruments that are the means to con­vince it of sin: I might give you many Instances for this, Acts 5.33. at the 30th verse, Peter is en­deavouring to convince the Jews of their sin in murdering of Christ, The God of our Fathers rai­sed up Jesus, whom ye slew, and hanged on a Tree; and mark, verse 33. What was the event of it? How did this work upon their hearts? Their hearts did rise up with indignation against Peter, and the rest of the Disciples, that went about to [Page 143] convince them of their sin. When they heard that they were cut to the heart, and took counsel to slay them. They could not bear it, if it had been from the Spirit of God they could not have took it so. They were cut to the heart, and took counsel to slay them. So Acts 7.51, 52, 54. It is said there, When Stephen went about to convince the Jews of that horrible sin of slaying the Prophets; Ye stiff-necked and uncircumcised in heart and eare, ye do always resist the Holy Ghost. Which of the Prophets have not your Fathers persecuted? — He set home their sin upon them, and how did they take it? verse 54. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. So far were they from falling down, and yielding to the Conviction, that their Spirits do rise up with indignation against the instrument that went about to convince them of their sin. You may re­member the story concerning Ahab; he had diverse Prophets that would not let him alone, but would be telling him of his sin, and convincing him of his sin; The Prophet Elijah, would be reproving him of his sin; and how did his heart rise up in in­dignation against Elijah; and when he met with him, he gave him such a gratulation as this, Hast thou found me, O mine enemy? and, Art thou he that troublest Israel? He could not endure to bear the Prophet Elijah, because he troubled his Spirit by convincing him of sin; he called him, The troubler of the Land; And, 1 Kings 22. You read of Micaiah, a Prophet of the Lord, and he had been very bold and plain with Ahab, and told him of his sins; well, when they there were in an exigency and strait, King Ahab, and King [Page 144] Jehoshaphat was to go together to Battel to Ra­moth Gilead, ver. 4. and 5. and Jehoshaphat would have the Prophets called together, that they might advise and consult with them, whether they should go to Ramoth-Gilead, or no; At the 6th verse, You read there, that Ahab would call four hundred Prophets together, before he would call Micaiah, but saith Jehoshaphat, verse 7. Is there not here a Prophet of the Lord besides; that we might enquire of him? Yes, saith Ahab, there is one Micaiah, but I hate him, why? saith he, He never spake con­cerning me▪ He was always grating upon his Sins, to convince him of his sins, and now his heart rises against him; this is the guise of the Soul, that is not convinced by the Spirit of God, the heart will rise up against the Instrument and Means that endeavor to convince them of sin. Whereas now on the other side, where the holy Spirit of God cometh to convince a Soul of sin, you will find the contrary; the Soul will be ready to close with the very Instrument and Means that doth convince him of sin, it will embrace and love the instrument, you may see it, Acts 2. When Peter and John and the Apostles dealt plainly with the people, at the 22 verse, say they, Ye men of Israel hear these Words. v. 23. Him, being delivered by the determi­nate Counsel and Foreknowledge of God, ye have ta­ken, and by wicked hands have crucified and slain. Say they, Ye have killed the Son of God; There was plain dealing, and so afterwards, and so af­terwards, he tells them again, verse 36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified both Lord and Christ. Well, how did they bear [Page 145] this at their hands? v. 37. Now, when they heard this they were pri [...]ked at their hearts, and they said unto Peter, and to the rest of the Apostles, Men and Brethren, What shall we do? Men and Brethren, not Enemies, no, but Brethren now; Ay, when the Spirit of God convinces a soul of sin, by any Instruments, it will look at the instruments ra­ther as Brethren, than as haters of them; they will look upon them in another manner, and give them other manner of Appellations and Greetings, Men and Brethren. And truly Brethren, this is a good sign that the Holy Ghost hath been at work upon the heart, in a way of conviction, when as the soul is ready to close with those that are the Means and Instruments of convincing them of sin.

That is the fourth thing whereby we may come to discern the difference between the trouble for sin, that comes from the evil Spirit, and that trouble that comes from the holy Spirit, in a way of convincing of sin.

5. When Trouble for sin doth come from the evil Spirit, ordinarily the heart will be ready to murmur against God himself, secretly murmur against God himself, and think that God dealeth very hardly with sinners, and very rigidly to lay such heavy punishments upon sinners for small matters. (as they are ready to think): What? afflict us here? lay such heavy punishments upon us here, for a small sin? and then inflict eternal death too, and let the wrath of God ly upon the soul for ever for sin; God deals very hardly for sin, the heart secretly rises against God, and murmurs against God for it; as if God were unrighteous and dealt [Page 146] very rigidly and severely, as Cain, Gen. 4. saith he, My Punishment is greater than I can bear, 'tis too great a punishment. And, I remember, Ezek. 18.25. The Lord complains of the people, that they were ready to murmur against him, as if his ways were not equal. The Fathers have eaten sowre grapes, and the Childrens teeth we set on edge; We are punished, say they, for our Fathers sins; God deals unrighteously with us, and unequally with us; that God is fain to clear himself; I tell you, saith God, the Soul that sinneth, it shall dy. And, the Child shall not bear the punishment of his Fathers: So they were ready to judge hardly of God, as if God were unrighteous. And so I remember, Revel. 16.10, 11. And the fifth Angel powred out his Vial upon the seat of the Beast, and his King­dom was full of Darkness, and they gnawed their tongues for pain. And what then? v. 11. And they blasphemed the God of Heaven because of their pain, and their soares, and repented not of their Deeds. When God comes to lay afflictions upon a soul, and sin is set home by the Devil, they will be ready to blaspheme God, at least secretly in their hearts, that God is a hard God, and deals very rigidly and severely; what, for a small mat­ [...]er, to lay such heavy punishments upon us here, and eternal wrath for ever? the Lord dealeth un­righteously. Whereas now on the other side, when a soul is convinced of sin, by the holy Spirit of God, the Soul is ready to justify God, though he do afflict: As I remember, Ezra 9.14. saith Ezra there, And whatever is come upon us for our evil Deeds, our God hath punished us less than our iniquities have deserved. God might have laid [Page 147] much more upon us. So Nehem. 9.33. Nehe­miah, and the rest there do acknowledge that the Lord was righteous in all that was come upon them. Howbeit thou art just in all that is brought upon us, for thou hast done right —. So I remem­ber David, when God had convinced him of his sin of Murder and Adultery, Psal. 51. he makes that as his penitential Psalm, and saith he, Verse 4. That thou mightest be justified when thou speakest, and clear when thou judgest. Lord, saith he, I will clear thee whatever cometh of me; this is the guise and frame of a soul, that is convinced of sin by the Spirit of God; such a Soul will justify God, and acknowledge that God is holy and righteous in all his dealings. So Psal. 22.2, 3. There Da­vid complains, that God had shut out his prayer; I cry night and day, saith he, but thou regardest not, but yet, saith he; thou art holy, thou art righteous still. Thus it is with a soul that is convinced by the holy Spirit of God.

6. You shall find another difference, When the evil spirit convinces a Soul of Sin, and troubles the Soul about sin, you may observe there, the Soul is not troubled for sin as 'tis sin; nor is it taken off from sin as sin, but only troubled about the effects of it, but is not taken off from sin, no not from any sin as 'tis sin; possibly such a Soul may be under re­straint for a time from his sin, or possibly he will never venture upon that sin again that his Soul hath been troubled about, and his Conscience so tattered and terrified about, yet is not taken off from all sin. You know Judas was troubled for his sin, the Devil had drawn him into sin to be­tray Christ, when he had drawn him into the sin, [Page 148] then the Devil falls upon his Conscience, and drives him into despair, even to hang himself. But it is likely, if he had lived an hundred years after, he would never have done the like crime again, he would never have betrayed his Master again; but yet he was not taken off from sin as sin; (if a Soul be taken off from sin a [...] sin, he will be cut off from all sin) for you see he fell upon self murder for all that, and upon the sin of despair for all that, so that I say, such a soul is not taken off from all sin.

Whereas now a soul that is convinced by the Spirit of God, it doth cut him off from all sin, that now a Soul doth loath and hate every sin that he knows to be sin, he will not meddle with it; Psal. 119. saith David, I hate every false way, And, as Ephraim saith, Hos. 14.8. What have I to do any more with Idols? Never meddle with Idols more. Thus the Soul will be taken off from all sin, will not venture upon any thing that is sin. That is the sixth.

7. Let me add one more, and that is this; A soul that is under trouble for sin, from the evil spirit, the trouble will in time wear off, and will be removed and healed, by some way or other that is not the right way of Cure. I pray mind it; I say such a soul, though it may be under a great stroak, a great wound for sin, if Satan do not prevail upon the soul to drive it to dispair, the wound will be heal­ed by some means or other that is not the right way and means, possibly sometimes it wears away by length of time, it vanisheth and wears off by length of time, by degrees; Just as it is with a Land-Flood, it comes sometimes with great [Page 149] showres and storms, but it wastes away by de­grees insensibly; So in this case, you shall have some souls sometimes so afflicted, and oppressed, and troubled for sin, that they cannot rest them­selves, nor let others rest with them, they com­plain of the burthen of their sins, what burthens they are under, and the burthen wears off by de­grees, their trouble of Conscience wears off by de­grees: But how? they themselves know not, nor their friends neither; but had it been from the Spirit of God, it would not have worn off so. A­hab was convinced of the danger he was in by the Prophet, 1 Kings 21. The Prophet comes to him and threatens him from the Lord, that the Judg­ments of God should fall upon him and his poste­rity Verse 21. That he would cut off all the Posterity of Ahab, every one that pisseth against the wall. Ahab was now convinced and troubled in his mind, and he would fain avoid the judgment, and therefore he humbleth himself in sack-cloth, he was very penitent, insomuch as the Lord took notice of it, and told the Prophet of it, verse 29. Seest thou how Ahab humbleth himself? So that Ahab was under a restraint for a time, for about two or three years, that he durst not go to Battel; But look in­to the beginning of the next Chapter; and it is said, in the third year, he would venture to go out, when the troubles were a little worn off his spirit, then he would venture to go out, and then he was slain; So, many a man or woman is under very sore trouble of Spirit and Conscience for sin, and yet notwithstanding the trouble may wear off again, and that's an argument it was not from the Spirit of God; sometimes trouble about sin may wear [Page 150] away, it may be diverted by the multiplicity of worldly business, he may thrust himself over head and years in the business of the world, and so pos­sibly may calm and quiet his Conscience for the present, and if it be not from the Spirit of God possibly it will never return again. You read of Cain, Gen. 4.17. He was troubled in his spirit about his sin, and he went about the matters of the world, about marrying of Wives, and build­ing of a City, and by that means wore away his trouble, you hear no more of him. Sometimes trouble is worn off by merry Company, chearly Company, and by Musick, and the like, and so drive away their sad and melancholy humours; just as it was with Saul: We read of Saul when the evil Spirit was upon him, he would call for one to play upon an Instrument of Musick to drive away the evil spirit; Ay, the trouble was from an evil spirit indeed, and now therefore it must be driven away by a fit of Musick. Some­times again you may be free from this trouble of spirit about sin, by making restitution and satis­faction. Oh they have wronged such and such, and this bears them down and oppresses them, the very thoughts of it, and they know not what to do. Well, they will go and make restitution and satisfaction, and so lick themselves whole, the trou­ble is over. And so sometimes they will ease themselves of their trouble by performance of Du­ties, and by the reformation of their Lives. We read of Herod, he was convinced of his sin of Incest in marrying of his Brothers Wife. John Baptist convinced him of it, and told him it was not lawful for him to have his Brothers Wife; and [Page 151] thereupon he goes to hear John preach, and 'tis said, he reformed many things; he set upon a work of reformation, Mark 6.12. He heard John Baptist gladly, and did many things, &c. And there was an end of his trouble. Now I say, this is that I bring it for, to shew you that trouble about sin, that comes from the evil spirit, commonly it is healed and cured by such means, as are not the right means for the cure; whereas now, a Soul that is convinced by the Spirit of God, will never be cured but by the same hand that wounded it; it will never be cured but by the right plaister, the right [...]alve; without the blood of Christ, and the righteousness of Christ, applyed by Faith, the Soul will never be cured.

I remember a Story of Mr. Bilney, that was burnt here at Lollards Pit, without Bishops Gate, he tells a story of himself, and Mr. Latimer; this Mr. Latimer was a young man, a man of very pregnant parts, but he was a Papist. Now Mr. Bilney thought to circumvent Mr. Latimer, and to gain him by a wile, and so he goes to Mr. La­timer, pretending himself a Papist, he would make Mr. Latimer his Confessor, so he goes and con­fesses himself to him, and there he tells him how he had been troubled in mind about his sin, and so troubled, saith he, that I could find no rest nor peace, till I came to the right cure: I was set saith he, to go a Pilgrimage to such a place, but my trouble continued, and I was set to do such a Pennance, and my trouble still continued, till such time as I read in the new Testament, 1 Tim. 1.15. That Jesus Christ came into the World to save sinners▪ whereof I am chief; and saith he, when that was [Page 152] set home upon me, then I was quiet and free from my trouble; Truly so it will be, a soul will never come to a right cure, till such time as it comes to the righteousness of Christ, and the vertue of the Blood of Jesus Christ, applyed to the soul by Faith, the soul will never come to any true peace or com­fort. And thus now you have seen some diffe­rences between the trouble of a soul about sin, that comes from the evil spirit, and the convincing of a soul by the holy Spirit of God.

So now I have done with the third thing, name­ly, That it is the proper Work of the Spirit to con­vince a Soul of sin, in order to Conversion. There is one thing more remaining, and I shall briefly draw to an end.

4. And that is to shew you, That as Convin­cing of sin is the work of the Spirit, so also▪ It is the first work of the Spirit, in order to Conversion and Salvation: for so the Point was laid down, That it is the first work of the Spirit, in order to Conversion and Salvation, to convince a Soul of sin. Now how doth that appear? Briefly in two or three Words.

1. Thus, because, The Lord in the Work of the new Creation, doth ordinarily use the same Method that he did in the old Creation. You know in the first Creation of the World, the first particular Work that God wrought was Light, saith God, Let there be Light and there was Light. Light is that where­by things are discovered, light makes things ma­nifest; So now God comes in the new Creation, when he is about the great Work of the new Cre­ation upon the Soul, the first thing God works in the soul is to create Light, Light whereby the soul [Page 153] may come to see and discern what is in himself, he comes to see and discern sin, saith the Apostle, 2 Cor. 4.6. God, that commanded Light to shine out of Darkness, hath shined into our hearts; In the new Creation he doth cause a soul to see and dis­cern its own unrighteousness, and there where true righteousness is to be had, the righteousness of Jesus Christ (of which we may speak after­wards, if the Lord please). He shall first con­vince the World of sin, and then of righteousness; but the first Work is to create Light in the soul, and such Light as to discover sin; as Christ told Paul, when he called him to preach the Gospel, Acts 26.18. saith he, I have sent thee to turn people from Darkness to Light. That is the first Work commonly the Spirit doth, in order to Conversion and Salvation, to bring in a light into the soul to discover sin; the soul was in darkness before, and saw no great evil in sin, but now there is a light brought in, whereby the soul is made to see and discern sin, and so is convinced of sin.

2. It is the first Work of the Spirit in order to Conversion, to convince the soul of sin, because, Till a Soul be convinced of sin, it will never much heed the Gospel of Grace. Alas! the Gospel, and the glorious Grace that is held forth in the Gospel, is a very slighty thing to a carnal heart, they make a light matter of it, they do even mock at it, as a very simple foolish thing; as in Acts 17. When Paul was Preaching to the Athenians, say they, What will this Babler say? v. 18. It is but a kind of babling. So sometimes, some of your learned Doctors have counted the preaching of the Gospel but prating and babling, so v. 22. When they heard [...] [Page 154] the resurrection of the dead, some mocked —. They made a slight matter of it, and disregarded it; but now, when a soul comes to be convinced of sin, then it will be ready to attend the Gospel, the soul will then be ready to hear what God speaks in the Gospel. See that example again, Acts 2. You read there, those that were converted by Peters Sermon, at first they did not regard what the A­postles said; say they, These men are drunken with new wine, and they talk they know not what; but afterward, they came to be of another mind, when Peter had preached to them, and the Spirit had gone along with him to convince them of sin, then, Men and Brethren, what shall we do? now we will hearken to you, and hear any thing you will say to us: I say, upon this account, it is the first work of the Spirit to convince the soul of sin, because the soul makes but a slight matter of the grace of God in the Gospel, till it be convinced of sin, it will make but a mocking matter of it: But when a soul comes to be convinced of sin, by the holy Spirit of God, then the Word of the Lord will be precious to him, and then we will hear thy Words for they are sweet.

3. And lastly, The Spirit doth first convince the soul of sin, in order to Conversion and Salva­tion, Because till such time as a Soul be convinced of sin, the Soul is not fit to be married to Christ; There must be first a Divorce, before there can be another marriage; if a woman be to be married the second time, she must not marry whilest her Husband lives without a Divorce, so 'tis in this case, a Soul cannot truly be married to Christ till such time as it be dead to the law of sin. The [Page 155] Apostle speaks very elegantly to this purpose, Rom. 7.1, 2. Know you not Brethren: I speak to them that know the Law; how the Law hath Do­minion over a man so long as he liveth; And so on. And at the 4 v. he comes to make Application, Wherefore, my Brethren, ye also are become dead to the Law by the body of Christ, that ye should be mar­ried to another, even to him that was raised from the dead. You cannot be marryed to Christ, till such time as you be clear from your first Husband, and how come we to be divorced from the Law of sin, but by conviction of sin; when the Spirit of the Lord comes to convince of sin, then there is a Divorce, then the heart is taken off from sin. Indeed (as I told you before) if the soul be not convinced by the Spirit, he is not convinced of sin as sin, but when the Spirit of the Lord comes and convinces a Soul of sin, here is a Divorce, and now the Soul is made fit to marry with Christ. And so you have seen the Point o­pened.

Answer.

I Answer, Yes Virtually. The first Command­ment you know was thus; Thou shalt have no other gods before me. That is, thou shalt own the true God for thy God, and no other. Now how do we own God? When we give him that worship that he requires of us; now the first Command­ment requires that we should worship God with a natural worship, which is due to God from us as we are his Creatures; that is comprized in the first Commandment; You shall worship God as God; worship him, How? Obey him, fear him, love him, reverence him, believe in him, put trust and confidence in him. The first Commandment requires that we should yield obedience to God in whatsoever is re­quired of us; Then this is virtually required in the first Commandment. 'Tis our duty by virtue of the first Commandment to believe in Christ. Now if it be commanded in the Law, then our unbelief is a sin, because it is a transgression of the Law.

Answer.

For Answer to it let me briefly clear this in two things.

1. It is granted, it is true, that it was incon­sistent with Adams state of Innocency to rely upon Christ, and to believe on Christ as a Saviour to save him from sin, for he had no sin, he was In­nocent, therefore it was inconsistent with his state to believe on Christ as a Saviour; yea, it was in­consistent with the wisdom of God to require Adam to believe on Christ, to command such a du­ty of Adam; yet notwithstanding, (mark I pray) Adam had a principle, and a virtual pow­er for to have believed on Christ, if God had re­quired it of him; Though its true it was incon­sistent with his state, that God should require it of him, yet Adam had this principle, this virtual power put into him with his first Creation, in the image of God, He had this power put into him, that he had a virtual power to obey God in e­very thing that he should require of him, whatever God should reveal to be his will, he had power to believe it, and yield obedience to it: Though it is true it was inconsistent with his State actually to believe, yet he had a power to have believed [Page 166] on Christ, if God had required it of him. For A­dam had a power to do that which was incon­sistent with his state of innocency, as for example, Adam had a Principle and virtual Power to shew Mercy and Compassion to any that were in misery, but that was inconsistent with his state, for there was none in misery then. There was no need of the Com­passion of Adam, yet Adam had a principle, a vir­tual power to have done this; so in this case, though 'tis true, believing on Christ as a Saviour was in­consistent with his state, yet he had a principle, and virtual power to have believed on Christ as a Saviour if God had required it of him, Or else it were not our sin now not to believe on Christ, if there were never a power given to Adam in the state of innocency to have believed, if God had re­quired it of him, for we are now condemned for not believing on Christ, the power being once given us: Though we have lost the power, yet that doth not ex­cuse us for the sin of Unbelief. That is one An­swer. But

2. Though it is true, Believing on Christ was not expresly required in the first Commandment, yet notwithstanding, It was and is implicitly re­quired, namely thus, It was and is required in the first Commandment, that we should yield obedi­dience of faith to whatever God should require of us; now then, though Believing on Christ was not expresly required and commanded, yet not­withstanding believing on Christ was implicitly required, thus, that when ever God should re­veal and make Christ known to us, when ever God should command us to believe on Christ, this was required that we are bound by vertue of [Page 167] the first Commandment to believe on Christ, though 'tis true it was inconsistent with that state, yet notwithstanding it is implicitly required in the first Commandment, as to instance, You know Gospel-Worship, or the Worship that God re­quireth now in the Gospel, it is inconsistent with that Worship that God required in the time of the Law, yet notwithstanding, Gospel-Worship was implicitly required in the second Commandment; now 'tis true, Gospel-Worship is not expressed in the second Commandment, yet notwithstanding it is virtually implyed, because we are bound by virtue of that Commandment, to worship God with that Worship which God should institute or appoint; God hath now appointed Gospel-Wor­ship under the new Testament, and by vertue of the second Commandment, we are bound to yield obedience to it now, though it was inconsistent with the Worship in the time of the Law. So the fourth Commandment requires that we should keep holy the Sabbath Day, the express letter of the Commandment is to sanctify the seventh day from the Creation; now that we should keep the first day of the Week for the Sabbath, under the Gospel, this is not expressed in the fourth Com­mandment; yet it is implicitly required, namely, that we should keep holy that seventh day that God hath appointed, or should appoint: If God do change the seventh day to the first day of the Week, still by vertue of the fourth Command­ment, we are bound to sanctify and celebrate the first day of the week for the Sabbath: so now in this case, though the first Commandment did not expresly require our faith in Christ, yet implicity [Page 168] we are bound by vertue of that Commandment, to yield obedience of faith to whatever God should reveal or make known to us, or command us to believe any time afterward. So that now, if our believing on Christ be required in the first Com­mandment, then unbelief is a transgression of the first Commandment, and so a Sin. This is the first Demonstration.

2. It appears to be a sin, namely because, Not believing on Christ, is a Transgression of the Com­mandment of the Gospel, Not only a Transgression of the first Table of the Law, but it is a Trans­gression of the great Commandment of the Gospel. Brethren, the Gospel is a Law, it is called the law of faith, Rom. 2.27. Where then is Boasting? it is excluded, by what Law? of Works, nay, but by the Law of faith, What is that; that is the Go­spel. The Gospel is the Law of Faith, wherein God requires our faith and believing on Christ, and therefore faith is called the Obedience of Faith, Rom. 16.26. But now is it made manifest by the Scriptures of the Prophets, according to the Com­mandment of the everlasting God made known to all Nations for the Obedience of faith. That is, that the Nations should believe on Christ, and so yield obedience to the Gospel by believing; it is the Command of the Gospel, therefore, now not be­lieving on Christ is a transgression of a Gospel Command. Where doth the Gospel command our believing on Christ expresly? why every where, to name but a place or two. John 6.29. saith Christ, This is the Work of God that ye believe on him whom he hath sent; This is the work of God, not only the work that God worketh in us, [Page 169] that is not the meaning of the place, but this is the Work that God requires and commands, the special work and duty that God requires, that you should believe on the name of his Son Jesus Christ. And you have a more express place, 1 John 3.23. This is his Commandment, that ye believe on the Name of his Son Jesus Christ: This is the great Commandment of the Gospel, that we should be­lieve on the name of Jesus Christ, therefore now not to believe on Christ, being commanded in the Gospel, is a transgression of the Command­ment of the Gospel, and the transgression of a Gospel Command is a sin as well as any transgressi­on of the ten Commandments. Now believing on Christ being expresly required in the Gospel, unbelief is a transgression of the Command of the Gospel, and therefore it is a sin: That is the se­cond Demonstration.

3. Not believing on Christ appears to be a sin, though we make nothing of it, because, God doth inflict punishments for not believing on Christ. God doth punish men for not believing on Christ. Now God doth never inflict punishment for that which is no sin; punishment properly is the consequent and effect of sin, where there is no sin, there is no punishment therefore when God takes away the guilt of sin in Justification; then God pardons a soul, the soul is free from all punishment for sin. There is therefore no condemnation, no real pun­ishment for sin to them that are in Christ Jesus. Now then that God doth punish for unbelief, though not total unbelief, it is apparent. You know Moses was punished for not believing, and honouring of God by believing, at the Waters [Page 170] Meriba, Numb. 20.12. And the Lord spake unto Moses and Aaron, because ye believed me not to san­ctify me in the Eyes of the Children of Israel, there­fore ye shall not bring this Congregation into the Land which I have given them. Moses pleaded hard with God, that he might go over and see the good Land; saith the Lord, speak no more of it, I will not hear you in this thing, you shall see it indeed but you shall not enter into it because you did not honour me by believing. God punishes unbelief, and therefore unbelief must be a sin; and so the Israelites, for their unbelief God did punish them, Psal. 78.32, 33. For all this they sinned still, and believed not for his wondrous works, and what fol­lows? therefore their days did he consume in vanity, and their years in trouble. Therefore God punish­ed them for their unbelief. So Heb. 3.17, 18, 19. saith the Apostle there, But with whom was he grieved fourty years? was it not with them that had sinned? why? what was their sin? was it not unbelief? and to whom sware he, that they should not enter into his rest; but to them that believed not? So we see that they could not enter in because of unbelief; so that God doth punish unbelief, 2 Thess. 1.8. Christ shall come in flaming fire to ren­der vengeance on them that obey not the Gospel; Now what is obedience to the Gospel, but believing on Christ, which is the great Command of the Gospel. They shall be punished with everlasting vengeance that do not obey the Gospel. There­fore those things do evidently demonstrate that not believing on Christ is a sin. That is the first: But,

2. Unbelief is not only a sin, But it is a very [Page 171] great sin, It is one of the greatest sins, one of the special sins of all other sins. It is the Saying of a Reverend Holy Man, saith he, The Sin of Ʋnbelief, it is a greater sin, than Adultery, than Blasphemy, than Murder, than Sodomy, nay, saith he, 'tis greater than all these sins put them all together. And methinks, Christ here in the Text expressing and making mention of this one sin, above all o­ther sins that the Spirit shall convince the World of, doth evidence the greatness of this sin; when Christ saith, He shall convince the World of sin, he doth not say he shall convince the World of Mur­der, or Adultery, or Sodomy, or Blasphemy — but of Ʋnbelief, he only mentions this to imply, that this is the most provoking sin of all, and so Christ speaks, John 15.22. If I had not come and spoken to them, they had not had sin, they had had no guilt of sin at all, in comparison of this sin of unbelief, if Christ had not come and preached the Gospel to them, they had not had sin, that is, no guilt at all in comparison of this guilt of not believing on Christ, this is the sin of all sins, this not believing on Christ when he is preached and set forth. And how doth that appear?

To make it a little out that not believing on Christ when the Gospel is preached and Christ is tendered, and held forth, that now not to believe on Christ is a very great and special sin, one of the greatest of all other sins. Though for the ge­nerality those that do look upon unbelief as a sin, yet they look upon it but as a small matter, and they are but little humbled for the sin of unbelief, they can be humbled for other sins, and acknow­ledge other sins, but as for this sin of unbelief, it [Page 172] is very rarely laid to heart in any manner, as it ought to be, because people do not look at this sin of unbelief as the great sin, as the sin above all other sins. Now a little to demonstrate this, that if the Lord please by his Spirit to go along and concur with it, we may be convinced of the great­ness of this sin, or else 'tis not all I can say can convince us of the greatness of this Sin.

1. It appears from hence that the sin of unbe­lief is a great sin, namely, From the greatness of the Punishment that God doth inflict upon men for this sin. God doth punish all sin, but now as for the Sin of unbelief, God doth visit that, and punish that with the greatest punishment, and that argues 'tis a great sin: God is a righteous and just God, and he never punisheth a sin beyond what it de­serves, saith the Apostle, Rom. 2.6. He renders to every man according to his works. Now he renders to unbelievers (to them that do not yield obedi­ence of faith to the Gospel, that are not brought by the Gospel to believe on Christ) he doth ren­der vengeance with a witness unto them, as the Apostle saith, 2 Thess. 1.8. Christ shall come in flaming fire, Christ will appear all in a light fire, to render vengeance upon them that obey not the Gos­pel; he doth not say to render vengeance upon them that are adulterous or unclean (though he will render vengeance to them) but here will be the vengeance of all vengeance to them that live under the Gospel, and have been intreated and perswaded to accept of Christ, and do refuse it, he shall come in flaming fire to render vengeance to them. Mat. 11.22.24. Christ is there upbraid­ing those places where he had been preaching the [Page 173] Gospel, and they had not received it, Verse 21. Wo unto thee Chorazin, Wo unto thee Bethsaida, Wo unto thee Capernaum, Those were the places that had been lifted up to heaven in regard of the means of Salvation, Christ came himself, and preached the Gospel to them, but now saith Christ, Wo unto you, I tell you, it shal be more to­lerable for Sodom and Gomorrha in the day of Judg­ment than for you; You know Sodom was given to most desperate and abominable wickedness, the sin of Sodomy had its name from Sodom, and God did visit the sin of Sodom with an exemplary Judgment from Heaven, fire and brimstone from Heaven, and Sodom went down into Hell: Ay, but saith Christ, their Hell will be a lighter Hell, a lesser Hell, a more tolerable Hell, than the Hell of those that have lived under the Gospel, under the preaching of the Gospel, where Christ hath been revealed and held forth, and yet have not yielded obedience of faith; I tell you, saith Christ, It shall be more tolerable for Sodom and Gomorrha, in the day of Judgment, than for those places. And I remember what Christ spake in the Parable, Luke 12.46. about that Servant that said in his heart, My Lord delayeth his coming, and thereup­on fell to eating, and drinking, and abusing his fellow-servants, The Lord of that Servant will come in a day that he looketh not for him, and in an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with unbelie­vers, he doth not say he will appoint him his por­tion with murderers and unprofitable Servants, but amongst unbelievers, as if the portion of un­believers was the greatest portion of wrath of all [Page 174] others, he will appoint him his portion with un­believers. Brethren, from the very vengeance and punishment that God doth visit and punish unbe­lief withall, we may easily conclude and gather, that unbelief is one of the greatest sins.

2. That unbelief is such a great sin (and Oh! that the Lord would open our Eyes, that we may see it and be made sensible of it), it appears, (though people are least sensible of it) Because it is that which doth cast the greatest reproach upon God of all other sin, It casts the greatest reproach upon the God of truth, it strikes at the very Being of God, though people do not consider it; I say, unbelief, or not believing on Christ, it strikes at the very Being of God, he is a God of Truth: Truth is the very essential Property of God, it is his very Being, his very Essence, for he is a God of Truth, and in comparison of him, all men in the World are liars, Let God be true, and every men a liar, Rom. 3.4. He is so infinitely true, that he is Truth it self; and it is impossible for him to lie, as the Apostle saith, Tit. 2. God must cease to be God, if any untruth should be found in him; and yet now mark, Unbelief doth cast so great a reproach upon God, as to say, God is a liar; You have it expresly, 1 John 5.10, 11. He that belie­veth not on the Son of God, hath made God a liar, because he believeth not the record that God hath given of his Son; Now what is the record that God hath given of his Son? Verse 11. This is the Re­cord that God hath given to us, Eternal Life, and this Life is in his Son. Here is the Record, that God from Heaven doth hold forth in the Gospel, here is eternal life, and Salvation to be [Page 175] had through Jesus Christ to every one that doth believe; this is the great Truth that the Gospel doth hold forth, now such as do not receive this Truth and Testimony, Unbelievers that remain in their unbelief, they go on every day to make God a liar.

Answer.

How? briefly thus, When a Soul goes on not­withstanding God holds forth this Record, that here is Eternal Life to be had by believing on Christ, this is the great Truth that God doth bear witness to in the Gospel, now when people do no more regard this so great Truth, though it be daily held forth to them, yet they regard it no more than they do the Words of one that they know to be an arrant Liar. Now one that is known to be a liar, if he should promise a man never so much, he would make no great matter of it, he promiseth to furnish him with mony at his need — but he doth not trust to it, he knows he is a liar, and therefore he is fain to pro­vide for himself, as well as he can. Thus it is, God doth promise eternal life to the soul that doth accept of Jesus Christ, if you will believe on Christ here is eternal life for you, this is the great Truth that God doth bear witness to in the Gospel, now this Gospel is preached, and published, and proclaimed. Now when people have no more regard to this great Truth of the Gospel, than [Page 176] they have to the words of a liar, then they make God a liar; they say this is a lie, let God say what he will, I will not believe a word of it, but we will look for salvation another way, we will shift for our selves as well as we can by our own duties and services, we will find the life in our own hands; so long as any poor soul goes on in a course of unbelief, he goes on continually to say that God is a liar. O Brethren! would it not make your ears tingle, and your hearts ake, to hear a man go up and down the streets, saying, God is a liar, I will not believe one word that he saith; you would say, if the man were in his wits, it is pity that he is suffered to live, thus to blaspheme the true God; Why truly, this is the case and course of every one that lives under the Gospel, un­der this Record that God doth bear concerning Jesus Christ, and eternal life to be had in him, and yet they go on in a course and state of unbelief, and make nothing of all this, they do proclaim and say that God is a liar, and I do not believe one word that he saith what desperate and hor­rible blasphemy is this? It may be you make no great matter of this, but notwithstanding thus it is, the Holy Ghost saith, He that believeth not the Record that God hath given of his Son, he makes God a liar. And is not this a great sin? to strike at the very Being of God; for if God be not a God of Truth, he must cease to be God.

That is the second Demonstration, That Unbe­lief as it is a sin, so it is the greatest of sins. But then,

3. Unbelief appears to be a great sin, Because it is that whereby people do despise with the greatest [Page 177] despite the greatest kindness and favour that God can shew to poor creatures; they do as it were spurn and kick away the kindness of God, with a spurn of the foot. God in the Gospel doth hold forth the greatest kindness, and favour, that can be shown to poor sinners, he offers to them life and salvation, peace, and pardon, and recon­ciliation. — Now for persons not to regard this, O! it is a despising with the greatest despite, the highest kindness and favour that God can shew to poor sinners. I pray do but consider three or four things, that you may see what a high con­tempt it is of the greatest kindness that can be shown to poor creatures.

1. Consider but the State and Condition of those to whom God doth offer and tender his Grace in the Gospel? What are they to whom God pro­claims his Gospel, and offers pardon, and recon­ciliation, and peace, and life, and salvation? Who are they? A company of poor condemned creatures, that are under the sentence of eternal death and condemnation, poor hopeless, and help­less, undone creatures; We are all under a sentence of eternal death continually, so long as we are in a state of unbelief. The soul that sinneth it shall dy: God hath pronounced this sentence upon every sinners head; Now that God should offer and tender, and shew himself ready to shew kindness unto poor undone creatures, poor condemned creatures, condemned to eternal death, and for such poor creatures to slight this kindness, Is not this a sin and provocation with a witness? Is it not a great kindness for a King to shew such fa­vour to a poor condemned creature, that is ready [Page 178] to the Gallows, if the King should send him his pardon? It would be counted a kindness and a favour indeed. Truly Brethren, we are all condem­ned creatures, sentenced to eternal death, now that God should be pleased to have any intend­ment of good will and favour towards such as we are, especially if you consider the state of Angels, that fell, and are under a sentence of eternal con­demnation, that God should leave them hopeless, and helpless for ever, pass by them, and shew favour to poor sinful mankind, here is a favour and kind­ness indeed: We might all have perished, and God had lost nothing at all, he had been infinite­ly glorious and just for ever. And then again.

2. Consider how God hath set his infinite Wis­dom on work to contrive and find out a way, to manifest his goodness and favour to poor sin­ners, which all the Angels in Heaven could never have done, that there should be a way found out to save sinners, that have infinitely offended and wronged the justice of God, and yet the justice of God not suffer! here is the infinite wisdom of God set on work to find out this way. Brethren, there was a great deal of the Wisdom of God seen in the contrivance of the World, and of the crea­tures, framing of the Creation. Saith the Psalmist, speaking of the creatures, In Wisdom hast thou made them all, Psal. 104.24. Ay, there is much of the Wisdom of God seen in the creation of the World. The Heavens declare the Glory of God, Ay, but Brethren, in the work of the redempti­on of lost man, shewing grace, and favour, and kindness to poor undone creatures as we are, here­in appears the manifold Wisdom of God. Eph. 3.10. [Page 179] To the intent that now, unto the Principalities and Powers in heavenly places might be made known by the Church the manifold Wisdom of God. Here was Wisdom and manifold Wisdom, Wisdom upon Wisdom, to find out a way for God to shew kind­ness and favour to poor condemned creatures as we are. And then

3. Consider further that you may see the kind­ness of God about the salvation of man. Consider that God should make it known that he is freely and fully willing to save undone creatures, that he is willing to save any poor sinner that is willing to venture on Christ, to lay hold on him by Faith; it was the great intendment of God in sending his Son from Heaven to be made a man, and to be made under the Law, and to suffer the wrath and Curse of God for the transgression of the Law, to make peace and attonement for sinners, here is now the manifold Wisdom of God, the won­derful Wisdom of God, and that God should re­veal this, and make this known unto poor sinners, that God is freely willing and fully willing that poor sinners find grace in his sight, that they might have pardon and reconciliation, whosoever they be that will believe on Christ, and accept of him. And not only so, But

4. Consider that God should send his Servants, and Messengers about, up and down the World, for that end, that he might shew favour and kind­ness to poor sinners, he sends them in his name to publish and proclaim his Grace, to make known his everlasting Gospel unto poor sinners. Go, saith Christ, Mark 16.16. Preach the Gospel, and tell them, He that believeth shall be saved, and he [Page 180] that believeth not, shall be damned. There will be his punishment. Now Brethren put all these to­gether, here is kindness and grace indeed; that God should have favour for poor undone sinful creatures as we are, that are sentenced to eternal death, and that he should come and offer it and tender it as he doth. Now consider what a sin it is, not to receive it, not to embrace it, and accept of it▪ but to slight it, and refuse and despise it, as every unbeliever doth. God comes and offers eternal life and salvation in the Gospel, if you will receive it, you shall be saved; if you do venture your souls upon it, you shall be eternally saved: now for poor creatures, as it were, to kick this a­way with the foot, to spurn at this grace and kind­ness of God, to cast it behind your back as not worthy the regarding, you will say, certainly, this cannot be but a very great and high provoca­tion: As now, suppose, the King should send a pardon to a poor condemned Malefactor, and he should take the pardon, and cast it behind his back; you will say this mans case is very sad. This is the case of every unbelieving soul; the pardon that God offers in the Gospel, he makes a very wisp of it, and casts it behind his back. Now consider, if this be not a sin; doth not this deserve condemnation with a witness? This is the con­demnation, — That is the third.

4. Let me name one more, that if the Lord please to open our Eyes, we may see a little more into the evil of this sin of unbelief. Our not belie­ving on Christ, is the highest Contempt put upon the eternal Son of God that can be; In refusing and slighting of Christ, we trample upon the Blood [Page 181] of the infinite, and eternal, and beloved Son of God. You will say, that is a sin with a witness indeed, if a man should have taken the Blood of Christ, that ran out of his side, and stampt it un­der his feet in disdain and contempt, you will say, that mans sin is a very great sin. Brethren, those that have Jesus Christ offered, and tendered to them, (as Jesus Christ is tendered and offered to every sinner that sits under the Gospel) there is his Blood offered and tendered to us; now if we refuse it, we do as it were trample upon the very Blood of the Son of God. 'Tis the expression of the Apostle, Heb. 10.29. Who have trodden under foot the Son of God, They trample the very Blood of the Son of God under their feet. Brethren, Jesus Christ in the Gospel comes and tenders him­self, he tenders his Blood, the price and merit of his Blood, here is peace, here is pardon and re­conciliation with God, here is eternal life and sal­vation, the very price of my Blood. Now for us to make nothing of all this, to make no more of the Blood of Christ, than we would do of the Blood of a Beast, certainly this cannot but be a very high Provocation. I remember the Parable, Mat. 21. of a Vineyard that was let out to Te­nants, so the Master of the Vineyard sent in season for the fruit of his Vineyard: well, 'tis said, v. 31. The husbandmen took his Servants and beat one, and killed another, and stoned another; at last saith the Master of the Vineyard, I will send my Son, they will reverence my Son; and at v. 38. When they saw the Son, they used him as despitefully and shame­fully as the other. What shall become of those hus­bandmen that instead of reverencing his Son, they [Page 182] cast him out of the Vineyard and slew him? 'Tis said, v. 40. When the Lord of the Vineyard comes he will miserably destroy those husbandmen. Why, Brethren, this is the case of every unbelieving soul, the Son of God comes and tenders his Blood, here is my hearts blood, the price of my Blood which I have shed, he tenders it to us to accept of it, to accept of peace, and pardon, and salvation, which is the price of my Blood, and we make no account of it, is not this a high provocation? and do we not deserve to be miserably destroyed?

So now you have seen the second thing opened, That unbelief is not only a sin, but it is a great sin; one of the greatest sins of all others, And O! that we had eyes to see it. But then,

3. Thirdly, To shew you, that it is the work of the Spirit in order to Conversion, to convince a Soul, as of other sins, so especially of this great sin of unbelief. I shall briefly name two or three things to shew you what the Spirit doth in order to the convincing of the soul of this great sin of unbelief, you shall find usually that the Spirit in convincing a soul of unbelief, in order to conver­sion and eternal salvation, it usually doth these three things.

1. The Spirit doth come and reveal to the Soul the great evil of the sin of unbelief, sets it before the soul, and makes it to see it, therefore the Spirit is called the Spirit of Revelation, because it doth re­veal the Gospel, and the great sin that is against the Gospel. Eph. 1.17. That God would give un­to you the Spirit of Wisdom and Revelation. Bre­thren, it is not natural Conscience that can con­vince a man of the sin of unbelief. A natural [Page 183] Conscience may possibly help to convince a soul of other sins, it may check the soul for other sins, as Murder or Blasphemy, — For indeed a natural Conscience is ready to accuse of sin, Rom. 2.15. Their Consciences in the mean while, excusing or ac­cusing one another. Natural Conscience may ac­cuse for some sins, but not for this sin of unbelief. The Law may help a soul to be convinced of some sins that are expresly against the Law, but the law cannot convince any man or woman of unbelief, no, though 'tis true as I said before, That believing on Christ is virtually required in the first Command­ment, yet it is not expresly commanded, but on­ly implicitly, and virtually, therefore it is not in the power of the law of the Commandments to help to convince a soul of the sin of unbelief, no more than the second Commandment is a means and instrument to convince us of our neglect of Gospel worship, because it is not expresly com­manded there but implicitly and consequentially; Therefore I say it must be the work of the Spirit alone, to convince of the sin of unbelief. The Law and Conscience may help to convince the Soul of other sins, but none but the Spirit of God can convince the soul of the evil of the sin of un­belief. This is the first thing that the Spirit doth in the soul, in order to the convincing of it of the sin of unbelief, namely, to open the eyes of the understanding, and to reveal and discover to the soul, the evil that is in the sin of unbelief.

2. Another work of the Spirit in order to it is this, namely, to cause the Soul to understand and know plainly that all his best duties and services that he can perform in this World cannot be acceptable [Page 184] unto God, nor make his person acceptable without faith in Christ. Truly this now is the work of the Spirit to convince a Soul of this, to discover this, that it is not all my duties, and services, and performances, that can procure my acceptance with God without faith in Christ. Brethren, this the Holy Ghost speaks in Scripture, and this the Holy Ghost makes a soul sensible of, That with­out faith it is impossible to please God. The soul, it may be, is ready to think that he can please God with the performance of duties and services,— But when the Spirit of God comes to convince the soul of the sin of unbelief, it shews him that all these things are not pleasing to God, but are displeasing to him without faith in Christ; neither our per­sons, nor any thing we can do, can be accepted of God without faith; Eph. 1.6. saith the Apostle, Wherein he hath made us accepted in the Beloved, Our persons are accepted in the Beloved, and our services are accepted in the Beloved, in Christ, and through Christ; otherwise nothing can be ac­cepted and pleasing to God that we can do; and hereby now, by the operations of the Spirit, the Soul comes to see the sad and miserable Estate of unbelief. That is the second.

3. Another Work that the Spirit doth in order to convince a Soul of the Sin of Ʋnbelief, is this; name­ly, to cause the Soul to see plainly, that it hath been out of the Way of Salvation all this time. The Soul hath gone on it may be in a course of duties, and services, and performances, it hath been careful and strict to walk exactly, to wrong no body, to be diligent in its calling, to be careful in all its dealings, to be abundant in duties and services, [Page 185] giving attendance to the Word, waiting upon God in every Ordinance. The Soul goes on in this way, and thinks now it is in a way of salvation. I would not discourage and dishearten any from going on in such a way, but still without faith this is not the way, we are out of the way of sal­vation, and we are all of us naturally enclined to seek for salvation in this way, in walking exactly, and being conscientious in the performance of du­ties, and being diligent in our vocations and cal­lings, this was the way wherein the poor Israelites did miscarry, and perish. Saith the Apostle, Rom. 9.30.31. What shall we say, that the Gentiles which followed not after Righteousness, have attained to Righteousness: but Israel which followed after the Law of Righteousness, hath not attained to the Law of Righteousness; wherefore? because they sought it not by faith, but as it were by the Works of the Law. Ay, they went about, saith the Apostle, to establish their own righteousness, and so would not sub­mit to the Righteousness of God. They went a­bout to establish their own Righteousness; truly this is natural to every one, to walk on in the way of the Covenant of Works, to look for life in that way that Adam should have found life in if he had continued in his obedience; I say, 'tis natural for every one to walk on in such a course, to expect eternal life and salvation in that way, whereas when the Spirit of God comes to convince a Soul of the sin of unbelief, it makes the soul to see it hath been out of the way of life and salvation all this time; I have taken a wrong course all this time, and now the Soul begins to be amazed to think he hath lost all his time and all his labour, [Page 186] and now the Soul sees that this is not the way to life and salvation, but the way of salvation is in the way of believing on Christ, and now the soul is set in that way and course of believing on Christ, and this is the Word behind us, which the Pro­phet Isaiah speaks of, Isa. 30.21. Thou shalt hear a voice behind thee, saying, this is the way walk in it. The Spirit of the Lord comes and whispers in our ear, and tells us this is the way of life and sal­vation, you will never find life by your own do­ings, but this is the way walk in it, if you would find life. Thus the Holy Ghost doth ordinarily those three things in order to the convincing a Soul of the sin of unbelief. So now you have heard the Point opened and cleared. Now to make a little Application in a word or two, and so I have done.

Answer.

But I pray consider, have you ever been con­vinced of this sin of unbelief; I pray consider it se­riously, what of the evil of unbelief hath the Spi­rit discovered to you? I tell you Brethren, if so be you have not been convinced and seen some­thing of the evil of unbelief, truly you have cause to question whether ever the Spirit of God hath been at work upon you in order to salvation. Let [Page 189] me tell you plainly, and I pray bear with me, you may have been convinced of sin, and yet the Spirit hath never been at work upon you in order to salvation. No, when the Spirit doth work in order to salvation, it doth sooner or later convince of this sin of unbelief. Therefore if you be per­swaded that the Spirit hath been at work upon your hearts in convincing you of sin in order to salvation, then wait for it, and look that the Spi­rit shall discover this sin of unbelief to you; wait for it, for the Spirit will go on if he have begun a convincing Work in order to salvation, and eter­nal life, he wil convince you of the evil of unbe­lief sooner or later, you will be brought in some measure to see the real evil and sinfulness of it, therefore look and wait for it, and then also wait for the work of the Spirit to convince you of Righteousness, for so it follows in the next words; I will send the Spirit, and when he is come, he shall convince the World of Sin, because they believe not on me; And of Righteousness, because I go to the Father, and ye see me no more. But thus much shall suffice for this time.

Answer.

I answer in a word, It is the Righteousness of Je­sus Christ in our Nature▪ I say it is that Righteous­ness that Jesus Christ fulfilled in our humane Na­ture, he was made of a Woman, and made un­der the Law, and being made under the Law, he was in our Nature perfectly to fulfill the whole Law, every tittle of it, and so he did, and there­fore you may observe, from his very conception to his death, he was perfectly conformable to the whole will of God; in his very conception, he was conceived and born without sin, saith the Angel to the Virgin Mary, That holy thing that shall be born of thee, — he was holy in his very Conception, Conceived by the Holy Ghost, and he was a Lamb without spot, we were all conceived in sin, and brought forth in iniquity, but Christ was without sin in his very conception, and that is much for the comfort of Believers, to think: Our nature is stained and polluted by sin, how shall we be accepted of God? why here is the hu­mane nature of Christ without spot, and we shall be accepted for his sake, and Christ in the whole Course of his life was altogether without sin, he knew no sin, as 'tis expressed, 2 Cor. 5.21. He knew no sin, that is, no sin of his own, he had sin enough laid upon him, imputed to him, but he had no sin of his own, there was no guile found in his mouth, he did always those things that pleased the Father, John 28.29. he never spake one idle word; no, but saith he, Whatever I spake [Page 197] I had it by Commmandment from my Father, he was blameless in his whole life, and therefore when he came to lay down his life, to resign up himself to his Father, he appeals to his Father, whether he had not done all the Work he had given him to do, I have finished the Work (saith he) which thou gavest me to do, and now I come to thee. Nay, Brethren, he was righteous and holy not only to his death, but also in his death, he was obedient and conformable to the will of God, therefore 'tis said, Phil. 2.8. He became obedient to the very death, Thus I say Christ was perfectly righteous. Now it is this Righteousness of Christ in our nature that the Spirit convinces the World of, that a soul must look to be accepted and saved only for the sake of this Righteousness of Christ. Well, Brethren, let me clear it to you by two or three Arguments, for truly these things may be matter of temptation to us sometimes, when we set upon believing in Christs Righteousness. The Soul may say, May I ventur [...] my soul upon the Righteousness of another? may I not possibly miscarry? am I sure that God will accept of me for the Righteousness of another —? Well to give you two or three Arguments briefly upon Scripture Ground, to prove to you, that if ever we be accepted of God it must be through the Righteousness of Christ.

1. The Holy Ghost doth plainly and expresly hold forth this to us in Scripture. See a few Scriptures for it, Isa. 42.21. The Lord is well pleased for his Righteousness sake. A very gracious and blessed word, The Lord is well pleased for his own Righte­ousness sake, not for that which is our own, for [Page 198] you know Gods Righteousness and our own Righ­teousness are two distinct things, and contrary, but the Lord is well pleased for his own Righte­ousness sake, the Righteousness of his own Son, and that is his own Righteousness — the Lord is well pleased for that. Isa. 45.24. Which is a Pro­phecy concerning Christ, Surely shall one say, In the Lord have I Righteousness and Strength, even to him shall men come, and all that are incensed against him shall be ashamed; and then in the next verse, In the Lord shall all the Seed of Israel be justified, and shall glory. In the Lord, and in him alone have I Righteousness and Strength, in Christ have I Righteousness, there is all my Righteousness, shall the soul say. Jer. 23.6. A Prophecy concerning Christ too, Behold the days come, saith the Lord, that I will raise up unto David a righteous Branch, and a King shall reign and prosper, — This is plain­ly spoken concerning Christ: now mark what fol­lows at verse 6. In his days Juda shall be saved, and Israel shall dwell safely, and this is his Name whereby he shall be called, The Lord our Righteous­ness. The very name that Christ shall be called by, is, The Lord our Righteousness. I might give you Scriptures also out of the new Testament, take but one place, 1 Cor. 3.30. He is made of God unto us Wisdom and Righteousness. — God himself hath appointed and ordained Jesus Christ to be unto us Righteousness, and therefore we may be confi­dent of it, that it is through the Righteousness of Christ that we must come to be accepted of God and saved, and not by our own Righteousness.

2. Take this further Ground, and that is, be­cause, The best Righteousness of the best Saints that [Page 199] are or ever have been in the World, all will fall short of Righteousness. Take the best Saint, and the best Righteousness of the best Saint, the best duties that ever the most holy Saint did perform, yet all will fall short of righteousness. Therefore the Church is not afraid nor ashamed to acknowledge, Isa. 64.6. All our Righteousnesses (for so it is in the plural number) All our Righteousnesses are as fil­thy rags, loathsome and abominable, in the eyes of the Lord. You see the best of Saints have a know­ledge of their sinfulness. Saith Paul, Rom. 7. he speaks largely to it there, verse 23. I see a Law in my members warring against the Law of my mind, against the Law and Will of God, and bringing me into Captivity to the Law of sin. So Eccles. 7.20. There is not a righteous man upon the earth, that li­veth and sinneth not. And the Apostle John speaks a plain and bold word, 1 John 1.8▪ 10. If any man saith, he hath no sin, he is a liar, and the truth is not in him, and he deceiveth himself. So then our own Righteousness will not do, that is imperfect and defective, therefore if ever we be saved by Righ­teousness, it must be by the Righteousness of ano­ther, which is a most perfect Righteousness; and what Righteousness can there be perfect, but the Righteousness of the Son of God in our nature? the Righteousness of an Angel would not serve our turn, it must be the Righteousness of one in our nature, and this must be the Righteousness of Christ, for there is no other can serve our turn, to make us accepted of God to eternal life; no other Righteousness doth fulfill the Law of God in our nature, but only the Righteousness of Jesus Christ, therefore, I say, it must needs be, that it is the [Page 200] righteousness of Jesus Christ in our humane nature for which we must be accepted of God. And this is the righteousness which the Spirit of God is said to convince the World off.

Answer.

For Answer, plainly in a word, the reason is be­cause, Believers though they be made righteous by the very righteousness of Christ, yet notwithstanding they are not made righteous with that righteousness, in that manner that Christ was righteous, Christ was righteous inherently in his own person, but now the righteousness, that we are made righteous withall, it is ours only by imputation, That, look now, as it was with Christ, Christ was made sin for us, saith [Page 201] the Apostle, that is, he had the sins of all believers imputed to him, he was made a sinner by Impu­tation. Now the reason why Christ did not make others sinners, by the sin that he had, as Adam made his posterity sinners, the reason is because Christ was not a sinner as Adam was, that is, not Inherently in himself, but by way of imputation. So now, we are righteous by Christs righteousness only in a way of imputation, and therefore we cannot derive and communicate this righteousness to another. I say, here is the reason of it, That though we be made righteous with the perfect righteousness of Jesus Christ, yet we are not there­by made Mediators, and able to impute righteous­ness unto others, to make them righteous with our righteousnes.

Answer.

For Answer, briefly, It is true we shall not need any further righteousness than the righteousness of Christ for that end that Chaists righteousness is for. I pray mind it and understand it, I say, No belie­ver doth need any further righteousness, than the righteousness of Christ, for that end Christs righ­teousness is imputed to us; and what is that? namely, To make us accepted of God, and to pro­cure and obtain forgiveness of all our sins, and eter­nal life, and salvation for us; This is the end of Christs Righteousness, and why it is imputed to us. Now 'tis true, we need not to follow after any other righteousness for those ends, for then we derogate from the Righteousness of Christ.

Answer.

Why, in short, for I must not enlarge, we are to follow after righteousness, to be exactly righteous in our lives, and dealings, and con­versations, and to be obedient in duty, and dili­gent [Page 203] in waiting upon God in his Ordinances; we are thus to follow after righteousness, not that we may be accepted of God for any thing that we can do in this world, not that we may be saved for any thing we can do or suffer here; we may do and suffer very much, and yet be damned for all that, but, We are to follow after righteousness and holiness, partly by a way of thanksgiving unto God, for his grace and goodness to us, partly in a way of obedience to the Will of God, and also that we may maintain our peace that we have with God by walk­ing closely, and uprightly with him. He that walk­eth according to this rule, peace be upon him. Now by walking sinfully and unrighteously we lose the sence of our peace with God, but now by walking uprightly and closely with God, we come to maintain the sense of our peace; and I might further add, By this means we come to enjoy more communion with God, by waiting upon God in ho­ly duties and ordinances, this is the means where­by God comes to meet with us, and manifest him­self to us, but this is not to obtain salvation for us, or forgiveness of sins, no, that is the work and power of Christs righteousness alone; there­fore I say, though a Believer be made righteous with the perfect righteousness of Jesus Christ, yet it is the duty of Believers to follow hard after righteousness. So now, you have heard the se­cond thing opened, namely, what that righte­ousness in particuiar is which Christ speaks of, when he saith the Spirit shall convince the World of righteousness, that is, of this righteousness of God, this righteousness which is by faith, the righteousness of Jesus Christ in our nature, this [Page 204] is the righteousness which the Spirit convinceth the World of in order to salvation.

3. But then you will say in the third place (to come to that) But how doth the Spirit convince of righteousness in order to salvation? You have heard what Bighteousness in general is, and what this righteousness in particular is. Now to shew you, that it is the work of the Spirit to convince of righteousness. Now what doth the Spirit do in or­der to the convincing a soul of this righteousness in order to its salvation? Briefly this, I shall desire to open to you in two or three particulars.

1. The Spirit in convincing a Soul of righteous­ness takes the Soul off from resting upon or closing with his own righteousness, not from seeking and follow­ing after its own righteousness, but from resting and trusting, and leaning upon its own righteous­ness; from looking to be accepted of God to salva­tion upon the account of its own righteousness. This the Spirit of God doth take a soul from, in order to convincing it of righteousness. Truly Brethren, this is the rock that we are all of us na­turally prone to dash upon, and to split upon; we are all of us naturally prone to seek after accep­tance with God upon the account of our own righ­teousness, to run on in the way of the Covenant of Works, to seek for salvation in that way that Adam should have been saved in if he had stood. Doe, and Live, be obedient to the Will of God, be exactly righteous, and you shall have life, this is the way that Adam should have had life in, if he had continued in his obedience; but now this way of the Covenant of Works is null'd, and we cannot look for salvation in that way, but we are [Page 205] all of us naturally prone to run on in that way, to look for the life of our souls meerly by our own righteousness; This was the stumbling stone that the Jews stumbled at, this was the great rock of offence, Rom. 9.31, 32, 33. saith he, The Gentiles which followed not after righteousness, have attained righteousness, but the Jews which followed after righteousness, have not attained righteousness, why so? because the Jews stumbled at that stumbling stone, they sought after righteousness by the works of the law, they sought to be righteous with their own righteousness, and therefore mark what he saith, Chap. 10.3. They being ignorant of Gods righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. This is natural to us to look to be accepted of God for our own righteousness, and truly it is a very hard thing for a soul to be taken off from that, and therefore hence it is, that the people that are morally righteous, and not so notoriously wicked and prophane as others are, are ordinarily harder to be convinced and conver­ted than others are, so that as Christ saith, Mat. 21. Publicans and Harlots shall enter into the Kingdom of Heaven before you, speaking to the Scribes and Pharisees that were exact to the letter of the law. I say we are all apt naturally to stick there, & to run upon the rock of our own righteousness, just as the Apostle speaks of himself when he was a Pharisee, Philip. 3. I was (saith he) concerning the Righte­ousness of the Law blameless, but afterwards when the Spirit of the Lord had convinced him of his own unrighteousness, and the righteousness of Christ, at the 8 and 9 Verses, Now saith he, I [Page 206] would be found in him not having on my own righte­ousness which is of the Law, that righteousness that I had when I was a Pharisee; I would not be found (saith he) having on my own righteousness, but that righteousness which is by faith in Christ Jesus. Now I say we are very hardly brought off from our own righteousness, to close with this righte­ousness of Jesus Christ: but now it is the work of the Spirit in convincing a soul of righteousness, to take the soul off from its own righteousness, and therefore the Spirit is fain to take pains with the Soul, to shew it that all its own righteousness will come to nothing. And therefore do but ob­serve the way and method of the Spirit of God, what the Spirit of God doth ordinarily when it taketh a Soul off from its own righteousness: The Spirit of God comes therefore and causeth the Soul to see, not only its own sinfulness by no­torious open wickedness and prophaness that it hath lived in, it doth not only convince the Soul of its profaning of Sabbaths, and its disobedience to Parents, and lying and stealing, — and pilfe­ring and dishonesty, — when a Soul sees that then it cannot be accepted of God for its own righteousness. And not only so, but the Spirit of the Lord doth discover to the Soul the secret evils of his heart, inward sins that never saw the light of the Sun, that the World never knew of, The Spirit of the Lord comes and convinces of those wickedness [...]s, that there is such and such wicked­ness in the heart, secret pride, and secret malice, and secret envy, and secret hypocrisy, and secret unbelief, and the like, and now how can the Soul expect to be saved of God for its own righteous­ness? [Page 207] What? is this the righteousness (saith the Soul) that I look to be accepted for? And not only so, but the Spirit also doth d [...]scover to the Soul the unrighteousness of its best duties and ser­vices, those things that men are apt to think that God should accept them for; now the Spirit comes and opens the understanding, and makes the Soul to see the imperfection and weakness of the best duties and services; as the Church saith, All our very righteousnesses are as filthy rags, and O! can I expect to be accepted for these prayers, and these duties and services that are so filthy, and so de­fective, and so impure! When the soul comes to be made sensible of these things, how can it ex­pect to be accepted for its own righteousness. Nay Brethren, the holy Spirit doth usually disco­ver to a Soul not only the sinful fa [...]ings that are in his best duties and services, but also the sinful frame of the heart and spirit, that there is a sin­ful frame of wickedness within, a law of rebellion and enmity against the will of God within, though possibly it hath never broken out, but there is a sinful frame of heart within, that every thought and imagination of the heart is only evil continu­ally; and out of the heart proceeds all manner of abominations, evil thoughts, murder, and theft, and blasphemy, and all manner of wickedness. Now Brethren when the Spirit of the Lord comes and opens a mans heart to himself, that he sees the very frame and disposition of his heart is set against God, and the will of God in every thing, then the Soul must needs be convinced that it can never be accepted of God for its own righte­ousness, the Soul sees that it hath no righteous­ness [Page 208] at all in it self to rest upon. And not on­ly so, but the Spirit of the Lord in this convincing a Soul of righteousness, discovers to a Soul that this is not the way, where by it can look for ac­ceptance with God by all that ever he can do, it is true indeed this was the way that Adam in his in­nocency should have found life and salvation in, but since the Fall, that Covenant is broken and null'd, and now God hath no where promised to give life and salvation in the way of that Cove­nant, no God hath nulled that way of Salvation by our own works and doings, that if so be now it were possible a man or a woman to be perfectly obedient to the whole law, yet he may go to hell, and be damned for all that, because now God is not bound nor engaged to bestow eternal life and salvation upon man in that way, God is not bound to that Covenant, nor will ever save a Soul in the way of that Covenant. Now it is the work of the Spirit to discover this to a Soul, that this is not the way for me ever to attain salva­tion, it must be in another way and by another righteousness, and hereby a soul is taken off from leaning and resting upon its own righteousness, and from ever looking for salvation by any thing it hath done or can do, though it should do never so much; nay, and let me add this further, that when the Spirit of God doth thus take a soul off from leaning and resting upon its own righteous­ness, yet notwithstanding the Spirit of the Lord doth put the Soul upon seeking and following hard after righteousness and its own righteousness too. Ay Brethren this is now a Gospel-Mystery that flesh and blood can never attain to; for our [Page 209] carnal hearts are ready to argue thus, if we can­not be saved by our own righteousness, then we need not to follow after it, and so grow loose and carnal and careless and slighty, neglecting duties, or else being formal in them. But now the Spi­rit of God doth teach the Soul and lead it in this middle way, in this strait and narrow way; eve­ry soul that the Spirit of God doth convince of righteousness in order to salvation, he doth teach him, and instruct him in this, that though he shall never be saved by all that ever he can do, yet the Spirit leads him on in a way of holiness and righteousness, very exactly, to be careful to walk with God in obedience to the Lords will and com­mand. And the Holy Ghost doth write a Law of obedience upon the heart, and therefore those that draw such conclusions from this doctrine of the Gospel, they do not understand the Gospel, nor this convincing work of the Spirit, which is to convince us that we are not to look for salvati­on by all our own righteousness, and yet convin­ces us of the necessity of following hard after righ­teousness. This now is the first thing that the Holy Ghost doth in convincing a soul of righteous­ness to take the soul off from resting and leaning upon its own righteousness.

2. But Secondly, Another thing that the Spirit doth in order to the convincing a soul of righte­ousness is this, namely, The Spirit doth usually discover to the Soul what this righteousness of Christ is, by which it must look for acceptance with God to Salvation: The Spirit doth usually reveal this righteousness to the soul, therefore saith the A­postle, Rom. 1.17. The righteousness of God is re­vealed [Page 210] from faith to faith, It is the work of the Spirit of God to reveal this righteousness, to open it, and cause the Soul to understand it, and there­fore the Spirit is called the Spirit of Revelation, Eph. 1.17. The Apostle prays there, That God would give them the Spirit of Revelation, in the knowledge of Christ; because it is the work of the Spirit to reveal the righteousness of Jesus Christ to the Soul, and cause the soul to understand it in some measure, but still the soul is sensible of its own ignorance and blindness, and possibly more afterwards than before. But in some measure there is a discovery made of this righteousness of Jesus Christ to the soul, and in order to this there are several things that the holy Spirit doth disco­ver to the Soul concerning this righteousness of Christ, namely, It is the Spirit that discovers to the Soul the Perfection of this Righteousness, that Christs righteousness is a most perfect and com­pleat righteousness, without any blemish, with­out any defect or imperfection. The Spirit shews to the Soul that Christ hath fulfilled all righteous­ness; he was obedient to every tittle of the Law, there was no defect, no blemish at all in Christs life all along, neither in his outward nor inward man, from his very conception all along through­out his life to his very death; the Spirit of the Lord doth make a soul to understand this in some measure, it discovers the righteousness of Christ to be a perfect and compleat righteousness; that though my own righteousness be full of defects and imperfections, yet the righteousness of Jesus Christ is a perfect righteousness. That is one thing that the Spirit usally doth in this convincing [Page 211] of righteousness, it discovers to the Soul that this righteousness of Christ is a perfect and compleat righteousness.

And not only so, but further, the Spirit disco­vers to the soul that it is not only a perfect but an all-sufficient righteousness; the righteousness of Jesus Christ is not only a perfect righteousness, exactly perfect to every tittle of the Law, but an all-sufficient righteousness; that the righteous­ness of Christ is able to save a World of sinners, he was able by his righteousness to be a propitia­tion for the sins of the whole World; 1 John 2.1, 2. He is the Propitiation not for our sins only, but for the sins of the whole World; that is, for the sins of all the Elect throughout the whole World, for all that were Christs seed, Christs posterity; that now as all Adams posterity were made sinners by the imputation of Adam's unrighteousness, so now Christs righteousness is sufficient to make all his posterity, all his seed, to make them all righ­teous in the sight of God; because now this righ­teousness, it is the righteousness of the Son of God, of that person that is the eternal Son of God, of that person that is very God equal with the Father, the same Essence with God. Now this is the righ­teousness of God; as the Apostle calls the Blood that Christ shed, the Blood of God, Acts 20.28. So now this righteousness of Christ is the righte­ousness of God, as it is usually called in the New Testament, because it is the righteousness of that person which is God. Now this makes his righ­teousness to be an all-sufficient righteousness. Now then I may venture my Soul upon this righ­teousness, if it be an all-sufficient righteouness, [Page 212] and the righteousness of God, then it is such a righteousness as is sufficient to save to the utmost all that come to God by him, and it is an ever­lasting righteousness, it will serve from the very beginning to the end of the World, to make poor unrighteous Creatures to become righteous in the sight of God, and to be accepted of God to eter­nal life and salvation; nay; and then further, the Spirit of God goes on to discover and reveal this, namely, that God is ready to accept of this righ­teousness in the behalf of poor sinners, here is now the mystery of the Gospel, for truly this is a hard thing for flesh and blood to be perswaded of, that I can be made righteous with the righteous­ness of another, that I can be fed with the meat that another eats, that I can be made warm by the cloaths that another wears, that I should be made righteous with the personal righteousness of Jesus Christ. Brethren, this is the work of the Spirit of God to discover and reveal this to the Soul, that God will accept of the righteousness of Christ on the behalf of poor sinners; He was made sin for us that knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5.21. Well, this, the Spirit of God doth discover and reveal to the Soul, when he comes to convince it of righte­ousness. Nay, and let me add further concern­ing this righteousness, namely, the Spirit doth discover to the Soul the way whereby he may come to have an interest in this righteousness, the Spirit doth discover that to the Soul, namely, that it is in a way of faith, and believing, and leaning, and resting upon the righteousness of Christ, that Whosoever believeth on him shall not [Page 213] perish but have everlasting life, and Christ is the end of the Law for righteousness to every one that belie­veth, Rom. 10.4. This is the work of the Spirit to discover this to the soul, when he comes to deal with the soul to convince it of righteousness in order to salvation. This is the second thing that the Spirit doth, first it takes us off from our own righteousness, and then it reveals and disco­vers to the Soul this righteousness of Christ, what it is, and which way it is to be attained. But then,

3. A third Work that the Spirit doth, which is the upshot of all, and that is this, when the Spirit comes to convince a Soul of righteousness in order to salvation, then, The Spirit doth con­vince powerfully and effectually, that is, the Spirit comes powerfully, and perswades the Soul to close with this righteousness. This is to convince of righteousness in order to salvation, so to convince as to perswade and prevail with the soul to ven­ture to close with it; this is the way whereby a Soul comes to have an interest in Christs righte­ousness, by faith and believing on Christ, and it is the work of the Spirit so to convince, so powerfully so as to prevail with the Soul to give the venture: Well, I will venture my Soul upon it, if I perish I perish, I will ven­ture my Soul upon this righteousness of Christ; the Spirit secretly perswades the heart, so as now the Soul is made to say with the Psalmist, Psal, 71.16. I will go in the strength of the Lord God, I will make mention of thy righteousness, even of thine only; When the Spirit comes thus to convince ef­fectually, so as to perswade the Soul to venture to lean upon Christs righteousness only to be accepted [Page 214] of God to salvation, then the soul doth make men­tion of Christs righteousness, and that only: well, I will venture to rest upon that alone, and then surely shall one say, In the Lord have I righteous­ness and strength, then the soul shall be made to say, there's all my righteousness▪ I have none of my own that I dare venture on, but I do now venture to lean the weight of my Soul upon this righteousness of Christ, and if I perish, I perish. This is now the convincing work of the Spirit to convince of righteousness. So now you have heard the point briefly opened, namely, That it is the Work of the Spirit in order to Salvation to con­vince the Soul of righteousness. Now then briefly for the Application of it in a Word.

Answer.

Well, a man or a woman may do all this, and yet come short of this convincing work of the Spirit which is in order to Salvation. Therefore consider further, I pray, for as you heard the last time, usually when the Spirit doth convince of sin in order to Salvation, it convinceth the soul especially of unbelief; and indeed till a Soul come to be convinced by the Spirit of the sin of unbe­lief, his conviction of sin may be no argument to him that the Spirit hath been at work upon his heart in order to salvation. Indeed when a soul comes to that discovery, that the soul is con­vinced of the evil of unbelief, then there is the greatest hopes that such a Soul is not like to mis­carry; for I am perswaded, that the Spirit of the Lord never convinces a Soul of the evil of unbe­lief, but it is in order to his salvation; you shall never have a carnal heart to understand the evil of unbelief, that is the work of the Spirit of God. Now consider, I pray, hath the Lord discovered [Page 216] to you, and convinced you of sin, especially of the sin of unbelief.

Answer.

But Brethren, I pray consider of it, for here may be only a meer notional knowledge, a meer conviction in the notion only; you may be con­vinced that this is a truth, that there is no salva­tion but by Christ, A man or woman may be convinced of this notionally, he may have this knowledge in his head, that the only way where­by I must attain to salvation must be by the righ­teousness of Christ, by believing on Christ, but I pray consider whether the Spirit of the Lord hath throughly convinced you of the righteousness of Christ.

Answer.

Briefly by these two things.

[Page 217]1. When the Spirit of the Lord doth convince a Soul of righteousness in order to Salvation, it doth (as you heard) take a Soul clear off from its own righteousness, and not only so, but it leads the Soul to follow after Righteousness still, after our own righteousness too. This is the work of the Spirit, the Evangelical work of the Spirit to take a Soul off from its own righte­ousness and cause it to lean only upon Christs righteousness, and yet to follow hard after its own righteousness; it is a mystery to the World; ay, but the Spirit of the Lord doth lead a Soul in this way, whereas now one that hath but a notional conviction of the righteousness of Christ, and that his own righteousness cannot save him, alas! he will be ready to be formal and slighty in looking after his own righteousness, he will be formal and careless in duties and ordinances, — or else he will be ready to neglect them; he thinks under a notion of Christs righteousness, that he shall be saved by the righteousness of Christ, and so he neglects following hard after his own righteous­ness. Brethren, this is that the Spirit of the Lord doth, when he convinces a Soul of the righteous­ness of Christ in order to Salvation, it still causes the Soul to follow hard after its own righteous­ness, though not to be accepted of God for it, not to be saved by it, but for such ends as I told you of before. This is the way now that the Spirit of the Lord doth work upon the Soul in, in order to its salvation. And then

2. Again, this also the Spirit is wont to do, when he convinces of righteousness, he doth con­vince effectually and powerfully, (as I told you) [Page 218] he doth so convince the soul of the Righteousness of Christ, as to perswade the soul to venture to lean its everlasting condition upon it, to lean there, to rest there; I say, this is the work of the Spirit. And let us consider with our selves, I pray, whether the Spirit hath been thus at work upon our hearts in order to salvation.

Well, to conclude and take my Farewel of you; As we desire to obtain life and salvation through the righteousness of Jesus Christ, take but only these three words which I shall leave with you and so have done. 'Tis a matter of everlasting concernment, closing with this Righteousness of Christ, fall short of the Righteousness of Christ but a hairs breadth, and you fall short of eternal life and salvation: for, There is no Name under Heaven, whereby you can be saved, but by Christ, and his Righteousness; this is the new way of the Covenant of Grace, to be saved for righte­ousness indeed, and a perfect Righteousness too (as perfect as ever Adams was) but not for our own, but for the perfect righteousness of Jesus Christ: therefore I say, let me com­mend but three Words to you, and so I have done.

First, Study earnestly and diligently to under­stand this Righteousness of Christ; though possibly you may think you do understand it in some measure, yet there is a great deal more of it to be understood, it is a great Deep, a great Mystery, therefore still let us be much in the study of this Righteousness of Christ.

Secondly, Beg and pray earnestly for the Spi­rit to be given out unto you to convince you [Page 219] of this Righteousness more and more, to con­vince you effectually and powerfully, so as to enable your souls to venture to lean upon it.

Thirdly, And then indeavour every day fre­quently to be exercising your selves in leaning and resting the weight of your Souls upon this Righteousness of Jesus Christ; do not only beg for the Spirit to convince us of this, but let us be indeavouring to exercise our selves fre­quently in leaning the weight of our Souls up­on the Righteousness of Jesus Christ, to be ac­cepted of God to eternal life.

I will repeat them agai [...], and then have done.

First, Be very diligent in stud [...]ing to under­stand what the Righteousness of Christ is: Our eternal life is in it; as Moses said, Set your heart to this Word, for it is your Life. So I say, this is your life, this Righteousness of Christ, therefore set your heart to study it, make it your work and business to study to understand still more and more of this Righteousness of Christ.

Secondly, Beg earnestly for the Spirit of Con­viction, that Christ would send down his Spi­rit to convince us of this Righteousness, to con­vince us effectually and powerfully of it, so as to be enabled to rest upon it.

Thirdly, Let us be exercising our selves fre­quently in leaning, and resting the weight of our Souls upon this Righteousness, giving up our selves frequently, day by day, to lean and [Page 220] rest the weight of our Souls upon the Righte­ousness of Christ for acceptance with God to eter­nal life and salvation.

Well I have done, only this Word I shall add in a Word, He that hath ears to hear, let him hear.

Answer.

It is true indeed, it's not here exprest for what­soever a man doth thirst, I suppose Christ doth not mean whosoever thirsts for the World, or world­ly Comforts, or for spiritual gifts, &c. for car­nal ends, but Christ means such mercies and bles­sings as do accompany and necessarily tend to the salvation of the soul; if any man thirst for such a mercy, for that which he calls in the next verse, the Water of Life, Out of his belly shall flow rivers of living water, who thirsts so; and he doth more plainly express it, Verse 39. This he spake of the Spirit, Out of his belly shall flow rivers of living Water, that is, whosoever is athirst for spi­ritual mercies, whosoever is athirst for saving sanctifying grace, he that is athirst for the Com­forts of the Spirit, for the saving graces thereof, as faith, meekness, humility, and patience, as the Apostle reckons divers fruits of the Spirit, Galat. 5.22, 23. Whosoever doth long, and is sensible of the want of these saving blessings, and mercies, pardon of sin, and assurance, &c. [Page 231] whosoever is sensible of these wants, and longs for a supply of them, and is unsatisfied without them; Whosoever he is that is thus, Let him come to me. Now, I say, this same spiritual thirst of the Soul is very necessary, else the Soul will hard­ly ever come to Christ for to be supplyed: Like as it is with a man that hath no ailment at all, at lest no sence of it, tell him of a Physician, he will not stir a step after him for cure: Those that are truly thirsty, and have not wherewithal to supply them­selves, they are they that will come to Christ. And hence it is that when Christ would stir up those of Laodicea to come unto him, he doth it by shewing them their spiritual wants; Thou saist, saith he, that thou standest in need of nothing, that thou art full and standest in need of nothing; But I say, saith Christ, that thou art blind, miserable and naked. First Christ doth convince them (as it were) of their need of a thirst, and then holds forth the Water of Life. Here's the first thing opened. What we are to understand by this thirst. They who are truly thirsty, let them come to Christ: But,

2. What is this coming to Christ, or how may the Soul come unto Christ, to drink of the water of life? As I said before concerning thirst, 'tis not a thirst of the body, but a thirst of the soul: In what way may the Soul be said to come unto Christ? Briefly three ways the Soul that is athirst may be said to come to Christ.

1. First, We are to come to Christ in the way of his Ordinances, attending upon his Word, to hearken to Christ there; Let him come to me in the way of mine Ordinances; As in Scripture [Page 232] phrase, in that place before mentioned, Isa. 55.2, 3. Coming is an hearkening diligently, enclining the ear; Come unto me by enclining of your ear; Jesus Christ is usually to be found in his own way in his ordinances, Mat. 28.20. Lo I am with you alway, even to the end of the World, yea in his Or­dinances, in the administration of the Gospel, I am with you. Then come to the place where Christ is, or where he may meet with you. Re­ceived you the Spirit by the hearing of the Law, or by the preaching, of Faith? that is the Gospel; Ye re­ceived the Spirit, saith the Apostle Paul, by having the Gospel preached; he compares the preaching of the Law, and the preaching of the Gospel, and calls the preaching of the Law the Letter, and the preaching of the Gospel the Spirit. To come to Christ, to wait upon Christ in his own way, where he gives out this water of life; he that re­ceives of this water of life, must be found in the way where Christ comes, as Zaccheus was, when Christ said to him, this day is Salvation come to thy house. This was beyond his desire, and beyond his thirst: Would you come to Christ, come into his Galleries, come into my sister, my Spouse. Would you come to Christ? come where he is, and see, he walks in the midst of his golden Candlesticks, there wait upon him in the way of his Ordinan­ces, and here what he will say unto you for a sup­ply of your wants.

2. Secondly, Come unto Christ in a way of Ask­ing, by asking of him the waters of life, So we are to come, and this is called a coming to the Lord in the Hebrews, He that cometh to God must believe that he is, and that he is a Rewarder of them [Page 233] that diligently seek him, Chap. 11.6. He that comes to God, how? in a way of prayer, and so to seek grace to help in a time of need; come in a way of prayer. And see how he directed the Woman of Samaria, Christ asked her a little water, and she denyed him, well saith Christ, If thou hadst asked of me, I would have given thee living water, how would he have given her living water? why in a way of asking.

3. Thirldy, We are to come in a way of Faith, And so saith Christ here in this Text, If any man thirst, let him come and drink, that is, he that be­lieveth in me, and so this coming to Christ is ex­pounded to be believing, John 6.35. He that co­meth unto me shall never hunger, and he that be­lieveth in me shall never thirst. Look now as un­believing is a departing from the Lord, Heb. 10.38.39. Take heed, if any man draw back, my Soul shall have no pleasure in him; But we are not of those that draw back, but of them that believe to the sa­ving of the Soul. O! an evil heart of unbelief is a departing from God; and so then by believing, the soul is said to come to God, to draw neer to God. But what is that coming unto Christ, or believing in Christ, whereby the Soul shall be ful­ly satisfied? is it a believing that Jesus Christ is the Messias, the Saviour of the World? the very Devils do believe this; No, but briefly, This Believing is, namely, The Souls rest, and relying, and trusting upon Christ for acceptance in the sight of God, for remission of sins, for Salvation, and eternal life. Trusting and relying upon Christ and his merits for Salvation, a putting confidence in the Lord. Now when the Soul doth rely and [Page 234] venture through a Word of invitation in the Gos­pel, through Christs invitation doth adventure to rely upon his merits, to be wholly accepted in the sight of God. This now is a coming to Christ. And now saith Christ, If any man thirst, Let him c [...]me unto me and he shall drink. Let not any here move contention, and say, what do you bid us come to Christ, why this holds forth free Will? Why, know that such exhortations usually and frequently are in all the duties, that the Holy Ghost requires of us, which he knows we have no strength to do; the Lord calls us to pray, and 'tis our duty so to do; and to believe, but we have no strength and power of our selves, but we must not stand upon cavelling and say, 'tis but a fol­ly for us to be striving, seeing we can do nothing, but it is our duty to be doing what lies in us to the performance, and wait upon the Lord for his co­ming in with power to enable us to perform; as Lazarus, when he was in the grave, Christ called and with his word power was given forth, and he came out. So now we should indeavour to rely and trust upon Christ in his grace, and in his pro­mise to have a supply of this same Water of life, and not to give over and cavil. That is a third, to shew what way the Soul that is truly a thirst should come to Christ. Then

3. Thirdly, Such as being athirst and do come to Christ, they shall certainly be supplyed, They shall certainly have a full supply, and it freely given them, for so saith Christ, If any man thirst let him come and he shall drink freely; He doth not expect any thing, or hold forth any price, but they, whoever come, shall drink freely, they [Page 235] shall certainly have a full supply, and be supply­ed freely; and he speaking it, spake in the hearing and audience of many thousands. I shall speak a Word of Application.

Answer 1.

First. Every believing soul that comes to Jesus Christ hath drunk such a draught of this same wa­ter of life, that he is freed for ever from condem­nation, He shall never dy, or perish, or be con­demned for sin, no, he is freed from all condem­nation, the poorest, the weakest, the meanest hath drunk a full supply, that it shall never perish by its sins, it is passed from death to life, there is no condemnation, none unto them (now) that they are in Christ Jesus, no condemnation to the poorest and meanest believer, and now all their sins are forgiven, there is a full forgiveness, those sins shall never be laid to their charge; And as the Holy Ghost saith, I will be merciful unto their unrighteousness, their sins and their iniquities will I remember no more, And the blood of Jesus Christ is able to cleanse us from all our sins. It's true in­deed, a believer that hath drunk of this same wa­ter of life, and that is freed from all his sins, he may be possibly be exercised with fears, and possi­bly his Assurance, and his Apprehension of his Justification to himself may have some cloud up­on it, he may be excercised with clouds, may fear his going down into the pit, though there is no real ground of it, for indeed he is freed from all the guilt of these, for he is now passed from death to life, John 11.26. He that believeth in me shall never dy, that is, his very temporal death shall be but as a sleep to him, the sting is taken out, and he shall never die eternally, And so therefore to clear this Objection, there is never a believing [Page 261] soul that is come to Christ, but hath drunk such a draught of the water of life, that he is passed from death to life, and shall never see death or condemnation. That is one.

Answer 2.

Secondly, Every Soul that is come to Christ, (though in respect of his Sanctification, of sancti­fying and saving grace) he is not perfect, he hath not drunk such a draught but he desires more, and may desire more, yet notwithstanding, that draught that he hath drunk is such a draught, as he shall never be thirsty more, so as to be wholly destitute of this same water of life, as he was before. Christ saith, John 6.35. He that cometh to me shall never hun­ger, he that believeth on me shall never thirst; He shall be carried on, as he shall never decrease, so as to be destitute, but shall grow up, as the grain of mustard seed Christ makes use of by way of Parable, likening the Kingdom of Heaven to a grain of mustard seed, and to a little Leaven which never leaves spreading, till it hath spread all over, and the grain of mustard seed, it grows and springs up further and further, till it become a tree for the fowls in the air to lodge in; so our inward man is renewed day by day, as it will spring up, increase, and grow more and more, though yet he that hath drunk of the Spirit, hath not the full perfection of it at once, but may de­sire more, yet notwithstanding he hath so much as he shall never be dry again, that is, wholly destitute, but shall grow up, and increase and spring. And let me add only a third thing.

Answer 3.

You will say, The Saints have not a full draught and full supply, because they complain, I answer, that though here they be in a state of imperfection, and stand in need of a daily supply, (being sensible of their own defects and weaknesses) Yet every believing soul hath drunk so much of the water of life, as now he hath right and title unto the Inheri­tance of Glory, where there is such fulness of joy, as he shall be satisfied, and shall not be able to desire any more, Psal. 16.11. Thou wilt shew me the path of life, in thy presence is fulness of Joy, and at thy right hand are pleasures for evermore. They shall have joy as much as they can hold, every vessel shall be filled with glory so full as it can hold no more, they shall enjoy as much as e­ver they are able to hold or containe, every vessel shall be full of glory. The beginnings of eternal life are here, and though possibly they may be made to drink tears here in abundance, yet notwithstand­ing they have the beginnings of eternal life and glory, and when they come once to enjoy the con­summation of it, they shall not be able to desire one draught, one jot more, so, He that believeth on me, out of his belly shall flow rivers of living wa­ter, springing up unto eternal life. So much for that Objection. Now for the Application of the Point.

Answer.

O! let not any soul think so, nor say so to hinder any of your souls from coming, Know it, that if Jesus Christ had made no invitation to you to come, then you might very well say, it's pre­sumption indeed for me to come, but Jesus Christ invites thee (himself) in his Word and Promi­ses, that if you do come you shall have of this wa­ter of life, and that freely. Suppose a great rich [Page 265] man should invite a poor man to his Table, and he comes being invited, will ye say this is presum­ption, when he spake to him himself, and if he should not come, 'tis rather a slighting and despi­sing his favour and love. Why Jesus Christ holds forth a free invitation, tenders it, and promises it to any one soul, that will come unto him upon his invitation, and therefore let nothing stave thee off, seeing he hath made a full and free invitation unto every one to come indeed.

Answer.

I say, Let not this Impediment ly in thy way, because we have no strength, or ability to do, or to please, or to serve him in any way, why, alas! do you think now that Jesus Christ calls for any price? invites people, and then they must bring money in their hands? No Brethren, you are much mistaken, Jesus Christ doth invite to come without money, or without any price: [Page 266] Whoever you be, though you be never so weak and unable to perform any duty, or service, and never did any thing for the Lord, yet you should come. And Brethren, the more unfit we are in our selves, and the less we have of our selves, and the more sensible we are of our own unfitness, this should rather be so far from hindering, and discouraging us, as that it should encourage us to come, why? because that having nothing, and Christ being the fulness of all, we should go un­to Christ for all, as Rev. 3.18. saith Christ, Thou art poor, and naked, blind, and miserable, and hast nothing, wherefore come to me, I counsel thee to come to me for Ey salve, and for rayment, gold, and treasure, and riches, — Why here now is Christs argument on the contrary, Why Brethren, he fills the hungry and the empty with good things, and they are to come to Christ. Jesus Christ invites such poor souls as have nothing at all, no ability at all, a poor blind creature, if one be more blind and unable, and more ignorant than another, here is the invitation, that Jesus Christ doth make this day to such a poor soul, that he shall, if he come, he shall drink, and he shall have of this Water of Life.

Answer.

Why now mark what I say unto you in a word from the Lord; Let not any one here except him­self, and exclude himself, if Jesus Christ do not except and exclude him; look into the invitation, doth Jesus Christ exclude, and say, Let every one come to me, except he be an old drunkard, or an old swearer? no, he doth not say so, he excludes none; See how the Words run, if any man will come he shall drink, if any man, without excepti­on, can you have it spoken more full, or in plain­er terms? If any man will come unto me, he shall drink, John 6.35, 36, 37. saith Jesus there, I am the Bread of life, he that cometh unto me shall not hunger, and he that believeth on me shall never thirst, but I said unto you, that ye also have seen me and believe not: All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out, Let him be what he will, whatsoever he be; never such an old sinner, and therefore, why should a poor soul make this exception in his co­ming to Christ. Now, know it, if there be any such a soul in the Congregation, that hath lived so many years, and all his life long hath been in sinful courses, the invitation is to him, and to all others, that If any come to me, saith Christ, I will give him the water of life.

Answer.

You have heard before what it is to come to Christ, viz. To venture, and cast your self upon Christs invitation in his promise, and the soul now venturing to lean upon Christs word, and to trust Christ upon his word, and to expect what Christ holds forth in his word, this is a coming unto Christ, you know what the Pro­digal was▪ and when the Lord sees a poor soul a­far off, he meets him, and strengthens him, and encourageth him, and leadeth him by the hand, and upholdeth him.

Answer.

Well, Suppose you cannot remember that ever [Page 269] you had any word, or promise given out to draw or perswade your heart to cast it self, and to ad­venture upon Christ, yet behold! here is a word from the Lord this day, which he causes to be proclaimed in your hearing; Jesus Christ holds forth unto you this day, whoever you be that comes, he shall drink, and shall drink abundant­ly, and most freely, drink of the waters of life, and shall never perish, but shall live for ever, and therefore from this time forward, let not any soul say, well, the Lord hath not this day holden forth any word to me, know it, the Lord speaks to you, even to one and to another this day, If any man be athirst, let him come unto me and drink. Have you any thing more to object? think with your selves what it is?

Answer 1.

The Promise that Christ makes here of giving the water of life, is not so much to the thirsty, as to the comer, Whoever he be that comes to me shall drink, 'tis true indeed he saith, every one that thirsts let him come to me and drink; Why ordi­narily men and women, poor sinners are not rea­dy to come to Christ, without they be made very thirsty, and see their necessity, ay, but notwith­standing [Page 270] saith Christ, If any man do but come (whoeuer he be) if he doth but come, and so, Whosoever will, (whosoever he be) let him come and take of the water of life freely. The Promise is made not to thirsters only, but to comers, and be sure, if you come, he will give you to drink fully and freely, Rev. 22.17. And the Spirit and the Bride say, Come, and let him that heareth say, Come, and let him that is a thirst come, and whoso­ever will, let him come and drink of the water of life freely. Remember, the Promise is not to the thirsty alone, but unto the comer, therefore venture to come, and you may be sure Jesus Christ will give you to drink of the water of life.

Answer 2.

But then again, you say, you do not thirst, Can any soul here before the Lord say, that you have no need of the water of life, that you have no need of, nor desire everlasting life, that you have no need to have your sins pardoned, is there any soul in the Congregation that can say, that there is no need, then you may stand off, and say there is no invitation made to me, but I dare say for every one in the congregation, that he would wil­lingly dy the death of the righteous, and there­fore, let every poor soul know whatsoever is spo­ken to one, is spoken to every one; Jesus Christ hath made this invitation, if any man do but come to Christ, do but venture upon Christ, that is the way, he shall drink of the water of life; and what shall I say more for the clearing of this? do you not think that Jesus Christ saith true? [Page 271] or that he is to be believed in what he speaks? never an one surely, but will say that Jesus Christ is to be believed, and that they do believe that he speaks truth, why, then Jesus Christs invitation is to every one in this Congregation to come un­to him, and therefore why should any stand back, and hold off from coming unto Christ? If the Lord would perswade your hearts to come unto Christ, it would be the happiest day, that ever your eyes saw in this World, if the Lord would perswade your hearts hereto, you should find that Jesus Christ would be as good as his word, that you shall drink of this water of life, and partake of it for ever and ever, and shall ne­ver see death, eternal death.

Answer.

To open this a little. This same coming to Christ (I would speak it as plainly as possibly I could, and not as a riddle, or fancy, or notion) 'Tis an hearkening to Christ in a Word of Pro­mise, and the soul is therein to venture it self, and rely on or upon him in that Word which he holds [Page 272] forth, and when the soul doth venture and close with all, this is now a coming unto Christ; when the Lord gives out an invitation, a gracious Pro­mise, which holds out mercy and eternal life, and in the hearing of it the Lord perswades the soul of the truth and reality of it, it is perswaded to trust in it, to rely upon it, and to expect an accom­plishment and performance of it. And because I would not speak it as mine own words alone, I speak it as the Virgin Mary did when the Angel came to her, Luke 1.38. Then said Mary, Be­hold the Servant of the Lord, be it unto me accord­ing to thy Word: This was now a believing, a trusting, and a relying on the Word of the Lord, she was a Virgin, and the Angel answered her in that, as she had no more to say, but to rely up­on the Word of Promise, Behold the Handmaid of the Lord, be it unto me according to thy Word; whence was it? it was from this speech, the holy confidence and expectation of the fulfilling of that promise to her. And so, effectual calling is an hearkening unto the Lords call, the soul be­ing perswaded to receive the Word, closing with, returning answer to the Word, then the soul is effectually called. So also there is an ineffectual Call, unto which the soul doth not answer, but looks upon the Word of the Lord by his Servants, as words of wind, and words of course, but as this same accepting of this gracious invitation, and promise which he holds forth, is effectual calling, why so, the neglecting of these, I say, is a refusing to hear him that speaks from Heaven. Take heed that you do not refuse him that speaks from Heaven, that is, now when the Lord [Page 273] speaks in his invitation by gifts and outward call­ing; this invitation being propounded and made, and men make light of, it is an ineffectual calling; so now when upon the invitation of the call of the Lord in his promise, there is an yielding obe­dience unto that call in faith, it's called the obe­dience of Faith, Rom. 16.26. When the soul doth yield unto the Lord in the voice of the Promise, close withal, and receive and embrace it, looking upon it as worthy of all acceptation, receiving it with both hands, as it were; when the soul doth thus venture to rely upon the Word, venturing it self upon the Lord in his Promise, that if I perish, I will perish there, I will venture my self upon the Lords Word and Faithfulness. This is effectual Calling, 2 Tim. 1.12. I know, saith Paul, in whom I have belie­ved, and I am perswaded, that he will keep that good thing which I have committed unto him against that day; I have committed my soul concern­ments unto him, and I trust them in his armes. When the soul doth venture thus upon the gracious Word of invitation, doth receive it, and committeth it self unto the Lord in it, this is a closing with Christ, and the anwer of the heart unto the Lords call; and this is a coming unto Christ. So that when you ven­ture upon the Lord in his Word, you close with him in it, it is soon said, yea soon done, the soul may come, and close with Christ in the Promise, and that soon too, so pass from death unto life: Therefore ask your own hearts in the Presence of the Lord, seeing Jesus Christ doth make such a gracious Invi­tation [Page 274] for to come unto him, and venture upon him in his Word, whether it can be free and ready to say, now Lord let it be according to thy Word to me: say in this manner, as in the pre­sence of the Lord, Lord, upon this gracious invitation of thine in the Gospel, I desire to rest and hope upon the faithfulness of thy Word, and to accept thereof, and trust in it; Can you say it in the presence of the Lord, you, who­soever you are that seem to be afar off, though possibly you might have had some glimmering hopes, hoping sometimes, that the Lord would be merciful to you, and presently fearing your eternal condition. Well, I speak it to you that are old men and women, and possibly old sinners, that have lived in sin all your lives long, and possibly are even hopeless in your selves, and ready to cast out words of despair, and so in a hopeless condition in your selves, to you the Lord this day calls to come in unto him, and to hearken to this invitation, and if you now come unto him, you shall have of the water of life. And you young Men and Maids, (I would leave out none, who are capable of partaking of this water of life) consider the Question again, Are you willing to be saved? Let your hearts speak it out between the Lord and your own souls, upon this Word of thy grace unto which thou hast invited me, this gra­cious Promise, I do now commit my soul to thee, and rely upon this thy Word of Grace, and rely upon thy faithfulness to accomplish it to me; and have your souls thus answered unto the Lord? let it be unto me according [Page 275] to thy Word: let me say it in the name of the Lord unto you, This day is salvation come unto thy soul, this day hath Jesus Christ given eternal life unto thy soul, this day the Lord hath ta­ken thee into Covenant with himself, and hath vouchsafed thee to be his. And I speak it in the authority which Jesus Christ hath given me in his word, even every one that thus comes to Christ, accepting of this his gracious pro­mise, I say it, thy sins are forgiven thee, re­lying upon him in the Faithfulness of his Word, and Promise, I say, the Lord Jesus Christ hath forgiven thy sins, and you may go home, and record it for a Memorial, that this day, at such a time, the Lord hath drawn out my soul, to make a close with himself; and now eternal life is come unto thee, the Lord hath forgiven thy sins, and now thou art passed from death to life. Let me make the offer again unto such poor sinners as have held out all this time, and have not laid hold upon this gracious invitation, made by Jesus Christ, that will yet venture the Lord, perswading your hearts, though possibly you have been enemies, and opposers, and possibly might come to oppose and catch, and though never so far off, and lost in your selves, yet notwithstanding hearken to this invita­tion, that if the Lord doth perswade your hearts to say solemnly and seriously, Lord, upon this Word of thy gracious Promise and Invitation, I do now desire to trust and to venture upon thy Word, and do expect the performance and accomplishment of thy Word, [Page 276] that now it may be given out to thee, that so you also might be brought in unto Christ, to partake of this water of life.