would pray as hard for purity of heart as purity of ordinances without which it matters not much what judgment or perswasion or society a man is of for however he may be a zealot in bearing witness to what he likes best yet he may be bad enough in the witness of his own conscience It is a grand design of the Devil when men will needs look after religion to make them believe that to be of such a Church or party is to be religious and to trust to that in stead of godliness and how many do so but this being but an house built on the sand when the rain descends and the floods Matth. 7. 27 come and the winds blow and beat upon it it will fall and great will be the fall thereof Among even the Virgins themselves i. e. those who bore the name of Christians and had Lamps made fair professions are found foolish ones such as though they had lamps had no oyl no true grace and therefore are not owned by Christ but shut out of heaven 9. Not having religious parents or relations nor having been brought up in godly families This is indeed a mercy and may prove helpful but speaks not you good unless you experience a saving work of grace upon your own souls Isaac's goodness did not make Esau so nor Elie's Hophni and Phinehas c. It is said of Christ's brethren for Joh. 7. 5. neither did his brethren believe in him their being so neer allyed to Christ did not make them believers and yet if any kin or alliance would have done it Christ's might Two says Christ shall be in one bed the one shall be taken and the Luk. 17. 34. c. other left Think not then to say within your Math. 3. 9. selves we have Abraham to our father for except you have the faith of Abraham it will nothing avail you It is said of one John of Valois that he was Son Brother Unkle Father of a King and yet himself never King There may be found some good even in the worst families and some bad in the best as is sadly experienc'd We read of Saints in Caesar's houshold and of sons of Belial in Elie's 10. Not what the Apostle declares Hebr. 6. 4 5. as having been Perceperant aliquam cognitionem veritatis Evangelicae viz. de Christo glorioso illo adventu futuro Tossan once enlightned i. e. with common illumination having tested of the heavenly gift some tasts but they were but tasts not let down as it were c. being made partakers of the holy Ghost i. e. in regard of more common gifts which were much imparted in the primitive Church having tasted the good word of God i. e. felt some sweetness Magnum est discrimen inter electos vete credentes inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui obiter quaedam dona Spiritûs gustârunt quoad notitiam professionem non autem vere efficaciter regeneratisunt c. Tossan in the promises of the Gospel so as to hear it with joy and the powers of the world to come some glimpse of heaven or some flash of hell upon the conscience or some tasts of the joys of heaven as Balaam Numb 23. 10. Now these seem great things indeed but they must be better than these that speak us Christians indeed and accompany salvation as the Apostle expresses it even saving conversion true faith and unfeigned love c. v. 9. But beloved we are perswaded better things of you and things that accompany salvation though we thus speak For God is not unrighteous to forget your work and labour of love which you have shewed towards his name c. And therefore never let any rest or take up in these or the like for it must be more than all these that must speak you true Christians even sound conversion which therefore never rest ' till you do attain to 5. This is that which all call and cry to us for God in his Word he every where calls for it and Jesus Christ he came from heaven to call Matth. 9. 13. to it and still by his Ministers calls for it this Church and Kingdom call for City Countrey towns families bodies souls estates liberties lives relations little ones all as to the weal of them and this the Gospel and all that is neer or dear to us call for yea and all God's dealings and dispensations mercies judgments smiles frowns words blows the sinfulness of the the times and the sickliness of the times the sword which did eat the flesh and drink the blood of so many thousands and the pestilence which walked in darkness and destroyed at noon day doing execution continually causing thousands to fall at our side and ten thousands at our right hand laying wast whole families and making burying work 'till scarce room to bury in sweeping away in one year in and about the city so many thousands and this that dreadful fire calls for which in a few days reduc'd so famous a city into ashes O how often hath the Lord smitten us and that with sore smitings such as have not been in our days nor in our fathers Joel 1. 2. days before us such droughts such winds and storms such a pestilence such a fire such grievous gripes whereby multitudes were so suddenly swept away above four thousand three hundred in one year and many the year after Yea the Lord hath smitten us with sorer smitings spiritual smitten us in our Shepherds solemn assemblies in our delectable things with famine in many places not of bread but of hearing Amos 8. 11 12. the word of the Lord c. And what do all these stroaks mean or what is their language and what do they call and cry for surely for this that we repent and turn to God this Micah 6. 9. is their voice to the city and to the countrey to all sorts high and low rich and poor great and mean to all from him that sitteth upon the throne to him that goes by the hig-way side And shall we not hearken to so many lowd calls and cryes how then should God hearken to us 6. This is that which when God's judgments are in the earth he looks for and counts upon Is 26. 9. viz. that then the inhabitants of the world will Per castigationes divinas adpoenitentiam adducuntur Pise learn righteousness i. e. learn to amend their lives This they then should and ought for to do and if ever God counts upon it they will do it then his judgments being means thereof They in their trouble did turn unto the Lord c. 2 Chr. 15. 4. Hos 5. 15. Ps 119. 67. 2 Sam. 24. 29. and in their affliction they will seek me early Absalom sent for Joah once and again to come unto him but he would not come but when he set his corn on fire then he ran c. and shall not we to God when
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neque enim à falute excluditur corpus Prsc good work Jesus Christ came to save 2. A soul not an estate or life though it is somewhat to save them but a soul indeed the body 's sav'd too but the soul as chief is specified onely A soul that is the main and indeed the man the jewel call'd our principal one They pursue my soul Job 30. 15. in the Hebrew it is as you may see in the Margin my principal one so call'd for its preheminence Dutch read it my Noble others Princess or excellent one David calls it his darling Ps 22. 20. a soul which is so precious more worth than a world and which Jesus Christ himself set so high a value upon as to lay down his life to save and which if a man should lose it would Math. 16. 26. profit him nothing though he should gain the whole world as Jesus Christ who best knew the worth of Souls hath declar'd and which being once lost is irrecoverable for what shall a man give in exchange for his soul O nothing can be given here though it was many worlds so as to avail any thing for as the loss of the soul is incomparable so it is irreparable A soul which being safe all 's safe and for the salvation of one of which there is joy among all the Angels Luk. 15. 10. in heaven 3. A soul from death that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisc eternal death the second death and this is death indeed in comparison of which the other death viz. temporal deserves not the name of death 4. Hide a multitude of sins Some refer this to his sins that converts God being very gracious Efficiet ut Deus tegat c. ignoscit enim resipiscentibus etiamsi plurima gravissimáque peccata admiserit to such a one c. But others and better to the sinner converted for he being instrumental of his conversion proves so also of the covering or pardoning of his sins so as not to condemn or hurt him which is indeed man's blessedness and a very glorious priviledg as was hinted before and what a blessed thing is it to be instrumental herein in covering anothers sins yea multitudes Certainly this is more than if a man could be instrumental to another of compassing for him an whole world and to get one of such debts discharged towards God is more than ten thousand Talents unto man and let him now that converts a sinner from the errour of his way know yea and consider this to his comfort and to his own and others encouragement in so good a work and so as to give glory to God for putting so great honour and dignity upon him and who would not lay out their utmost endeavours here to save and to save a soul and from death yea eternal death and to cover sin yea a multitude of sins But the more yet to engage in so good a work consider we 1. Jesus Christ died to save souls and shall not we contribute our utmost endeavours c. 2. Others seek to pervert yea subvert and destroy souls and not we to convert and save them are they factours for the Devil and Hell and not we for God and Heaven c. 3. This is one great end of God's converting us and of giving us his Spirit it is to further the conversion of others the manifestation Ut Ecclesia inde fructum percipiat Calv. of the Spirit is given to every man to profit with all that is others for their good and benefit and not to be idle but to be made use of for 1 Cor. 12. 7. common service Christ says to Peter and when thou art converted strengthen thy brethren Luk. 22. 32. Acts 10. 38. and he himself being anointed with the holy Ghost it is said he went up and down doing good and so should we and not receive the grace of God in vain nor have Talents to keep them laid up in a napkin I have read of an old man who Pauâ—â—m sepultae distat inertiae celata virtus Horat. being converted himself was so zealous and industrious this way that he brought above fourty to seek out for heaven that before had no more care that way then as if they had been a company of beasts and this is indeed divine labour heavenly travel blessed imployment indeed to covert souls c. 4. This it is an high honour yea the highest to be instrumental in so blessed a work herein we are workers together with God and joyn in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6. 1. fellowship with him and what an honour is that certainly it is a more glorious and honourable exploit to convert souls than to subdue Countreys and Kingdomes vanquish Nations yea than to exercise the vastest Dominions To rescue a soul from eternal death there is nothing Nihil praestantius aut magis optabile quam animam eripere ex morte aeterna c. says Calvin more honourable more desireable We see how much Christ values giving but meat to the hungry drink to the thirsty but how much more precious to him is the salvation of the soul than the life of the body 5. It is a point of great wisdom yea of the greatest He that winneth souls is wise that wins Prov. 11. 30. them to God and his ways I he is a wise man indeed truly wise greatly wise write him down as so for he approves and makes it appear he is so indeed it is as if Solomon had said There is a great deal of talk of wise men in the world but when all is said as can be said he is the wise man that wins souls not he that wins the world or wins so much wealth as the world thinks but souls because they are so precious one soul being more worth than a world yea many worlds and therefore it is greater wisdom to win a soul than a world and had Paul won but one soul he had therein approv'd himself wiser in winning that one soul than Alexander the Great in conquering the whole world yea had it been many worlds This is the wisdom that makes the face to shine here and such shall shine Eccles 8. 1. forth as the Sun for ever hereafter and of this wisdom may we say The Gold and the Cristal Job 28. 17 18. c. cannot equal it c. and the price of it is above Rubies c. 6. It is an evidence of sincere love and indeed Vera benevolentia maxime in mutuâ salutis curâ consistit amorenim vult ei qui amatur omne bonum maximè salutem Pareus there cannot be a greater nor clearer Who ever truly loves another he ever undoubtedly aims at and indeavours his good and especially his chiefest good and what can that be but his conversion and salvation and as ever therefore we would manifest the sincerity of our
tender affection and earnest desire of her son's welfare more than she could utter or express and therefore she several times repeats the same thing O he was her Son her most dear Son and therefore the Son of her vows the son of many prayers and probably tears * Cùm filium votorum nominet oftendit se non tantùm cum filio de piâ ejus educatione egisse sed Deo sine cujus auxilio irritus fuisset reliquus labor in precibus commendâsse c. Cartwritus in locum O let us pray for ours as Abraham did for his son Ishmael Gen. 17. 18. And Abraham said unto God O that Ishmael might live before thee not onely live but live before thee or live in thy sight live in thy face so it is in the Hebrew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conspectu tuo vel in facie tua is in the shinings of thy face in the light of thy countenance i. e. live and enjoy thy love thy favour find grace in thy eyes O that his soul may live that he may live not onely a natural a temporal but a spiritual and eternal life a blessed and happy life the life of grace and a life in thy favour here and then the life of glory hereafter And Abraham was very earnest and sollicitous for this O says he or O if i. e. I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Utinam Quaeso vocula optantis earnestly wish or I beseech thee I earnestly pray and intreat thee it is the voice of one wishing and earnestly desiring a thing O that Ishmael might live before thee And this Abraham speaks 1. not as slighting or rejecting Gods Videtur Abraham risu intercessione suâ pro Ismaele in quem valdè fuit intentus quasi abrupisse Dei orationem quam igitur v. 19. continuat c. promise concerning a son of Sarah as if he had said Having Ishmael I desire no more nor 2. as despairing of the promise as if he had said I should have but little hope if I had not more hope in Ishmael already born than the promised son yet to be born or how is it possible we should have a son at this age and therefore O that Ishmael might live c. It was not I say from hence nor upon these grounds that Abraham thus speaks for when the Lord had made that promise to him it is said v. 17. that Abraham fell upon his face he bowed himself and this he did not onely as expressing reverence Abraham audiens promissionem de semine ex Sarâ orituro eámque firmissimâ fide amplectens toto pectore laetatur haec non esse dubitantis sed certissimae fidei verba Paulus clarè testatur Rom. 4. Chytraeus in Gen. 17. 17. but shewing his thankfulness which was an evidence that he believed and highly valued and heartily embraced what God had promised and whereas it is said he laughed it was not from doubting or staggering at the promise through unbelief Rom. 4. 20. but as admiring the goodness of God in it not as judging it impossible or thinking it a fable but as overjoyed and even amazed at such welcom tidings it was not from distrust in God's power but out of admiration at God's favour And therefore this earnest wish of Abraham as concerning his son Ishmael that he might live in his sight it proceeded from Abraham's dear and fatherly affection toward Ishmael and his earnest desire of his weal so that his affections being suddenly moved with the thought of Ishmael they make him as it were forget other things to beg for him or as if he had said though I cannot well conceive how this should be that at this age I Bonus pater auditâ promissione de filio novo sollicitus est etiam de Ismaelis salute metuens fortè ne totus abjiciatur vitam ei precatur non modò naturalem sed potiùs felicem c. Pareus in locum should have a son yet I believe and gladly embrace the promise but however O that Ishmael might live before thee let not him O Lord be cast off nor be abandoned by thee but let him live in thy favour though I have a promise indeed of another Son yet I pray thee let it be well with this son also bind up his soul in the bundle of life let him live in thy love let him be an heir of grace here and an heir of glory hereafter Thus though Abraham did yeild to the promise yet he thus speaks as being very sollicitous for Ishmael that God would set his eyes In promislâ felicitate fratri conjungatur Junius and his heart upon him for good for the chief good for spiritual good eternal good for thus Interpreters generally carry it Though God promised more seed to him yea that his seed should be as the stars of heaven for number ch 15. 5. yet this does not remove nor take off his affection from one he had already but still his heart and endeared affections are towards him Quasi dicat peto et ejus haberi rationem ne abjiciatur vel pereat Pareus he knew not how to have any one of his abandoned of God but as if he had said Lord take care of him also that he be not cast off or perish Thus the affections and desires of this holy Patriarch were carried forth not in gathering riches or heaping up treasures for his son Affectus hic pii parentis in filium docet praecipuam parentum curam hanc esse debere pro liberis non ut colligant eis thesauros sed ut conservent commendent eos Deo püs precibus c. Pareus but in earnest prayers to God for his eternal good And this blessed example of his we should follow we should imitate so as to be very earnest and importunately sollicitous for the great concerns of our children for spiritual blessings for them special peculiar favours tender mercies bowels of mercy the blessings of the covenant the sure mercies of David that their souls may live that they may live in his sight in his face in the light of his countenance that as he hath granted them life so he would vouchsafe them his favour which is the life of our lives as Job speaks Job 10. 12. that he would turn them again and cause his face to shine on them and so they may be saved we should wrestle with the Lord that he would thus bless them and resolve with Jacob not to let him go till he so bless them and bless them all every one both small and great that so while some are taken Luke 17. 34 35. others may not be left but that those whom one house hath held one heaven may hold and that being all heirs of grace together here they may come to be all heirs of glory together hereafter that so hell may never be the fuller for any of ours for which of ours can we endure to
from the Sun than any iniquity or obliquity proceed from God a God of truth and without iniquity just and right is he Deut. 32. 4. 3. The sin and great iniquity of this yet further appears if we do but consider while we have and do forsake and turn aside and go away from God who or what it is that we have and do turn aside to and go away after And Ephes 2. 2. 2 Pet. 2. 10. 2 Pet. 3. 3. Jude 18. Jonah 2. 8. this is that which heaven and earth may be astonished at for it is after sin after the flesh after our vile lusts and leasing and lying vanities yea after Satan after the Devil 1 Tim. 1. 15. For some are already turned aside after Satan and so after hell death perdition and destruction and at best it is but after the creature after 1 Sam. 12. 21. Prov. 25. 4 5. vain things which cannot profit nor deliver things that are not that are vanity yea vanity of vanities i. e. vainest vanity as Solomon long since Quid ost impemtentis vita quam periculosa à Deo alienatio Angelorum offensio servitus Diabolica c. upon the utmost proof and experiment of them hath left upon record and that again and again Eccles. 1. 2. 14. 2. 17. 12. 8. c. And what an evil and bitter thing is this and what iniquity and sin is there in it that God and such a God God blessed for ever a God of all and infinite perfections should be turned aside and gone away from and the back turn'd upon Quid magis horrendum posset excogitari quà m praeponererem adeò vilem Deo creatori Granatensis and i th' mean time sin and the flesh and the vile lusts thereof yea the Devil himself and death and hell turn'd to and gone after what for God to be left for the creature All-sufficiency it self forsaken for vanity Fulness for emptiness and indigency Yea sin and Satan and a man's vile lusts preferred before the Lord of life and glory O well may the heavens be astonished at this and be horribly afraid yea be very desolate and so shall the sinner too such despisers shall behold another day and wonder and perish Vse 2. This it speaks our misery that we are all by nature turn'd aside and gone away from God and such a God as you have heard but now describ'd yea that God whose face and Psal 73. â—5 presence makes heaven and is the heaven of heaven for heaven is not God's happiness but God is heavens happiness whom have I in heaven but 30. 5. 63. 3. thee that God with whom is the fountain of life in whose favour is life yea whose favour is better than life and who is alone the sole soveraign suitable all-sufficient and eternal good of the soul And that which further advances and adds to this misery is this that we being turn'd aside and gone away from God he also is departed and gone away from us so that now by nature we are said to be without God in the world and to be estranged and far from him I mean in regard of his special and gracious presence and what inspeakable yea unconceivable misery does this speak there is a woe with an Emphasis put upon this yea woe also to Hosea 9. 11. 12. them when I depart from them this is last brought in as the sorest and heaviest evil and even perfection of their miseries and which indeed in the perfect completion thereof will be the very hell of hell that there must be a departure from God and a being punished with everlasting Matth. 25. 41. 2 Thes 1. 9. Ps 73. 28. destruction from the presence of the Lord c. for loe they that are far from thee shall perish c. Certainly the world is not so sad without the Sun the earth without rain the body without the soul as the soul without God who is more the life of the soul than the Soul is the life of the body Saul spake truely as to that when he said I am sore distressed the Philistins making war against him and God being departed from him 1 Sam. 28. 15. Job 34. 29. When he giveth quietness who then can make trouble and when he hideth his face who then can behold him c. And when God goes away all good must needs also go away with him and all evils break in as the Lord threatens that people upon their forsaking him and breaking that covenant he had made with them Deut. 31. 17. Then my anger shall be kindled against them in that day and I will forsake them and I will hide my face from them and what then and ther shall be devoured and many evils and troubles shall befall them c. And how can it be otherwise when their defence is departed from them Use 3. This shews the absolute indispensable necessity of being turn'd again if ever we be saved if ever we enter into heaven and enjoy God for ever Why because by nature we are all turn'd aside and turn'd away from these and have our backs upon them and how can we unless we be turn'd again ever come to partake of them Can a man unless he turn ever come to a place that he hath his back upon and is going away from as can he come to a place in the East that has his back upon it and is going a quite contrary way to a place in the West And can a man unless he turn again and be converted ever come to heaven that has his back upon heaven is going as fast as he can in the ways that lead to hell in a quite opposite and contrary way and course it cannot be And therefore this shews the absolute and indispensable necessity of being turn'd again of being converted if ever we go to heaven if ever we be saved and come to enjoy God for ever and hence says our Saviour Matth. 18. 3. Except you be converted and become as little children for it is a change not of place but of disposition that is required here ye shall not enter into the Kingdom of heaven and indeed ye cannot for till ye are converted your backs are upon it and ye are going on in a quite opposite way to it Can any go to heaven with their backs upon heaven No except ye repent says Christ ye shall all likewise perish and turn ye turn ye says the Lord Luke 13. 3 5. Ezek. 33. 11. from your evill ways for why will ye dye O house of Israel As if the Lord should have said How can ye live unless ye turn that have your backs upon life and are going on in the ways that lead unto death And therefore this being our condition by nature that we are all turn'd aside and turn'd away from God and our sin and misery being so great by reason thereof O let us never rest 'till we come to be turn'd again there
Zach. 1. 3. the Lord of Hosts turn ye unto me and I will turn unto you For them to turn to him repentingly and for him to turn to them graciously these two do the work as to their weale they turn all evil away from them and set all good a coming towards them the sanctifying grace of God renewing and his accepting grace graciously receiving the sincerity of a peoples repentance and the serenity of God's countenance the effectual working of God's grace and the favourable shining of his face this is the very way for a people to be saved and this I shall illustrate in several particulars 1. This is the right way the true and proper way for a people to be sav'd It is said of Ezra 8. 21. Ezra that he proclaimed a fast c. to seek of the Lord a right way for them and their little ones and all their substance and here 's that right way indeed for us and ours and others for all for our little ones and all our substance for all we have or enjoy and if the Lord delight in us as Joshua and Caleb said of the Land of Numb 14. 8. Canaan he will bring us into this way which he who is just and right yea the most upright prescribes and surely were we our selves and in our right minds we would betake our selves to this as the onely right way of all our weal and happiness 2. It is a sure soveraign way a prevalent way an effectual way it never fails nor falls short and that let a peoples present state and condition be what it will seem it never so sad and desperate yet if the Lord do but turn them again and cause his face to shine they shall be saved yea they cannot but be saved as these undoubtedly here do promise to themselves 3. It is an experienc'd way a well prov'd and tried way a way that hath many probatum est's upon it for never was there people or person that God did indeed turn to himself and cause his face to shine upon but they were saved Niniveh that great city was within 40 days to have been destroyed But God seeing their works Jonah 3. 3. â—â— that they turn'd from their evil way he repented of the evil that he had said he would do unto them and he did it not and although the children of Israel forsaking the Lord and serving other Gods the Lord tels them that he would deliver them no more but bids them go and cry unto the Gods that they had chosen c. yet they Judg. 10. 13 14 15 16. putting away the strange Gods from among them and serving the Lord his soul was grieved for their misery And what an ill case do we find Israel to be in 2 Chron. 15. 3. it is said that for a long season they had been without the true God and without a teaching Priest and without Law and yet v. 4. when they in their trouble did turn unto the Lord and sought him he was found of them So God hearing Ephraim to bemoan himself Jer. 31. 18 19 20. 21. and to repent his bowels are troubled for him or earns towards him as the mothers towards her child and now I will surely says the Lord have mercy on him and now he must think of and prepare for his return Set thee up way-marks c. So in Hosea 14. the Lord there bids Israel take with them words and turn Hosea 14. 1 2 to the Lord and say unto him take away all iniquity and receive us graciously and then they resolve so will we render the calves of our lips that is the spiritual sacrifices of praise and thanksgiving and such indeed shall have cause for it cannot but be well with them Thus whatever proofs whatever assays have been made in this kind whether formerly or lately they have done they have been found effectual as to a peoples being saved and never was it yet known that ever a people or a person truly turning again unto God and being graciously received of him did miscarry let any produce an instance if they can Look as he being wise in heart and mighty in strength none ever hardned Job 9. 4. themselves against him and prosper'd so he being great in kindness and rich in mercy none ever turn'd to him but were saved 4. This is the way to be saved in mercy so to be saved as to be blest with Salvation as the Lord promises to his people as concerning peace Psalm 29. 11. that he will bless them therewith It is one thing to have peace and salvation and deliverance and mercies and another thing to be blest with them and to have them in mercy and as mercies and this latter is the greater many have these but few are blest with these but when God so saves a people as to turn them again and cause his face to shine then they are sav'd in mercy so as to be blest with their being saved I speak now of temporal salvation then in love to their souls God delivers them as it is said of Hezekiah Is 38. 17. And they are not so saved as afterward to be destroyed as it is said of the people that the Jude 4. Lord sav'd out of the land of Egypt that afterward he destroyed them that believed not 5. This is the way to be sav'd universally and that in a threesold respect 1. which way soever we take or understand being saved For this word saved is very comprehensive and of large extent denoting not onely the privative part of happiness though that most properly as freedom from enemies and evils of all sorts but the positive also as the fruition of all good and hence is it here variously read and rendred we read it we shall be saved others blessed happy or it shall be well with us and all things Servabimur salvi erimus beati verè felices omnia nobis feliciter cedent vivemus regnabimus nec ullo bono destitueemur shall happily succeed to us or we shall be safe and secure and in a good case and condition we shall live and raign and want no good thing And now which way soever we take or understand it or which way soever we read or render it this here reaches and takes in all and all follow upon this God's turning us again and causing his face to shine and when he is pleas'd to do this to vouchsafe these we may write under it what ever we will that tends indeed to our weal and makes for our good 2. This is the way to have all saved Kingdom saved Nation saved Church saved Court saved City saved Countrey saved Towns Families persons our selves ours others our relations our little ones to have bodies saved souls religion lives liberties estates gospel or whatever else is neer or dear to us 3. This is the way to be saved with all manner and kinds of salvation and from all
with other ways and means then of my appointing instead of repenting and turning to me the onely true way of her weal and means of her cure and which I have so often call'd for and invited her to with much patience and forbearance by my Prophets she hath betaken her self to other ways and means run to carnal helps and all manner of worldly shifts and devices and here she hath been very industrious taken a great deal of pains so as even to weary her self running up and down one while this way and another while another way and all to underprop her ruinous condition and to keep off the threatned destruction but in vain for they are all but lies and vanities and so she shall experience them And why it follows because her scum went not out of her that is her sin and wickedness so call'd for its vileness and filthiness she still retain'd that and therefore she and her scum shall be in the fire that is she neglecting the onely true way of her weal and means of her deliverance which was true repentance and conversion all her other worldly and carnal ways and meanes which she had with so much care and toil sought out shall all prove false and unfaithful to her and deceive her And hence does the Lord so earnestly and pathetically as being very desirous and sollicitous of Jerusalems weal invite her to the right way thereof and to avert that heavy destruction threatned against her and coming upon her O Jerusalem Jer. 4. 14. wash thine heart from wickedness that Officii nostri est poenitentiam agere ut servemur qui quidem poenitentiae fructus est Pisc thou may'st be saved that is repent and turn from thy wickedness reform thy heart and life There is indeed the washing of justification from the guilt of sin by the bloud of Christ and of sanctification from the filth of sin by the Spirit of Christ but by this washing here we are to understand that of true serious and sound repentance and conversion and reformation of heart and life from wickedness when the heart is turn'd from it and engag'd against it And of this washing we read elsewhere and it is called Isaiah 1. 16. James 4. 8. v. 1. returning to the Lord and putting away their abominations out of Gods sight v. 3. Jer. 4. 1. breaking up their fallow-ground v. 4. circumcising themselves to the Lord and taking away the foreskins of their hearts and it is the same with that in Acts 8. 22. Repent therefore of this thy wickedness c. And this the Lord here invites Jerusalem to as her onely way of being saved O Jerusalem wash thine heart from wickedness that thou mayest be saved As if the Lord had said thou cryest indeed wo unto us for we are spoiled v. 13. but yet there is a way of thy being saved and it is the onely way and therefore if yet at last thou hast any mind to be saved and to have it well with thee as I have and to prevent that utter ruine that is coming upon thee betake thy self to it wash thine heart from wickedness how long shall thy vain thoughts lodg within thee Thus the Lord calls all their thoughts and hopes of safety elsewhere and from other means as forraign forces and the like vain such as however they fed themselves with them should never effect their weal nor be able to relieve them but in relying on them they relyed but upon vanity and falshood And hence it is that the Church and people of God here are so intent upon this and so earnest for this they importune it no less than three times as if they would have no denial because they knew full well as this was the right way and a sure way for their weal so it was the onely way and there was no other and God must do this or they could not be saved neither could it be well with them whatever else they betook themselves to CHAP. VII NOw in the further prosecution of this point of so great importance and infinite concern as to our own and the Nations weal I shall do these three things in general 1. I shall shew you what kind and what manner of turn that is and must be that is thus effectual as to a peoples being saved for it is not every turn that does or can effect this 2. I shall give you the reasons of the point 3. I shall apply it and endeavour several ways to improve it As concerning the first truly there are so many excellent Treatises already extant and that both formerly and of late and that by more able pens that it might seem needless to adde more and indeed for substance what more almost can be written that is not written already Yet because variety of gifts may please and I hope profit as to the promoting of so blessed a work wherein not onely our own but the whole Nations weal is so infinitely concern'd and that I may not seem to build without a foundation somewhat I shall say but be the briefer at least as to some things and as concerning this Turn you must 1. know in general that there are several sorts of Turns or Changes As 1. in substance which is called generation 2. In place called local mutation 3. In quality called alteration when things are turn'd and chang'd from one quality and one manner and fashion to another when the present property frame and disposition of a thing is quite turn'd and alter'd from what it was before and of this latter we are to understand this turn or mutation here For 1. there is no In resipiscentia homines adeò immutantur ut quales antea fuerant tales esse desinant non tamen in mole substantia corporis sed in animi inclinationibus appetitionibus c. Dent. d◠resipisc turn or change in substance the person sinning and turning being still the same in substance body and soul the same and all the parts powers and faculties of both the same thus in this sense Manasseh Mary Magdalene Paul c. were the same before and after their conversion Nor 2. in place for the sinner is or may be still in the same place where he was before or if he do change his place it does not avail any thing here for sin as one well observes like a man's sickness is carried with him where ever he goes and change of place no more than change of beds does free him or make him whole No it is not change of place but an effectual work of grace that turns the heart Cain was the same in the land of Nod as he was where he dwelt before and the Israelites which came evil out of Egypt remained the same in the wilderness Thus Moses tels them They provoked the Lord their God to wrath in the Deut. 9. 7 8 22 23 24. wilderness yea from the day that they did depart out of the land
of Ehypt untill they came to that place they had been rebellious against the Lord. Also in Horeb ye provoked the Lord to wrath and at Taberah and at Massah and at Kibroth Hattavah And when the Lord sent them from Kadesh-Barnea saying go up and possess the land which I have given you then they rebelled yea says Moses you have been rebellious against the Lord from the day that I knew you In the 33. of Numb Moses there reckons up no less than two and fourty journeys that they made as from Rameses to Succoth from Succoth to Etham from Etham to Pihahiroth c. and yet all these changes of place made no change as to their manners and dispositions but still they carried their sins along with them and the holy Ghost Quidam ex Hebraeo vertunt juxta mare in mari rubro ut sensus sit illos non solùm in littore sed etiam dum ipsum mare pedibus transmitterent de Deo conquestos esse c. Flaminius in locum Vix dum egressi ex Egypto in ipso maris transitu contra suum redemptorem protervè insurrexerint Calvin in locum calls the whole time of their journeying in the wilderness where they removed and changed place so often the provocation Harden not your hearts as in the provocation that is in the time when ye sinned and walked forwardly offending me and provoking me against you breaking my laws vexing and grieving my Spirit and fourty years long was I grieved with this generation c. How often in that time did they change their places and yet still the same yea it is said Psalm 106. 7. They provoked him at the Sea even at the red Sea there they sinned against him yea in the red Sea not onely whiles they were on the bank but even while they were passing through the Lord by a wonderful miracle having made it to them as dry land to walk upon and one would have thought such a place might have made some change in them but it did not there they still continue their murmurings and their mutinings and thus some read it they provoked him in the Sea even when they saw that glorious work and there lies the Emphasis that they provoked him even in that Sea which God carried them through There was a turn and change indeed in the Sea that goes back and becomes dry land and in the waters they are divided and are a wall on the right hand and on the left but none Jerem. 24. in them And thus the figs which were so very evil in Jerusalem continued evil still in Babylon And how many in this great and populous city who upon occasion of the late dreadful and never to be forgotten Fire changed their places still retained their sins and the change of their places have made no change of their conditions but still retain their old frames and dispositions their old pride and luxury and vanity c. and though many have of late changed again their places are they not still the same and though they have new houses chang'd them have they not still their old hearts and therefore this turn and change here is not of places but of Quantum homo à suis consuetis vitiis recesserit tantum in resipiscentiae usu exercitio processit sed qui idem est manetque qualis fuit sanè nunquam resipuit ideoque est damnationi proximus quality when one and the same man is quite turned from what he was before I mean in the present frame state and disposition of the whole man both body and soul and all the parts powers and faculties both of the one and the other as from sin to holiness from iniquity to righteousness from Satan to God from hell to heaven and that I say in the whole man and whole conversation Thus old things are past away and all are in quality and disposition become new There are new hearts and new spirits c. as the Lord promises not as to their essence or substance or powers or faculties but gracious new qualities and inclinations The instrument is still the same and so are the strings but the tune is chang'd and mended the waters are the same but they are healed so that in some sense the man is now quite alter'd and turn'd from what he was before and he is not the same but there is a strange spiritual metamorphosis in and upon him and he has another spirit as is said of Caleb but my servant Caleb because he had another spirit that is an excellent Numb 14. 24. spirit and 2 Cor. 3. 18. we are chang'd into the same image from glory to glory c. Thus in general but now more particularly and distinctly This turn 1. It must be such as is of God as the Lord Peccatoris conversio est opus quod creatae naturae vires excedit God of Hosts himself works and is the author of as is his gift and wrought by his Spirit and not meerly of man or from our selves which is yet all the turn of many and cannot therefore be right it being neither wholly to God nor from God Turn thou me says Ephraim and I Jer. 31. 18. shall be turned then we are turned indeed and not till then 2. Such as is joyn'd with kindly contrition and humiliation and this occasioned by a thorow and sound conviction of sin which the Holy Ghost is the Author and efficient of Joh. 16. 8. and this contrition and humiliation is as it were the foundation and conversion the superstructure and both together contrition and conversion humiliation and reformation are the two main essential parts of repentance a kindly brokenness of heart for sin and a breaking off from sin when we grieve and are deeply humbled for it and depart from it are sorry for it and forsake it and hence we read of repentance of sin or for sin and repentance from sin and the former of these is called in Scripture godly sorrow 2 Cor. 7. 10. For Godly sorrow worketh repentance to salvation not to be repented of that is we feeling indeed the bitterness of our sins and being truly touched in conscience for them that we have offended so great and holy a God and so gracious and loving a father we come by the help of God's Spirit to alter and change the purpose and resolution of our hearts before set on sin and turn them to the Lord and now avoid forsake and abandon sin and this is called godly sorrow or as it is in the Original sorrow 2 Cor. 7. 10 Qui secundùm Deum tristis est eo dolore qui à Dei Spiritu manat de peccatis suis dolet idque non poenae formidine territus sed hoc ipsum aegerrime ferens quód Deum clementissimum patrem offenderit c. Beza according to God that is 1. which proceeds and comes from God which the Spirit of God is the Author
a turning from sin as is Vera conversio est ad Deum reditio Pareus even unto the Lord not onely towards him or half way to him but quite unto him nor to something else beside him or below him but to himself The Lord complains of Ephraim Hos 7. 16. They return but not to the most high he called upon them to return and they were ready to say so they did but not to the most high but turn'd and tackt about to something else besides him or below him it may be from one sin to another or from more gross and open sins to more secret or it may be from prophaneness to some outward shews and semblances of piety or formal duties and performances and outward exercises of repentance as some were much in fastings and outward humiliations and exercises of religion or they return'd to their former sins again but not to the most high he himself was not the end nor center of their motion but though they seem'd to make towards him yet came they short of him Jehu he seem'd to reform indeed and to reduce the people to the true worship of God in taking away Baal but he still retained the Calves They are like says the Lord a deceitful bow which seems to direct the arrow to such a mark but through its obliquity turns it aside another way So they promised and made shews of amendment and of returning to God as their onely scope but Fingunt se velle redire volare ad Deum sed mox animus ipsorum retro agitur per flexuosas ambages vagantur nunquam ad Deum accedunt Arcus obliquus est cor c. Zanch. through the crookedness and deceitfulness of their hearts they were carried aside to something else Here as a Learned Interpreter observes the deceitful Bow is the Heart the Arrows the thoughts and seeming desires of repentance And this is all the change and turn of many they seem to return but not to the most high but take up in something else as in being meerly moral or civil or in some outward forms and superstitious ways of worship or it may be they are not now prophane but what are they meer Scepticks in Religion and wholly taken up in disputations about the same they run roving here and there sometimes of this opinion ☞ and sometimes of that but never fix on God nor Religion indeed And truly this is too too much the guise of the turns of these times but that turn which the Lord calls for is even unto him Therefore also now saith the Lord turn ye even to me and not to other things Usque ad me besides me or below me or a this side me but altogether as far and quite through unto me So the Lord again bespeaks Israel If thou wilt return O Israel return unto me c. as if the Jer. 4. 1. Lord had said Thou makest shews and dost pretend as if thou wouldest return thou makest offers of returning but if thou art minded and resolved to return indeed and to purpose let it be unto me do this or it is nothing all thou doest and this is the right turning indeed when we give God the whole turn and not the half onely so as to be half-converts or almost Christians but altogether so as to go through with the work and not to set onely a little upon repenting and turning and then to give over as many who came out of Egypt but never quite came into Canaan 8. It much be such a turning as is with all the heart and so true and sincere Joel 2. 12. Turn ye even to me with all your heart with the heart and with all the heart in opposition to a divided heart and a double heart a heart and an heart there must be here no halting nor halving with God he will have all or none as Samuel told 1 Sam. 7. 3. Israel if ye do return unto the Lord with all your hearts c. And for the want of this the Lord taxes Judah And yet for all this her treacherous Jer. 3. 10. sister Judah hath not turned to me with her whole heart but feignedly saith the Lord that is deceitfully hypocritically and therefore feignedly because not with her whole heart So we read Psalm 78. 34. of the Israelites that when he slew them then they sought him and they returned but it was all but flattering of him and v. 37. lying to him why because their heart was not right with him as Peter told Simon Thy Acts 8. 21. heart is not right in the sight of God and this turning can never be right and sincere where Pro. 23. 26. the heart is not right My son says God give me thy heart the heart in conversion must be given up to God and then our eyes observe his Psalm 95. 10. ways It is a people that do erre in their hearts their hearts were still straying and wandering it may be they pretended fair with their lips but God had not their hearts and therefore he sware in his wrath they should not enter into his rest 9. It must be universal total I as to the Subject turning or turn'd all must be turn'd the whole man Old things must passe away and all things become new 1 Thes 5. 23. And the very God of peace sanctifie you wholly c. Look as the whole man every part and faculty of body and soul is by nature and much more by sinful practice averse to God and turn'd away from God so all in conversion must be turn'd again to God both in body and soul every part of one and faculty of the other mind will affections and else it is but partial conversion half-conversion and so not true nor sincere because not universal In true conversion there is not onely a conversion of the mind from errour and heresy to assent to the true faith and doctrine of Christ but also of the will heart and affections to submit to and willingly obey the holy laws and commands of Christ That 's no true conversion when men assent to the truth and yet love the world and their lusts still and are ungodly in their lives but in true conversion there is a turning here also and this is the main and chief and all in all and this is hard and rare but the other which is partial is frequent and often in Scripture condemned Ezek. 33. 31. with their mouth says God they shew much love but their heart goeth after their covetousness and Math. 15. 8. This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me that 's not turned but in true conversion all is turned Hence James 1. 26. If any man among you says the Apostle seems to be religious and bridleth not his tongue but deceiveth his own heart this man's religion is vain For if he was truly religious
31. 23. God was a terrour to me and by reason of his highness I could not endure So for God to frown or hide his face from a people or a person and set it against them must needs be the way for a people to be destroyed and to have it ill with them and to be miserable as the Scripture abundantly evidences For we are Psal 90. 7 11. consumed by thine anger and by thy wrath are we troubled who knoweth the power of thine anger even according to thy fear so is thy wrath When he giveth quietness who then can make trouble Job 34. 29. and when he hideth his face who then can behold him whether it be against a Nation or against a man onely The Lord said I will hide my face from them I will see what their end shall be O Deut. 32 20. how sad how dismal must their end be that the Lord hides his face from and that his soul has no pleasure in Surely the world is not so sad without the Sun the earth without rain the body without the soul as the soul without God and his favour and as all mercies then go so all judgments then break in I will set my face against them they shall go out from one fire and Ezek. 15. 7. another fire shall devour them c. And I will Deut. 31. 17. hide my face from them and they shall be devoured and many evils and troubles shall befall them c. 4. If this be the only way for a people to be saved and everlastingly saved then are there but few which are like to be saved why because there are but few who are turned again and on whom God causes his face to shine but are rather under his frowns and displeasure And 1 Joh. 5. 19. we know that we are of God and the whole world lieth in wickedness that is the most and greatest part of the world the whole unregenerate world lieth in wickedness is not turned from it but continues in it and is under the power and command of it and set upon it and so like to perish for ever in it Thus the greatest part of the world is in a perishing condition because they persist in sin Many walk says the Apostle but they so walked as that he could not tell of them without weeping for in stead of turning to God they made their belly their God and in Phil. 3. 18 19. stead of turning from that which was matter of shame they rather gloried in it and what could the end of such be but destruction And this is like to be the end of most because they turn not to God nor his ways from which they have turn'd aside and gone astray The Lord looked Psalm 14. 2. down from heaven upon the children of men to see if there were any that did understand and seek God for these are they and onely they that God regards and looks after But what report does God give of the matter it follows v. 3. They are all gone aside or turn'd away from God and his ways gone out of the way of holiness and happiness they are altogether become filthy there is none that doth good no not one that is very few none by nature and few are brought to do it by grace My people are bent Hos 11. 7. to back-sliding from me though they called them to the most high none at all would exalt him They who the Prophets for this is their great Subintelligendum est Prophetae Zanch. work to call people to the most high to seek and turn and conform to him to devote themselves to him whom yet he being so high and glorious in himself hath no need of but sends his Prophets to do this for their own advantage viz. that coming of from such poor mean low and base things they should come to him who is the most high but yet though they called them to the most High and that with greatest importunity and upon every opportunity yet none at all would exalt him or but very few Non aspirant ad Deum hoc sit uno consensu quasiomnes conspirassent in unâ â— eâdem malitiâ Calv in locum none in comparison and so most people though God be the most High yet in not turning to him nor seeking of him they do not exalt him but rather debase him preferring mean and contemptible things before him to which turning away and turning aside from him they betake themselves to The wicked through the pride of Psal â—0 4. his countenance will not seek after God God is not in all his thoughts He will seek after vanity and leasing and so exalt these but not after God There be many that say who will shew us 4. 6. any good but few mind or regard or look after the chief good God and his favour and the light of his countenance none saith where is Job 35. 10. God my maker c. They hold fast deceit they Jerem. 8. 5 6. refuse to return I hearkned and heard but they spake not aright no man repented him of his wickedness saying what have I done every one turned to his course as the horse rusheth into the battel Thus most people live in a neglect of God they refuse to turn to him or to seek him or his face and so most are like to perish and be destroyed for ever 5. If this be the onely way for a people to be saved this then gives us to see the true reason and ground why the Lord is so exceeding earnest and intent upon this and does so often and earnestly call and invite people to this and press upon them this that they would turn again unto him and seek him and his face and favour Why it is because this is the very way and the onely way for them to be saved and is not there then good cause for it that he should be so earnest as the Scripture indeed every where declares him to be O how often does the Lord there call upon people to turn unto him and to seek him and his face Yet return again unto me Jer. 3. 1. v. 12. 14. saith the Lord and return thou back-fliding Israel and Turn O back sliding Children c. So I have sent also unto you all my servants the Jer. 35. 15. Prophets rising up early and sending them saying Return ye now every man from his evill way c. And Thus saith the Lord to the house of Amos 5. 4 6. Is 55. 6. Israel seek ye me and ye shall live and seek the Lord and ye shall live and seek ye the Lord while he may be found c. And seek the Lord Psalm 105. 4. and his strength seek his face evermore c. And so I might give you multitudes of places more which let us see how earnest and intent the Lord is upon this and it is because this is
deem them why because Singulare beneficium cruce quasi spinis occludi viam peccandi God makes use of them many times to further and help forward this blessed turn and this being the onely way for sinners to be saved and to have it well with them this speaks well of afflictions Thus Manasseh who was so grievous a 2 Chron. 33. 12. sinner yet being in affliction he sought the Lord his God and humbled himself greatly c. and Luk. 15. â—7 18. when the prodigal suffered hardship and was ready to perish with hunger then he resolv'd to arise and go to his father and when God hedged up Israel's way with thorns sent troubles and Hosea 2. 6 7. distresses upon them then she resolves to go and return to her first husband not as if they effected this of themselves but by the Spirits working in them and by them But whiles sinners live in jollity and prosperity and have no troubles nor changes they never think of changing their way nor returning to God and thus the prosperity of fools destroys them whereas adversity might be Prov. 1. 32. a means to save them but by the other they are hardened and encouraged to go on still in a course of sin without returning Because sentence against an evil work is not speedily executed Eccles 8. 11. Psalm 73. 5 6. 50 21. therefore the heart of the sons of men is fully set in them to do evil They are not in trouble as other men therefore pride compasses them about c. These things hast thou done and I kept silence Psal â—0 21. thou thoughtest I was such a one altogether as thy self So Thou art wearied in the Is 57. 10. See also Ps 55. 19. Jer. 5. 28. 22. 21. c. greatness of thy way yet saidst thou not there is no hope and why thou hast found the life of thine hand therefore thou wast not grieved that is thou hast found comfort by the Assyrians and they promise to strengthen thy hand with help and therefore thou art incouraged to go on still in thy way and therefore 't is a great mercy to such for God to afflict them and give them trouble and grief that so the ways of sin may be wearisome and troublesome and so they may think of returning from them when in some measure they feel the weight and burden of them and happy affliction that works to conversion happy troubles that further a sinner's peace by furthering his turning to God and putting a stop to him in his sins that cause sinners to seek the Lord whom before they forgot and lived without And how may this help to sweeten and alleviate the bitterness of afflictions and though bitter yet render them better than the sweetest pleasures of sin Blessed is the man whom thou châ—stenest O Lord and Ps 94. 12. teachest him out of thy Law c. Blessed blacks that are a means to turn us white and happy darks that are a means to turn us to light But 2 Chron. 15. 4 Is 26. 16. when they in their trouble did turn unto the Lord c. Lord in trouble have they visited thee c. In their affliction they will seek â—e verly c. Hos 5. 15. But while sinners go in 〈◊〉 their greatest affliction and punishment is not to 〈◊〉 afflicted their greatest crosâ— and 〈…〉 crost for such are like to go on still in their sins And thus that which many sinners count their greatest felicity to prosper and be without trouble and affliction in their evil ways they go on in it is their greatest misery and that which they count their greatest priviledg is their greatest plague and proves their greatest detriment there being nothing sadder than a sinner prospering in an evil course and God not afflicting him and thus the Lord threatens it I will not punish your daughters when they commit Hos 4. 14. whoredom nor your spouses when they commit adultery c. And this is the greatest punishment the forest wrath the highest displeasure the furnace is heated here seven times hotter than ordinary for such are like to go on to commit whoredome and adultery still God withholding those punishments whereby they might be restrain'd and letting them go on without controule to their own utter confusion and destruction not taking any more pains with them by corrections to restrain their courses in sin but letting them go on still in the full career of their lusts and be as vile as they will and this is the heaviest judgment and argues the hottest displeasure it is next door to hell and such are within one step of being as miserable as they Vis indignantis Dèi terribilem vocem audire c. Orig. can be Wilt thou says one hear the terrible voice of a provoked God hear it here I will not punish c. So v. 17. and Matth. 15. 15. Bernard calls it a mercy more cruel than all Misericordia omni indignatione crudelior indignation a killing courtesie a cut-throat kindness yet how many are ready to bless themselves and think it a fine world to go on in their own ways without trouble whereas there cannot a greater plague befall them which made Luther cry strike Lord strike spare not and Feri Domine feri c. Jeremiah 10. 24. O Lord correct me but with judgment c. And this makes afflictions a great priviledge a choice mercy when they further our repentance and make us change our purpose and resolve to turn to God CHAP. X. The second Vse of the point in general by way of Exhortation and first to seek this by Prayer THE onely way for a people to be saved Use 2. of Exhortation is it for God to turn them again and cause his face to shine O as ever then we would be saved saved our selves or have others saved ours saved the Kingdom saved Church saved City countrey towns families friends relations little ones bodies souls religion lives liberties estates Gospel or whatever else is near or dear to us and as ever we would be sav'd indeed sav'd to purpose sav'd in mercy so as to be blessed and happy in being sav'd and have it well with us and all happily succeed to us here and be everlastingly saved hereafter let us all in the name and fear of God be exhorted excited and stirred up to seek this beseech this earnestly to intreat and importune this O that the Lord God of hosts would turn us again and cause his face to shine let this be our frequent and our fervent our often and our earnest prayer unto him and let us continue thus praying asking seeking begging beseeching intreating importuning knocking 'till the Lord is pleased to give us a gracious answer let us resolve with Jacob not to let him go except he thus bless us for nothing can avail us as to our happiness as to our weal as to the having
29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminus nauticus it drawn in or drawn together rolled up into a narrow scantling as Sails use to be by the Mariner when the Ship draws nigh to the Harbour so much the Greek word imports and therefore you had need without any further delay mind and hasten your great work and having so little time lose no more of it there 's water little enough to run in the right channel and therefore let no more run besides and your time being so short can you find in your heart that God should still have less of it and the Devil and your lusts and your vanities more The Apostle Peter tells us The time past of our life may suffice us to have wrought the will of the 1 Pet. 4. 3. Gentiles when we walked in lasciviousness lusts c. to have gone on in the ways of sin for the least time is here too much it being but lost time and time which sinners imploy to wrong and ruine their own souls in Take our whole time all our days and they are as the Prophet David expresses it but as an hand bredth and our age is as nothing before God our life flies Psal 39. 5. Vita hominis subitò transvolat finis ejus initio ferè est contiguus away and our end is contiguous to our beginning Remember how short my time is wherefore hast thou made all men in vain Truly unless we speedily turn to God and give up our selves to serve him we seem made but in vain our Psal 89. 47. time is so short hence says David God's hands having made him and fashioned him I made hast and delayed not to keep thy commandements Enoch walked with God three hundred Psal 119. 60 years and was it Methuselah's years which where above nine hundred God deserv'd them all and infinitely more but being so few shall we still keep from God more of these few and give them to his and our worst enemies to whom we owe none at all and if God have any shall he have none but the worst the bran the carkass the lame infirm service of old age Offer it now Mal. 1. 7. unto thy Governour Some are indeed called at the eleventh hour but how quickly is it then night and how little service is God then like to have The Devil because his time is short he hastens the more to do mischief and wilt not thou to further thy own souls weal Epicures say Let us eat and drink for tomorrow we dye but say thou the contrary Let us turn to the Lord for tomorrow we dye and remember that upon this weak wire hangs the heaviest weight on this little moment depends a twofold eternity 5. Our time here is very uncertain it cannot be long but it may be less than you are aware of If you do not repent today you are not sure of tomorrow to repent in for who has given Prov. 27. 1. you security of it Boast not thyself of tomorrow Nescis quid serus vesper vehat for thou knowest not what a day may bring forth no nor an hour not a moment it may bring thee to thy end to the grave and that Accidit in puncto quod non accedit in anno may happen the next moment which never yet befell thee all thy life It was a wise answer of a grave person to this purpose who being invited to a feast on the morrow answered Of many years I have not had a morrow-day to promise to myself That rich man in the 12. of Luke v. 19 20. he counted indeed of many years but God called him fool for it and tells him that night his soul should be requir'd of him If you do not get turn'd by conversion today you may before tomorrow be turn'd to destruction and Psal 90. 31 your bodies may not onely be turn'd into the Psal 9. 17. grave but your souls into hell and what a sad Nè desperando peceata augeamus propositus est poenitentiae portus nèsperando augeamus datus est dies mortis incertus Gerh. turn will that be and had you not need then set about and hasten the other Remember your time is not in your hand in your power but in God's he is Lord of our time and not we to limit it to lengthen it out or cut it off as he pleases which made Austin to profess that he would not for the gain of a million of worlds be an Atheist for half an hour because he knew not but that God might in that time take him away 6. It is irrevocable being once gone it can by no means be recall'd no not one moment it passes and speeds away as an hasty headlong torrent but never repasses it is swift violent Vestigia nulla retrorsum and constant in its progresses without any the least intermission stop or stay but never admits of any the least retrogresses or going back here 's always ebb but never floud always running forward but never returning backward How many when they have been dying would have given a world for a little time and others have been heard crying day and night Call time again call time again and another in a dispairing condition cryed out Can you call time again if so then there is hope but it cannot be there is something before of time to Post est occasio calva take hold of but it is bald behind And how should you hasten then to take the present season men do it for other matters as the merchant for buying or selling the husbandman for sowing c. and onely here will you be so foolish as to let it slip especially when it cannot be recall'd 7. The days are evil and had ye not need then redeem the time The days are evil because Eph. 5. 16. we are evil for the days are not morally evill but evill men and evil manners make evil days and the evil of sin procures the evils of troubles and punishment and our evils of sin Ezra 9. 6. being so many and so exceeding great grown up even to the heavens what further evils of plagues and punishments may not we fear may be coming upon the Land And therefore what need had you to lay hold with all speed on the present opportunity and make the utmost advantage of it as to the furthering this great work 8. There 's no doing any thing as to this Quando istine excessum fuerit nullus jam locus poenitentiae hîc vita tenetur aut amittitur c. Cyprian great work when you are gone hence and therefore you had need to hasten and do what you can here for if it be not done you are undone for ever Whatsoever thy hand findeth to do do it with might for there is no work nor devise nor knowledg nor wisdom in the grave whither thou goest there all work ceaseth the grave is the land of
woes and curses and horrors and terrors and tearings a pieces rolling garments in blood Psal 50. 22. Hos 13. 8. and renting the caul of the heart and devouring like a Lion And sinners not being sensible of this at present does but aggravate their misery and make their condition the more lamentable and is here any ground for mirth and not rather of grief and continual sorrow of heart and well may we say to such as the Apostle James Be afflicted and mourn and â—â—mes 4. 9. weep let your laughter be turn'd to mourning and your joy to heaviness And though in a right way and upon good grounds we wish and desire comfort to all yet as to the state that many are at present in we cannot wish them better than trouble as the way to peace and Timorem plurimum grief as the way to joy as Bernard once writing to one that he thought not sollicitous enough about the judgments of God wisht him much Hos 9. 1. fear Rejoyce not says God to Israel as other people for thou hast gone a whoring from thy God c. And however such may at present find pleasure and delight in sin and carnal mirth in their evil ways yet let them know this is but their disease and from the distemper that is upon their souls for were their hearts right they would cry out of the bitterness of what they now say is sweet and what pleasures are they but such as are common with beasts and of the brutish part and but for a moment and such as have a poysonous sting in them and death and damnation entail'd to them and such as will certainly end in bitterness if not mercifully here dreadfully and eternally in hell hereafter and therefore be no longer enemies to your own comfort in going on still in your sins but turn to the Lord and then you shall experience true joy and comfort indeed and shall not lose your joys nor pleasures but change them for better for spiritual heavenly and more refined Would you not all now have joy and comfort and be glad which indeed is the very strength and support of our spirits and life of our lives for what is life or any thing else without comfort this being as one well expresses it the Spring of our year the light of our day the Sun in our firmament for the joy of the Lord is your strength and a merry heart does good like a medicine yea such a one hath a continual feast and would you have so O then turn to God we who are Ministers are called helpers of others joy and we would be glad to be so but never can we be so indeed till we become helpers of your conversion and instrumental in bringing you to God and turning you to him and then and not 'till then do we become helpers of your joy indeed yea and of our own too in yours and then may we say Go thy way eat thy bread with Eccles 9. 7. joy c. In the transgression of an evil man there Prov. 29. 6. is a snare but the righteous doth sing and rejoyce CHAP. XIII Some further Motives to turn to God 1. LET us consider that while we refuse or neglect to do this we forget our selves and hence when people turn to the Lord they are said to remember All the ends of the world Psal 22. 27. shall remember and turn unto the Lord c. It is a Prophecy of the conversion of the Gentiles who turning to the Lord are said to remember but whom or what should they remember why in general themselves and their own interest how much they were concern'd therein more particularly some refer it to what immediately goes before They shall praise the Lord that seek him and their heart live for ever that â— 36. is through the manifestations of his favour be filled with spiritual joy this being indeed the living of the heart as the contrary is its dying 1 Sam. 25. 37. Cogitabunt de suis peccatis miscriis et considerata Dei misericordia tandem seriò expetent opem remedium suorum vulnerum i. e. convertentur Moll or live a spiritual life here and an eternal hereafter and remembring this they shall turn to the Lord or 2. They shall remember their sins the number and nature of them how many and great they have been and their misery by reason of them what wrong by their sins they have done to God and their own souls He that sinneth against me wrongeth his own soul they shall remember me c. because I am broken with their whorish heart c. Or 3. remember how Ezek. 6. 9. Zach. 10 9. Prov. 8. 36. much this is their duty as also its equity excellency c. and also how great God's goodness and mercy and riches of grace are to such as do indeed turn or they shall remember God's patience and the riches of his goodness and forbearance and long-suffering towards them how long he hath born with them though every day angry with them and provoked by them as it is said of the Israelites that about fourty years God suffered their manners in the wilderness or he bore them as a burden their froward Acts 13. 18. and untoward carriages were as an heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burden is to a man or as the peevishness and unquietness of a sucking Child is to the Nurse c. Now this they shall remember and despise Rom. 2. 4. those riches of goodness no longer but be led by them to repentance c. Thus there 's very much which if we did but remember and seriously consider might put us upon turning to God and how long shall we forget God and our selves and our own concerns and our own and the Nations weal. O that at length we might all remember and turn to the Lord especially considering the lowd cryes we have had to it alate not onely from God's Word but his works his judicious proceedings why whom should we remember if not our selves or what if not our own good we are bid not to forget to do good to others and shall we forget that which makes so much for our own good We would that God should remember us yea and he does or it would be quickly sad with us and shall not we remember him nay our selves but in refusing to return forget both The Psalmist complains his heart was so smitten c. that he forgat to eat his bread that was sad and strange Psal 102. 4. but this is sadder for that can but famish the body but this the soul that can but bring to the grave but this to hell The wicked shall be turned into hell and all the Nations that forget 9. 17. God and forget themselves to turn to him and therefore let us no longer forget our selves but in turning to the Lord shew at length that we remember
both our selves and him and the Lord remember us that we may at length thus remember both our selves and him which till we do we forget both 2. We not onely forget our selves but while we yet go on in our sins we are not our selves but as it were besides our selves not onely out of our way but are as it were out of our wits not onely gone off from religion but right reason for to turn to the Lord is every way so much our concern and so infinitly for our good that were we but our selves or in our right minds we could not but resolve upon it as it is said of the Prodigal that as soon as Luk. 15. 17 ever he came to himself he presently resolv'd to arise and go to his Father so that before he was not it seems himself no more are any till they repent and turn to God but are and Matth. ◠◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipiscite act as mad men and thus much the Greek word made use of by the Holy Ghost for repentance doth import it signifies to be after wise or to recover wisdom after folly to recover ones wits and come to himself and a right mind All the ways of sin are ways of folly ways of silliness and madness and they stamp him to be so who persists in them hence as in Scripture the godly the true convert is every where called wise and prudent so the wicked and impenitent foolish simple silly Sin especially persistency in sin being pure folly and madness How long ye simple ones will ye love Prov. 1. 22 32. 22. 3. simplicity The turning away of the simple shall slay them The simple pass on and are punished Job 5. 2. Prov. 14. 9. Eccles 9. 3 c. and envy slayeth the silly one Fools make a mock at sin c. and madness is in their heart c. And they act indeed as such as simple silly ones as fools and mad men and as such as are not themselves nor in their right minds for 1. they cut as it were and gash and wound themselves 1 Tim. 6. 10. Prov. 8. 36. 1. 18. pierce themselves yea offer violence to their own souls and love death that is act at that rate as if they loved death so they are said to lye in wait for their own blood to despise 15. 32. their own souls to love cursing And do not Psal 109. 17. these act fillily and madly shall we count him besides himself that offers violence but to his own body and not him much more which offers it to his own soul yea destroies his own Prov. 11. 19. c. soul that pursues what will be his own death Whosoever committeth adultery with a woman 6. 32. it is said he lacketh or is void of understanding How wise soever he may think himself or may be in wordly affairs he hath not the least spark of true spiritual wisdom but is besotted mad Demens Pisc Junius c. Stultus terque quaterque Remus so Junius Piscator and others read it He acts not only against the dictates of Religion but Reason and why because he destroyeth his own soul his own life says Diodate before men and his own soul before God he is a self-murderer a soul-murderer and he himself and not others is the proper cause of his own ruin and is not he void of understanding is not he mad if not who then is others read it he that would destroy his own soul let him do it but who except a mad man or one out of his wits would do that 2. They strike at others even at God himself fight against him for he stretcheth out his hand against God and Job 15. 25 26. strengtheneth himself against the Almighty He runneth upon him c. and this without cause nay notwithstanding the greatest reason to the contrary what iniquity have your Fathers Jer. 2. 5. c. found in me and what have I done unto thee c. and are these themselves But I do but name things 3. They are not at all affected with their own misery nor the greatest wrong they offer to themselves or others They are in their bloud in the very gall of bitterness under God's wrath and curse vassals of sin and Satan and guilty of eternal damnation and in as great danger of it as a Traitor apprehended is of being executed and yet they are not at all affected therewith but make light of it They say they Rev. 3. 17. are rich and increased with goods and have need of nothing when they are wretched and miserable and poor and blind and naked as mad men you know fancy sometimes strange things of themselves as that they are some great persons when it is quite otherwise And though by going on still in their sins they offer to themselves the greatest wrong casting themselves as it were into the water and into the fire and piercing themselves through with many sorrows yea offer the greatest wrong even to God himself They do not onely transgress his Law cross and oppose and thwart his will darken his glory affront his majesty but strike at his very being c. and yet all this is but a light matter with these Is it a light thing says God that they do so Ezek. 8. 17. Is 57. 4. and so implying they thought it so and against whom says he do ye sport your selves c. And is not this madness and folly for any to offer such wrong to themselves yea to God himself and yet make light of it what to sport with poyson to make a recreation of destruction a mock of self-murder nay of God-murder Peccatum est Deicidium as much as in them lyes why if such be not fools and Bedlams and besides themselves who are I do not mean natural fools but spiritual which of all are the greatest certainly he that goes about with a whistle a coat and a bable is in a far better case than such It is a sport but to whom to a fool to do mischief Prov. 10. 23. 26. 18 19. And As a mad-man who casteth fire-brands arrows and death so is the man that deceiveth his neighbour and saith am I not in sport or in jest in play sad play like that of those young men who thrust their swords in one anothers sides 2 Sam 2. 14 16 4. They provoke and wage war even with God himself enter the lists as it were with him and is not this madness and folly for is he a match for them what weakness contend with strength impotency with omnipotency a thistle with a Cedar thorns with a consuming fire a weak worm with an almighty God Do we says the 1 Cor. 10. 22. Apostle provoke the Lord are we stronger than he or do we think to carry it against him as if he had said what desperate folly and madness is this for is it not he that
goes and though God does then as it were hedg up sinners ways with thorns yet they break through This was that which set such a brand and Emphasis of disgrace upon Ahaz that all might observe and take notice of And in the times of his distress yet did he trespass more against the Lord this is 2 Chr. 28. 22. that King Ahaz And so will the Lord say another day of others this is that man that woman that family that people that person who when God afflicted yet trespass'd more and more and this does so incense God's wrath as to blow it up into a consuming flame and such a flame as shall not be quencht And therefore Jer. 4. 4. what now remains but that with all seriousness and earnestness we forthwith set our selves to and about this great work and concern both of our selves and the Nation that with all vehemency we implore it with our utmost endeavours prosecute it making use of all ways and means whereby we may attain it and not stand it out still 'till inevitable destruction overtake us else we must take what follows we must either remove our sins or God will for ever remove himself and his mercies CHAP. XIV To incourage one another to turn to God AND this work now being so blessed a work and of such infinite importance let us encourage one another unto it let us say as those in Hosea come and let us return unto the Hos 6. 1 2. Lord for he hath torn and he will heal us c. as if they had said And this it is the wisest course we can take it being our own happiness and good and not God's who is all-sufficient as if a man be warm'd and refresh'd by the Sun he is benefited himself but not the Sun and if a man drinks of the fountain he profits himself not the fountain so God needs not our conversion if we turn what does it advantage him not at all the profit and advantage is our own and upon this account he desires it not for any need he hath of us but for the need we have of him And shall we not then incourage one another to this and say as those in the Lamentations Wherefore doth a living man complain a Lam. 3. 39 40 man for the punishment of his sins Let us search and try our ways and turn again to the Lord c. As if they had said What do we complaining who are yet living it is sad indeed with us but it is a mercy it is no worse that our Bodies are not in the Grave and our Souls in Hell for whatever is on this side Hell is Mercy and alive and complain and when for the punishment of Sin the evil of punishment being little to the evil of sin the bitterness for sin to the bitterness in sin one strikes at us the other at God one at the Creature the other at the Creatour the one at what is finite the other at what is infinite and the worst that punishment does or can do to us is little to what Sin does to or against God the Sinner gives worse gall and wormwood to God to drink than he does to the Sinner hence the Church resolves to bear the indignation of the Lord because she had sinned against him and hence says the Micah 7. 9. Lord to a people who would plead with him about his proceedings as if he had been rigorous towards them Wherefore saies he will ye plead with me plead with me Come then Jer. 2. 29. saies God and I will plead with you and stop your mouths with one word I will say but this and it is enough for ever to silence you for ever opening your mouths more against me Ye all have transgressed against me saith the Lord and do but sit down and seriously weigh what you have done in doing that and against whom you have done it and there 's enough to silence you As to what ever I have done to you it 's little to what you do against me and O! that Sinners would but consider this Ye have transgressed against me and Is 43. 24. thereby what have ye done even broken my law crossed and contradicted my will darken'd my glory griv'd and embitter'd my Spirit turned the back to me and not the face and wearied me and made me even to serve though a God of such infinite majesty and shall we now complain or plead with the Lord no let us rather incourage one another to return come and let us return We read indeed of other comes incouraging comes to that which is evil and destructive and these have been too too much the Comes of England which hath made things come to that pass as they are Come ye Is 56 12. say they I will fetch wine and we will fill our selves with strong drink and to morrow shall be as this day and much more abundantly Come and Jer. 18. 18. let us devise devices against Jeremiah c. come and let us smite him with the tongue and let us not give heed to any of his words c. Come and let us lay wait for bloud let us lurk privily for Prov. 1. 11. the innocent without cause c. But these are hellish pernicious comes and have occasioned so many great and heavy judgments to come upon us one on the neck of another let us therefore now at length change our comes and let them be come and let us repent come and let us turn again unto the Lord come and let us amend our ways and our doings and get our hearts and ways right with God that so things may be right with us come and let all our other strifes end now in this who should be first herein in turning to God and so in promoting our own and the Nations weal. Others are striving for worldly precedency but let us for spiritual and it is no pride here to go one before another but he is humblest that goes first And these are blessed comes and calls indeed to call one another to the most high to incourage one another to turn to God the chief good and to come off from sin so exceeding evil yea the greatest and chiefest and indeed onely true evil and the cause of all other evils which is it self a punishment yea the worst of punishments the work of the Devil and worse than hell and Devils and all other evils whatsoever which threw down Angels to hell and has more evil in it than all the Angels in heaven have good which was Christ's great work in coming into the world to save from and which nothing but his bloud can make Matth. 1. 21. Hebr. 9. 22. expiation of which not onely offends and dishonours and offers the greatest injury to the blessed God but exceedingly wrongs our selves our own souls which debases distresses defiles befools hardens destroys spoyls our good things is the sting of our evil things
robs us of our joy peace safety separates from God the chief good and brings horrors of conscience here and to eternal Is 59. 1 2. perdition hereafter which may have a moments pleasure but an eternities torment And can we do better than to incourage one another here to come up to so great a good and to come off from so great an evil Do others incourage one another in evil matters and not we in what is so good to quit sins and the Devil 's Psal 64 5. and hell's quarters murderers quarters our deadly enemie's quarters which seek our bloud and the destruction of our precious souls and to come into heaven's quarters into God's and our friends quarters O who would not incourage here and say come and let us return unto the Lord and so betake our selves to the onely way of our own and the Nations weal And O that it was once come to this that so both our own and the Nations utter ruine might be prevented which God professedly declares yea swears he has no pleasure in We read of those indeed who were ready to cast such a calumny upon God as if he took pleasure in their death for they said if our transgressions and our sins be upon us and Ezek 33 â—â— we pine away in them how then should we live c. as if they had said What do you tell us of living or prophesie of life when we find the quite contrary that we are dying Now as to this God vindicates himself asserting the clean v. 11. contrary by an Oath Say unto them as I live says the Lord I have no pleasure in the death of the wicked but that the wicked turn from his way and live c. As death is indeed an act of justice punishing the impenitent so it hath the nature of good in it and so it is pleasing to God who is just as well as merciful but as it is meerly the creatures ruine and misery so he delights not in it and to this he swears Indeed God cannot lye and so his word might be enough O beatos noâ— quorum causâ Deus jurat O miseri nos si non juranti Domino credimus Tertull. but the more to confirm what he says he is pleased to swear and happy we for whose sake God swears if we believe but miserable we if he shall swear and we yet not believe him and further to shew his unwillingness that we should dye he doubles his invitation to turn Turn ye turn ye from your evil ways for why will ye dye O house of Israel And this ingemination as it shews our dulness and love to our sins and loathness to leave them so a vehemency and intention of spirit in God there being much life spirit and affectionateness in sueh expressions and it shews also a necessity of compliance for that cannot but be a matter of great weight that we are so often invited to such Scripture ingeminations not being vain but the more words from God the more weight and what is doubly prest must needs be doubly our duty and that which we are doubly ingag'd to Surely as it shews God desires it much so that it concerns us much and what indeed can concern us more than that which unless we do we as certainly perish as the Lord lives And what goodness and condescension is it in the great God that he should so earnestly and so often invite us to that which is so much for our own good and that though he cannot be better'd nor made happier by us yet that our salvation should be so dear to him and therefore let us set to it our selves and incourage one another all we can looking up to God for help for though we can turn away Ps 119. 176. Hos 13. 9. we cannot of our selves turn again we can wound but not heal our selves throw our selves down but not raise our selves up loose our selves but not reduce our selves CHAP. XV. To see to it that our turning to God be true and real AND let us not onely incourage one another to turn to God but be sure our conversion be sincere 1. Let there be a sound conviction of sin and a kindly compunction for it with a thorow aversion from it to the Lord both in heart and life in inward principles and outward practises there being a change both of the disposition and affection and love to sin within and of the conversation without and these depend one upon another For 'till the conscience be throughly convinct of sin how should the heart be kindly contrite for sin and 'till the heart be contrite for sin how should it forsake or turn from sin and 'till it do turn from sin how should it turn to God And 2. let this turn be such as is of God as also unto God quite Jer. 4. 1. through unto him and not to any thing below him or on this side him O how sad is it to suffer shipwrack neer the haven to turn towards God and yet never to reach nor take up in God as our true and proper center to come up out of Egypt and yet never to come into Canaan not to be far from the Kingdom of God from heaven and yet to fall short of it and to be turned into hell 3. Let it be such as arises from faith 4. Let it be hearty with all or the whole heart no part of the heart here being reserved for sin but the whole heart inclin'd one way and that to God as it is said of good King Josiah 2 King 23. 25. that like unto him there was no King before him that turned to the Lord with all his heart and with all his soul and with all his might c. Indeed the heart is the main and what is done Quod cor non facit non fit here unless it be with the heart it is not done And in what should we be hearty indeed if not in what we do to God and in what tends so infinitely to our own good 5. Let it be universal 1. As to the subject turning the whole man body and soul and all the faculties of the one and members of the other compleat as to parts though not degrees as to extension though not perfection in every part though but in part As the Air in the dawning is light in e-every part though but in part else if any one part be unturn'd we shall as one expresses it with our whole go to hell and therefore as all of us and in us is turn'd away from God never let us rest till all be turn'd again to God 2. As to the object turn'd from and turn'd to from all sin to all that is holy and righteous from every false and crooked way to every true and right way for as there 's no Brook so small no River Ps 119. 101 128. so little but if a man follow it it will bring him
can God withhold from those he loves Surely those his heart is set upon his hand cannot but be open to Ps 84. 11. The Lord God is a Sun and shield the Lord will give grace and glory and no good thing will he withhold from them that walk uprightly and why not from them why is his hand so open to them because they have his heart the Lord loves them his countenance beholds them Ps 85. 1. Lord thou hast been favourable to thy land says the Psalmist and what then thou hast brought back their captivity forgiven their iniquity covered their sin taken away thy wrath c. The father loveth the Son and hath given Joh. 3. 35. Is 43. 4. all things into his hands I have loved thee therefore will I give men for thee and people for thy life c. Moses had asked very much of Exod. 33. 16. God and yet goes on to ask more And what says the Lord I will says he do this thing v. 17. also that thou hast spoken As if the Lord had said I can indeed deny thee nothing I have done it is true much already but I will do this also why for thou hast found grace in my sight and I know thee by name that is I have taken special and particular notice of thee and thy name as one whom I singularly favour and I will v. 19. make all my goodness pass before thee c. O what will not God do for such Hence Moses Exod. 33. 13. 34. 9. often makes use of this argument if I have found grace in thy sight c. The favour of God is all good every mercy radically as the displeasure of God is every judgment that is it is productive of all good of each mercy when a soul has this good which is the chief good it has that good from which all others spring and therefore may write under it and cut out from it any other whatsoever all particular mercies and goods being but the favour of God as it were specificated and brought as it were into this or that particular mercy or good so that such a soul may say of all its other mercies and goods this and that and the other is the favour of God So that the Soul that has it has all good all mercies in the fountain and root and well-spring of them it has that which produces and procures all good and remedies all evils Hence says the Angel to Mary Fear not Mary for Luk. 1. 30. thou hast found favour with God there is no cause why such a soul should fear either the want of any good or the feeling of any evil the favour of God being as a Sun in reference to the one so as a shield in reference to the other and so every way sufficient 5. How necessary it is indeed the one thing needful is life necessary this is life yea better than life and all true life is so much in it that a Soul is but dead without it it being more the life of the soul than the soul is of the body The Sun is not so necessary to the world rain to the earth as the favour of God to the soul the displays whereof are as the morning and as the rain the former and the latter rain unto the Hos 6. 3. earth Is to be happy necessary the favour of God is our happiness and look as we cannot but be happy with it whatever our state otherwise is so we cannot but be miserable without it As it cannot but be day when the Sun ariseth though the Stars disappear but it cannot but be night though they do appear if the Sun be set so it is as to the displayings or withdrawings of God's face and favour Thine absence was my hell And now thou art returned I am well Herbert And hence for this cause the Angel salutes Mary as being blessed because highly favoured Luk. 1. 28. Hail thou that art highly favoured the Lord is with thee blessed art thou among women In a word if to be truly happy so far as we are capable here and to be fully happy hereafter be necessary then this is so as that wherein consists both happiness in its initiation here and in its full consummation in heaven CHAP. XVIII To endeavour the Conversion of others THere is onely one thing further I have to adde and then I shall conclude viz. that this turning again being of such infinite concern unto all that being turn'd again our selves we would indeavour our utmost to be instrumental therein to others and the rather that thereby we may shew our gratitude for God's vouchsafing so great a favour to us And truly next to the conversion and salvation of our own souls we cannot busie our selves to better purpose not onely as to their and our own comfort and benefit but the good of the whole so that this is every ones concern for as one sinner still going Eccl. 9. 18. on in his sins may much hinder so one sinner being turn'd again may much further the Gen. 13. 32. good of the whole And who knows whether one or a few sinners more being turn'd again may not help to make up that number which being found God may be pleas'd for their sakes to spare the whole But the great argument I shall chiefly make use of at present is that of the Apostle James which is somewhat the same indeed with that in the Text but more amplified Brethren if any of you do erre from the truth Jam. 5. 19 20. i. e. in opinion or practice in faith or manners and one convert him that is prove instrumental therein making use of all ways and means subservient thereunto and here that is ascrib'd to the instrument and means which is properly God's work because God in and by those means Verbum servandi ad homines transfertur non quod authores sint salutis sed Ministri Calvin works and conveys a blessing And any one c. for this work is not limited to Ministers onely but belongs to others in their places and stations yea to all who some way or other may be helpful therein The Apostle Peter speaks of husbands being won by the conversation of their wives 1 Pet. â— â— now here 's the duty and then follows the dignity and commodity v. 20. Let him know that he which converteth the sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins What weight is there here in every word even such as may quicken our desires and raise our endeavours to the highest pitch and it is observable that with this golden sentence the Apostle shuts up his whole Epistle there being no work as more excellent in it self so more acceptable to God nor profitable to our selves nor others for whoever is instrumental therein 1. He shall save and that 's a Animam per Synecdochen