EZEK. 33. 11.
THe subject of the Text, viz. Conversion, is vast and large, like a living fountain that alwaies sends forth fresh streams: We have spoken of the particular difficulties in some mens conversions rather then others: not that they were to be without hope, but to awaken them out of their security. Now motives and grounds for our turning unto God, are in the next place to be considered. For in our Exhortations to be converted, we do not speak as men destitute of reason, and forsaken of truth: But it is even a wonder when all the Arguments out of Gods word shal be propounded, if every one do not say, Arise, let us go hence from our sins.1
And first, The possibility of thy conversion may make thee set about it. It is not with thee as with the damned, and divels in hell. Being thou art not yet in the Grave and Hell, there may be hopes for thee. Although the last day I shewed how difficult and unlikely some men were to turn to God, yet that was onely in respect of visible second causes; otherwise as when our Saviour said, It was as impossible for a rich man to be saved, as a Camel to go through the eye of a needle; the Disciples then cryed out, Who then can be saved? But our Saviour said, With man indeed it is impossible, but with God all things are possible; So sinners, and wicked men under those Characters thus described, are no more likely to turn to God, then a Camel with its bunch-back to go through the eye of a needle: but with God all things are possible. An absolute impossibility of turning to God is onely in those that have sinned against the Holy Ghost, or are for ever delivered up by God to an impenitent and a hard heart. But who they are, is rather a secret in Gods councel, then a mystery discovered to us: so that no wicked men under any Characters whatsoever (unlesse those excepted) may conclude in despair, That it is not possible they should ever be converted. God doth here invite the sinners of Israel in what quality soever, to turn to God; now this is a great encouragement, the very possibility of turning to God. Ah, How justly might God strike thee dead in thy sinnes, send thee with thy goar blood to hell, and leave thee hopeless and helplesse? But he hath not shut the dore against thee: He hath not yet bid thee depart into everlasting fire, He knoweth thee not. It should be like oyl in thy bones to think such a thing may be. O Lord, Is not my condition desperate? Is there any hope left for me? Am I not past all favour? Is not my time spent? Oh, What a mercy is this? But […]ing the possibility is uncertain, thy life is so short, time is so quickly run out, that it may be thy conversion is not possible for any longer then a day more, or a night more; then what inexcusable folly and madnesse will it be to defer it? It is many times Satans temptation to hold men a long while in sin, and then to perswade them it is too late to turn to God. At first any time is soon enough, and afterwards every day is too late; but never believe that suggestion. Oh then, as the Husbandman ploweth in hope, which nourisheth all actions; so thou maist hear in hope, pray in hope, set onwork of reformation in hope; for God never bid a people seek his Name in vain.
Secondly, Not onely the possibility, but the probability may much prevail with thee. For on Gods part it seemeth more probable thou maist be converted, then millions2 in the world. So that howsoever many men by abuse of the means, may make their condition far worse then that of Heathens and Pagans: yet if we speak strictly in respect of the means themselves, it is far more probable thou that hast the means of conversion, shouldst be converted, rather then those that enjoy them not. The greatest part of the world sits in horrible darknesse without any light: to them the word hath not come, which yet is the ordinary means of conversion; so that on Gods part, and the means, it is far more likely that God wills thy conversion, rather then those to whom he sends no Prophets at all. It is true, the word is sometimes sent to harden men, and it becomes the savour of death; but this is after men have horribly abused it: and it is not the proper and genuine effect of the word, but accidental through the indisposition and obstinacy of the hearers. Well then, let this encourage thee to turn to God, God hath not withdrawn, or denied the means to thee; yet he sends his Prophets, and ministers to call thee to him: Why doth God vouchsafe all this to me? who should turn if I do not? Oh it is intollerable shame if any in the world turn to God, and thou dost not who art so often exhorted. Doe any in the world repent, grieve for, and forsake their sinnes? and doest not thou who enjoyest the powerfull means of Grace.
Thirdly, It is not onely probable, but thy turning to him is very acceptable and welcome. Thou art sure to have the dore opened to thee: Never any man turned3 to God that was put back again: Come unto me, ho, every one that thirsteth come, come and buy without money, Isai. 55. 1. No man that cometh unto me, will I in any waies cast off, John 6. 37. so that this should be like fire in every sinners bowels. Oh Lord, when men have been offended, and grievously injured, they many times become so implacable, that no submission, no satisfaction can content them. But God after all the despite and disdain done unto him, is willing to be reconciled: this goodnesse and mercy of God should abundantly change thy heart. And certainly thou dost not seriously and fully ponder these things in thy heart, if thou didest, thou wouldest not a moment longer stay from running to him: Thou wouldest not onely turn, but run to him; Draw us, and we will run after thee, praieth the Church, Cant. 1. God doth not onely powerfully over-rule the soul, but so sweetly enclines it to delight in good and holy objects, that when the heart hath once tasted of the goodnesse of God, nothing can keep it from him: Seeing therefore thy turning unto God is so acceptable to him, is so vehemently desired by him, Why should it not make thee shake off all slothfulnesse, and address thy self to him?
Fourthly, Therefore turn to God, because this will prove thy good, and thy happinesse: It makes not at all to Gods happinesse: God is all-sufficient, the Sun, to which the Starres contribute no light: My goodnesse doth not extend to thee,4 Psalm 16. 2. If a man drink of a fountain he bettereth himself, he doth not profit the fountain: If a man see any comfortable objects by the Suns light, he refresheth himself, he doth not advantage the Sun: So it is here; If thou turn to God, God is not made more happy by thee, he needeth not thy conversion, or thy Graces; but it is thy self onely that will reap the profit. Oh then let this move thee, What doth this at all avail God? If I turn to him, it is my good, not his that is interested herein? One would think that self-love would herein provoke thee; for will a man give all he hath for a Temporal life, and not much rather for Eternal?
Fifthly, Therefore turn to God, because he is your God. God is the God of a people two waies, internally, when he changeth their hearts, and indeed bestoweth5 all spirituall priviledges upon them; and thus he is a God onely to those that have true grace; that are the Children of the promise, and according to the spirit: but then he is a God externally to all such who outwardly own him, and call upon him: A God by externall Covenant and acceptation; and in this sense he is the God even of those that are the Children of Abraham, according to the flesh onely. Now the scripture makes this externall relation to be a ground why we should turn from our sins, Hosea 12. 6. Therefore turn thou to thy God; to thy God, the propriety is a ground of Conversion; and certainly the motives are very attractive which are drawn from this: You all by your Baptisme have received God as your God; to be no more the Divels, or sins, or the worlds: if therefore thou hast Apostatized, and broken this Covenant, How necessary is it to return?
For 1. By External Covenant, thou tookest God to be the Husband of thy soul. The Scripture delights to expresse it, by betrothing, and marrying the soul to God, Hosea 2. 19. Thou wast to leave Father, and Mother, and all Loves, and to cleave to him onely. Now by thy sins thou hast turned from this Husband, and hast set thy heart upon other Lovers. Thus the Scripture doth not onely call Idolatry Adoltery, and going after other Husbands, but all inordinate love of the World, or any thing therein, James 4. 5. Ye Adulterers, and Adulteresses, know ye not the friendship of the world, is enmity with God? Here all kinde of immoderate, and excessive affections to any Creature, is Adultery: so then whensoever thou art turned from God to any sin, thou hast run from thy Lawfull Husband; thou hast forsaken the true object of thy Love: is it not then all the reason in the World to take up the Churches resolution, Hosea 2. 7. I will go and return to my first Husband, for then it was better with me then now: say then, my soul hath been playing the harlot all the while it hath forsaken God; it was God, and not these that my soul promised to cleave unto.
- As an Husband, so in the next place, a Father also thou tookest him to be, and by this means thou art commanded to call him Father: But if thou like a Prodigall hast left thy Father, and spent thy substance in the service of the Divel, With what face canst thou call him Father? Think of it seriously, you who live in grosse and palpable sins: Is God the Father of such wicked sinners? Have they the Characters of sons, and not rather of enemies, who thus disobey him? remember then that thou hast forsaken thy Father, and by thy sins hast turned from him. Is it not time then with the Prodigall to say, I will arise, and goe to my Father, and acknowledge that I have sinned against him?
And Lastly, Then was he taken for a Lord and Master; for a King to rule and reign over thee. Thy Baptisme was a giving of thy self wholly up to Gods government, to walk according to his Laws; now since that, How perfidiously hast thou violated thy Oath? Thou hast not been a servant to him, but to the Divel, Gods great enemy. It is usuall with Divines to say, Baptisme is Sacramentum militare, a Military Oath; because every Christian being called to a spirituall warfarre, doth there swear fidelity to Jesus Christ, as the Captain of his salvation. Now every wicked man is, Proditor militiae, a flyer from his Colours, and runs into the enemies Camp. Consider then what Rebellion and Treason against God is in every sin, after thy Baptism-ingagements; thou art a runagate servant from thy Master. Now if so, is it not requisite that thou shouldest turn back to him? Every sinner is not only an Apostate, and Covenant breaker in Adam our first Parent, but a second time a revolter, and Covenant breaker also, by not living according to that […]ipula[…]ion in Baptisme. Oh then it is high time for men to awaken out of this wretched estate. Go to the true husband of thy soul, return to thy Father, and true Lord and Master again.
Sixthly, Therefore turn to God from sin, because sin is a state of thraldome,6 and slavery, and our conversion unto God, puts us in a state of freedome and libertie. Of what a man is overcome, that is he a servant to, saith the Apostle, 2 Pet. 2. 19. Now then, thou being daily Mastered by such lusts, daily overcom by such sins, thou art made a Slave and Vassal: And if liberty be Bonum inestimabile, a good that cannot be prized, yea, as the Rabbins say, If the heavens were Parchment, and the sea Ink, it could not sufficiently contain the praises of Liberty; How much rather is this true of spiritual Liberty, when the son of God hath indeed made us free? Why then canst thou endure to lie in the Dangeon of sin, to be kept prisoner and Captive in the Divels snares? And if thou sai[…]st, I finde no t[…]raledome, I feel no miserie or bondage in serving sin: It may be so; but therefore thy misery is far the greater: A man may desperately be sick, and yet not feel he is so: And so maiest thou be kept fast in the Chains of sin and yet apprehend no but then at all. But thou art to believe the Word of God against thy own sense and feeling; that makes it such a Captivitie and slavery. Oh therefore pray to have this Captivitie turned: Why do I live in a Dangeon, when God hath glorious mansion places? Why do I feed on husks, when God hath such dainties for a true convert? leave off this drudgery to sin: The divel is an all master; fils thee with much trouble here, and eternal torment hereafter.
Seventhly, Turn unto God, because he will then turn unto thee, for so he promiseth. Do thou turn with an holy change, and he will with a gracious change. Thou hadst thy back on God, and God turned the back upon thee. Thou was an enemy to God, and God was an enemy to thee: But who can stand under his enmity? Who can endure his wrath? But upon the souls turning to God, what an happy change and turn is made in all Gods dispensations? The Creatures are now turned when he is turned; for they groaned under him as under a burthen. The Angels are now turned to him when he is turned; for they are reconciled, and take him for a fellow servant. The Scripture that is curned also; for whereas before every page did speak terror, and breath forth anger, now it breaths onely comfort and consolation to such. The providence of God is now turned; for whereas before every thing was a Curse, and wrought to thy Damnation, now every thing worketh to thy good, and furthers thy salvation, Yea now God is turned, (to speak after the manner of men, though the change is properly in us, not in him) for he that was an enemy, that was angry, that accounted all thy prayers Abhominations, that askedst thee, What thou hadst to do to take his Name in thy mouth: Now he becomes a gracious Father, answereth prayers, and welcometh thee into his presence. Thus you see how happy a thing it is to turn to God, for then every thing in Heaven and Earth, becomes also turned for thy good.
Eighthly, Turn unto Christ, for he is the true and proper rest for the soul. You heard conversion was a motion, and all motion is at last for […]ome rest: Now all the while thy heart moveth after any sin, or Creature, as if happinesse were to be found there, thou art carried out in restlesse motions, thou […]nest to one thing, and then to another, and in all there is vanity Turn then to that God, which if once ta[…]ed of, thy soul will thirst no more, thou wilt be at thy jou[…]nes and, thou wilt desire to have nothing else. Thus David, Whom have I in H[…]ve[…] but thee, and whom in earth but thee? When his soul was turned to God, he was like the Dove returned to the A[…]k: He was like an house on the rock. Where is every wicked man is like a man in a burning fever, or in exquisite pass and tor[…]en[…]s of body; he turneth on this side, and turneth on that side, and can get no rest or ease. Thus it is here; the wicked man turneth from one lust to another, from one sin to another, but can have no ease in all. It therefore thy soul be wise, thou wilt think on these things: Thy actions are a way, as the Scripture often calls them, and so they will lead to some end: if they be the way of sin, they lead to death and damnation: why doit thou not think of turning to God? for in any thing that is not God, there cannot be full content and satisfaction in the heart: Feciste (Domine) cor nostrum, as Austin; O Lord, thou madest our heart, and it is restlesse till it come to thee again: Even as the Waters that come from the sea, never cease runing till they are at last emptied into that Ocean whence they came. Come unto me ye that labour, and you shall finde rest to your souls, saith Christ: Think not then to say, It is good for us to abide still in our lusts, it is better then if we turn unto God; for in this thou speakest as one who never knew God, or his goodnesse.
Ninthly, Set before thy eyes those Converts who are recorded in the Scripture, and see the joy and happinesse of their condition, and then do thou write after their copy. Man asses a bloudy sinner, that did not onely sin himself, but caused many others to sin, yet when he repents and turneth to God, God receiveth him, and his iniquities are forgiven as if they had never been. Oh blessed change! So Paul, he had gone farre in bitter opposing, and persecuting the waies of Christ, though in ignorance; but when converted, Oh how doth his heart burn with all thankfulnesse and praise to God? What unspeakable joy doth he finde in his heart to think he is what he was not once? If thou hadst never heard of any that turned from their sinnes to God, or if they did, that they have repented that ever they repented, they were sorry that they turned from their sinnes; it was better with them when they served their lusts, then when they served God. Then thou mightest have some plea. But when thou readest of the exceeding joy, and wonderfull blessednesse and peace of Conscience they have had, who have been thus converted from their evill waies, What cords of sinne can be so strong as to hold thee any longer? Oh say then, as I have sinned like a Manasses, like a Mary Magdalen, so I will turn to God with mourning and humiliation as they did.
Tenthly, Turn unto God from the way thou walkest in, because it is a way of death and damnation. We may truely say, Lyons are in the way, even those roaring Lyons that seek to destroy, And wilt not thou turn out of it? What passenger doth not take it for a great kindenesse, if travelling out of his way to be informed, he is going a clean contrarie way? and besides it is a dangerous way, many Roberies and Murthers use to be committed in that way, Will not he with much joy thank you, and speedily turn out of it? This is your case who live in grosse and prophane courses: Thou art going the clean contrarie way to heaven; men go not to heaven through such miry paths; and besides, there is Hell and damnation, and all the curses of God in the way, Why then should you not say, Blessed be God, and blessed be those Watchmen that have given me this warning? Consider then, these are not waies to live in, to dye in: The life that I live is not a life to have any comfort, any hope in. Oh therefore return unto God.
Eleventhly, Therefore turn from thy sinnes to God, because these are thy enemies, thy deadly Adversaries, they are sugred poyson and venome. Thy sins do as Jael to Sisera, bid thee come in, come in, and it provides pleasant sweetnesse for thee, and puts thee in a secure sleep, and then it kills thee. Now is it not the highest madnesse in the world for a man wilfully to stay under his enemies power that seeks his blood, that plots his death, and no friend can perswade him to come away? This is thy madnesse; so many sinnes thou livest in, they are so many bloody enemies to thy soul. They are called lusts which warre against thy soul, 1 Pet. 2. 11. And wilt thou love thy enemies rather then thy friend? Shall not God, nor the Minister, nor thy own Conscience perswade thee to get out of thy adversaries hands? Neither think sinne the lesse enemy, because it is sweet, and pleasant, or profitable for the season; for it is an enemy under a friends habit, and that is most dangerous of all. It takes thee as Joab did Abner by the beard, as if he would imbrace, but giveth him a mortall wound under the fifth rib. It comes and kisses thee as Judas did Christ when he had plotted the betraying of him into his enemies hands. Therefore judge thus of thy lusts, and thou wilt peedily escape from them.
Twelfthly, Therefore turn unto God, because the end of all Gods judgements7 and calamities which are brought upon thee, whether publick or private, are for this, to make thee turn from thy sinnes. When Nineveh is to be destroyed, she must turn from her evil waies, else no hope: That threatning was to prepare for Conversion. Thus the Prophet Isai, and others, Amos 6. complain, I smote you with famine, and reckons up many several judgements, and in the enumeration of every one, still concludes, yet are ye not returned to me, saith God: So that the end why God bringeth his sore judgements, is, That every one in the Land should turn unto God. Hast thou any personall Calamities, any Domestick Afflictions? The lesson God would also teach thee by these roddes, is to turn from thy iniquities to him: Yea, as the end of all Gods Works, so of his Word also, of all Preaching, and all hearing, is Conversion unto God.
Use, Of exhortation. Refuse not all these Motives, reject not these grounds of Conversion: Which of them hath not reason and strength enough in it to bring thee to God? Art thou not sure to speed? Will not all sorrow be turned into joy, when all wickednesse is turned into godlinesse? Can you doe better, be more happy by turning unto thy lusts which have a moments pleasure, and an eternities torment? Why do you not with all humility and thankfulnesse blesse God that calls you to turn to him? Why should he not suffer the Divell and sinne still to reign over thee, whom thou dost so willingly serve? Consider, What joy there is in Heaven, when a wicked man is converted to God; What joy there is on earth to faithfull Ministers, to Godly friends, when this Conversion is vouchsafed unto thee: Oh say Then, though many Sermons have heretofore moved me, and made me almost to leave my sins, yet this shall turn me quite from them: I will be tempted no longer: I will no more consult with flesh and blood, and God grant you may go home with another spirit upon you; God grant that you might finde the World like fire burning in your bowels, that it may be said of every one of you as the Father of his Prodigall Son, He was lost, but now he is found; he was dead, but now he is alive.