This question leads me to my second doctrine; which will do much to the answering of it, to which I shall now proceed.

DocT. II. It is the promise of God, that the wicked shall live if they will but turn; unfeignedly and thoroughly turn.

The Lord here professes, that this is it he takes pleasure in, that the wicked turn and live. Hea. ven is made as sure to the converted, as hell is to the unconverted. Turn and live, is as certain a truth as turn or die. God was not bound to provide us a Saviour, nor open to us the door of hope, nor call to us to repent and turn, when once we had cast ourselves away by sin. But he hath freely done it to magnify his mercy. Sinners, there are none of you shall have cause to go home, and say I preach desperation to you. Do we use to shut up the door of mercy against you? O that you would not shut it up against yourselves! Do we use to tell you that God will have no mercy on you, though you turn and be sanctified? When did you ever hear a preacher say such a word? You that bark at the preachers of the gospel, for desiring to keep you out of hell, and say that they preach desperation; tell me, if you can, when did you ever hear any sober man say that there is no hope for you, though ye repent and be converted? No, it is quite the contrary that we daily proclaim from the Lord, that whosoever is born again, and by faith and repentance doth become a new creature, shall certainly be saved; and so far we are from persuading you to despair of this, that we persuade you not to make any doubt of it. It is life, and not death, that is the first part of our message to you; our commission is to offer salvation-certain salvation, a speedy, glorious, everlasting salvation, to every one of you: to the poorest beggar as well as to the greatest lord: to the worst of you, even to the drunkards, swearers, worldlings, thieves, yea, to the despisers and reproachers of the holy way of salvation.

persuade them to a few serious thoughts of their | then?
condition, and to spend a few hours in the ex-
amining of their states. Is there not many a
self-conceited sinner that hears me this day, that
never bestowed one hour, or a quarter of an hour
in all their lives, to examine their souls, and try
whether they are truly converted or not? O
merciful God, that will care for such sinners that
care no more for themselves; that will do so much
to save them from hell, and help them to hea-
ven, who will do so little for it themselves! If
all that are in the way to hell, and in the state
of condemnation, did but know it, they durst
not continue in it. The greatest hope that the
devil hath of bringing you to damnation with-
out a rescue, is by keeping you blindfold, igno-
rant of your state, and making you believe that
you may do well enough in the way that you are
in. If you knew that you were out of the way
to heaven, and were lost for ever, if you should
die as you are, durst you sleep another night in
the state that you are in? Durst you live ano-
ther day in it? Could you heartily laugh, or be
merry in such a state? What, and not know
but you may be snatched away to hell in an
hour! Surely it would constrain you to forsake
your former company and courses, and to be-
take yourselves to the ways of holiness, and
the communion of the saints. Surely it would
drive you to cry to God for a new heart, and to
seek help of those that are fit to counsel you.
There is none of you surely that cares not for
being damned. Well then, I beseech you pre-
sently make inquiry into your hearts, and give
them no rest, till you find out your condition;
that if it be good, you may rejoice in it and go
on if it be bad, you may presently look about
you for recovery, as men that believe they must
turn or die. What say you, will you resolve
and promise to be at thus much labour for your
souls? Will you fall upon this self-examination
when you come home? Is my request unrea-
sonable? Your consciences know it is not; re-
solve on it, then, before you stir; knowing how
much it concerns your souls. I beseech you,
for the sake of that God that commands you,
at whose bar you will shortly appear, that
you will not deny me this reasonable request.
For the sake of those souls that must turn or
die, I beseech you deny me not; even but
to make it your business to understand your
own conditions, and build upon sure ground,
and know whether you are converted or not and
venture not your souls on negligent security.

But perhaps you will say, What if we should find ourselves yet unconverted, what shall we do

We are commanded, by our Lord and Master, to offer you a pardon for all that is past, if you will but now at last return and live; we are commanded to beseech and intreat you to accept the offer and return; to tell you what preparation is made by Christ, what mercy stays for you, what patience waits on you, what thoughts of kindness God hath towards you; and how happy, how certainly and unspeakably happy you may be if you will. We have indeed, also, a message of wrath and death: yea, of a twofold wrath and death but neither of them is our principal message: we must tell you of the wrath that is on you already, and the death that you are

:

If you ask, where is our commission for this offer? Among an hundred texts of scripture, I will show it unto you in these few:

born under, for the breach of the law of works: | but to show you the grounds on which we do it, but this is only to show you the need of and call you to believe, that God doth mean inmercy, and provoke you to esteem the grace deed as he speaks: that the promise is true, and of the Redeemer. And we tell you nothing extends conditionally to you as well as others, and but the truth, which you must know: for who that heaven is no fancy, but a true felicity. will seek for physic, that knows not that he is sick? For telling you of your misery, is not what makes you miserable, but drives you to seek for mercy; it is you that have brought this death upon yourselves. We tell you also of another death, even remediless, and much greater torment which will fall on those that will not be converted. But as this is true, and must be told you, so it is but the last, and saddest part of our message; we are first to offer you mercy, if you will turn: and it is only those that will not turn nor hear the voice of mercy, that we must foretel damnation to. Will you but cast away your transgressions, delay no longer, but come away at the call of Christ; be converted, and become new creatures, and we have not a word of damning wrath or death to speak against you. I do here, in the name of the Lord of life, proclaim to you all that hear me this day, to the worst of you, to the greatest, to the oldest sinner, that you may have mercy and salvation if you will but turn. There is mercy in God, there is sufficiency in the satisfaction of Christ; the promise is free, full, and universal: you may have life if you will but turn. then, as you love your souls, remember what turning it is the scripture speaks of; it is not to mend the old house, but to pull down all, and build a new on Christ the rock and sure foundation; it is not to mend somewhat in a carnal course of life, but to mortify the flesh, and live after the Spirit; it is not to serve the flesh and the world in a more reformed way, without any scandalous, disgraceful sins, and with a certain kind of self-devised religion; but it is to change your master, your works, and end, set your face contrary ways, do all for the life that you never saw, and dedicate yourselves and all you have to God. This is the change that must be made, if you will live.

But

First, You see it here in my text, and the following verses, as plain as can possibly be spoken. And in 2 Cor. v. 17-21. you have the very sum of our commission. If any man be in Christ, he is a new creature: old things are past away, behold all things are become new : and all things are of God, who hath reconciled us to himself by Jesus Christ, who hath given to us the ministry of reconciliation: to wit, that God was in Christ reconciling the world unto himself; not imputing their trespasses to them, and hath committed unto us the word of reconciliation: now then we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God; for he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.-Go ye into all the world, and preach the gospel to every creature.-He that believeth (that is, with such a converting faith as is expressed) and is baptized, shall be saved; and he that believeth not, shall be damned. Thus it behoved Christ to suffer, and to rise from the dead the third day, and that repentance (which is conversion) and remission of sins, should be preached in his name among all nations.-The God of our fathers raised up Jesus, whom ye slew and hanged on a tree; him hath God exalted with his right hand to be a prince and a Saviour, to give repentance to Israel, and forgiveness of sins. Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.' Do not think this offer is restrained to the Jews, for in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

Yourselves are witness now, that it is salvation and not damnation, that is the great doctrine I preach to you; and the first part of my-Come, for all things are now ready.' message to you. Accept of this and we shall go no farther with you; for we would not so much as affright or trouble you with the name of damnation, without necessity. But if you will not be saved, there is no remedy, but damnation must take place for there is no middle place between the two: you must have either life or death. And we are not only to offer you life

You see by this time, that we are commanded to offer life to you all, and to tell you from God, that if you will turn you may live.

Here you may safely trust your souls; for the love of God is the fountain of this offer, and the blood of the Son of God hath purchased it; the faithfulness and truth of God is engaged to make the promise good; miracles oft sealed up

the truth of it; preachers are sent through the world to proclaim it; the sacraments are instituted and used for the solemn delivery of the mercy offered, to them that will accept it; and the Spirit doth open the heart to entertain it, and is itself the earnest of the full possession. So that the truth of it is past controversy, that the worst of you all, and every one of you, if you will but be converted, may be saved.

hearts of the sanctified: but not a word to strengthen the hands of wickedness, nor to give men the least hope of being saved, though they be never sanctified.

But if you will turn, and come into the way of mercy, the mercy of the Lord is ready to entertain you. Then trust God for salvation, boldly and confidently; for he is engaged by his word to save you.

Indeed, if you will needs believe you shall be He will be a Father to none but his children, saved without conversion, then you believe a and he will save none but those that forsake the falsehood; and if I should preach that to you, world, the devil, and the flesh, and come into I should preach a lie; this were not to believe his family, to be members of his Son, and have God, but the devil and your own deceitful hearts. communion with the saints. But if they will God hath his promise of life, and the devil hath not come in, it is wrong of themselves; his doors his promise of life. God's promise is, 'Return | are open, he keeps none back; he never sent such and live;' the devil's is, 'Thou shalt live whe- a message as this to any of you, it is not too ther thou turn or not.' The words of God are, late, I will not receive thee, though thou be conas I have showed you, 'Except ye be converted, verted.' He might have done so and done you and become as little children, ye cannot enter no wrong, but he did not, he doth not to this into the kingdom of heaven.-Except a man be day, he is still ready to receive you, if you were born again, he cannot enter into the kingdom of but ready unfeignedly, and with all your hearts God. Without holiness none shall see God.' to turn. The fulness of this truth will yet more The devil's word is, You may be saved without appear in the two following doctrines, which I being born again and converted, you may go to shall therefore next proceed to, before I make a heaven well enough, without being holy; God farther application of this. doth but frighten you, he is more merciful than to do as he saith, he will be better to you than his word. Alas, the greatest part of the world believe this word of the devil before the word of God, just as our first sin and misery came into the world. God saith to our first parents, If ye eat ye shall die; the devil contradicts him, and saith, Ye shall not die; and the woman believed the devil before God. So now the Lord saith, Turn or die; and the devil saith, You shall not die if you do but cry mercy at last, and give over the acts of sin, when you can practise it no longer. And this is the word that the world believes. O heinous wickedness, to believe the devil before God!

Yet that is not the worst, but blasphemously they call this a believing and trusting in God, when they put him in the shape of Satan, who was a liar from the beginning; and when they believe that the word of God is a lie, they call this a trusting God, and say they believe in him, and trust on him for salvation: where did ever God say that the unregenerated, unconverted, unsanctified, shall be saved? Show such a word in scripture; I challenge you if you can. Why, this is the devil's word, and to believe it is to believe the devil, and is the sin that is commonly called presumption: and do you call this a believing and trusting God: there is enough in the word of God to comfort and strengthen the

DOCT. III. God takes pleasure in men's conversion and salvation, but not in their death and damnation: he had rather they would return and live, than go on and die.

I shall first teach you how to understand this; and then clear up the truth of it to you.

And for the first; you must observe these following things: 1. A simple willingness and complacency is the first act of the will, following the simple apprehension of the understanding; before it proceeds to compare things together. But the choosing act of the will is a following act, and supposes the comparing practical act of the understanding; and these two acts may often be carried to contrary objects, without any fault at all in the person. 2. An unfeigned willingness may have several degrees. Some things I am so far willing of, as that I will do all that lies in my power to accomplish them: and some things I am truly willing another should do, when yet I will not do all that ever I am able to procure it, having many reasons to dissuade me therefrom; though yet I will do all that belongs to me to do. 3. The will of a ruler, as such, is manifest in making and executing laws; but the will of a man in his simple natural capacity, or as absolute lord of his own, is manifested in desiring, or resolving of events. 4. A ruler's will, as lawgiver, is first and principally that his law be

obeyed, and not at all that the penalty be executed on any, but only on supposition that they will not obey his laws. But a ruler's will, as judge, supposes the law already either kept or broken: therefore he resolves on reward or punishment accordingly.

Having given you these necessary distinctions, I shall next apply them to the case in hand, in these following propositions :

So,

sure in your death, but rather that you would
obey my laws and live; but if you will not, I
am resolved for all this, that you shall die. The
judge may truly say to a thief, or a murderer,
Alas, man, I have no delight in thy death,
I had rather thou hadst kept the law, and saved
thy life, but seeing thou hast not, I must con-
demn thee, or else I should be unjust.
though God have no pleasure in your dam-
nation, and therefore calls upon you to return
and live, yet he hath pleasure in the demonstra-
tion of his own justice, and the executing his
laws, and therefore he is for all this fully re-
solved, that if you will not be converted, you
shall be condemned. If God were so much
against the death of the wicked, as that he were
resolved to do all that he can to hinder it, then
no man should be condemned, whereas Christ
tells you, that few will be saved. But so far
God is against your damnation, as that he
will teach you, warn you, set before you life
and death, offer you your choice, and com-
mand his ministers to intreat you not to damn
yourselves, but accept his mercy, and so to leave
you without excuse; but if this will not do, if
still you be unconverted, he professes to you he
is resolved of your damnation, and hath com-
manded us to say to you in his name, O wicked
man, thou shalt surely die! Christ hath little
less than sworn it over and over, with a 'Verily,
verily, except ye be converted and born again,
ye cannot enter into the kingdom of heaven.'
Mark that he saith, You cannot. It is in vain to
hope for it, and in vain to dream that God is
willing of it; for it is a thing that cannot be.

1. It is in the glass of the word that as creatures in this life we must know God: and so according to the nature of man, we ascribe to him understanding and will, removing all the imperfections that we can, because we are capable of no higher positive conceptions of him. 2. On the same grounds we do, with the scriptures, distinguish between the acts of God's will, as diversified from the respects, or the objects, though as to God's essence they are all one. 3. And the bolder, because that when we speak of Christ, we have the more ground for it from his human nature. 4. Thus we say, that the simple complacency, will, or love of God, is to all that is naturally or morally good, according to the nature and degree of its goodness. And so he hath pleasure in the conversion and salvation of all, which yet will never come to pass. 5. And God, as Ruler and Lawgiver of the world, had so far a practical will for their salvation, as to make them a free exhibition and offer of Christ and life, and an act of oblivion for all their sins, so be it they will not unthankfully reject it; and to command his messengers to offer this gift to all the world, and persuade them to accept it. And so he doth all, that as lawgiver or promiser, belongs to him to do for their salvation. 6. But yet he resolves, as lawgiver, that they that will not turn, shall die: and as judge when their day of grace is past, he will execute that decree. 7. So that he thus unfeignedly wills the conversion of those that never will be converted, but not as absolute Lord, with the fullest efficacious resolution, nor as a thing which he resolves shall undoubtedly come to pass, or would engage all his power to accomplish: it is in the power of a prince to set a guard upon a murderer, to see that he shall not murder and be hanged. But if upon good reason he forbear this, and send to his subjects, and warn and intreat them not to be murderers, I hope he may well say, that he would not have them murder and be hanged; he takes no pleasure in it, but rather that they Second, If God had more pleasure in thy death forbear, and live. If he do more for some, upon than in thy conversion and life, he would not some special reason, he is not bound to do so have so frequently commanded thee in his word by all. The king may well say to all the mur- to turn; he would not have made thee such proderers and felons in the land, I have no plea-mises of life, if thou wilt but turn; he would not

In a word, you see then the meaning of the text, that God, the great lawgiver of the world, takes no pleasure in the death of the wicked, but rather that they turn and live; though yet he be resolved that none shall live but those that turn; and as a judge even delights in justice, and manifests his hatred of sin, though not in their misery which they have brought upon themselves, in itself considered.

2. And for the proofs of this point, I shall be very brief in them, because I suppose you easily believe it already.

First, The very gracious nature of God proclaimed, Exod. xxxiv. 6. and xx. 6. and frequently elsewhere, may assure you of this, that he hath no pleasure in your death.