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ever dwelt on earthy to make their personal appearance : that that awaking and com* manding summons shall he presently heard and obeyed by the deady and they^ with the quick then remaining alive^ shall all stand before the judgment seat: that after a thoroughly searching and impartial trials which will reach men^s several talents^ trusts^, and oppartunities of getting and doing goody and their most secret actions^ words and thoughts J every one shall receive an un alterable sentence of absolution or condemnation : and that then^ such as are approved and ab-solved^ shall inherit an heavenly kin^donty prepared for them from the foundation of the world, be like the angels^ their delightful companions^ converse with their most amiable and loving Saviour^ beholding and partaking of his glory^ yea, resemble, see and enjoy God himself in completed holiness and ever* lasting bliss ; and those, on the other hand, that are reprobated and damned, shall never be admitted into the regions of light, nor yet be favoured ivith a glimpse thereof, but suffer ivith devils, in the blackness of darkness for ever, the perpetual gnawings of. the worm that dieth not, and the extreme torments of unquenchable fire. ,

Seeing then these things cannot be denied^ thou must be guilty of such woful abuses of reason as far exceed all the extravagances of them that want it ; thou must be most grossly foolish, most unnaturally cruel to thine own soul, to thy whole self; if thou dost not earnestly desire to be one of those

unto whom the Lord shail say, C* / v ^: Messed^ and not, Depart yp^ciirsal ; ii laoii dost not readily welcome, and diligently »T3e, any proper helps for the avoiding of the heaviest, endless misery, and for the attaining of the purest, vastest, everlasting happiness. And such helps are now offered thee in this little book, which hath a taking tincture of the excellent author's flaming love to God, and useful charity to the souls of men. And now it is in thine hand, let me tell thee, it cannot be refused the reading, or read without doing what it so plainly teach-eth, and affectionately urgeth, but at thy greatest peril. If thou wilt not be at a small expense of time and pains to read it over, if after the neglect of so many means of instruction this also be rejected, how justly mayest thou he destroyed for lacJc of knoial edge P how soon may the things ichich belong unto thy peace be hid from thine eyes P A continued wilful w^ant of understanding, is large ground for fear, lest he that made thee should not have mercy on thee^ and he that formed thee should shew thee no favour. If thou readest, but dost not practice what scripture and reason so pathetically plead for, the increase of thy knowledge will increase thy sorrow^ because it will aggravate thy sin ; for to him that knows his Lord^s will^ how and why to do good^ and doth it not^ but the forbidden evil, to him ^tis heinous, inexcusable sin, for which he is liable to be beaten with many stripes^ and in constant dreadful danger of severer punishment.

AS

I hope therefore thou Avilt peruse so short a discourse, and art not unwilling to do it in such a manner^ as to grow acquainted with;, aud be persuaded to thy great duty, and, which is inseparable from it, thy greatest advantage. And that thou mayest not fail thereof, is the design of the following direc-tions.

1. Pray in the name of Christ, as thou art and shalt be enabled, for the more effectual assistances of the Holy Spirit. Such is the corruption of our nature, that it utterly dis-. ables us to make a saving use of outward iaeans, without inward aids. Unless the Spirit, by his powerful operations, work thee into a serious teachable temper, set home the attempts of God^s messengers, and give them an efficacy far beyond their own, the most concerning trutlis, and w eightiest arguments can never be so represented and enforced, as to overcome thy sensual, worldly inclinations, rescue thee from the dominion of sin and satan, and bring thee back to God, Thou must therefore pray, and that with becoming apprehensions of the great God, due regard to the gracious Mediator, deep shame and sorrow for the sins thou confessest, ardent desires of all the grace thou beggest, and faithful improvements of such measures as thou hast already received. And if thou thus askest, with fervent importunity, and persevering constancy^ thou wilt undoubtedly find that God hade thee not seek his face in vain / as our Lord warrants us to argue, Luke xi. If a man will not d«ny a friend what be is

TO THE READER. ?ll

importunate for^ and if a father will grant his son what he asks and wants, much more will thy heavenly Father give thee the Holy Spirit for all needful purposes^ to produce all those effects in thee that are truly necessary for thine eternal salvation,

S. Consider seriously what thou readest^ and work it on thy soul as far as thou art Goneerned therein. Medicines for the hody will operate, though they are not thought of ; but spiritual remedies for the mind require its co-operation with them : the clearest explications, fullest proofs, and strongest motives about matters of nearest and greatest concernment, will not do the soul any good, unless by thinking it apply them, and extract their virtue ; nor will the Spirit heal its lamentable diseases, if his influences be not answered with suitable endeavours. Work then as he works in and with thee ; take into most serious consideration whatever is apt to promote thy recovery ;* lay those things closest to heart, which are likeliest to cure the hardness thereof; inculcate and urge them, and withal cry mightily unto him, Lcho is able and no less witting to help thee^ till thou feelest his gentle force, and comest to a conquering resolution, that thou must and wilt do as thou art advised ; till thou dost not only assent to the course proposed, as fit to be taken, but art steadily determined, that it is best for thee, that it is absolutely necessary, and must effectually be prosecuted ; that by the grace of God thou wilt thoroughly change thy heart and life, and so

Viil TO THE READEH.

escape from the greatest evil, and make sure of the chiefest good.

3. When thou hast seriously considered and resolved, proceed presently to practice, with all thy might, and without the least delay. ^Tis commonly a work of some time to alter the temper of the soul, and change the course of the life ; and according to Grod^s usual methods, the longer thou hast been accustomed to do evil, the more time and pain& will be requisite to break the force of stubborn lusts, to weaken and subdue vicious habits, and to gain those of grace and goodness ; to travel back the way thou hast gone wrong, and to get out of it, into the path of life. ^Tis well then if there be days enou,2;h before thee to do the one thing needful. To be sure, tliou art not certain of an hour to spare ; the loss of so small a part may prove the loss of all. Besides, if thou puttest off thy reformation, though but for a little while, "tls a sign thou dost not really intend it at all : for thou purposest, against conviction, to add sin to sin at present ; and how can thai consist with im Rearty design of growing good afterward ? Delude not therefore thyself with such a desperate cheat, but imitate the royal Psalmist ; when thou hast thought on thy rays^ turn thy feet unto GoiVs festimonies : make haste^ and delay not to keejj his commandments^

4. Remember Ihat conversion unto God is but the beginning of thy duty, that thou must afterwards obey him all the days of thy life, and that there is no other way to preserve an

interest in his favour^ and a right to the great expressions thereof. They are the largest and last discoveries of divine grace, ihn.t teach thee to deny ungodliness^ and worldly lusts ; to live soberly^ righteously and godly in this present world ; and^ so doing, to loolc for the bless-^ ed object of thy hope : they plainly enough warn thee against drawing back unto perdi-tion ; they threaten a final rejection^ if thou deniest thy Saviour in words or works ; and they oft direct and command thee to seek for "glory^ and honour^ and immortality, by pa* tient continuance in icell doing ; ioh^ faithful unto death^ whatever it cost thee^ that thy Lord may give thee a croicn of life. These may seem hard sayings, bu they contain noth. ing like a reasonable discouragement. There is misery more than enough in hell^ to necessitate a prevention by any temporary labours, vrants and sufterings ; and an abundantly sufficient happiness in heaven^ to encourage a stedfast perseverance in the work of the Lord, though it were more harsh and grievous than sinners imagine. And even at present, religion is not without a reward ; yea, thou wilt find it, if thou triest as thou shouldst, a reward to itself: when the main difficulties at first are over, thy duty will grow daily easier; it will have many pleasures mixed with it, and be-come at length itself the greatest: it will not abridge thy appetites of any desirable gratifications, but give them a new delicious relish of the fountain from which they fiow : instead of the girds and twinges of a bad conscience^ and dread of an after-reckoning; it will settle

peace within^ and fill thee with comfortable reflections and joyful hopes ; and a loving, thankful^ praising obedience, will, by degrees, become thy sweetest employment. Therein thou mayest draiv still nearer to God^ delight thyself in hiin^ and receive from him the desires of thine heart: thou mayest walk always in the light of his countenance^ and feed on his lomng kindness^ which is better than life. In short, before thou ascendest to heaven, thou mayest be in a heaven on earth, and find, by happy experience, that the way to have all thou canst Avish hereafter, is to bC; and do, what is best for thyself here.

^/f/y^^.

/ /

AN EARNEST INVITATION TO DINNERS TO TURN TO GOD, IN OKDER TO THEIR ETERI^^AL SALVATION.

DEARLY beloved, and longed for, I glad* ly acknowledge myself a debtor to you all, and am concerned, as I would be found a good steward to the household of God, to give to every one his portion. But the physician is most solicitous for those patients whose case is most doubtful and hazardous; and the father's bowels are especially turned towards his dying child. The numbers of the unconverted souls among you, call for my most earnest compassions, and hasty diligence to pluck them out of the burniug, Judc 28. And therefore to these, first, I shall apply myself in these lines.

But whence shall I fetch my arguments, or how shall Lchoose my words ? Lord, wherewith shall I woo Them? wherewith shall I win them ? Oh, that I could but tell! I would write unto them in tears, I would weep out every argument, I would empty ray veins for Ink, I would petition them on my knees ; verily (were I able) I would. Oh, how^ thank, ful 1 would be, if they would be prevailed with to repent and turn!

How long have I travailed in birth with you ? how frequently have I made suit to you ? how often would I liave gathered you? how in$tajit have I been with you ? This jis that

I have prayed for, and studied for^ for many years, that I might bring you to God; (Ih, that I might but do it! Will you yet be en-treated? Oh, what a happy man might you make me, if you would but hearken to me, and suffer me to carry you over to Jesus Christ!

'^ But, Lord, how insufficient am I for thi« work ] I have been many a year wooing for thee, but the damsel would not go with me. Lord, what a task hast thou set me to do? A-las ! wherewith shall I pierce the scales of Leviathan, or make the heart to feel that is hard as a stone; hard as a piece of the nether-millstone ? Shall I go and lay my mouth to the grave, and look when the dead will obey me, and come forth ? Shall I make an oration to the rocks, or declaim to the mountains, and think to move them with arguments? Shall I give the blind to see? From the beginning of 'the world was it not heard that a man opened the eyes of the blind. But thou, O Lord, canst pierce the scales, and prick the heart of the sinner. I can but shoot at rovers, and draw the bow at a venture; do thou direct the arrow between the joints of the harness, and kill the sin, and save the soul of a s%ner, that casts his eyes into these labours.'^

But I must apply myself to you, to whom I am sent: yet I am at a great loss. Would to God I knew how to go to work w ith you ! would I stick at the pains ? God knoweth, you yourselves are my w itnesses, how I have followed you in private; as well as in public^

and have brought the gospel to your doors^ testifying to you the necessity of the new birth, and persuading you to look in time after a s^und and thorough change. Beloved, I have not acted a part among you to serve my own advantage: oar gospel is not yea and nay. Have you not hea^rd the same truths from the pulpit, by publie labours, by private letters, and by personal instruction ? Brethren, I am of the same mind as ever, that holi-ness is the best choice, that there is no entering into heaven but by the straight passages of the second birth, that without holiness you shall never see God, Heb. xii. 14. Ah, my be. loved ! refresh my bowels in the Lord, If there be any consolation in Christ, any com-fort of love, any felloivship of the Spirit, any boivels ctnd mercies^ fulfil" V^ '^^1/ PH* Now give yourselves unto the Lord, 8 Cor. viii. 5. Now set yourselves to seek him* Now set up the Lord Jesus in your hearts, and set him up in your houses. Now come in and kiss the son. Psa. ii. IS, and embrace the tenders of mercy, touch his sceptre and live ; why will you die ? tbeg not for myself, but fain I would have you happy: this is the prize I run fov, and the mark I aim at. My soul's desire and prayer for you is, that you may be saved, Som. X. i.

The famous Lycurgus having instituted most strict and wholesome laws for his people, told them he was necessitated to go a journey from them, and got them to bind themselves in an oath, that his laws should be observed till his return. This done, he went

B

into a voluntary banisliment^ and never returned more^ that they mighty by virtue of their oath, be engaged to the perpetual obser-vanee of his laws. Methinks I should be glad of the hard conditions which he endured (though I love you tenderly) so I might but hereby engage you thoroughly to the LorcJ Jesus Ciirist.

Dearly beloved, would you rejoice the heart of your minister ? Why then, embrace the counsels of the Lord by me : forego your sins: set to prayer: up with the worship of God in your families: keep at a distance from the corruptions of the times. What greater joy to a minister, than to hear of souls born unto Christ by him, aud that his children walk in the truth ! 2 Jojin 4.

Brethren, I beseech you, suffer friendly plainness and freedom with you in your deep-est concernments. I am not playing the ora-tor, to make a learned speech to you, nor dressing my dish with eloquence wherewith to please you. These lines are upon a weighty errand indeed, viz. To convince, and convert, and to save you. J am not baiting my hook ivith rhetoric, nor fishing for your applause, but for your souls. My work is not to please you, but to save you ; nor is my business with your fancies, but your hearts. If I have not your hearts, I have nothing. If I were te please your ears, I would sing another song. If I were to preach myself, I would steer another, course : T could then tell you a smoother tale : I would make you pillows, and speak you peace : for how can Ahab loye his Mi-

0aiah, that always prophecies evil concerning him ? 1 Kings xxii. 8. But how much better are the wounds of a friend, than the fair speeches of the harlot, who ilattereth with her, lips, till the dart strike through the liver, and hunteth for the precious life ? Prov. vii. 31, aa, 23, and vi. 26. If I were to quiet a cry. ing infant, I might sing him to a pleasant im)od5 and rock him asleep: but when the child i& fallen into the fire, the parent taketh another course; h<i will not go to still him with a song or trifle. I know, if we speed not with you, you are lost: if we cannot get your consent to arise and come away,^ you perish forever. No conversion, no salvation : I must get your good will, or leave you miserable.

But here the difficulty of my work again recurs upon me. '' Lord, choose my stones out of the rock, 1 Sam. xvii. 4), 45. I come in the name of the Lord of hosts, the God of the armies of Israel. I come forth like the stripling David, to wrestle, not with flesh and blood, but with principalities and powers, and the rulers of the darkness of this world, Eph, vi. 12. This day let the Lord smite the Philistine, and spoil the strong man of his ar-mour, and give me to fetch off the captives out of his hand. Lord, choose my words, choose my weapons for me ; and when I put my hand into the bag, and take thence a stone, and sling it, do thou carry it to the mark, and make it sink, not into the forehead, 1 Sam. xvii. 49^ but the heart of the unconverted sin-ner; and smite him to the ground; with Saul

in his so happy fall, Acts ix. 4. Thou hast sent me, as Abraham did Eliazer, to take a Avife unto my master, thy Son, Gen.^xxiv. 4. But my discouraged soul is ready to fear ih^ Avoman will not be willing to follow me. 0 Lord God of my master, 1 pray thee send me good speed this day, and shew hindness to my master, and send thine angel before me, and prosper my way, that I may take a wife unto thy Son, Gen. xxiv. 1^, that as thy servant rested not till he had brought Isaac and llebekah together, so I may be successful to bring Christ and the souls ©f my people to-"gether before wx part.'^

But I turn me unto you. Some of you do not know what I mean by conversion, and in vain shall I persuade you to that which you do not understand ; and therefore for your sakes, I shall sh^w lahat this conversion is. Others do cherish secret hopes of mercy, though they continue as they be; and for them I must shew the necessity pf conversion. ^Others are like to harden themselves with a vain conceit, that they are converted already ; unto them I must shew the marJcs of the unconverted. — Others because they feel no harm fear none, and so sleep upon the top of the mast; to them 1 shall shew the misery of the unconverted. Others sit still, because they see not their way out; to them I shall shew the means of conversion. And finally, for the quickening of all, I^hall close with \\\(t motives to conversion.

CHAP. I.

SHEWING THE NEGATIVE, WHAT CONVERSION IS NOT, AND CORRECTING SOME MISTAKE>S ABOUT IT.

LET the blind Samaritans worship they know not what, John iv. 3S, let the heathen Athenians superscribe their altar unto the unknown Grod, Acts xvii. 23, let the guileful Papists commend the mother of destruction, Hos. iv. 6, for the mother of devotion: they that know man's constitution, and the nature of the reasonable soul's operation, cannot hut know that the understanding having the empire in the soul, he that will go rationally to work must labour to let in the light here. Ig-norantis nan est consensus. And therefore, that you may not mistake me, I shall shew you what! mean by the conversion I persfiade you to endeavour after.

It is storied, that when Jupiter let dowri^the golden chaplets from heaven, all of them but one were stolen; whereupon (lest they should lose a relic of so great esteem) they made five others so like it, that if any were sa wickedly minded as to steal that also, they should not be able to discern which was it. And truly, ray beloved, the devil hath made many counterfeits of this conversion, and cheats one with this, and another with that: and such a craft and artifice he hath in this mystery oS deceits, that (if it were possible) he would de-ceive the very elect. Now, that I may cure

the damnable mistakes of some, who think they are converted wlien they are not^ as well as remove the troubles and fears of others, that think they are not converted, when they are ; I shall shew you the nature of conversion, both negatively, or what it is not; and positively, what it is.

We will begin with the negative.

1. It is not the taking on us the profession of Christianity. ^Doubtless Christianity is more than a name. If we will hear Paul, it lies not in word but in power, 1 Oor. iv- §0. If to cease to be Jews and Pagans, and to put on the Christian profession, had been tru€ conversion, (as this is all that some would liave to be understood by it) who are better Christians tlnin they of Sardis and Laodicea? These were all Christians by profession, and had a name to live, but because they had only a name, are condemned by Christ, and threatened to be spewed out, llom. iii, 1. 16. Are there not many that name the name of tlie Lord Jesus, that yet depart not from iniquity? S Tim. ii. 19, and profess they know God^ but in works deny him? Tit. i. 16. And will God receive these for true converts, because turned to the Christian religion? What! converts from sin, when yet they do live in sin ? ^Tis a visible contradiction. Surely if the lamp of profession would have served the turn, the foolish virgins had never been shut out, Matt. XXV. 3. IS. We find not only professors, but preachers of Christ and wonderworkers, turned off, becau^ evil workers. Matte vii. ^?; S3c

% It is not the beins; washed in the laverof regeneration^ or putting on the badge of Christ in baptism. Many take the press-money, and wear the livery of Christ, that yet never stand to their colours, nor follow their leader. Ananias and Saphira and Magus were baptized, as well as the rest. How fondly do many mistake here, deceiving and being deceived ! dreaming that effectual grace is necessarily tied to the external administra« tion of baptism, (which, what is it, but to revive the Popish tenet, of the saerament^s working grace ew opere operato f) and so every infent shall be regenerated, not only sacra-mento teniis^ sacramentally, but really and properly. Hence men do fancy, that being regenerated already, when baptised, they need no farther work.

But if this were so, then all that were baptized in their infancy must necessaiily be saved ; because the promise of pardon and sal-vation is made to conversion and regeneration.

Acts iii. 19. 1 Pet. iii. 4. Matt. xix. 28, eur calling, sanetification (as to the begin-nings of it) or conversion, (which are but the same things, under different conceptions and expressions) is but the middle link in the golden chain, fastened to election at the one end, and glorification at the other ; Rom. viii. 30, S Thes. ii. 18, 1 Pet. i. 3. The silver cord may not be broken, nor the connection between sanetification and salvation, between grace and glory, impiously violated. Matt. v. 8. If we were indeed begotten again, it is to an

inheritance incorruptible^ reserved in heaven for us, and the divine power is engaged to keep us for it, 1 Pet. i. 5, And if the very regenerate may perish at last in their sins, we will no more say, that he that is born of God his seed remaineth in him, and that he cannot sin, 1 John iii. 9, i. e. unto death, nor that it is impossible to deceive the very elect, Matt. xxiv. 34.

And indeed, were this true, then we need look no farther to see our names written in heaven, than only to search the register, and see whether we were baptized : then I would keep the certificate of my baptism, as my fairest evidence for heaven, and should come by assurance of my gracious state with a wet fin-ger : then men should do well to carry but a certificate of their baptism, under the regis^ ter^s hand, when he died, (as the philosopher would be buried with the bishop^s bond in his hand, which he had given him, for receiving;^ his alms in another world) and upon sight of this there were no doubt of their admission ia* to heaven.

In short, if there be no more necessary to conversion or regeneration, than to be turned to the Christian religion, or to be baptized in infancy, this will fly directly in the face of that scripture. Matt. vii. 14, as well as multitudes of others. For, firsts we will then no more say, Straight is the gate^ and narrow is the way ; for if all that were baptized, and of true religion, are saved, the door is become heavenly wide; and we will henceforth say, Wide is the gate, and broad is the way, that

Mistakes ahout Cmverstott^^ M

leadeth unto life ; for if this be tnie^ whole parisJies^ yea^ whole; countries and whole kingdoms, may go in abreast; and we will no more teach that the righteous is scarcely saved, or that there is need of such a stir in taking the kingdom of heaven by violence, and striving to enter in. Surely if the way be so easy as many make it, that there is little more necessary than to be regenerated in our baptism, and cry God mercy, and be absolved by the minister at our end ; Uis more ado than needs to put ourselves to such running, and seeking, and knocking, and fighting and wres-tling, as the word requires as necessary to salvation. Secondly^11 this b3 irue, we will no more say, Fcic there be tha find it; yea, we -will rather say, Few there h hat miss it: we will no more say, that of the many that are called hut few are chosen^ Matt. xxii. i% and that even of the professing Israel hut a rem-nant shall be saved^ Rom. xi. 5. If this doc-trine be true, we will not say any more with the disciples, Who then shall be saved ? but rather, Who then shall not be saved ? Then, if a man be called a brother, (that is, a Chris-tian) and be baptized, though he be a fornicator or a-railer, or covetous, or a drunkard, yet he shall inlierit the kingdom of God, 1 Cor. V. 11, vi.-9, 10.

But the Arminian will reply. Such as these^ though they did receive regenerating grace in baptism^ are since fallen away^ and must he renewed again^ or else they cannot be saved.

I answer, 1, That there is an infallible con-

J8J& Mistakes ahont Gonversicm.

]ftection between regeneration and salvation^ as we have already shewn, and I itch to be farther evidencing, but that 'tis against designed brevity. S. Then men must be born again, which carries a great deal of absurdity in its very face. And why may not men be twice born in nature as well as in grace ? why not as great an absurdity to be twice regenerated as to be twice generated? But 3. and a-bove all, this grants, however^' the thing I contend for, that whatever men do, or pretend to receive in baptism^ if they be found afterwards to be grossly ignorant, or profane, or formal, without the power of godliness, they must be born again^ or else be shut out of the kingdom of God. So then they must have more to plead for themselves than their baptismal regeneration.

Well, in this you see all are agreed, that be it more or less that is received in baptism, if (when men come to years) they are evidently unsanctiiied, they must be renewed again by a thorough and powerful change, or elfee they cannot escape the damnation of hell.— Friends and brethren, he not deceived; God is not mocked^ Gal. vi. 7. Whether it be your baptism, or whatever else that you pretend, I tell you from the living God, that if any of you be prayerless persons, John xv. 14, or unclean, or malicious, or covetous, or riotous, or a scoifer, or a lover of evil company, Prov. xiii. SO, in a word, if you are not holy, strict, and self-denying Christians, Heb. xii. 14, Matt, xvi. S4; you cannot be saved except

Mistakes about Conversion. SS

you be transformed by a farther work upon you, and renewed again by repentance.

Thus I have shewed, that it is not enough to evidence a man to be regenerate, that he hath been baptized, effectual grace not neces^ sarily accompanying baptism, as some have vainly asserted. But I must answer one objection before I pass. ,

Obj. The sacraments do certainly attain their ends^ when men do not ponere obicem, 0r Jay some obstructions^ nxhich infants do not.

Sol. I answer, It is not the end of baptism to regenerate. 1. Because then there would 1}e no reason why it should be confined only to the seed of believers ; for both the law of God, and the nature of charity, requires us to use the means of conversion for all, as far as we can have opportunity. Were this true, no such charity as to catch the children of Turks and Heathens, and baptize them, and dispatch them to heaven out of hand ; like the bloody wretches that made the poor Protestants (to save their lives) to swear they would come to mass, and that they would never depart from it, and then put them forth-with to death, saying, They would hang them while in a good mind. S. Because it presup-poseth regeneration, and therefore cannot be intended to confer it. In all the express instances in scripture, we find that baptism doth suppose their repenting, believing, receiving the Holy Ghost, Acts viii. 87? Acts ii. 38, and X. 47? Mark xvi. 16. And to imagine that baptism was instituted for an end of which Hot one of the first subjects was capable^ (for

Sl< J\Estdke3 about Conversion.

they were all adult persons, and supposed i^ liave fiiiih and repentance according as they professed, and their children were not baptiz. ed till after them, in their right) were no little absurdity. Were this doctrine true, baptism would make disciples : but we find it cloth bespeak them such before hand. Matt, xxviii. 19. 3. Because baptism being b?!t a seal of the covenant, cannot convey the benefits, but according to the tenor of the covenant, to which' it is set.

Now the covenant is conditional, therefore the seal conveys conditionally. The covenant requires faith and repentance, as the condition of the grand benefits, pardon and life, Acts xvi. 31, and iii. 19^ And w hat the covenant doth not convey, but upon these conditions, the seal cannot. So that baptism doth presuppose faith and repentance in the subject, without which it neitlier doth nor can convey the saving benefits ; otherwise the seal should convey contrary to the tenor of the covenant to which it is affixed.

3. It lies not in a moral righteousness.-^ This exceeds not the righteousness of the Scribes and Pharisees, and therefore cannot bring us to the kingdom of God, Matt. v. 20, Paul, w^hile unconverted, touching the righteousness which is in the law, was blameless, Phil. iii. 6. None could say. Black is thine eye. The self justiciary could say, J am no extortioneryadultereryunjusty &c.Luke xviii^ li. Thou must have something more thaa all this to shew, or else (however thou may est justify thyself) God will condemn thee. I

condemn not morality^ but warn you not to rest here. Piety includes morality, as Christianity doth humanity, and grace reason ; but we must not divide the tables.

4. It consists not in external conformity to the rules of piety. ^Tis too manifest, men may have a form of godliness without the power, 2 Tim. iii. 5. Men may pray long, Matt, xxiii. 14, and fast often, Luke xviii. 12, and hear gladly, Mark vi. SO, and be very forward in the service of God, though costly and expensive, Isa. i. 11, and yet be strangers to conversion. They must have more to plead for themselves, than that they keep their church, and give alms, and make use of prayer, to prove themselves sound converts. No outward service but an hypocrite may do it; even to the giving all his goods to the poor, and his members to the fire, 1 Cor. xiii. 3.

5. It lies not in the chaining up of corruption^ hy education, human laics^ or the force of incumbent affliction. ^Tis too common and easy, to mistake education for grace ; but if this were enough, who a better man than Jo-ash ? While Jehoiada his uncle lived, he was very forward in God's service, and calls upon him to repair the house of the Lord, 3 Kings xi. 2, 7« But here was nothing more than good education all this while ; for when his good tutor was taken out of the way, he appears to have been but a wolf chained up, and falls on to idolatry.

6. In short, it consists not in illumination. or conviction : in a superficial change^ or partial reformation. An apostate may be a man c

enlightened, Heb. vi. 4^ and a Felix tremble under convictions^ Acts xxiv. 25^ and a Herod amend many things, Mark vi. 20. ^Tis one thing to have sin alarmed only by convic-tions, and another to have it captivated and crucified by converting grace. Many, because they have been troubled in conscience for their sins, think well of their case ; miserably mistaking conviction for conversion.— With these Cain might have passed for a convert, w^ho ran up and down the world like a man distracted, under the rage of a guilty conscience, till with building and business he had wore it away, Gen. iv. 13, 14. Others think, that because they have given oft* their riotous courses, and are broken oft* from evil company, or some particular lust, and reduced to sobriety and civility, they are now no other than real converts ; forgetting that there is a vast difference between being sanctified and civilized ; and that many seek to enter into the kingdom of heaven, Luke xiii. 24, and are not farYrom it, Mark xii. 34, and arrive to the almost of Christianity, Acts xxvi. 28, and yet fall short at last. While conscience holds the whip over them, many will pray, hear, read, and forbear tlieir delightful sins ; but no sooner is this lion asleep, but they are at their vomit again. Who mor^ religious than the Jews, whcu God's hand was upon them ? Psal. Ixxviii. 34-, 8p, but no sooner •was the affliction over, but they forgot God, and shewed their religion to be a fit, ver. 36 37. Thou mayest haye disgorged a trouble some sin, that will not sit in thy stomach, an"-

Mistakes about Conversion. S>7

have escaped those gross pollutions of the worlds and yet not have changed thy swinish nature all the while^, 2 Pet. ii. SO, 32,

You may cast the lead out of the rude mass into the more comely proportion of a plant, and then into the shape of a beast, and thence into the form and features of a man ; bat all the while it is but lead still. So a man may pass through divers transmutations, from ignorance to knowledge, from profanencss to civility, thence to a form of religion ; and all this while he,is but carnal and unregent4rat«, while his nature remains unchanged.

Application. Hear then, O sinners, hear as you would lii^e^ so come and hear^ Isa. Iv. 3. Why wouhl you so wilfully deceive yourselves^ or build your hopes upon the sand? I know he shall find hard v/ovk of it, that goes to pluck away your hopes. It cannot but be ungrateful to you, and truly it is not pleasing to me. I set about it as a surgeon, when to cut oflf a putriiied member from his well-beloved friend ; which of force he must do, but with an aching heart, a pitiful eye, a trembling hand. But understand me, brethren, I am only taking down the ruinous house, (which will otherwise speedily fall of itself, and bury; you in the rubbish) that I may build fair, and strong, and firm for ever. The hope of the wicked shall perish, if God be true of his word, Prov. xi, 7. And wert not thou better, O sinner, to let the word convince thee now in time,^nd let go thy self-deluding hopes, than to have death too late to open thine eyes, and find thyself in hell before thou art aware ? I

S8 Mistakes about Conversion.

should be a fiilse and faithless shepherd^ if I should not tell you, that you who have built your hopes upon no better grounds than these foremcntioned, are yet in your sins. Let your conscienecs speak : what is it that you have to plead for yourselves ? Is it that you wear Chrisfs livery ? that you hear his name ? that you are of the visible church P that you have Jtuoicledge in the j^oints of religion f are civ^ ilixed^ 2)erform religious duties^ are just m your dealings^ have been troubled in con-sciefice for your sinsf 1 tell you from the Lord, these pleas will never be accepted at God's bar. All this, though good in itself, Mill not prove you converted, and so will not suffice to your salvation. Oh look about you, a ad bethink yourselves of turning speedily nnd soundly. Set to praying, and to read-^ng, and studying your own hearts ; rest not, ill God hath made thorough work with you ; for you must be other men, or else you are lost men.

Eut if these be short of conversion, what ^hall 1 say of the profane sinner ? It may be lie will scarce cast his eyes, or lend his ears 0 this discourse. But if there be any such eading, or within hearing, he must know from the Lord that made him, that he is far from the kingdom of God. May a man be civilized, and not converted ? Where then shall the drunkard, and glutton appear? May a man keep company with the wise virgins, and yet be shut out ? shall not a companion of iools*^ much more be destroyed ? Prov. xiii. SO. May a man be true and just in his deal-

Mistakes about Conversion,. S9

ing, and yet not be justified of God ? what then will become of thee^ O wretched man, whose conscience tells thee thou art false in thy trade, and false to thy w^ord, and makest thy advantage by a lying tongue ? If men may be enlightened., and brought to the performance of holy dutiea, and yet go down to perdition for nesting in them, and sitting down on this «ide of conversion ; what will become of you, O miserable families, that live as without God in the world? and of you, O wretched sinnei's, with w horn God is scarce in all your thoughts ; that are so ignorant, that you cannot, or so careless, that you will not pray ? O repent, and be converted !— break oif your sins by righteousness; away to Christ for pardoning and renewing grace ; give up yourselves to him, to walk with him in holiness, or else you shall never see God. Oh that you would take the warnings of God! In his name I once more admonish you. Turn you at my reproofs Prov. i. S3, forsake the foolish and live^ Prov, ix, 6» Be sober^ righteous^ godlyy Tit. ii. 12, Wash your hands^ ye sinners; jpurify your hearts^ ye double-minded^ James iv. 8. Cease to do evil, learn to do well, Isa. i. 16, I7. But if you will on, you must die, Ezek. xxxiii. 11.

c a

CHAP. IL

SHEAVING rOSlTlYELY WHAT COKVEKSION IS.

I MAY not leave you with your eyes half o|)en,« as he that saw men as trees walkh)g, Mark viii. 24. The word is profitable for doctrine, as well as reproof, 2 Tira. iii. 16.— And therefore having thus far conducted you by the shelves and rocks of so many dangerous mistakes, I would guide you at l^iigtlxin^ to the harbour of truth. -)7 ; ^ - -i '■

Conversion then (in short) lies, in i\\t thorough change both of the heart aud life. I shall brieily describe it in its nature and cau. ses.

1. The author^ it is the Spirit of God} and therefore it is called the sanctification of the Spirit, 3 Thess. ii. 13, and the renewing of I he Holy Ghost, Tit. iii. 5. Yet not exclud-iiig the other Persons in the Trinity : for the apostle teacheth us, to bless the Father of our Lord Jesus Christ, for that he hath begotten us again, 1 Pet. i. 3, and Christ is said to give repentance to Israel, Acts v. 31, and is called the everlasting leather, Jsa. ix. G, and we his :^eed, and the children which God hath given him, Ileb. iii. 13, Lsa. liii. 10. O blessed birth ! ^Seven cities contended for the birth of Homer : but the whole Trinity fathers the new creature. Yet is this work principally ascribed to the Holy Ghost, and so we are said to be born of the Spirit, John iii. 8.

Bo then it is a work nboye Hiun^s powei-r

We are born 9 not of the will of the fleshy nor of the ivill of many but of God^ John i. 13—-Never think thou canst convert thyself: if ever thou w^ouldst be savingly converted^ thou must despair of doing it in thine own strength^ Jer. xiii. S3. It is a res.y,rrection from the dead, Rev, xx. 5, Eph. iu 1, a new creation, Gal. vi. ioy Eph. ii. 10, a work of absolute omnipotency, Eph. i. 19. Are these out of the reach of human power ? If thou hast no more than thou hadst by thy first birth, a good nature, a meek and chaste temper, &c. thou art a very stranger to true conversion. This is a supernatural work.

S. The moving cause is internal^ or external.

The internal mover is only free grace : ^'Yot by works of righteousness which we have done ; but of his oicn mercy he saved us — by the renewing of the Holy Ghost^ Tit. iiL 5. Of his own will begat he us^ James i. 18.— We are chosen and called unto sanctification, not for it, Eph. i. 4.

God finds nothing in a man to turn his hearty but to turn his stomach; enough to provoke his loathings nothing to provoke his love.— Look back upon thyself^ O Christian : take thy verminous rags : look upon thyself in thy blood, Ezek. xvi. 6. Oh ! reflect upon thy swinish nature, thy filthy swill, thy once beloved mire, 2 Pet. ii. 23. Canst thou think, without loathing, of thy trough and draught ? Qpen tliy sepulchre. Matt, xxiii. S7. Art thou not struck almost dead with the hellish damp ? Behold thy putrid soul; thy loathsome

members. Oh stench insufferable, if thou dost but scent thy own putrefaction ! Psa. xiv. 3. Behold thy ghastly visage, thy crawling lusts, thy slime and corruption. Do not thine own clothes abhor thee ? Job ix. 31. How then should holii^res^s and purity love theij? Be astonished,^ O lieavens, at this ; be moV-^ ed, O earth ! Jer. ii. 12. Who but must needs cry, Grace ! grace ! Zech. iv. 7. Hear and blush, you children of the Most High ; O you unthankful generation ! that free grace is no more in your mouths, in your thoughts : no more adored, admired, commended by such as you. One would think you should be nothing but praising and admiring God, whatever you arc. How can you make a shift to forget such grace, or to pass it over with a slight and seldom mention? What but free grace should move God to love you, unless enmity could do it, or deformity could do it, unless vomit or rottenness could do it? How affectionately doth Peter lift up his hands ? Blessed be the God and Father of our Lord 'Jesus Christy tahoofhis abundant mercy hath begotten us again^ 1 Pet. i. 3. How feelingly doth Paul magnify the free mercy of God? God icho is rich in mercy^ for his great love wherewith he loved uSy hath quickened us together with Christ: by grace ye are saved^ Eph. ii. % 5.

The external mover is the merit and inter^ ' eession of the blessed Jesus. He hath obtained gifts for the rebellious, Psa. Ixviii. 18, and through him it is that God worketh in us what is well-pleasing inliissight/Heb. xUii. 81.

The nature of Conversion. $S

Through him are all spiritual blessings bestowed upon us in heavenly things^ Eph, i. 3. He interceded for the elect that believe not, John xvii, SO. Every convert is the fruit of his travaiU Isa. liii. 11. Oh, never was infant korn into the world with that difficulty that Christ endured for us! How emphatically he groaneth in his travail! All the pains that he suffered on his cross, they were our birtli^ pains, Acts ii. S4, the pulls and throws that Christ endured for us. He is made sanctifi-oation to us, 1 Cor. i. 30. He sanctified himself (that is, set apart himself as a sacrifl.ce) that we may be sanctified, John xvii. 19. We are sanctified through the axiering of his body mice for all, Heb. x. 10.

^Tis nothing then without his own bowels,^ but the merit and intercession of Christ, that prevails with God to bestow on us converting grace. If thou art a new creature, thou know-est to whom thou owest it, to Christ's pangs and prayers. Hence the natural affection of a believer to Christ. The foal doth not more naturally run after the dam, nor the suckling to the dugs, than a believer to Jesus Christ^ And whitlber else shouldst thou go ? If any in the world can shew that for thy heart that Christ can, let them carry it. Doth satan put in, doth the world court thee ? Doth sin sue for thy heart ? Why, were these crucified for thee ? 1 Cor. i. 13*1 O Christian, love and serve the Lord whilst thou hast a being ; do not even the Publicans love those that love them, and shew kindness to those that are kind to them? Matt. v. 46, 47^

3. The instrument is either personal or real.

The personal is the ministry: I have begotten you to Christ through the gospel^ 1 Cor. iv. 15. Christ^s ministers are they, that are gent to open men^s eyes^ and to turn them to God, Acts xxvi. 18.

O unthankful world, little do you know what you are doing, while you are persecuting the messengers of the Lord : these are tUey whose business is (under Christ) to save you. Whom liave you reproached and blasphemed ? Against whom have you exalted your voice^ and lifted your eyes on high ? Isaiah xxxvii. 23. Those are the servants of the most high God, that shew unto you the Avay of salvation^ Acts xvi. 47- And do you thus requite them^ O foolish and unwise ? Deut. xxxii. 6. O sons of ingratitude, against whom do you sport yourselves? Against whom make you a wide mouth, and draw out the tongue? Isa. lyii. 3*. These are the instruments that God useth to convert and save you ; and do you spit in the face of your physicians, and throw your pilots over-board ?— Father forgive them^ for they kno^ not what they do.

The instrument real is the v^ord: We were begotte'ii by the word of truth: Tliis it is that enlightens the eyes, that converteth the soul, P«a. xix. 7? 8^ that maketh wise to salvation, 2 Tim. iii. 15. This.is the incorruptible seed, by which we are boin^iagain, i l et. i. S8. If we are Avashed.^tis by' the word, Epb. v. 2d| if we are sanctified; ^tis through the tfutb^

The nature of Conversion. .>^'T3j&

John xvii. 17* This generates faith, and regenerates us, Rom. X. 17? James i. 18.

O ye saints, how should ye love the word? for by this you have been converted :' O ye sinners, how should you ply the word ? for by this you must be converted : no other ordinary means but this. You that have felt its renewing power, make much of it while you live; be forever thankful for it: tie it about your necks, write it upon your hands, lay it in your bosoms, Prov, vi. 3i, 32. When you 2;o, let it lead you ; when you sleep, let it keep you; when you wake, let it talk with you : Say with holy David, I loill never forget thy preceptSj for by them thou hast quickened me^ Psa. cxix. 93. You that are unconverted^ read the word with diligence, flock to it where powerfully preached, fill the porches, as the multitude of the impotent, blind, halt, withered, waiting for the moving of the water, John V. 3. Pray for the coming of the Spirit in the word. Come olf thy knees to the sermon ; and come to thy knees from the sermon. The seed doth not prosper, because uQt watered by prayers and tears, nor covered by medita-tion.

4. The final cause is man^s salvation and God^s glory. We are chosen through sanc-tiftcation to salvation, 2 Thess. ii. 13, called that we might be glorified, Rom. viii. 30, but especially, that God might be glorified, Isa. Ix. 21, that we should shew forth his praises, i Pet. ii. 9, and be fruitful in good works, Col.'i. 10. O Christian, do not forget tha end of thy calling ; let thy light shine, Matt.

-36 ^e nature of Conversion.

¥. 16^ let thy lamp burn; let thy fruits be good^ and many, and in aeason^ Psa. i. 3^ let all thy designs fall in with God^s, that he may be magnified in thee, Phil. i. SO. Why should God repent that he hath made thee a Christian, as in the time of the old world, that he made them men? Gen. vL 6. Why shouldst thou be an eye-sore in his orchard, Luke xiii. by thy unfruitfulness? or a son that causeth shame, as it were, a grief to thy father, and a bitterness to her that bare the<3 ? Prov. xvii-2&, and x. 5. 0 let the w omb bless thee that bare thee, Prov. xvii. 21. He that begets a fool doth it to his sorroiv ; and the father of a fool hath no joy.

5. The subject is the elect sinner^ and that in all his parts and powers^ members and mind. Whoipa^Sod predestinates them only he calls, Rom. viii. 30. None are drawn to Chrkt by their calling, nor come to him by l>elieving, but his sheep, those whom the Father hath given him, John vi. 37, 4i^. Effectual calling runs parallel with eternal election, 2 Pet. i. IQ.

Thou beginne^t at the wrong end, if thou disputest first about thine election. Prove thy conversion, and then never doubt of thine election; or canst thou not yet prove it? set upon a present and thorough turning. Whatever God^s purposes be, (which are secret) I am sure his promises are plain. How desperately do rebels argue. If I am elected, I shall be saved, do what I will; if not, J shall be damned, do what lean. Perverse sinner, wilt thoju begin where thou shouldst end ? Is not

The nature of Conversion. S7

the word before thee ? What saith it ? Repent and be converted^ that your sins may he blotted out. Acts iii. 19. Tfy^^(^ mortify the deeds of the body you shall live^ Rom. viii. 13. Believe and be saved^ Aerts xvi. 31. What can be plainer ? Do not stand still disputing about thine election^ but set to repenting and believing. Cry to God for converting grace.— Revealed things belong to thee ; in these busy thyself. ^Tis just (as one well said) that they that will not feed on the plain food of the word, should be choked with the bones— Whatever God's purposes be, I am sure his promises be true. Whatever the decrees of heaven be, I am sure, that if I repent and be-iieve^^ I shall be saved ; and that if I repent not, I shall be damned. Is not here plain ground for thee ? and wilt thou yet ran upon the rocks ?

More particularly, this change of conversion passes throughout the v/hole subject. A carnal person may have some shreds of good morality, a little near the list; but he is never good throughout the whole clotii, tiie whole body of holiness and Christianity : feel him a little further near the ridge, and you shall see him to be but a deceitful piece. Conversion is no repairing of the old building, but it takes all down, and erects a new structure : it i-^ not the putting in a patch, or sewing on a lis of holiness ; but, with the true converL iioli-ness is woven into all his powers, principles, and practice. The sincere Christian is quite a new fabrick, from the foundation to the top-stone, all fire-new. He is a uew man, Kph.

D

iv. 24, a new creature. All things are become new., % Cor. \. 17- Conversion is a deep work, a heart work, Acts ii. 37^ and vi. i% it turns all upside down, and makes a man be in a new world. It goes throughout with men, throughout the mind, throughout the members, throughout the motions of the wliole life.

1. Throughout the mind. It makes an universal change within. First^ It turns the balance of the jiidg?nenty so that God and his glory do weigh down all carnal and worldly interest. Acts xx» 34, Phil. i. 20, Psa. Ixxiii. 25. It opens the eye of the mind, and makes the scales of its native ignorance to fall off, and turns men from darkness to light, Acts xxvi. 18« Eph. V. 8,1 Pet. ii. ^. The man thut before saw no danger in his condition,now concludes himself lost, and forever undone. Acts ii. 87, except renewed by the power of grace. He (hat formerly thought there was little hurt in sin, now comes to see it to be the chief of evils ; he sees the unreasonableness, the unrighteousness, the deformity and filthiness that is in sin; so that he is affrighted with it, loathes it, dreads it, flies it, and even abhors himself for it, Rom. vii. 15, Jobxlii. 6, Ezek. xxxvi. 31. He that could see little sin in himself, and could find no matter for confes-sion, (as it was said of that learned Ignora-:nm, Bellarmine, who, it seems, while he knew 30 m-jch abroad, was a miserable stranger to iimself, that when he was to be confessed by the priest, be could not remember any thing

' :^ bat was fain to run back to the sins

of his youth) I say; he that eould not find matter for confession, unless it were some few-gross and staring evils, now sin revivcth whli ium, Rom. vii. y, he sees the rottenness oi hi^ heart, and desperate and deep polUition of his whole nature : he cries, Unclean^ unclean^ Lev. xiii. 45. Lord, purge me laifh hyssops wash me thoroughly^ create in me a new hearty Psa. li. 2^ 7^ 10. He sees himself altogetlier ])ecome filthy, Psa. xiv. 3, corrupt, both root and tree. Matt. vii. 17, 18.-— He writes unclean upon all his parts, nnd powers, and performances, Isa. Ixiv. 6, Houi. vii. 18. He discovers the nasty corners that he was never aware of, and sees the bUisphe-my and theft, and murder, and adultery that is in bis heart, which before lie was ignorant of. Heretofore he saw no form nor comeliness in Christ, nor beauty, that he should de-sh'e him ; but now he finds the hid treasure, and will sell all to buy this field. Christ is the pearl he seeks, sin the puddle he loathes. Now, according to this new light, the man ig of another mind, another judgment, than before he was. Now God is all with him, he hath none in heaven nor in earth, like him, Psa. Ixxiii. S5. He prefers him truly before all the world: his favour is his life; the light of his countenance is more than corn, or wine, and oil, (the good that formerly he enquired after, and set his heart upon, Psa. iv. 6, 70 Wow, let all the world be set on one side, and Grod alone on the other; let the harlot put ou her paint and gallantry, and present herself 0 the soul, (as when Satan would have tempt-

cd our Saviour with her) in all the glory oi brr kingdoms^ yet the soul will not fall down and worship her^ but will prefer a naked^ yea, a crucified, persecuted Christ before her, Phil, ill. 8/1 Cor. ii. S. Not but that a hypocrite may come to yield a general assent to this, that God is the chief good; yea, the wiser licalliens (some few of them) have at last Htumhied upon this : but there is a difference between the absolute, and comparative judgment of the understanding. No hypocrite come so far, as to look upon (rod as the mosi desirable and suitable good to him, and thereupon to acquiesce in him. This was the convert's ^'oice. The Lord is my jjortion^ saitli my soul: Wlwm have I in heaven hut thee ? and there is none upon earth that I desire besides thee. God is the strength of my hearty and my jjortion forever^ Psa. Ixxiii. S6, Lam.

;if. m^.

Secondly^ It turns the Mas of the will^ both as to inearis and ends, (1.) The intention of the Willis allered, Ezek. xxxvi. 26, Jer. xxxi. B3, isa. ?<xvi. 8, 9. Now the man hath new ends and designs : now^ he intends God above i il, and desires and designs nothing in all the world so much as that Christ may be magnified in bins, Phli. i. SO. He accounts himself i!-f>re hi}i)\)j in this tlian in all that the'earth could yield, that he may be serviceable ta Clnist/and Ijring him glory in his generation. Tiiis is ilie mark he aims at, that the name of .lesus may be great in the w^orld, and that all the slieavcs of his brethren may bow to this ^beaf.

Reader;^ dost thou view this, and never asl^ thyself whether it be thus with thee? Pause awhile^ and breathe on this great coneeriv ment.

(g.) The election also is changed, so that he chooseth another way, Psa. cxix. 13. He pitched upon God as his blessedness; and upon Christ as the principal, and holiness as the subordinate means to bring him to Grod, John xiv. 6, Rom. ii. 7* He chooseth Jesus for his Lord, Col. ii. 6. He is not merely forced into Christ by the storm ; nor doth he take Christ for ba^re necessity, as the man begged from the gallows, when he takes tha wife, rather than the halter ; but he comes off freely in the choice. This match is not made in a fright, as with the terrified conscience, or dying sinner, that will seemingly do any thing for Christ, but doth only take Christ rather than hell; but he deliberately resolves, that Christ is his best choice, Phil. i. 23, and would rather have him to choose, than all the good of this Avorld, might he enjoy it whiie he would. Again, he takes holiness for his path; he doth not, out of mere necessity, submit to it, but he likes and loves it; I have chosen the way of thy precejJtSy Psa. cxix. i^S. He takes God^s testimonies, not as l^is bondage, but as his heritage, yea, his herii-age forever, ver. 111. He counts them not his burden, but his bliss ; not his cords, but his cordials, 1 John v. 3, Psa. cxix. 14, 16, 17. He doth not only bear, but take up Christ^s yoke : he takes not holiness as the stoipach doth the loathed potion, (which it D g

%viil do wo with rather than die) but as the hungry doth his beloved food : no tirae pass-eth so sweetly with him (when he is himself) as that he spends in the exercises of holiness ; these are both his aliment and element, the desire of his eyes, and the joy of his heart, Job xxiii. 13, Psa. cxix. 8S, 131, 162, 174, and Ixiii. 5.

Put thy conscience to it as thou goest, whether thou art the man ? O happy man, if this be thy case i But see thou be thorough and impartial in the search.

ThirdJij^ It turns the lent of the affections^ % ^Cor. vii. 11. These run all in a new channel : the Jordan is now^ driven back, and the w ater runs upwards against its natural course*

Christ is his liope^ 1 Tim. i, 1, this is his prize, PhiL iii. 8, here his eye is, here his iieart is. He is contented to cast all overboard, (as the merchant in the storm, ready to perish) so he may but keep this jewel.

The first of his desires is not after gold, but grace, Phil. iii. 13, he hungers after it, he seeks it as silver, he digs for it as for hid treasure : he had rather be gracious than be great: he had rather be the holiest man on earth, than the most learned, the most famous, most prosperous. While carnal, he said. Oh, if I were but in great esteem, and rolled in wealth, ?aid sw immed in pleasure, if my debts were paid, and I and mine provided for! then 1 w ere a happy man. But now the tune is rhanged: Oh, saith the convert,if Ihad but my corruptions subdued, if I had such measures (f grace, such fellowship with God, though I

were poor and despised, I should not care ; I should account myself a blessed man. Reader, is this the language of thy soul ?

His joys are changed. He rejoiceth in the ways of Grod^s testimonies as much as in all riches, Psa. cxix. 14. He delights in the law of the Lord, wherein once he had little savour. He hath no such joy, as in the thoughts of Christ, the fruition of his company, the prosperity of his people.

His cares are quite altered. He was once set for the world, and any scraps of by-time (nothing too often) was enough for his soul.— Now he gives over caring for the asses, and sets his heart on the kingdom. No\^ all the cry is. What shall I do to be saved P Acts xvi. SO. His great solicitude is, how to secure his soul. Oh, how he would bless you if you could but put him out of doubt of this !

Hi^ fears are not so much of suffering, but of sinning, Heb. xi. 35, S6. Once he was afraid of nothing so much as the loss of his estate, or esteem, the pleasure of friends, the frowns of the great: nothing sounded so ter-rible to him as pain, or poverty, or disgrace. Now these are little to him in comparison of God^s dishonour or displeasure. How wa-rily doth he walk, lest he should tread on a snare ! He feareth alway, he looks before and behind; he hath his eye upon his heart, and is often casting over his shoulder, lest he should be overtaken with sin, Psa. xxxix. i, Prov. xxviii. 14, Eccl. ii. 14. It kills his heart to think of losing God^s favour ; this he dreads as his only undoing; Psa. li. 11; 13;

Psa. cxix. y. No thought in the world doth pinch him; and pain him so much^ as to thinft of parting with Christ.

His love runs a new course. My love was crucified; (said holy Ignatius) that is; my Christ. This is my beloved^ saith the spouse, Cant. V. 16. How doth Augustine often pour his loves upon Christ? O eternal blessed-TiesSy &c.

He can find no words sweet enough. Let me see tJiee^ O light of mine eyes. Come^ O thou jay of my spirit. Let me behold thee, O the gladness of my heart. Let me love thee, O the life of my soul. Jtj^pear unto me, O-my great delight, my siceet comfort, 0 my God, my life, and the whole glory of my soul. Let me find thee, O desire of my heart/ Let me hold thee, O love of my soul! Let me embrace thee, O heavenly bridegroom! Let me possess thee.

His sorrows have now a new vent; S Cor. vii. 9; 10. The view of his sinS; the sight of a Christ crucified; that would scarce stir him before; now how much do they affect his heart!

His hatred boils, his anger burns against eiu; Psa. cxix. 104. He hath no patience with himself; he calls himself fool; and beast, and thinks any name too good for himself, when his indignation is stirred up against sin, Psa. Ixxiii. S2, Prov. xxx. S. He could once swill in it with too much pleasure; now he loathes the thought of returning to it, as much as of licking up the filthiest vomit.

Commune then with thine own heart, and attend the common and general ciirrent of thine aifections, whether it be towards God in Christ above all other concernments. Indeed, sudden and strong commotions of the affections and sensitive part are oftentimes found in hypocrites/ especially where the natural constitution leads thereunto; and contrary wise, the sanctified themselves are many times without sensible stirrings of the affections, where the temper is more slow, dry, and dull. The great inquiry is, whether the judgment and will be standingly determined for God, above all other good, real or apparent; and if the affections do sincerely follow their choice and conduct, though it be not so strongly and sensibly as is to be desired, there is no doubt but the change is saving.

S. Throughout the members. Those that were before the instruments of sin, are now become the holy istensils of Christ^s living temple, Rom. vi. 16, 1 Cor. iii. 16. He that before made, as it were, a bawd or a barrel of his body, now possesseth his vessel in sanc-•tification and honour, in temperance, chastity and sobriety, and dedicated to the Lord, 1 Thes. iv. 4, Gal. v. SS, 23, 1 Cor, vi. i% SO.

The eye that was once a wandering eye, a wanton eye, a haughty, a covetous eye, is now employed, as Mary, in weeping over her sins^ Luke vii. 38, in beholding God in his works, Psa. viii. 3, in reading his word, Acts viii. 60, in looking up and down for objects of mercy, and opportunities for his service.

The ear that was once open to satan^s call^ and that (like a vitiated palate) did relish nothing so much as filthy^ at least frothy talk, and the fool's lans;htei> is now bored to the door of Christ's house, and open to his discipline : it saith, Speak^ Lordy for thy ser-vant heareth : it cries with him, Veniat ver-bum dominiy and waits for his word as the rain, and relisheth them more than the ap. pointed food, Job xxiii. IS, than the honey and the honey-comb, Psa. xix. 10.

The heady that w as the shop of worldly designs, is now filled with other matters, and set on the study of God's will, Psa. i. S, and exix. Q7y and the man beats his head, not so much about his gain, but about his duty. The thoughts and cares that now fill his head are principally how he may please God and fly sin.

His hearty that w^as a sty of filthy lusts, is now become an altar of incense, where the fire of divine love is ever kept in, and w^hence the daily sacrifice of prayer and praises, and sweet incense of holy desires, ejaculations and anhelations are continually ascending. Psa. eviii. 1, cxix. SO, and cxxxix. 17^ 18.

The month is become a w ell of life, his tongue as choice silver, and his lips feed many. Now the salt of grace hath seasoned his speech, and eaten out the corruption, Col. iv. 6, and cleansed the mouth from his filthy communication, flattery, boasting, railing, lying, swearing, backbiting, that once came like the flashes proceeding from the hell that was in the lieart, James iii, 6,7* The throat.

that was once an open sepulchre, Rom. iii. 13, now sends forth the sweet breath of prayer and holy discourse; and the man speaks another tongue, in the language of Ganaan, and is never so well as when talking of God and Christ, and the matters of another worlds His mouth bringeth forth wisdom, his tongue is become the silver trumpet of his Maker's praise, his glory, and the best member that he hath.

Now, here you shall have the hypocrite halting. He speaks, it may be, like an angel, but he hath a covetous eye, or the gain of unrighteousness in his hand : or the hand is white, but his heart is full of rottenness. Matt, xxiii. S7, full of unmortified cares, a very oven of lust, a shop of pride, the seat of malice. It may be, with Nebuchadnezzar's image, he hath a golden head, a great deal of knowledge; but he hath feet of clay, his affections are worldly, he minds earthly things, and his v/ay and walk are sensual and carnal; you may trace him in his secret haunts, and his footsteps will be found in some by-paths of sin. The work is not throughout with him.

3, Throughout the motions^ or the life and practice. The new man takes a new course, Eph. ii. S, 3. His conversation is in heaven, Phil, iii, SO. No sooner doth Christ call by effectual grace, but he straisjhtway becomes a follower of him. Matt. iv. SO. When God hath given the new heart, and writ his law in his mind, he forthwith walks in his statutes, and keeps his judgments, Ezek. xxxvi. 86,27.

Though sin may dwell (God knows a wea-nsome and unwelcome guest) in hira^ yet it hath no more dominion over hira, Rom. vi. 7, i4f. He hath his fruit unto holiness, Rom. vi, 32, and though he makes many a blot, yet the law and life of Jesus is tliat he eyes as his copy, Psa. cxix. 30, Heb. xii. 3, and hath an unfeigned respect to all God^s commandments, Psa, cxix. 6. He makes conscience even of little sins ai\d little duties, Psa. cxix. 113.— His very infirmities, which he cannot help though he would, are his soul's burden, and are like the dust in a man's eye, which, though but little, yet is not a little troublesome. [O man! dost thou read this, and never turn in upon thy soul by self-examination ?] The sincere convert is not one man at churcli, and another at home; lie is not a saint on his knees, and a cheat in his shop; he will not tythe mint and cummin, and neglect mercy and judgment, and the weighty matters of the law; he doth not pretend piety, and neglect morality. Matt, xxiii. 14. But he turns from all his sins, and keeps all God's statutes, Ezek. xviii. 31, though not perfectly, (except in desire and endeavour) yet sincerely ; not allowing himself in the breach of any, Rom. vii. 15^ Now he delights in the word, and sets himself to prayer, and opens his hand, (if able) and draws out his soul to the hun-gry, Rome vii. 3S, Psa. cix. 4, Isa. Iviii. 10. He breaketh off his sins by righteousness, and his iniquities by shewing mercy to the poor, Dan. iv. 27^ and hath a good conscience, willing in all things to live honestly, Hcb. xiii.

18, and to keep without oifence towards God and men.

Here again yon shall find the unsoundness of m^ny professors, that take themselves for good Christians. They are partial in the law, Mai. ii. 9, and take up with the cheap and easy duties of religion, but they go not through with the work. They are as a cake not turned, half toasted and half raw. It may be you shall have them exact in their words, punctual in their dealings ; but then they do not exercise themselves unto godliness; and for examining themselves, and governing their hearts, to this they are strangers. You may have them duly at the church; but follow them to their families, and there you shall see little but the world minded ; or if they have a road of family-duties, follow them to their closets, and there you shall find their souls are little looked after. It may be they seem otherwise religious, but bridle not their tongues, and so all their religion is in vain, James i. 36. It may be they come up to closet and family prayer; but follow them to their shops, and there you shall find them in a trade of lying, or some covert and cleanly way of deceit. Thus the hypocrite goes not throughout in the course of his obedience.

And thus much for the subject of conversion.

6. The terms are either from which or to which.

i. The terms from which we turn in this motion of conversion, are sin^ satan^ the taorld^ and our own righteousness.

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; Firsty Sin. When a man is converted, he is forever out with sin^ yea, with all sin, Psa. cxix. 128, but most of all with his own sins, and especially with his bosom sin, Psa. xviii. S3, bin is now the butt of his indignation, 3 Cor. vii. 11. He thirsts to bathe his hands in tlie blood of his sins. His sins set abroach his sorrows: it is sin that pierceth him and wounds him ; he feels it like a thorn in his side, like a prick in his eyes; he groans and struggles under it, and not formally, but feel-ingly cries out, O wretched man ! He is not impatient of any burden so much as of his sin, Psa. xl. IS. If God should give him his choice, he would choose any affliction, so he might be rid of sin ; he feels it like the cutting gravel in his shoes, pricking and paining liim as he goes.

Before conversion, he had light thoughts of sin: he cherished it in his bosom, as Uriah his lamb : he nourished it up, and it grjw up together with him; it did eat, as it were, of his own meat, and drunk of his own cup, and lay in his bosom, and was to him as a daughter : but when God opens his eyes by conversion, he throws it away with abhorrence, Isa. xxx. SS, as a man would a loathsome toad, which in the dark he had hugged fast in his bosom, and thought it had been some pretty and harmless bird. When a man is savingly changed, he is not only deeply convinced of the danger, but defilement of sin; and Oh, how earnest is he with God to be purified !— He loathes himself for his sins, Kzek. xxxvi. 31, He runs to Christ, and casts himself into

2%e nature of Conversion. di

the fountain for sin and uneleanness^ Zech. xiii. 1. If he fall;, what a stir is there to get all clean again ! He flies to the word, and washes, and rubs, and rinses, labouring to cleanse himself from all filthiness both of flesh and spirit: he abhors his once beloved sin, Psa. xviii. 33, as a cleanly nature doth the trough and mire, wherein he sees the swine delight.

The sound convert is heartily engaged against sin; he wrestles with it, he wars against it; he is too often foiled, but he never yields the cause, nor lays down the weapons, but he will up and to it again, while he hath breath in his body: he will never give quiet possession, he will make no peace, he will give no quarter; he falls upon it, and flres upon it, and is still disquieting of it with continual alarms. He can forgive his other enemies, he can pity them, and pray for them. Acts vii. 60, but here he is implacable, here he is set upon revenge ; he hunteth, as it were, for the precious life; his eye shall not pity, his hand shall not spare, though it be aright-hand or a right-eye : be it a gainful sin, most delightful to his nature, or a support to his esteem with carnal friends, yet he will rather throw his gain down the kennel, see his credit fall, or the flower of pleasure wither in his hand, than he will allow himself in any known way of sin, Luke xix. 8. He will grant no indulgence, he will give no toleration ; but he draws upon sin wherever he meets it, and frowns upon it with this unwel-

come salute^ Have I found thee^ Omine enemy ?

Reader, hath conscience been at work while thou hast been looking over these lines? Hast thou pondered these things in thine heart? Hast thou searched the book within, to see if these things be so? If not, read it again, and make thy conscience speak whether or no it be thus with thee.

Hast thou crucified thy flesh with its aflec-tions and lusts ; and not only confessed, but forsaken thy sins ; all sin in thy fervent desires, and the ordinary practice of every deliberate and wilful sin in thy life? If not, thou art yet unconverted. Doth not conscience dy in thy face as thou readest, and tell thee (hat thou livest in a way of lying for thy advantage, that thou usest deceit in thy calling, ihat there is some way of secret wantonness that thou livest in ? Why then, do not deceive il»Yself; thou art in the gall of bitterness^ and bond of iniquity.

Doth not thy unbridled tongue, thy brutish intemperance, thy wicked company, thy neglect of prayer, of hearing and reading the word, now witness against thee, and say. We are thy icorks^ and we will follow thee P Or if I have not hit thee right, doth not the bird within tell them, there is such or such a way, that thou knowest to be evil, that yet for sonie carnal respect thou dost tolerate thyself in, and art willing to spare ? If this be thy case, thou art to this day unregenerate, and must be changed or condemned.

Secondly^ Satan. Conversion binds the strong man, spoils his armour, casts out his goods, turns men from the povver of satan unto God, Acts xxvi. 18, Before, the devilr could no sooner hold up his finger to the sinner, to call him to his wicked company, sinful games, filthy delights, but presently he followed, like an ox to the slaughter, and a fool to the correction of the stocks ; as the bird that hasteth to the prey, and knoweih not that it is for his life. No sooner could satan bid him lie, but presently he had it upon the top of his tongue. Acts v. 8. No sooner could satan oflfer a wanton object, but he was stung with lust. The devil could do more with him than God could : if the devil say, Away with these family duties, be sure they shall be rarely enough performed in his house: if the devil say, Away with this strictness, this preciseness, he will keep far enough from it: if he tells him, There^s no need of these closet duties, he shall go from day to day, and scarce perform them. But now he is converted, he serves another master, and takes quite another course, 1 Pet. iv. 4. He goes and comes at Christ^s beck, Col. iii. 24. Satan may sometimes catch his foot in a trap, but he will no longer be a willing captive : he watches against the snares and baits of satan, and studies to be acquainted with his devi^ ces : he is very suspicious of his plots, and is very jealous in what comes athwart him, lest satan should have some design upon him : he wrestles against principalities and powers, Eph. vi. he entertains the messenger of satan,

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as men do the messenger of death : he keeps his e^e upon his enemy, 1 Pet. v. 8, and watches in his duties, lest satan should put in Lis foot.

Thirdly, The World. Before a sound faith, a man is overcome of the >vorld ; either he bows down to mammon, or idolizes his repu-tation, or is a lover of pleasure more than a lover of God, 2 Tim. iii. 1. Here is the root of man's misery by the fall; he is turned aside (o (he creature, instead of God, and gives that esteem, confidence and affection to the crea-ure, that is due to him alone, Rom. i. 25, Matt. X. 3,^, Prov. xviii. 11, Jer. xvii. 5.

O miserable man ! aa hat a deformed monster hath sin made thee ! God made thee little lower than the angels ; sin little better than the devils, John vi. 70, and > iii. 44. A monster that Juith his head and heart where his feet should be, and his feet kicking against heaven, and every thing out of place; the world, that was formed to serve thee, is come lo rule thee, and the deceitful harlot hath be-witched thee with her enchantments, and made thee bow down and serve her.

Eut converting grace sets all in order again, and puts God in the throne, and the vvoiTd at his footstool, Ps. Ixxiii. 25, Christ in the heart, and the world under feet, Eph. iii. i7, Kev. xii. 1. So Paul, I am crucified to the icorld, and the ttorld to me, Gal. vi. 14. Be-fore this change, all the cry was, Who will shew iisjfiny f worldly J good? Eut now he fiings another tune. Lord, lift thou up the '^giit of thy countenance uj^oji me^ and take

the corn ami wine whoso will^ Psa. iv. 6^ 7. Before^ his hearts delight and content was in the world ; then the song was, Soul^ take thine ease ; eat^ drink, and be merry ; thou hast much goods laid up for many years: but now all tiiis is withered, and there is no comeliness that he should desire it j and he tunes up, with the sweet Psalmist of Israel, The Lord is the portion of mine inheritance^ the lines are fallen to me in a fair place^ I have a goodly heritage. He blesseth himself, and boasts himself in God, Psa, xxxiv. 3, Lam. iii. 24, nothing else can give him content. He hath written vanity and vexation upon all his worldly enjoyments, Eccl. i. 3, and loss and dung upon all human excellencies, Phil. iii. 7^ 8. He hath life and immortality now in chase, Rom. ii. 7. He trades for grace and glory, and hath a crown incorruptible in pursuit, 1 Cor. ix. §5. His heart is set in him to seek the Lord, 1 Chron. xxii. 19, and 2 Chron. xv. 15. He first seeks the kingdom of heaven and the righteousness thereof; and religion is no longer a matter by the by with him, but the main of his care, Matt. vi. 33, Psa. xxvii. 4. Kow the gaudy idol is become Nehushtan, 2 Kings xviii. 4, and he gets up and treads upon it, as Diogenes trampling upon Plato^s hangings, saying, CaU CO Platonis fastum. Before, the world had the swaying interest with him ; he would do more for gain than godliness, 1 Tim. vi. 6, more to please his friend or his flesh, than to please the God that made him, and God must stand by till tlie world were first served; bat

now all must stand by, he hates father or mother, and life, and all, in comparison of Christ, Luke i. 26.

Well then, pause a little, and look within : doth not this nearly concern thee ? Thou pre-tendest for Christ, but doth not the world sway thee ? Dost thou not take more real delight and content in the world, than in him ? Dost thou not find thyself better at ease Avhen the world goes to thy mind, and thou art encompassed Avith carnal delights^ than when retired to prayer and meditation in thy closet, or attending upon God's word and worship ? No surer evidence of an unconverted state, than to have the things of the world uppermost in our aims, love, and estimation, John ii. 15, James iv, 4,

With the sound convert, Christ hath the supremacy. How dear is this name to him ? How precious is its savour ? Cant. i. 8, Psa. liv. 8. The name of Jesus is engi'aven upon his heart. Gal. iv. 19^ and lies as a bundle of myrrh between his breasts. Cant. i. 13, 14,— Honour is but air, and laughter is but mad ^ ness, and mammon is fallen like Dagon before the ark, with hands and head broken off on the threshold, when once Christ is savingly revealed. Here is the pearl of great price to the true convert, here is his treasure, here is his hope, Matt. xiii. 44, 45. This is his glo-ry, My beloved is mine^ and I am his^ Gal. vi. 14, Cant. ii. 16. Oh ! 'tis sweeter to him to be able to say, Christ is mine, than if he could say. The kingdom is mine, the Indies are mine.

Fourthly^ Your own Mighteousness, Before conversion, man seeks to cover himself with his own fig leaves, Phil. iii. 16, and to lick himself whole with his own duties, Mic. vi.

6, 7' He is apt to trust in himself, Luke xvi. 15, and xviii. 9, and set up his own righteousness, and to reckon his counters for gold, and not suhmit to the righteousness of God, Horn. X. 3. But conversion changes hi4S mind; now he casts away his filthy rags, and counts his own righteousness but a menstru-ous cloth ; he casts it oif, as a man would tlie verminous tatters of a nasty beggar, Isa. Ixiv.

7. Now he is brought to poverty of spirit, Matt. V. 3, complains of, and condemns himself, llom. vii. and all his inventory is. Poor, and miserable, and wretched, and blind, and naked. Rev. iii. 17. He sees a world of iniquity in his holy things, and calls his once idolized righteousness but flesh, and loss, and dogs^ meat, and would not for a thousand worlds be found in himself, Phil. iii. 4, 7, 8, 9. His finger is ever upon his sores, Psa^ li. 3, his sins, his wants. Now he begins to set a high price upon Christ's righteousness ; he sees the need of a Christ in every duty, to justify his person, and justify his performances; he cannot live without him, he cannot pray without him; Christ must go with him, or else he cannot come into the presence of God ; he leans upon the hand of Christ, and so he bows himself in the house of his God; he sets himself down for a lost, undone man, without him ; his life is hid in Christ, as the life of a man in the heart; he is fixed in

Christy as the roots of tlie tree spread in the earthy for stability and nutriment. .Before^ the news of a Christ was a stale and sapless thing; but now how sweet is a Christ! Augustine could not relish liis before so much admired Cicero^ because he could not find the name of Christ; how pathetically cries he, Dulcissime^ amaniis. henignis. caris. &c. quando ie videboP qiiando satiabo de pulchru tudine tuuf Medit. c. 37. O most sweety most loving^ most kind^ most dear^ most precious^ most desired^ most lovely^ most fair, &c. all in a breath, when he speaks of, and to his Christ. In a word, the voice of the convert is with the martyr, JSTone but Christ, none but Christ.

S. The terms to which, are either ultimate or subordinate, and mediate.

The ultimate, is God the Father, Son, and Holy Ghost, whom the true convert takes as his all-sufficient and eternal blessedness. A man is never truly sanctified, till his very heart be in truth set upon God above all things, as his portion and chief good. These are the natural breathings of a believer's heart: TJiou art my portion, Psa. cxix. 57. My soul shall make her boast in the Lord, Psa. xxxiv. S. Jtly expectation is from him, he only is my rock, and my salvation, he is my defence : In God is my salvdtion, and my glory, the rock of my strength, and my refuge is in God, Psa. Ixii. 1, 2, 5, 6, 7y and xviii. 1, 2.

Would you put it to an issue, whether you be converted or not ? Now then, let thy soul and all that is within thee attend.

Hast thou taken God for thy happiness ?— Where doth the content of thy heart lie? Whence doth thy clioicest comfort come in ? Gome then^ and with Abraham^ lift up thine eyes eastward, and westward, and northward^ and southv/ard, and cast about thee ; wliat is it that thou wouldst have in heaven or earth to make thee happy ? If Grod should give thee thy choice, as he did to Solomon; or should say to thee, as Ahasuerus to Esther, What is thy petition^ and what is thy request P and it shall he granted thee^ Esther v. 3, what wouldst thou ask? Go into the gardens of pleasure, and gather all the fragrant flowers from thence; would these content thee ? Go to the trieasures of mammon ; suppose thou mightstj inde thyself as thou wouldst from hence : go to the towers, to the trophies of honour; what thinkest tliou of beiug a man of renown, and having a name like the name of the great men of the earth? Would any of this, all this suffice thee, and make thee count thyself a happy man ? If so, then certainly thou art carnal and unconverted. If not, go farther; wade into the divine excellencies, the store of his mercies, the hiding of his power, the deeps unfathomable of his all-sufficiency : doth tliis suit thee best, and please thee most ? Dost thou say, ^Tis good to be here^ Matt. xvii. 4, here 1 will pitch, here I will live and die ? Wilt thou let all the world go, rather than this ? Then 'tis well between God and thee : happy art thou, O man ! happy art thou, that ever thou wast born : if a God can make thee happy, thou must needs be happy :

for thou hast avouched the Lord to be thy God^ Deut. xxvi. 17. Dost thou say to Christ, as he to us, Thy Fafher^sjiall be my Father^ and thy God my God? John xx. 17. Here is the turning poitit. An unsound professor never takes up liis rest in God ; but converting grace does the work, and so cures the fatal misery of the fall, by turning the heart from its idols, to the living God, 1 Thess. i. 9. Now says the soul, Lord^ whither should I go ? thou hast the words of eternal life^ John vi. 68. Here he centres, here he settles : O ! ^tis as the entrance of heaven to him, to see his interest in God. When he discovers this, he saith, Return uyito thy rest^ O my soul^ for the Lord hath dealt bountifully with thee, Psa. cxvi. 7^ and it is even ready t<> breathe out Simeon's song, Lord, note lettest thou thy servant depart in peace, Luke ii. 29, and saith with Jacob, when his old heart revived at the welcome tidings. It is enoughj Gen. xlv, ^8, when he sees he hath a God in cove-nant to go to, this is all his salvation^ and all his desire, 2 Sam. xxiii. 5.

Man, is this thy case ? Hast thou experienced this ? Why then, blessed art thou of the Lord: God hath been at work with thee, he liath laid holtl on thy heart by the power of converting grace, or else thou couldst never have done this.

The mediate term of conversion is either jjrincipal, or less pinncipaL '

The principalis Christ, the only Mediator between God and man, 1 Tim. ii. 5, his work is to bring us to God, 1 Pet. iii. 18, He is

tlie way to the Father^ John xiv. 6, the only plank on which we may escape^ the only door by which we may enter, John x. y.— Conversion brings over the soul to Christ, to accept of him. Col. ii. 6, as the only means to life, as the only way, the only name given under heaven. Acts iv. 12. He looks not for salvation in any other but him, nor in any other with him ; but throws himself on Christ alone, as one that should cast himself witli spread arms upon the sea.

Herey (saith the convinced sinner) here I will venture^ and if I perish^ I perish ; if I die^ I will die here. But, Lord^ ^^ff^^ ^^ not to perish under the pitiful eyes of thy mercy. Entreat me not to leave thee^ or to turn aicay from following after thee^ Ruth i. 16. Here I icili throw myself: If thou kick tncy if thou kill nie^ Job xiii. 15^ I ivill not go from thy door.

Thus the poor soul doth venture on Christ, and resolvedly adheres to him. Before conversion, the man made light of Christ, minded the farm^ friends, merchandize, more than Christ, Matt. xxii. 5. Now Christ is to him as his necessary food, his daily bread, the life of his heart, the staff of his life, Phil. iii. 9. His great design is, that Christ may be magnified in him, Phil. i. ao. His heart once said, as they to the spouse, What is thy be-loved more than another ? Cant. v. 9. He found more sweetness in his merry company, wicked games, earthly delights, than iu Christ; He took religion for a fancy, and the talk of great enjoyments for an idle dream.

(53 The nature of Conversion.

But now^ to him to live is Christ. He sets light by all that he accounted pi-ecious, for the excellency of the knowledge of Christ, Phil. iii. 8.

All of Christ is accepted by the sincere convert: he loves not only the wages, but the work of Christ, Rom. vii. 13, not only the benefits, but the burden of Christ: he is willing not only to tread out the corn, but io draw under the yoke ; he takes up the commands of Christ, yea, and cross of Christ, Matt. xi. 28, and xvi, 2+.

The unsound closeth by the halves with Christ: he is all for the salvation of Christ, but he is not for sanctiflcation ; he is for the privileges, but appreciates not the person of Christ; he divides the offices and benefits of Christ^ This is an error in the foundation : whoso loveth life, let him beware here ; his an undoing mistake, of which you have been often warned, and yet none more common.— Jesus is a sweet name, but men love not the Lord Jesus in sincerity, Eph. vi. S4. They will not have him as God offers. To he a Prince, and a Saviour^ Acts v. 31. They divide what God hath joined, the King and the Priest: yea, they will not accept the salvation of Christ, as he intends it ; they divide it here. Every man's vole is for salvation from sv afering, but they desire not to be saved from sinning : they wo^uld have their lives saved, but withal, ihey would have their lusts. Yea, many divide here again ; they would be content to have some of their sins destroyed, but tliey cannot leave the lap of Delilah, or divorce the beloved Herodias. They cannot

be cruel to the right-eye, or right-hand; the Lord must pardon them in this thing, 2 Kings V. 18. O I be infinitely tender here; your souls lie upon it. The sound convert takes a whole Christ, and takes iiim for all intent^ and purposes ; without exceptions, witl\out limitations, without reserves. He is willing to have Christ upon his terms, upon any terms. He is willing of the dominion of Christ, as well as deliverance by Christ; he saith with Paul, Lord^ tvhat wilt thou have me to do ? Acts ix. 6. Any thing, Lord. He sends the blank to Christ, to set down his own conditions. Acts ii. 87^ and xvi. 30.

The less principal) is the laivs^ ordinances^ and ways of Christ. The heart that was once set against these, and could not endure the strictness of these bonds, the severity of these ways, now falls in love with them, and chuses them as its nile and guide forever, Psa. cxix. Ill, 113.

Four things (I observe) God doth work in every sound convert, with reference to the laws and ways of Christ, by which you may come to know your estates, if you will be faithful to your own souls ; and therefore keep your eyes upon your hearts as you go along.

(1.) The judgment is brought to approve oftheni) and subscribe to them as most righteous ^ and most reasonable^ Psa. cxix. 112, 128, 137, 138. The mind is brought to love the ways of God ; and the corrupt prejudices that were once against them, as unreasonable tind intolerable, are now removed. The un-

derstanding assents to tliem all, as holy, just^ and good, Rom. vii. 12. How is David taken up with these excellencies of God's laws ? How doth he expatiate in their praises, both from their inherent qualities, and admirable effects ? Psa. xix. 8, 9, 10, &c.

There is a twofold judgment of the understanding,/Mflf/cm?^ absoliitiun^ 8j^ comjparatum. The absolute judgment is, when a man thinks such a course best in the general, but not for him, or not under the present circumstances he is in; jJ^o hic^ 8^ nunc. Kow a godly Hiaa's judgment is for the way of God; and that not only the absolute, but comparative judgment; he thinks them not only best in general, but best for liim : he looks upon the rules of religion, not only as tolerable, but desirable ; yea, more desirable than gold, fine gold ; yea, much fine gold, Psa. xix. 10.

His judgment is settledly determined, that 'tis best to be holy, that 'tis best to be strict, iliatit is in ilsclf the most eligible course ; and lis for hiui the wisest, and most rational and (iesirable choice. Hear the godly man's judgment; I Jaioia, O Lord^ that thy jiidg-■nents are right. I love thy commandments above gold: yea^ above fine gold. I esteem all thy precepts concerning all things to be rights and I hate every false way. Psa. cxix. 137, 128. Mark, he did approve of all that God refjuired, and disallowed of all that he Ibrbade : JRighteous. O Lord^ and upright are thy judgments. Tliy testintonies that thou hast commanded^ are righteous and very faithful. T^y word is true from the beginnings

and every one of thy righteous judgments en* dureth forever^ Psa. cxix, 86^ 160^ 163^ 163.-See how readily and fully he subscribes ; he declares his assent and consent to it^ and all and every thing therein contained.

(3.) The desire of the heart is to know the whole mind of Christy Psa. cxix. 124, 135, 169, and xxv. % d. He would not have one sin undiscovered, nor be ignorant of one duty required. 'Tisthe natural and earnest breathing of a sanctified heart: Lord^if there be any way of icickedness in tne^ do thou discover it. What Ilaioio not^ teach thou me ; and if I have done iniquity^ I will do it no more. The unsound is willingly ignorant, S Pet. iii. 5, loves not to come to the light, John iii. 30.— He is willing to keep such or such a sin, and therefore is loth to knoAv it to be a sin, and will not let in the light at that window. The gracious heart is willing to know the whole latitude and compass of his Maker^s law, Ps. cxix. 18, 19, 37, 33, 61, 66, 68, 78, 108, 134. He receives with all acceptation the word tlia£ convinceth him of any duty that he knew not, or minded not before, or discovered any sin that lay hid before, Ps. cxix. 11.

(3.) The free and resolved choice of the will is determined for the ways of Christ he-fore all the pleasures of sin^ and prosperities of the icorld^ Ps. cxix. 103, 137, 163. His consent is not extorted by some extremity of anguish, nor is it only a sudden and hasty resolve, but he is deliberately purposed, and comes off freely to the choice, Ps. xvii. 3, and cxix. 50, True, the flesh will rebel, yet the F 2

prevailing part of liis will is for Christ^s lawa and government; so that he takes them not up as his toil or burden^ but his bliss^ ^ John V. 8. Ps. cxix. 60, 72. When the unsaneti-lied goes in Christ's ways as in chains and fetters^ be doth them naturally, Ps. xl. 8, Jer. xxxi. 33, and counts Christ's laws his liberty, Ps, cxix. 32, 45, James i. 25. He is wiU ling in the beauties of holiness^ Ps. ex. 3^ and hath this inseparable mark, that he had rather (if he might have his choice) live a strict and holy life, than the most prosperous and flourishing life in the w orld. 1 Sam. x. 26. There went ivitli Said a band of men ichose hearts God had touched. When God touch-elh the hearts of his chosen, they presently follow Christy Matt. iv. 23, and (though drawn) do freely run after him, Cant. i. 4, and willingly offer themselves to the service of the Lord, 2 Chron. vii. 16, seeking him with their whole desire, 2 Chron. xv. 15. Fear hath its use, but this is not the main spring of motion with a sanctified heart. Christ keeps not his subjects in by force, but is king of a willing people. They are (through his grace) freely resolved for his service, and do it out of choice, not as slaves, but as the son or spouse, from a spring of love, and a loyal mind. In a word, the laws of Christ are the converi^s love^ Ps. cxix. 159, 163, 167^ desire, ver. 5, 21/, 40, delight, ver. 77, 92, 103, ill, 143, and continual study, ver. 99, 79^ Ps. i. 2.

(4.) The bent of his course is directed to Ixej) God^s statutes. Ps. cxix. 4, 8, I67, J68.

'Tis the daily care of his life to walk with Gocf. He seeks great things, he hath noble dcsigns;» though he fall too short : he aims at nothing less than perfection : he desires it, he reaches after it, he would not rest in any pitch of grace, till he were quite rid of sin, and had perfect holiness, Phil. iii. H, 13, 13, 14^.

Here the hypocrite^s rottenness may be dis-covered* He desires holiness (as one well said) only as a bridge to heaven, and enquires earnestly, what is the least that will serve his turn ; and if he can get but so much as may just bring him to heaven, this is all he cares for. But the sound convert desires holiness for holiness' sake, Ps. cxix. 97^ Matt. v. 6, and not only for heaven's sake. He would not be satisfied with so much as might save him from hell, but desires the highest pitch : yet desires are not enough. What is thy way and tliy course ? Is the drift and scope of thy life altered ? Is holiness thy trade, and religion thy business ? Rom. viii. 1, Matt. xxv. 16, Phil. i. 90. If not, thou art short of sound conversion.

•dipplication. And is this that we have described, the conversion that is of absolute necessity to salvation ? Then be informed, 1. That straight is the gate, and narrow is the way that leadeth unto life. 2. That there are but few that find it. 3. That there is need of a divine power, savingly to convert a sinner to Jesus Christ.

Again, then be exhorted, 0 man that read-est, to turn in upon thine own self. What

saith conscience ? Doth it not begin to bite ? Doth it not twitch thee as thou goest ? Is this thy judgment, and this thy choice, and this thy way, that we have described ? If so, then ^tis well. But doth not thy heart condemn thee, and tell thee, there is such a sin thou livest in, against thy conscience ? Doth it not tell thee, there is such and such a secret way of wickedness, that thou makest no bones of? such or such a duty that thou makest no conscience of?

Doth not conscience carry thee to thy closet, and tell thee how seldom prayer and reading is performed there ? Doth it not carry thee to thy family, and shew thee the charge of God, and the souls of thy children and servants that be neglected there ? Doth not conscience lead thee to thy shop, thy trade, and tell thee of some mystery of iniquity there ? Doth not it carry thee to the ale-shop, or to the sack-shop, and round thee in thine ear for the loose company thou keepest there, the precious time thou mis-spendest there, for the talents of God which thou throwest down this sink, for thy gaming and thy swilling, &c. ? Doth it not carry thee into thy secret chamber, and read thee a curtain lecture ?

O conscience ! do thy duty: in the name of the living God, I command thee discharge thine office : lay hold upon this sinner, fall upon him, arrest him, apprehend him, undeceive him* What! wilt thou flatter and soothe him, while he lives in his sins ?— Awake, O conscience ! what meanest thou, O sleeper ? What! hast thou never a reproof

ill thy mouth ? What! shall this soul die ia his careless neglect of God and eternity, and thou altogether hold thy peace ? What! shall he go on still in his trespasses^ and yet have peace? Oh ! rotise up thyself, and do thy work. Now let the preacher in thy bosom speak : cry aloud, and spare not: lift up thy voice like a trumpet ; let not the blood of this soul be required at tliy hands.

^ CHAP. III.

OF THE NECESSITY OF CONVERSION.

IT may be you are ready to say, Whcd rneaneth this stir ? And are apt to Avonder why I follow you with such earnestness, still ringing one lesson in your ears, That yon should rejient and he converted^ Acts iii. li>. But I must say unto you, as Ruth to Naomi, Entreat ma not to leave ijou^ nor to turn aside from following after tjouy Ruth i. 16. Were it a matter of indifference, I would never keep so much ado : might you be saved as you be, I would gladly let you alone: but would you not have me solicitous for you, when I see you ready to perish ? As the Lord liveth, before whom I am, 1 have not the least hopes to see one of your faces in heaven, except you be converted : I utterly despair of your salvation; except you be prevailed with to turn

70 Tlie JS^ecessity of Conversion.

thoronglily, and give up yourselves to God in holiness and newness of life. Hath God said, Except you be born again^ you cannot see the kingdom of God? John iii. 3. And yet do you wonder why your minislers do so plainly travail in birth with you ? Think it not strange that I am earnest with you to follow after ho* liness, and long to see the image of God upon you : never did any, nor shall any, enter into heaven by any other Avay but this. The conversion described is not an high pitch of some taller Christians ; but every soul that is saved passeth this universal change.

It was a passage of the noble Roman, when he was hasting with corn to the city in the famine, and the mariners were loth to set sail in foul weather, JSTecessarium est navigare^ Tion est necessarinm vivere ; our voyage is of more necessity than our lives. What is it that thou dost account necessary? Is thy bread necessary ? Is thy breath necessary ? Then thy conversion is much more necessary. Indeed this is the unum necessarinm^ the one thing necessary. Thine estate is not neces-sary ; thou mayest sell all for tlie pearl of great price, and yet be a gainer by the pur-chase. Matt. xiii. 4?6. Thy life is not necessary ; thou mayest part with it for Christ, to infinite advantage. Thine esteem is not necessary : thou mayest be reproached for the name of Christ, and-yet happy ; yea, much more happy in reproach than in repute, 1 Pet. iv. 4, Matt. V. 10, 11. But thy conversion is necessary, thy damnation lies upon it: and is it not needful, in so important a case, to look

about thee ? Upon this one point depends thy making or marring to all eternity.

But I shall more particularly shew the ne-cessity of conversion in five things ; for without this,

L Thy being is in vain. Is it not pity thou shoiiklst be good for nothing, an unprofitable bur len on the earth, a wart or wen in the body of the universe ? Thus thou art^ v/hilst unconverted ; for thou canst not answer the end of thy being. Is it not for tlie divine pleasure thou art and wert created? Rev. iv. 11. Did he not make thee for himself? Prov. xvi. 4. Art thou a man^ and hast thou reason ? Why then bethink thyself why and whence thy be-ing is. Behold God's workmanship in thy body^ and ask thyself^ To what end did God rear this fabric ? Consider the noble faculties of thy heaven-born soul: to what end did God bestow these excellencies ? To no other than that thou shouldst please thyself, and gratify thy senses ? Did God send men^ like the swallow, into the w^orld, only to gather a few sticks and dirt, and build their nests, and breed up their young, and then away ? The very heathens could see farther than this.— Art thou so fearfully and wonderfully made, Ps. cxxxix. 14, and dost thou not yet think w^ith thyself, surely it was for some noble and raised end ?

O man 1 set thy reason a little in the chair. Is it not pity such a goodly fabric should be raised in vain ? Verily, thou art in vain, except thou art for God : better thou hadst no being, tliau not to be for him. Wouldst thou

73 Tlie JWcessity of Conversion.

serve thy end ? thou must repent and be converted ; without this^ thou art to no purpose ; yea, to bad purpose.

Firsts Ilo no purpose. Man unconverted, is like a choice instrument that hath every string broke, or out of tune ; the Spirit of the living God must repair and turn it by the grace of regeneration,, and sweetly move it by the power of actuating grace, or else thy prayers will be but bowlings, and all thy services will make no music in the ears of the most Holy, Eph. ii. 10, Phil. ii. 13, Hosea vii. 14, Isa. i. i^. All thy powers and faculties are so corrupt in thy natural state, that except thou be purged from dead works, thou canst not serve the living God, Heb. ix. 14?, Tit. i. 15.

An unsanctified man cannot work the work of God. (1.) He hath no skill in it. He is altogether as unskilful in the work, as in the word of righteousness, Heb, y. 13. There are great mysteries, as well in the practices, as principles of godliness ; now the unregen-erate knows not the mysteries of the kingdom of heaven, Matt. xiii. 11, 1 Tim. iii. 16. You may as well expect him that never learned the alphabet, to read ; or look for goodly music of the lute, from one that never set his hand to an instrument, as that a natural man should do the J,ord any pleasing service : he must first be taught of God, John vi. 45, taught to pray, Luke xi. 1, taught to profit, Isaiah xlviii. 17r taught to go, Hos. xi. 3, or else he will be utterly at a loss. (2.) He hath no strength for it. How weak is his heart ? Ezek. xvi. 30, he is presently tired. The

sabbath^ what a weariness is it^ Mai. i. IS. He is without strength, Rom. v. 6, yea, stark dead in sin, E|)h. ii. 5. (3 ) He hath no mini to it. He desires not the knowledge of God's w ays, Job xxi. 14, He doth not know them, and he doth not care to know them, Ps. Ixxxii. 5, he knows not, neither will he understand. (4.) He hath neither due instrurneyits nor ma-terials for it. A man may as Avell hew the marble without tools, or limn without colours or instrument, or build without materials, as perform any acceptable service without the graces of the Spirit, which are both the mate-rials and instruments in the work. Almsgiving is not a service of God, but of vain glory, unless dealt forth by the hand of divine love. What is the prayer of the lips, without grace in the heart, but the carcass without the life ? What are all our confessions, unless they be exercises of godly sorrow, and unfeigned repentance ? What our petitions, unless animated all along with holy desires, and faith in divine attributes and promises ? What our praises and thanksgivings, unless from the love of God, and a holy gratitude, and sense of God's mercies in the heart ? So that a man may as well expect th© trees should speak, or look for logic from the brutes, or motion from the dead, as for any service, holy and acceptable to God, from the u neon vert-ed. When the tree is evil, how can the fruit be good ? Matt. vii. 18.

Secondly^ To bad purpose. The uncon-verted soul is a very cage of unclean birds. Rey. xviii. S, a sepulchre full of coiTuptioB

74 The ^^ecessity of Conversion.

and rottenness, Matt, xxiii. 27, a loathsome carcass, full of crawling worms, and sending forth a hellish and most noisome savour in the nostrils of God, Ps. xiv. 3. O dreadful case ! dost thou not yet see a cliange to be needful ? Would it not have grieved one to have seen the golden consecrated vessels of Grid's temple turned into quaffing bowls of drunkenness, and polluted with the idols'service ? Dan. v, 2, 3. Was it such an abomination to the Jews, when Antiochus set up the picture of a swine at the entrance of the temple ? How much more abominable then would it have been, to have had the very temple itself turned into a stable or a sty, and to have the Holy of Holies served like the house of Baal, to have the image ol God taken down, and be turned into a draught-house? J3 Kings x. 27. This is the very case of the unregenerate ; all thy members are turned into instruments of unrighteousness, Rom. vi. 19, servants of sa-tan ; and thy inmost powders into receptacles of uncleanness, Eph. ii. :c, Tit* i. ib. You may see the goodlv guests within, by what comes out: For out of the hpurt proceed evil thoughts^ murders^ adulteries, fornica-tions, thefts, false witness^ blasphemies^ &c. This black guard discovers what a hell there is within.

O abuse insufferable ! to see a heaven-born soul abased to the filthiest drudgery ; to sfee the glory of God's creation, the chief of thfe ways of God, the lord of the universe, a lapping with the prodigal at the trough, or lick* ing up with greediness the most loathsoms

The J\*ecessity of Conversion. 75

vomit! Was it such a lamentati&n to see those that did feed delicately, to sit desolate in the streets ; and the precious sons of Zion, comparable to fine gold, to be esteemed as earthen pitchers ; and those that were clothed in scarlet to embrace dunghills? Lam. iv. 2 5.— And is it not much more fearful to see the only thing that hath immortality in this lower world, and carries the stamp of God, to become as a vessel wherein there is no pleasure? Jer. xxii. 28, (which is but a modest expre^^-sion of the vessel men put to the most sordid use.) O indignity intolerable ! better thou wert dashed in a thousand pieces, than con-tinue to be abused to so filthy a service.

II. Not only man, but the whole visible creation is in vain without this. Beloved, God hath made all the visible creatures in heaven and earth for the service of man, and man only is the spokesman for all the rest. Man is in the universe like the tongue in the body, which speaks for all the membtrs. The other creatures cannot praise their Maker, but by dumb signs and hints to man, that he should speak for them. Man is (as it w ere) the high priest of God^s creation, to offer the sacrifice of praise for all his fellow *creatures,Ps. cxlvii. and cxlviii. and cl. The Lord God expect-eth a tribute cf praise from all Iiis works, Ps. ciii. §S. Now all the rest do bring in their tribute to man, and pay it in by his hand.— So then, if man be false and faithless, and-selfish, God is wronged of all, and shall have HO active glory from his w orks.

76 The JSTecessity of Conversion.

O dreadful thought to think of! That God should build such a world as this, and lay out such infinite power, and wisdom, and goodness thereupon, and all in vain : and man sliould be guilty, at last, of robbing and spoil-Ing him of the glory of all. Oh, think of this! while thou art unconverted, all the offices of the creaiures to thee are in vain: thy meat nourishes thee in vain, the sun holds forth hi» light to thee in vain, the stars that serve thee in their courses, by their most powerful, tho' hidden influence. Judges v. 20, Hos. ii. SI, S^, do it in vain ; thy clothes warm thee in vain ; thy beast carries thee in vain : in a word, the unwearied labour, and continual ,travel of the whole creation (as to thee) is in vain. The service of all the creatures that drudge for thee, and yield forth their strength unto thee (that therewith thou shouldst serve their Maker) is all but lost labour. Hence the whole creati<?n groaneth under the abuse of this unsanctified world, Kom. viii. 23, that pervert them to the service of their lusts, quite contrary to the very end of their being.

111. Without this, thy religion is in vain, James i. 26. All thy religious performances will be but lost; for they can neither please God, Rom. viii, 8, nor save thy soul, 1 Cor. xiii. 2, 3, which are the very ends of religion. Be thy services never so specious, yet God liath no plea^sure in them, Isa. i. 14, MaL i. 10. Is not that man's case dreadful, whose sacrifices are as murder, and whose prayers are a breath of abomination ? Isa. Ixvi. 8, Prov. xxviii. 9. Many; under conviction,

The J^ecessity of Conversion. 77

think they will set upon mending, and that a few prayers and alms will save all again ; but alas, sirs ! while your hearts reraain unsanc-tifiedj your duties will not pass. How punctual was Jehu ? and yet all was rejected, because his heart was not upright, S Kings x. with Hos. i. 4. How blameless was Paul ? and yet being unconverted, all was but loss, Phil. iii. 6, 7- Men think they do much in attending God's service, and are ready to twit him with it, Isa. Iviii. 3, Matt. vii. 22, and set him down so much their debtor, when (as their persons being unsanctified) their duties cannot be accepted.

O soul! do not think, when thy sins pursuo thee, a little praying and reforming thy course will pacify God : thou must begin with thine heart; if that be not renewed, thou canst no more please God, than one that having unspeakably oifended thee, should bring thee his vomit in a dish to pacify thee ; or, having fallen into the mire, sheuld think, with his loathed embraces, to reconcile thee.

It is a great misery to labour in the fire.— The poets could not invent a worse hell for Sisyphus, than to be getting the barrel still up the hill, and then that it should presently fall down again, and renew his labour. God threatens it, as the greatest of temporal judgments, that they should build, and not inhabit, plant, and not gather, and their labours shoeicl be eat up by strangers, Deut. xxviii. 30, 88, 39, 4?0. Is it so great a misery to lose our common labours, to sow in vain, and build in vain? how much more to lose our pains in religion, (o

n

78 The JVecessity oj Convetsion.

pray and Lear, anil fast in vain ? This is an undoing and eternal loss. Be not deceived ; if Ihou goest on in thy sinful state, though thou shouldst spread forth thine hands, God vvill hide his eye; though thou make many prayers^ he will not hear, Isa, i. 15. If a man without sjiill set about our work, and mar it in the doing, though he take much pains, we give him but small thanks. God will be worsliipped after the due order, 1 Chron. xv. 13. If a servant do our work, but quite con-irary to our order, he shall have rather stripes than praise. God's work must be done according to God's mind, or he will not be pleased ; and this cannot be, except it be

"one with a holy heart, S Chron. xxv. 2.

IV. Without this, thy hopes are in vain^ Job viii. 13, 13. The Lord hath rejected thij confidences^ Jer. ii. 37-

First^ Thy hopes of comfort here are in vain.. *Tis not only necessary to the safety, but comfort of your condition, that you be converted. Wi hout this, you shall not know peace, Isa» lix. 8. Without the fear of God, you cannot have the comforts of the Holy Ghost, Acts ix* 31. God speaks peace only to his people^ and to his saints, Ps. Ixxxv. 8. If you have a false peace, continuing in your sins, ^tis not of God^s speakings and then you may guess the author. Sin is a real sickness, Isa. i. 5, ygj^^ the worst of sickness ; 'tis a leprosy in the head, Lev. xiii. 44, the plague in the heart, 1 Kings viii. 31. 'Tis brokenness in the bones, Ps. li. 8, it pierceth, it woundeth, it racketh; it tormeatetb; 1 Tim. i. 10. A

man may as well expect ease, when his dis-esses are in their strength, or his banes out of joint, as true comfort, while in his sins.

O wretched man, that eanst have no ease m this case, but what comes from the deadlines* of the disease t You shall have the poor sick man, saying in his lightness, he is well, whent you see death in his face : he will needs up and about his business, when the very next step is like to be into the grave. The unsanc-tified often see nothing amiss ; they think themselves wiiole, and cry not out for the physician ; but this shews the danger of their case.

Sin doth naturally breed distempers and disturbances in the soul. What a continual tempest and commotion is there in a discon^ tented loind ? What an eating evil is inordi. nate care ? What is passion, but a very fever in the mind ? What is lust, but a fire in the bones ? What is pride, but a deadly tympany? or covetousness, but an insatiable and insufferable thirst ? or malice and envy, but ven* om in the very heart ? Spiritual sloth is but a scurvy in the mind, and carnal security a mortal lethargy. And how can that soul have true comfort, that is under so many diseases ? But converting grace cures, and so eases the mind, and prepares the soul for a settled^ standing, immortal peace : Great peace hav& they that love thy commandments^ and nothing shall offend them, Ps. cxix. l65. They are the ways of wisdom that afford pleasure and peace, Prov. iii. 17. David had infinitely more pleasure in the word; than in all the de-

80 The Necessity of Conversion.

light of his court, Ps. cxix. 103, 127. The conscience cannot be truly pacified, till soundly purified, Heb. x. SS. Cursed is that peace that is maintained in a way of sin, Deut. xxix. iMy 20. Two sorts of peace are more to be dreaded, than all the troubles in the world ; peace with sin, and peace in sin.

Secondly, Thy hopes of salvation hereafter are in vain ; yea, worse than in vain ; they are most injurious to God, most pernicious to thyself: There is death, desperation, blasphemy in the bowels of this hope. (1.) There is death in it. Thy covfidence shall be rooted out oj thy tabernacles^ (God will up with it root and branch) it shall bring thee to the king of terrors^ Job xviii. 14. Though thou mayest lean upon this house, it will not stand. Job viii. 15, but will prove like a ruinous building, which when a man trusts to^ it falls down about his ears, (2.) There is des-operation in it. Where is the hope of the hypocrite^ when God takes away his soul P Job xxvii. 8. Then there is an end forever of his hope. Indeed, the hope of the righteous hath an end ; but then ^tis not a destructive but a perfective end; his hope ends in fruition, others in frustration, Prov. x. 28. The godly must say at death. It is finished, but the wicked, It is perished ; and in too sad earnest bemoan himself, (as Job in a mistake) Where now is my hope ? He hath destroyed me, I am gone, and my hope is removed like a tree, Job xix. 10. The righteous hath hope in his death, Prov. xiv 32, when nature is dying, his hopes are living; >Yhen his body is languishing; his

hopes are flourishing ; his hope is a living hope, 1 Pet. i. 3, to alively hope, but others a dying, yea, a damning, soul undoing hope.— When a wicked man dieth^ his expectation shall perishy aad the hope of unjust men per-ishethy Prov. xi. 7* It shall be cut qff^ and prove like a spider^s weh^ Job viii. i% which he spins out of his own bowels; but then eomes death with the broom^ and takes dowu all, and so there is an eternal end of his con-fidence, wherein he trusted. For the eyes of the wicked shall fail^ and their hope shall he as the giving up of the ghost, Job xi. 20.-— Wicked men are settled in their carnal hope^ and will not be beaten out of it: they hold it fast, they Avill not let it go : yea, but death will knock oif their fingers j though we cam. Hot undeceive them, death and judgment will: when death strikes his dart tlirough thy liver^ it will let out thy soul, and thy hopes to-gether. The unsanetified have hope only in this life, 1 Cor. xv. 19, and therefore are, of all men, most miserable : When death comes^ it lets them out into the amazing gulf of endless desperation. (3.) There is blasphemy in it. To hope we shall be saved, though continuing unconverted, is to hope we shall prove God a liar. He hath told you, that so merci-ful and pitiful as he is^ he will never save you notwithstanding, if you go on in ignorance, or a course of unrighteousness, Isa. xxvii. 11^ 1 Cor. vi. 9. In a word, he hath told yo% . that whatever you be, or do, nothing shall avail you to salvation, without you be new creatures, Gal. vit 15. Now, to say God i»

8S The Necessity of Conversion.

merciful^ and we hope he will save us nevertheless, is to say, in effect, we liope God will not do as he saith. AVe may not set God^s attributes at variance : God is resolved to glorify mercy, but not with the prejudice of truth ; as the presumptuous sinner will find, to his everlasting sorrow.

Obj. Why, but we hope in Jesus Christ, we put our whole hope in God, and therefore doubt not but we shall be saved.

tSns, 1. This is not to hoj^e in Christy but against Christ. To hope to see the kingdom of God, without being born again ; to hope to find eternal life in the broad way, is to hope Christ will prove a false prophet, ^Tis David's plea, 1 hope in thy word^ Ps. cxix. 81^ but this hope is against the word. Shew me a word of Christ for thy hope, that he will save thee in thine ignorance, or profane neglects of his service, and I will never go to shake thy confidence.

2. God doth with abhorrence reject this hope. Those condemned in the prophet went on in their sins, yet (saith the text) they will lean upon the Lord^ Micah iii. 11. God will not endure to be made a prop to men in their sins : the Lord rejected those presumptuous sinners, that went on still in their trespasses, and yet they would stay themselves upon the God of Israel, Isa. xlviii. 1, i^, as a man would shake off the briars (as one said well) that cleave to his garment.

3. If thy hope be any thing worth, it will purify thee from thy sins^ 1 John iii. 3; but

•uvsed is that hope which doth cherish meu ia their sins.

Obj. Would you have us to despair ?

^ns. You must despair of ever comlig to heaven as you are, Acts ii. 37, that is, v^^hile you remain unconverted. You must despair ever to see the face of God, without holiness ; but you must by no means despair of finding mercy, upon your thorough repentance and conversion; neither must you despair of attaining to repentance and conversion, in the Hse of God's means.

V. Without this, all that Christ hath done and suffered will be fas to you J in vain^ John xiii 8, Tit ii. 14, that is, it will no way avail to your salvation. Many urge this as a sufficient ground for their hopes, that Christ died for sinners ; but I must tell you Christ never died to save impenitent and unconverted sinners (so continuing,) 3 Tim. ii. 19. A great divine was wont, in his private dealings with souls, to ask two questions ; i. What hath Christ done for you P 2, What hath Christ wrought in you ? Without the application of the Spirit in regeneration, we can have no saving interest in the bfinefits of redemption. I tell you from the Lord, Christ himself can-not save you, if you go on in this estate.

Firsts It were against his trust. The Mediator is the Servant of the Father, Isa. xlii. 1, shews his commission from him, acts in his name, and pleads his command for his justification, John x. 18, 36, and vi. 38. 40. And God hath committed all things to him, entrusted his own glory; and the salvation of

M The Necessity of Conversion.

the elect with him. Matt. xi. ST', John xvii. 2. Accordingly, Christ gives his Father an ac-count of both parts of his trust, before he leaves the world/ John xvii. 4, 6, 12. Now Christ should quite cross his Father's glory, his greatest trust, if he should save men in their sins ; for this were to overturn all his counsels, and to offer violence to all his attributes.

Isf, To overturn all his couvsels: of which this is the order, that men should be brought thr >ugh sanctification to salvation, S Thess. ii. 13. He hath chosen them, that they should be holy, Eph. i. 4. They tire elected to pardon and life through sanctification, 1 Pet. L 2. If thou canst repeal the law of God'a immutable counsel, or corrupt him whom the Father hath sealed, to go directly against his commission, then, and not otherwise, may est thou get to heaven in this condition. To hope that Christ will save thee while uncon-Terted, is to hope that Cbrist will falsify his trust. He never did, nor will save one soul, but whom the Father hath given him in election, and drawn to him in effectual calling, John vi. S% 37- Be assured, Christ will save none in a way contrary to his Father's will, John vi. 38.

2^/;/, Tq offer violence to all his attributes, (i.) To his justice: for the righteousness of feod's judgment lies, in rendering to all according to their works, Rom. ii. 5, 6. Now, should men sow to the flesh, and yet of the Spirit reap everlasting life, Gal. vi. 7, 8, where were the glory of divine justice, sinc« it should be given to the wicked according to

the work of the righteous ? (2.) To his IwlU ness. If God should not only save sinners, but save them in their sins^ his most pure and strict holiness would be exceedingly defaced. The unsanctified is^ in the eyes of God's holiness, worse than a swine, or viper, Matt, xxiii. 33, 3 Pet. ii. 23. Now, what cleanly nature could endure to have the filthv swine bed and board with him, in his parlour, or bed chamber? It would offer the extremest violence to the infinite purity of the divine nature, to have such to dwell with him. They cannot stand in his judgment, they cannot abide in his presence, Ps. i. 5, and v. % 5, If holy David Avould not endure such in his house, no, nor in his sight, Ps. ci. 3, 7^ shall we think God will ? Should he take men as they be from the trough to th^ table ; from the harlot's lips, from the sty and draff, to the glory of heaven, the world would think God were at no such a distance from sin, nor had such dislike of it, as we are told he hath ; they would conclude, God were altogether such a one as themselves, (as they wickedly did,) but from the very forbearance of God, Ps. 1. SI. (3.) To his veracity: for God hath declared from heaven. That if any shall say J He shall have peace^ though he should go on in the imagination of his heart: his wrath shall smoke ugainst thatman^ Deut. xxix. 19, SO. That they f only J that confess and for-sake their sins^ shall find mercyy Prov. xxviii. 13. That they that shall enter into his hill^ must he of clean hands^ and a pure hearty Ps. xxiv. 3, 4. Where were God^s truth, if not-

H

86 The J\^ecessity of Conversion.

Avithstanding all this, he should bring men to salvation without conversion? O desperate sinner, that darest to hope that Christ will put the lie upon his Fatlier, and nullify his word, to save thee ! (4.) To his wisdom : for this were to throw away the choicest mercies on them that would not value them, nor were any way suited to them. Firsts They w^ould not value them. The unsanetified sinner puts but little price upon God's great salvation, Matt. xxii. 5. He sets no more by Clirist, than the whole by the physician. Matt. ix. 13. He prizeth not his balm, values, not his cure, tramples upon his blood, Heb. x. 29.— Now, would it stand wdth wisdom, to force pardon and life upon them that w^ould give him no thanks for them? Will the all-wise God (when he hath forbidden us to do it) throw his holy things to dogs, and his pearls to swine, that would (as it were) but turn again, and rend him ? Matt. vii. 6. This w^ould make mercy to be despised indeed.— Wisdom requires, that life be given in a way suitable to God^s honour, and that God provide for the securing his own glory, as Avell as man's felicity. It would be dishonorable to God, to set his jewels on the snouts of swine, (continuing such) and to bestow his choicest riches on them, that have more pleasure in their swill, than the heavenly delights that he doth offer. God should lose the praise and glory of his grace, if he should cast it away on them that were not only unwortliy, but un-willing. SecovAlyj They are no way suited to them. The divine wisdom is seen in suit-

ing things each to other^ the means to the end, the object to the faculty, the quality of the gift to the capacity of the receiver. Now, if Christ should bring the unregenerate sinner to heaven, he could take no more felicity there than a beast, if you should bring him into a beautiful room, to the society of learned men, and a well furnished table; w hen as the poor thing had much rather be grazing with his fellow brutes. Alas I what should an un-ganctified creature do in heaven ! he could take no content there, because nothing suits him» The place doth not suit him ; he would be but piscis in arido^ qirite out of his ele-mcnt^ as a swine in the parlour or a fish out of water. The company doth not suit him : what communion hath darkness with light ? corruption with perfection ? filth and rotten-ness with glory and immortality ? The employment doth not suit him : the anthems of heaven fit not his mouth, suit not his ear.— Canst thou charm thy beast with music ? or wilt thou bring him to thy organ, and expect that he should make thee melody, or keep tune with the skilful choir ? or hath he skill, he would have no will; and so could find no pleasure, no more than the nauseous stomach in the meat, on which it hath newly surfeited. Spread thy table with delicates before a languishing patient, and it will be but a very offence. Alas! if the poor man think a sermon long, and say of a sabbath. What a weariness is it P Mai. i. 13, how miserable would he think it to be held to it to all eternity? (5.) To his immutability^ or else to his omniscien-

88 The Necessity of Conversion.

f?y, or omnipotency. For this is enacted ii the conclave of heaven, and enrolled in the decrees of the conrt above, that none but the ]uire in heart shall ever see God^ Matt. v. 8* This is laid np with him, and sealed among liis treasures. Now, if Christ yet bring any to heaven unconverted, either he must get tliem in without his Fathers knowledge, and then where is his omnisciency ? or against his will, and then where were his omnipoten-cy ? or he must change his will, and then where w ere his immutability ?

Sinner, wilt thou not yet give up thy vain hope of being saved in this condition ? Saith Bildad, Shall the earth be forsaken for thee, or the rocks moved out of their place ? Job xviii. 4. May not 1, much more, reason so with thee ? Shall the laws of heaven be reversed for thee ? Shall the everlasting foundations be overturned for Ihee ? Shall Christ put out the eye of his Father's omnisciency, or shorten the arm of his eternal power for thee ? Shall divine justice be violated for thee ? Or the brightness of the glory of hii holiness be blemished for thee ? Oh, the hn-possibility, absurdity, blasphemy, that is in such a confidence ! To think Christ will ever save thee in this conditionals to make thy Saviour to become a sinner, and to do more wrong to the infinite Majesty than all the wicked on eartli, or devils in hell ever did, or could ;|and yet wilt thou not give up such a blasphemous hope?

Secondly J Against his word. We need not jiay. Who ahall ascend into hmven^ to iring

down Christ from above ? or^ loho shall descend into the deep^ to bring up Christ from beneath ? the word is nigh us^ Rom. x. 6, 7^ 8. Are you agreed that Christ shall end the controversy ? Hear then his own words, Except you be converted^ you shall in no wise enter into the kingdom of heaveri^ Matt, xviii. 3. You must be born again^ John iii. 7- If I wash thee not, thou hast no part in me, John xiii. 8. Repent, or perish, Luke xiii. 8. One word, one would think, were enough ft'om Christ; but how often and earnestly doth he reiterate it ? Verily, verily, Except a man be born again, he shall not see the kingdom of God, John iii. S, 5. Yea, he doth not only assert, but prove the necessity of the new birth, viz. from the fleshliness and liUhi-iiess of man's first birth, John iii. 6, by reason of which, man is no more fit for heaven, than the beast is for the chamber of the king's presence. And wilt thou yet believe thine own presumptuous confidence, directly against Christ's words ? He must go quite against the law of his kingd^im, and rule of his judgment, to save in this estate.

Thirdly, Against his oath. He hath lifted up his hand to heaven. He hath sworn, that those that remain in unbelief, and know not his ways, (that is, are ignorant of them, or disobedient to them) shall not enter into liis rest, Ps. xcv. 11, Heb. iii. 18. And wilt thou not yet believe, O sinner, that he is in earnest ? Canst thou hope he will be forsworn for thee? The covenant of grace is confirmed by an oath; and sealed by blood, Heb. vi. 17, h3

90 The Js^ecessiiy of Gonversion,

ami ix. 16, 18, 19, Matt. xxvi. S8, but all must be made void, and anotber way to hcaV-f n found out, if tbon be saved living and dying unsanctified. God is come to bis lowest and last terms witli man, and hatb condescended as far as witb bonour be could, hath Bet up bis pillars witb a JSTe plus ultra. Men cannot be saved wliile unconverted, except they could get anotber covenant made, and the whole frame of the gospel (which was established forever with such dreadful solem-nities) quite altered. And would not this be a distracted hope?

Foiirtlilii^ Against his honour. God will so shew bis love to the sinner, as withal, to shew bis liatred to sin. Therefore, he that names the name of Jesus must depart from iniquity, S Tim. ii. li), and deny all ungodli* ness : and he that hath hope of life by Christ, must purify himself as be is pure, 1 John iii. 3, Tit. ii. 12, otherwise Christ will be thought a favourer of sin. The Lord Jesus would have all the world to know, though he pardon sin, he will not protect it. If holy David shall say, Depart from me^ all ye work* era of iniquity^ Ps. vi. 8, and shall shut thd doors against them, Ps. ci. 7? shall not such much more expect it from Christ's holiness? Would it be for liis lionour to have the dogi to the table, or to lodge the swine with bis (liildrcn, or to liave Abraham's bosom to be a nest of vipers ?

Ffthlyy Against his offices. God hath exalted him to be a Frince and a Saviour^ Acts T* 31. He ebould act against both; should

The JSTecessity of Conv&i'sion* ti

he save men in their sins. It is the office of a king^ .

Parcere subjectisy Sj* debellare superbos. To be a terror to evil doers^ and a praise to them that do well^ Rom. xiii. 3^ 4. He is a minister of God^ a revenger to execute wrath on him that doth evil. Now, should Christ favour the ungodly, (so continuing) and take those to reign with him that would not that he should reign over them ? Luke xix. 87*—' This were quite against his office : he therefore reigns that he may put his enemies under his feet, 1 Cor. xv. S4^. Now, should he lay them in his bosom, he should cross the end of his regal power. It belongs to Christ, as a king, to subdue the hearts, and slay tho lusts of his chosen, Ps. xlv. ^, and ex. 8.— What king would take the rebels, in open hostility, into his court ? What were this, but to betray life, kingdom, government and all together ? If Christ be a king, he must have homage, honour, subjection, &c. Mai. i. 6.— Now, to save men while in their natural en-mity, were to obscure his dignity, lose his authority, bring contempt on his government, and sell his dear-bought rights for nought.

Again, as Christ should not be a Prince, so neither a Saviour, if he should do this ; for his salvation is spiritual: he is called Je-sus, because he saves his people from their gins. Matt. i. 31, so that, should he save them in their sins, he should be neither Lord nor Jesus. To save men from the punishment, and not from the power of sin, were to do his work by halves^ and be an imperfect Saviour^

9S The Necessity of Conversion.

His office, as the deliverer^ is to turn away ungodliness from Jacob^ Rom. xi. §6. He is sent to bless men^ in turning them from their iniquities^ Acts iii. 26, to make an end of sin, Dan. ix. §4. So that he should destroy his own designs, and nullify his offices, to save men abiding in their unconverted state.

•djjplication. Arise, then ; what meanest thou, O sleeper ? Awake, O secure sinner, lest thou be consumed in thine iniquities. Say, as the lepers^ If 7ce sit here we shall die^ S Kings vii. 3, 4. Verily, it is not more certain that thou art now out of hell, than that thou shalt speedily be in it, except thou repent and be converted; there is but this one door for thee to escape by : arise, then, O sluggard, and shake off thine excuses : how long wilt thou slumber, and fold thine hands to sleep ? Prov. vi. 10, 11. Wilt thou lie down in the midst of the sea, or sleep on the top of the mast? Prov. xxiii. 34. There is no reme*-dy, but thou must either turn or burn : there is an unchangeable necessity of the change of thy condition, except thou art resolved to abide the v/orst of it, and try it out with the Almighty. If thou lovest thy life, O man, arise and come away. Metliinks I see the Lord Jesus laying the merciful hands of an holy violence upon thee ; methinks he carries it like the angels to Lot, Gen. xix. 15,16,17. Then the angels hastened Lot^ sayings Arise, lest thou he consumed. tRnd while he linger^ ed^ the men laid hold upon his hand, the Lord being merciful unto him, and they brought him without the city, and said, Jt^scajpe for

thy lifej stay not in all the pTainy escape to the mountain, lest thou he consumed.

Oh, how wilful will thy destruction be, if thou shouldst yet harden thyself in thy sinful state I But none of you can say but you have had fair warning. Yet methinks I cannot tell how to leave you so: it is not enough to me to have delivered my own soul. What ! shall I go away without my errand ? Will none of you arise and follow me ? Have I been all this while speaking to the wind ? Have I been charming the deaf adder, or allaying the tumbling ocean with arguments ? Do I speak to the trees or rocks, or to men ? to the tombs and monuments of the dead, or to a living auditory ? If you be men, and not senseless stocks, stand still, and consider whither yon are going : if you have the reason and understanding of men, dare not to run into the flames, and fall into hell with your eyes open; but bethink yourselves, and set to the work of repentance. What! men, and yet run into the pit, when the very beasts will not be forced in ! What! endued with reason, and yet dally with death and hell, and the vengeance of the Almighty ! Are men herein distinguished from the very brutes, that they have no foresight of, and care to provide for the things t^ come? and will you not hasten your escape from eternal torment ? Oh, shew yourselves men, and let reason prevail with you. Is it n reasonable thing for you to contend against the Lord your Maker ? Isa. xlv. 9^ or to harden yourselves against his word. Job ix. % as though the strength of Israel would lift ?^—

94^ Tlie JSTecessity of Conversion.

1 Sam. XV. 29. Is it reasonable tliat an un^ derstanding creature should lose, yea, live quite against the very end of his being, and be as a broken pitcher, only fit for tlie dung-bill ? Is it tolerable, that the only thing in this Avorld that God hath made capable of knowing his will, and bringing him glory, should yet live in ignorance of his Maker, and be unserviceable to his use ; yea, should be engaged against him, and spit his venom in the face of his Creator? Hear^ 0 heavens^ and give ear^ O earthy and let the creatures v/ithout sense be judge if this be reason. That man, w hen God hath nourished and brought him up, should rebel against him? Isa. i. 3. Judge in your own selves : is it a reasonable undertaking for briars and thorns to set them-selves in battle against the devouring fire? Isa. xxvii. 4, or for the potsherd of the earth to strive with his Maker ? If you will say this is not reason, surely the eye of reason is quite put out: and if this be reason, then there is no reason that you should continue as you be,j3ut 'tis all the reason in the world you shoukl forthwith repent and turn.

What shall I say ? I could spend myself in this argument. Oh that you w ould but hearken to me ! that you w ould presently set upon a new course ! Will you not be made clean ? When shall it once be ? What! will no body be persuaded ? Reader, shall I pre-vail with thee for one ? Wilt thou sit down and consider the forementioned arguments, And debate it, whether it be not best to turn ? Come and let us reason together : Is it good

for thee to be here ? Wilt thou sit still till the tide come in upon thee ? Is ifgood for thee to try whether God will be so good as his word, and to harden thyself in a conceit that all is well with thee, while thou reniainest unsanc-tified?

But r know you will not be persuaded, but the greatest pari will be as they have been, and do as they have done. I know the drunkard will to his vomit again, and the deceiver will to his deceit again, and the lustful wanton to his dalliance again. Alas ! that I must leave you where you were ; in your ignorance or looseness, or in your lifeless formality and customary devotions! However, I will sit down and bemoan my fruitless labours, and spend some sighs over my perishing hearers.

O distracted sinners ! What will their end be ? What icill they do in the day of visita-tion f whither will they flee for help ? ivhere will they leave their glory ? Isa. x. 8. How powerfully hath sin bewitched them ! how effectually hath the god of this world blinded them ! how strong is their delusion ! how un-circumcised their ears ! how obdurated their hearts ! Satan hath them at his beck : but how long may I call, and can get no answer ? I may dispute with them year after year, and they will give me the hearing, and that is all. They must and will have their sins, say what I wilL Though I tell them there is death iu the cup, yet they will take it up : though I tell them ^tis the broad way, and endeth in destruction, yet they will go on in it: I warn them, yet cannot win them. Sometimes I

9S The •ATecessity of Conversion.

think the mercies of God mil melt them, and his winning invitations will overcome them; but I find them as they were : sometimes that the terror of the Lord will persuade them, yet neither will this do it. They will approve the word, like the sermon, commend the preacher ; but they will yet live as they did: they will not deny me, yet they will not obey me. They will flock to the word of God, and sit before me as his people, and hear my words ; but they will not do them. They value, and will plead for ministers, and I am to them as the lovely song of one that hath a pleasant voice ; yet I cannot get them to come under Christ's yoke. They love me, and wdll be ready to say, they will do any thing for me; but for my life I cannot persuade them to leave their sins, to forego their evil company, their intemperacce, their unjust gain, &c. I cannot prevail with them to set up prayer in their families and closets, yet they will promise me, like the forward son, that said, I go, sir ; hut went not, Matt. xxi. 30. I cannot persuade them to learu the principles of religion, though else they will die without knowledge. Job xxxvi. 13. I tell them their misery, but they will not believ« but ^tis well enough : if I tell them particularly, I fear for such reasons their state is bad, they will judge me censorious ; or if they b« at present a little awakened, they are quickly lulled asleep by satan again, and have lost the sense of all.

Alas for my poor hearers ! must (hey perish at last by hundreds, when ministers would

The Marks 6f the Unconverted. §7

^0 fain save them ? What course .^liall I use with them that I have not tried ? [What shall I do for the daughter of my people ? Jer. ix. 7. O Lord God, help. Alas ! shall I leave ^ them thus ? If they will not hear me, yet do^ thou hear me : Oh that they might yet live in thy siglit! Lord, save them, or else they per-ish. My heart would melt to see their houses on fire about their ears, when they were fas* asleep in their beds ; and shall not my soul be moved within me, to see them falling into endless perdition ! Lord, have compassion, and save them out of the burning : put forth thy divine power, and the w^ork will be done: l)ut as for me^ I cannot prevail.]

CHAP. IV.

SHEWING THE MARKS OF THE UNCONVERTEU.

WHILK we keep aloof in generals, ther^ is little fruit to be expected: it is the hand-fight that does execution, David is not awa-kened by the prophet's hovering at a distance in parabolical insinuations : he is forced to close with liim, and tell him home. Thou art the man. Few will, in words, deny the necessity of the new birth ; but they have scll^ deluding confidence, that the work is not now to do: and because they know themselves free from that gross hypocrisy that doth tak« I

98 The Maries of the Unconverted,

up religion merely for a colour to deceive others, and for the covering of wicked designs, they are confident of their sincerity^ and sus. pect not that more close hypocrisy (where^the greatest danger lies) by which a man deceiv* eth his ovt^n soul^ James L 28, ' But man's deceitful heart is such a matchless cheat, and self-delusion so reigning and so fatal a dis-case, that I know not whether be the greater, the difficnlty, or the displicency, or the necessity of the undeceiving work that I am now upon. Alas ! for my unconverted hearers, they must be undeceived or undone. But how shall this be effected ? Hie labor^ hoe opus est.

[Help, O all-searching light, and let thy discerning eye discover the rotten foundation of the self-deceiver, and lead me, 0 Lord God, as thou didst the prophet, into ihe chambers of imagery, and dig through the wall of sinners hearts, and discover the hidden abominations that are lurking out of sight in' the dark. Oh send thine angel before me, to open the sundry wards of their hearts, as thou didst before Peter, and make even the iron gates to fly open of their own accord. And as Jonathan no sooner tasted the honey but his eyes were enlightened, so grant, O Lord, that when the poor deceived souls with whom I have to do shall cast their eyes upon these lines, their minds may be illuminated, and their consciences convinced and awakened, that they may see with their eyes, and hear with their ears, and be converied; and ihott mayst heal them.J

This must be premised before we proceed to the discovery, That it is most certain men may have a confident persuasion that their hearts and states be good, and yet be unsound. Hear the truth himself, whrfshews in Laod-icea's case, that men may be wretclied, and miserable, and poor, and blind, and naked, and yet not know it; yea, they may be coau-dent they are ricli and increased in srace, Hev. iii. 17. ^Phere is a genercttion that are pure in their own eyes, and yet is not washed from their filthiness^ Prov. xxx. 12. Wiio better persuaded of his case than Paul, while ye£ he remained unconverted? Horn, vii. 9. So that they are miserably deceived that take a strong confidence for a sufficient evidence. They that have no better proof than barely a strong persuasion that they are converted, are certainly as yet strangers to conversion.

But to come more close : as it was said of the adherents of antichrist, so here ; some of the unconverted carry their marks in theii* foreheads, more openly ; and some in tlieir kands more covertly. The apostle reckons up some, upon whom he writes the sentence of death, as in these dreadful catalogues, which I Ijeseech you to attend with all diligence, Eph. V. 5, 6. For this you knoic^ that no whoremonger^ nor unclean person^ nor covetous man^ who is an idolater^ hath any inheritance in the kingdom of Christ and of God. Let no man deceive you ivith vain words ; for because of these things cometh the wrath of God upon the children of disobedience. Rev. xxi. 8. But tke fearful and

160 7'he Marks of the Unconverted^.

itnhelievhig^ and the abominable^ and murder-ers, and whoremongers^ and sorcerers^ and idolaters, and all liars^ shall have their part in the lake that burneth with fire and brim-ifone, tchich is the second death. 1 Cor. vi. y, 10. Iinow ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived ; Tieither fornicators^ nor idolaters^ nor cdu'terers, vor effeminate^ nor abusers of themselves with mankind^ nor thieves^ nor covetous^ nor drunkards^ nor revilers, nor > t xtoriionevSj shall inherit the kingdom of God. f-ee Gal. v. 19, 20, SI. Wo to them that have their names written in these red rolls : such may knoW;, as certainly as if God had told it them from heaven, that they are iinsanctified, and under an impossibility of be^ ing saved in this condition.

There are then these several sorts, that past dl dispute are unconverted : they carry their marks in their foreheads.

1. The unclean. These are ever reckoned j^mong the gnats, and have their names (who-i\^v be left out) in all the forementioned cata-!oi:,aes, Eph. v. &, Rev. xxi. 8, 1 Cor. v. 9;

:?. The covetoits. These are ever branded iix iihihucrs. iind the doors of the kingdom rue {thnt agiiiiist tliem by name, Eph. v. 5, (*ol. ill. 5,^1 C>or. vi. 9, 10.

3, Drunkards. Not only such as drink fiway tlieir reason, but withal, yea, above all, such as are too strong for strong drink. The 1 crd fills his mouth with woes against these, find dcclarci? th«m to have no inheritance in

the kingdom of Grod^ Isa. v. H^ IS^ S^, Gal. v, 31.

4. Liars. The God that cannot lie'hath told them that there is no place for (hem in his kingdom^ no entrance into his hill; but their portion is with the father of lies (whose chiU dren they are) in the lake of burnings^ Psa. XV. i. S^ReVi xxi. 8; 27. John viii. ^^^ Prov. yi. 17.

5. Swearers. The end of these, without deep and speedy repentance^ is swift destruc-tion> and most certain and unavoidable con-demnatiouj James v. 12, Zech. v. 1, 2^ 3.

6. Mailers and backbiters^ that love to take up a reproach against their neighbours^ and fling all tlie dirt they can in liis faee^ or els« wound him secretly behind his back^ Ps. xv. i^ 3,1 Cor. vi. 10, and v. H.

7- Thieves^ extortioners, oppressors, that grind the poor, over-reach their brethren, when they have them at an advantage : thes2 must know that God is the avenger ofallsiich^ 1 Thess. iv. 6. Hear, O ye false, and purloining, and wasteful servants ! hear, O y@ deceitful tradesmen! hear your sentence :— God will certainly hold his door against you, and turn your treasures of unrighteousness into the treasures of wrath, and make your ill-gotten silver and gold to torment you, like burning metal in your bowels, 1 Cor. vi. 9, 10, James v. 2, 3.

8. All that do ordinarily live in the profane neglect of God^s laorsh^p^ that hear not liis word, that call not on his name, that restrain prayer before God, that mind not their own.

10<2 The Marls of the Unconverted,

por their family's souls, but live without God in the world, John viii. 47, and xv. % Psa. xiv. 4, and Ixxix. 6, Eph.ii. 13, and iv. 18.

9. Those that are frequenters and lovers of evil company ; God hath declared he will be the destruction of all such, and tliat they ghall never enter into the hill of his rest^ Prov. xiii. £0, Ps. xv. 4, Prov. ix. 6.

10. Scoffers at religion^ that make a scorn ef precise walking, and mock at the messengers and diligent servants of the Lord, and at their holy profession, and make themselve* merry with the weakness and failings of professors : hoar, ye despisers, hear your dread-fit! doonij Piov. xix. 29, S Chron. xxxvi. 16, Prov. iii. 24.

feinner, consider diigcntly whether thou art not to be found in one of these ranks ; for if this be thy case, thou art in the gall of bitterness, and bond of iniquity ; for all these do i arry tlieir marks in their foreheads, and are r.ndoubtedly the sons of death. • And if so, the Lord pity our poor congregations. Oh, how little a number would be lift, when these ten sorts are left out? Alas, on how many doors, on how many faces must we write. Lord, have mercy upon us ! Sirs, Yi hat shift d(> you make to keep up your con-Jldence of your good estate, when God from heaven declares against you, and pronounceg you in a s!alc of damnation ? I would reason with you, as God with Ihem ; How canst thon say^ I am not polluted P Jer. ii. §3. See thy way in the valley, know what thou hast done. Man, is not thy conscience privy to thy tricks

of deceit, to thy chamber-pranks, to thy way of lying ? Yea, are not thy friends, thy family, thy neighbours, witnesses to thy profane neglects of God's worship, to thy covetous practices, to thy envious and malicious carriage ? May not they point at thee as thou go-est, There goes a gaming prodigal; there goes a drunken Nabal^ a companion of evil doers; there goes a railer, or a scoffer, a loose liver ? Beloved, God hath written it, as with a sun-beam, in the book out of which you must be judged, that these are not thft spots of his children, and that none such (except renewed by converting grace) shall ever escape the damnation of hell.

Oh, that such of you would now be persuaded to repent and turn from all your trans-gressions ! or else iniquity will be your ruin, Ezek. xviii. 30. Alas for poor hardened sinners ! must I leave you at last where you were ? must I leave the tipler still at the ale-bench ? must I leave the wanton still at his dalliance ? must I leave the malicious still in his venom? and the drunkard still at his vomit ? However, you must know that you have beeit warned, and that I am clear of your blood. And v/hether men will hear, or whether they will forbear, 1 v*ill leave these scriptures with them, either as thunder-bolts to awaken them, or as searing irons to harden them to a reprobate sense: Ps. Ixviii. ^1. Goi shall wound the head of his enemies^ and the hairy scalp of such an one as goeth on still in his trespasses. Prov. xxix. 1, He that being eften reproved^ hardeneth his neclc^ shall sud^

104 The Marks of the Unconverted.

denly be destroyed^ and that tcithotit remedj)i ,Fi*ov. i. 24, &c. Because I have called^ andy^ refused: I have stretched out my handj and no man rc^arded^ &c, I trill mock at your

calamity^ when your destruction cometh

as a whirlwind.

And now I imagine, many will begin to bless themselves, and think all is well, because they cannot be spotted with the grosser evils above-mentioned. But I must further tell you, that there are another sort of un-sanctified persons, that carry not their marka hi their foreheads, but more secretly and covertly in their hands. These do frequently deceive themselves and others, and pass for good Christians, when they are all the while unsound at bottom. Many pass undiscovered, till death and judgment bring all to light. Those self-deceivers seem to come even to beaven^s gate with confidence of their admission, and yet are turned off at last. Matt. vii. S3. Brethren, beloved, I beseech you deeply to lay to heart, and firmly to retain this awakening consideration. That multitude* miscarry by the hand of some secret sin, that is not only hidden from others, but (for want of observing their own hearts) even from themselves. A man may be free from open pollutions, and yet die at last by the fatal hand of some unobserved iniquity. And there be these twelve hidden sins, by which souls go down by numbers into the chambers of death: these you must search carefully for, and take them as black marks, (wherever they be f^und) discovering a graceless and unconvert-

ed estate. And as you love your lives, read carefully, with a holy jealousy of yourselves, lest you should be the persons concerned.

1. Gross ignorance. Ah, how many poor souls doth this sin kill in the dark, Hos. iv. 6, while tliey think verily they have good hearts, and are in the ready way to heaven ! This is the murderer that dispatcheth thousands in a silent manner, when (poor hearts !) they suspect nothing, and see not the hand! that misehieves them. You shall find, whatever excuses you have for ignorance, that it is-a soul-undoing evil, Isa. xxvii. §1, S Thess. i. 8, 2 Cor. iv. 3. Ah ! would it not have iritied a man's heart to have seen that w^oful spectacle, when the poor Protestants werer shut up a multitude together, in a barn, and a butcher comes, with his inhuman hands warm in human blood, and leads them one by one, blindfold, to a block, where he slew them (poor innocents!) one after another, by the scores, in cold blood ? But how much more should our hearts bleed, to think of the hundreds in great congregations, that ignorance doth butcher in secret, and lead them blind-fold to the block ? Beware this be none of your case ; make no pleas for ignorance : if you spare that sin, know that it will not spare you. Will a man keep a murderer in iii« bosom ?

2. Secret reserves in closing with Christ,

To forsake all for Christ; to hate father and

.mother, yea, and a man's own life for him ;

this is a hard saying, Luke xiv. 26. Som®

will do much; but they will not be of the reli-

106 The Maries of the Uiiconvetted.

gion that will undo thcra ; they never com© to be entirely devoted to Christ, nor fully to resign to him ; they must have the sweet sins, they mean to do themselves no harm; they have secret exceptions for life, liberty^ or estate. Many take Christ thus liand over head, and never consider his self-denying terms, nor cast up the cost; and this error in tlic foundation mars all, and secretly ruins them forever, Luke xiv. S8, Matt. xiii. 21.

3. Formality in religion. Many stick in the bark, and rest in the outside of religion, and in the external performances of holy duties, Matt, xxiii. 25, and this oft-times doth most effectually deceive men, and doth more certainly undo them than open looseness; as it was in the Pharisee's case. Matt, xxiii. 31. They hear, they fast, they pray, they give alms ; and therefore will not believe but their case is good, Lukexviii. 11. Whereas resting in the work done, and coming short of the heart-work, and the inward povver and vitals of religion, they fall at last into the burning, from the flattering hopes, and confident persuasions of their being in the ready way to heaven, Matt. vii. 22, 23. O dreadful case, when a man's religion shall serve only to harden him, and effectually to delude and deceive his own soul!

4. The prevalency of false ends in holy duties^ Matt, xxiii. 25. This was the bane of the Pharisees. Oh. how many a poor s6ul is undone by this, and drops into hell before he discerns his mistake ! He performs good duties, and so thinks all is well, and perceiveg

not that he is actuated by carnal motives all the while. It is too true, that even with the truly sanctified, many carnal ends will oft-times creep in, hut they are the matter of his hatred and huiuiliation, and never come to be habitually prevalent with him, and to bear the greatest sway, Rom. xiv. 7. But now, when the main thing that doth ordinarily carry a man out to religious duties shall be some carnal end, as lo satisfy his conscience, to get the repute of being religious, to be seen of men, to shew his own gifts and part«, to avoid the reproach of a profane and irreligious person, or the like ; this discovers an unsound heart, Hos.. x. 1, Zech. vii. 5, 8. O Christians, if you w ould avoid self-deceit, see that you mind, not only your acts, but withal, yea, ^bove all, your ends.

5. Trusting in their own righteousness^ Luke xviii. 9. This is a soul undoing mischief, Rom. X, 3. When men do trust ia their own righteousness, they do indeed reject Christ^s. Beloved, you had need be watchful on evefy hand; for not only your sins, but your duties, may undo you. It maybe you never thought of this ; but so it is, that a man may as certaiMy miscarry by his seeming righteousness^ and supposed graces, as by gross sins; and that i&, when a man doth trust to these as liis righteousness before God, for the satisfying his justice, appeasing his wrath, procuring his favour, and obtaining of his own pavdon ; for this is to put Christ out of office, and make a saviour oi our own fluties ^nd gracc^^. Beware of this;, 0 profes-

iOS The Marks of the Unconverted.

sors ; you are raiich in duties, but this one flj %\ ill spoil all the ointment. When you have done most, and best, be sure to go out of youi'selves to Christ, reckon your own righteousness but rags, Ps. cxliii. 3^ Phil. iii. 8^ Isa. Ixiv. 6, Neh. xiii. 22.

6. *3 secret enmity against the strictness of religion. Many moral persons, punctual iu their formal devotions, have yet a bitter enmity against preciseness, ami hate the life and power of religion, Phil. iii. 6, compared with Acts ix. 1. They like not this forwardness, nor that men should keep such a stir in religion : they condemn the strictness of religion as singularity, indiscretion, and intemperate zeal: and with them, a lively preacher, or lively Christian, is but a heady fellow. Those men love not holiness, as holiness, (for then they would love the height of holiness) and therefore are undoubtedly rotten at heart, whatever good opinion they have of themselves.

7. The resting in a certain pitch of reli^ gion. When they have so much as will save them (as they suppose) they look no further, and so shew themselves short of true grace, which will ever put men upon aspiring to further perfection, Phil. iii. 13, Prov. iv. "S.

8. Tlie predominant love of the ivorid. — This is the sure evidence of an unsanctified heart, Mark x. 37, 1 John ii* 13.

But how close doth this sin lurk oft times under a fair covert of forward profession ?— Luke viii. 14. Yea, such a power of deceit is there in this siu; that many times, when ey-

ery body else can see the man^s worldliness^ and covetousiiesSf he cannot see it himself ; ^ but hath so many colours, and excuses, and pretences for his eagerness on the world, that he doth blind his own eyes, and perish in his self-deceit. How many professors be here, with whom the world hath more of their hearts and affections than Christ? w'ho mind earthly tilings, and thereby are evidently after the flesh, and like to end in destruction? Kom. viii. 5, Phil. iii. 19. Yet ask these men, and they will tell you confidently, they prize Christ above all, God forbid else: and see not their own earthly mindedness, for want of a narrow observation of the working of their own hearts. IJid they bat carefully search, they would quickly find, that their greatest content is in the world, Luke xii. 49, and their greatest care, and main endeavour to get and secure the world; which is the certain discovery of an unconverted sinner. May the professing part of the world tak® earnest heed, that they perish not by the hand of this sin unobserved. Men may be, and of-ten are kept off from Christ, as effectually, by the inordinate love of lawful comforts, as by the most unlawful courses, Matt.xxii. 5, Lake xiv. 18, 19, £0, 21.

9. Meigning nfiallce and envy against those that disrespect them^ or are injurious to thein^ 1 John ii. 9, 11. Oh how do many that seem to be religious remember injuries, and carry grudges, and will return msn as good as they bring ; rendering evil for evil, loving to take reycnge, wishing evil to them that wrong

K

110 The Marks of the Unconverted.

them, directly against the rule of the gospel^ the pattern of Christ, and the nature of God, Rom. xii. 14?, 17, 1 Pet. ii. SI, 23, Neh. ix. 17- Doubtless, where this evil is kept boiling in the heart, and is not hated, resisted, mortified, but doth habitually prevail, that person is in the very gall of bitterness, and in a state of death, Matti xviii. 34, 3&,, 1 John iii. 14, 15.

Reader, doth nothing of this touch thee ? Art thou in none of the fore-mentioned ranks ? Oil, search, and search again ; take thy heart solemnly to task. Wo unto thee, if, after all thy profession, thou shouldst be found under tlie power of ignorance, lost in formality, drowned in earthly-mindedness, envenomed with malice, exalted in an opinion of thine own righteousness, leavened with hypocrisy and carnal ends in God^a service, embittered against strictness : this woald be a sad discovery that all thj religion were in vain. But I must proceed.

10. TJnmortified pride. When men love the praise of men, more than the praise of God ; and set their hearts upon men^s esteem, applause, and approbation, it is most certain they are yet in their sins, and strangers to true conversion, John xii. 43, Gal. i. lU^— When men see not, nor complain, nor groan under the pride of their own hearts, it is a sign they are stark-dead in sin. Oh, how secretly dotli this sin live and reign in many hearts, and they know it not, but are very strangers to themselves! John ix. 40.

11. 2^he prevailing love of pleasure^ 2 Tim. iii. 4. This is a black mark. When men give the flesh the liberty that it craves^ and pamper and please it^ and do not deny and res-train it; when their great delight is in grati-fying their bellies, and pleasing their senses : whatever appearance they may have of religion, all is unsound, Rom. xvi. 18, Tit. iii. 3. A flesh-pleasing life cannot be pleasing to God ; They that are Chrisfs have crucified the fleshy and are careful to ci-oss it, and keep it under, as their enemy, Gral. v. 34, 1 Con ix. S5, S6, 37.

13. Carnal security^ or a presumptuous and ungrounded confidence^ that their condition is already goody Rev. iii. 17. Many cry peace and safety, vt^hen sudden destruction \% coming upon them, 1 Thess, v. 3. This was that which kept tlie foolish virgins sleeping, when they should have been working; upon their beds, when they should have been at the markets, Matt. xxv. o, 10, Prov. x. 5. They perceived not their want of oil till the bridegroom was come; and while they w^ent to buy, the door was shut. And Oh tliat these fioolish virgins ha<l no successors \ Where is the place, yea, where is the house almost, where these do not dwell ? Men are willing to cherish in themselves, upoil never so slight greiifids, a hope that their condition is good, and so look not out after a change, and by thi« mmns perisJi in their sins. Are you at peace ? Shew me upon what grounds your peace is maintained ? Is it a scripture peace ? Can you s^liew the distinguishing marks of a

HZ The Marks of the Unconverted.

801111(1 believer ? Can you evidence that yon have something more than any hypocrite in the world ever had? If not, fear this peace more than any trouble ; and know^ that a carnal peace doth commonly prove the most mortal enemy of the poor soul; and while it smiles and kisses, and speaks it fair, doth fatally smite it (as it w ere) under tlie fifth rib.

By this time methinks I hear my reader crying out with the disciples, Who then shall he saved? Set out from among our congregations all tiiose ten ranks of the profane on the one hand^ and then besides, take out all these twelve sorts of close and self-deceiving hypocrites on the other hand, and tell me then, whether it be not a remnant that shall be saved ? How few w ill be the sheep that shall be left, when all these shall be separated and set among the goats ? For my part, of all my numerous hearers, I have no hope to see any of tliem in heaven, that are to be found among these two and twenty sorts that are here mentioned, except by sound conversion they be brought into another condition.

^Hfplication. And now, conscience, do tijine office ; speak out, and speak home to him that heareth or readeth these lines. If thou find any of these marks upon him, thou must pronounce him utterly unclean. Lev. xiii. 44. Take not up a lie into thy mouth : speak not peace to him, to whom God speaks no peace. Let not lust bribe thee, or self-love, or carnal prejudice blind thee. I subpcena thee from the court of heaven, to come and give in evidence : I require thee, in the name

of God, to go with me to the search of the sus pected house. As thou wilt answer it at thy perils give in a true report of the state and case of him that readeth this book. Conscience, wilt thou altogether hold thy peace at such a time as this ? I adjure thee, by the living God, that thou tell us the truth, Matt-xxvi. 63. Is the man converted, or is he not ? Both he allow himself in any way of sin, or doth he not? Doth he truly love, and please, and prize, and delight in God above all other things, or not ? Come, put it to an. issue.

How long shall this soul live at uncertainties ? O conscience, bring in thy verdict. I« this man a new man, or is he not ? How dost thou iind it ? Hath there passed a thorough and mighty change upon him, or not? When was th^ time ? where was the place ? or what was the means by which this thorough change of the new birth was wrought in his soul ?— Speak, conscience. Or if thou canst not tell time and place, canst thou shew scripture evidence that the work is done ? Hath the man been evertaken oflf from his false bottom, from the false hopes, and false peace, wiierein oiice he trusted? Hath he been deeply convinced of sin, and of his los^; and undone condition, and brought out of himself, and off from his sins, to give up himself entirely to Jesus Christ ? Or dost thou not find him to this day under the power of ignorance, or in the mire of profaneness? Hast thou not taken upon him the gains of unrighteousness? Dbftt not thou find him a stranger to prayer, a neglfeoter

Kg

114 Tlie Marks of the Unconverted.

of the word, a lover of this present world ?— Dost not thou often catcli him in a lie ? Dost not tisou find his heart fermented with malice, or binning with lust, or going after his eov-etousness ? Speak plainly to all the fore-mentioned particulars : canst thou acquit this man, this woman, from being any of the two and twenty soris here described ? If he be found with any of them, set liim aside, his portion is not with the saints : he must be converted and made a new creature, or else he cannot enter into the kingdom of God.

Beloved, be not your ow n betrayers, do net deceive your own hearts, nor set your hands to your own ruin, by a wilful blinding of yourselves. Set up a tribunal in your own breasts : bring the word and conscience together ; To the law, and to the testimonyj Isa. viii, 20. Hear what the word concludes of your estates. 'Oh, follow the search, till you have fouled how the case stands: mistake here, and perish. And such is the treachery of the heart, the subtilty of the tempter, and the deceiifulness of sin, Jer. xvii. 9, ^ Cor. xi. 3, lieb. iij, IS, all conspire to flatter and deceive the poor seul; and witlial, so common aiul easy U is io be mistaken, that ^tis a thousand io one but vou will be deceived, unless you be very careful, and thorough, and impartial in the enquiry into your spiritual con-djiions. Oh Jherefore ply your work, go to the bottom, starch as ^^ith candles, weigh you in the balance, cojne to the standard of the sanctuary, bring your coin to.the touchstone. You have the archest cheats in the worUltii

deal with : a world of counterfeit coin is go* ing; happy is he that takes not counters for gold. Satan is master of deceits^ he can draw to the life, he is perfect in the trade, there is nothing but he can imitate : you cannot wish for any grace, but he can fit you to a hair with a counterfeit. Trade warily, look on every piece you take, be jealdus, trust not so much as your own hearts. Run to God, to search you, and try you; to examine you and prove your reins, Ps. xxvi. 3, and cxxxix. S3, 2L If other helps suffice not to bring all to an issue, but you are still at a loss, open your cases faithfully to some godly and faithful minister, Mai. ii. 7» Rest not till you have put the business of your eternal welfare out of question, 2 Pet. i. 10. 0 searcher of hearts^ put thou this soul upoUj and help him in the search.

CHAP. V.

SHEWING THE MISERIES OF THE UK€ON-VERTED.

SO unspeakably dreadful is the case of every unconverted soul, that I have sometimes thought, if we could but convince men that they are yet unregenerate, the work were Mpoii tlie matter done. But I sadly experi-ence, that such a spirit of sloth and plumber

(Rom. xi. 8, Matt. xiii. IS) possessetli the unsanctified/that though they be convinced that they are yet uiiconverted, yet they oft times carelessly sit still; and what through the avocation of sensual pleasures, or hurry of worldly business, or noise and clamour of earthly cares, and lusts, and affections, Luke viii. 14r the voice of conscience is drowned, and men go no farther than some cold wishes^ and general purposes of repenting and amending. Acts XXiv. 25.

It is therefore of high necessity, that I da not only convince men that they are unconverted, but that r also endeavour to bring them to a sense of the fearful misery of this estate.

But here I find myself aground at first piut-ting forth. What tongue can tell the heirs of hell sufficiently of their misery, unless ^twere Dives in that flame ? Luke xvi. 24. Where is the ready writer, whose pen can decypher their misery that are without God in the world? Eph. ii. IS. This cannot fully be done, unless we knew the infinite ocean of that bliss and perfection which is in that God, which a state of sin doth exclude men from. Who Tcnotveth (saith lAos^s) the power of thine anger?' Ps. xc. li. And how diall I tell men that whicli 1 do not know ? Yet so much we know, as one would think, would shake the heart of that man, that had the least degree of spiritual life and sense.

But this is yet the more imposing difficulty, that I am to speak to them that are without sense. Alas^ this is not the lea^ part of mau^iii

misery upon liim^ that he is dead^ stark dead in tre&passes and sins^ Eph. ii. 1.

Could I bring paradise into view^, or rep-resent the kingdom of heaven ta as much advantage as the tempter did the kingdoms of the world, and all the glory thereof, to our Saviour; or could I uncover the face of the deep and devouring gulph of Tophet in all its terrors, and open the gates of the infernal furnace ; alas ! he hath no eyes to see it, Matt* xiii. i% 15. Could I paint out the beauties of holiness, or glory of the gospel, to the life ; or could I bring above-board the more than diabolical deformity and ugliness of sin, he can no more judge of the loveliness and beauty of the one, nor the filthiness and hateful-ness of the other, than the blind man of colours. He is alienated from the life of God, through the ignorance tliat is in him, because of the blindness of his heart, Eph. iv. 18. Hb neither doth^ nor can know the things of God^ because they are spiritually discerned, 1 Cor. ii. 14. His eyes cannot be savingly opened, but by converting grace. Acts xxvi. 18. H@ is a child of darkness, and walks in darkness, 1 John !• 6, yea^ the light ill him is darkness. Matt. vi. 3, 3.

Shall I ring his knell, or I'ead his sentence, or sound in his ear the terrible trump of God^s judgments, that one would think should make both his ears to tingle, and strike him into Belshazzar's fit; even to appal his countenance, and loose his joints, and make his knees smite one against another? yet, alas ! he perceives me not, he hath uo «ars to keai'.

Or shall I call up all the (laughters of musk, and sing the song of Moses, and of the Lamb ? Yet he will not be stirred. Shall 1 allure him with the joyful sound, antl the lovely song, and glad tidings of the gospel ? with the most sweet and inviting calls, comforts, cordials of the divine promises, so exceeding^ great and precious ? It will not affect him savingly, unless I could find him ears, Matt* xiii. 15, as well as tell him the news.

Shall I set before him the feast of fat things, the wine of wisdom, the bread of God, the tree of life, the hidden mamia j he hath no appetite for them;^ bo mind to them, 1 Cor. ii. 14, Matt xxii. 5. Should I press the choicest grapes, the heavenly clusters of gospel privileges, and drink to him in the richest wine of Grod^s own cellar, yea, of his own side; or set before him the delicious honey-comb of God's testimonies, Ps. xix. 10, alas ! he hath no taste to discern them. Shall 1 invite the dead to arise, and eat the banquet of their fo-nerals ? no more can the dead in sin savour the holy food wherewith the Lord of life hath spread his table.

What then shall I do ? Shall I burn the brimstone of hell at his nostrils ? Or shall I open the box of spikenard, very precious, that filleth the whole house of this universe with its perfume, Mark xiv. 3, John xii. 8, and hope that the savour of Christ's ointment and the smell of his garments will attract him ? Ps. xlv. 8. Alas ! dead sinners arc like the dumb idols: they have mouths, but they speak aot; eyes have they; but they see not; they

iiaye ears, but they hear not; noses have thej% but they smell not; they have hands, but they handle not; feet have they,but they walk not, neither speak they through their throat, Ps. cxv, 5, 6, 7. They are destitute of all spiritual sense and motion.

But let me try the sense that doth last leave us, and draw the sword of the word : yet lay at him while I will, yea, though I choose mine arrows out of God's quiver, and direct them to the heart nevertheless he feeleth it not; for how should he, being past feeling? Eph. iv- 19. So that though the wrath of God abideth on him, and the mountainous weight of so many thousand sins, yet he goes up and down as light as if nothing ailed him, XLom. vii. 9. In a word, he carries a dead Eoul in a living body, and his flesh is but the walking coffin of a corrupted mind, that is twice dead, Jude 12, rotting in the slime and putrefaction of noisome lusts, Matt, xxiii. S7;

Which way then shall I come at the miserable objects that I liave to deal with ? Who >>ball make the heart of stone to relent, Zech, xi. 1^, or the lifeless carcass to feel and move? That God that is able of atones to raise up children unto Abraham, Matt. iii. 9, that rais-^eth the dead, S Cor. i. 9, and melteth the mountains, Nah. i. ^, and strikes water out of the flints, Deut. viii. 15, that loves to work like himself, beyond the hopes and belief of man; and pcopleth his church with dry bones, and plauteth his orchard with dry sticks ; he is able to do t\m. Therefore I bow my knee

to the most liigh God, Eph. iii. 14, and fi« our Saviour prayed at the sepulchre of Lazarus, John xi. 38, 41, and the Shunaramite ran to the man of God, for her dead child, 2 Kings iv. 25, so doth your mourning minister kneel about your graves, and carry you in the arms of prayer to that God in whom your help i« found,

£0 thou all-powerful Jehovah, that w^ork-cst, and none can let thee ; that hast the keys of hell, and. of death ; pity thou the dead souls that lie here entombed, and roll away the grave-stone, and say, as to Lazarus, when already stinking. Come forth. Light-en thou this darkness, O inaccessible light, and let the day-spring from on high visit tlie darksome region of the dead, to w horn 1 speak: for thou canst open the eyes that death itself hath closed : thou that formedst the ear. canst restore the hearing : say thou to these ears, JEjjhjjhatha^ and they shall be opened. Give thou eyes to see thine excellencies, a taste that may relish thy sv/eetness, a scent that may savour thine ointments, a feeling that may gense the privilege of thy favour, the burden of thy wrath^ the intolerable weight of unpardoned sin ; and give thy servants command to prophesy to the dry bones, and let the effects of this prophecy be, as of thy prophet, ;^en he prophesied the valley of dry bones itm a living^rmy, exceeding great, Ezek x:jg^vii. 1, &c. The hand of the Lord teas ujwnme^ and carried me out in the Spirit of the Lordy and set me down in the mid&t of the valley which ivas full of bo7ie9. He said unto me^

The Miseries of the Unconverted. 121

Prophesy upon these bones^and say unto theni^ O ye dry bones^ hear the icord of the Lord, Thus saith the Lord God unto these bonesy Behold^ I will cause breath to enter into you^ and ye shall live. J.nd I will lay sineics upon youy and will brin^ 2ip flesh upon yoUy and cover you with sMn, and put breath in you ; and ye shall live^ and ye shall know that lam the Lord. So I pro2)hesied as I was commanded : and as I projihesied there was a aoise^ and behold a shakings and the bones came, togeth&r bone to his bone, tlnd ichen I heheldy lo^ the sinews and the flesh came up upon them^ and the skin covered them above : but there was no breath in them. Then said he unto me^ Prophesy unto the wind^ prophe-sy^ son of man^ and say to the wind^ Thus saith the Lord God, Come from the four %vindsy 0 bream, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived and stood up upon their feet, an exceeding great army.']

But I must proceed^ as I am able^ to unfold that misery^ which I confess^ no tongue can unfold^ no heart can sufficiently comprehend. Know, therefore^ that while thou art unconverted^

L Tlie infinite God is en^m^ed against thee.

It is no small part of thy misery, that thou art ivithout God, Eph. ii. IS. How doth Mi-cah run crying after the Danites, You have taken away my gods, and what have I more ? Judges xviii. 23, 21. Oh- what a mourning;

then must thou lift up, that art without God, that canst hiy no claim to him, without daring usurpation ! Thou mayst say of God, as She. ba of David, We^ have no 2^(trt in JDavid^ nei--ihcr have we inheritance in the son of Jesse^ S Sam. XX. 1. How pitiful and piercing a moan is that of Saul, in his extremity ? The Philistines are upon me, and God is departed from me^ 1 Sam. xxviii. 15. Sinners, But 7chat ivill ye do in the darj of your visitation ? whither trill you flee for help ? where tcill you leave your glory ? 'isa. x. 3. What will you do when the Philistines are upon you ; when the w orld shall take its eternal leave of you; when you must bid your friends, houses, lands, farewell for evermore ? What w^ill you do then, I say, that have never a God to go to ? Will you call on him rlijjiV'ill you cry to him for help ? Alas ! he will not own you, Prov. i. S8, 29. He will not take any knowledge of you, but will send you packing with an I never knew yon^ Matt. vii. 23. They that knoAv what it is to have a God to go to, a God to live upon, they know a little what a fearful misery it is to be without God. This made that holy man cry out. Let me have a God or nothing. Let 7ne know him^ and his icill^ and what icill please him^ and how I may come to enjoy him; or Avould I had never had an understanding to know any things &c. But thou art noi only without God, but God is against thee, Kzek. v. 8, 9, Nah. ii. 13.— Oh, if God would but stand a neuter, though he did not own nor help the poor sinner, his case were not so deeply miserable. Though

Ood shoiiUl give up the poor creature to the will of all his enemies, to do the worst with him; though lie should deliver him over to thetorraents; Matt, xviii. 31, that devils should tear and torture him to their utmost power and skill, yet this were not half so fearful. Bat God will set himself against the sijiner ; and ifelieve it, 'Tis a fearful thing to fall into the hands of the living God^ Heb. x. 31. 'Ciiere is no friend like him, no enemy like him. A.3 much as heaven is above the earth, omiilpo-tency above impotency, infinity above nullity; so much more horrible is it to fall into tiie hands of the living God^ than into the paws of b«ars or lions, yea^ furies or devils. God himself will be thy tormentor, thy destruction shall come from the presence of the Lord, 2 Thess. i. 9. [Tojjhet is deep and larger, and the breath of tWVLord, like a stream of brim stonef doth kindle it^ Isa. xxx, 33. If Go^l be against thee, who sliall be for thee ? If one man sin against another, the judge shall)'lulge him : but if a man sin against the Lorcl^ ivho shall intreat for him ? 1 Ham. ii. 2Ci. Thou^ even thou, art to be feared ; and loho shall stand in thy sight, lohen once thou art an^-grij? Ps. Ixxvi. 7. Who is that God, that shall deliver you out of his hands ? Dan. iii. 15. Can Mammon ? riches profit mf in the day of icraih, Prov. xi. 4. Can kings or warriors ? no, they shall cry to the mountains and rocJcstofall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb : For the great day of his

rrath is come^ and tvho shall be able to stand P iiev. vi. 15, 16,17.]

Sinntr, methinks this should go like a dag-jzv to thine heart, to know that God is thine enem^;. Oh, whither wilt thou go ? Where v/iU ihou sheller thee? There is no hope for thee, unless thou lay down thy weapon, and sue out thy pardon, and get Christ to staurf thy frltnd, and make thy peace. If it were iiv)t for thi*:, thou mightest go into some howl-iug wiklerness, and there pine in sorrow, and ru.R mra! fhr anguish of heart, and horrible

esipair. But in Christ there is a possibility of mevcy for thee, yea, a proffer of mercy to thee; that thou niayst have God to be more' for thee, than he is now against thee. But if Uiou wilt not forsake thy sins, nor turn thor-(Highly, anil to purpose, untoXlod, by a sound conversion, the wrath of GocMBideth on thee, and he proclaims himself to be against thee, t^ ill the prophet, Ezek. v. 8, Therefore^ thus saith the Lord Gody Behold J, even 1, am against thee.

1. His face is against thee, Ps, xxxiv, 16. The face of the Lord is against them that do e^viij to cut o^* the remembrance of them. — Wo unto them whom God shall set his face against^ When he did but look upon the hoit of tlie Egyptians, how terrible was the consequence ! Ezek. xiv, 8. / tcill set my face against that man, and will make him a sign, lind jjroverb, and icill cut him off from the midst of my peojde, and you shall Icnoir that I am the I^ord. 2. His heart is against thee : He hateth all the workers of iniquity.

Man, dotli not thine heart tremble to think of thy being an object of GocFs hatred ? Jer. xv. 1. Though Moses and Samuel stood before me^ yet my mind could not he towards this people : cast them out of my sight^ Zech. xi. 8. My soul loatheth them^ and their souls alsa abhorred me. S. His hand is against thee, 1 Sam. xri. i% io. All his attributes are against thee :

First, His justice is like a flaming sword unsheathed against Viw.e. If I ichet my glittering sicord, and my hand take hold on judgment^ Twill render vengeance to mine ad-versariesy and ivill retvard them thai hate me. Iicill make mine arrows drunk ivitli blooi^ &c. Deut. xxxii. 41, 43. So exact is justice, that it will by no means clear the guilty, Ex. xxxiv. 7- &od will not discharge thee, he will not hold thee guiltless, Ex. xx. 7^ l>ut will require the whole debt in person of thee, unless thou canst make a scripture-claim to Christ, and his satisfaction. When the enlightened sinner looks on justice, and sees the balance in which he must be w eighed, and the sword by which he must be executed, he feels an earthquake in his breast : but satan keeps this out of sight, and persuades the soul, while he can, that the Lord is all made up of mercy, and so lulls it asleep in sin. Divine justice is very strict; it must have satisfaction to the utmost farthing ; it denounceth indignation and wrath, tribulation and anguish, to every soul that doth evil, Rom. ii. 8, 9. ll curseth every one that continueth not in every thing that is written in the law to do it, G'al.

T '*>

iii. 10. The justice of God to the unpardoii.-ed ginnen that hath a sense of his misery, i& more terrible than the sight of the bailiff or creditor to the bankrupt debtor, or than the sight of the judge and bench to the robber, or of the irons and gibbet to the guilty murderer. When justice sits upon life and tleath, Oh, what dreadful work doth it make with the wretched sinner I Bind him hand and foot^ cast him into utter darkness ; there shall he iveejnng and gnashing of teeth. Matt, xxii. 13. Depart from me^ ye cursed^ into everlasting Jire^ Matt. xxv. 41. This is the ter-rible sentence that justice pronouneeth. Why, feinrier, by this severe justice must thou be tried; and, as God liveth, this killing sentence sl]alt thou hear, unless thou repent, and be cenverted.

Secondly, The holiness of God is full of

antij7athy against thee^ Ps. v. % 5. He is

not only angry with thee, (so he may be with

is owii children) but he hath a fixed, rooted,

(labitual displeasure against thee ; he loathes

ihee, Zech. xi. 8, and what is done by thee,

iiough for substance commanded by him, Isa«

i. 11, Mai. i. 10. As if a mam should give

iiis servant never so good meat to dress ; ^^etf.

ii he should mingle filth or poison with it, he

would not touch it. God's nature is infinitely

contrary to sin, and so he cannot but hate a

inner out of Clirist*

Oh, wliat a misery is this, to be out of the favour, yea, under the hatred of God ! Eccl. V. -!, Hos. )x. 15. That God who can as ea-sily hy aside his nature; and cense to be God^v

as not be contrary to thee^ and detest thee^ except thou be changed and renewed by grace. O sinner^ how darest thou to think of the bright and radiant sun of purity, upon the beauties, the glory of holiness that is in God ! The stars are not pure in his sights Job xxv. 5. He humbleth himself to behold things that are done in heaven, Ps. cxiii. 6. O those light and sparkling eyes of his ! what do they espy in thee ! And thou hast no interest in Christ neither, that he should plead for thee, Methinks I should hear thee crying out, astonished, with the Bethshemites, Who shall stand before this holy Lord God P 1 Sam. viv SO.

Thirdly, 2Tie power of God is mounted like a mighty cannon against thee. The glory of God*s power is to be displayed, in the wonderful confusion and destruction of them that obey not the gospel, 3 TUess. i. 8, 9. He will make his power known in them, liom. ix. S3. How mightily he can torment them ! For this end he raiseth them w^^that he might make his power known^ Kom. ix. 17. O man^, art thou able to make thy party good with thy Maker ? No more than a silly reed against the cedars of God, or a little cock-boat agaipst the tumbling ocean, or the childrens bubbles against the blustering winds.

Sinner, the power of God^s anger is against thee, Ps. xc. 11, and power and anger together makft fearful work. ^Twere better thou hadst all the world in arms against thee, than to have the power of God against thee. There is bo escaping his hai\ds, no breaking

his prison. ^' The thunder of his power who can understand ?^^ Job xxvi. 14. Unhappy »ian, that shall understand it by feeling it! ^^If he will contend with Jiim^ he cannot answer liim one of a thousand. He is wise in heart; and mighty in strength: who hath har-dened himself against him and prospered ? which removeth the mountains, and they know it not: which overturneth them in his anger* Wliich shaketh the earth out of her plaee^r and the pillars thereof tremble. Which com-mandeth the sun, and it riseth not: and seal-eth up tlie stars. Eehold, lie taketh away, who can hinder him? who will say unto him. What dost thou ? If God will not withdraw his anger, the proud helpers da stoop under him.^^ Job ix. 3, 4, 5, 6, 7,12, 18. And art thou a fit match for such an antagonist ? '^ Oh, consider this, you that forget God, lest he tear you in pieces, and there be none to deliver you.*^ Ps. 1. S3. Submit to mercy. Let not dust and stubble stand it out against the Almighty. Set not briars and thorns against him in battle, lest he go through them, and consume them together ; but lay hold on his strength^ that you may make peace icith him^ Isa. xxvii. 4, 5. Wo to him that striveth itnth his Makery Isa. xlv. 9.

Fourthly, The wisdom of God is set to ruin thee. He hath ordained his arrows, and prepared the instruments of death, and made all things ready, Ps. vii. 12, 13. His counsels are against thee, to contrive thy destruction, Jer. xviii. ll. He laughs in himself, to see how thou wilt be taken and ensnared in

tlie evil day^ Vs. xxxvii. 13. TJie Lord shall lau^h at him^ for he seeth that his day is coining. He sees how thou wilt come down mightily in a moment; how thou wilt wring thine liands, and tear thine hair^ and eat thy flesh, and gnash thy teeth for anguish and astonishment of hearty when thou seest thou art fallen remediles&ly into the pit of destruction. Fifthly^ The truth of God is sworn against tliecj Ps. xcv. 11. If he he true and faithful^ thou must perish;, if thou goest on, Luke xiiit 3. Unless he be false of his word, thou must die, except thou repent, Ezek. xxxiii. 11, If we believe not^ yet he abidetli faithful^ he can-not deny himself 2 Tim. ii. 18, that is, he i« faithful to his threatning3 as w ell as promises, and will shew his faithfulness in our confusion, if WQ believe not. God hath told thee, as plain as it can be spoken. That if he wash thee not, thou hast no part in him, John xiii. 8. That if thou livest after the flesh thou shalt die, Rom. viii. 13. That except thou be converted, thou shalt in no wise enter into the kingdom of heaven, Matt, xviii. 3. And he abideth faithful, he cannot deny himself. Beloved, as the immutable faithfulness of God in his promise and oath, aiford believers strong consolation, Heb. vi. 18, so they are to unbelievers, for strong consternation and confusion. O sinner, tell me, what shift dost thou make to think of all the threatnings of God's word, that stand upon record against thee ? Dost thou believe their truth, or not ? If not, thou art a wretched infidel, and not a Christian, and therefore give over the name

and hopes of a (jliristian. But if thou dost believe tliem^ O heart of steel that thouhast^ that canst walk up and down in quiet^ when the truth and faithjiilfiess of God is engaged to destroy thee 1 Tli^t if God Almighty can do it^ thou shalt surely perish and be damned. Why, man, the whole book of God doth testify against thee, wliile thouremainest unsanc-tified : it condemns thee in every leaf, and is to thee, like EzekiePs roll, written within and without, with lamentation, and mourning, and wo, Ezek. ii. 10. And all this shall surely come upon thee, and overtake thee, I)eut. xxviii. 15j except thou repent. Heaven and earth shall pass away, but one jot or tittle of this word shall never pass away, Matt. v. 18.

Now put all this together, and tell me if the case of the unconverted be not deplorably miserable ? As we read of some persons, that had bound themselves in an oath, and in a curse, to kill Paul; so thou must know, O sinner, to thy terror, that all the attributes of the infinite God are bound in an oath to destroy thee, Heb. iii. 2&. O man ! what wilt thou do ? Whither wilt thou fly ? If God's omnisciency can find thee, thou shalt not escape : if the true aiiid faithful God will save his oath, perish thou must, except thou believe and ropent: if tlie Almighty hath power to torment thee, thou shalt be perfectly miserable in soul and body to all eternity, unless it be prevented by thy speedy conversion.

II. The whole creation of God is against thee. The whole creation (saith Paul) groan-eth and travailcth in pain, llom. viii. 22. Hut

what is it that the creation groaneth under? Why^ the fearful abuse that it is subject to, in serving the lusts of unsanctified men. And wliat is it that the creation groaneth for ?— Why^ for freedom and liberty from this abuse : for the creature is very unwillingly subject to this bondage, Rom. viii. 19, SO, 2i. If the unreasonable and inanimate creatures had speech and reason, they would cry out under it, as bondage insufferable, to be abused by the ungodly, contrary to their natures, and the ends that the great Creator made them for. It is a passage of an eminent divine, ^^ The liquor that the drunkard drinketh, if it had reason as well as a man to know how shamefully it is abused and spoiled, it would groan in tTie~1&arrels against him, it would groan in tJie cup against liim, groan in his throat, in his belly, against him ; it would fly in his face, if it could speak. And if God should open the mouths of the creatures, as he did the mouth of Balaam's ass, the proud man's garments on his back would groan against him. There is never a creature, but if it had reason to know^ how it is abused, till a man be converted, it would groan against him; the landwould groan to bear him, the air would groan to give him breathing, their houses would groan to lodge them, their beds w^ould groan to ease tliem, their food to nourish them, their clothes to cover them, and the creature would groan to give them any help and comfort, so long as they live in sin against God.'^ Thus far lie. Methinks this should be a terror to an unconverted «oul, to think that he is

a burden to the creation, Luke xiii' 7. Cut it doicn^ wliy cumbereth it the ground ? If the poor inanimate creatures cou]d but speak, they would say to the ungodly, as Moses to Israel, Must we fetch you water out of the rock, ye rebels ? Num. xx. 10. " Thy food would say, Lord, must I nourish such a wretch as this, and yield forth my strengtli for him to dishonour thee withal ? No, I will choke him rather, if thou wilt give me commission. The very air would say, Lord, must I give this man breath, to set his tongue against heaven, and scorn thy people, and vent his pride, and wrath, and filthy communication, and belch out oaths and blasphemy against thee ? No, if thou but say the word, he shall be breathless for me. His poor beast would say, Lord, must I carry him upon his wicked designs ? No, I will break his bones, I will end his days rather,if I may have but leave from thee."* A wicked man, the earth groans under him, and hell groans for him, till death satisfies both, and unburdens the earth, and stops the mouth of hell with him. While the Lord of liosts is against thee, be sure the hosts of the Lord are against thee, and all the creatures (as it were) up in arms, till upon a man\s conversion, the controversy being taken up between God and bim, lie makes a covenant of peace with the creatures for him, Job v. 32, 23, 24, Hos. ii. 18, 19, 20.

III. The roaring How hath his full power upon thee, 1 Pet. v. 8. Thou art fast in the paw of that lion, that is greedy to devour: In the snare of the devil^ led captive by him

«* his wilL 2 Tim. iL 26, this is the spirit that ivorketh in the children of disobedience^ Eph. ii, g. His drudges they are, and his lusts they Ao. He is the ruler of the darkness of this worlds Eph. vi, 12, that is, of ignorant sinners that live in darkness. You pity the poor Indians^ that worship the devil for their God, but little think that'tis your own case. Why ^tis tl^e common misery of all the un-sanctified, that the devil is their God. 2 Cor. iv. % not that they do intend to do him horn-age and worship ; they will be ready to defy Iiim, and him that should say so by them; but all this while they serve him, and come and go at his beck, and live under his government: His servants ije are^ to whom ye yield your-selves servants to obey. Rom. vi. 16. Oh^ how many then will be found the real servants of the devil, that take themselves for no other than the children of God ! he can no sooner offer a sinful delight, or opportunity for your unlawful advantage, but you embrace it. If he suggest a lie, or prompt you to revenge, you readily obey : if he forbid you to read or pray you hearken to him and therefore liis servants you are. Indeed he lies behind the curtain, he acts in the dark, and sinners see Bot who setteth them on work ; but all the while he leads them in a string. Doubtless the liar intends not a service to Saian, but his ' own advantage; yet 'tis he that stands in the corner unobserved, and puiteih the thing into his heart, Acts v. 2, John viii. 44. Question. \fd%Hy Judas when he sold his IVfaster for money, and the Chaldeans--^nd Sabeans^ when they

plundered Joh^ intended not to do the devil a pleasure, but to satisfy their own covetous thirst; yet 'twas he that actuated them in their wickedness, John xiii. 27. Job i. 13, 15, 17. Men may be very slaves, and com-inon drudges for the devil, and never know it ; nay, they may please themselves in the thoughts of a happy liberty, 2 Peter ii. 19.

Art thou yet in ignorance, and not turned from darkness to light? why, thou art under the power of Satan, Acts xxvi. 18. Dost thou live in the ordinary and wilful practice of any known sin ? knoW that thou art of the devil, 1 John rii. 8. Dost thou live in strife or envy, or malice ? verily he is thy father, John viii. 40, 41. O dreadful case ! howev-er Satan may provide his slaves with divers pleasures. Tit, iii. .3, yet it is but to roll them into endless perdition. The serpent comes with the apple in his mouth, Oh, but (with Eve J thou seest not the deadly sting in his tail. He that is now the tempter, will be one day thy tormenter. Oh, that I could but give thee to see how black a master thou servest, how filthy a drudgery thou dost, how merciless a tyrant thou gratifiest ! all whose pleasure is, to set thee on work to make thy perdition and damnation sure, and to heat th^ fsrnace hotter and hotter, in which thou must burn for millions of millions of ages.

IV. The guilt of thy sins lies like a mountain upon thee. Poor soul ! thou feel-est it not, but this is that which seals thy misery upon thee. While unconverted, none of thy sins are blotted out, Acts iii. 19^ they

afe all upon the score against thee : regeneration and remission are never separated ; the unsanctilied are unquestionably unjustified! and unpardoned, 1 Cor. vi. 11. i Peter, i, S. Heb. ix. 14. Beloved, ^tis a fearful thing to be in debt, but above all in God^s debt; for there is no arrest so formidable as his, no prison so horrible as his. Look upon an en^ lightened sinner, who feels the weight of his own guilt: Oh, how friglitful are his looks, how fearful are his complaints ! his comfort;^ are turned into wormwood, ami his moisture into drought, and his sleep departed from his eyes. He is a terror to himself, and all that are about him ; and is ready to envy the very stones that lie in the street, because they are senseless, and feel not his misery ; and wished he had been a dog, or a toad, or a serpent, rather than a n>an, because then death had put an end to his misery, whereas now it will be but the beginning of that which will know HO ending.

How light soever you may make of it now, you will one day find the guilt of unpardoned sin to be a heavy burden. This is a millstone that whosoever falleth upon it, shall b© broken ; but upon whomsoever it shall fall, it will grind him to powder, Matth. xxi. 44?* What work did it make with our Saviour? it pressed the very blood (to a wonder) out of his, veins, and broke ail his bones. And if it did thus in the green tree, what will it do in the dry ?

Oh ! think of thy case in time. Canst thou tbink of that threat without tremblings,

Ye shall die in your sins P John viii. 24^ Oh ! better were it for thee to die in a gaol, die in a ditch, in a dungeon, than die in thy sins. If death, as ii will take away all tliy other comforts, would take away thy sins too, it were some mitigation ; but thy sins will follow thee, when thy friends leave thee, and all worldly enjoyments shake hands with thee : thy sins will not die with thee, 2 Cor. w 10. Rev. XX. 13, as a prisoner's other debts will ; but they will to judgment with thee, there to be thine accusers : and they will to hell with thee, there to be thy tornienters. Better to have so many fiends and furies a-bout thee, than thy sins to fall upon thee, and fasten in thee. Oh the work that these will make thee ! Oh, look over thy debts in time ! how much art thou in the books of every one of God's laws ? how is every one of God'« eommandments ready to arrest thee, and take thee by the throat, for innumerable bonds it hath upon thee ? what wilt thou do then,^ when they shall altogether lay in against thee? Hold open the eyes of conscience to consider this, that thou mdyst despair of thyself, and be driven to Christ, and fly for refuge, to lay bold upon the hope that is set before thee. Heb. vi. l8.

V. Thy raging lusts do miserably enslave thee. While unconverted, thou art a very servant to sin, it reigns over thee, and holds thee under its dominion, till thou art brought within the bonds of God's covenant, John viii. 34, 36. Tit. iii. 3. Rom. vi. i2, 1*. Rom, vi, 16, 17. Now there's ao such ty

rant as sin: 0 the filthy and fearful work that it doth engage it^s servants in ! Would it not pierce a man's heart to see a company of poor creatures drudging and toiling, and all to carry together faggots and fuel for their own burning? why, this is the employment of sin's drudges : even while they bless themselves in their unrighteous gains, w^hile they swing and swill in pleasures, they are but tiTasuring up wrath and vengeance for their eternal burnings ; they are but laying in pow^-der al^d bullets, and adding to the pile of Tophety and flinging in oil to make the flame rage the fiercer. Who would serv^e such a master, whose v/ork is drudgery, and whose wages is death, Rom. vi. S3.

What a woful spectacle was that poor wretch possessed with the legion ? would it not have pitied thine heart to have seen him among the tombs, cutting and wounding of himself ? Mark v. 5; This is thy case, such is thy work, every stroke is a thrust at thine heart* 1 Tim. vi. 10. Conscience i« now asleep : but when death and judgment shall bring thee to thy senses, then wilt thou leel the raging smart and anguish of every wound. The convinced sinner is a sensible instance of the miserable bondage of sin : conscience flies upon him, and tells him what the end of these things will be : and yet such a slave is he to his lust, that on he must though he see it will be his endless perdition : and when the temptation comes, lust gets the *tt in his mouth, breaks all the

M S

eords of his vow s and promises^ and carries liim headlong to his own destruction.

VI. 2'he furnace of eternal vengeance is heated reaclij for thee, Isaiah xxx. 33. Hell and destruction open their mouths upon thee, they gape for thee^ they groan for tht^e, Isaiah V. 14. waiting (as it were) with a greedy eye,^ as thou standest upon the brink^ wlien thou wilt drop in. If tlie wrath of ip.an be as the roaring of a lion^ Prov. xx. 3. more heavy than sand^ Prov. xxvii. 3. what is the w^rath of the infinite God ? If the burning furnace hcited in Tsehuchadnezzar's fiery rage, when he commanded it to be made yet seven times hotter, was so fierce as to burn up even those that drew^ near it to tiwow the three children in, Dan. iii» 19, 2^. how hot is that burnins^ oven of the Almighty's fury ? Mai. iv. 1. Surely this is seventy times seven more fierce. TV hat thinkest thou, O man, of being a faggot in hell to all eternity ! Can thine heart endure^ or can thine hand be strong in the i^tij that I shall deal icith thee P saith the Lord of hostSj Ezek. xxii. 14. Canst thou dwell w ith everlasting burnings ? Canst thou abide the consuming fire ? Lsaiah xxxiii. ^, When thou shalt be as a glowing iron in hell, and thy whole body and soul shall be as perfectly possessed by God's burning vengeance, as the fiery sparkling iron when heated, or in the fiercest forge ? Thou canst notbear God's whip, how then wilt thou endure his scorpion? thou art even crushed, and ready to wish thyself dead under t^e w eight of his finger ; how then wilt thou bear the weight of his loins ?

The most patient man that ever was, did curse the day that ever he was born, Job. iii. 1. and even wish death to come and end his mis-cry, Job. vii, 15, 16. when God did but let out one little drop of his wrath : how then wilt thou endure, when God shall pour out all his vials, and set himself against thee, ta^ torment thee ? when he shall make thy conscience the tunnel, by which he will be pour-, ing his burning wrath into thy soul far ever B and when he shall fill all thy powers as full of torment, as they be now full of sin ? when immortality shall be thy misery ; and to die the death of a brute, and be swallowed inte the gulph of annihilation, shall be such a felicity, as the whole eternity of wishes, and an ocean of tears shall never purchase ? Now thou canst pat ojff the evil day, and canst laugh and be merry^ and forget the terror of the Lord, 2 Cor. v. 11. but how wilt thou hold out, or hold up^ when God will cast thee into a bed of torments, Rev. ii. SI. and make thee to lie down in sorrows? Isai. 1. 11. when* roarings and blasphemy shall be thine only music; and the wine of the wrath of God^,^ which is poured out without mixture, into the cup of his indignation, shall be thine only drink? Rev. xiv. 10. when thou shalt draw in flames for thy breath, and the horrid stench ©f sulphur shall be thy only perfume ? in a word, when the smoke of thy torment shall ascend for ever and ever, and thou shalt have no rest night nor day; no rest in thy con-^ science, no ease in thy bones, but thou shalt be an execration^ and an astonishment^ and

a curse, aad a reproach for ever more ! Jer. xlii. 18.

O sinner! stop here, and consider : if thou art a man, and not a senseless block, consider : bethink thyself where thou standest, why, upon the very brink of this furnace. As the Lordliveth, and tJiy sottl liveth, there is but a step between thee and this, 1 Sam. XX. 3. Thou knowest not when thou liesf down, but thou mayest be in before the morning ; thou knowest not when thou risest, but thou mayest drop in before the night. Dar^ est thou make light of this ? wilt thou go on in such a dreadful condition, as if nothing ailed thee ? If thou puttest it off, and sayest, this doth not belong to thee; look again over the foregoing chapter, and tell me the truth ; are none of these black marks found upon thee ? Do not blind thine eyes, do not deceiver thyself; see thy misery, while thou mayest prevent it : think what it is to be a vile cast-out, a damned reprobate, a vessel of wrath^ into which the Lord w ill be pouring out his^ tormenting fury while be hath a being, Kom^ ix. 32.

Divine wrath is a fierce^ Dent, xxxii. 22;. devouring, Isa. xxxiii. 14. everlasting, Math. XXV. 41. unquenchable fire. Math. iii. IS. and thy soul and body must be the fuel upon which it will be feeding for ever, unless thou consider thy ways, -and speedily turn to the Lord by sound conversion. They that have been only singed by this fire, and had no mora but the smell thereof passing upon them, Oh, what amazing spectacles have they been !

Whose heart would not have melted to have heard Sjjira^s outcvies? to have seen Chaloiu e]\ that monument of justice, worn to skin and bones, blasplieming the God of heaven^ cursing himself, and continually crying out,

0 torture^ torture^ torture ! O torture^ tor^ ture ! as if the flames of wrath had already took hold on liim ? To have heard Rogers crying out, I have had a little j^leasiirey hut now Imiist to hell for evermore ; wishing but for this mitigation, that fxod would but let him lie burning for ever behind the back of that fire (on the earth) and bringing in this sad conclusion still, at the end of whatsoever was spoken to him to afford him some hope^

1 must to hell^ 1 must to the furnace of hell, for millions of millions of ages P Oh ! if

the fears and forethought of the wratb to come be so terrible, so intolerable, what is the feeling of it ?

Sinner, ^tis but in vain to flatter you, this-would be but to toll you into the unquenchable fire; know ye from the living God, that here you must lie, with these burnings you must dwell, till immortality die, and immutability change ; till eternity run out, and Omnipo-teney is not longer able to torment, except you be in good earnest renewed throughout by sanctifying grace.

VII. The law discharges all its threats and curses at thee^ Gal, iii. 10, Rom. vii. Oh how dreadfully doth it thunder ! It spit* fire and brimstone in thy face : its words are as drawn swords, and as the sharp arrows of the mighty : it demands satisfaetiou to the

utmost^ and crieS;, Justice, justice : it speaks blood and war^ and wounds and death against thee. 0 the execration, and plagues, and deaths that this munlering piece is loaded with] (read Dent, xxviii. 15, 10. &^c.) and thou art the mark at which this shot is level* led. O man 1 away to the strong hold, Zech. ix, 12. Away from thy sins, haste to the sanctuary, to the city of refuge, Heb. xiii* 13. even the Lord Jesus Christ: hide thee in him, or else thou art lost, without any hoi>e of recovery.

VIIL The gospel itself hindeth the sen^ fence of eternal damnation upon thee^ Mark xvi. 16. If thou continuest in thine impenitent and unconverted state, know that the gospel denounceth a much sorer condemnation, than ever would have been for the transgression only of the first covenant. Is it not a dreadful case to have the gospel itself fill its mouth with threats, and thunder, and damnation ? to have the Lord to roar froui mount Sio7i against thee? Joel iii. 16. Hear the terror of the Lord, He that believeth not shall he damned. Except ye repent^ ye shall all perish^ Luke xiii. 3. This isihe condem-nation^ that light is come into the worldy and men love darkness rather than Kght^ John iii. 19. He that believeth not^ the tcrath of God abideth on him^ John iii. 36. If the word spoken by angels teas steadfast^ and every transgression and disobedience received a just recompence of reward^ how shall we escape if we neglect so great salvation P Heb. ii, 3. 3. He that despised Moses^ law^

died ivithout mercij: of hotv much sorer pun-ishment shall he be thought worthij^ that hath trampled tinder foot the Son of God f Heb.

Application. And is this true indeed ? Is this thy misery ? Yea, ^tis as true as God is. Better open thine eyes, and see it now, while thou mayest remedy it, than blind and harden thyself, till, to thine eternal sorrow, thou shalt feel what thou wouldst not believe : and if it Be true, what dost thou mean to loiter and linger in such a case as this ?

Alas for thee, poor man ! how effectually hath sin undone thee, and deprived and des-poiled thee, even of thy reason, to look after thine own everlasting good ? O miserable caitiff ! what stupidity and senselessness hath surprised thee ! Oh ! let me knock up, and awake this sleeper. Who dwells within the walls of this flesh ? Is there ever a soul here^ a rational understanding soul ? Or art thou only a walking ghost, a senseless lump ? Art thou a reasonable soul, and yet so far bruti-fied, as to forget thyself immortal, and to thick thyself to he as the beasts that perish ? Art thou turned into flesh, tliat thou savourest liothing but gratifying the sense, and making provision for the flesh ? Or else, having reason to understand the eternity of thy future estate, dost thou yet make light of being everlastingly miserable ? Which is to be so much below a brute, as it is worse to act against reason, than to act without it. O unhappy soul, that wast the glory of man, the mate of angels, and the image of God ! that wast

t44 The Miseries of the Unconvertei.

God's representative in the world, and liadsfc the supremacy amongst the creatures, and the dominion over thy Maker's works ! art thou now become a slave to sense, a slave to so base an idol as thy belly ; for no higher felicity than to fill the^ with the wind of man's applause, or heaping together a little refined earth, no more suitable to thy spiritual, immortal nature, than the dirt and sticks ? Oh I why dost thou not bethink thee where thoii shaltbe for ever? Death is at hand, the judge is even at the door, James v. Q* Yet a little \fhile, and time shall he no longer^ Rev. x. 5. 6. And wilt thou run the hazard «f continuing in such a state, in which if thou be overtaken, th(m art irrecoverably miserable.

Come then, arise, and attend thy nearest concernments. Tell me^ whither art thou go-ing ? What ! wilt thou live in vsuch a course, w herein every act is a step to perdition ; and thou dost not know but the next night thou gayest make thy bed in hell ? Oh ! if thou hast a spark of reason, consider, and turn, and barken to thy very friend, who would therefore shew thee thy present misery, that thou mightst in time make thine escape, and be eternally happy.

Hear what the Lord saith, Fewr ye not me ? eaith the Lord: will ye not tremble at my presence ? Jer. v. %%. O signers, do ye make light oj the wrath to come ? Matth. iii. 7. 1 am sure there is a time coming when ye will not make light of it Why, the very ievils do believe and tremble^ James ii. 19. What! you more hardened than they ? Will

The Miseries of the Unconverted. iW

you run upon the edge of the rock ? Avill you play at the hole of the asp ? will you pwt your hand upon the cokatrice^s den ? will you dance about the fire till you are burnt? or dally with devouring wrath, as if you were at a point of indifferency whether you did escape it or endure it ? O madness of folly ? Solo-mon\s madman, that casteth fire-brands, and arrows, and death, and saith, Am not I in jest? Prov. xxi. 18. is nothing so distracted as the wilful sinner, Luke xv. 17» that goetli on in his unconverted estate, without sense, as if nothing ailed him. The man that runs on the cannon^s mouth, that sports with his blood, or lets out his life in a frolic, is sensi-ble, sober, and serious, to him that goeth on still in his trespasses, Psal. Ixviii. §1. For he stretcheth out his hand against God^ and strengtheneth himself against the Minightij, He runneth upon him^ even on his neck^ upon the thick tosses of his bucklers^ Job. xv, 25, 26. Is it wisdom to dally with the sec-ond death, or to venture into the lake that burneth with fire and brimstone. Rev. xxi. 8. as if thou wert but going to wash thee, or swim for thy recreation ? Wilt thou, as it were, fetch thy vieze, and jump into eternal flames, as the children through the bonfire ? Wliat shall I say ? I can find out no expression, no comparison, whereby to set forth the dreadful distractien of that soul that shall go on in sin.

Awake^ awake, Eph. v. 14^. 0 sinner! arise and take thy flight: there is but one door that thou mayst fly by, and that is the strait door

N

of conversion and (lie new birth. Unlesa thou turn unfeignedly from all thy sins, and come into Jesus Christ, and take him for the Lord thy righteousness, and walk in him in holiness, and newne^ of life ; as the Lord liveth, it is not more certain that thou art now out of hell, than that thou shalt without fail be in it but a few days and nights from hence. Oh ! set thine heart to think of thy case. li not thine everlasting misery or welfare that which doth deserve a little consideration ? Look again over the miseries of the unconverted : if the Lord hath not spoken by me, regard me not ; but if it be the very word of God, that all this misery lies upon thee, what a case art thou in ! Is it for one that hath his senses to live in such a condition, and not to make all possible expedition for preventing his utter ruin ? O man ! w ho hath bewitched thee ? Gal. iii. 1. that in the matters of this present life thou shouldst be wise enough to forecast thy business, foresee thy danger, and prevent thy mischief; but in matters of everlasting consequence shouldst be sliglit and careless, as if they little concerned thee ? Why, is it nothing to thee to have all th« attributes of God engaged against thee ? Canst thou do well without his favour ? Canst thou escape his hands, or pndure his vengeance ? Dost thou hear the creation groaning under thee, and hell groaning for thee, and yet think thy case good enough ? Art thou in the paw of the lion, under the power of corruption, in the dark and noisome prison, fettered with thy lustS; working out thine own dam*

aation ; aud is not this worth the considering ? Wilt thou make light of all the terrors of the law^ of all its curses and thunderbolts, as if they were but the report of the children's popguns, or thou wert to war with their paper pellets ? Dost thou laugh at hell and des-truclion ? Or canst thou drink the envenomed cup of the Almighty's fury, as if it were but a common potion ?

Gird up now thy loins like a man, for I will demand of thee, and answer thou me, Job xl. 7- -Art thon such a Leviathan as that the scales of thy pride should keep thee from^ thy Maker's coming at thee ? Wilt thou esteem his arrows as straw, and the instruments of death as rotten wood ? Art thou chief of all the children of pride, even that thou shouldst count his darts as stubble, and laugh at the shaking of his spear ? Art thou made without fear, and contemai^st his barbed irons ? Job xli. Art thou like the horse that paweth in the valley, and rejoiceth in his strength, who goeth out to meet the armed men ? .Dos thou mock at fear, and art not affrighted, nei-ther turnest back from God's sword, when his quiver rattleth against thee, the glittering spear and the shield ? Job xxxix. 21, 33, SS. Well, if the threats and calls of the word will not fear thee nor awaken thee, I am sure death and judgment will. Oh, what wilt thou* do when the Lord cometh forth against thee, and in his fury falleth upon thee, and thou shalt feel what thou readest! If when DanieVs enemies were east into the den of Mens, both they, and their wives and their

, children^ the lions had the mastery of them, and brake all their bones in pieces^ ere ever they came at the bottom of the den, Dan. vi. S4, what shall be done with thee^ w^hen thoti fallest into the hands of the living God? Wheff he shall grip thee in his iron arms, and grind and crush thee to a thousand pieces in his wrath ?

Oh, do not then contend with God ? repent and be converted, so none of this shall com« upon tliee, Isa. Iv. 6, 7. Seek ye the LotS tvhile he may he found^ call ye upon Mtf^ ivhile he is near. Let the teickedforsake Ms-way^ and the unrighteous man his thoughts / and let him return unto the Lord^ and he wiW have mercy upon him^ and to our God^ for' he will abundantly pardon.

CHAP. TL

co*:rAmmG directions fou coi^viERi^'io^.

Mark x. I7. •indthere came one^ and kneeled to him, and asked him. Good master, what shall I do that I may inherit eternal life?

BEFORE thou readest these direciioni^, I advise thee, yea, I charge thee, before God and his holy angels, to resolve to follow them (as far as conscience will be convinced of their agreeableness to God's word, and thy estate) and call in his assistance and blessing

that they may succeed. And as I hare sought the Lord, and consulted his oracles, what advice to give thee, so must thou entertain it with that awe, reverence, and purpose of o-bedience, that the word of the living God doth require.

Now then attend; set thine heart unto all fhat 1 shall testify unto thee in this day ; for it is not a vain things it is your life, Deut. xxxii. 46, 47- This is the end of all that hath been spoken hitherto, to bring you to set upon turning, and making use of God';? means for your conversion. I would not trouble you, nor torment you before the time, with the forethoughts of your eternal misery,, but in order to your making your escape. Were you shut up under your present misery, without remedy, it were but mercy (as one speaks) to let you alone, that you might take in that little poor comfort that you are capable of here in this world : but you may yet be happy, if you do not wilfully refuse the means of your recovery.^ Behold I hold open tha door unto you ; arise, take your flight: I set the w^ay of life before you ; walk in it, and you shall live and not die, Deut. xxx. 19. Jer. ix. 16. It pitieg me to think you should be your own murderers, and throw your* selves headlong, when God and men cry out to you, as Peter, in another case, f o his mas-ter, spare thyself A noble virgin that attend-ed the court of Spain, was wickedly ravished by the king; and hereupon exciting the duke her father to revenge, he called in the Moors to his help^ who, when they had ^^'^^

150 Directions for Conversion.

ciited his design^ miserably wasted and spoil-ed the eouiiliy ; Avhieli Ihis virgin laying so exceedingly to hearty eliut herself up in a tower belonging to her father's honse^ and desired her father and mother might be called forth; and bewailing to them her own wretchedness, that she should have occasion-ed so much misery and desolation to her coun* try for the satisfying of her revenge, she told them she w as resolved to be avenged upon herself. Her ftither and mother besought her to pity herself and them, but nothing could prevail, but she took her leave of them, and threw herself off the battlements, and so perished before their faces.

Just thus is the wilful destruction of ungodly men. The God that made them, beseech-elh them, and crieth out to them, as Paul to the distracted jailor, when about to murder himself, Do thyself no harm. The ministers of Clirist forewarn them, and follow them, and fain would have them back ; bnt alas ! no expostulations, nor obtestations will prevail, but men will hurl themselves into perdi-lion^ w hile pity itself looketh on.

What shall I say ? Would it not grieve a jierson of any humanity, if in the time of a reigning plague, he should have a receipt (as one well said) that would infallibly cure all the country, and recover the most hopeless patients, and yet his friends and neigh* hours should die by the hundreds about him, because they would not use it? Men and brethren, tho' you carry tiie certain symploraa i>fv^eath in your laceS; yet I have a receipt

that will cure you all^ that will cure infallibly ; follow but these few directions, aud if you do not then win heaven, I will be content to lose it.

Hear then, 0 sinner! and as ever thou Wouldst be converted and saved, embrace thi» following counsel.

Direct. I. Set it down with thyself^ as an undoubted triithj that it is imj^ossiblefor thee ever to get to heaven in this thy unconveried state. Can any other but Christ save thee ? And he tells thee, he will never do it, except thou be regenerated, and converted, Matth* xviii. 3. John iii. 8, doth he not keep the keys of heaven, and canst thou get in with-out his leave ; as thou must, if ever thou com-est thither in thy natural condition, without a sound and thorough renovation ?

Direct. IL Labour to get a thorough sights and lively sense and feeling of thy sins. Till men are weary and heavy laden, and pricked at the heart, and stark sick of sin, they will not come unto Christ, in his way, for ease and cure; nor to pui'pose enquire. What shall we do ? Matth. xi. 28. Acts. ii. 37 Matth. ix. 13. They must set themselves down for dead men, before they will come unto Christ, that they may have life, John v. 40. Labour therefore to set all thy sins in order before thee; never be afraid to look upoE them, but let thy spirit make diligent search, Psal. Ixxvii. 6. enquire into thine heart, and into thy life ; enter into a thorough examination of thyself and of all thyHvays, Psal. exix. 59. that thou juayest make a full digi-

159 Directions for Conversion.

covery : and call in the help of GotVs Spirit, in the sense of tliine own inability hereunto, for it is proper work to convince of sin, John xvi. 8. spread all before the face of thy conscience, till thine heart and eyes be set a-broach. Leave not striving with God, and tliine own soul, till it cry out under the sense of thy sins, as the enlightened jailor. What must Ida to be saved f Acts xvi. 30, To thi» purpose ;

Jileditate of the numerousness of thy stJis.

David^s heart failed when he thought of this,

and considered that he had more sins than

hairs, Psal. xl. IS. This made him cry out

upon the multitude of God's tender mercies,

Psal. li. 1. The loathsome carcass doth not

more hatefully swarm with crawling Avorms,

than an unsanctified soul with filthy lusts ;

they fill the head, the heart, the eyes and

mouth of him. Look backward: where wa»

ever the place, what was ever the time, in

which thou didst not sin ? Look inward:

what part or power canst thou find in soul or

body, but it is poisoned with sin ? What du*.

ty dost thou ever perform, into which poison^

is not shed ? Oh, how great is the sum of

thy debt«, who hast been all thy life long

running upon the books, and never didst, nor

canst pay ofi* one penny ! Look over the sin

of thy nature, and all its cursed brood, the

sins of thy life: call to mind thy omissions^

commissions, the sins of thy thoughts, of thy

words, of thine actions, the sins^of thy youth,

the sins of thy years, &c. Be not like a

desperate bankrupt, that is afraid to look oyer

«

,liis books. Head the records of conscience carefully. These books must be opened sooner or later, Rev. xx. 12.

Meditate npon the aggravations of thy sinsy as tliey are the graiM enemies against th& God of thy life J against the life of thy soul. , In a itordy they are the publie enemies of alt mankijid. How do JDavid^ Hzrm^ Daniel^ and the good LeviteSy aggravate their sinsy from the consideration of their injuriousnesd to God^ their opposition to his good and righteous laws, the mercies^ the warnings that they were committed against, Neh. ix. Dan. hi. Ezra ix. O the work that sin hath mad^ in the world. This is the enemy that hath brought in death, that hath robbed and enslaved man, that blacked the devil, that hatb digged hell, Rom. v. 12. 2 Peter ii. 4. John viii* 84. This is the enemy that hath turned' the creation upside down, and sown dissen^ tioii between man and the creatures, between man and man ; yea, between man and bimselfy setting the sensitive part against the rational,^ the will against the judgment, lust against conscience; yea, worst of all^ between God arid man, making the lapsed dinner both hateful to God, and the hater of him, Zech. xi. 8. Oman! how canst thou make so light of sin ? This is the traitor that sucked the^ blood of the Son of God, that sold him, that mocked him, that scourged him, that spit in his face, that digged his hands, that pier<ied-his side, that pressed his soul, that mangled hi^' body, that never left, till \n had bound him, condemned him, nailed him, crucifiotl

iS4^ ' D^irections for Conversion.

iim. and put him to open shame^ Isai. liii, 4^ 5, 6. This is that deadly poison, so powerful of operation, as that one drop of it shed upon the root of mankind, liath corrupted, spoiled, and poisoned, and undone his w hoW race at once, Rom. v. 18, 19. This is the^ common butcher, the bloody executioner, that hath killed the prophets,- burnt the martyrs, murdered all the apostks, all the patriarchs, all tlie kings and potentates, that hath de-stroyed cities, swallowed empires, butchered and devoured whole nations. Whateve? was the Aveapon that ^twas done by^ sin was it that did execution, Rom. vi. 23. Dost thou yet think it but a small thing? If Mam and all his children could be digged out of their graves, and their bodies piled up to li«eaven, and an inquest were made, what matchless murderer were guilty of all this blood ; it would be all found in the skirts of sin. Study the nature of sin, till thy heart be brought to^ fear and loathe it. And meditate on the aggravations of thy particular sin, how thou* hast sinned against all God's warnings, a-gainst thine own praycrs> against mercies, a-gainst corrections, against clearest light, a-gainst freest love, against thine own resolu-tions, against promises, vows, covenants of better obedience, &c. Charge thine heart home with these things, till it Mush for shame*, and be brought out of all geod opinion of it-ielf. Ezra ix. 6.

Meditate upon tlie desert of sin. It crieih up to heaven, it calls for vengeance , Gen. xviii. SI, its due wages is death and damBa-

tion : it pulls the curse of God upon the soul and body, Gal. iii. 10. Deut. xxviii. Th« least sinful word or thought lays thee under the infinite wrath of God Almighty, Rora. ii. 'S^ 9. Matth, xii. 36. Oh, what a load of wrath, wh^t a Aveight of curses, what treasure of vengeance have all the millions of thy sins then deserved? Rom. ii, 5. John iii. 86. Oh, judge thyself, that the Lord may not judge thee, 1 Cor. xi. 31.

Meditate upon the deformity and defile* ment of sin. ^Tis as black as hell, the very image and likeness of the devil drawn upon the soul, 1 John iii. 8, 10. It would more affright thee to see thyself in the hateful de-formity of thy nature, than to see the devil. There is no mire so unclean, no vomit so loathsome, no carcass ot carrion so offensive, no plague or leprosy so noisome as sin, in which thou art all enrolled, and covered with its odious filth, whereby thou art rendred more displeasing to the pure and holy nature of the glorious God, than the most filthy object, composed of whatever is hateful to all thy senses, can be to thee, Job xv. 15, 16. Couldst thou take up a toad into thy bosom ? Couldst thou cherish it, and take delight in it ? Why, thou art as contrary to the pure and perfect holiness of the divine nature^ and as loathsome as that is to thee, Mattb. iii. 33. till thou art purified by the blood of Jesus, and the power of renewing grace.

Move all other sins^ fix the eye of consid-

. eration on these two, (1.) The sin of thy na^

ture^ 'Tis to little purpose to lop the branch-

456 Directions for Cortversion.

es, while the root of original corriiption remains untouched. In vain do men leave oul the streams, when the fountain is runnings that fills up all again. Let the ax of tliy repentance (with David^s) go to the root of sin, JPgal. li. 5. Study how deep/how clos^, how permanentis thy natural pollution, how universal it is^ till thou do cry out, with Fi^uVs feeling, upon thy body of death, Rom* vii. S*. Look into thy parts and powers, and see what unclean vessels, what styes, what dunghills, what sinks they are beaome. Hen miser^ quid sum P Vas sterquilinii^ concha putre-dinis: plenus foetore ^horrore, August, So-lil. c. 2. The heart is never soundly broken, till throughly convinced of the heinous-ness of original sin. Here fix thy thoughts. This is that, which makes thee backward to all good, prone to all evil, Horn. vii. 15. that sheds blindness, pride, prejudice, unbelief, into thy mind ; enmity, unconstancy, obstinacy, into thy will; inordinate heats and colds, into thy afleetions: insensibleness, benumbedness, unfaithfulness, into thy conscience ; slipperiness, into thy memory : and, ia a word, hath but every wheel of thy soul out of order, and made it, of an habitation of holiness, to become a very hell of iniquity, James iii. 6. This is that which hath defiled, corrupted, perverted all thy members, and turned them into weapons of unrighteousness, and servants of sin, Rom. vi. 19. that hath filled the head with carnal and corrupt designs, Mich. ii. 1. the hand with sinful practices, Isai. i. 15. the eyes with wander-

iiig and wantonness^ S Pet. ii. 14?. the tongue with deadly poison^ James iii. 8. that hath opened the ears to tales, flattery, and filtliy communication, and shut them against the instruction of life J Zech, vii. 11, 12, and hath rendered thy heart a very mint and forge for sin, and the cursed womb of all deadly con^ ceptions, Matth. xv. 19. so that it poureth forth its wickedness without ceasing, 2 Pet. ii. 14. even as naturally, freely, and unwea-riedly, as a fountain doth pour forth its waters, Jcr. vi. 7. or the raging sea doth cast forth mire and dirt, Isai. Ivii. 20* And wilt thou yet be in love with thyself, and tell us any longer of thy good heart ? Oh! never' leave meditating on this desperate contagion of original corruption, till, witli Ephraimj thou bemoan thyself, Jer. xxxi. 18. and with deepest shame and sorrow, smite on thy breast, as the Publican, Luke xviii. 13. and with Job, abhor thyself, and repent in dust and ashes, Job xlii. 6, S3. {2,) The particular evil that thou art most addicted to, find out all its aggravations, set home upon thy heart all God^s threatenings against it : Repentance drives before it the whole herd, but especially sticks the arrow in the beloved sin, and singles this out above the rest, to run it down, Psal. xviii. 2S. Oh ! labour to make this sin odious to thy soul, and double thy guards, and thy resolutions against it, because this hath, and doth most dishonour God, and endanger thee.

Direct. III. Strive to affect thine heart with a deep sense of thy present misery. o

15S Directions for Conversion.

Read over the foregoing chapter again and again^ and get it out of the book into thine heart. Remember when theu liest down, that for ought thou knowest, thou tnayest awake in flames ; and when thou risest up, that by the uext night thou majest make thy bed in fieli. Is it a just matter to live in such a fearful case ? To stand tottering upon the brink of the bottomless pit, and to live at the mercy of every disease, that if it will but fall upon thee, will send thee forthwith into the burningsT? Suppose thou sawest a condemned wretch hanging over JSTehuchadnezzar^s burning firery furnace, by nothing but a twine4hread/ whicli were ready to break every moment, would not tliine heart tremble for such an one ? Why, thou art the man : this is thy very case, O man, woman, that readest this, if thou be yet unconverted. What if the thread of thy life should break ? (why thou knowest not but it may be the next night, yea, the next moment) wiiere wouldst thou be then ? Whither wouldst thou drop ? Verily, upon the crack but of this thread, thou fallcst into the lake that burneth with Are and brimstone ; Avhere tliou must lie scalding and sweltering in a fiery ocean, while God hath a being, if thou die in thy present case. And doth not thy sonl tremble as thou readest ? Doth not thy tears bedew tlie paper, and thy heart thi*ob in thy bosom ? Dost thou not yet begin to smite on thy breast, and bethink thyself what need thou hast of a change ? Oh; what is thy heart made of ?

Hast thou not only lost all regard to God, but art Avithout any love and pity to thyself?

Oh; study thy misery, tilliby heart do cry out for Christy as earnestly as ever a drowning man did for a boat, or th^ wounded for a chirurgeon. Men must come to see the dan-gei', and feel the smart of tUeir deadly sores and sickness, or else Christ will be to them a physician of no value, Mattli. ix. 12. Then the man-slayer hastens to the city of refuge, when pursued by the avenger of blood. Men must be even forced and ftred out of them-fielves^ or else they will not come to Christ. ^Twas dis^tress and extremity that made the prodigal think of returning, Luke xv. 16, 17-While Laodicea thinks herself rich, incretis-ed in goods, in need of nothing, there is little hope. She must be deeply convinced of her w^retchedness, blindness, poverty, naked&e3S, before she will come to Chri&t for g^ld, raiment, eye-salve, llev. iii. 17, IS. therefore hold the eyes of conscience open, amplify thy misery as much as possibk^ donotiiy the sight of it, for fear it should All thee with terror. The sense of thy misery is but (as it were) the suppuration of the wound, which is necessary to the cure. Better fear the torments that a-Wde thee now, than feel them hereafter.

Direct. IV. Settle it upon thy hearty that thou art under everlasting inahilitij ever tare . eover thyself, Kever think thy praying,/cad. ing, hearing, confessing, amending will do tiie cure. These must be attended, but thou art undone if thou restest in them, Rom. x. 3. Thou art a lo^t man, if thou hopest to es-

160 Directions for Conversion.

cape drowning upon any other plank, but Jesus Christ, Acts iv. IS. Thou must unlearn thyself, and renounce thine own wisdom, thine own rigliteousness, thine ow n strength, and throw thyself wholly upon Christ, as a man that swimmeth casteth himself upon the water, or else thou canst not escape. AVIiile men trust in themselves, and establish their own righteousness, and have confidence in the flesh, they will not come savingly ta Christ, Luke xviii. 9. Philip, iii. 3, Thou must know^ thy gain to be but loss and dung, thy strength but weakness, thy righteousness rags and rottenness, before there will be an effectual closure between Christ and thee, Philip, iii. 7? H? 9. S Cor. iii. 5. Isa. Ixiv, 6. Can the lifeless carcass shake off its grave-clothes, and loose the bands of death ? Then mayest thou recover thyself, who are dead in trespasses and sins, and under an impossibility of serving thy Maker (acceptably) in this conditioFi, Rom. viii. 8. Heb. xi. 6. Therefore, when thou goest to pray, or meditate, or to do any of the duties to w hich thou art here directed, go out of thyself, call in the help of the Spirit, as despairing to do any thing pleasing to God in thine own strength: yet neglect not thy duty, but lie at the poolj and w ait in the way of the Spirit. While the Eunuch was reading, then the Holy Ghost sent Philip to him, Acts viii. 28, 29. when the disciples were praying, Acts iv. 31. when Cornelius and his friends weie hear^ ing. Acts X. 44. then the Holy Ghost fell upon them and filled them all. Strive to

give up thyself to Christ, strive tapray^ strive to meclitate, strive au hundred? and an hundred time9r> try to do it as well as thou canst; and while thou art endeavouring in the way of thy duty, the Spirit of the Lord will come upon thee^ and help thee to do what of thy-self thou art utterly unable unto, Prov. i. 2 L

Directs V. Forthwith reno^uncB all thy sins. If thou yie^ld thyself, to the contrary practice of any sin, thou art undone, Rom. vi. 17. lu vain dost thou hope for life by Christy except thou depart from iniquity, 3 Tim. ii. 19. Forsake thy sins, or else thou canst not find mercy, Prov. xxviii. 13. Thou canst not be married to Christ except divorced from sin. Give up the traitor, or you can have no peace with heaven. Cast the head erf Sheba over tire wall : keep not Dalilali in thy lap.. Thou must part with thy sins, or w ith thy soul: spare but one sin, and God will not spare thee^ Never make excuscj^, thy sins must die, or thou must die for them, Psal. Ixviii. SI. If thou allow of one sin, tho' but a little, a secret one,^ tho^ thou mayst plead necessity, and have a hundred shifts and excuses for it, the life of thy soul must go for the life of that &in, Ezek. xviii. 3i. And will it not be dearly bought ?

O sinner! hear and consider. If tliou wilt part with thy sins, God will give thee his Christ. Is not this a fair exchange ? I tes^ tify unto thee this day, that if thou perish, it is not because there was never a Saviour provided, nor life tendered, but because thoa preferredst (with the Jews) the murderer be-OS

iG2 Directions for Conversion.

fore tliy Saviour, sin before Christ, and lov-tdst darkness rather than light, John iii. 10. Hearch thy heart therefore with candles, as the Jews did their houses for leaven before the passover : labour to find out thy sins, enter into tliy closet and consider, what evil have I lived in ? What duty have I neglected towards God ? What sin have I lived in against my brother ? And now strike the dart thro' the heart of thy sins, as Joab did thro' Absalom's, 2 Sam. xviii. 14. JSever stand looking upon thy sin, nor rolling the morsel under thy tongue, Job xx. 11. but ^pit it out as poison, with fear and detestation. Alas ! what will thy sins do for thee, that thou shouldst stick at parting with them ? They will flatter thee, but they Mill undo thee ; and cut thy throat, while they smile upon thee ; and poison thee, while they please thee ; and arm the justice and wrath of the infinite God against thee. They will open hell for thee, and pile up fuel to burn thee. Behold the gibbet that they have prepared for thee. Oh ! serve them like Haman, and do upon them the execution they would else have done upon thee. Away w ith them, crucify them, and let Christ only be Lord over thee.

Direct, VI. Make a solemn cJwice of God for thy portion and blessedness^ Deut. xxvi. With all ])ossible devotion and veneration avouch the Lord for thy God. Set the world, with all its glory, and paint, and gallantry, with all its pleasures and promotions, on the cue band ; and set God; w ith all his infiuite

excellencies and perfections, on the other, and see that thou do deliberately make thy choice, Josh. xxiv. 15. Take up thy rest in God, John vi, 6S. Set thee down under his shadow, Cant. ii. 8. Let his promises and perfections turn the scale against all the world. Settle it upon thy heart, that the Lord is an all-suifieient portion, that thou canst not he miserable while thou hast a God to live upon : take him for thy shield, and exceeding great reward. God alone is more than all the world ; content thyself with him : let others carry the preferments and glory of the world, place thou thy happiness in his favour, and the light of his countenance^ Psal. iv. 6, 7.

Poor sinner! thou art fallen ojff from God, and hast engaged his power and wrath against thee : yet know, that of his abundant grace, he doth offer to be thy God again in Christ, 2 Cor, vi, 17? 18. What sayest thou, man? Wilt thou have the Lord for thy God ? Why, take this counsel and thou shalt have him, come to him by his Christ, John xiv. 6. Renounce the idols of thine own pleasures, gain, reputation, 1 Thess. i. 9. Let these be pulled out of the throne, and set God^s interest uppermost in thine heart: take liini as God, to be chief in thine affections, estimations, intentions ; for he will not endure to have any set above him, Ilom. i. 24. Psal. Ixxxiii. S5. In a word thou must take him in all his personal relations, and in all his essential perfections.

First^ III all his personal relations. God

tibe Fatlier must betaken for thy Father, Jer: iii. 4> 19? 3^. Oh! come to him with the prodigal^ ^^ Father, I have sinn^id against ht^aven, and in tliy sight, and am not worthy to be called thy Son ; but since of thy won-dtirful mercy, thou art pleased to take me, that am of myself a dog, a swine, a devil, to be thy child, I solemnly take thee for my Father, commend myself to thy care, and tnist to thy providence, and cast my burden on thy shoulders. 1 depend on thy provision, and submit to thy corrections) and trust under the shadow of thy wings, and hide in* thy chambers, and fly to thy name. I renounce all confidence in myself, I repose my confidence in thee, I depose my concernments with thee : I will be for thee, and for no other.'' Again, God the Son must be taken for thy Suviour, for thy Redeemer, and righteousness, John i. 12. He must be ac*-acpted as the only way to the Father, and the only means of life> Heb. vii, 25^ 0-h then,^ put off the raiment of thy captivity, on with the wedding garment, and go and marry thyself to JtBus Christ. '^ Lord I am thine, and all that I have, my body, my soul, my name, my estate. I send a bill ef divorce to my other lovers, I give my heart to thee, I will be thiae uadividedly, thine everlastingly, I w ill set thy name o» all 1 have, and use ii only as thy goods, as thy loan during, thy leave, resigning all to thee. 1 will have no king but thee, reign thou over me : other Lords have had dominion over me, but now I will make mention of thy name only; and

do here take an oath of fealty to thee^ promising and vowing, to serve^ and love, and fear thee, above all corapetitions. I disavow mine own righteousness, and despair of ever being pardoned and saved for mine own duties, or graces, and lean only on thine all-suiiicient sacrifice and intercession, for pardon, and life, and acceptance before God, I take thee for mine only guide and instructor, resolving to be led and directed by thee, and to wait for thy counsel, and that thine shall be the casting voice with rae,^^ Lastly^ God the Spirit must be taken for thy Sanctifier^ Ilom. viii. 9, 11. Gal. v* l6, 18. for thine advocate, thy counsellor, thy comforter, the teacher of thine ignorance, the pledge and earnest of thine inheritance, Rom. viii. 36, Psal. Ixxiii. S4. John xiv, 26. Eph. iv. 30. Awake thou north wind^ and come thott forthj and blow upon my garden^ (Jant. iv, 16. ^^Corae, thou Spirit of the Most High^ here is a house for thee, here is a temple for thee : here do thou rest forever; dwell here, and rest here : lo, I give up the possession to thee, full possession. I send thee the keyg of my heart, that all may be for thy use, that thou mayst put thy goods, thy grace into thy every room. I give up the use of all to thee, that every faculty, and every member may be thine instrument to work righteousness, and do the will of my Father which is in heaven.''

Secondly. In all his essential perfections^. Consider how the Lord hath revealed himself to you in his word : will you take him

166 Directions for Conversion,

as such a God? 0 sinaer! here is the bless.-edest news that ever came to the sons of men : the Lord will be thy Grod, Gen. xvii. 7. llev. xxi. 3, if thou w^iU but close with him in his excellencies. Wilt thou have the merciful, the gracious, the sin-pardoning God to be thy God? Oh, yes, (saitb the sinner) I am undone else. But he further tells thee, I am the holy and sin^iating God : if thou wilt be owned as one of my i>eo^le, thou Biust be holy, 1 Pet. i. 16. holy in heart, holy in life. Thou must put away all thine iniquities, be they never so near, never so natural, never so necessary to the maintaining thy fleshly interest. Unless thou wilt be at distance ^Tith sin, I cannot be thy God. Cast out the leaven, put ^way the evil ef thy doings, cease to do evjl, learurto do well, or else I can have nothing to do with thee, Isa. i. 16, 17? 18. Bring forth mine enemies, or there is no peace to be had with me. What doth thine heart answer? ^^Lord, I desire to have thee as such a God : I desire to be holy as thou art lioly, to be made partaker of thy holiness. I love thee, not only for thy goodness and mercy, hut for thy holiness and purity. I take thy holiness for my happiness : Oh ! be to me a fountain orf holiness, set on lae the stamp and impress of thy holiness ; I will thankfully part with all my sins at thy eommand : my w ilful sins I do forthwith forsake ; and for my infirmities that I cannot get rid of tho' I would, I will strive against them in the use of means. I detest them, and will pray and war against them, and uevep

let them have quiet rest in my soul.'^ Beloved, ^vhosoever of you will thus aecept of the Lord for his God, h^ shall have him.

Again, he tells you, I am the all-sufficient God, Gen. xvii. i. Will you lay all at my feet, and give it up to my dispose, and take m€ for yoiir only jjortion ? Will you own and honour mine all-sufiiciency ? Will you take me as your happiness and treasure, your hope and bliss? 1 am a sun and a shield, all in one : will youliave me for your all ? Gen. XV. 1. Psal. Ixxxiv. 11. Now, what dost Ihou say to this ? Doth thy mouth water after the onions and flesh-pots of Egypt? Art thou loth io exchange tlie earthly happiness, for a part in God ? And tho' tliou Avouldst be gh\d to have God and the worM too, yet canst thou not tliink of having him, and nothing but him, but hadst rather take up with the earth below, if God would but let thee keep it as long as thou wouldst ? This is a fearful sign, ^t now if thou art willing to sell all for the pearl of great price, Matth. xiii. 46. ^f thine heart answers, ^^Lord, I desire no other portion but thee. Take the corn, and the wine, and the oil, whoso will, so I may have the light of thy countenance. I pitch 'Upon thee for my happiness, 1 gladly venture myself on thee, and trust myself with thee. I set my hopes in thee, I lake up my rest with thee. Let me hear thee say, I am thy Grod, thy salvation, and I have enough, all I wish for. J will make no terms with thee, but for thyself : let me be but have thee sure, let me be able to make my claim, and see

168 Bireciions for Conversion.

my title to thyself, and for other things I leave them to thee ; give me more or less, any thing, or nothing, 1 will be satisfied iu my God :'^ Take him thus and heis thine own.

Again, he fells yoa, I am the sovereign Lord. If you will have me for your God, you must give me the supremacy, Matth. vi, SJ*. I will not be an underling; you must not make me a second to sin, or any worldly interest. If you will be my people, I must have the rule ov,er you ; you must not live at your own list. Will you come under my yoke? AViil youJbowto my government; will you submit to my discipline, to my word, to my rod ? Sinner, what sayest thou to this ? " Lord, I had rather be at thy command, than live at mine cw^n list: I had rather have thy will to be done than mine : I approve of, and consent to, thy laws, and account it my privilege to lie uuder them. And tho' the flesh rebel, and often break over bounds, I am resolved to take uo other Lord but thee. I willingly take the oath x)f thy supremacy, and acknowledge thee for my Liege Sovereign; and resolve all my days to pay the tribute of w orship, obedience, and love and service to thee, and to live to thee, as the end of my life.^^ This is a right accepting of God,

To be short, he tells you, I am the true and faithful God : if you will have me for your God, you must be content to trust me, S Tim. i. 12. Prov. iii. 5. Will you venture yourselves upon my w ord, and depend en my failhfulnesfi; and take my bond for your secu^

rity ? Will you be content to follow me, in poverty, and reproach, and affliction here, and to see much going out, and little coming in, and to tarry till the next world for pre-ferment? Matth. ix. SI. I deal much upon trust: will you be content to labour, and suf-fer, and to tarry for your returns till the resurrection of the just ? Luke xiv. 14. The womb of the promise will not presently bring forth : will you have the patience to wait ? Heb. X. 36. Now, beloved, what say you to this ? Will you have this God for your God ? Will you be content to live by faith, and trust him for an unseen happiness, an unseen heaven, an unseen glory ? Do your hearts answer, ^^Lord, we will venture ourselves upon thee, we commit ourselves tc thee, we roll upon thee, we know wliom we have trusted, we are willing to take thy word, ^ve will prefer thy promises before our own possessions, and the hopes of heaven before all the enjoyments of the earth, we will waiis thy leisure : what thou wilt here, so that we may have but thy faithful promisiB for heaven hereafter ?^^ If you can in truth, and upon deliberation, thus accept of God, he will be yours. Thus there must be, in a right conversion to God, a closing with him suitable to his excellences. But when men close with liis mercy, but yet love sin, haling holiness and purity ; or wiW take him for their benefactor, but not for their sovereign; or for their patron, but not for their portion ; this is no thorough nor sound conversion, p

170 Directions for Conversion.

Direct VII. Accept of the Lord Jesus in all his offices^ ivHh all his inconveniences^ as thine. X^pon these terms Christ may be had. Sinner^ thou Jiast undone thyself^ and art plunged into the ditch of most deplorable mis-ery^, out of which thou art never able to climb up : but JesuB Christ is able and ready to help thee, and he freely tenders himself to thee, Heb. vii. 25. John iii. 36. Be thy sins never so many, never so great, of never so long continuance, yet thou shalt be most certainly pardoned and saved, if thou dost not ^vretch^dly neglect the offer that in the name of God is here made unto thee. The Lord Jesus callcth unto thee, to look unto him and be saved, Isa. xlv. SS, to come unto him, and he will in no wise cast thee out, John vi. 37. Yea, he is sl suiter to thee, and beseeehetli thee to be reconciled, 3 Cor. v. 20. He cri-eth in the streets, he knocketh at thy door, he wooeth thee to accept of him, and live with him, Prov. i. 20. Kev. ii. 30. If tlioft diest, "lis because thou wouldst not come to him for life, John v. 40. Now accept of an offered Christ, and thou art made up for ever : now give up thy consent to him, and the match iaf made, all the world cannot hinder it. Do not stand off because of thine unworthiness. Man, I tell thee, nothing in all the world can iHido thee, but thine own unwillingness.— Speak, man ; art thou willing of the match? Wilt thou have Christ in all his relations to be thine; thy king, thy priest, thy prophet ? Wilt thou have him with all his inconven-lencas ? T^ike not Christ hand over head, but

sit down first and count the cost. Wilt thou lay all at his feet? Wilt thou be content to run all hazards with him ? Wilt thou take thy lot with him^ fall where it will? Wilt thou deny thyself^ take up thy cross^ and follow him ? Art thou deliberately, understand-ingly, freely^ fixedly determined to cleave to him in all times and conditions ? If so^ my soul for thine, tliou shalt never perish, John iii. 16, but art passed from death to life. Here lies the main point of thy salvation, that thou be found in thy covenant-closure with Jesus Christ: and therefore, if thou love thyself, see that thou be faithful to God and thy soul here.

Direct. VIII. Besi^n iij) all thy pozvsrs and faculties^ ard thy K'hde ivAevsi^t to ho Ms. They ^ave their own selves unto the Lord, 2 Cor. viii. 5. Present your bodies as a living sacrifice, Horn. xii. 1. The Lord seeks not yours, but you : resign, therefore, thy body, with all its members, to him ; and thy soul, with all its povv^ers ; that he may be glorified in thy body, and in thy spirit, which are his, S Cor. vi. 20. In a right closure with Christ, ail the faculties give up to him. The judgment subscribes, ^'^Lord, thou art worthy of all acceptation, chief of itw thou-sand, happy is the man that findeth thee.— AH the things that are to be desired, are not to be compared with thee/^ Prov. iii. 18, ii, 15. The understanding lays Aside its coilupt reasonings and cavils, and its prejudices against Christ, and his v^^ays. It is now past questioning ^ud disputing, and casts it for

. i 7S Directions for Conversion .

Christy against all the world. It condiideS;, '*tis good to be here ; and sees such a treasure in this field, such a^^lue in this pearl, as is ^'orth all, Matt. xiii. 4*. '' Oh, here is the richest bargain that ever I made, here is the richest prize that ever man was offered, here is the sovereignest remedy that ever mercy prepared ; he is worthy of my esteem, wor-thy of my choice, worthy of my love, worthy to be embraced, adored, admired for evermore. Key. v. IS. I approve of his articles, Jiis terms are righteous and reasonable, full of equity and mercy." Again, the will resigns : it stands no longer wavering, nor wishing and woulding, but it is peremtorily determined : ^^ Lord, thy love hath overcome me; thou hast won mfe, and thou shalt have me. Come in, Lord ; to thee I freely open : I consent to be saved in thine own way ; thou shalt have any thing, thou sli,althave all, let me have but thee." The memory gives up to Christ: '^ Lord, liei'e is a store-house for thee : out with this trash, lay in the treasure ; let me be a granary, a repository of thy truth, thy promises, thy providences." The conscience comes in : '^ Lord, I will ever side with thee, I will be thy faithful register. I will warn when the sinner is tempted, and gmite when thou art offended. I will witness for thee, and judge for thee, and guide into thy ways, and will never let'sin have quiet in this soul.^' The affections also come in to Christ: '^ Oh, saith love, I am sick of thee. Oh, saith desire, now I have my longing : here is thp satisfaction I sought for; here is

JB^ireetions for Conversion. lya^

the desire of nations ; here is bread for me, and balm for me, all that I want.^^ Fear bows the knee with awe and veneration :— ^^ Welcome, Lord; to thee will I pay my homage; thy word and thy rod shall command my motions ; thee will I reverence and adore, before thee will I fall down and wor-sliip/^ Grief likewise puts in : ^^ Lord, thy tlispleasure, and thy dishonor, thy people^s calamities and mine own iniquities, shall be that which shall set me abroach : I will mourn when thou art oiFended, I will weep when thy cause is wounded/^ Aager likewise comes in for Christ: '^ Lord^ nothing so enrages me, as my folly against thee; that I should be so befooled and bewitched, as to hearken to the flatteries of sin, and temptations of Sa-tan against thee/^ Hatred, too, will side with Christ: ^^I protest mortal enmity with thine enemies, that I will never be friends wiih thy foes j I vow an immortal quarrel w ith every sin, I will give no quarter, I will make no peace/^ Thus let all thy powers give up to Jesus Christ.

Again, thou must give up thy whole interest to him : if there be any thing that thou keepest back from Christ, it will be thine tin-doing, Luke xiv. 33. Unless thou wilt forsake all (in preparation and resolution of thy heart) thou canst not be hi& disciple. Thou must hate father and mother, yea, and tkine own life also, in comparison of him, arid as far as it stands in competition w ith liim, Matt, X. 37. Luke xiv. 26, 27^ &c. In a word, thou must give him tbyseif, and all tkut thai* v2

474 JDireetions for Conversion.

liast, without reservation^ or else thou canst have no part in him.

Direct. IX. Make choiceof the laws of Christ as the rule of your words^ thoughts and ac^ iions^ Ps. cxix. 30. This is tlie true convert^s choice. But here remember these three rules, (1.) You must chuse them alL There is no coming to heaven by a partial obedience :— read Ps. cxix. 6, 128, 160. Ezek. xviii. 2i. None may think it enough to take up with tlie cheap and easy part of religion, and let alone the duties that are costly and s^lf-de-nying, and grate upon tlie interest of the flesh: you must take all or none. A sincere convert, though he makes most conscience of the greatest sins and weightiest duties^ yet he makes true conscience of little sins, and of all duties, Ps. cxix. 6, 113, Matt, xxiii. S3.— (S.) For all times: for prosperity and for adversity ; whether it rain or shine. A true convert is resolved in his way, he Avill stand to his choice, and will not set his back to the wind, and be of the religion of the times. I have stuck to thy testimonies^ I have inclined my heart to perform thy statutes alway^ even to the end. Thy testimonies have I taken a9 an heritage for ever^ Ps. cxix. 31, 111, 117^ 44, 93. I will have respect unto thy statutes continually. This must not be done hand over head, but deliberately and understand-iugly. That disobedient son said, IgOj sir ; hut icent not^ Matt. xxiv. 30. How fairly did they promise! All that the Lord our God shall speak unto thee 7ce will do it; and ^tis like they spake as they meant: but when it

came to trials it ^vas found that there was liot such a heart in them as to do what they had promised^ Deut. v. S7^ S9. If you would be sincere in closing with the laws and waya of Christy Firsts Study the meanings and taiU tude^ and compass of them : remember that they are very spiritual^ they reach the very thoughts and inclinations of the heart; so that if you will walk by this rulC; your very thought* and inward motions must be uuder government. Again^ that they are very strict and self-denying, quite contrary to the grain of your natural inclinations^ Matt. xvi. S4.-— You must take the straight gate^ the narrow, way, and be content to have the flesh curbed from the liberty it desires, Matt. vii. 14. In a word^ that they are very large : For thy commandment is exceeding broad^ Vs. cxix. 96. Secondly^ Rest not in generals^ (for there is much deceit in that) but bring down thy heart to the particular commands of Christ. Those Jews in the prophet seemed as well resolved as any in the world, and called God to witness that they meant as they said : but they stuck in generals. When God^s command crosseth their inclination, they will not ©bey, Jer. xlii. 1, S^ 3, 4, 5, 6^ compared with chap, xliii, ver. S. Take the assembly's larger catechism, and see their excellent and most compendious exposition of the commandments^ and put tliy heart to it.—-Art thou resolved, in the strength of Christ, to set upon the conscientious practice of every duty that thou findest there to be required of thec; and to set against every siu that thoa

iyd JDlreetions for Conversion.

flndest there forbidden ? This is the way to be found in God's statutes, that thou raayest never be ashamed, P^ -cxix. 80. Thirdly^ Observe the special ditties that thy heart is most against, and the special sins that His most inclined unto ; and see whether it be truly resolved to perform the one and forego the other. What sayest thou to thy bosom: sin^ thy gainful sin? Wlmt sayest thou to costly, and hazardous, and flesh-displeasing duties? If thou haltest here, and dost not resolve, by the grace of God, to cross thy flesh, and put to it, thou art unsound, Ps, xviii. 23^ and cxix. 6.

IXirect. X. Let all this he completed in a sdemn covenant hetwixt God and thy soul^ Ps. cxix, 106, Neh. x. §9. For thy better help therein take these few directions.

Firsts Set apart some time, more than once^ t® be spent in secret before the Lord.

1. In seeking earnestly his special assist-afice, and gracious acceptance of thee.

2. In considering distinctly all the terms op conditions of the covenant, expressed in the form hereafter proposed.

3. In searching thine heart, whether thou art sincerely willing to forsake all thy sins, and to resign up tliyself, body and soul, unt© God, and his service ; to serve him in holiness and righteousness^ all the days of thy life.

Secondlyy Compose thy spirit into tlie most serious frame possible, suitable to a transaiN tiou of so high importance*

Thirdly, Lay hold on the covenant of God^ and rely upon his promise of giving grace and strength^ wliereby thou mayest be enabled to jierform thy promise. Trust not to thine own strength, to the strength of thine owu resolutions, but take hold on his strength.

Fomihly, Resolve to be faithful; having engaged thine heart, opened thy mouth, and stibscribed with thy hand unto the Lord, resolve in his strength never to go back.

Lastly^ Being thus prepared, on some convenient time set apart for the purpose, set upon the work; and in the most solemn manner possible, as if the Lord wera visibly present before thine eyes, fall down on thy knees, and spreading forth thine hands toward heaven, open thine heart to the Lord iu these or the like words u

O MOST dreadful God ! for the pasmon of thy Son I beseech thee, accept of thy poor prodigal, now prostrating himself at thy door. I have fallen from thee by mine iniquity, and am by nature a son of death, and a thousand fold more the child of hell, by my wicked

practice; but of thine infinite The terms of grace, thou hast promised our commun^ grace to me in Christ, if I will ion are either but turn to thee with all my from which or heart: therefore upon the call to which. of thy gospel, I am now come

in, and, throwing down my

weapons^ submit myself to thy

mercy.

lys Directions for Conversion.

And because tliou requirest, as the contli-tion of my peace with thee^ that I should put The terms away mine idols ; and be at from ichich we defiance w ith all thine ene«. mustturn^ sm^ mies^ which I acknowledge I satan^theicorld have wickedly sided with^ and our own against thee ; I here from the righteousness^ hottom of my heart renounce which must be them all^ firmly covenanting thiLS renoiinC' with thee, not to allow myself ed^. ' in any known sin, but consci-

entiously to use all the means that I know thou hast prescribed for tlie death and utter destruction of all my corruptions. And whereas I have formerly, inordinately and idolatrously, let out my affections upon the w^orld, I do here resign up my heart to thee that madest it^ humbly pretesting before thy glorious Majesty, that it is the firm resolution of my heart \ and that I do uiifeignedly desire grace from thee, that when thou shalt call me hereunto, I may practise this my resolution, through thy assistance to forsake all that is dear unto me in this world, rather than to turn from thee to the w^ays of sin; and that I will w^atch against all its temptations, w^hetber of prosperity, or adversity, lest they should withdraw^ my heart from thee; beseeching thee also to help me against the temptations of satan, to whos«f wicked suggestions I resolve, by thy grace, Ke\'er to yield myself a servant. And because my own righteousness is but menstru-ous rags, I renounce all confidence therein, and acknowledge that 1 am of myself a hope-

less^ helpless, undone creature, without righteousness or strengtk.

And for as much as thou TJie terms hast, of thy bottomless mercy, to ichicli we offered most graciously to me must turn are wretched sinner, toffee agaia either ultim-my God, through Christ, If I ate or medi-would accept of thee ; I call ate. heaven and earth to record this day, that I do here solemnly avouch thee for the Lord my God ; and with all possible veneration, bowing th® neck of my soul under the feet of thy most sacred mpjesty, I do here take thee, Lord Jehovah, Father, Son, and Holy The ultimate Ghost, for my portion, and is God the chief good ; and d^ give up Father^ Son^ myself, body and soul, for thy ^^HolyGhost^ servant, promising and vowing icho imist he to serve thee in holiness and thus accepted* righteottsncss, all the days of my life.

And since thou hast appointed the Lord Jesus Christ the only means of coming un-io thee, I do here, upon the

bended knees of my^soul, ac-

cept of him, as the only new and livhig way by which sinners may have access to thee; and do hereby solemnly join myself in marriage covenant to him.

0 blessed Jesus, I come to tliee hungry and hardly bestead; poor^ and wretched^ and mis-

The mediate terms are ei-ther fprinci" paly or less principal.

The princi-pjal is Christ the Mediatory who must thus be em-braced.

iSO • Directions for Conversioyi.

-erabk^ and blind; aiul naked : a most loath-gome^ polluted wretch, a guilty^ condemned malefeetor, unwortliy for ever to wash the feet of the serrants of my Lord, much .more to be solemnly married to the king of glory: but siih, such is thine unparalleled love. I do here with all my power accept thee, and do take tbee for my head and husband, for better for worse, for richer for poorer, for all times and conditions, to love, honor, and obey thee before all others ; and this to the death. I embrace thee in all thy offices : I renounce mine own unworthiness, and do here avow thee to be the Lord my righteousaess ^ I re-noiince mine own wisdom, and do here take thee for mine only guide: I renounce mine ovvU will, and take thy will for my law%

And since thou hast told me that I must suffer if I will reign, I do liere covenant with thee to take my lot, as it falls, with thee, and, by thy grace assisting, to rnn all hazards ivith thee; verily supposing that neither life lior death shall part between thee and me.

And because thou hast been Thelessprin- pleased to give me thy holy cipal are the laws as the rule of my life, and laics of Christ the way in which I should 7chichmustbe walk to thy kingdom, I do thus observed, here willin2;ly put my neck under thy yoke, and set my shoulder to thy burden ; and subscribing to all thy laws, as holy, just and good, I solemnly take them as the rule of my words, thoughts and actions; promising that though my flesh contradict and rebel, yet 1 will en-

tlfeavor to ot*(ler and govern my whole life according to thy direction, and will not allow anyself in the neglect of any thing that 1 know to be ray duty.

Only* because, through the frailty of my flesh, I am subject to many failings, I am bold humbJy to protest, That unallowed mis-carriages, contrary to the settled bent and resolution of my heart, shall not make void this covenant; for so thou hast said.

^ow. Almighty God, searcher of hearts, thou knowcst that I make this covenant with thee this day, without any known guile or reservation ; beseeching thee, that if thou es-|)iest any flaw or falsehood therein, thou wouldst discover it to me, and help me to do it aright.

And now, glory he to thee, O God the Father, whom J ^hall be bold from this day for^ wanl to look upon as my God and Father^ that ever thou shouldst find out such a way for the recovery of undone sinners. Glory he to thee, O God the Son, who liast loved me, and washed me from my sins in thine own blood, and art now become my Saviour and Redeemer Glory be to thee, O God the Holy Ghost, who, by the finger of thine almighty power, hast turned about my heart from sin to God*

O dreadful Jehovah, the Lord God Omnipotent, Father, Son, and Holy Ghost ! thou art now become my covenant friend, and 1, through thine infinite grace, am become thy covenant servant; Jlmen^ So be it. And the

Q

18S Directions for Conversion.

covenant which I have made on earthy let it be ratified in heaven.

THE AUTHOR'S ADVICE.

TJm covenant I advise you to make not only in heart, but in word ; not only in word^ hut in writing ; and that you would, with all possible reverence^ spread tfie writing before the Lord, as if you would present it to him as your act and deed: And tchen you have done this, set your hand to it ; keep it as a memo^ rial of the solemn transactionsthat have passed bettceen God and you, that you may have recourse to it on doubts and tetnptations.

Direct. XI. Take he^d of delaying thy con. version, and set upon a speedy and present turning. I made haste and delayed not, Ps. cxix. 60. llemembcr and tremble at the sad instance of the foolish virgins, thai came not till the door of mercy was shut, Matt. xxv. and of a convinced Felix, that put off Paul, to another season ; and we never find that he had such a season more, Acts xiv. %o. Oh, come in while it is called to-day, lest thou shouldst be hardened through the deceitful-ness of sin ; lest the day of grace should be over, and the things that belong to thy peace should be hid from thine eyes. Now merey is w ooing of thee : now Christ is waiting to be gracious to thee, and the Spirit of God \h striving with thee: now ministers are calling; now conscience is stirring ; now tlie market is open, and oil may be had, thou hast opportunity for the buying : now Christ is to be

had for the taking. Oh ! strike in with the offers of grace : Oh ! now or never. If thou make liglit of this offer, God may swear in his wrath, thou shall never taste of his supper, Luke xiv. 2-t.'

Direct. XIl. Attend conscientlousli/ upon the word as the means aiipjinted for thy conversion^ James i. 18, 19. 1 Cor. iv. 15. Attend, I say, not customarily, hut conscientiously ; with this desire, design, hope and expectation, that thou mayest be converted by it. To every sermon thou hearest, come with this thonght: ^^ Oh, I hope God will now eome in : I hope this day may he the time, this may he the man by w honi God will bring me home.^^ When thou art coming to the ordinances*, lift up thir>e heart thus to God :— ^^ Lord, let this be the sabbath, let this be the season w herein I may receive renewing grace. Oh, let it be said, that to-day such a one was born unto i\\%cP

Ohj, Thmi wilt say, t have beeh long a hearer of the w^ord, and yet it hath not been effectual to my conversion.

Ans-. Yea, but thou hast not attended upon it in this manner, as a means of thy conversion, nor with this design; nor praying for, and expecting of this happy effect of it.

Direct. XIIL Strike in with the Sjpirity when he begins to teork upon thy heart. — When he works convictions. Oh, do not stifle them, but join in wdth him; and beg the Lord to carry on convictions to conversion. Quench not the Spirit; do not out-strive him, do not resist him. Beware of putting out

184* Mirections for Conversion.

convictions by evil company, or worldly business. When thou findest any troubles for sin, and feara about thy eternal state, beg of God, that they may never leave thee, till they have wrought off thy heart thoroughly from sin, and wrought it over to Jesus Christ. Say to him, '^ Strike liome, Lord, leave not the work in the midst. Thou seest that I am not yet wounded enough, that 1 am not trou-bled enough, wound me yet deeper, Lord ; Oh ! go to the bottom of ray corruption, let out the life-blood of my sin.^^ Thus yield up thyself to the workings of the Spirii, and hoist thy sails to his gusts.

Direct. XIV. Set upon the constant and diligent use of serious and fervent prayer. He that neglects prayer, is a profane and un-sanctified sinner, Job xv. 4. He that is not constant in prayer, is but an hypocrite. Job xxvii. 10. (unless the omission be contrary ta liis ordinary course, under the force of some instant temptation.) This is one of the first things conversion appears in, that it sets men on praying, Acts ix. H. Therefore set to this duty : let never a day pass over thee, wherein thou hast not, morning and evening,. set apart some time for set and solemn pr^yei? in secret. Call thy family also together daily and duly, to worship God with thee. Wo be unto thee, if thine be found amongst the families that call not on God's name, Jer. x*^ 25. But cold and lifeless devotions will not reach half way to heaven ; be fervent, and importunate ; importunity will carry it; but without violence the kingdom of heaven will

not be taken, Matt. xi. IS. Thou must strive to eater, Luke xiii. 2i, and wrestle with tears and supplications, as Jacob, if thou meanest to carry the blessing, Gen. xxxii. 3i, compared with Hos. xii. 4i. Tiiou art undone tor ever witliout grace, and therefore thou must put to it and resolva to take no denial. That man that is fixed iri this resolution— ^^ A\^ell, I must have grace : and I will never give over, till I have grace ; and I will nevep feave seeking, and waiting, ahd striving with God, and mine own heart, till he do renev*' me by the power of his grace ;'^ This man is m the likeliest way to win grace.

Obj\ But God heareth m)t sinners, their prayer is an abomination.

Jt7i3\ Distinguish Between sinners, (f.) There are resolved sinners: their prayers God abhors. (3.) Returning sinners: these God will come forth to, and meet with mercy, though yet afar oflf, Luke xv.^SO. Though the prayers of the unsanctifled eannot have full acceptance, yet God hath done much at the request of such; as at Ahab's humiliation, and Mineveh's fast, 1 Kings xxi. S6. Jonah iii. 8, 9, 10. Surely thou mayest go as far as these, though thou hast no grace : and how dost thou know but thou mayest speed in thy suit, as they did in theirs ? Yea, i* he not far more likely to grant thee, than them, since thou askest in the name of Christ, and that not for temporal blessings, as they, but for things much more pleasing to him ; viz^ for Christy gracey pardon^ that thou mayest be justified^ sanctified^ renewed^ and fitted to

186 Directions for Convsrsioiiy

serve him ? Turn to these soul-encouraging scriptures, Prov. ii. 1, to 6. Luke xi. 9,10^ 11, 13, 13. Prov. viii. 34, 35.

Is it not good comfort, that he calleth thee ? Mark x. 49. Doth he set thee on the use of means, and dost thou think he will mock thee? Doubtless, he will not fail thee, if thou be not wanting to thyself. Oh, pray and faint not, Luke xviii. 1. A person of great quality having offended the Duke of Buckingham, the King's great favorite, being admitted into his presence^ after long waiting, prostrates himself at his feet, saying, Iain resolved never ta rise more^ till I have obtained your Grace^s^ favor : witli which carriage he did overcome him. With such a resolution do thou throw, thyself at the feet of God: ^tis for thy life, and therefore follow him, and give not over^ Resolve thou wait not be put oii' with bones, with common mercies. What though God do not presently open to thee : is not grace w orth the waiting for ? Knock, and wait, and no doubt but sooner or later, mercy will come.

And tliis know, that thou hast the very same^ encouragement to seek and wait, that the saints now in glory once had, for they, once were in thy very case : and have they-sped so well, and wilt tiiou not go to the same door, and wait upon thy God in the same course ?

Direct. XV. Forsake thy evil companyy Piov. ix. Gyaiid forbear the occasions of sin^ Prov. xxiii. 31. Thou wilt never bo turned

from sin, till thou wilt decline and forego the temptations of sin,

I never expect thy conversion fmm sin, un-less thou art brought to some self-denial, as tolly the occasions. If thou wilt be nibbling; at the bait, and playing on the brink, and tampering and meddling with the snare, thy soul will surely be taken. Where Ged dotte expose men in his providence unavoidably io temptations, and the occasions are such as we^ cannot remove, we may expect special assistance in the use of his means; but when we. tempt God, by running into danger, he \\\\\ Bot engage to support us when we are tempted. And of all temptations, one of the me&t fatal and pernicious is evil company. Oh, w hat hopeful beginnings have these often sti-fled ! Oh, the souls, the estates, the families, the towns that tliese have ruined ! How many a poor sinner hath been enlightened and convinced, and hath been jnst ready to give the^ devil the slip, and hath even escaped the snare, and yet wicked company have pulled him back at last, and made him seven-fold more the child of hell. In one word, I have no hopes of thee, except thou wilt shake oif thy evil company, Christ speaketh to thee,^ as to them in another case, If thou seek me^ then let these go their way^ John xviii. 8.— Thy life lies upon it: forsake these, or else thou canst not live, Prov. ix. 6. Wilt thou* be worse than the beast, to run on when thou seest the Lord with a drawn sword in the way ? Num. xxii. 33. Let this sentence be written in capitals upon thy conscience^ ^

iS8 directions for Conver^imii

GOMPJIJ^IOJ^ OF FOOLS SHALL BE DESTROYED, Prov. xiii. SO. The Lord liatli spoken it, and who shall reverse it ?— And wilt thou run upon destruction, when* God himself doth forewarn thee ? If God do ever change thy hearty it will appear in the change of thy company. Oh ! fear and fly this gulf^ by which so many thousand souls have been swallowed into perdition. It will be hard for thee^ indeed, to make thine escape : thy companions will be mocking thee out of thy religion, and will study to fill thee* with prejudices against strictness, as ridiculous and comfortless. They will be flattering* thee, and alluring thee; but remember the warnings of tlie Holy Ghost, My son, if siU' Tiers entice thee, consent thou not. If they say, Come with us, cast in thy lot among us } walk not thou in the icay with them, refrain-thy foot from their path ; avoid it, pass not by it, turn from it, and pass away : for the way of the wicked is as darkness, they know not at ichat they stumble. They lay wait for their own blood ; they lurk privily for their own lives, Prov. i. 10 to 18, and iv. 14 to 20. My soul is moved within me, to see how many of my hearers are like to perish, both they and their houses^ by this wretched mischief, even the haunting of such places, and company, whereby they are drawn into sin.— ©nee more I admonish you, as Moses did Is-jael, Num. xvi. 26, And he spake unto the congregation, saying. Depart, I jiray you, from the tents of these wicked men. Oh ! ftee them as you would those that had the

|)lagiie-sores ruuiiing in their forelieads,--— Tiiese are liie devils panders^ and decoys; and if thou dost not make thine escape, they will toll thee into perdition, and will pro^^e thine eternal ruin.

Direct. XVI. Lastly^ Set apart a day fa humble thy soul in secret^ by fasting and jirayer, to work the sense of thy sins and miseries upon thy heart. Read over the •AssemUy^s exposition of the commands^ and M'rite down the duties omitted, and sins committed by thee against every commandment, aad so make a catalogue of thy sins, and witfe sliame and sorrow spread them before the Lord. And if thy heart be truly willing to the teims, join thyself solemnly to the Lord in that covenant set down in the tenth direc-tioii, and the Lord grant thee mercy in his sight.

Thus I have told thee, what thou must da to he saved. Wilt thou not now obey tha voice of the Ltord ? Wilt thou ai'ise, and set to thy work ? O man, what answer wilt thou make, what excuse wilt thou have, if thou shouklst perish at last through very wilfulness,^ wlien thou bust known the way of life ? I do not fear thy miscarrying, if tlunc own idleness do not at last undo thee, i« neglecting the use of the n^eans that are so plainly here prescribed. Rouse up, O sluggard, and ply thy work : be doings and the Lord will be with thee.

kI short soliloquy for an unregenerate Sinner.

^ AH wretched man that T am I what a enn-dition have I brought mys^f iaio by sin I

Oh ! I gee my heart hath but deceived me all this while^ ia flattering me, that my condition was good. I see, 1 see, I am but a lost aud mdone man, forever undoive, unless the Lord help me out of this condition. My sins ! my sine ! Lord, what an unclean, polluted wretch am I! more loathsome and odious to thee^ than the most hateful venom, or noisome carcase can be to me. Oh, whart a hell of sin is in this heart of mine, which I have flatter-ed myself to be a good heiart T Lord, how universally am I corrupted, in all my partsj powers, performances ! all the imaginations of the thoughts of my heart are only evil continually. I am mider an inability to, averse-Bess from, and enmity against any thing that is good; and am prone to all that is evil. My heart is a very sink of all sin : And Oh the innumerable hosts and sv^'arms of sinful thoughts, words, and actions, that have flowit from thence ! Oh the load of guilt that is on my soul ! my head is full, my heart full, my mind, and my members, they are all full of siui O my sins ! how d<) th«y stare upon me ! how do they witness against me ! wo is me, my creditors are upon me, every commandment taketh hokl upon me, for mor& than ten thousand talents, yea, ten thousand' times ten thousand. Ho\V endless then \^ the sura of all my debts-! if this whole world were filled up from earth to heaven wiih paper, and all this paper written over, within and without, by arithmeticians ; yet when all* were cast up together, it would come incon-^eivably short of what I owe to the least of

Jot an unT^generated Sinner. iM

8od's commandments. Wo unto me, for my debts are infinite, and my sins ave increased ; tliey are wrongs to an infinite Majesty : and if he that committeth treason against a silkea mortal, is worthy to he racked, drawn and quartered ; what ha^e I deserved, that have so often lifted iip my hands against heaven, and have slrnck ^t tlie -crown and dignity of the Almighty!

O my sins! my sins ! behold a troop cometW mnlti-udes, multitudes ! there is no number of their armies. Innumerable evils have compassed me about: mine iniquities have taken hold upon me ; they have set themselves in array against me. Oil! it were better to liave all the icgiments of hell come against me, than to have my sins fall upon me, to the spoiling of my soul. Lor<l, how am I surrounded ? How many are they that rise up against me ? They have heset me behind and before : they swarm within me, and without me : they have possessed all my powers, and have fortified mine unhappy soul, as a garrison, which this brood of hell doth man, and maintain against the God that made me.

And they are as mighty, as they are many. The sands are many, hut they are not great ^ the mountains are gi^at, but they are not many : but wo is me ! my sins are as many as the sands, an<l as mighty as the moun^ tains ; their weight is greater than their number. It WTre better that the rocks and the mountains should fall upon me, than the crushing and insupportable load of my own sins. Lord, I am heavy laden; let mercy

iielpj or T am gowe; Unload me of this heavy guilt, this sirikiog load ; or I am crushedi without hope, and must be pressed down to* hell. If my ,grief were thoroughly weighed, jand my ^ins Uid in the balances together, they would be heavier than the sands of the sea ; therefore my words are swallowed up ; they would w^igh down all the rocks, and the hills, and turn the balance against all the i«le« of the earth. 0 Lord, thou knowest Diy manifold transgressions, and my mighty «ins.

Ah my soul! alas, my glory! whither art thou humbled? Once the glor}'of tlie crea-tion, and the image of God ? Now a lump of filthiuess, a coflBn of rottenness, replen-islied with stench and loathsomeness. Oh, what w ovk hath sin made with thee ! Thou shalt be termed forsaken, and all the rooms of thy faculties desolate ; and the name that thou shalt be called by is Ichabod, or w here is the glory ? How art thou come down niight-ily ? My beauty is turned into deformity, and tny glory into shame. Lord, what a loathsome leper am 1? The ulcerous bodies of Job or Lazarus were not more offensive to the eyes and nostrik of men^ than I must needs be to the most holy Crod, whose eyes cannot behold iniquity.

And v/liat misery have my sins brought upon me ? Lord, what a case am I in ? Sokl under sin, cast out of God's favour, accursed from tl>e Lord, cursed in my body, cursed in my soul, cursed in my name, in my estate, my relations, and all that I have.

My sins are unpardoned, and my soul witli-. in a step of death. Alas! what shall I do 3 Wliither shall I go ? Which way shall t look? God is frow^ning ou me from above ; hell gaping for me beneath; conscience smiting me within; temptations and dangers surrounding me without. Oh! whither shall I fly ? What place can hide me from omnis-ciency ? What power can secure me from omnipotency ?

What meanest thou, O my soul, to go oh ihus ? Art thou in league with hell ? Hast thou made a covenant w ith death ? Art thou in love with this misery ? Is it good for thee to be here ? Alas ! what shall 1 do ? Shall I go on in my sinful ways ? Why, then certain damnation will be mine end : and shall I be so besotted and bemadded, as to go and sell my soul to the flames for a little ale, and ^ little ease ; for a little pleasure, or gain, or content to my flesh ? Shall I linger any longer ia this wretched estate ? No,"if I tarry here. I shall die. What then ? Is there no help, no hope ? None, except I turn. Why, but is there any remedy for such woful misery? Any mercy after such provoking iniquity ? Yes, as sure as God's oath is true, I shall have pardon and mercy yet, if presently, unfeignedly, and unreservedly I turn by Christ to him.

Why then, I thank thee upon the bended knees of my soul, O most merciful Jehovah, that thy patience hath waited upon me hither-to ; for hadst thou took me aw^ay in this estate, I jb-id penshed forever. And now I adore II

thy grace;, and accept the offer of thy mercy : I renounce all my sins^ and resolve by thy grace, to set myself against them, and to follow thee in holiness and righteousness^ all the days of my life.

Who am I, Lord, that I should make any claim unto thee, or have any part or portion in thee, who am not worthy to lick up the dust of thy feet ? Yet since thou holdest forth the golden sceptre, I am bold to come and touch it. To despair, would be to disparage thy mercy; and, to stand off when thou bid-dest me come, \vould be at once to undo myself, and rebel against thee, under the pretence of humility. Therefore I bow my soul to thee, and with all possible thankfulness, accept thee as niine, and give up myself to thee as thine. Thou shalt be Sovereign over me, my King, and my God : thou shalt be in the throne, and all my powers shall bow to thee, they shall come and worship before thy feet: thou shalt be my portion; O Lord, and I will rest in thee.

Thou callest for my heart: Oh that it wer« any way fit for thine acceptance ! 1 am unworthy, O Lord, everlastingly unworthy to be thine : but since thou wilt have it so, I freely give up my heart to thee ; take it, it is thine : Oh that it were better ! But, Lord, I put it in thine hand, who aloue canst mewl it: mould it after thine own heart; make it as thou wouldst have it, holy, humble, heavenly, soft, tender; flexible 5 and write thy law upon it.

Come, Lord Jesus ; come quickly ; enter in triumphantly: take me up to thee for ever, I give up to thee, I come to thee, as the only way to the Father, as the only Mediator, the means ordained to bring me to God. I have destroyed myself, but in thee is my help :— Save, Lord, or else I perisli: I come to thcQ with the rope about my neck : I am worthy to die, and to be damned. Never was the hire more due to the servant, never was the penny more due to the labourer, than death and hell, my just wages, is due to me for my sins : But I fly to thy merits, I trust alone to the value and virtue of thy sacrifice, and prev-alency of thy intercession : I submit to thy teaching, I make choice of thy government. Stand open, ye everlasting doors^ that the King of glory may come in.

O thou Spirit of the most High, the Comforter and Sanctifier of thy chosen ; come in with all thy glorious train, all thy courtly attendants, thy fruits and graces : let me be thine habitation. ^ I can give thee but what i« thine own already; but hercy with tlie poor widow, I cast my two mites, my soul, and my body, into thy treasury ; fully resigning them up to thee, to be sanctified by thee, to be servants to thee : they shall be thy patients, cure thou their malady ; they shall be thy agents, govern thou their motions. Too long have I served the world, too long have 1 hearkened to satan ; but nov/ 1 renounce them all, and will be ruled by thy dictates and directions, and guided by thy*^counsel.

O blessed Trinity ! O glorious Unity ! I

deliver up myself to thee, receive me ; tvrife thy name, O Lord, upon me, and upon all that I have, as thy jxroper goods : set thy mark upon me, upon every member of my body, and every faculty of my soul. 1 have chosen thy precepts, thy law w ill I lay before me ; this shall be the copy which I will keep in my eye, and study to write after. Accord^ ing to this rule do 1 resolve, by thy grace, to walk; after this law shall my whole man be governed ; and though I cannot perfectly keep one of thy commandments, yet I will allow myself in the breach of none. I know my flesh will hang back, but I resolve, in th& power of thy grace^ to cleave to thee, and thy holy w ays, whatever it cost me. I am sure I cannot come off a loser by thee, therefore I will be content with reproach, and difficulties, and hardships here; and will deny myself, and take up my cross, and follow thee. Lord Jesus, thy yoke is easy, thy cross is welcome, as it is the way to thee. I lay aside all hopes of worldly happiness, I will be content to tarry till I come to thee : let me be poor and low, little and despised here, so I may be but admitted to live and reign with thee hereafter. Lord, thou hast my heart and hand to this agreement : be it as the laws of the Medes and Persians, never to be reversed ; to this I will stand, in this resolution, by grace, I will live and die. 1 have sworn, and will perform it, that I will keep thy right-eous judgments ; I have given my free consent, I have made my everlasting choice :— Lord Jesus, confirm the contract, Jlmen.

CHAP, VIL

CONTAIKING THE MOTIVES TO GOXVERSION.

THOUGH what is already said of the necessity of conversion, and of the miseries of the unconverted, might be sufficient to induce any considering mind to resolve upon a present turning or conversion unto Gf)d; yctknovr-ing vv^hat a piece of desperate obstinacy and untractableness the heart of man naturally is, I have thought it necessary to add to the means of conversion, and directions for a cov-enant-closure with God in Christy sum.e motives to persuade you hereunto,

^' O Lord, fail me not now^ at my la?5t attempts. If any soul hatli read hitherto, and be yet untouched, now, Lord, fasten in him, and do thy work : now take him by the lie irf^ overcome him, persuade him, till he siiy, Tiioii hast prevailed^ for thou wert stronger than 1. Lord, didstthou not make me a fisher of men ? And have I toiled all this while, and caught nothing ? Alas, that I should have spent my strength for naught! and now I am casting my last: Lord Jesus, stand thou upon the shore,and direct how and where I shall spread my net; and let me so inclose with arguments the souls I seek for, that they may not be able to get out. Now, Lord, for a multitude of souls ! now for a full draught! O Lord God, remember me, I pray theC; and strengthen mp this once; O God.r'^ b3

Bat I turn unto you.

Men and brethren, heaven and earth do call upon you ; yea, hell itself doth preach the doctrine of repentance unto you : the an-c;els of the cliurchcs travail with you, G-al. iv. 19, the angels of heaven wait for you, for your repenting and turning unto God, 0 sinner ! why sliould the devils mal^e merry with thee ? Why sh.ouUlst thou be a morsel for that devouring Leviathan ? Why sliould liar-l)ies and hell-houiuls tear thee, and make a feast upon thee ; and when they have got theo i?ito the snare, and have fastened their talons'^ in thee, laugh at thy destruction, and deride tliy mi6G%, and sport themselves with thy damnable, folly ? This must be thy case, except thou turn. And were it not better thou shouklst be a joy to angels, than a la-ighipig stock and sport for devils ? Verily, if thou wouldst but come in, the heavenly host would laike up their anthems, and sing, Glory he to God. in the hi^'heat ; the morning stars would sing together, and all the sons of God shout for joy, and celebrate this new creation as (hey did the first. Thy repentance would, as U v^ere, make holy day in heaven, and the alorious spirits would rejoice, in that there is aliew brother added to their society, liev. >:xii. 9, another heir born io their Lord, and the lost <Boii received safe and sGund* The true penitent's tears are iijdeed the wine that cheeretli bolii God and man.

If it be little, that men and angeja vrouSd rejoice at thy conveTfeiou, know that God himw -elf would rejoice over thee,, eteja \Yiih sing-.

ing, and rest in his love, Luke xv. 9. Isa, Ixii. 5. Never did Jacob with such joy Vveep over the neck of his Joseph, as thy heavenly Father would rejoice over thee, upon thy com-ing in to hijn. Look over the story of the prodigal: methinks 1 see how the aged father lays aside his state, and forgets his years. Behold how he runneth ! Luke xv. 20. Oh the haste that mercy makes! the sinner makes not half that speed. Methinks I see how hi^ boW'Cls turn, how his compassions yea^n.— (How quick sighted is love !) Mercy spies-him a great way otY, forgets his riotous courses, unnatural rebellion, horrid unthankful-ness, debauched practices, (not § word of these) and receives him with open arms, clasps about his neck, forgets the nastine^s of tiie rags, kisseth the lips that deserved to be loathed, the lips that had been joined to harlots, that had been commoners with the swine r calls for the fatted calf, the best robe, the ring, the shoe, the best cheer in heaven's store, the best attire in heaven's wardrobe,^ Luke XV. 6, 9, 23. Yea, the joy cannot be held in one breast, &c. others must be called to participate ; the friends must meet, and make merry : angels must wait, but the prodigal must be set at the table, under his Father's wing : he is the joy of the feast: he i» the sweet subject of the Father's delight:— the friends sympathize; but none knows the felicity the Father takes in his new born son^ whom he hath received from the dead. Methinks J hear the music and the dancing at a distance. Oh the melody of tho heavenly

SOO Motives to Conversion.

choristers ! I cannot learn the song, Her. xiv. 3, but raethinks I overhear the burden^ at wliich all the harmonious choir with one consent strike sweetly in ; for thus goes the round at heaven's table, ^^For this my son was dead, and is alive again, was lost, and is found,'^ Luke xv. 23, 2i, S2. I need not further explain the parable : God is the Father, Christ is the cheer, his righteousness the i-obe, his graces the ornaments, ministers, gaints^ angels, the friends and servants ; and thou that readest (if thou wilt but unfeigned-ly repent and turn) the welcome prodigal, the happy instance of this grace, and blessed subject of thil^joy and love.

O rock ! O adamant! what! not moved yet? nor yet resolved to turn forthwith, and to close with mercy ? I will try thee yet once again : if one were sent to thee from the dead, wouldst thou be persuaded ? Why, hear the voice from the dead, from the damned, crying to thee that thou shouldst repent. I pray thee^ that thou wouldst send him to my father's house ; for I have jive brethren^ that he may testify unto them^ lest they also come into this place of torment. If one went unto them fromi the deadf they will repent. Luke xvi. §7^ 28, &c. Hear, O man ! thy predecessors in impenitence preach to thee from the infernal gibbets, from the flames, from the rack, that thou shouldst repent. Oh ! look down into the bottomless pit: seest thou how the smoke of their torment ascendeth for ever and ever? Rev. xiv. 11. How black are the fiends ! how furious are their tormeisitors I ^Tis tlieir

only music to hear how their miserable patients roar, to hear their bones crack; ^tis their meat and drink to see Ifmv; their Hesh frieth, and their fat droppeth ; to drench them with burning metal, and to rip open their bodies, and to pour in the fierce burning brass into their bowels, and the recesses and ventricles of their hearts. What thinkest thou of those chains of darkness, of those instruments of cruelty ? Canst thou be content to burn ? Seest thou how the worm gnaweth^ hoAv the oven gloweth, how the fire rageth ? What sayest thou to that river of brimstone, that dark and horrible vault, that gulf of per-* dition ? Wilt thou take up thy Ifeibitatiott here ? Oh ! ky thine ear to the door of hell: hearest thou the curses and blasphemies^ the weepings and the wailings ; how they lament their folly, and curse their day ? Matt, xxii, 13. Rev. xvi. 9. How do they roar and yell, and gnash their teeth? How d^ep are their groans? How feeling are their moans? How inconceivable are their miseries? If the {Shrieks of Korah, Dathan and Abiram^ were so terrible (when the earth clave asunder, and opened her mouth, and swallowed them up, and all that appertained to them) that all Israel fled at the cry of them, Kum. xix^ 38, 34<. Oh! how fearful would the cry be, if God should take off the covering from the mouth of hell, and let the cry of the damned ascend in all its terror among the children of men ? And of all their moans and miseries, this is the piercing, killing emphasis and bur^ den, Fqv ever and ever^

SOS Motives to Conversion^

Why, as God liveth, that made thy souly thou art but a few hours distant from all thi», except thou repent and be converted.

Oh ! I am even lost and swallowed up iit the abundance of those arguments that I might (Suggest. If there be auy point of wisdom in all the world, it is lo repent and come in ; if there be any thing righteous, any thing rea-sonable, this is it: if there be any thing in the world that may be called madness and folly, and any thing that may be counted sottish, absurd, brutish, unreasonable, it is this, to go on in thine unconverted estate. Let me beg ©f thee, as thou wouldst not wilfully destroy thyself, % sit down and weigh, besides what hath been said, these following motives, and let conscience speak, if it be not reason that thou shouldst repent and turn.

1. The God that made thee doth most grU'^ eiously invite thee.

First, His most sweet and merciful natiirs doth invite thee. O the kindness of Gt)d, his working bowels, his tender mercies ! they are infinitely above our tlioughts : higher than heaven^ what can we do ? Deeper than hell what can we know ? Job xi. 7^ 8, 9. He is full of compassion^ and gracious ; long-sufferings and plenteous in mercy^ Psal. Ixxxvi. 15. This is a great argument to persuade sinners to come in. Turn ufito the Lord your Godf for he is gracious and merciful, slow to anger, of great kindness, and repenteth Mm of the evil. If God would not repent of the evil, it were some discouragement to us why w* should not repent. If there were no

Motives to Conversion. SOS

hope of mercy, it were no such wonder if rebels should stand out: but never had subjects such a gracious prince^ such piety, patience, clemency, pity to deal with as you have. Who is a god like unto thee^ that par-doneth iniquity ? S^c. Micah vii. 18. O sinners, see what a God you have to deal with ! If you will but turn, he will turn again, and have compassion on you: he will subdue your iniquities, and cast all your sins into tha depths of the sea, ver. 19. lleturn unto me, saith the Lord of hosts, and I will return un* to you, Mai. iii. 17. Zech. i. 3. Sinners do not fail i^ that they have too high thoughts of God's mercies, but in that, (1.) Tfky over^ look his justice. (3.) They promise themselves mercy out of God^s way. His mercy is beyond all imagination. Is a, Iv. 9, great mercies, 1 Chrou. xxi. 13, manifold mercies. Neh. ix. 19, tender mercies, Psal. xxv. 6^ sure mercies, Isa. Iv, 3, everlasting mercies, Psal. ciii. 17. Isa. liv. 8, and all thine own if thou wilt but turn. Art thou willing to coma in ? Why, the Lord hath lain aside his terror, erected a throne of grace, holds forth the golden sceptre : touch, and live. Would a merciful man slay his enemy, when prostrate at his feet, acknowledging his wrong, begging pardon, and ottering to enter with him into a covenantof peace ? Much less will the merciful God. Study his name, Exod. xxxiv. 7. Read their experience, Neh. ix* 17.

Secondly, His soul-encouraging calls and j^romises do invite thee.. Ah, what an earn-

S04j Motives to Conversion,,

est suiter is mercy to thee! how loving^ how instantly it calleih after thee ! liow passionately it wooeththee! Return^ thou backsliding Israel^ saith the Lord^ and I icill not cause-mine anger to fall upon you: for I am merciful^ saith the Lord^ and I will not keep am-ger for ever^ Only acknowledge thine inU quity^ Turn^ 0 backslid/ing children^ saith the Lordy for I am married unto you. He^ turn^ and I will heal your backslidings. Thou, hast played the harlot with many loverSj yet return unto vde^ saith the Lord^ Jer. iii. 11,. 42, 13, 14^ S3, ds I live, saith the Lord Gody I have no pleasure in the death of the wicked, ^t that he turn from his icay, and live: turn ye, turn ye from your evil ways; for lohy tcill ye die, O house of Israel? Ezek, xxxiii. 14. ^*If the Avicked will tarn from all his sinsihat he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All liis transgressions that he hath .committed, they shall not be mentioned unto him: in his righteousness that he hath done shall he live. " Hepentand turn yourselves from all your transgressions^ s© iniquity shall not be jour ruin. Cast away from you all your transgressions, and make you a clean heart, and a new spirit; for why will ye die, O house of Israel ? For I have no pleasure in the death of him that dieth, saiih the Lord God, wherefore turn yourselves, and live ye, Ezek. xviii. 21, 23, 30, 31, 33.^'

O melting, gracious words ! The voice of a God and not of a man ! This is not the

Motives to Conversion. §05 '

TManiier of m^n, for the offended sovereign to sue to the offending traitorous varlet. Oh, how doth mercy follow thee, and plead with thee ! is not thy heart broken yet ? Oh that to day yoQ would hear his voice !

2. The doors of heaven are thrown open to thee^ the everlasting gates are set loide for thee^ and an abundant entrance into the kingdom of heaven administered to thee. Christ now bespeaks thee, (as she her husband) Ainse and taTce possession^ 1 Kings xxi. 1^. View the glory of the other world, as set forth in the map of the gospel. Get thee up into Pisgah of the promises, and lift up thine eyes westward, northward, south-w^ard and eastward, and see the good land that is beyond Jordan, and that goodly mountain. Behold the paradise of God, watered with the streams of glory. Arise, and walk through the land, in the length of it, and in the breadth of it: for the land which thou seest, the Lord will give it to thee, for ever, if thou wilt but return, Gen. xiii. 14, 15, 17- Let me say to thee, as Paul to Agrippa, ^elievest thou the prophets ? If thou believest indeed, do but view v/hat glorious things are spoken of the city of God, Psal. Ixxxvii. 8, and know that all this is here tendered in the name of God to thee. As verily as God is true, it shall be for ever thine, if thou wilt but thorouglily turn.

Behold the city of pure transparent gold,

whose foundations are garnished with all man-

Jier of precious stones, whose gates are pearls,

whose light is glory, whose temple is God.

s

)$06 Motives to Conversion^

Believest thou this ? If thou dost, art thou not ^rorse than distracted, that will not take possession, when the gates are flung open to thee, and thou art bid to enter? O ye sons of ^ folly, will ye embrace the dunghills, and re-fuse the kingdom ? Behold the Lord God taketh you up into the mountain, shews you the kingdom of heaven, and all the glory thereof; and tells you. Ml this will I give you^ if yoii icillfaU doitm and worship me ; \i ^on will submit to mercy, accept my Son, and serve me in righteousness and holiness. O fools, and slow of heart to believe J will you court the harl^ ? Will yoii seek and serve the world, and neglect the eternal glory ? What! not enter into paradise, when the flaming sword that was once set to keep you out is now used to drive you in ! But you will say I am uncharital)le to think you infidels and unbelievers. Why, what shall I think you? Either you are desperate unbelievers, that da not credit it, or stark distracted, that you know and believe the excellency and eternity ot his glory, and yet do so fearfully neglect it. Surely you have no faith, or no reason ; and I had almost said, conscience should tell you so before I leave you.

Do but attend what is ofTered to you : O

blessed kingdom ! a kingdom of glory, 1

Thess. ii. 1, a kingdom of righteousness, 2

Pet. iii. 13, a kingdom of peace, Horn. xiv.

17, an everlasting kingdom, 2 Pet. i. H.

" ou shalt dwell, here thou shalt reign

and the Lord shall set thee in a

;ii^ of glory. Matt. xix. 28; and with hi*

mvh hand shall set tlie royal diadem upon thine head, and give tliee a crown^ not of thorns, (for there shall be no sinning nor suffering there, Rev. xxi. 3, 4, 5, S3, 27) not olT gold, (for this shall be viler than the dirt in that day) but a crown of life, James i. 12, a crown of righteousness, S Tim. iv. 8, a erown of glory, 1 Pet. v. 4. Yea, thoiisliait put on glory as a robe, 1 Cor. xv. 53, and shalt shine like the sun in the firmament, ia the glory of thy Father;^ Matt. xiii. 48. Look now upon thy dirty flesh, thy clay, thy worm's meat; this very flesh, tliis lump, this carcase shall be brighter than the stars, Dan. xii. 3. In short, tiiou shalt be made like utito the angels of God, Luke xx. 80, and behold his face in righteousness, Psal. xvii* 15. Look in now, and . tell me, dost thou yet believe ? If not, conscience must pronounce thee apL infidel; for it is the Very word of God that I speak.

But if thou sa;y thou believest, let me next know thy resolutions. Wilt thou embrace this for thy happiness ? Wilt thou forego thy sinful gains, thy forbidden pleasures ? Wilt thou trample on the workFs esteem, and spit in the harlot's face, and stop thine ears at her flatteries, and wrest thee out of licr embraces ? Wilt thou be content to take up \Vith present reproach and poverty,, if it lis in thy way to heaven, and follow the Loid with humble self-denial, in a mortified and flesh-displeasing life ? If so, all is thine, and that for ever. And art not thou fairly ottered ? Is it not pity but he should be damned

that vtill needs go on and perish, when all this may be had for the taking? In a i\^ord, \^ ill thou now close with these proffers ? Wilt thou take God at his word ? Wilt thou let go thy holdfast of the world, and rid thy hands^ of thy sins, and lay hold on eternal life ? If not^ let conscience tell thee whether thou art not distracted or bewitched, that thou shouldst neglect so happy a choice, by whiek thou niij^htest be made up for ever.

3. God will settle unspealcable iivivilpges at present upon thee^ 1 Cor. iii. SS. Heb. xii. 2S, 28, ^1. Though the full of your blessedness shall be deferred till hereafter, yet God will give you no little things in hand.

He will redeem you from your tliraldom, John viii. 36. He will pluck you from the paw of the lion. Col, i. 13. The serpent fchall bruise your heel, but you shall bruise his head, Gen. iii. i5. He shall deliver you from the present evil world. Gal. i. 4. Prosperity shall not destroy you, adversity shall not separate between him and you, Rom. viii. 35, 37, 38. He will redeem you from the power of the grave, Psal. xlix. 15, and make the king of terrors a messenger of peace to you. .He will take out the curse from the cross, Psal. cxix. 71^ and make affliction the fining pot, the fan, the physic, to blow off the chaff, purify tlie metal, and purge the mind, Dan. xii. 10. Isa. xxvii. 9. He will save you from the arrest of the law, and turn the curse into a blessing to you, llom. vi. 14. Gal. ii. 24. He hath the keys of hell and death, and shuttelh that uo man openeth^

Hev. iii. 7, and i. 18^ and he will shut itis mouth, as once he did the lions, Dan. vi. S3, that yoii shall not be hurt of the second death, Rev, ii; il.

But he will not only save yon from misery, feut install you into unspeakable prerogatives : he will bestow himself upon you, he will be a friend unto yon, and a father to you, 2 Cor. Ti. 18. He will be a sun and a shield to you, Psal. Ixxxiv. 11. In a word, he will be a God to you, Gen. xvii. 7- And what can be said more ? Whatever you may expect that a God should do for you, and be to you, that he will be, that he will do. She that marries a prince expects he should do for her like a prince, that she may live in a suitable state, and have an answerable dowiy. He that hath a king for his father, or friend, expects he should do for him like a king. Alas ! the kings and monarchs of the earth, so SKch above you, are but like the painted bnttewHes amongst the rest of their kind, or the fair coloured palmer-worm amongst the rest of the worms, if compared with God. As he doth infinitely exceed the glory and power of his glittering dust, so he will, beyond all proportion,^ exceed in doing for his favorites whatever princes can do for theirs. He will give you grace and glory, and withhold no good thing from you, Psal. Ixxxiv. 11. He will take you for his sons and daughters, and make you heirs of his promises, Heb. vi. 17^ and establish his everlasting covenant with you, Jer. xxxii. 40. He will justify you from all that law, conscience and Satan caa s 3

cliarge upon you^ Rom. viii. 33, 31. He wiM give you free access into his presence, and accept your person, and receive your prayers, Ej}h. ii. IS, and i, 6. 1 John v. 11*. H» \vill abide in you, and make you the men of his secrets, and hold a constant Jind friend! j communion with you, John xiv. 23, and xv, id. 1 John i. 3. His ear shall be opened, his door opened, his store open at all times to you* His blessing shall rest upon you, and he will make your enemies to serve ycu, and wcik about all things for good unto you, PsaL cxv. 13, Eom. viii. S8.

4. The terms of mercy are hrought as low as jpossihJe to you. God hath stooped as low to sinners as with honour he can. He will not be thought a favourer of sin^ nor stain

the erlorvof his lioliness : and whether could o t-

he come lower than lie hath, unless he should his ? He hath abated the impossible of the first covenant, Jer. iii. 13. Mark Acts.xvi.3i, and iii. 19. Prov. xxxviiL He doth not impose any thing unreasonr or impossible, as a condition of life, upon you. Two things were necessary to be done, according to the tencr of the first covenant, by you : (i,) That you should fully safitfy ihe demavdls of justice for j)Cist offences. (2.) That you should perform j)^r8on-ally^ porfrctly and perpetually the whole law for the time to come, lioth these are to us impossible, Horn. viii. 3. But behold God's gracious abatement in both ! He doth not stand upon satisfaction, he is content to take of iW^ surety, (and he of his own providing

iD'

Motives to Conversion^ Mi

too) wiiat he might have exacted from yon^ S Cor. V. 19. He declares himself to have received a ransom;, Jab xxxiii. 24. 1 Tim. ii. 6^ and that he expects nothing but that you should accept his Son, and he shall be righteousness and redemption to you, John i. ±2. 1 Cor. i. 30. And for the future obedi-ence, here he is content to yield to your weakness, and omit the rigour. He doth not stand upon perfection^ (as si condition of life, though he still insists upon it as due) but is content to accept of sincerity, Gen. xvi, 1. Prov. xi. 20. Though you cannot pay the full debt, he will accept you according to that which you have, and take willing for doing, and the purpose for (he performance, S Cor. viii. 12. 2 Chron. vi. ±7- And if you come in his Christ, and set your hearts ta please him, and make it the chief of your cares, he will approve and reward you, though the vessel be marred in your hands. S

Ob, consider your Maker^s condescension. Let me say to you, as Naaman's servant to him, My father^ if the prophet had hid thee do some great tilings ivouldst thou not have done it? how much rather when hesaith unto thee^ Wash and be clean ? 2 Kings v. 13i If God had demanded some terrible, some severe and rigorous thing of you, to escape eter^ nal damnation, would you not have done it ? Suppose it had been to spend all your days in sorrow in some howling wilderness, or pine yourselves with famine, or to offer the fruit of your bodies for the sin of your souls^ would yoa not have thankfully accepted eter-

SIS Motives to Conversion.

nal redemption, though these had been the: conditions ? Yea, further, if God should have told you, you should have fried in the fire for millions of ages, or been so long tormented in hell, would you not have gladly accepted it? Alas ! all these are not so much as one sand in the glass of eternity. If your offended Creator should have held you but one year upon the rack, and then bid you come and forsake your sins, accept of Christ, and serve him a fcAV years in self-denial, or lie in this case for ever and ever; do you think you should haye stack at the offer, and disputed the terms, and have been unresolved whether you were best to accept of the motion ? O sinner, return and live ; why wouldst thou die, when life is to be had for the taking, and mercy should be beholden to thee (as it were) to be saved ? Couldst thou say indeed, Lardy I knew thou tcast an hard man^ Matt, xxv, 24, |fcu hadst some little excuse : but when the Grod of heaven hath stooped so low, and bated so far, if now thou shouldst stand off, who shall plead for thee ?

Obj\ Notwithstanding all these abatements^ I am no more able to perform those conditions (in themselves so easy) of faith and repentance, and sincere obedience, than to sat* isfy and fulfil the law,

Jins. These you may perform by God's grace enabling; whereas the others are naturally impossible in this state, even to believers themselves. But let the next consideration serve for a fuller answer.

&. Wherein you are imiiotent, God doth offer grace to enable you. I have stretched out my hand and no man regarded^ Prov. i. S*. What though you are plunged into the ditch of that misery, from which you can never get out ? Christ offereth to help you out; he stretelieth his hand to you r and if you perish, it is for refusing his help. Behold I stand at the door and knock: if any man open to me^ I imllcome in, Itev. iii. 20. "What though you ai'e poor, and wretched, and hlind, and naked ? Christ oftereth a cure for your blindness, a cover for your nakedness, a remedy for your poverty, he tendereth you his righteousness, his graces : I counsel thee to buy of me^ goldp that thou niayst be rich^ and ivhite raiment^ that thou mayst be clothed^ and anoint thine eyes iciih eye-salve^ that thorn mayst see^ Rev. iii. 17,18. Do you say, the condition is impossible, for I have not wherewith to buy ? You must know that this buy-ing is without money and without price, Isa. Iv^. 1. This buying is by begging, and seeking with diligence and constancy in the use of God^s means, Prov. ii. 3, 4?. God command-eth thee to know him, and to fear him. Dost thou say, yea, but my mind is blinded, and my heart is hartlened from this fear ? I answer, God doth offer to enlighten thy mind, and to teach thee his fear, that is presented to thy choice, Prov. i. ^. For that they hated knowledge^ and did not choose the fear of the Lord. Bo that now, if men live in ignorance and estrangement from the Lord, it is because they will not understand^ and desire not th0.

Tcnoicledge of his ways^ Job xxi. 14. Ifthoit criest after knowledge^ if thou seeJcest her as silver^ &c. then shalt thou understand the fear of the Lord^ and find the knowledge of God, Prov. ii. 8, 4> 5. Is not here a fair offer ?— Turn you at my reproof: behold^ I will pour out my spirit unto you^ Prov. i. 23. Though of yourselves you can do nothing, yet you may do all through his spirit enabling you J and he doth offer assistance to you. God bids you wash^ and make you clean, Isa. i. 16.— You say^ you are unable, as muck as the leopard, to v^ash out his spots, Jer. xiii. S3* Yea, but the Lord doth offer to purge you; fio that if you be filthy still, it is through your own wilfulness, Ezek. xxiv. 13. I hava purged thee^ and thou wast ndt purged. Jer. xiii. 27. O Jerusalem^ wilt thou not he made clean ? when shall it once he ? God doth wait when you will be made clean, when you will yield to his motions, and accept of his offers, and let him do for^nd in you what you cannot do for yourselves. You do not know how much God will do upon your importunity, if you will but be restless and instant with him, liuke xi. 8, and xviii. 5.

If God hath not bound himself by express promise to wicked men, to give them grace in the diligent use of the means, yet he hath given them abundant encouragement to Expect it from him, if they seek it earnestly in his way. His most gracious nature is abundant encouragement. If a rich and most bountiful man should see thee in misery, and bid thee eome to bis door; wouldst thou not, with con*

Conclusion of the whole. ti9

ildenee, expect, at thy coming, to find some relief? Tliou art not able to believe nor repent : God appointed thee to use such and such means, in order to thy obtaining faith and repentance: doth not this argue that God will bestow these upon thee, if thou dost ply him diligently in prayer, meditation, reading, hearing, self-examination, and the rest of his jneans ? otherwise God should but mock his poor creatures, to put them upon these self-denying endeavors; and then, when they have put hard to it, and continued waiting upon him for grace, deny them at last. Surely, if a sweet natured man would not deal thus, much less wall the most merciful and gracious God.

I intended to have added many other argUf ments, but these have swollen under my hand} and I hope the judicious reader will rather look upon the weight than number.

THE CONCLUSION OF THE WHOLE,

A.ND now, my brethren, let me know your minds : what do you intend to do? Will you go on and die ? Or will you set upon a thorough and speedy conversion, and lay hold on eternal life ? How long will you linger in Sodom ? How long ^vill you halt between two opinions ? 1 Kings xviii, SI. Are you not yet resolved whether Christ or Barabbas, whether bliss or torment, whether the land of Cabul, 1 Kings ix. 13, or the paradise of God, be the better choice ? Is it a disputable

SI6 Conclusion of the whole.

case, whether the Abana and Pharpar of Da-mascusbe better than all the streams of Eden? Or whether the vile puddle of sin be preferred before the water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb? Can the world, iu good earnest, do that for you, that Christ can ? Will it stand by you to eternity ? Will pleasures, titles, lands, treasures, descend with you ? Ps. xlix. 17. 1 Tim. vi. 7. If not, had you not need look after somewhat that will ? What mean you to stand wavering, to be off and on ? Foolish children! how long will you stick between the womb and the world ? Shall I leave you at last no farther than Agrippa, but almost persuaded ? Why, you are for ever lost if left here : a« good not at all, as not altogether Christians. You are half of the mind to give over your former negligent life, and to set a strict and holy course ; yon could wish you were as some others be, and could do as they can do : how long will you rest in idle wishes, and fruitless purposes ? When will you come to a fixed, full, and firm resolve ? Do not you see how satan galls you, by tempting you to delays ? How long hath he tolled you on in the way of perdition ?— How many years have you been purposing to amend ? What if God should have taken you off this while ?

Well, put me not off with a dilatory answer : tell me not of hereafter^ I must have your present consejit. If you be not now resolved, while the Lord h treating with you, and wooing of you, much less are you like to

Conclusion of the whole. Si7

fee liereaftfir^ when these impressions are worn out^ and you are hardened through the deceit-fulness of sin. Will you give me your hands ? "Will you set open the doors^ and give the Lord Jesus the full and present possession ? Will you put your names into his covenant ? Will you subscribe ? What do you resolve upon ? If you are still upon your delays, my labour is lost, and all is like to come to noth-iug. Fain I would, that you should now put in your adventures. Come, cast in your lot, make your choiee : JS'^ow is the accepted timey now is the day of thy salvation : to day if you will hear his voice. Why should not this be the day from whence thou shouldst be able to date thine happiness ? Why shouldst thou venture a day longer in this dangerous and dreadful condition ? What if God should this night require thy soul ? Oh ! tliat thou mights est Jcnotv^ in this thy day, the things that belong unto thy peaccy lefora they he hid from thine eyes^ Luke xix. 42. This is thy day, and it is but a day, John ix. 4. Others have had their day, and have received their doom ; and now art thou brought upon the stage of this world, here to act thy part for the whole eternity. Remember thou art now upon thy good behaviour for everlasting; if thou make not a wise choice now, thou art undone for ever. Look what thy present choice is, such must thine eternal condition be, Luke x. 84, and xvi. g5. Prov. i. S7, S8, S9.

And is it true indeed ? Is life and death at thy choice ? Yea, ^tis as true as truth is, Deut. XXX* 19. Why then; what hinders but tbagt

T

you should be happy ? Nothing doth or can hinder^ but thine own wilful negkct^ or refusal. It was the passage of the Eunuch to Philip, hee^ her^ is tcater : ichat doth hinder 7ne to be haptizedP So I jmay say to thee, See, here is Christ; here is mercy, pardon, life : w hat hinders, but that thou shouldst be par-doned and saved ? One of the martyrs, as he was praying at the stake, bad his pardon set by in a box, (which, indeed, he refused de-servedly, because upon unworthy terms :) but here the terms are most honorable and easy, O sinner ! wilt thou burn with thy pardon by thee ? Why, do but forthwith give up thy consent to Christ, to renounce thy sin«, deny thyself, take up the yoke, and the cross, and thou earnest the day. Christ is thine, pardon, peace, life, blessedness, are all thine j and is not this an offer worth the embracing? Why shouldst thou hesitate, or doubtfully dispute about the case ? Is it not past contro-yersy, whether God be better than sin, and ^lory better than vanity? Why shouldst thou forsake thine own mercy and sin against thine own life ? Vf hen wilt thou shake off tliy sloth, and lay by thine excuses ? Boast not thyself ofto^morroiop thou knowest not where this night may lodge thee, Prov. xxvii. 1.

Beloved, now the holy Spirit is strivina; with you: he will not always strive. Hast thou not felt thy heart warmed by the word, and been almost persuaded to leave off thy sins, and cotue unto God ? Hast thou not felt gome good motions in thy mind, wherein thou hast been warned of thy danger^ and told wbat

fliy careless course will eiul io ? It maybe thou art like young Samuel^ who^ vvlien the Lord called once aud again, he knew not the voice of the Lord, 1 Sam. iii. 6;, 7- But these motions and items are the oiTers and^ essayj^r, and calls, and strivings of the Spirit: Oh, take the advantage of ^he tide, and know the day of thy visitation.

Now, the Lord Jesus stretcheth wide his arms to receive you : he beseecheth you by us. How movingly, how meUingly, how pitifully, how passionately he calleth ! The church is put into a sudden ecstaey upon the sound of his voice, The voice of my beloved^ Cant. ii. 8. Oh, wilt thou turn a deaf ear tp his voice ? It is not the voice that breaketh 4he cedars, and maketh the mountains to skip like a calf; that shaketb tlie wilderness, and divideth the flames of fire : it is not Sinai^s thunder, but the soft and still voice. It is not the voice of mount Ebal, a voice of cursing and terror, but the voice of mount Gerizim, the voice of blessing, and of glad tidings, of good thingSo It is not the voice of tlie trumpet, nor the noise of war; but a message of peace from the King of peace, Eph. vi. lil. S Cor, V. 18, 30. Methinks it should be with thee, as with the spouse, Mij soul failed ichen lie spaJce^ Cant, v. 6, I may say to thee, O sinner, as Martha to her sister. The Master is come^ and he calleth for thee, John xi. 28. Oh, now with Mary, arise quickly, and come mito liim» How sweet are his invitations !— He crieth in the open concourse. If any man i^irst, let him come unto me and drinks John

£S0 Conclusion of the lohole.

vii. 37, Prov. i. 21. He broacheth his owh body for thee : Oh^ come and lay thy mouth to his side. How free is he ! he excludeth none : Wlwsoever will^ let him come and take the tcater of life freely^ Rev. xxii. I7. Who is simple^ let him turn in hither. Come^ eat of mij breads drink of the tcine which I have mingled. Forsake the foolish^ and livcj Prov. ix. % 5; G. Come unto me^ &e* Take my yoke upon you^ and learn of me^ and ye shaU find rest unto your soiilsj Matt. xi. 28^ 29.— Him that cometh to me^ I will in no wise cast outy John vi. 37. How doth lie bemoan ths obstinate refuser ! O Jerusalem, Jerusalem^ how often would I have gathered thy children, as a hen gathereth her chickens under her %oings. and ye would not! Matt, xxiii. 37.-— Behold me^ behold me: I have stretched out my hands all the day to a rebellious people, Isa. Ixv. 1, S. Oh, be persuaded now^ at last^ to throw yourselves into the arms of love.

Behold, O ye sons of men, the Lord Jesus hath thrown open the prisons, and now he cometh to you, (as the magistrates once to them, Acts xvi. 39) and beseecheth you to come out. If it were from a palace or a paradise, that Christ did call you, it w^ere no wonder if you were unwilling; (and yet, how easily was Adam tolled from thence !) but it is ftom your prison, sirs, from your chains, from the dungeon, from the darkness, that he calleth you, Isa. xlii. 6, 7, and yet will you not come? He calleth you unto liberty. Gal. V. 13, and yet will you not hearken? His yoke is easy, his laws are liberty, his service

Conclusion of the ivfiole^ §31

freeclora, Matt. xi. 30. James L 35. 1 Cor. vif. S3^ and (whatever prejudices you have against his ways) if a God may be believed, you shall find them all pleasure and peace, and shall taste sv/eetncss and joy unutterable, and take iniinite delight and felicity in them, Prov. iii. 17- Ps, cxix. 165. 1 Pet. 1. 8. Ps. cxix, lOe, 111.

Beloved, I am loth to leave you : I cannot * tell how ta give over. 1 am now ready to shut up ; but fain I would drive this bargain between Christ and you before lend. What! ihall 1 leave you as I found you at last ?— Have you read hitherto, and are not yet resolved upon a present abandoning all your sinis, and closing with Jesus Christ? Alas! what shall I say ? What sliall I do ? Will you turn off all my importunity ? Have I run in vain ? Havel used so many argumentj?, and spent so much time to persuade yoii, ancl yet must sit down at last in disappointment? But is it a small matter that you turn me off? You put a slight upon the God that made yoci, you reject the bowels aird beseeching^ of a Saviour, and will be found resisters of the Holy Ghost, Acts vii. 51, if you will not now be prevailed w ith to repent and be converted.

Well, though I have called you long, and ye have refused, I shall yet this once more lift up my voice like a trumpet, and cry frosi the highest places of the city, before I conclude with a miserable conclamatum est, — Once more I shall call after regardless sinners, thri, if it be possible, I may awaken themr 0 earthy earth; earthy hear the word

T S

SISS Conclusion of the whcU.

of the Lord^ Jer. xxii. 29. Unless you be refe fcolved to die^ lend your ears to the last callsi of mercy. Behold, in the name of God I make open proclamation to you ; Hearken unto me, i) ye children: hear instruction^ and he wise^ and refuse it not^ Prov. viii. 33^ 33.

Hoy every one that thirsteth^ come ye to the 2caters ; and he that hath no money^ come ye, huy^ and eat: Yea^ come^ buy wine and millc, without money^ and icithout iirice. Where-^ore do ye spend your money for that which is not breads and your labor for that which satisjieth not P Hearken diligently unto me^ and eat ye tJiat which is good^ and let your soul delight itself in fatness. Incline your ear^ and come unto me ; hear^ and your soul shall live J and I icill make an everlasting covenant with you^ even the sure mercies of Ba^ vid^ Isa. Iv. 1, g, 3.

Ho, every one that is sick of any manner of disease, or torment, Matt. iv. 23, 24, or is possessed with an evil spirit, whether of pride, or fury, or lust, or covetonsness, come ye to the physician, bring away your sick : lo, here is he that healeth all manner of sickness^ and all manner of diseases among the people.

Ho, every one that is in debt, and every one that is iw distress, and every one that is discontented ; gather yourselves unto Christ, and he will become a captain over you, he will be your protection from the arrests of the law, he Will save you from the hand of jus«. tice. Behold he is an open sanctuary to you, he is a known refuge, Heb. vi. 18. Ps. xlviii. o. Away Vi'ith your sins, and come in unto

Conclusion of the wlwle. SSS

him, lest the avenger of blood seize you, lest devouring wrath overtake you.

Ho, every ignorant sinner, come, and buy eye-salve, that thou mayest see, Rev. iii. 18. Away with thine excuses, thou art for ever lost, if thou continuest in this estate, a Cor. iv. 3. But accept of Christ for thy prophet, and he will be a light unto thee, Isa. xlii. 6. Eph. v. 14. Cry unto him for knowledge, study liis word, take pains about the principles of religion, humble thyself before him, and he will teach thee his way, and make thee wise unto salvation. Matt. xiii. 36. Luke viii, 9. John V. 39. Psal. xxv. 9. But if thou wilt not follow him in i\\Q painful use of his means, but sit down because thou hast but one talent, he will condemn thee for a wicked and slothful servant, Matth. xxv. 24. 30.

Ho, every profane sinner, come in ami live : return unto the Lord, and he will have mercy upon thee : be entreated. Oh, return, eome ; thou thai hast filled thy mouth with oaths and execrations, all manner of sins and blasphemies shall be forgiven thee. Matt. iii. g8, if thou wilt but thoroughly turn unto Christ, and come in. Though thou wast as unclean as Magdalene^ Yet jiut away thy whoredoms out of thy sight^ and thine aduU ieriesfrom between thy breasts^ and give up thyself unto Christ, as a vessel of holiness alone for his use ; and then, though thy sins be as scarlet^ they shall be as loool ; and though they be as crimson^ they shall be white as snoWy Luke vii. 37. Hosea ii, S. 1 Thess. iv. 4. Isa. i. 18.

J5?4 Conclusion of the loJwle.

Hear^ 0 ye drunkards ! How lon^ will ye he drunken P Put aicay your wine^ 1 Sam. i. i% though ye have rolled in the vomit of your sin^ take the vomit of repentance, and heartily disgorge your beloved lusts^ and the Lord will receive you, 2 Cor. vi. 17- Give np yourselves unto Christ, to live soberly, righteously, and godly ^ embrace his righteousness, accept his government; and though you have been swine, he will wash you, liev^ iii. 6.

Hear, O ye loose companions ! whose delight is in vain and wicked society, to sport away your time in carnal mirth and jollity with them ; coRie in at wisdom's calls, and choose her, and her ways, and you shall live, Prov. ix. 5, 6.

Hear, O ye scorners ! hear the word of the Lord : Though you have made a sport at godliness and the professors thereof; though you have made a scorn of Christ and of his ways ; yet, even to you doth he call, to gather you under the wings of his mercy, Proy, i. SS, 23, In a word, though you should be found among the worst of that black roll^ 1 Cor. vi. 9, 10, yet upon your thorough conversion you shall be washed, you shall be justified, you shall be sanctified, in the Bame of the Lord Jesus> and by the Spirit of our God, verse 11.

Ho, every formal professor, that art but a lukewarm and dough baked Christian, ami restest in the form of godliness, give over thy halving, and thy halting; be a throughout Christian; and be zealcus; and repent; and

Conclusion of the whole. SS5

ilren, though thou hast been an oifence t^ Christ's stomach,, thou shalt be the joy of his heart, He v. iii. 16, 19, 20.

And now bear witness that mercy hath been offered you, I call heaven and earth to record against you this day^ that I have set before you life and death^ blessing and cursing; therefore choose life^ that you may live^ Deut. XXX. 19. I can but woo you, au€l warn you ; I cannot compel you to be happy ; if I could, I would. What answer will you send me with to my Master ? Let me speak unto you, as Abraham's servant tathem ; And now if you will deal kindly and truly tvith my Mas-ter^ tell me^ Gen. xxiv. 49. Oh, for such a Imppy answer as llebekah gave to them, Gen. xxiv. 57> ^8* And they said, we will call the damsely and inquire at her mouth. And they called Mebekah^ and said unto her^ tvilt thou go ivith this man P And she said^ I will go. Oh that I had but thus from you ! why should I be your accuser, Matt. x. 14, 15, who thirst for your salvation? Why should the passionate pleadings and wooing of mercy be turned into the horrid aggravation of your obstinacy, and additions to your misery? Judge in yourselves : do you not think their condemnation will be doubly dreadful, that shall still go on in their sins, after all endeavours to recall them ? doubtless, it shall be more tolerable for Tyre and Sidon^ yea, for Sodom and Gomorrah^ in the day of judgment, than for you^ Matt. xi. 22, 24.

Beloved, if you have any pity for your perishing souls, close with the present offers

of mercy : if you would not continue and increase the pains of your travailing ministers, do not stick in tlie birth. If the God that nhide you have any authority with you, obey his command^ and come in. If you are not the despiscrs of grace, and would not shut up the doors of mercy against yourselves, repent and be converted. Let not heaven stand open for you in vain : let not the Lord Jesus open his wares, and bid you buy without money, and without price, in vain: let not his ministers, and his Spirit strive with you in vain, and leave you now at last unpersuad« ed, lest the sentence go forth against you. The helloios are burnt^ the lead is consumed of the jire^ the founder melteth in vain. Me-jjrobate silver shall men call them^ because the Lordhath rejected them^ Jer. vi. 29, 30.

^^Father of Spirits, take the heart in hand that is too hard for my weakness : do not thou have ended, though I have done : half a word from thine elfectual power, will do the work, G thou that hast the key of .David, that openest, when no man shutteth ; open thou this heart, as thou didst Lydia's, and let the King of glory enter in> and make this i^oul thy captive. Let not the temptei" harden him in delays : let him not stir from this place, nor take his eyes from these lines, till lie be resolved to forego his^ sins, and to accept of life upon thy self-denying terms. In thy name, O Lord God, did I go forth to these labours ; in thy name do I shut them up : let not all the time they have cost be but lost hours ; l<jt not all the thoughts of heartj^

Conchision of the tvhole. S27

Mid all the pains that have been about them, be but lost labour, Lord^ put in thine hand into the heart of this reader^ and send thy Spirit, as once thou didst Philip, to join himself to the chariot of the Eunuch, while he was reading the word. And though I should never know it while I live, yet 1 beseech thee. Lord God, let it be found at that day, that some souls are converted by these labours : and let some be able to stand forth, and say, That by these persuasions they were won. unto thee. Amen^ Amen^ J^et him that rea^* eth say; %lmen,^\

MR. ALLEINE^S

COUNSEL FOB PERSONAL AND FAMILY GODLINESS.

BELOVED^ I despair of ever bringing you to salvation without sanctification^ or pos-s^^essing you of happiness without persuading you to holiness. God knows, I have not the least hope ever to see one of your faces iu heaven, except you be converted, and sanctified, and exercise yourselves unto godliness : I beseech you, study personal godliness and family godliness,

!• Personal godliness. Let it be your first eare to set up Christ in your hearts : see that you make all your worldly interest to stoop to him, that you be entirely and unreservedly devoted unto him If you wilfully, and deliberately, and ordinarily harbour any sin, you are undone, Psal. Ixviii. M. Szek. xviii. SO. See that you urfelOTedly take the law of Christ as the rule cl your wore 3, thcughts, and actions; aud subjeci your whole man, members and miud faithfully [o him Psal, cxix. 34. Rom. vi, 13, If /ou have not a true respeat to all God^s comm-.Tidraents, you are Unsound at heart, TsaL cxix» G. Oh, study

S30 Mr. Alleine^$ Counsel

to get the image and impress of Christ upom you within. Ikgin Mith your hearts, else you buihl without any foundation. Labour to get a saving change within, or else all external performances will be to no purpose : and then study to shew forth the power of godliness in thy life : let piety be your first and great business ; it is the highest point of justice to give God his due. Beware that none of you be a praycrless person ; for that is a most certain discovery of a Christless and a graceless person, of one that is a very stranger to the fear of God, Psal. xiv. 4. John XV. 4. Suffer not your bibles to gather dust: see that you converse daily wdth the W'Ord, John v. SQ. That man can never lay claim to blessednei?«, whose delight is not in the law of the Lord, Psal. i, 1, S. Let meditation and self-examination be your daily exercise.

But piety without charity is but the half of Christianity, or rather impious hypocrisy. We may not divide the tables ; see therefore that you do justly, and love mercy, and let equity and charity run like an even thread throughout a,ll your dealings. Be you temperate in all things and let chastity and sobriety be your undivided companions. Let truth and purity, seriousness and modesty, heaviness and gravity, be the constant orna^ ment of your speech. Let patience and humility, simplicity and sincerity shine out in all the parts of your conversations. See that you forget and forgive wrongs, and requite them with kindness, as you would be found

the children of the most high. Be merciful in your censures^ and put the most fiivoura^ ble constructions upon your breihrens carriage that their actions will reasonably hear. Ke slow in promising, punctual in fuUiliiiig. Let meekness and innocence^ affableness, yieldingness^ and simplicity commend your conversations to all men. Let none of your relations want that love and royalty, reverence and duty, that tenderness, care, ajid vigilance which their several plat!es and capacities call for. This is thorough godliness. I charge you before the most high God, that none of you be found a swearer or a liai*, or a lover of evil company^ or a scoiTer, or malicious, or coveteoug, or a drunkard, or a glutton, unrighteous in his dealing, unclean in his living, or a quarreller, or a thief, or a backbiter, or railer ; for I denounce unto you from the living God, that destruction and damnation is the end of all such, Prov. xiii. ^0, James v. 13. Rev, xxi. 8. 1 Cor. vi 9, 10. Gal. V. 19, 20, 21.

2. Family godliness. He that hath set up Christ in his heart, will be sure to study to set him up in his house. Let every family with you be a Christian church, 1 Cor. xix 19, every house a house of prayer ; let every housholder say with Joshua, I and my house will serve the Lord, Josh. xxiv. 15, and resolve with David, I will walk in my house with a perfect heart, Ps. ci. 2. Let me press upon you a few duties in general.

First, Let religion be in your families, laot as a matter by the by (to be minded ah

leisure, when the world will give you leave) but the standing business of the house : let them have your prayers as duly is their meals. Is there any of your families but have time for their taking food ? Wretched man ! canst thou not find time to pray in ?

Secondly, Settle it upon your hearts, that your souls are bound up in the souls of your family ; they are committed unto you, and if they be lost through your neglect, they will be required at your hands. Sirs, if you do not, you shall know, that the charge of souls is a heavj^ charge, and that the blood of s®uls is a heavy guilt. O nivan, hast thou a charge of souls to answer for, and dost tiiou not yet bestir thyself for them, that their blood be not found in thy skirts ? Wilt thou do no more for immortal souls than thou wilt do for the beasts that perish ? What dost thou do for thy children and servants? Thou provid-est meat and drink for them agreeable to their nature ; and, dost thou not the same for thy beasts ? Thou givest them medicines, and cherishest them when they be sick ; and dost thou not the same for thy swine ? More par-ticularly.

i. Let the solemn reading of the word> and singing of psalms be your family exer-cises, Isairxxxiv. 36. John v. 39. Ps. cxviii. 15. See Christ singing witli his family, viz. liis disciples, Matt, xxvii. 30. Luke ix. 18.

2. Let every person in your families be duly called to an accout of their profiting by the word heard or read, as they be about doing your own business : this is a duty of conse^.

for Personal and Family Godliness. 233

quence unspeakable^ and would be a means to bring tliose under your charge to remember and profit by what they receive. See Christ^s example in calling his lumily to account^ Matt. xvi. 11, 13; id.

3. Often take an account of the souls under your care, concerning their spiritual states, [herein you must be followers of Christ, Matt. xiii. 10, 86,51. Mark iv. 10, 11.] make enquiry into their condition, insist much upon the sinfulness and misery of their natural state, and u[K)n the necessity of regeneration and conversion, in order to their salvation. Admonish them gravely of their sins, encourage their beginnings, follow them earnestly, and let them have no quiet for you, until you see them in a saving change. This is a duty of very great consequence, but (T am afraid) most fearfully neglected : doth net conscience say. Thou art the man ?

4. Look to the strict sanctifying of the sabbath by all your houshold, lixod. xx. 19. Levit. xxiii. 3. Many poor flimilies have little time else : O improve but your sabbath days as diligently in labouring for knowledge, and doing your Maker's work, as you do the other days in doing your own work, and 1 doubt not but you may come to some proficiency.

5. Let the morning and evening sacrifice of solemn prayer be daily offered up in all your families, Ps. xcii. 1^ 2. Exod. xxx. 7, 8. Luke i. 9, 10. Beware they be not found among the families that call not upon God's Hame; for; why should there be wrath irom

u %

£84 Mr. Mleine-s Counsel

ilie Lord upon your families ? Jer. x. S5. O raiserable families w ithout GOD in the world, that are without family prayer! What! have you so maoy family sins, family wants^ fam-ily mercies ; what! and yet no family prayers ? How do you pray with all prayer and supplication, if you do not with family prayer ? Eph. vi. 18. Say not, I have no time ; what! hast thou not all thy time on purpose to serve God and save thy soul ? And yet is tliis it for which thou canst find no time ? Find but an hearty and 1 will find time. Pinch out of your meals and sleep, rather than want for prayer. Say not, My business icill not give leave : this is the greatest business, to save thyself and the souls committed to thee. Business ! a whet will be no lett. In a v» ord, the blessing of all is to be got by prayer, Jer. xxix. 11, IS. 2 Sam. vii. §9, and wliat is thy business without God's blessing ? Say not, I am not able; use the one talent, and God will encrease, Matt, xxv, 24, &:c. Helps are to be had till thou art better able. But if there be no other remedy thou mast join with thine abler neighbour : God has special regard to joint prayer, James v. 4, to 19. Acis"'xii. 5, iQj 12. g Cor. i. 11, ;ind thtrefore jou must improve family advantages for the performing of it.

6. Put every one in your families upon |>rivate prayer. Observe whether they do perform it. "^ Get them the help of a form, if they need it, till they arc able to go without it. " Direct them how to pray, by reminding them of their sins; wants; and mercies, the

for Personal and Family Godliness. S39

materials of prayer. This was the practice of John^ and of Jesus, Luke xi. 1, 2^ &c.

7. Set up catechising in your families, at the least once every week. Have you no dread of the Almighty^s charge, that you should teach these things diligenthj to your children^ and talk of them as you sit in your houses? Deut. vi. 6^ 7^ 8^ 9, and iv. 9, 10, and xi. 18, 19, 20, and train them up in the way wherein they should go^ Prov. xxii, 6. the margin. Hath God so commanded Abraham, that he yvouhl teach his children andhoushold^ Gen. xviii. 19, and that he had many instructed servants^ Gen. xiv. i% (see the margin) and given such a promise to him thereupon, and will you not put in for a share, neither in praise, nor the promises ? Hath Christ hanorcd catechising with his presence, Luke ii. 46, and- will you not own it with your practice ? Say not. They are careless, and will not learn : what have you your authority for, if not to use it for God, and the good of their souls? You will call them up and force them to do your work, and should you not at least be as zealous in putting them upon God^s work ? Say not. They are dull, and are not capable : if they be dull, God re-quires of you the more pains and patience ; but so dull as tliey are, you will make them learn how to work ; and can they not learn as well how to live ? Are they capable of the mysteries of your trade, and are they not capable of the plain principles of religion ?— Well, as ever you would see the growth of religion; the cure of ignorance; the remedy of

S36 Mr. Alleine's Counsel^ S^c.

profaneness^ tlie downfall of error, fulfil you my joy, in going through with this duty.

Will you answer the calls of divine providence ? Would you remove the incumbent, or prevent the impenditig calamities ? Would you plant nurseries for the church of God? Would you that God should build your hous-es, and bless your substance ? Would you that your children should bless you ? O tlien set up piety in your families, as ever you would be blessed, or be a blessing : let your hearts and your houses be the temples of the living God, in which his worship (according to all the said mentioned directions) may be with constancy reverently performed. Prov. xxix. 1. He that being often reproved^ har-deneth his neck, shall suddenly he destroyed^ and that tcithout remedy: Oh^ be wise in^ time; that you be not miserable to eternity.

USEFUL QUESTIONS^

WHEREBY A. CHRtSTlAK MAt EVERt DAY EX-

Commune with your hearts njpon your beds.

Ps. iv. 4*

EVERY evening before you sleep (unless you find some other time of the day more for your advantage in this work) sequester yourself from tlie world ; and having set your hearts in the presence of the Lord, charge it before God to answer to these interrogatorieso

For your Duties.

Question 1. Did not God find me on my bed when he looked for me on my knees ?— Job i. 5. Ps. V. 3.

Q. S. Have not I prayed to no purpose, or suffered wandering thoughts to eat out my duties ? Matt. XV. 8, 9. Jer. xii. 2.

Q. 3. Have not I i^eglected, or been very slovenly in the reading of God^s holy word ? Deut. xvii. 18. Josh. i. 7? 8.

Q. 4. Have I digested the sermon I heard la&t? Have I repeated it over, and prayed it over? Lukeii. 19, 51. Ps. i. g, and cxix. • 5, 11, 97.

Q. 5, Was tiiere not more of custom and fashion in my family duties, than of coa-tcience ? Ps. ci, S. Jer. xxx. SI.

SSS" XJspful Questions.

Q. 6. Wherein have I denied myself this day for God ? Luke ix. S3.

Q. 7. Have I redeemed my time from too long or needless visits^ idle imaginations, fruitless discourse, unnecessary sleep, more than needs of the world ? Eph. v. 16. Col. iv. f5.

Q. 8, Have I done any thing more than ordinary for the church of God, in this time extraordinary ? S Cor. xi. S8. Isa. vi. g. 6.

Q. 9* Have I took care of my company ?— Prov. xiii. 20. Ps. cxix. 63.

Q. 10. Have not I neglected or done something against the duties of my relations, aa a master, servant, husband, wife, parent^ child, &c. ? Eph. v. 23, to chap. vi. vers» 10. Col. iii. 18, to chap. iv. verse 3.

For your Sins.

Q. 1. Doth not sin sit light?—Ps. xxxviii. *. Kom. vii. 24.

Q. 2. Am I a mourner for the sins of the land ? Ezek. ix. 4. Jer. ix. 1, 2, 3.

Q. 3. Do I live in nothing that I know op fear to be a sin ? Ps. cxix. 101, 101.

For your Heart.

Q. 1. Have I been much in holy ejacula-tions ? Neh. ii. 4, 5.

Q. 2. Hath not God been out of mind ? heaven out of sight ? Ps. xvi. 8. Jer. ii. 32. Col. iH. 1,2.

Q. 3. Have I been often looking into mine own heart, and made conscience even of vain thoughts? Prov. iii. 23. Ps. cxix, 113.

Useful Questions. S30

Q, 4. Have I not given way to the worTiings t)f pride or passion ? S Chron. xxxii. S6.— James iv. 5^ 6^ 7*

JFbr y<?ur Tongue.

Q. 1. Have I bridled my tongue^ and forced it in ? James L 36, and iii. S; 3, 4. Psa. xxxix. 1.

Q. 3. Have I spoke evil of no man ? Tit. iii. S. James iv. 11.

Q. 3. Hath the law of the Lord been in my month as I sat in my house^^ went by the way^ was lying down, and rising up ? Dent. vi. 6,

Q. 4. Is there no company I come into, but I have dropped something of God, and left some good savour behind ? Col. iv^ 6. Eph. iv. 29.

For your Tabte.

^. 1. Did not I sit down with no higher end than a beast, merely to please my appetite ? Did I eat and drink to the glory of God? 1 Cor. X. 31.

Q. 2. Was not my appetite too hard for me ? Jude 13. g Pet. i. 6.

Q. 3. Did not I arise from the table without dropping any thing of God there ? Luke vii. 36, and xiv. 1, &c. John vi.

Q. 4^. Did not I mock God when I pretended to crave a blessing and return thanks ?— Acts xxvii. 35, 38. Matt. xv. 36. Col; iii* 17; S3.

!S4jO Useful Qiiesti&ns.

For your Calling.

Q. 1. Havelbettn diligent in the duties of my calling ? Eccl. ix. 1 Cor. vii. 17^ 20, 24.

Q, S. Have I defrauded no man ? 1 Thess. iy. 6. 1 Cor. vi. 8.

Q. 3. Have I dropped never a lie in my shop or trade ? Prov. xxviii. 6. Eph. iv. 25.

^. 4. Did not I rashly make, nor falsely break some promise ? Ps. cvi. 33* Josh. ix. 14; &c, Ps. XV. 4«

DIVERS PRACTICAL

€ASES OF CONSCIENCES

SATISFACTORILY RESOLVED,

CHAP. L

THE SINGULAR DUTIES OF CHRISTIANS.

First case of Conscience.

On Matt. V. 47. What do you more than others P

Question I.

WHEREIN should Christians be singu. lar in their obedience ? or what may they^ and must they do more than others?

•Snswer. Take the answer in these sixteen rules^ containing the character and compass of a Christian.

Rule I. Heartily to love them that slight yoUf and to wish and seek the good of those that hate you^ and seek to hurt you. This is the very thins urged in the text: If you sa* lute your bretnren only^ and love them that love youy do not even the publicans the same ? — Matt. V. 46, 47. To love them that do re-speet and value us, this every one can do: but to love them truly that think meanly of us, and have prejudices and hard thoughts arainst us, and to speak well of them that speak evil of us, (as the sweet spirited Calvin, \A^i Lu* ther call me dog or devil^ I will say of him w

nevertheless, lie is a precious servant of Jc-sus Christ,) this is to do more than others,— Tl.us the martyr Cranmer, of \vhom it was a liroverb. Do tlie Bishop of Canterbury a (lis-})leasure^ and you sliall ever have him your friend ; thus tliat holy man, in his much to be admired panting words, '' I had never any greater pleasure in all my life than to forget and forgive injuries, and to shew kindness to them that sought evil to mc.'^ Study who have oflended you, and disobliged you, and slighted you, and keep up good thoughts of Ihem, (if the case will bear it) and speak liothing but good of them, aud think what kindness you may shew them : pray for them, wish well to them, so .shall ye be the children cf your father ichich is in heaven^ Matt, v.

Ilule II. To sicim against the stream of the multitude. Tiie dead fish will swim with) but the living against the stream. Many will turn Jews when their interest will carry it in the world. Wlien religion is in fashion every one wHl be in it. Rut to bear head against the current of the times, and to be for strict godliness in all your ways, when the stream runs quite against it, to bear it down, and to resolve, as IJavid did, to be yet more vile ; this is to be, and to do more than others.— Tlie Samaritans will need be Jews when Alexander favors and helps them ; but when Aniioehus bloodily ra^^es against them, (as in the time of tlie Maccabees) then they will be none of the kin, but preiend themselves to be of another stock, (which, by the way, was the

jiulicioiishj resolved. SiJ

reason of the deadly hatred afterwards between the Jews and them.) But to be singular in your good choice and resolutions, with Joshua, though all should vote against you with one consent; and with Noah, to be perfect in our generation, when never so adulterous, and to walk with God when all flesh have corrupted their way, and tread a contrary course ; this is to do more than others. Thus the three children, or rather the three champions, who would not fear the flouts of the multitude, nor the frowns of the great ones, nor th« charge of singularity, when all the princes, governors, captains, counsellors, gheriifs, and all the people, nations, and languages, fell down and worshipped, they stood by themselves, and would not sinfully comply, Dan. iii. 3, 7, 18.

Rule III. To take most care of that which is most out of sight. A Christian's eye is most on the things least seen : 1. Upon his i^eart. Herein he doth exceed the righteousness of the Pharisees, whose gieat care was to keep all fair and clean that came to view, but looked no farther. Make great conscience of yonr carriage in secret, and let your main guard be upon your hearts, and this will be more than others reach to. This v/as Paul's care, to keep his conscience, his inside, clean and undefiled. Acts xxiv. 16, and Job's care, that though all the world did reproacli him, he might not put a reproach in the mouth of his conscience. Job xxvii. 6, and David's care, that his heart might be clean. 2. Up( n Jiis hoj^e. Others look to the things seen,

things ill hand ; but the true believer eyes his hopeS;, walks by faith^ not by sights and lives a quite different life from any other in the Avorld besides ; as living upon the hopes of heaven doth differ from living on the pleasures, profits and honors of the world.

llule IV. To be merciful to other^sfailivgs, and very severe to our own. The noble Roman, Cato, could more easily forgive any than himself. To aggravate our own evils, and to have an excuse ready for our brother^a, and to censure ourselves freely, and to come with the mantle behind us to cover our brother, this is to do more than others. The hyp-ocrite is a ceusurer abroad; he is like the eye, that can see any thing but itself; he can discern a mote in his brother^s eye, but not a beam in his own. But the servant of God rebukes others with meekness, but falls out easily and bitterly with himself.

llule V. To suffer rather than to sin. This was Moses' choice ; but the hypocrite is quite contrary: he chooseth iniquity rather than affliction. To go far with Christ as our ways lie together, is to do no more than an unsound professor may reach to : the trial is when Christ's interesl and ours do cross, and we must either baulk our duty, or our safety and advantage. Tlie famous martyr under Julian would not give an half-penny toward the building of the idoFs temple, though he was offered his life by the emperor on those terms: tlie godly high-priest Eleazer, when the nobles persuaded him to eat other meat under colour of swine's flesh, and they would per-

suade the king Aatiochus that he had eateu swine^s flesh, would die rather than stain hh profession with the appearance of evil. When a man shall lie in outward misery^ and have a door of deliverance opened^ if he would but sinj and yet he will not accept of it, as thoso worthies in PauFs martyrology, Ileb. xi. 35, &e. this is to do more than others.

Rule VI. To rejoice for losses in Christ, and glory in the cross; when others are discouraged at the news of hardship, as that forward and' geennngly resolved disciple ; or shall h% offended as soon as the sun of persecution is up : when we shall take pleasure in infirfaities, in tribulations, and rejoice that we are counted worthy to suffer shame for the name of Christ: this^is to do more than others. When the servants of God^ shall not only patiently and triumphantly undergo the crosses that crack the brains, and break the hearts of others, and shall shake off the vij>er without receiving any hurt:: when Paul and Silas shall sing in the stocks, and the resolved martyr shall embrace the faggots^ and kiss the stake : when the valiant Philpot shall say of his prison, ^^In the judgment of the world we are in hell, but I find in it the sweet consolation of heaven ;'^ and the holy Bradford, ^^ My prison is sweeter to me than any parlour, than any pleasure 1 have had in all my life 'J^ this is indeed to exceed others.

Rule VII. Ta he good tvhen we shall be

evil spoken of for our labour. A Pharisee

will do those duties that will gain applause

with man : but to take up with despised du*

w 3

ties, disgraceful duties, and with David to he religious, M iien it sliall render him vile ; this is to do more than others. The philosopher could say, ^'It is noble indeed for a man to do welU vrhou he knows he shall hear ill for it/' 'i o take up religion when every oner kicks it off, to stand up alone^ with Luther,

.for the truth, When the whole world is gone a^ Vi andering after (he whore ; to have his hand against every man^ and to be for Christ, witlr Athanasius, against the whole universe : this is indeed to do some singular thini;;.

Rule VIll. To strike in with klocVs interest when it is falling. To join ourselves^ with the Lord^s people, w hen it i^ the weak, est, to espouse their interest, with Moscs^ when they are in deepest affliction, Heb. xi. S5, 26, to own ourselves to be some of thera*

, undauntedly, when this way is every where> spoken against; this is to tread Antipedes to the course of this world.

Rule IX. To be most cruel to tJie sin that is natiiraUij most dear. The hypocrite hides liis sweet morsel under his tongue ; he spares, fi3 it'were, the fatteat of the cattle ; he saith, The.Lord pardon his servant concerning this iking. Bat when a man shall off with his light-hand, ou( with liis right-eye, serve his Absalom as .ioab did, when he took thfec darts and thrust through his heart; this is to do more than others. The sincere Christian is most angry with the sin of his temper, against this he aims the arrows of all his. prayers. He keeps him from his iniquitij ; he drives the wliok' herd gf ^mm ^*efore hUn^

Kut especially shoots at it, singles this to ruix it down.

Rule X. To live upon the divine promises^ when others live upon their profession. Others are all for what is in hand; with them words are but wind, they cannot live upon them ; the promises are to them a barren heathy and dry breasts. But when we make the promises ouv heritage, the staff of our life, the life of our hearts, when the promises arc the bottle we runt to in all our fainting ; and while others hope in their wealth, our hope is in the word : this is to do more than others.

Rule XI. To love that best^ and choose that soonest^ which crosses the flesh most. — The godly man's rulei^ to take the self denial aside, so he be sure it be safe. When other's study is to please themselves, his is to curb himself: the life of athers is a flesh-pleasing, liis a self-denying life ; other's joy is when they can gratify themselves, his when he can get victory over himself.

Rule XII. To be most hot in that wherein self is least concerned, Paul is meek as a lamb under personal injury, 1 Cor. iv. IS, but how is his spirit stirred when God is dishonored ? Acts xiii. 46. A man of understanding is of a cool spirit, that is, in his own concern ; but Moses the meek waxes hot with indignation at the sight of the calf. To ')e hot and forward in those duties Avhere the flesh's interest is not concerned, is to do more thau Jehu, 3 Kings x. 16, 20.

Rule XIII. To make a true conscience of the least sins^but most conscience of the great-^

JSM Cases of Conscience

est. In one of these will the hypocrite be found tardy. It may be he will fly from open sins, and startle at gross staring sins, but of little sins he niake& little conscience ; this he allows of and connives at; or else he will be very tender of little things^ scruple the plucking the ears of corn on the sabbath-day, or the curing of the sick ; and strain at the gnat, when he will in other things swallow a camel, and devour widows^ houses. The sincere will indulge no sin ; grieves for, groans under, cries out feelingly against his very infirmities f but most dreads Avhat God most hate&.

Rule XIV. To allow yourselves in the neglect of no duty^ hut to reserve your zeal for the duties of most iceight. To tithe mint and cummin, and neglect judgment, mercy and faith ; to be zealous for human ceremonies, ordinances, and men's traditions, and omit the weightier matters of the law, is right the Pharisee's guise> Matt, xxiii. 23, and xv* S. To eye both the tables '^ to join sweetly together morality and piety; to be punctual with men, but not careless of God ; to give to Cesar the things that are Cesar's, but first to give to God the things that are God's : this is to do more than others. The sincere Chris-tian hath respect to all God's commandments, walks in all his statutes; he is throughout with God; but he is most zealous in those things that lie next the heart of religion.

Rule XV. To love your reprovers. Herein David doth more than Ahab : see their con-tr4iry frames; 1 Kings xxii. 8. Ps, clxi. 5.

Rule XVI. To suhjeet all your worldly interests to yoiirMaker^sglorij^ and perform holy duties tvitJi holy ends ; and while others do their best actions icith carnal aiins^ you must do your common and civil actions witK heavenly aims.

(luest. How may we know whether we he and do more than othei^s that are unsoimd ?

I shall answer this question by propound-ing eight questions to you, beseeching you to^ retire to the most solemn and strict examination, and make conscience to give a clear answer to these few interrogatories, and that will resolve the case.

Quest. I. When others do pick and choose^ have you respect to all God^s commandments?^ The hypocrite may have great respect for the* comforts, but he hath little to the commands* of religion : he is much for the privileges and promises, little for the precepts and duties: he is partial in the law ; he will take but here and there where he likes, and where God's commands will serve his interest, or at least will not pinch too hard upon the flesh. The sound Christian sets all God's commands before him ; he eyes all his copy, and heartily designs and studies a thorougli conformity ; he hath no starting holes, no contrived haunts; nor doth he halt between the Lord and Baal, nor serve two masters; he doth not fear the Lord, and serve other gods, nor divides his service between God and mammon : but he is all uniformity, and entirely devoted to God's service, and fear alone ; he hath a good conscience, willing in all things to live lion-

S50 Cases of Conscience

estly; and doth trulvj though not perfectly, forsake all his sins, and keep all his statutes that are known to him. Let me therefore ask you two questions : (1.) When others divide the tables, do yoit sweetly conjoin them in your practice f The hypocrite, may be, is just and square towards man ; but fallow him to hi» family, or closet, you shall find but little of God; his family is neglected, his soul is neglected : or it may be he is a forward first table man; but you shall find him tardy in the second. He will make many prayers, and long prayers, yet make no conscience of de-.vouring widows' houses. He is a great pretender to piety, but meanwhile neglects judgment and mercy. The sincere join all together : he is so far careful of justice with man, that meanwhile he will not neglect the first and great part of justice, viz. To give Ged:^ his due : he doth justly, he loves mercy, but withal walks humbly with God : he walketh soberly with respect to himself, righteously towards his neighbor, and godly towards his Maker. He is not one of those that are good only on their knees, but you shall find him ev^ ery where conscientious : you shall have tern* perance at his table, chastity and modesty in bis behaviour, grace and trutli in his works, eharity in his deeds, faithfulness in his trust, justice in his dealings. He doth not only seem to be religious, but bridleth his tongue; he is not only a good Christian, but a good neighbor; not only a good nw^n, but a good husband, a good master, a dutiful child, a diligent and faithful servant, a good subject,^^

c judiciously resolvei. 231

In a word, he »iakes a great conscience of discharging the duties of his relations among men. (3.) When others stick in externals, do yon look to the spiritual part of every command, and principally mind the inwards, and vitals of religion ? Do you not only make conscience of performing duties, but do you carefully look to the manner of performing them, and the ends for which you do perform them ? Do you not only make conscience of open, but of secret sins? Do you abound, above all, in secret duties ? Do you keep a watch upon your heart, and make conscience, not only of the gross acts of sin, but even of sinful thoughts, inclinations, and desires, and are grieved even with your very infirmities, and corru>>t dispositions of your natures, which you cannot help, though you would ?

Quest. IT. When others have their reserves in closing icith Christ, do you give up all to him entirely ? Have you taken Christ not hand over head, but deliberately, understand-ingly, sitting down first, and counting the cost ? Have you no secret reserves, for your own case, safety, estate, esteem, on some beloved sins ? Have you, upon solemn considerations, accepted Clirist as the Lord your righteousness, for better, for worse, for all changes of times and conditions, to run all hazards with him, and to take your lot with him, fall as it will ?

Quest. III. When others are for a little of religion, hy the by, do you make religion your business ? Do you not put off Godi with the world's leavings, and servd him \vheu you

&52 Cases of Conscience

4ire at leisure ? Must not God stand by, while the world is first served ? And are not your souls the least of your cares, and put off with some by-scrapes and ends your time ? Is religion your trade, and your conversation in heaven ? Do you walk with God ? Or have you only now and then a turn with him ? When you have ended your prayers, is there an end of your religion till you come to them again ? Or do you carry on a design of religion throughout your whole course ? Have you only a list of religion at the outside of ihe piece ? Or is the woof of religion woven into the whole cloth, into heart and life, into your discourse, and trades, and table ? Do you first seek the kingdom of God, and tlie righteousness thereof ? Is it the chief care of your lives, that God be served, and your souls be saved ? And is this the one thing necessary with you, that you chiefly mind, and are most solicitous about ? Do your very hearts say with David^ One thing have I desired of the Lord^ that I will seek after ? <Sfc. Quest. IV. When oth&rs are for the wages of religion^ are you for the work ? Can yoU say with Davids Iluive chosen thy precepts ? Do your hearts Come off freely in this choice ? Had you rather be holy than otherwise, if you were at your choice ? Had you rather be God^s servants, and live to his command, than at your own lusts ? Do you count the laws of Christ your heritage, or rather count them your bondage ? Do you choose not only the wages of righteousness, but the ways of right-4;ousnes3 ? Are God's commandments your

<Jcliglit ? And are the sweetest hours of yonr lives the houi's ye spend with him ? Do you never enjoy yourselves so much as when you most enjoy God ? Is his service the greatest comfort, and is it meat and drink to you to do his will (unless when you are not yourselves, intlic time of temptation and desertion ?) Do you make use of holy duties only as men do of physic, when they are ill at ease, when con-science lasheth, or affliction stings, as it were^ to conjure down the frightful furies? or to pacify God that he may not hurt you ? Or else do you use them as your daily bread, and the very staff of your life, and means of your comforts ?

Quest. V. When others are for the cheap mid easy religion^ are you for self-denial P When others are for the religion that will serve them best, are you for that which will ^erve God best ? When others are all upon the sparing hand, and will spare what may be spared, and study how they may best save charges in going to heaven, are you of princely spirits, to resolve not to serve the Lord with that which will cost you nothing ? Is jour course of religion such as doth put your flesh to it, and cross and curb its desires ? Or ^lo you love to give it what it craves, and suffer it to make its own way ? Have you no enemy you dread so much as self? Do you pamper and please it, and make provisions for it ? Or do you pray and watch against it, and grieve for its unhappy infirmities in your actions ? and had rather than all the world that this enemy were under your feet ?

X

^S-i: Cases of Conscience

Quest. VL JVJi&n others are for no more of religion than needs must^ are you for the height of religionP The hypocrite (as one ^vell says) is very inquisitive what is the lowest pitch that a man raay havc^ and go to heaven ; and upon this design, if he could find hut this, lie would look no farther: but the sincere Christian; though satisfied that his state is good^ w^ill rest in no atiaininents in . grace^ but reaches forward^ and presses on, if it were possible, to attain to the resurrec-tion of the dead. He that doth not desire, 4iul design, and endeavor perfection, never yet came up to sincerity. A true believer de-sires holiness for holirxcss^ sake, and therefore is set upon perfecling holiness : others desire it only for heaven's sake, and are therefore only for so much as will bear their charges thitJier: others make use of holiness only as a bridge to heaven, and therefore are for no more than will just serve their turn.-^- The true believer hath a holy nature, and therefore holiness is his element, and natural era-ployment; and he must needs desire holiness in its height, because every nature reaches after perfection in its kind. The godly man desires not holiness because it is the way to heaven ; but he loves heaven the better for the holy way that leads to it, and for the perfect holiness which is there.

*And they bsve a false notion of heaven itself; el.c* they Hiight jastiy desire it» as the end of their present holiness, ic b.^iocj the fiuiclon of God in j^crfccl hoH-

jiidicioiislu resolved. Sj5

Quest. VII. When others are all J or the

mhation of Christy arc yon as truly by sane-tijication for Christ P Do ymi take Christ as t]^od offers him^ with all his oilices and benefits, to be both a Prince and a Saviour, to give youTepcntance, as well as remission of sins? Are you willing of the dominion of Christ, as Well as deliverance by Christ? Do you close with his burden as v/ell as his beneliLs ? Do you count his laws your liberty ? his government not your bondage, but your privilege? his service, your freedom? Do you go in Christ's ways, as in gaols and fetters ; or do you run with enlargement of heart, delight, or real willingness ?-

Quest. Vlil. When others do malee self their end, do you set up God above all^ as your highest end ? The hypocrite doth the same duties which the godly do, but with different ends : he eats for himself, and fa&ts for himself, and prays with no belter than self ends, and therefore is rejected. Now, is it your great design, in your whole course, to glorify Grod, and enjoy God? Do you count this your 'V\iiole business and. blessedness? Do you liiake other business to stoop to this ; other interests to yield to this ? Do your souls breathe after this above all worldly good, that Christ may be magnified in you? Do you count your name and your estate as loss, and the delights of sense but puddle water, in comparison of Christ ? If conscience give a comfortable and clear answer to these questions, go in peace : blessed are you of the Lord; God is your friend, heaven is your

herifase^ the promises are your porlion^ Christ is your's, all is your's ; far he that doth these things shall never be rnoved^ Ps. xv. 5.

A NECESSARY CASE ON 1 TbcSS. iv. 1.

Quest. WIIJ T mayy and must a Christian 1)2^ and do J that he may please God P

Ans. To your pleafiiing of God, gomething is necessary as to your persons or estates, and something as to yonr performances and acts.

First^ As to your persons or estates^ it is necessary in general, that you be in a state of reconciliation with God. If you would walk worthy of the Lord unto all pleasing, you must, first, be friends with him, for hoia can two icalk together except they be agreed P — Get the controversy taken up between God and thee, and then thou shalt^ with Levi, walk with God in peace. Labour to get the breach made up, to have the enmity slain, to have divine displeasure removed : till thy pai'dou be obtained, and thy peace made, nothing thou canst do will please God: he will be angry with thy person, and angry with thy prayers. What a tart message is that to impenitent sinners ? Mai. i. 10. God cannot take pleasure in their persons. I have no pleasure in yoitj saith the Lord of hosts ; nor in any of their performances, neither will I accept an offering at yonr hand : he profess^ eth that his soul bad no delight in them, and tells them, that they are unto him as a vessel wherein there is no pleasure, Je^. xxii, 28. — 'Tis the modest expression of that vei?sel iiUc

wliicli nature empties itself. Couie in, then, and touch the golden sceptre, yield to mercy, kiss the Son, resign to Christ: accept of tha peace tendered yoa in the ward of reconciliation, and then God will be friends. More particularly, that you may be in a state of reconciliation, and so in a capacity of pleasing God, you must follow these directions.

1. JPut off every sin. It is your iniquity that separateth between you and your God ; this is the make-bate. If thou wouldst have God pleased, * turn every sin out of doors, pluck it out, east it from thee : if thou regard iniquity in thine hearty God will not hear thee, nor regard thee, Ps. IxvL 18. If thou art of them that have pleasure in unrighteousness, the Lord hath no pleasure in thee, lie is not a God that hath pleasure in wickedness, evil shall not dwell v/ith him : the foolish shall not stand in his sight; he hateth all the workers of iniquity. See that thou aban-clon every sin that thou knowest, spare not one Agag, not a right-eye, not an Herodias ; for then God will not spare thee: give tlwi darling of thy bosom a bill of divorce, say to all thy idols, Get thee hence. God will not look to that man, that looks pleasantly upon any sin : the jealous God wilt not endure to see thee hankering on the harlot's lips, embracing any sin with delight. He will not bear it, to see thee smile upon any sin. He holds thee for a traitor to his crown, if thou willingly harbour his enemy. Though thou be very diligent in God's service, and present Uiiu with multitudes of sacrifices; and mai^y

SS8 Cases of Conscience

prayers, he will be pleased with nothing, but hides his face, and stops his ears, whilsVthou keepest thine iniquities in thine hands, Isa. i. 11, 15* God will not amicably treat with them that will not put away the evil of their doings. O look into thine haadg, look into thy heart, look into thy house, into thy shop^ thy trade, thy calling! see if there be not some way of wiekeduess that thou art found in. Thou canst not have peace with God, nor he pleasure in thee, till this be removed ; jmt off^ therefore, the old man with his deeds,

2. Flit on the Lord Jesus Christ, Rom. xiii. 14.

(1.) The red rohe of his righteousness for justification. The Lord will never give thee a good look, nor a good word, but in Christ; he is a revenging, a consuming fire out of Christ; but get on his robes, and he will be well pk.ased. Enoch had this testimony., that he pleased God: but Chrisl had muc! more, that God was well pleasec} with sinners, in and for him. Away with these rags, and with these fig-leaves. How can the righteous soul of God but abhor you, whilst in the menstruous clothes of yoiu'own righteousness ? Dare not to come to God, but with Christ in your aril}^?. Approach him not but iu the garments of your elder brolher, lest yovi carry away t!ie curse. Joshua's filthy gar-mcnls must be put off, and Christ's raiment put on : or else there is no standing before the bri?;ht and burning eyes of infinite holiness. Futcui (be Lord Jesus in believing; timt is; accept of him iu ail his office.^; mtM

judiciously resolved^^ HS^

ftll his inconveniences^ and deliver up thyself to him, and this will entitle thee to his merits and righteousness ; without this nothing will avail. If thy head were waters, and thine eyes a fountain of tears, if thou shouidst wear thy tongue to the roots with praying, if thoa shouidst we^p an ocean, and wash thyself in^ thine own brine; ail could not get out one* spot; nothing can be accepted whilst thoa art out of Christ; and therefore, in the first place, apply thyself to him ; God will accept of no gift but off his altar.

(2.) Tlie white robe of his grace for sanc^ tification^ Rev. vi. 11. Thou that art hi the flesh, that is, unrenewed, unsanctifled, caw^if "Rot please Gody llom. viii. 8. Never think to make up the matter, by a little mending and reformiiig particular acts : man, thy heai^ must be renewed, thy st^ite must be clean altered, or God cannot be pleased, Matt. vii. 17, 18. The tree must be made good, the fountain must be healed, or else the stream will be salt, and the fruit sour. If Christ be once formed in thee, that is, his image in his grace : (likeness is the ground of love ; similitude and suitableness of nature, is the load-stone of affection.) God cannot but love his own likeness : Wouldstthou have his favour ? Wouldst thou be his delight ? Then conform to his pleasure^ study to be like him, purify thyself as he is pure. The righteous Lord loveth righteousness ; he desireth truth in the inward parts, and takes infinite complacency in the graces of his people. These are the spikenard and saffiou; the spices; the bed«

©60 Cases of ConscienCB

of lilies ; the sweet ointment that Christ is so taken up with : these are the cinnamon^ and the trees of frankincense; the calamus^ and camphire, the myrrh, and the aloes; the chains of the neck, and the precious pearls, that he is so ravished withal, and doth so superlatively commend, Cant. iv. 4. This is the raiment of needle-work, and gold of Ophir, wherein the queen is presented to her royal husband, Ps, xlv. 9, 14. Therefore as the elect of God, holy and beloved. Col. iii. 13, 13, put ye on bowels of merey, kindness ; put oif all these, anger, wrath, malice, filthy communication, and put on the new man, ver; 9, 10. Particularly, let me commend to you some special graces which God doth manifest himself to be wonderfully pleased withal; as ever you would please God, get on these.

!• Be clothed with humility^ 1 Pet. v. S. This is a garment which must be put on, or else you cannot be accepted or saved. Matt, xviii. 3. Here is the dress that you must come to God in : he mast be served in humility of mind, Acts xx, 19, you must humble yourselves to walk with him, Micah vi. 8.— Humility is a plain, but yet a comely garment : this grace doth eminently honor God ; and therefore God doth put a peculiar honor upon, and manifest a most special delight in this : of all the men in the world, this is the man that God will look unto ; even he that is pure^ and of a contrite spirit, that trembleth at his word, Isa. Ixvi. S, though he be the high and lofty One, who inhabiteth eternity^ whose name is holy: from whence the trem-

Ming soul is ready to conclude, that surely sucii a fearful Majesty cannot but despise him, sufiix fet sin-hating purity cannot but ab-lior him;''yet he will lay (isa. Ivii. 15) asld6 his Majesty, and bear with man^s weakness, and condescend to most familiar and constant communion and cohabitation with his poor dust, when contrite at his feet, and prostrate in humility,. If thou v/ouldst be accepted of &od, come as Eisiihadad's servants to the king, of Israel, with a rope about thy neck, and ashes on thy head, 1 Kings xx. 2S. Think meanly on thyself, and Gad will honor thee, 1 Sam. ii. SO. Pat thyself in the lowest rooms, and God will set thee higher : be little in thine own eyes, and thou shalt be brgh in his. A proud heart, and a proud look, is with God the ftrst-born of abomination. As ever thou wouldst have God well pleased with, thee, be thoroughly displeased with thyself: if thou dost thoroughly loathe thyself, God doth love thee ; if thoU'abhorrest thyself, God delighteth in thee.. Be angry with thyself, and the Almighty will turn away his anger from thee : condemn thyself, and God will acquit thee.„ In no wise extenuate thy sins^ nor justify thyself. Think the worse of thyself, and be willing that others should think meanly of thee, and heartily love them that slight thee- This is the frame in which God Is well pleased : pass sentence on thyself, and God will absolve thee : set thyself at hh foot-stool, and he will lift thee up into the throne, Rev. ii. IL Labour for sinceritij. This is not a

t6fl Cases of Conscience

distinct grace from the rest^ yet for doctrine sake I speak to it distinctly. Uprightness is the great thing that God looks afterj^iand covenants fqr, Gen. xvii. 1. It renders all onr persons and performances acceptable before God, Prov. XV. 8. Such as are upright in the way are God's delight, Prov. xi. 20, to these are all the promises of peace, salvation, pardon, preservation, I)lessedness, Ps. xcvii. 10. In a word, there is no good thing God will withhold from them that walk uprightly, Prov. xxviii. 10. This was Noah's praise, that he was upright in his generation. This %vas that which set off Job at such a rate, that God doth so extol him for, and, as it were^ makes his boast of him ; the singular sineeri-ty and integrity of his heart. Study to be upriglit; that the main bent of your hearts be to please God, and honor him; that God's interest be uppermost with you } that he have the chief share in you. And the eyes of the soul be principally to him ; for in this sincerity doth consist, as to your state. Let your great care be your heart; here is a Christian's great work. The Lord seeth not a?^ man seeth, for man looketh to the outward appearance, but the Lord looketh to the heart; see therefore that thou look to it. Let thine eye be chiefly there where God's eye is; he looketh not so much what thou dost, as with what a heart ; go then and do likewise. Yet be not satisfied in this, that you are upright as to your state, but labour to approve yourselves in uprightness to God in spiritual actions, Do common, as well as spiritual ac-

judiciously resolved* S63

tioDS, with holy ends. Much of your livc« are lost for want of this. So much as is done for God, of his grace, he accounts himself our debtor. ]3nt what is done from no higher end than self, is lost from cur account.

III. Put on a spirit of zeal and activity. How wonderfully is God pleased with Phin-chas' zeal; Num. xxv. li, 12, 13. What great approbailon doth be manifest of him? What attestation doth he give to him ? He is so greatly pleased with his zealous appear-ance for him, that he turns away his displeas-ure from the whole congregation of Israel^ sind overlooks their crimson provocations against him : on the contrary, there is nothing that God is more displeased with, than remissness, and lifelessness, and indifference in religion. The lukewarm water is not a greater offence to the stomach, than the luke-warm professor is to God ; and therefore he will s.pew such a one out of his mouth. Rev. iii. l6>. Christians, where is your zeal for the Lord of hosts ? Christ's redeemed must be zealous of good works. Tit. ii. 14. /J\'b* slothful in business^ T)ut fervent in spirit^ serving the Lord^ Acts xviii. Si7. Kom. xii. 11. Acts xxvi. 6, 7, instantly night and day for the hojie of the promise. Bo not only that which is right in the sight of the Lord, but do it with all your heart: the Lord loveth k Avillijig^ servant. Bestir yourselves for the Lord. Be ye followers of Christ, who went up and down doing good. Every Ciiristian siiould.be a common blessing, a public good. Thi?^ !s to be tlic chiidi'^u cf vour Father

S6i Cases of Consctence

which is in heaven^ who is good unto all^ and w hose tender mercies are over all his workst, And be sure the father doth hest love that child that is most like him. A private narrow spirit is a low and base spirit^ unworthy of a Christian. A catholic communicative spirit is full of great desires^ and great de-signs: a large heart set upon doing good^ whose fire, though ever hottest within, will be breaking Kjrth of his breast, and provoking ethers; whose love will not he confined to a party, but gladly and thankfully owneth Christ wherever he sees him : this catholic spirit, I say, is the glory of religion, the cliurcVs blessing, and God's delight.

IV.' Live by faithy Heb. x. S8. This is a precious grace in God's aecount, S Pet. i. 1, i Pet. \. 7. It giveth glory to God, and therefore God taketh no small pleasure in it. By faith Enoch obtained that testimony, that he pleased God, Rom. iv. 20. Heb. xi. 5. % Cor. iv. 1&. Tieb. xi. 39. Matt. viii. tO, 11. If you would go walk as to please God, you must walk by faith : Christians must look to the things unseen ; they must not live at the common rate ; Clirist must be their life and breath, their prayers and their promises, their daily bread. By laith did the elders obtain that good report: ^twas faith that Christ \yas so greatly taken v/ith in the Centurion, which made him to commend him for a none-such. This was that which won such a singular praise and approbation from our Sa\;iour to the Vtoman of Canaan, even her victorious faith; Matte xw S8. Thou hast taken away

judiciously resolved. S63

miy hearty my sister^ my spouse ; tJioii hast taken away my heart tenth one of thine eyes. Cant. iv. 9, that is, with thy faith. Live in, the power of faith, and thoa wilt please him to the heart. Give glory to him by believing; let the life that thou now livest in the flesh, be by the faith of the Son of God. Faith, as one w#ll says, is the navel of morality.

Live by faith in prosperity. Though thou hast the world about thee, let it not be above thee, keep it at thy feet, use it as thy servant: be much in the views of glory^ and contemplation of eternity : buy as though thou pos-sessest not, rejoice as though thou rejoicest not, love as though thou lovest not, use this world cs not abusing it. It is but a fashion, not a substance, and that which passeth away, 1 Cor. vii. 30, 81. Use it therefore with mortified affections, and prove the sincerity »:f your faith by the victory over your inordinate content, and delight in, antl desires after, and cares for the things of this world, 1 John v. 4.'

Live by faith i« adversity. Weep as though thou wept not, enduring the cross, and despising the shame, as looking unto Jesus, Heb. xiL ^. Heb. xi. S6, accounting Christ's reproaches your riches, his shame your glory, Acts V. 41. C'ompare these light afflictions with the weight of glory, t Cor. iv. 17. Rom. viii. [8. Ply your hearts with the promises ; count if you can get the riches that are laid up in them ; roll yourselves npon the Lord, Ps. xxxvii. 7^ and know that your heavenly Father hath no greater delight, than to see hi« children trust him with conlldence, when

Y

§66 Cases vf Vonscience

all visible helps are out of sight, and he seeiii to be their enemy, Job xiii. id.

V. Put on the ornament of a meek ani quiet spirit ; this is in the sight of God of gr«at price. Study to be (1 Pet, iii. 4,) like your Father, slow to anger, ready to forgive, forgetting injuries, loving enemies, requiting ill-will with kindness, ill-words withxourte*. Bies, neglects with benefits ; and if any wrong you> do him kindness the sooner : so shall you bfear his likeness, and be his delight.— And know> ye that are of unmortified passions, and unbridled tongues, God hath an especial hatred and displeasure against a fro-ward heart, aiid a fioward tongue, Pro v. iii. 3S, and i. 19, and ii* IS, and'viii. 13. Oh seek meekness: how can the holy dove rest in a wrathful heart? Christ is a Lamb of meekness, how can he take pleasure in an unquiet and contentious spirit ? Verily, with the

froward he will shew himself fnnvard^ Psa. xviii. 26. If you will not forgive others, he will not forgive you4 Art thou hard to be pleased ; a frowartl wife, a froward master, a cross and wilful servant? Hurely God will not be pleased with thee, he will mete to yoil as you measure to others, Matt. vii. ^.

VI. Get a sinrit of self-deniaL God is then pleased best, when self is displeased most. When we can be content to be empty^ content to be abased, that God may be honored, and, with the holy Baptist, are willing to be eclipsed by Christ; willing to decrease j ceunting ourselves no losers, whilst bis interest is a gainer. John iii. S9; 30, rejoicing that

jiidiciouslif resolvei. S67'

we are made low far Christ's atlvaiicemenl; this is well pleasin^; to (rod. How greatly was he pleased with Solomon's self-de»uying choice, and gives him his asking, throwing in riches and honor to the bargain ? 1 Kings iii. 10, 11, 12. Strange was Abraham's self-denial. What! to sacrifice, with his own liand, tfie whole hope of his fomily ! the heir oipromise ! the child of his years ! a son ! an only son ! when his life was bound up in the lad's life ! Was ever mortal thns put to it?— Bnt Abraham shall not be a loser ; God gives him a testimony from heaven, blesses liim, blesses liis seed, blesses all nations in him> Gen- xxii. 15, I6, I7? 18. Wonderful was Moses in self-denial, but more wonderful was his acceptation and reward, lleb. xi. S4; Mone like Moses, Deut. xxxir. 10, God pre-ferreth him in another manner than Pharaoh eould. He must speak with him face to face, as a man with his friend ; his word shall be, as it Avere, a law with God. Speak for w horn lie will, they shall bxi spared^ though they seem to be devoted to diislruction. But speak against him^ who durst, he shall be sure to bear his iniquity. Num. xii. 8. Forget self; renounce thine own wisdom, thine own worthiness, thine own will. Bite in thy passions, curb thine appetite, bridle thy tongue : this do, and thou shalt be gently accepted, and shalt find that God's favor will infinitely reward thee, for all murmuring oppositions, and discontents of thy flesh, which will be ready to be impatient to have the reins held so hard^

S68 Cases of Conscience

Vir. Maintain a spirit of resolution and constancy in the icay of Gody Heb. x. 38..— This was the renown of the three worthies, Dan. iii, they feared not the fierceness of Neb-uchadnezzar's rage, nor yet the fire of the furnace ; all the world could not make them bow : and how gloriously did God own them, and miraculously evidence his pleasure in them ! Stand your ground : resolve to live and die by substan^^ial godliness ; cleave to the Ivord with full purpose of heart; let no difficulties make you change your station : then shall j^ou be an honor, and a pleasure to the God that made you. Well theft, would TOH know what frame of heart is well pleasing to God? Why, this humble, sincere, zealous, active frame, this believing, meek, self-denying, resolved frame, this is the frame that is vv«ll pleasing in the sight of God.

Secondly, As to your ijer^brwances, more briuily, that those may please God,, you must heedfuUy look to these five things.

1. 'i hat they be done by the rigJit nth, whicfj is God's word : you must not follow the imaginations of your own hearts, Num. XV. 89. You must not do that which is right in your own eyes : in all sacred actions, you must have God^s command to warrant you.— You may not olfer to God that, of which you are not able to say, thou r'^quirest these things at our hands, Isa. i. 13. In all civil actions, you must have God's allowance. Be sure he will never accept that which his word condemns; under pain of God's displeasure, dare not to set yoiu' hands to m hat the word forbida*

Judiciously resolved. , S69

2. That they be done to right ends, which is God's glory. How damnably did tUe Phar-isees err ? How miserably did Jehu miscar-ry ? And both in acts for the matter com,-mandedj for want of aiming at this end.

3. That they proceed from right principles. (t.) Faith, without which it is impossible ta please God ; prayer will not avail, except it be the prayer of faith, Heb. xi. 8. We be-lieve, and therefore we speak. (S.) Love. If \ye should give our goods to the poor, and bodies to the fire, and not from love, it would profit us nothing. Where the slavish fear of hell only, or the la^lies of conscience, or the love of man's praise^ carries men to duties j where any other carnal principle is predominant in the act; it cannot please God. (3.) Fear. We cannot serve God acceptably, without reverence and godly fear, (no slavish fear.) The Lord taketh pleasm-e in them that fear him^ in tliem that hope in his mercy.— Observe tlte happy mixture, where these two are conjoined, that is a true filial fear; saitli David, / will come to thy house in the multi^ tude of thy mercy^ (behold his faith :) and in. thy fear will I worship toward thy holy temple, (there is his Fear with faith.) Faith without fear were bold presumption; fear witlmut faith is sinful despair: join them together^ and God is well pleased-

4. That they may be done in a right manner : preparedly, not rashly and inconsiderately, in the presence of so dreadful a Majesty : prudently, for lawful acts may be spoiled, and be done unlawfully, without consideration

S/O Cases oj Conscience

had to the oifence, that may (in some cas«s> attend them ; yea, holy duties, as well as common actions, may be turned into sins, by being ill timed, and for want of a due attending the present circumstances : holily, not rashly, uttering any thing with our mouths before God ; but behaving ourselves as in his sight: heartily, not feignedly, m ith our lips going, when our minds are gadding.

5. That they be directed through the right meanSj that is, Jesus Christ, the only way to the Father. Bring all thy sacrifices to the High.Priest, oifer all upon this altar, else all is lost. Not that it is enough to say, through our Lord Jesus Christ, Amen, at the end ; but in every duty you must come with lively dependence on liim for righteousness and strength, for assistance and acceptance. Remember to do all in the name of the Lord Je-sus, to come leaning upon his hand ; without this; all your services will be rejected at last.

CHAP. IL

Third case of Conscience^ grounded upon the words of our Saviour :

John viii. 29. For I do always those things that please him.

Quest, I. IS any man able, in this life^ to cow^ up to the example of Christ in this^ To do ahcays those things that please God ?

Jvs. In regard there is none that doth good, and siuneth not; and God is not; nor can be

judiciously resolved, S7l

pleased with sin, no not in his own people^ but most of all hates it in them, it cannot be that any man in this life should fully come up to Christ^s example in this ; yet may we come on so far towards it, as that not only in GUP immediate addresses to God^ but in the general course of our lives, we may come to please God. Thus Enoch and Noah walked with God, i. e. in their general course ||^ey walked so as to please God, and appfove themselves in his sight : thus the meanest of actions, if done by us unto the Lord, as the servants of Christ, have a promise of acceptance and reward, Col. iii. 2^, 23, M.

Quest. IL How may we come^ in our meas* tire^ to be followers of Christy in this to da always those things that please God f

Ans. In order to this, there is something necessary, with reference, Isf, To our persons ; %dly^ To our principles ; Zdly^ To our practices.

l5f, With reference to ^sv^x persons. And here it is necessary, 1. That there be an alteration of our natures by renewing grace, for they that are in the flesh cannot please God^ Rom. viii. 8.

These wild vines must needs bring forth sour grapes, Isa. v. 4. The fruit that they bear (how specious and fair soever to the eye) is evil fruit, Matt. vii. l6. Where there is not a good treasure of grace in the heart, a man cannot in his actions bring forth good things, Matt. xii. 33.

Many enlightened sinners think by reading and praying; and forsaking some gross and

^B Cases of Conscience

Ibiil sins^ to pacify God^ and set all right.— Mistaken souls, let me undeceive you. You begin at the wrong end ; your first and greatest care must be to get your hearts and natures changed, and renewed by the power of eonverting grace : you labour in vain at the streams^ while the fountain of corruption in^ the heart remains in its strength : you must net think it is with you, as it is with a ruin, ous house, where the mending of here and there a little, >vill make up all again ; but the old building must be quite taken down, and-flie foundation-stone laid a-new in a sound repentance from dead works, and thorough con-rersion unto God. Till this be done, you must know, that God hath no pleasure in you, neither will accept an offering at your hand^ Mai, iivlO, as he doth from those that aro-friends.

S. That there be the acceptation of your persons"^ through faith in Jesus Christ. For in him alone it is that God is well pleased, Matt. iii. last. So that without faith interesting us in him, it is impossible to please God,-Heb. xi. 6.

For the better understanding both these particulars, know that there are two attributes of God, to which you must bear a conformity, or else you cannot please him.

(1.) The holiness of God : For he is not a God that hath pleasure in iniquity; he hear-eth no sinner: the foolish shall not stand in his sight: he hateth all the workers of iniquity, Ps. V. 4; 5. John ix. 31. God can ue

judiciously resolved^ S7S

fiK)re take pleasure in the unsanctified^ thaR Tve in swine or serpents.

(2,) The justice of God : For he will htf no means clear the guilty^ Ex. xxxiv. 7«— Could we have inherent holiness iii us^ in onr unpardoned state ; yet justice could not but be infinitely offended, while guilt lieth unre-moved, as you may see in Christ; for though he were perfectly holy, yet being under the guilt of our sins imputed to him, the severity of God's justice broke out against him. . Now, man being naturally an offence both to the holiness and justice of God^ there must of necessity pass upon him, iu order to hi« pleasing God, this two-fold change.

(1.) The real change of sanctitication. I call this a real change ; because by this there is a real change ensuing, of new qualifications and dispositions, making him of proud, humble ; of carnal, spiritual and heavenly, &c..

(2.) The retot?;ec^an^e of justification, I call this a relative change, because there is not a real change in a man's nature, but ia his condition, making him to stand in a new relation to the law, with reference to which he was before guilty and coademned ; but uow the law pronounces the same man clear and acquitted; and this not for any righteousness infused in him, but for the satisfac-tion and jpayment of another laid down for him ; satisfaction there must be, and right-eousness must be tendered, or else God cannot be at peace. We have nothing to pay, Luke vii. 4?^. Oh sinner! away to Cluist ioK it; hide thee ia the elifts of that rock, rum

^y# Casts of Conscienee

to tb» fountain opened for sin ami uncTea»* ness. Appear not before Go<l, but in the robe of Christ's righteousness. He sends you to Jesus, as he did them to Job, chap. xlii. 8/ Go to my servant Job^ he shall ])vay for you^ him will I accept. Get out of yourselves: flee to (Jhrist, labour to be found in him, elser all your endeavours in rinsing and washing-yourselves, will be to no effect,

%(Hyj With reference to our principles. — And here it is necessary that some comipp principles be unlearned^ and some holy prin^ eiples be received and retained.

ist. Some corrupt principles must be wn-learned. As, !• That it is enough if we serve God on the Lord^s day^ and toe may serve ourselves all the rest of the iceeJc. — Though God Imth reserved one day in sevea^ wholly for his iinmediate service, which \^ therefore in a peculiar sense called the />o?*rf's^^' day ; yet wft must know that every day is bis, and that he hath not allowed us one hour nor' inch of time, but only tor his service. Indeed he bath service of more sorts than one, but we must know that the biii^iness of our ordinary affairs, if riglitly done, is a serving of the Lord Christ, (Jol. iii. §Jr. God is as truly served by you in the working day^s labor, as the Sabbath day^s rest, if you doit Ml a right manner, and to holy ends...

There is a generation whose religion is but: a Sunday's religion, which they put on and off with their Sunday's clothes, and then they think God is fairly served for the week; al-tliongh God knows, that little they do then m

l)ut poorly (lone either. Never tliiiik God accepts it at thy hands, when thou livest six days to the world and thyself, for one that thou spendest for him. This shews thee to be under the uninortified power of gelf-loye> and not to be the Lord's, for none of us liv-eth to himself, Rom. xiv. 7. You must remember that you are but to learn upon th6 Sabbath how to serve God all the Week, and not to think whien the Lord's day is ended^ his work is done.

^. That if God he served morniiig and eve-^ mng^ it is enough, though we serve ourselves the rest of the day. God must be served eve-17 day, and all the day, Prov. xxiii. 17. Yoti must be serving him not only in your fasts> but at your meals ; iiot only on your knees) but in your callings.

Some think, that if they keep up feligiouS duties they may do what they list at other times ; tliat if they b© intemperate, lascivious, tinrigliteous, it is but to make even again with God at night, anil all will be well : like the whore in the Proverbs, that having made her offering, was presently ready for new wickedness, Prov. vii. 14, as if she had paid off the old score, and might noW boldly run upon a new.

Others think, that though they may not serve the dfevil at any time, yiet, giving God his dues morning and evening, they may serve themselves the rest of the time. But in vain do they lay claim to God, who live more to themselves than they do to him. This will be found horrible sacrilege, to put off God

Sy6 Cases of Conscience

but with the tenth. God is to be eyed anil served in all that you do : and this is that I drive at, that we may not divide ourselves between God and the \vorld, between his ser-vice and our own ends, and so pat him off with a partial service; but that we may do all in obedience to him^ and we may be entirely the Lord^s; that be in all things may be glorified by us, and that w« may not lose our reward.

2dly^ Some holy principles must be receive ed and retained : as,

Principle L That the pleasing of God is our only business^ and our hij^hest blessed^ ness. First, Our only business. What is it that we call or count our business?

1. That is a man's business which his live-lihood and subsistence depends upon. The lawyer counts his law^ his business, and the tradesman counts his trade his business, be-cause upon this their livelihood and subsistence depends. Brethren, our w hole depends upon the pleasing of God. Do this, and do all ; miss in this, aiid you mar all; please him, and you are made up forever ; if he be not pleased, you are undone for ever. How careful is the selfish courtier to please hi« prince ? How will he crouch and flatter ? and if he can but divitie what will gratify and please him, he thinks himself happy. And why ? but because all his dependence is upon his prince's favor : much more do we de^ pend upon the favor of God. Blessed is the man ivhom he choosethj Ps. Ixv. 4. In his fa* vor is life^ Ps. xxx. 5. But wo to them that

judiciously resolved. Hyy

feavc God against them^ these are perfectly miserable, lleprobate silver shall men call tJiem^ because the Lord hath rejected ihem^ Jer. vi. 30. If the Lord do but say to a man, SLB he did to Moses^ Thou hast found grace in my sight^ andlknow thee by name^ happy islhatman. But if he thus say^ I have no pleasure in thee^ you may cover the face of ^hat man, as they did Hamau's, and carry him away; miserable must his end be^ if lie continue.

S. That is a man^s business which he hath liis stock and talents Jov. If a man be entrusted as a steward or a factor, his business is to buy in the commodities that are usefuL— Beloved, all our times, parts, interest, food, raiment, and whatever mercies, spiritual or temporal, are the stock wherewith God hath entrusted us, and all for his own use and ser-vice. And is it not a sad and fearful case that God should have so great a stock going, as lies in the hands of all the sons of meiij, and yet have (if I may so speak) so little pipfit f>|' it ? I mean, so little glory by it: that l^e should sow so much, and reap so little; st|x)W 80 much, and gather so little ? Is it not sad that men should have so much in vain ? Hast thou health and wealth, and dost not use it for God ? It is all in vain. Hast thou understanding, and yet improvest it bat for contriving thine own affairs and worldly designs ? Thy reason and understanding are become vain. Oh ! how wilt thou answer it, that thou hast had so great a stock in thine hands, and made so little improvement of it ? It had

S/8 Cases of Conscient^

been good for some men that they had imvm had a foot of land, or su hour\s ease, if they had never had the uoderstandhig of men, be-cause they have not used their talents for Ocd, and for ths ends for which thej were I)ut into their hands,

3. That is a man's business w hich his ca-pacifies do call for. It is a man's business, if in the capacity of a judge, to do justice, or of a servant, to do his masters will. Bretli-ren, all your capacities do evidence it to be your business to please God ; you are his friends, you are his servants, therefore you ^nust please him well in all things. Tit. ii. 9^ his cliildren, and theicforc must set yoraselves to honor him, Mai. i. (5, his spouse, and there-fere it is your business to please your husband, 1 Cor. vii. 34.

4. That is a man's business which he hath his maintenartce for. If a man be maintain^ ed in the place of a schooKmaster, it is his busii^esfs^ k) ti^ach : if (Kf a soldier^ it is his bu-^Kness-to figijt. Beloved, do you not know :;• n-hose ft^eding you are ? and do you think Gdd keeps so many servantB to be idle, or to mind their own designs and pleasures? -God hath cut you out every one his work, every man his hands full : so much work is to bo done within doors> aiid so much without doors: so much towards God, towards your neighbour, towards your own selves, that you have no time to be idle in. And you shall dearly reckon for it, if you will cat his breads and will not do his work. And as pleasiflg God is our chiefest business,

Secoyidlij^ So it is also oiu' highest llessed-^ Tiess: for man's happiness lies ia GocUs fa-Tov, Ps. iv. 6. Our happiness is in attaining the end of our being, and therefore the great query amongst the philosophers still was, What was the end or happiness of mai> ?— Now the true end of our being is that we may please God ; far his fdeasure we are and were createi, Eev. iv. 11. And for this end also we iare new created, that we should yield ourselves unlo God, Rora. vi. 14, and being built up a spiritual house, should offer up to him spiritual sacrifice, acceptfilxlc through Christ, 1 Pet. iii. 5. This is the end of our redemption, that ^\^ should not serve our-j^elves, but him, iu holiness and righteousness all the days of cur lives, Luke i. 7^^ a.nd that we should not henceforth live to ourselves, but to him that died for us, llom^ v. 15. ^Tis the end likewise of our justiflcation, that, ouf consciences being purged, we should acceptably serve the living God. In a w ord, ^tis the eml of our glorification, that lacing translated into heaven,^ we should perfectly please God, and serve hira night aad day in his temple, Rev. vii. 15, and xxii. 3, so that the pleasing of God is the whole end, or whole happiness of man, Eccl. xii. 13. And tliis will be^ clear 5 beca^use we do then promote ourselves most when we please God best.— For by this you shall have this two-fold ad-

vantage.

(1.) You shall be the favourites of God. O.glorious promotion ! Haman thought himself no little man, when he was on Ahasueras?

S80 Cases of Conscience

right hand, and yet he Avas at length bin preferred to the gallows, Est. v. 11, and vii. 10. But what shall be done to the man whom God delights to honor ? O blessed is that man !■— wo be to him that touchcth him ; it had bcerv better for him that a millstone had been hanged about his neck, and he drowned in the midst of the sea, than that he should offend such an one, Luke xvii. S. God is infinitely careful of his favorites. The apple of his eya is touched when they are injured, Zech. iL 8. Whosoever toucheth them shall not be innocent, Ps. cv. 15. God hath a blessing for these that shew them kindness, Gen. xiL 3^ Ue will render vengeance upon the ungodly^ lor every hartl speech they utter against thera^ Jude 15.

O man, doth not thy soul say, Happy istiie people that is in such a case ? Will not thy condition be most blessed, w hen God shall be thus infinitely tender of thee, to take all the kindnesses done to thee, as done to himself? Matt. XXV. 40, and all the injuries done to thee, as affronts to himself. Acts ix. 4. This is the happy case of his favorites.

(3.) Every thing you do shall he found up* on your account tcith God. Brethren, are you believers, or are you not? Do you believe the immortality of the soul, and the life to come^ or do you not ? The w ays of the most do de-t clare them to be real infidels, though profess* ed Christians. If you think there be an eternal state to come, v/ill it not be your highest wisdom to be providing for it, and laying up •what possibly you can; that you may inherit

It in the other world ? Will not every wise fiian, thtat knows he is shortly to be removed into another country, be careful to transport all that Im can, that he may enjoy it at his coining? Beloved, if you believe indeed, that you must be for ever in another world, will It not be your b(?st course to be doing that, the fruit vv hereof you shall enjoy for ever ? Were not he atiiad many that having but a very short term upon a living, should yet go fo building and planting there, when he had l-uul of inheritance to build upon? Infinite i^ the mischief that conies of self-seeking aud self-pleasing;

You are eternal losers by it: God will say, You have your revvard, Matt^ vi. S. Some-thfrig you may have rn hand, but the eternal reward is lost. Brethren, I am ambitious foi* youy that what you do, you should do for ev-er, that all should m^ct you in the other world, and that there yo(i should reap the everlasting fruit of what ydCi are doing nt)W. A v/ise builder will buikl for ever, and mit only that wfiieh will last for rf day, or for a year*. O that you would be wise, builders ! Do all for God, and you shall have eternal advantage. Learn but this lesson, to sxit yourselves in all things to please God, and ye will be 'promoting and advani^ing yourselves in all tfMt ever you do. Always lay up a treasure In heaven, stiH adding to the heap; And 0 'what riches will you come to^ when, by eveiy day, and every hour, and every action, you are gainers? For God will not let the.least thing that is done for him; not a cup of cold

S83 Cases of Conscience

water, go w itliout an everlasting reward^ Matt. X. 42, nor your labor be in vain; 1 Cor. XV. 58.

Prin. 11. That when you have done all^ if God he 7iot jjlcasedy you have done nothing. — Settle it upon your hearts, that all is in vain that is not done for God: when you do not please God, you do not profit yourselves.— When men oiler never so richly and freelj'', if not in such a manner as is pleasing to God^ all is but a vain oblation^ Isa. i. 13. If men will do more than ever God required, and be zealous in things that God hath not commanded, ^tis but in vain that they worship him^ Matt. XV. 9. Beloved, so much time as you have lived to yourselves, you have lived iii vain, because it was quite besides your end-Oh it is a heart-cutting eonsideration to a tender Christian to think of this ; that when his life is so sJiort, and..time so little in all, yet he must be fain to qut ojff so much ! Why, man, so many hours must thou cut off from thy days, and so many years from thy life, as thou hast lived npV to God, but to thyself; they are ail lost as to the ends of life and lime. If on repentance thou be forgiven, thou art not rewarded for tliem.

Beloved, you must count that you have lived no longer than you have lived nnto God, Phil. i. M. 'Tome to live is Christ, I shojuld account I di^'jiot live^ if I did not live to him : ^tis the only employment of my life to serve him. I should not tell what to do with my life^ unless it were to spend it for him^

C]^ri^ti?i);i thus thou must recjkpn;j50 biuqIi

time as I have lived to Christy so much have I lived ; and so miieh as I have lived to myself, so much I have lost, ^fis not the man, but the beast that lives, while we live below; our reason^r which distinguishes the human life from that of brutes. Now, while we live mot to God, we live utterly below our reason itself, w hich is sufficiently discovered., in that God is the author and the end of man. Dotb not reason dictate that God should have the glory of his own work, and the vessel should be to the i>otter's use ? Doth any plant. > vineyard to keep a flock, and not expect the fruit of milk ? 1 Cor. i;c. 7* God hath made ihee^ O man, for himself, Prov. xvi, 'K /indhai^t thou the face of a man, and dost not blush a^ this, to think that God should make ajiid main-tain thee in vain ? If thou hast one grain of ingenuity, thou wilt abhor the thought of this,^ that thou shouldst be in vain. Why, so much as thou art for thyself, thou art for nothing^. It may be thou livest a very busy life j but thou actcst not for God, thou art all this whiles but busily doing nothing. Thou ipayst sit down in the evening, and say, I have been all this day doing nothing. Thou wilt find a blank in God^s book for that day, nothing upon thine account; on this sad record such a day spent, and notliing done. God hath his day-book, and takes notice of all your carriages, how you rise, and how you go forth to your labours; how you speak, how you eat, and whether you eye him and his glory, in all, or look no higher than yourselves, Jiuke y. 0t Wq hm^%m toiLing all nighty

SS4 dases oj Conscience

and caught nothing. May not this be tlie^ coiuiylaint of many a man ? I have been toiling all my life, ami yet 1 have done nothing, because what I did was not done unto the Lord. How would .you' take it of yonr servants, if, coming hom^ in the evenings you' should find every one of them minding their own business ai:d pleasure, ami y^uf worl^ left undone? Is it not sad, sirs, that so manjr hours and days should pass over usj and we BO nearer our end than ever Ave were before ? Your -Me children are busy from morning txy nighty and yei all the wfiiie have been doing, nothing: and so are you when you arc but seeking your carnal selves, and not serving k^il pleasing God in what you nndertake. ^] ' Prin. TIL Tliat the favor of all the icorltf can nothing stead yoii^ if God he not pleased with^ andby yow. If there were any that could save you from his wrath, you need not be so soliiiitou^ to i^lease him; bnt'if he be not pleased, we are all undone. Thou'^ ei^eih thou art to be feared^ and who may stdird in thy sight' when once thou art angmj F Psal. Ixxvi. 7^ Isa. xliii. 13^^. When men haveslighi thoughts of God's anger, and the fear and dread of him is not upon their hearts, no wonder if they be not careful to please him : you must be convinced, that tlie displeasure of God is the most formidable thing in the world) or else you will never learn this gf*eat lesaon^ Beloved, if you should please men, and all the world should be on your side, what wouM this avail, while God is your enemy ? If all men should bless you; and speak wellofyou>

what would this profit^ when GotI shall rise up in judgment against you, and condemn you ? it is not at man^s bar, bufe God's that you must stand : It is not at men^s votes thak you must be cast or quitted. It will not g<) by most voices, but God himself ?> tkejudge^ Psal. Ixxv. in his breast it is, whether you §hall live or die. If a man were upon a trial for his life, what would it avail him that all his fellow prisoners, and the whole croud about him, were for him, when the whole bench and jury were against him? If your lives and estates were in question, to whom would you go to make your friend ? the judg© or the people ? Sirs, be convinced, that if God be against you, '^tis as bad as if God and all the world were against you, for all signifies nothing without him. Oh, whatever you do, study to get in, and keep in with him. I tell you, the time is coming when the breath of man will signify nothing; whe» their commendation will do you no good. O man ! tiiough all the world should give thee their hands, and subscribe thy certificate, it should signify nothing in God's account, or his court. Many build their hopes for heaven upon the good opinion that others have of them. But I tell thee, man, though thou couldst carry letters of commendation with thee when thou diest, and all the ministers of the gospel should give thee their bene de^ cessity all would be no more than a blank paper, and he Avould not save thee a jot the sooner, if he should find thee to have beeu

l)ut a secret hypocrite^ a rotten hearted professor all the while.

Prin. IV. That God would not be pleased with you in any things except you make if your care to please him icell in every thing. You Avill be one day ashamed, except yon have respect to all God^s conimandmeats, Psal. cxix. 0i You have rrot a good conscience^ except it be your cai^in all things t^ live honestly^ Hob. xiii. 18. If Naamait must be excused in one tiling to bow in the house of Rimmon^ that he might not displease his master^ this is enough to spoil every thing, S Kings V. 18. Some will needs keep GodV good-will and tlie wOrkPs too^ and so will give both their turns ; they will serve God at home, and conform to the vvwld abroad ; and it shall be a great thing indeed that they wilt not swallow^ rather than lose the g^od-willof men^ especially great men. These men have two faces, and two tongues ; the one for tho good, and the other for the bad company that they come into. Some held two Rpist prmci-pies, the one the common fountain' of alt good, (which is God) and the other the cause^ of all evil ; and th^y worshipped both, the good principle for love, and tlie evil for fear. Just such a religion are many among us now of. But let them know, whoever they are, that while they grasp all, they lose all: for God will never own time-servers, nor men-pleasers, for the servants of Christ, Eph. vu 6. Gal I 10.

Sdhj. With reference to your practices* Ami here, as ever you desire to come to tbi&

' judiciousty resolved. SSS'

Messed life of doing always those things that })lease God^ you must carefully follow these six rules.

Rule 1. Look round about you to tke wliole latitude and comj)Uf^>s of your duty. Great is the latitude of Cliristianity. The commandment is exceeding broad. Psal. cxix. 96^ And many professors do scarce look more than one way ; but while they intensely mind one things they neglect another. It may be, while they are taken up with the care of religious duties, they forget relative duties* or they are careful of personal duties^ but very remiss in the duties that they owe to the souls of their families ; or they complain and mourn over their own sins, but lay not to heart others' sins: it may b^ they are more punctual in their more immediate duties towards God, but are very negligent in their duties towards men ; or they will spend much time for their souls, but do little lay to heart the case of Hie church, and the misery of perishing souls that are round about them : possibly they keep the sabbath strictly, and pray and hear, and fear an oath ; but in the mean time, make little consciejice of breaking their promises, passing hasty and uncharitable censures, spending time vainly, being unprofitable in their discourse^ close handed to godly uses ; suffering sin to go unreproved ; letting out their passion at every petty cross. Many will mind their duty to them that are within, and, in the mean time, are very short in their duties to them that are without. This is too common a case>*

Where is the christian almost^ that serioas-ly bethinks himself, What inight 1 do to win rsonls ? It may be, you will £;o on in the company of the godly, where you may be edified ; but when do you go to jfiur poor neighbor, whom you see to live in a sinful state, and tell him of his danger, and labor to gain him to Christ? yea, so much is this great duty neglected, and out of fashion, that 1 am lafraid many question whether it be a duty or no. As if you might let sin lie upon the soul of your brother, and yet be innocent. Lev, xix. 17, If it were but his ox or ass that lay ready to perish, you would make no question but it w^ere your duty to help him out of the ditch : and do you think in earnest, that you owe more to these, than you d6 to his soul? Is it to ministers only, or to all believers, that scripture belongs ? Prov. xi. 30. The fruit of the righteous is a tree oflifey and he that winneth souls is imse. Surely the lives of too many Christians do speak the same language that Cain spake with his mouth, Am I my brother^s keeper P Gen, iv. 9. ^Tis true, God will have you keep every one within the bounds of your proper stations, but, so as to to take occasions, yea, to seek occasions, as you are able, to be doing good to others. ])o you not know how to get within your poor neighbors ? carry an alms with you, do him a kindness, oblige him by your courteous and winning carriage* Then I shall look to see the kingdom of Christ ilomish gloriously, when every one that professeth godlines shall arise and take hold of the skirt of hi« neigh-

Lor, Ob, see your neglect in this. Do not think iU^noiigh to keep your own vineyard : let your friend and neighbors have no quiet ibr you, till you see them setting in good earnest to sQek after lieaven. Ob, if you might bring in but every one his man to (Christ, w hal a Wessed thing were this ! I lose my-self in this argument, but I am content to do so, this duty being so miserably neglected.

Too many live as if religion lay all in praying, and hearing holy conference, and the like, forgetting ihtxtpure religion and un-dejiled is this^ To visit the fatherless and the widows in their aflictiony James i. z7> The other should be so done, as that this should not be left undone. You make conscience of lieing just and true, and faithful ; but do you not forget to win upon others by your kindness and affableness ? as it were not written in your bibles, be pitiful^ be courteous^ liaising compassion one of another^ 1 Pet. iii. 8. Say not, it is not my nature : what doth grace serve for, but to correct the evils of your temper ? Is not ours a religion of self-denial ? do not the rules of our religion enjoin us <o be followers of whatsoever is lovely, and of good report, and may render religion amiable to the world, Phil. iv. 8.

Rule. II. Use a teise fore-cast^ that every duty may fall in its time'and orderyand every work may have its room. It is not enough to do God^s work, but it. must be done in his'or-der. That which in itself is good and necessary, may be so ill-timed, as to become a^ «in. It is a duty to tell your brother of his A a

sin ; but to rip up in your passion, or to bg retorting upon him, when he is Christianly admonishing you^ is a sin. Your worldly business must not shut out religion, nor religious duties take you so up as to neglect your callings, but every duty must have its place* But for the doing all in God^s ord^r, take these five directions^

Direct. 1, Be.^in at hornt in provoking to good. Why sliould God plead with you, Thoii that teuchest another, t^achest thou not thyself? Rom. ii. SI. Be an example of thine own rule, else the hypocrite-s charge will come in against thee, Matth. xxiii. 4. Th^y bind heavy burdens^ but ttill not touch them with one of their fingers. Observe God's order, Deut. vi. 6, y% Them words ivhich I command theey shall be in thine heart ; that must be our first care. And then having got our lesson well onrselves, we must then teach it to others : And thou shalt teach them dili^ gently to thy children^ and tell of them what ihou^ SftJ. At least, if thou liast not already attained it, be sure to learn with the first; and when thou pressest a duty, intendihyself first^ and speak most to thine own heart.

S. In reproving evil ; otherwise thou wilt be branded for an hypocrite, Matth. vii. 5. First cast the beam out (f thine own eye. We may not think, as many do mistakingly, that we must not reprove another, when we are guilty, of the &ame sin. But we must, in such a case, be sure to cast the first stone at ourselves. Be soonest angry with thyseUV and more severe to thine o\yn sins, than any

Judicwushj resol ced. S91

others. 'Tis strange to see the great ccnso-riousness of professors to others, and how tender they are of their own corruptions, and impatient of reproof. Reader^ fear and avoid this sin.

Direct. S. Let God be first served. Let God have the first of thy thoughts, the first of the day, the first of thy strength. How heavily is God displeased with the profane priests, because they will serve themselves first with sacrifices, before iiim I 1 Sam. il. ij. 16. And it is the holy counsel that one gives, Hold the door of thy heart fast against the world in the morning, till thy heart hath been first in heaven, and seasoned and mortified from thence, against the temptations that thou art like to meet wich, as soon as thou comest down below. Indeed, all must be done as God's service, but so as that his immediate service must be done first. It is the counsel af several heathens, That all undertakings should be begun with piiiyer. Saith Aratus, Let us begin with God. And the very Mahometans began tlieir books always as men use to do their wills, In the name of God.

Direct. 3. First cleanse the inside^ Matth. xxiii, :S6. Cleanse first that which is within the cup. Though they are much out that live, as if all their work were within doors, yet re-member that it lies chiefly here. ^Tis a most preposterous course in religion, to begin first w^ith the outside, Jer. iv. l-i. O Jerusalem^ wash thine heart / When once this is done, reformation will soon follow in the life, but not

otherwise. Many are careful (Lat all tiiat appears (o men should be beautiful, but their hearts are neglected. These carry upon them the marks of the hypocrite, Matth. xxiii. 27, SS. And Avhat \\i!l it profit thee, O vaii:^ man, to have all kept secret from men, since (jod knows and rejects thee ? and hath appointed a day wherein he will rip open thy pack, and anatomize thy heart l>efore the v/orld, 1 Cor. iv. r>. Eccl. xii. 11. Rom.ii. i6. Direct. 4. Eye those duties most, that are of most importance, Matth. xxiii. 2^i. The hypocrite is very punctual in lesser nmtters^ ]>ui neglects the weightiest things of the law, judgment, and mercy, and faith. He is for a i eiigion that will cost him little : And therefore words beii)2: good cheap, he will be as forward in talk as any mighty zealot in the circumstantials of religion, and marvellous r.ensorious. of olhers that come not up to his mind, as men of wide principles, and large consciences; but in the mean time lie is very negligent in secret duties, a great stranger to f elf-denial, and walking humbly with God, ilc strains wonderfully at a ceremony ; but it may be, he will swallow the gains of unrighteousness, or tlie baits of intemperance fast enough. It may be, he Avill decry superstition, and never want a stone to fling at a profane churchman ; but, in the mean time, walks loosely in his family, makes little conscience of liis* dealings, or w ill take up his cups as freely as another, so he be not drunk. Or, if he will not take a penny of his neighbor's estate, he is most unmerciful to his good aame,

jadiciousljj resolved. §93

atul will take up any report that is going. Brethren, you mast make conscience of the least sin, and of the least duty. But it is ac fearful sign, when meu are zealous against lesser sins, and yet connive at greater, as these are, Matth. xxiii. 24.

Direct. 5. Take the first ojjportiinitij when God gives a fit seasc xfor any duty. Let not Hatan beguile you, by telling you of another or a better tinK% It may be thou hast a purpose to reprove thy brother for his sin, but hovv^ long wilt tliou be a purposing. ? Now God gives thee an opporUinity. It may be thy backward heart saitb^ Not now^, but another time : and so it is pat off, till he or thyself are removed, or he is hardened, or at leas^t thou art guilty of the sin that he com- ^ mits in the mean while, because thou hast not done thy duty to prevent it. It is in thine heart to deal with thine unconverted friend or neighbor about his spiiitual estate ; but it may be while thou art delaying, death comes ami snatches him away in his sins, or take» thee off, and so farev/eli for ever to any opportunity for doing the soul of thy brother any good. How often are our closet duties hin-dcic^i or m.iserably disturl)ed, for want of car^ TO lay hold on the first opportunity ? We t'link another hour in the day may do as well; hut then one thing or another unexpectedly frJls in, and nothing is dcme, or nothing to purpose : Therefore beware of thir^ cheat. A man scarce peeps into the world, but one briar or thorn, or another will catch him : Therefore; take opportunity l)y the fore-top. Oar A aS

Saviour would take bis season for prayer before day, when bis otber work was pressing, Mark i. 8i?.

Jiule III. So nothing of things sacred without God\s command ; nothing in things civil without Goirs allowance. Offer not with ^ trange fire. In Rod's worsbip you must see yon be well able lo answertbat question, Who hath required these things at your hands 9 — ilore tbe coumiand must be observed, w^itbout adding or diminisbing,. Deut. xii. 3S. Yet understanding this with two cautions,

(1.) Though men may not stamp their invented ceremonies with a moral signification, nor impose, nor use tliem, though with good intentions of edifying the people by devised means, Matt. xv. 9, as if Christ had not sufficiently provided for edifying bis people with* out their devices : And though nothing may be used as a part of worship that God hath not commanded, Col. ii, S3, (for it is enough to make any thing rejected of the Lord of divine worship, if he shall say, I commanded it not, spake it not, neither came it into my mind, Jer. vii. 31, and xix. 5) yet neverthe-Icvss those things that are merely circumstan^ llal, and are in tiicir general kind necessary, and not intendec,! as any part or means of worship, may be determined of h^ human piu^ dence, according to the general rules of the word, which must always be observed, 1 Cor. xiv. $6. And for want of understanding, many have ignorantly condemned preaching by an bonr-glass; in a high place, ia

judicioiishj resolved. ZQr^

cTiurches, by way of doctrine and use^ &cv running from the one extreme to anotlier.

(2,) We may not think that Grod's ordinance remaining for substance may be forsa* ken, because of some faultf^ of the administrators, or in the way of their administrations. The administering of God^s ordinances be-longs not to the people, but to the minister : and if he fail in his duty by administering them in a way that is not, and is less edifying, it is my grief, but liis sin. llophni and Phin-ehas were corrupt in their lives, and brought in much corruption and rudeness into the service of God ; yet Elkanah and Hannah, with others of the godly, did nevertheless attend God's worship and sanctuary, 1 Sam. i. 3.— Much corruption was crept in, both into the doctrine and worship, and lives of the administrators of the church of the Jews. Yet our Saviour (tliough he still cried down the corruptions, and would not join in them) never prohibited communion with them in God's worship, but enjoins it, Matt. v. '^^i. Mark iv. Luke V. 14j and practices it, both he, and his parents and apostles, Luke ii. 21, 3S, S4?, 39^ 41, 46. Acts xxi. 23,.24, 36.

But now in things civil it is sufficient that you have the allowance of the word, though not the commands ; always provided, that the general rules be here observed, to do all to the glory of God, 1 Cor. x. 31, and not to abuse our lawful liberty to the offence of others, Rom. xiv. 20. Now your actions being thus justifiable, as to the matter of them (without which it is impossible; had you never so

good intentions, to please God) the influence and virtue of holy ends into them will be effectual to turn all into religious duties, as the touch of the philosopher^* s^one turns the baser metal into gold.

Kule IV. In every action let God he up-permost, but in religious actions let God be all. Let none of your actions terminate in yourselves, but labour to be able in sincerity to give thi& account of any thing you set about, that this you do, because it is pleasing unto God, because tliis is his will concerning you,. Set a mark upon this caution. Beware in those actions wherein self may bear a part, lest it should sweep stakes, and carry all.— You may. in your common actions, have an eye to j?our outward commodity, and comfortable being in the world : but this must not be the chief thing, much less the all that you dc-^ sign herein : for by looking no higher than self, you incur this double mischief. (1.) Yoii lose so much fram your own account. (^.) You usurp upon the great prerogatives of God« I fear we are not aware of the fearful *[^vil that is in self-seeking ; it is no less than justling God beside the throne, and setting oursrlves in his room. It is God^s great prerogative, and the proper worship that is due to him as God, that be should be the last end of all the operations of us his creatures, and* that all our motions should terminate in him. Now when we eye our own commodity, and not God, and look to this more than unta God, we arrogate the divine prerogative to ourselves; and set ourselves aljiove him, which

is no less than lieinoiis idolatry. Aiul if it be such an heinous sin to bow down to an image, >vhich is but the giving God's outward worship to the creature ; how much more to seek and honor ourselves before God, wliich is to i^ive his inward worship, which of all is the principal, to the creature? Oh, how many that pass for good Christians, will be found heinous idolaters ! because they have sought their ow n carnal ends, more than God and bis glory. And many real Christians^ though they mainly design God, and his glory; yet in many particular actions contract great guilty by looking no higher than themselves in what thev do/ 1 know you cannot be always thinking of God, yet I would have you never to forget what you have been taught: In the entrance of every solemn action, to remem^ ber God, and make him your end. Lie down, in the name of God every evening ; go forth in his name every morning, resolving to un-dertake all for him ; when you enter upon your callings, sit down at your meals, make any journey or visit, do it as unto tbe Lord, w ith design to please him therein. This you may come to with care and watchfulness.

Again, in religious actions let God be alL Here self (I mean carnal self) must be shut out, otherwise this dead fly will spoil the box of most precious ointment. ^Tis true, self will be crowding in, but you must knock it down carefully ; otherwise if this be the pre-dominant ingredient, all your duties will b© i but lost labour AVhat mine pleasing to God than prayer ? This is incense before him, Ps.J

cxli. 2, What more delightful than alms? This is a sacrifice acceptable and well pleas-ins; unto him, Phil. iv. 18. How happy a testimony had Cornelius ? Thy prayers and alms are come up as a memorial before God^ Acts X. 4. Yet wheu self is predominant ia those duties^ prayers, aln^s, &c. are all lost^ Matt. vi. 7^ and xxiii. 5,

Kule V. When you have done all^ he care* fid to deny all^ Luke vii, 7. Or not deny God's mercy in cnabling^ and assisting yoUr This must be with all thankfulness observed j but attributing nothing to yourselves, and giving God all the glory. Take the pattern of holy David, 1 Cfaron. xxix. I*, lint who am J, and what is my people^ that ice should offer so willingly P Of thine own have we giveiv thee: And of blessed Paul, 1 Cor. xv. 10. JVbf I^ but the grace of God which was with me : And of good Nehemiah, who when ha had done most eminent service for God, flies at last for pardoning mercy, Neh. xiii. SS. Memember we, O Godj concerning this alsoy and spare me according to the greatness of thy mercy.

ilule VI. Do all in the name of the Lord Jesus, Col. iii. 17* Having carefully set out for God in the morning, and directed your common actions to him as your end throughout the day, doing all in his sight, and with a desire to please him therein, bring all to Christ in the evening, and present all unta God by him, confidently expecting God's acceptance and reward for all that you have done. For this he hath promised, be your

Jiidichusly resolved^ J69&

iictions Mcver so mean^ because tliey were done as his service, Col. iii. 2S, 2S, S4. Eph. vi. 6, 7^ 8. If you neglect this, you lose all at last; for God will accept of no sacrifice but from the hand of the prie§t^ and therefore you must la^k for no acceptatice with God, nor ai^ reward from him, but only through Christ, 1 Pet. ii. 1, 5. John xiv. 6. Yoa must be sure therefore not only to make a formal mention of Christ's name, but to build-all your hopiBB and success only upon him, and to come to God with an actual and lively dependence upon him*

Thus I have resolved the case propounded^ I will but answer an objection, and so coii^ elude.

Obj. You bind heavy burdens. What! must we be always in the traces ? Surely this severity of religion is more than needs.

tins. 1. Bntden, man ! Why, it is thy hap-piness: if holiness and pleasing God be a. burden, health is a burden, iieaven and hap-piness are burdens*

%lns. 2, This is no other burden than what God himself hath bound upoh your consciences, Horn. ix. 20. Who art thou^ O many that revliest against God ? Have I put upon you a devised ahd unnecessary strictness ? or bound that burden upon you, which I will not touch With one of my fingers ? 1 Cor. ix^ 8. S&y I this as a man ? or saith not the law the same also P 1 pray you whose word is this ? Be thou in the fear of the Lord all the day long^ Prov. xxiii* 17. Bo all to the glory of Qody 1 Cor. X. 81. Exercise thyself untd

SOO CaHs.qjf Conscience^ -i^c^

God, 1 Tim. iv. 7. AVhat have I pressed, but w hat the saints have practised ? Phil iii* 13, a. One thing I ch, I press toward the mark. Ps. xxvii. 4?. One thing have I de* sired of the Lo^^ that will I seek after. — Aad Ps. cxix."^. Thy servanmkat is devoted to thy fear. Gen. v. 22, Enoch tcafkl^with God three hundred years. What is tlM^but what the scripture hath foretold shall be?— They shall walk up and down in the name of the Lordj Zech. x. 1;8. Then shall be ujwn the bells of the horses^ and on ever?/ pot in Jerusalem,^ HOLL^'ESS TO THE LOUD, ^ech. xiv. 20, ST. Dispute not against God, 1^1^. up and be doing. It is an ill sign when the heart rises against the strictness of the duty : V"ou utterly mistake in thinking this life of strictness to be a bondage. Who have joy unspeakable and full of glory, who do know the peace that passeth all understanding, if not those that do thus walk with God ?

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