^Uarfb^"*'^'^^^
\ %
^■' AN
/
AN
ALARH
TO
UI^CONVERTED SINNERS,
IN A
SERIOUS TREATISE ;
I, What Conversion is not,
and correcting some mis-
takes about it
II. What Conversion is, and
■wherein it consisteth.
Ill The necessity of Con-
version.
IV. The marks ef the un-
converted.
V. The miseries of the un-
converted.
VI. Directions for conver-
sion.
VIL Motives to conversion.
By that faithful servant of Jesus Christ,
MR. JOSEPH ALLEIN,
Minister of the Gospel at Taunton, in Somersetshire.
Except a man be born again, he cannot see the kingdom
of God. joHi^ iii. 3.
•9^^^%^^^^9^^
HANOVER, N. H.
PRINTED BY CHARLES SPEAB.
1816.
TO THE READER *^^)\^
THAT WOULD BE SAFE AND UK?V\C X V:
* IF it were only possible thou mayest live
hereafter^ and be called to account in another
world for what thou dost in this, it would be
thy wisdom to take the safest course, and not
to run the constant hazard of being dragged
by death to judgment before thou art prepared
to meet thy Judge. But another life, and a
judgment to CGine, are more than possible :
there is an high probability, yea, as great a
certainty as can with reason be expected,
that death will not put an end to thy being ;
that thou shall live after the return of thy
body to the earth ; and that then thou shaft
be tried, and sentenced to such an happiness
or misery, as will be incomparably greater
than any thing, nay, than all thou didst ever
feel or see, hear of or imagine. These
weighty truths are taught and established in
some measure by the light of nature^ but
much more clearly and firmly by the oracles
of God in the holy scriptures. Besides what
they say of the different states of separated
souls, they plainly teach, and strongly assert,
that God hath appointed a time in which he
icill judge the tohole world, by the Mediator
Jesus Christ ; that that great Mediator, tcho
is God as well^ as man, will descend from
heaven, attended by its glorious inhabitants,
2vith triumphant accUmidions to his royal
throne ; that a mighty voice will cite all that
IV TO THE READER.
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 alter-
able 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
TO THE READEH. v
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 attain-
ing of the purest, vastest, everlasting hap-
piness. 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 in-
struction 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 in-
crease 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 hein-
ous, inexcusable sin, for which he is liable
to be beaten with many stripes^ and in con-
stant dreadful danger of severer punishment.
AS
VI TO THE READER.
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 perse-
vering 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 neces-
sary 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 ex-
plications, fullest proofs, and strongest mo-
tives 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 prosecut-
ed ; 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 accus-
tomed to do evil, the more time and pain&
will be requisite to break the force of stub-
born lusts, to weaken and subdue vicious
habits, and to gain those of grace and good-
ness ; 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 grow-
ing 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
TO THE REAIJER. IX
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 pres-
ent 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^ faith-
ful 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 neces-
sitate a prevention by any temporary labours,
vrants and sufterings ; and an abundantly suf-
ficient 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, reli-
gion 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 gratifi-
cations, 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
X TO THE REAI>ER,
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 de-
sires 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 ev-
ery one his portion. But the physician is most
solicitous for those patients whose case is most
doubtful and hazardous ; and the father's bow-
els are especially turned towards his dying
child. The numbers of the unconverted souls
among you, call for my most earnest compas-
sions, 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, where-
with 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 ; ver-
ily (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
IS Invitation to Sinners to turn to God.
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 neth-
er-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 moun-
tains, and think to move them with arguments?
Shall I give the blind to see? From the be-
ginning 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^
Tnvitation to Sinners to turn to God. 13
and have brought the gospel to your doors^
testifying to you the necessity of the new
birth, and persuading you to look in time af-
ter 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 ? Breth-
ren, I am of the same mind as ever, that holi-
ness is the best choice, that there is no enter-
ing 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 mer-
cy, 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 peo-
ple, told them he was necessitated to go a
journey from them, and got them to bind them-
selves in an oath, that his laws should be ob-
served till his return. This done, he went
B
14 Invitation to Sinners to turn to God.
into a voluntary banisliment^ and never re-
turned 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 dres-
sing 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 an-
other, course : T could then tell you a smooth-
er tale : I would make you pillows, and speak
you peace : for how can Ahab loye his Mi-
Invitation to Sinners to turn to God. 15
0aiah, that always prophecies evil concerning
him ? 1 Kings xxii. 8. But how much bet-
ter 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 per-
ish forever. No conversion, no salvation : I
must get your good will, or leave you miser-
able.
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 Phi-
listine, 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
16 Invitation to Sinners to ttirn to God.
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.
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 ser-
vant 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 con-
version. And finally, for the quickening of
all, I^hall close with \\\(t motives to conver-
sion.
Mistakes about Conversion. 17
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 un-
known Grod, Acts xvii. 23, let the guileful Pa-
pists 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 em-
pire 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 wick-
edly minded as to steal that also, they should
not be able to discern which was it. And tru-
ly, 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
18 Mistakes about Comersion.
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 conver-
sion, 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 threat-
ened 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, be-
cause 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 pro-
fessors, but preachers of Christ and wonder-
workers, turned off, becau^ evil workers.
Matte vii. ^?; S3c
Misiakes about Conversien. 19
% 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 Ma-
gus 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 re-
vive the Popish tenet, of the saerament^s work-
ing 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 bap-
tized in their infancy must necessaiily be sav-
ed ; because the promise of pardon and sal-
vation is made to conversion and regenera-
tion.
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 gol-
den 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 be-
tween sanetification and salvation, between
grace and glory, impiously violated. Matt. v.
8. If we were indeed begotten again, it is to an
20 Mistakes about Gonversio)u
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 fair-
est 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 king-
doms, may go in abreast ; and we will no
more teach that the righteous is scarcely sav-
ed, or that there is need of such a stir in tak-
ing 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 bap-
tism, 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 sal-
vation. 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 fornica-
tor 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 sa-
ved.
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 de-
signed 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 regener-
ated 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 after-
wards 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 bap-
tismal 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 evident-
ly 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 ob-
jection 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 Pro-
testants (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 in-
stances 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 lit-
tle absurdity. Were this doctrine true, bap-
tism 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 bene-
fits, but according to the tenor of the cove-
nant, to which' it is set.
Now the covenant is conditional, therefore
the seal conveys conditionally. The cove-
nant requires faith and repentance, as the con-
dition of the grand benefits, pardon and life,
Acts xvi. 31, and iii. 19^ And w hat the cov-
enant doth not convey, but upon these condi-
tions, the seal cannot. So that baptism doth
presuppose faith and repentance in the sub-
ject, 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 right-
eousness 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
Mistakes about Conversion. 25
condemn not morality^ but warn you not to
rest here. Piety includes morality, as Chris-
tianity 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 for-
ward 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 in-
cumbent affliction. ^Tis too common and ea-
sy, 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 up-
on 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 par-
tial reformation. An apostate may be a man
c
26 Mistakes about Conversion.
enlightened, Heb. vi. 4^ and a Felix tremble
under convictions^ Acts xxiv. 25^ and a Her-
od 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, be-
cause they have been troubled in conscience
for their sins, think well of their case ; mis-
erably mistaking conviction for conversion. —
With these Cain might have passed for a con-
vert, 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 redu-
ced 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 ig-
norance to knowledge, from profanencss to ci-
vility, 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 your-
selves^ 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-belov-
ed 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 bu-
ry; 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
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 per-
formance 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^ right-
eous^ godly y 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
30 Ike nature of Conversion,
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 danger-
ous mistakes, I would guide you at l^iigtlxin^
to the harbour of truth. -) 7 ; ^ - -i '■
Conversion then (in short) lies, in i\\t thor-
ough 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
The nature of Conversion. 31
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 exter-
nal.
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 be-
loved 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
33 The nature of Conversion.
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, what-
ever 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 feeling-
ly 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 to-
gether 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 ob-
tained 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 be-
stowed 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 him-
self (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^
34 The nature of Conversion.
3. The instrument is either personal or
real.
The personal is the ministry : I have be-
gotten 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 blasphem-
ed ? 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 in-
struments that God useth to convert and save
you ; and do you spit in the face of your phy-
sicians, 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 re-
generates 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 or-
dinary 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, wither-
ed, 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 Chris-
tian, 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. 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 Fath-
er 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. What-
ever God^s purposes be, (which are secret) I
am sure his promises are plain. How despe-
rately 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 blot-
ted out. Acts iii. 19. Tfy^^(^ mortify the deeds
of the body you shall live^ Rom. viii. 13. Be-
lieve and be saved^ Aerts xvi. 31. What can
be plainer ? Do not stand still disputing about
thine election^ but set to repenting and be-
lieving. 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 conver-
sion 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
38 The natiivc of Conversion.
iv. 24, a new creature. All things are be-
come 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 con-
cludes 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 un-
righteousness, 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
The nature of Conversion. 39
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^ un-
clean^ Lev. xiii. 45. Lord, purge me laifh
hyssops wash me thoroughly^ create in me a
new hearty Psa. li. 2^ 7^ 10. He sees him-
self altogetlier ])ecome filthy, Psa. xiv. 3, cor-
rupt, 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 comeli-
ness 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
the soul, (as when Satan would have tempt-
10 TJie iiatiire of Conversion.
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 judg-
ment of the understanding. No hypocrite
come so far, as to look upon (rod as the mosi
desirable and suitable good to him, and there-
upon to acquiesce in him. This was the con-
vert'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 be-
sides 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 magni-
fied 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.
The nature of Conversion. 41
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, sub-
mit 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
4S The nature of Conversion^
%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 chan-
nel : 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 over-
board, (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
The nature of Conversion. 43
were poor and despised, I should not care ; I
should account myself a blessed man. Read-
er, 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 se-
cure 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;
ii The nature of Conversion.
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, 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 em-
brace 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.
The nature of Conversion. 45
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, sud-
den and strong commotions of the affections
and sensitive part are oftentimes found in
hypocrites/ especially where the natural con-
stitution leads thereunto ; and contrary wise,
the sanctified themselves are many times with-
out 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 sen-
sibly 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.
46 The nature of Conversion.
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 dis-
cipline : 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 de-
signs, 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 ma-
ny. 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, ly-
ing, swearing, backbiting, that once came
like the flashes proceeding from the hell that
was in the lieart, James iii, 6, 7* The throat.
The nature of Conversion. 47
that was once an open sepulchre, Rom. iii.
13, now sends forth the sweet breath of prayer
and holy discourse ; and the man speaks an-
other 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 an-
gel, 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 af-
fections 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.
48 The nature of Conversion,
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, wil-
ling in all things to live honestly, Hcb. xiii.
The Ttatune of Conversion. 49
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 turn-
ed, half toasted and half raw. It may be you
shall have them exact in their words, punc-
tual 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 clos-
et 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 through-
out in the course of his obedience.
And thus much for the subject of conver-
sion.
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.
£
50 ^lie nature of Conversion.
; 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 cut-
ting 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 daugh-
ter : but when God opens his eyes by conver-
sion, 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 nev-
er yields the cause, nor lays down the weap-
ons, 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 cred-
it 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 tolera-
tion ; but he draws upon sin wherever he
meets it, and frowns upon it with this unwel-
5S The nature of Conversion.
come salute^ Have I found thee^ Omine ene-
my ?
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 de-
sires, and the ordinary practice of every de-
liberate 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 ad-
vantage, 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 neg-
lect 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.
The nature of Conversion. 53
Secondly^ Satan. Conversion binds the
strong man, spoils his armour, casts out his
goods, turns men from the povver of satan un-
to God, Acts xxvi. 18, Before, the devilr
could no sooner hold up his finger to the sin-
ner, to call him to his wicked company, sin-
ful 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,
Eg
04 The ^lafitre of Conver^an.
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 mon-
ster hath sin made thee ! God made thee lit-
tle lower than the angels ; sin little better than
the devils, John vi. 70, and > iii. 44. A mon-
ster 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 nature of Conversioiu 65
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 con-
tent. He hath written vanity and vexation
upon all his worldly enjoyments, Eccl. i. 3,
and loss and dung upon all human excellen-
cies, Phil. iii. 7^ 8. He hath life and immor-
tality now in chase, Rom. ii. 7. He trades
for grace and glory, and hath a crown incor-
ruptible 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
56 The nature of Conversion.
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 de-
light 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 en-
compassed Avith carnal delights^ than when re-
tired 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 upper-
most 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.
The nature of Conversion. 57
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 right-
eousness, 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 him-
self, llom. vii. and all his inventory is. Poor,
and miserable, and wretched, and blind, and
naked. Rev. iii. 17. He sees a world of ini-
quity 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 perform-
ances ; he cannot live without him, he can-
not 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
58 The nature of Conversion.
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 ! Au-
gustine 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 pre-
cious^ 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 con-
vert 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.
The nature of Conversion. 59
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 pow-
er, the deeps unfathomable of his all-sufficien-
cy : 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 :
60 The nature of Conversion.
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 enough j 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 experi-
enced 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 nev-
er 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
The nature of Conversion. 61
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 con-
version, the man made light of Christ, mind-
ed 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 mag-
nified 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 wil-
ling not only to tread out the corn, but io
draw under the yoke ; he takes up the com-
mands 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 sal-
vation 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 sav-
ed 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
2%e nature of Conversion. 63
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 condi-
tions. 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 right-
eous ^ 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-
64 The nature of Conversion.'
derstanding assents to tliem all, as holy, just^
and good, Rom. vii. 12. How is David ta-
ken 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 under-
standing, /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 de-
sirable ; 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 faith-
ful. T^y word is true from the beginnings
The nature of Conversion. 65
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 breath-
ing 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 re-
solve, 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
66 Tlte nature of Conversion*
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 liber-
ty, 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 rath-
er (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^ de-
sire, 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, J 68.
The nature of Conversion. 67
'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 reli-
gion thy business ? Rom. viii. 1, Matt. xxv.
16, Phil. i. 90. If not, thou art short of sound
conversion.
•dip plication. And is this that we have de-
scribed, the conversion that is of absolute ne-
cessity 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, man that read-
est, to turn in upon thine own self. What
68 The nature of Conversion.
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 con-
science of?
Doth not conscience carry thee to thy clos-
et, and tell thee how seldom prayer and read-
ing 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 ser-
vants that be neglected there ? Doth not con-
science 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 cham-
ber, 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, unde-
ceive 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
The Necessity of Conversion. 69
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 salva-
tion; 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 con-
version 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. In-
deed 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 neces-
sary ; thou mayest part with it for Christ, to
infinite advantage. Thine esteem is not ne-
cessary : 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
The J^ecessitij of Conversion. 7i
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 with-
out 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 uncon-
verted ; 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, ex-
cept 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 con-
verted ; 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 cor-
rupt 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 king-
dom of heaven, Matt. xiii. 11, 1 Tim. iii. 16.
You may as well expect him that never learn-
ed 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
The Necessity of Conversion. 73
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. Alms-
giving 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 un-
feigned repentance ? What our petitions, un-
less 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, ho-
ly 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 tem-
ple 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 turn-
ed into a stable or a sty, and to have the Ho-
ly 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 lap-
ping 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, com-
parable to fine gold, to be esteemed as earthen
pitchers ; and those that were clothed in scar-
let to embrace dunghills? Lam. iv. 2 5. —
And is it not much more fearful to see the on-
ly thing that hath immortality in this lower
world, and carries the stamp of God, to be-
come 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 cre-
ation is in vain without this. Beloved, God
hath made all the visible creatures in heaven
and earth for the service of man, and man on-
ly 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 oth-
er 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 punc-
tual was Jehu ? and yet all was rejected, be-
cause 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 un-
speakably 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 judg-
ments, 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 ac-
cording 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 com-
fort 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
The J^'*ece38ity of Conversion. 79
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 insuf-
ferable 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 sound-
ly 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 hereaf-
ter are in vain ; yea, worse than in vain ;
they are most injurious to God, most perni-
cious 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 ruin-
ous 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 hyp-
ocrite^ 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
The Necessity ef Conversion. 81
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 liv-
er^ 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 end-
less desperation. (3.) There is blasphemy in
it. To hope we shall be saved, though con-
tinuing 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 never-
theless, 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 glo-
rify 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 Da-
vid'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 neg-
lects 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
2%e JVecessity of Conversion. SS
•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 at-
taining 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 suffi-
cient ground for their hopes, that Christ died
for sinners ; but I must tell you Christ never
died to save impenitent and unconverted sin-
ners (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 Me-
diator 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 coun-
sels, 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 par-
don and life through sanctification, 1 Pet. L
2. If thou canst repeal the law of God'a im-
mutable 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 elec-
tion, 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 ac-
cording 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 %N*ecessity of Conversion. 85
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 holi-
ness, worse than a swine, or viper, Matt,
xxiii. 33, 3 Pet. ii. 23. Now, what cleanly
nature could endure to have the filth v 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 na-
ture, 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 mercy y 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 pro-
vide 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-
The J^ecessity of Conversmu 87
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 em-
ployment 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 lan-
guishing patient, and it will be but a very of-
fence. 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 re-
versed for thee ? Shall the everlasting found-
ations 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 Sa-
viour 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
The Necessity of Conversion. 89
down Christ from above ? or^ loho shall de-
scend 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, Ex-
cept 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 rea-
son 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 judg-
ment, 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 dy-
ing unsanctified. God is come to bis lowest
and last terms witli man, and hatb conde-
scended 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 es-
tablished 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 in-
iquity, 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 par-
don sin, he will not protect it. If holy Da-
vid 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 ex-
alted 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 there-
fore 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 au-
thority, 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
The J^ece^siiy of Conversion. 98
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 au-
ditory ? If you be men, and not senseless
stocks, stand still, and consider whither yon
are going : if you have the reason and under-
standing 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 dal-
ly with death and hell, and the vengeance of
the Almighty ! Are men herein distinguished
from the very brutes, that they have no fore-
sight 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 har-
den 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^ 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
2%0 JSTecessity of Conversion. 95
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 drunk-
ard will to his vomit again, and the deceiver
will to his deceit again, and the lustful wan-
ton 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 particular-
ly, 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 quick-
ly lulled asleep by satan again, and have lost
the sense of all.
Alas for my poor hearers ! must (hey per-
ish 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 ne-
cessity 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 oth-
ers, 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 ne-
cessity of the undeceiving work that I am
now upon. Alas ! for my unconverted hear-
ers, 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, Lord
God, as thou didst the prophet, into i he cham-
bers of imagery, and dig through the wall of
sinners hearts, and discover the hidden abom-
inations 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
5PAe Marks of the Unconverted. 99
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 dili-
gence, Eph. V. 5, 6. For this you knoic^ that
no whoremonger^ nor unclean person^ nor
covetous man^ who is an idolater^ hath any in-
heritance 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 diso-
bedience. 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 de-
ceived ; 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 Marks of the Unconverted, 101
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 pur-
loining, 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 in-
to 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 messen-
gers and diligent servants of the Lord, and at
their holy profession, and make themselve*
merry with the weakness and failings of pro-
fessors : 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 bit-
terness, 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 congre-
gations. 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
The Marks of tJie Uriconmrted. 103
of deceit, to thy chamber-pranks, to thy way
of lying ? Yea, are not thy friends, thy fami-
ly, thy neighbours, witnesses to thy profane
neglects of God's worship, to thy covetous
practices, to thy envious and malicious car-
riage ? 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 (ex-
cept renewed by converting grace) shall ever
escape the damnation of hell.
Oh, that such of you would now be per-
suaded to repent and turn from all your trans-
gressions ! or else iniquity will be your ruin,
Ezek. xviii. 30. Alas for poor hardened sin-
ners ! 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 vom-
it ? 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, be-
cause 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 cov-
ertly 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 undiscover-
ed, till death and judgment bring all to light.
Those self- deceivers seem to come even to
beaven^s gate with confidence of their admis-
sion, and yet are turned off at last. Matt. vii.
S3. Brethren, beloved, I beseech you deep-
ly 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 them-
selves. A man may be free from open pol-
lutions, 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-
The Maries of the Unconverted. 10^
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 thou-
sands in a silent manner, when (poor hearts !)
they suspect nothing, and see not the hand!
that misehieves them. You shall find, what-
ever 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 hun-
dreds 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 es-
tate. 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 du-
ties, 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 rest-
ing 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 per-
suasions 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 har-
den him, and effectually to delude and de-
ceive 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
The Marks of the XJnconverted. 107
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 car-
nal 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 Chris-
tians, 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 mis-
chief, Rom. X, 3. When men do trust ia
their own righteousness, they do indeed re-
ject Christ^s. Beloved, you had need be
watchful on evefy hand ; for not only your
sins, but your duties, may undo you. It may-
be 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;, 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 right-
eousness 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 enmi-
ty 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 reli-
gion : 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 them-
selves.
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 fur-
ther 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-
The Marks of the UnconvevUd. 109
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 boil-
ing 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 dis-
covery 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 se-
cretly dotli this sin live and reign in many
hearts, and they know it not, but are very
strangers to themselves ! John ix. 40.
The Marks of the Unconverted. Ill
1 1 . 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 pam-
per 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 reli-
gion, 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 condi-
tion 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 bride-
groom 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 car-
nal peace doth commonly prove the most mor-
tal 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 congrega-
tions 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 hyp-
ocrites on the other hand, and tell me then,
whether it be not a remnant that shall be sav-
ed ? 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 nu-
merous 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 men-
tioned, 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
The Marks of the Uytconverted. 113
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. Con-
science, 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 uncertain-
ties ? 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 ev-
idence 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-men-
tioned 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 to-
gether ; To the law, and to the testimony j 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 thou-
sand io one but vou will be deceived, unless
you be very careful, and thorough, and im-
partial 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
The Miseries of the Unconverted. 115
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 is-
sue, 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. 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 ev-
ery 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
116 The Miseries of the Unconverted.
(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 amend-
ing. Acts XX iv. 25.
It is therefore of high necessity, that I da
not only convince men that they are uncon-
verted, 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 pow-
er 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
The Miseries of the Unconverted. 117
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 ad-
vantage 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 fur-
nace ; 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 beau-
ty of the one, nor the filthiness and hateful-
ness of the other, than the blind man of col-
ours. 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 dark-
ness, 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 counte-
nance, and loose his joints, and make his
knees smite one against another? yet, alas !
he perceives me not, he hath uo «ars to keai'.
118 The Miseries of the Unconverted.
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 sa-
vingly, 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 ap-
petite for them;^ bo mind to them, 1 Cor. ii.
14, Matt xxii. 5. Should I press the choicest
grapes, the heavenly clusters of gospel privi-
leges, 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
The Miseries of the Unconverted. 11&
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 mis-
erable 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
ISO The Miseries of the Unconverted.
to the most liigh God, Eph. iii. 14, and fi«
our Saviour prayed at the sepulchre of Laza-
rus, 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 minis-
ter 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 unpar-
doned 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 com-
manded : 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 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 un-
fold that misery^ which I confess^ no tongue
can unfold^ no heart can sufficiently compre-
hend. 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;
122 The Miseries of ike Unconverted.
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 knowl-
edge 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
The Miseries of the Unconverted. 133
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
stone f 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 war-
riors ? 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
iSi The Miseries of the Unconverted.
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.
Tke Miseries of the Unconverted. 125
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 glit-
tering sicord, and my hand take hold on judg-
ment^ 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 en-
lightened 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 mer-
cy, and so lulls it asleep in sin. Divine jus-
tice is very strict ; it must have satisfaction
to the utmost farthing ; it denounceth indig-
nation 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 '*>
126 The Miseries of the Unconverted,
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 ever-
lasting 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
3r/i« Miseries of the Unconmrted. 127
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, as-
tonished, 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 won-
derful 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 to-
gether 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
128 The Miseries of the Unconverted.
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 an-
swer 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 deliv-
er 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 ru-
in thee. He hath ordained his arrows, and
prepared the instruments of death, and made
all things ready, Ps. vii. 12, 13. His coun-
sels are against thee, to contrive thy destruc-
tion, Jer. xviii. ll. He laughs in himself, to
see how thou wilt be taken and ensnared in
TJie Miseries of the Unconverted. 129
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 as-
tonishment 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 confu-
sion, 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
130 The Miseries of the Unconverted.
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 tes-
tify 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 des-
troy thee, Heb. iii. 2&. O man ! what wilt
thou do ? Whither wilt thou fly ? If God's
omnisciency can find thee, thou shalt not es-
cape : 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 misera-
ble 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
The Miserks of the Unconve7*ted. 131
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 com-
fort, so long as they live in sin against God.'^
Thus far lie. Methinks this should be a ter-
ror to an unconverted «oul, to think that he is
13S The Miseries of the UncoMerted.
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 breath-
less 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
The Miseries of the Unconverted. 133
«* 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 ser-
vants 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
434 The Miseries of the Unconveii;€d.
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 mis-
ery upon thee. While unconverted, none of
thy sins are blotted out, Acts iii. 19^ they
The Miseries of the Uncojiverted. 13S
afe all upon the score against thee : regener-
ation 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 wish-
ed 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 mill-
stone 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,
136 The Miseries of the Unconverted. '
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 thy-
self, 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 en-
slave 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
The Miseries of the Unconverted. 137
rant as sin : 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 them-
selves 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 perdi-
tion : and when the temptation comes, lust
gets the *tt in his mouth, breaks all the
M S
1S8 The Miseries of the Uficonverted'.
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 fag-
got 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 per-
fectly 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 thy-
self dead under t^e w eight of his finger ; how
then wilt thou bear the weight of his loins ?
The Miseries of the Unconverted. 180;
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 con-
science 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 fe-
licity, 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 in-
to 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
140 The Miseries of the Unconverted.
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, con-
sider : 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 morn-
ing ; 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 !
The Miseries of the Unconverted 14i
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,
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 whatsoev-
er 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 feel-
ing of it ?
Sinner, ^tis but in vain to flatter you, this-
would be but to toll you into the unquencha-
ble 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
143 The Miseries of the Unconverted.
utmost^ and crieS;, Justice, justice : it speaks
blood and war^ and wounds and death against
thee. 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 impeni-
tent and unconverted state, know that the
gospel denounceth a much sorer condemna-
tion, than ever would have been for the trans-
gression only of the first covenant. Is it not
a dreadful case to have the gospel itself fill
its mouth with threats, and thunder, and dam-
nation ? 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 receiv-
ed 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 ^
The Miseries of the Unconverted 143
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 har-
den 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 cai-
tiff ! 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 on-
ly 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 rea-
son to understand the eternity of thy future
estate, dost thou yet make light of being ev-
erlastingly 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 feli-
city than to fill the^ with the wind of man's
applause, or heaping together a little refined
earth, no more suitable to thy spiritual, im-
mortal 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 con-
tinuing 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 ve-
ry 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 dal-
ly 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^ up-
on 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 expres-
sion, no comparison, whereby to set forth the
dreadful distractien of that soul that shall go
on in sin.
Awake^ awake, Eph. v. 14^. sinner !
arise and take thy flight : there is but one door
that thou mayst fly by, and that is the strait door
N
liG The Miseries of the Unconverted.
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 uncon-
verted : 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 ever-
lasting consequence shouldst be sliglit and
careless, as if they little concerned thee ?
Why, is it nothing to thee to have all th« at-
tributes 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 corrup-
tion, in the dark and noisome prison, fettered
with thy lustS; working out thine own dam*
The Mi-series of the Unconverted. 147
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 pop-
guns, 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 with-
out 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
148 Tlie Miseries of the Unconverted.
, 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 teicked forsake 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 kneel-
ed 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
Direetions for Conversion. 44?9
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 rav-
ished 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 call-
ed 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 ungod-
ly 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 pre-
vail, 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 hope-
less 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
Directions for Conversion. 151
that will cure you all^ that will cure infalli-
bly ; follow but these few directions, aud if
you do not then win heaven, I will be con-
tent to lose it.
Hear then, 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 or-
der 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 examina-
tion 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 con-
science, 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
DiTectioiw for Conversion. 15^
«
,liis books. Head the records of conscience
carefully. These books must be opened soon-
er 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 right-
eous 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 en-
slaved 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 hate-
ful 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 pow-
erful 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 ag-
gravations 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-
Directions for Conversion. 15S
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 treas-
ure 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 ob-
ject, 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 re-
mains untouched. In vain do men leave oul
the streams, when the fountain is runnings
that fills up all again. Let the ax of tliy re-
pentance (with David^s) go to the root of sin,
JPgal. li. 5. Study how deep/ how clos^, how
permanentis thy natural pollution, how univer-
sal it is^ till thou do cry out, with Fi^uVs feel-
ing, 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 brok-
en, 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, unbe-
lief, into thy mind ; enmity, unconstancy,
obstinacy, into thy will ; inordinate heats and
colds, into thy afleetions : insensibleness,
benumbedness, unfaithfulness, into thy con-
science ; slipperiness, into thy memory :
and, ia a word, hath but every wheel of thy
soul out of order, and made it, of an habita-
tion of holiness, to become a very hell of in-
iquity, James iii. 6. This is that which hath
defiled, corrupted, perverted all thy members,
and turned them into weapons of unrighteous-
ness, 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-
Directions for Conversion. 157
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 in-
struction 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 wa-
ters, 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 par-
ticular 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 condemn-
ed 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 scald-
ing 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 ?
Directions for Conversion. 1^9
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 drown-
ing 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, rai-
ment, 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 Je-
sus 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 med-
itate, 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
Directions for Conversion. 16 i
give up thyself to Christ, strive tapray^ strive
to meclitate, strive au hundred? and an hun-
dred 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 divorc-
ed 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 pro-
vided, 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, en-
ter into tliy closet and consider, what evil
have I lived in ? What duty have I neglect-
ed 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 detesta-
tion. 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, cru-
cify 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
Sireelions for Conversion. 16J
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. Re-
nounce the idols of thine own pleasures, gain,
reputation, 1 Thess. i. 9. Let these be pull-
ed 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
164 Directions for Conversion.
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 un-
der the shadow of thy wings, and hide in*
thy chambers, and fly to thy name. I re-
nounce 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 thy-
self 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
Directions for Conversion. 165
do here take an oath of fealty to thee^ prom-
ising 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 du-
ties, or graces, and lean only on thine all-
suiiicient sacrifice and intercession, for par-
don, 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 him-
self to you in his word : will you take him
166 Directions for Conversion,
as such a God? 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 un-
done 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 ho-
ly, 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 ho-
ly 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 for-
sake ; 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
Directions for Conversion. 167
let them have quiet rest in my soul.'^ Belov-
ed, ^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 af-
ter 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^
Directmis for Conversion. 169
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 res-
urrection 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 our-
selves 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 con-
version 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 bene-
factor, 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 cer-
tainly 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
Directions or Conversion. I71
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 fol-
low 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^^ay s. 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 ever-
more. Key. v. IS. I approve of his articles,
Jiis terms are righteous and reasonable, full
of equity and mercy." Again, the will re-
signs : 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 treas-
ure ; 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 com-
mand 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 inter-
est 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 for-
sake 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 con-
vert, 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 ad-
versity ; 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
JDirections for Conversion. 173
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 ex-
cellent 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 re-
solve, 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 holi-
ness and righteousness^ all the days of thy
life.
Secondly y Compose thy spirit into tlie most
serious frame possible, suitable to a transaiN
tiou of so high importance*
Direction for Conversion. 177
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, re-
solve in his strength never to go back.
Lastly^ Being thus prepared, on some con-
venient time set apart for the purpose, set
upon the work; and in the most solemn man-
ner possible, as if the Lord wera visibly
present before thine eyes, fall down on thy
knees, and spreading forth thine hands to-
ward 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 pre-
scribed 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 Majes-
ty, 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 be-
cause my own righteousness is but menstru-
ous rags, I renounce all confidence therein,
and acknowledge that 1 am of myself a hope-
JJirections for Conversion. 179
less^ helpless, undone creature, without right-
eousness 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 possi-
ble veneration, bowing th® neck of my soul
under the feet of thy most sacred mpjesty, I
do here take thee, Lord Jeho-
vah, 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 ap-
pointed 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 sin-
ners may have access to thee ;
and do hereby solemnly join
myself in marriage covenant
to him.
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 Media-
tory 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
Theless prin- 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 sol-
emnly take them as the rule of my words,
thoughts and actions ; promising that though
my flesh contradict and rebel, yet 1 will en-
Directions for Conversion. 181
tlfeavor to ot*(ler and govern my whole life ac-
cording 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 Fath-
er, 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 al-
mighty power, hast turned about my heart
from sin to God*
O dreadful Jehovah, the Lord God Om-
nipotent, 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 on-
ly 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 re-
course 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 op-
portunity for the buying : now Christ is to be
Sirections for Conversion. 183
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 sup-
per, Luke xiv. 2-t.'
Direct. XIl. Attend conscientlousli/ upon
the word as the means aiipjinted for thy con-
version^ James i. 18, 19. 1 Cor. iv. 15. At-
tend, I say, not customarily, hut conscien-
tiously ; 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 or-
dinances*, 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 conver-
sion, 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 sti-
fle 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 bu-
siness. 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 dai-
ly 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
Mrections for Conversion. 185
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, com-
pared 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 mer-
cy, 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 him-
self 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
l)irections for ConveTsion. 187
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 assist-
ance in the use of his means ; but when we.
tempt God, by running into danger, he \\\\\
Bot engage to support us when we are tempt-
ed. 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 con-
vinced, 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 es-
cape : thy companions will be mocking thee
out of thy religion, and will study to fill thee*
with prejudices against strictness, as ridicu-
lous 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 ma-
ny of my hearers are like to perish, both they
and their houses^ by this wretched mischief,
even the haunting of such places, and com-
pany, 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
IJirections for Conversion* 188
|)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 com-
mitted 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 wil-
fulness,^ 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« neg-
lecting the use of the n^eans that are so plain-
ly 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
ISO .4 Soliloquy
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 car-
case 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 con-
tinually. 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 com-
mandment 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 com-
passed 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 sur-
rounded ? 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 pow-
ers, 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 num-
ber. 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
i9S nS, Sefriloquy
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. 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, ac-
cursed 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.
for an unregenerate Sinner. 193
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 smit-
ing me within; temptations and dangers sur-
rounding 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 cer-
tain 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 tar-
ry 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 mise-
ry? Any mercy after such provoking iniqui-
ty ? Yes, as sure as God's oath is true, I
shall have pardon and mercy yet, if present-
ly, 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
194 A Soliloquy
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 fol-
low 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 my-
self, and rebel against thee, under the pre-
tence 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 un-
worthy, 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, heav-
enly, soft, tender; flexible 5 and write thy law
upon it.
for an imregenerafe Sinner. 195
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 Com-
forter and Sanctifier of thy chosen ; come in
with all thy glorious train, all thy courtly at-
tendants, 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 ser-
vants 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 di-
rections, and guided by thy*^counsel.
O blessed Trinity ! O glorious Unity ! I
195 ci Soliloqutj^ ^^c.
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 hereaf-
ter. 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 con-
sent, I have made my everlasting choice :—
Lord Jesus, confirm the contract, Jlmen.
Motives to Conversion. i97
CHAP, VIL
CONTAIKING THE MOTIVES TO GOXVERSION.
THOUGH what is already said of the ne-
cessity of conversion, and of the miseries of
the unconverted, might be sufficient to induce
any considering mind to resolve upon a pres-
ent 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 mo-
tives to persuade you hereunto,
^' O Lord, fail me not now^ at my la?5t at-
tempts. 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
198 Motives to Conversion.
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, sin-
ner ! 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, ex-
cept 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-.
Motives to Conversion. iW
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 fath-
er 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 cour-
ses, 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 loath-
ed, 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 prod-
igal must be set at the table, under his Fath-
er'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. Me-
thinks 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 Fath-
er, 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 sub-
ject 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 im-
penitence 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
Motives to Conversion. 201
only music to hear how their miserable pa-
tients roar, to hear their bones crack; ^tis
their meat and drink to see If mv; 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 ven-
tricles of their hearts. What thinkest thou
of those chains of darkness, of those instru-
ments 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 Is-
rael 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-suf-
ferings 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 sub-
jects such a gracious prince^ such piety, pa-
tience, 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 sin-
ners, 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 be-
yond all imagination. Is a, Iv. 9, great mer-
cies, 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 ter-
ror, erected a throne of grace, holds forth
the golden sceptre : touch, and live. Would
a merciful man slay his enemy, when pros-
trate 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 passion-
ately it wooeththee! Return^ thou backsliding
Israel^ saith the Lord^ and I icill not cause-
mine anger to fall upon you : for I am mer-
ciful^ saith the Lord^ and I will not keep am-
ger for ever^ Only acknowledge thine inU
quity^ Turn^ 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 .com-
mitted, 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 hus-
band) 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 glo-
rious 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*
Motives to Conversion. 207
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 suf-
fering 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 car-
case 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 pro-
nounce 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 em-
braces ? 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 otter-
ed ? Is it not pity but he should be damned
208 ^lotives to Conversion.
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. Pros-
perity 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^
Motives to Conversion. 20§
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
210 Motives to Conversion^
cliarge upon you^ Rom. viii. 33, 31. He wiM
give you free access into his presence, and
accept your person, and receive your pray-
ers, 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 offen-
ces. (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 un-
to thee^ Wash and be clean ? 2 Kings v. 13i
If God had demanded some terrible, some se-
vere 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 sin-
ner, 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 condi-
tions (in themselves so easy) of faith and re-
pentance, 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 nat-
urally impossible in this state, even to believ-
ers themselves. But let the next considera-
tion serve for a fuller answer.
Motives to Cenversion. 213
&. 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 nev-
er get out ? Christ offereth to help you out ;
he stretelieth his hand to you r and if you per-
ish, 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 blind-
ness, a cover for your nakedness, a remedy
for your poverty, he tendereth you his right-
eousness, 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 where-
with to buy ? You must know that this buy-
ing is without money and without price, Isa.
Iv^. 1. This buying is by begging, and seek-
ing 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.
814f Motives to Conversion.
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 can-
not 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 giv-
en 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 re-
pent : 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 thor-
ough 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
SI 6 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 prefer-
red 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, ti-
tles, 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 al-
together 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 re-
solve ? 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 an-
swer : tell me not of hereafter^ I must have
your present consejit. If you be not now re-
solved, 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 be-
long 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
218 Conclusion of the tvhoh.
you should be happy ? Nothing doth or can
hinder^ but thine own wilful negkct^ or refu-
sal. 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, par-
don, 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
Conclusion of the whole. 21^
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 pit-
ifully, 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 trum-
pet, 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 par-
adise, 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 re-
solved 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 con-
clude with a miserable conclamatum est, —
Once more I shall call after regardless sin-
ners, thri, if it be possible, I may awaken
themr 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 cov-
enant 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 continues t 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 princi-
ples 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 wick-
ed 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^ 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 right-
eousness, accept his government ; and though
you have been swine, he will wash you, liev^
iii. 6.
Hear, O ye loose companions ! whose de-
light 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 gath-
er 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 aggrava-
tion of your obstinacy, and additions to your
misery? Judge in yourselves : do you not
think their condemnation will be doubly dread-
ful, 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
336 Conclusion of the ivJiole.
of mercy : if you would not continue and in-
crease 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, re-
pent 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 ac-
cept 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 him-
self 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 sancti-
fied, 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 unreserved-
ly 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 ex-
ternal 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 med-
itation and self-examination be your daily ex-
ercise.
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 tem-
perate in all things and let chastity and so-
briety 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 hu-
mility, 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
for Personal and Family Godliness. 231
the children of the most high. Be merciful
in your censures^ and put the most fiivoura^
ble constructions upon your breihrens car-
riage 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, rever-
ence and duty, that tenderness, care, ajid
vigilance which their several plat!es and ca-
pacities 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 ma-
licious, 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 dam-
nation 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 re-
solve 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
232 Mr: Meine's Counsel
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 du-
ly 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 remem-
ber and profit by what they receive. See
Christ^s example in calling his lumily to ac-
count^ Matt. xvi. 11, 13; id.
3. Often take an account of the souls un-
der 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 natur-
al state, and u[K)n the necessity of regenera-
tion and conversion, in order to their salva-
tion. Admonish them gravely of their sins,
encourage their beginnings, follow them ear-
nestly, 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 profi-
ciency.
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 pray-
ers ? How do you pray with all prayer and
supplication, if you do not with family pray-
er ? 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 busi-
ness, 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 bles-
sing ? 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 ad-
vantages 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 in-
structed servants^ Gen. xiv. i% (see the mar-
gin) and given such a promise to him there-
upon, 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 au-
thority 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 ca-
pable 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 provi-
dence ? 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 your-
self 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 du-
ties ? 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, fruit-
less discourse, unnecessary sleep, more than
needs of the world ? Eph. v. 16. Col. iv. f5.
Q. 8, Have I done any thing more than or-
dinary for the church of God, in this time ex-
traordinary ? 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 some-
thing 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 forc-
ed 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 appe-
tite ? 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 with-
out dropping any thing of God there ? Luke
vii. 36, and xiv. 1, &c. John vi.
Q. 4^. Did not I mock God when I pretend-
ed 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 oth-
ers 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
2i2 Cases of Conscience
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 Al-
exander 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 be-
tween the Jews and them.) But to be singu-
lar in your good choice and resolutions, with
Joshua, though all should vote against you
with one consent; and with Noah, to be per-
fect in our generation, when never so adulter-
ous, 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 cham-
pions, 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 lan-
guages, fell down and worshipped, they stood
by themselves, and would not sinfully com-
ply, 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 righteous-
ness 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,
2hh Cases of Conscience
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 pleas-
ures, profits and honors of the world.
llule IV. To be merciful to other^sfailivgs,
and very severe to our own. The noble Ro-
man, 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 broth-
er, 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 re-
bukes others with meekness, but falls out ea-
sily 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 no-
bles persuaded him to eat other meat under
colour of swine's flesh, and they would per-
judicioiishj rcsolvei. 2-13
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 dis-
couraged at the news of hardship, as that for-
ward and' geennngly resolved disciple ; or
shall h% offended as soon as the sun of perse-
cution 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 oth-
ers. When the servants of God^ shall not on-
ly 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 resolv-
ed 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 con-
solation of heaven ;'^ and the holy Bradford,
^^ My prison is sweeter to me than any par-
lour, 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
246 Cases of Conscience
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 inter-
est 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^
judiciousty resolved. 24?
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. Oth-
ers 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 dishon-
ored ? Acts xiii. 46. A man of understand-
ing is of a cool spirit, that is, in his own con-
cern ; but Moses the meek waxes hot with in-
dignation 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 pluck-
ing 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 cam-
el, and devour widows^ houses. The sincere
will indulge no sin ; grieves for, groans un-
der, cries out feelingly against his very in-
firmities 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 ceremo-
nies, 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. Here-
in David doth more than Ahab : see their con-
tr4iry frames; 1 Kings xxii. 8. Ps, clxi. 5.
judiciousli/ resolved. 24{?
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 examina-
tion, and make conscience to give a clear an-
swer 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 be-
fore 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 neg-
lected : or it may be he is a forward first ta-
ble 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 pre-
tender to piety, but meanwhile neglects judg-
ment and mercy. The sincere join all togeth-
er : 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 dil-
igent and faithful servant, a good subject,^^
c
judiciously resolvei. 231
In a word, he »iakes a great conscience of dis-
charging the duties of his relations among
men. (3.) When others stick in externals,
do yon look to the spiritual part of every com-
mand, 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 con-
siderations, 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 re-
ligion 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 de-
sired 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
pidieionsly resolvedf 253
<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 com-
forts ?
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 prince-
ly 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 suf-
fer it to make its own way ? Have you no ene-
my you dread so much as self? Do you pam-
per and please it, and make provisions for it ?
Or do you pray and watch against it, and
grieve for its unhappy infirmities in your ac-
tions ? 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 religion P The hypocrite (as one
^vell says) is very inquisitive what is the low-
est 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 there-
fore 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 per-
fect 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 bene-
fits, 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 govern-
ment 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 male e 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 him-
self, 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 ques-
tions, go in peace : blessed are you of the
Lord; God is your friend, heaven is your
256 Cases of Conscience
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 im-
penitent 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
judiciously resoloeiL 257
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 reconcilia-
tion, and then God will be friends. More
particularly, that you may be in a state of re-
conciliation, 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 unrighteous-
ness, the Lord hath no pleasure in thee, lie
is not a God that hath pleasure in wicked-
ness, evil shall not dwell v/ith him : the fool-
ish 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, em-
bracing 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 w ell pleasec} with sin-
ners, 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 right-
eousness ? 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 holi-
ness. 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 al-
tered, 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 fa-
vour ? 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 compla-
cency 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 su-
perlatively 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 humil-
ity of mind, Acts xx, 19, you must humble
yourselves to walk with him, Micah vi. 8.—
Humility is a plain, but yet a comely gar-
ment : 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-
judiciously resohcA 2&i
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 lit-
tle 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 thy-
self, 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 cov-
enants 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, par-
don, 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 sincer-
ity doth consist, as to your state. Let your
great care be your heart ; here is a Chris-
tian'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 your-
selves in uprightness to God in spiritual ac-
tions, 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 noth-
ing 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 nar-
row 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 ta-
ken 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 contem-
plation 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 mor-
tified affections, and prove the sincerity »:f your
faith by the victory over your inordinate con-
tent, 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 des-
pising the shame, as looking unto Jesus, Heb.
xiL ^. Heb. xi. S6, accounting Christ's re-
proaches 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 pas-
sions, 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 un-
quiet 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 you 4 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 hon-
ored, and, with the holy Baptist, are willing
to be eclipsed by Christ ; willing to decrease j
ceunting ourselves no losers, whilst bis inter-
est 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 wor-
thiness, 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 re-
ward 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 pleas-
ing to God? Why, this humble, sincere, zeal-
ous, 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 con-
demns; 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 predom-
inant 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 tem-
ple, (there is his Fear with faith.) Faith with-
out 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 man-
ner : preparedly, not rashly and inconsider-
ately, in the presence of so dreadful a Majes-
ty : 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 attend-
ing 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. Re-
member 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 accept-
ance 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 per-
sons ; %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 al-
teration 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 great-
est care must be to get your hearts and na-
tures 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 re-
pentance 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 interest-
ing us in him, it is impossible to please God,-
Heb. xi. 6.
For the better understanding both these par-
ticulars, 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 ini-
quity, 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, hum-
ble ; 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 right-
eousness 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 can-
not 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 ordi-
nary affairs, if riglitly done, is a serving of
the Lord Christ, (Jol. iii. §Jr. God is as tru-
ly served by you in the working day^s la-
bor, 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
Jiidicioushj resolved* ^7S
l)ut poorly (lone either. Never tliiiik God ac-
cepts 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 re-
member 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 wick-
edness, 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 be-
tween 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 en-
tirely 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 subsist-
ence 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 up-
on 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 en-
trusted 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 under-
standing, and yet improvest it bat for con-
triving 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 yora selves
to honor him, Mai. i. (5, his spouse, and there-
fere it is your business to please your hus-
band, 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,
judidoiislij resolved,. 279
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 accept-
ably serve the living God. In a w ord, ^tis
the eml of our glorification, that lacing translat-
ed 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 him-
self no little man, when he was on Ahasueras?
S80 Cases of Conscience
right hand, and yet he Avas at length bin pre-
ferred 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 hang-
ed 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 inno-
cent, 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 eter-
nal 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
jiidiciouslij resolved. 281
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 ev-
erlasting 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 advan-
tage. 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
'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 command-
ed, ^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 ten-
der 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 liv-
ed 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
judiciously resolved'^ 283
time as I have lived to Christy so much have
I lived ; and so miieh as I have lived to my-
self, 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. > vine-
yard 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 toil-
ing 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 ser-
vants, 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 won-
der 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>
Judiciously^ resolved. 28S
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 heav-
en 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 pa-
per, and he Avould not save thee a jot the
sooner, if he should find thee to have beeu
28Q Cases of Conscienc^^
l)ut a secret hypocrite^ a rotten hearted pro-
fessor 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 con-
science^ 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 command-
ment 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 re-
ligious 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 to-
wards 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 eve-
ry 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>*
888 Cases of Conscience
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 com-
pany 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 lan-
guage 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-
judiciously resolved. 259
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 earn-
est 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 kind-
ness and affableness ? as it were not written
in your bibles, be pitiful^ be courteous^ liais-
ing 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 tem-
per ? 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 ne-
cessary, may be so ill-timed, as to become a^
«in. It is a duty to tell your brother of his
A a
290 Cases of Conseiena^
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 relig-
ious 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 or-
der, 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, intend ihy self 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. S9 1
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 morti-
fied 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 im-
mediate service must be done first. It is the
counsel af several heathens, That all under-
takings 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
292 Cases of Conscience
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 ap-
pointed 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 there-
fore 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 unright-
eousness, or tlie baits of intemperance fast
enough. It may be, he Avill decry supersti-
tion, and never want a stone to fling at a pro-
fane 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 es-
tate, 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 pur-
pose 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 an-
other time : and so it is pat off, till he or thy-
self 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 oppor-
tunity 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 bri-
ar or thorn, or another will catch him : There-
fore; take opportunity l)y the fore- top. Oar
A aS
291 Cases; of Conscience »
Saviour would take bis season for prayer be-
fore 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 answer tbat 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 in-
vented 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 suf-
ficiently 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 di-
vine 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 wor-
ship, 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 understand-
ing, many have ignorantly condemned preach-
ing 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 ordi-
nance remaining for substance may be forsa*
ken, because of some faultf^ of the administra-
tors, 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 ser-
vice 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 admin-
istrators of the church of the Jews. Yet our
Saviour (tliough he still cried down the cor-
ruptions, 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 oth-
ers, Rom. xiv. 20. Now your actions being
thus justifiable, as to the matter of them (with-
out which it is impossible; had you never so
20(5 Cases of Conscience
good intentions, to please God) the influence
and virtue of holy ends into them will be ef-
fectual 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 comfort-
able 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 pre-
rogative, 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
jitdicioiisly resolved. ^97
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 wor-
ship 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
^98 Cases of Conscience
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 giv-
ing 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 through-
out 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 ac-
ceptance 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 con-
sciences, 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 Je-
rusalem,^ 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 du-
ty : 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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