A sure guide to heaven, or, An earnest invitation to sinners to turn to God in order to their eternal salvation shewing the thoughtful sinner what he must do to be saved / by Joseph Alleine.

An Earnest Invitation to Sinners to Turn to God in order to their Eter∣nal Salvation.

DEarly Beloved, and longed for, I gladly acknowledge my self a debter to you all, and am concerned, as I would be found a good Steward to the Houshold of God, to give to every one his Portion. But the Phy∣sician is most solicitous for those Patients, whose case is most doubtful and hazardous, and the Father's bowels are especially turned towards his dying Child. The numbers of the unconverted souls among you, call for my most earnest compassions and hasty dili∣gence to pluck them out of the burning, Iude 23. and therefore to these first I shall apply my self in these lines.

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

How long have I travelled in birth with you? how frequently have I made suit to you? how often would I have gathered you? how instant have I been with you? this is that I have prayed for, and studied for, for many years, that I might bring you to God: Oh that I might but do it! Will you yet be intreated? 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 this 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! Alas, wherewith shall I pierce the scales of Leviathan, or make the heart to feel that is hard as a stone; hard as a piece of the nether Milstone! 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 de∣claim to the Mountains, and think to move them with ar∣guments? Shall I give the blind to see? From the begin∣ning 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 ro∣vers, and draw the bow at a venture, and do thou direct the arrow between the joynts of the harness, and kill the sin, and save the Soul of a sinner, that casts his eyes into these labours.

But I must apply my self to you, to whom I am sent: yet I am at a great loss. Would to God I knew how to go to work with you! would I stick at the pains? God knoweth you your selves are my wit∣nesses, how I have followed you in private, as well as in publick, and have brought the Gospel to your doors, testifying to you the necessity of the new birth, and persuading you to look in time after a sound and thorough change. Beloved, I have not acted a part among you, to serve my own advan∣tage: your Gospel is not yea•• and nay. Have you not heard the same truths, from the Pulpit, by publick labours, and by private letters, by personal instru∣ctions? Brethren, I am of the same mind as ever, that holiness is the best choice, that there is no en∣tring into Heaven, but by the streight passages of the second birth, that without holiness you shall never see God, Heb. 12. 14. Ah my beloved! refresh my

bowels in the Lord. If there be any consolation in Christ, any comfort of love, any fellowship of the Spirit, any bowels and mercies, fulfil you my joy. Now give your selves unto the Lord, 2 Cor. 8. 5. Now set your selves to seek him. Now set up the Lord Jesus in your heares, and set him up in your houses: Now come in and kiss the Son, Psal. 2. 12. and embrace the tenders of mercy. Touch his Scepter and live; why will you die? I beg not for my self; but fain I would have you happy: This is the prize I run for, and the white I aim at. My soul's desire and prayer for you is, that you may be saved, Rom. 10. 1.

The famous Lycurgus, having instituted most strict and wholesom Laws for his people, told them he was necessitated to go a Journey from them•• and got them to bind themselves in an Oath, that his Laws should be observed till his return. This done, he went into a voluntary banishment, and never re∣turned more, that they might, by vertue of their Oath, be engaged to the perpetual observing of his Laws. Methinks I should be glad of the hard con∣ditions which he endured (though I love you tender∣ly) so I might but hereby engage you throughly to the Lord Jesus Christ.

Dearly beloved, would you rejoyce the heart of your Minister? Why then, embrace the Counsels of the Lord by me: forgo 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, and that his Children walk in the truth? 2 Iohn 4.

Brethren, I beseech you suffer friendly plainness and freedom with you in your deepest concernments. I am not playing the Orator, to make a learned speech to you, nor dressing my dish with eloquence, wherewith to please you. These lines are upon a

weighty errand indeed, viz. to convince, and con∣vert, and to save you. I am not baiting my hook with Rhetorick, 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 fan∣cies, but your hearts. If I have not your hearts, I have nothing. If I were to please your ears, I could sing another song. If I were to preach my self, I would steer another course; I could then tell you a smoother tale: I would make you pillows, and speak you peace; for how can Ahab love this Micaiah that always prophesies evil concerning him? 1 Kings 22. 8. But how much better are the wounds of a Friend, than the fair speeches of the Harlot, who flattereth with her lips, till the Dart strike through the liver, and hunteth for the precious life? Prov. 7. 21, 22, 23. and Prov. 6. 26. If I were to quiet a crying infant, I might sing him to a pleasant mood, and rock him asleep. But when the Child is fallen into the Fire, the parent takes another course; he will not go to still him with a song or trifle. I know if we speed not with you, you are lost. If we can∣not get your consent to arise, and come away, you perish for ever. No Conversion, and no Salvation: I must get your good will, or leave you miserable.

But here the difficulty of my work again recurs upon me. Lord choose my stones out of the Rocks, 1 Sam. 17. 40, 45. I come in the name of the Lord of Hosts, the God of the Armies of Israel. I come forth like the stripling Goliah, to wrestle, not with flesh and blood, but with Principalities and Powers, and the Rulers of the darkness of this world, Eph. 6. 12. This day let the Lord smite the Philistine, and spoil the strong man of his Armour 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. 17. 49. but the heart of the uncon∣verted sinner, and smite him to the ground, with Saul in his so happy fall, Acts 9. 4. Thou hast sent me, as Abra∣ham did Eliezer, to take a wife unto my master thy Son, Gen. 24. 4. But my discouraged soul is ready to fear the woman will not be willing to follow me. O Lord God of my Master, I pray thee send me good speed this day, and shew kindness to my Master, and send thine Angel before me, and prosper my way, that I may take a wife unto thy son, Gen. 24. 12. That as the servant rested not till he had brought Isaac and Rebekah together, so I may be success∣ful to bring Christ and the souls of my people together, be∣fore we 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 shew what this Conversion is. Others do cherish secret hopes of mercy, though they continue as they be; and for them I must shew the necessity of Conversion. Others are like to harden themselves with a vain conceit, that they are converted already, unto them I must shew the marks of the unconverted. Others because they feel no harm, fear none, and so sleep upon the top of the mast; to them I 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 shall close with the motives of Conversion.

Chap I. Shewing the Negative, what Con∣version is not, and correcting some mistakes a∣bout it.

LET the blind Samaritans worship they know not what, Ioh. 4. 22. Let the Heathen Atheni∣ans superscribe their Altar unto the unknown God, Acts 17. 23. Let the guileful Papists commend the

mother of destruction, Hos. 4. 6. for the mother of devotion: they that know mans constitution, and the nature of the reasonable souls•• operation, cannot but know, that the understanding having the Empire in the soul, he that will go rationally to work, must labour to let in the light here. Ignoranti•• non est con∣sensus. And therefore that you may not mistake me, I shall shew you what I mean by the conversion I pers••••de you to endeavour after.

It is storied, that when Iupiter let down the gol∣den Chaplets from Heaven, all of them but one were stolen: Whereupon (lest they should lose a re∣lique of so great esteem) they made five others so like it that if any were so wickedly minded, as to steal that also, they should not be able to discern which was it. And truly my bel••ved 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 of deceits; (that if it were possible) he would deceive the very Elect. Now that I may cure the damnable mistakes of some, who think they are converted when they are not, as well as remove the troubles, and fears of others, that think they are not con∣verted when they are; I shall shew you the nature of conversion, both negatively, or what it is not; and positively what it is.

We will begin with the Negative.

1. It is not the ta••ing on us the Profession of Christiani∣ty. Doubtless Christianity is more than a name. If we will hear Paul, it lies not in word, but in power•• 1 Cor. 4. 20. if to cease to be Jews and Pagans, and to p••t on the Christian Profession had been true Conversion•• (as this is all, that some would have to be understood by it) who better Christians than they of Sardis and Laodicea? These were all Christi∣ans by profession, and had a name to live, but be∣cause

they had but a name, are condemned by Christ, and threatned to be spewed out, Rev. 3. 1. 16. Are there not many that name the name of the Lord Je∣sus, that yet depart not from iniquity? 2 Tim. 2. 19. and profess they know God, but in works deny him? Tit. 1. 16. And will God receive these for true con∣verts, because turned to the Christian Religion? What, converts from sin, when yet they do live in sin? 'Tis a visible contradiction. Surely if the lamp of profession would have served the turn, the foolish Virgins had never been shut out, Mat. 25. 3, 12. We find not only professors but Preachers of Christ, and Wonder-workers turned off, because evil work∣ers, Mat. 7. 22, 23.

2. It is not the being washed in the laver of Regenera∣tion, or putting on the badge of Christ in baptism. Many take the press-money, and wear the Livery of Christ, that yet never stand to their colours, nor follow their leader. Ananias and Saphira, and Magus were baptized as well as the rest. How fondly do many mistake here, deceiving, and being deceived! dreaming that effectual grace is necessarily tied to the external administration of Baptism (which what is it, but to revive the Popish Tenent, of the Sacraments working grace, ex opere operato?) and so every Infant should be regenerated not only (Sa∣cramento tenus) sacramentally, but really and pro∣perly. Hence men do fancy, that being regenerated already, when baptized, they need no further work.

But if this were so, then all that were baptized (in their infancy) must necessarily be saved: because the promise of pardon and salvation is made to con∣version and regeneration.

Acts 3. 19. 1 Pet. 3. 4. Mat. 19. 28. Our Calling, Sanctification, (as to the beginnings of it) on Con∣version (which are but the same thing, under dif∣ferent conceptions and expressions) is but a middle

link in the golden chain, fastned to election at the one end, and glorification at the other, Rom. 8. 30. 2 Thes. 2. 13. 1 Pet. 1. 2. The silver cord may not be broken, nor the connexion between Sanctification and Salvation, between grace and glory, impious∣ly violated, Mat. 5. 8. if we were indeed begotten again, it is to an inheritance incorruptible reserved in heaven for us, and the divine power is engaged to keep us for it, 1 Pet. 1. 5. And if the very rege∣nerate may perish at last in their sins, we will no more say, that he that is born of God, his seed re∣maineth in him, and that he cannot sin, 1 Ioh. 3. 9. i. e. unto death, nor that it is impossible to de∣ceive the very elect, Mat. 24. 24.

And indeed were this true, then we need look no farther to see our names written in Heaven, than on∣ly to search the Register, and see whether we were baptized: then I would keep the certificate of my baptism, as my fairest evidence for Heaven, and should come by assurance of my gracious state, with a wet finger; then men should do well to carry but a certificate of their baptism under the Regi∣sters hand, when they died (as the Philosopher would be buried with the Bishops 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 into Heaven.

In short, if there be no more necessary to conver∣sion or regeneration, than to be turned to the Chri∣stian Religion, or to be baptized in infancy, this will flie directly in the face of that Scripture, Mat. 7. 14. as well as multitudes of others. For first we will then no more say, strait is the gate and narrow is the way; for if all that are 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 leadeth unto life; for if this be true,

whole Parishes, yea whole Countries, and whole Kingdoms may go in a breast, and we will no more teach, that the righteous is scarcely saved, or that there is need of such a stir in taking the Kingdom of Heaven by violence, and striving to enter in. Sure∣ly if the way be so easie as many make it, that there is little more necessary, than to be regenerated in our baptism, and cry God mercy, and be absolved by the Minister at our end; 'tis more ado than needs to put our selves to such running, and seeking, and knocking, and fighting, and wrestling, as the word requires as necessary to Salvation. Secondly, if this be true, we will no more say, Few there be that find it; yea we will rather say, Few there be that miss it: we will no more say, that of the many that are called, but few are chosen, Mat. 22. 14. and that even of the professing Israel, but a remnant shall be sa∣ved, Rom. 11. 5. If this Doctrine 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 Chri∣stian) and be baptized, though he be a fornicator, or a ••ailer, or covetous, or a drunkard, yet he shall inherit the Kingdom of God, 1 Cor. 5. 11. 1 Cor. 6. 9, 10.

But the Arminian will reply; such as these though they did receive regenerating grace in Baptism, are since fallen away, and must be renewed again, or else they cannot be saved.

I answer, 1. That there is an infallible connexion between regeneration and salvation, as we have al∣ready shewed, and I itch to be farther evidencing but that 'tis against designed brevity. 2. Then men must be born again, which carrys a great deal of ab∣surdity in its very face. And why may not men be twice born in nature, as well as in grace? Why not as great an absurdity to be twice regenerated as to be

twice generated? But 3. and above all, This grants however the thing I contend for, that what ever men do, or pretend to receive in baptism, if they be sound afterwards to be grosly ignorant, or pro∣fane, or formal, without the power of godliness, they must be born again, or else be shut out of the Ki••gdom of God. So then they must have more to plead for themselves, than their baptismal rege∣neration.

Well, in this you see all are agreed, that be it more or less that is received in baptism, if (when men come to years) they are evidently unsanctified, they must be renewed again by a through and pow∣erful change, or else they cannot escape the damna∣tion of Hell. Friends and Brethren be not deceived God is not mocked; Gal. 6. 7. Whether it be your baptism, or what ever else that you pretend, I tell you from the living God, that if any of you be a prayerless person, Ioh. 15. 14. or unclean, or ma∣licious, or covetous, or riotous, or a scoffer, or a lover of evil company, Prov. 13. 20. in a word, if you are not holy, strict and self-denying Christians, Heb. 12. 14. Mat. 16. 24. you cannot be saved, ex∣cept you be transformed by a further work upon you, and renewed again by repentance.

Thus I have shewed, that it is not enough to evi∣dence a man to be regenerate, that he hath been bap∣tized, effectual grace not necessarily accompanying baptism, as some have vainly asserted. But I must answer one Objection before I pass.

Object. The Sacraments do certainly attain their ends, where man doth not ponere obi••em, or lay some obstruction, which infants do not.

Sol. I answer, it is not the end of Baptism to rege∣nerate, 1. Because then there would be no reason, why it should be confined only to the seed of Belie∣vers, 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 dis∣patch them to Heaven out of hand; like the bloody Wretches, that made the poor Protestants (to save their lives) to swear they would come to Mass, and that they would never depart from it, and then put them forthwith to death, saying, They would hang them while in a good mind. 2. Because it presup∣poseth regeneration, and therefore cannot be in∣tended to confer it. In all the express instances in Scripture, we find that baptism doth suppose their repenting, believing, receiving the Holy Ghost, Acts 8. 37. Acts. 2. 38. Acts. 10. 47. Mark 16. 16. And to imagine, that baptism was instituted for an end of which not one of the first subjects was capable (for they were all adult persons and suppo∣sed to have faith and repentance according as they professed, and their Children were not baptized till after them, in their right,) were no little absurdity. Were this Doctrine true, baptism would make Disci∣ples, but we find it doth bespeak them such before∣hand, Mat. 28. 19. 3. Because Baptism, being but a Seal of the Covenant cannot convey the benefits, but according to the tenour of the Covenant, to which it is set.

Now the Covenant is conditional, therefore the Seal conveys conditionally. The Covenant requires faith and repentance, as the condition of the grand benefits, pardon, and life, Acts 16. 31. Acts 3. 19. And what the Covenant doth not convey but upon these conditions, the Seal cannot. So that Baptism doth presuppose faith and repentance in the subject, without which it neither doth, nor can convey the saving benefits; otherwise the Seal should convey contrary to the tenour 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, Mat. 5. 20. Paul, while unconverted touch∣ing the righteousness which is in the Law blameless, Phil. 3. 6. None could say black is thine eye. The self-justiciary could say, I am no Extortioner, Adul∣terer, Unjust, &c. Luke 18. 11. Thou must have some∣thing more than all this to shew, or else (however thou mayest justifie thy self) God will condemn thee. I condemn not morality, but warn you not to rest here. Piety includes morality, as Christiani∣ty doth humanity, and Grace reason. But we must not divide the tables.

4. It consists not in an external conformity to the Rules of Piety 'Tis too manifest, men may have a form of godliness, without the power, 2 Tim. 3. 5. Men may pray long, Mat. 23. 14. and fast often, Luke 18. 12. and heav gladly, Mark 6. 20. and be very for∣ward in the service of God, though costly and expen∣sive, Isa. 1. 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 Con∣verts. 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. 13. 3.

5. It lies not in the chaining up of corruption, by edu∣cation, humane laws, or the force of incumbent affliction. 'Tis too common and easie, to mistake education for grace; but if this were enough, who a better man than Iehoash: While Iehojadah his uncle lived he was very forward in Gods service, and calls upon him to repair the house of the Lord, 2 Kings 12. 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 only in illumination, or convicti∣on, in a superficial change, or partial reformation. An Apo∣state may be a man enlightned, Heb. 6. 4. and a Felix tremble under convictions, Acts 24. 25. and a Herod amend many things, Mar. 6. 20. 'Tis one thing to have sin alarm'd only by convictions, and another to have it captivated and crucified by converting grace. Many because they have been troubled in conscience for their sins, think well of their case; miserably mistaking conviction for Conversion. With these Cain might have passed for a Convert, who ran up and down the world, like a man distra∣cted under the rage of a guilty conscience, till with building and business he had worn it away, Gen. 4. 13, 14. Others think, that because they have given, off their riotous courses, and are broken off from evil company, or some particular lust, and reduced to sobriety and civility, they are now no other than real Converts, forgetting that there is a vast difference between being sanctified, and civilized: and that many seek to enter into the Kingdom of Heaven, Luke 13. 24. and are not far from it, Mark. 12. 34. and arrive to the almost of Christianity, Acts 26. 28. and yet fall short at last. While conscience holds the whip over them, many will pray, hear, read, and forbear their delightful sins: but no soon∣er is this Lyon asleep, but they are at their Vomit again. Who more religious than the Iews, when Gods hand was upon them? Psal. 78. 34, 35. but no sooner was the affiction over, but they forgot God, and shewed their Religion to be a fit, ver. 36, 37. Thou mayst have disgorged a troublesome fin, that will not sit in thy stomach, and have escaped those gross pollutions of the world, and yet not have changed thy swinish nature all the while, 2 Pet. 2, 20. 22.

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; but all the while it is but lead still. So a man may pass thro' divers transmutations, from ignorance to knowledge, from profaneness to civility, thence to a form of Religion; and all this while he is but carnal and unregenerate, while his nature remains unchanged.

Application. Hear then O sinners, hear as you would live; so come and ••ear; Isa. 55. 3. Why would you so wilfully deceive your selves, or build your hopes upon the sand? I know he shall find hard work 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 off a putrified Member from his well Beloved friend; which of force he must do, but with an aking 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 it self, and bury you in the rubbish) that I may build fair, and strong, and firm for ever. The hope of the wicked shall perish, if God be true of his word Prov. 11. 7. And wert not thou better, O sinner, to let the word convince thee now in time, and let go thy false and self-deluding hopes, than to have death too late to open thine eyes, and find thy self in hell, before thou art aware? I should be a false and faithless Shepherd, if I should not tell you, that you who have built your hopes upon no better grounds, than these forementioned, are yet in your sins. Let your conscience speak? what is it, that you have to plead for your selves? Is it that you wear Christ's livery? that you bear his name? that you are of the visible Church? that you have knowledge in the Points of Religion? are civilized, perform religious duties, are just in your dealings;

have been troubled in conscience for your sins? I tell you from the Lord, these pleas will never be accepted at God's Bar. All this, though good in it self, will not prove you converted, and so will not suffice to your salvation. Oh look about you, and bethink your selves of turning speedily and soundly. Set to praying, and to reading, and studying your own hearts; rest not, till God hath made thorough work with you; for you must be other men, or else you are lost men.

But if these be short of Conversion, what shall I say of the profane sinner? It may be, he will scarce cast his Eyes, or lend his Fars to this discourse. But if there be any such reading, 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 civi∣lized and not converted; where then shall the Drun∣kard, and Glutton appear? May a man keep compa∣ny with the wise Virgins, and yet be shut out? Shall not a companion of fools much more be destroyed? Prov. 13. 20. May a man be true and just in his deal∣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 of thy word, and makest thy advantage by a lying tongue? If men may be enlightned, and brought to the perfor∣mance of holy duties, and yet go down to perdition, for resting in them, and sitting down on this side of conversion; what will become of you, O miserable families, that live as without God in the world? and of you, O wretched sinners, with whom 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 off your sins by righteousness; away to Christ for pardoning and renewing grace: give up your selves 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 reproof, Prov. 1. 23. Forsake the foolish, and live, Prov. 9. 6. Be sober, righteous, god∣ly, Tit. 2. 12. Wash your hands you sinners, purifie your hearts ye double minded, Iames 4. 8. Cease to do evil, learn to do well, Isa. 1. 16, 17. But if you will on, you must die, Ezek. 33. 11.

Chap. II. Shewing positively what Conversion is.

I May not leave you with your eyes half open, as he that saw men as trees walking, Mark 8. 24. The word is profitable for Doctrine, as well as reproof; 2 Tim. 3. 16. And therefore having thus far conducted you by the shelves and rocks of so many dangerous mistakes, I would guide you at length into the Harbour of truth.

Conversion then (in short) lies, in the thorow change both of the heart, and life. I shall briefly describe it in its nature and causes.

1. The Author, it is the spirit of God; and therefore it is called the sanctification of the spirit; 2. Thes. 2. 13. and the renewing of the holy Ghost, Tit. 3. 5. Yet not excluding the other Persons in the Tri∣nity: For the Apostle ••eacheth us, to bless the fa∣ther of our Lord Jesus Christ, for that he hath be∣gotten us again; 1 Pet. 1. 3. and Christ is said to give repentance to Israel; Acts 5. 31. and is called the everlasting Father, Isa. 9. 6. and we his seed, and the Children which God hath given him, Heb, 2. 13. Isa. 53. 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, Iob. 3. 8.

So then it is a work above man's power. We are

born, not of the will of the flesh, nor of the will of man; but of God, Iohn. 1. 13. Never think thou canst convert thy self. If ever thou wouldst be save∣ingly converted, thou must despair of doing it in thine own strength, Ier. 13. 18. It is a Resurrecti∣on from the dead, Rev. 20. 5. Eph. 2. 1. a new creation, Gal. 6. 15. Eph. 2. 10. a work of absolute omnipotency, Eph. 1. 19. Are these out of the reach of humane power? If thou hast no more than thou hadst by thy first birth, a good nature, a meek and chast temper, &c. thou art a very stranger to true Conversion. This is a supernatural work.

2. The moving Cause is Internal, or External.

The Internal mover is only free grace. Not by works of righteousness which we have done: But of his own mercy he saved us—by the renewing of the Holy Ghost, Tit. 3. 5. Of his own will begat he us, Iam. 1. We are chosen and called unto San∣ctification, not for it, Eph. 1. 4.

God finds nothing in a man to turn his heart, but to turn his stomach: enough to provoke his loath∣ing, nothing to provoke his love. Look back upon thy self, O Christian: Take up thy verminous rags: Look upon thy self in thy blood, Ez. 16. 6. O re∣flect upon thy swinish Nature, thy filthy swill, thy once beloved mire, 2 Pet. 2. Canst thou think with∣out loathing of thy trough and draugh? Open thy Sepulchre, Mat. 23. 27. Art thou struck almost dead with the hellish damp? behold thy putrid soul, thy loathsome members. O stench unsuffer∣able, if thou dost but sense thy own putrifaction! Psal. 14. 3. Behold thy ghastly visage, they crawling Iusts, thy slime and corruption. Do not thine own Cloaths abhor thee? Iob 9. 31. How then should holiness and purity love thee? Be astonish∣ed O Heavens at this, be moved O Earth, Ier. 2. 12. Who but must needs cry, Grace! Grace!

Zech. 4. 7. Hear and blush you Children of the most high; O you unthankful generation! that free grace is no more in your mouths, in your thoughts; no more adored, admired, commended by such as you. One would think you should be nothing but praising and admiring God, whatever you are. 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 affectionate∣ly doth Peter lift up his hands? Blessed be the God and Father of our Lord Iesus Christ, who of his abundant mer∣cy hath begotten us again. 1 Pet. 1. 3. How feelingly doth Paul magnifie the free mercy of God in it? God who is rich in mercy for his great love wherewith he loved us; hath quickened us together with Christ; by grace ye are sa••ed, Eph. 2. 4, 5.

The External mover is the merit and intercession of the blessed Iesus. He hath obtained gifts for the rebelli∣ous, Psal. 68. 18. and through him it is, that God worketh in us, what is well pleasing in his sight, Heb. 13. 21. Through him are all spiritual blessings, bestowed upon us in Heavenly things, Eph. 1. 3. He interceedeth for the Elect, that believe not, Iohn 17. 20. Every Convert is the fruit of his travel, Isa. 53. 11. O never was Infant born into the world with that difficulty, that Christ endured for us. How em∣phatically he groaneth in his travel; All the pains that he suffered on his Cross they were our birth pains, Acts 2. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the pulls and throws that Christ endured for us. He is made sanctificati∣on to us, 1 Cor. 1 30. He sanctified himself (that is, set apart himself as a sacrifice) that we may be san∣ctified, Iohn 17. 19. We are sanctified through the offering of his Body once for all, Heb. 10. 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 knowest to whom thou ow∣est it, to Christ's pangs and prayers. Hence the na∣tural 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 whither 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. 1. 13. 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 them that are kind to them? Mat. 5. 46, 47.

3. The Instrument is either Personal, or Real.

The personal is the Ministry. I have begotten you to Christ through the Gospel, 1 Cor. 4. 15. Christ's Ministers are they that are sent to open mens eyes, and to turn them to God, Acts 26. 18.

O unthankful World, little do you know what you are doing, while you are persecuting the Messengers of the Lord. These are they whose business is (un∣der Christ) to save you. Whom have you reproach∣ed and blasphemed? Against whom you have exalt∣ed your voice, and lifted your eyes on high? Isa. 37. 23. These are the servants of the most high God that shew unto you the way of salvation•• Acts 16. 17. and do you thus requite them, O foolish and un∣wise? Deut. 32. 6. O Sons of ingratitude, against whom do you sport your selves? against whom make you a wide mouth, and draw out the tongue? Isa. 57. 34. These are the Instruments that God useth to convert and save you, and do you spit in the face of your Physicians, and throw your Pilots over-board? Fa∣ther forgive them, for they know not what they do.

The Instrument Real is the word: We were begotten by the word of truth: This is it that enlightens the eyes, that converteth the soul, Psal. 19. 7, 8. that maketh wise to salvation, 2 Tim. 3. 15. This is the incorruptible seed, by which we are born again, 1 Pet. 1. 23. If we are washed, 'tis by the word, Eph. 5. 26. if we are sanctified, 'tis through the truth, Iohn 17. 17. This generates faith, and rege∣nerates us, Rom. 10. 17. Iam. 1. 18.

O ye Saints, how should you love the word? for by this you have been converted: O ye sinners, how should you ply the Word? For by this you must be converted: No other ordinary means but this. You that have felt its renewing power, make much of it while you live, be for ever thankful for it. Tie it about your Necks, write it upon your hands, lay it in your bosoms, Prov. 6. 21, 22. When you go let it lead you, when you sleep let it keep you; when you wake let it talk with you: Say with holy David, I will never forget thy precepts, for by them hast thou quickened me, Psal. 119. 93. You that are unconverted, read the word with diligence, flock to it, where powerfully preached, fill the porches, as the multitude of the impotent, blind, halt, withered, waiting for the moving of the water, Iohn 5. 3. Pray for the coming of the spirit in the word. Come off thy knees to the sermon; and come to thy knees from the Sermon. The seed doth not prosper because not watered by prayers and tears, nor covered by meditation.

4. The final cause is mans salvation, and Gods glory, We are chosen through sanctification to salvation•• 2 Thes. 2. 13. Called that we might be glorified, Rom. 8. 30. but especially, that God might be glorified. Isa. 60. 21. that we should shew forth his praises, 1•• Pet. 2. 9, and be fruitful in good works, Col. 1. 10.

O Christian, do not forget the end of thy Calling,

let thy light shine, Mat. 5. 16. Let thy Lamp burn, let thy Fruits be good, and many, and in season, Psal. 1. 3. Let all thy designs fall in with Gods, that he may be magnified in thee, Phil. 1. 20. Why should God repent that he hath made thee a Christi∣an, as in the time of the old world, that he made them men? Gen. 6. 6. Why shouldst thou be an eye∣sore in his Orchard, Luke 7. by thy unfruitfulness? or a son that causeth shame, as it were a grief to thy father, and a bitterness to her that bare thee, Prov. 17, 25. Prov. 10. 5. O let the Womb bless thee that bare thee, Prov. 17. 21. He that begets a fool doth it to his sorrow; 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. Whom God predestinates, them only he calls, Rom. 8. 30. None are drawn to Christ by their calling, nor come to him by believing, but his Sheep, those whom the fa∣ther hath given him, Iohn 6. 37, 44. Effectual cal∣ling runs parallel with eternal election, 2 Pet. 1. 10.

Thou beginnest at the wrong end, if thou dispu∣test first about thine election. Prove thy Conversi∣on, and then never doubt of thine election. Or canst thou not yet prove it? Set upon a present and thorough turning. Whatever God's purposes be, (which are secret) I am sure his promises are plain. How desperately do rebels argue? If I am elected I shall be saved, do what I will; if not, I shall be damned, do what I can. Perverse sinner, wilt thou begin where thou shouldest end? Is not the word be∣fore thee? What saith it? Repent and be converted, that your sins may be blotted su••, Acts 3. 19. If you mor∣tifie the deeds of the body, you shall live, Rom. 8. 13. Be∣lieve and be saved, Acts 16. 31. What can be plainer? Do not stand still, disputing about thine electi∣on,

but set to repenting and believing. Cry to God for converting grace. Revealed things belong to thee, in these busie thy self. 'Tis just (as one well said) that they that will not feed on the plain food of the word, should be choaked with the bones. Whatever Gods purposes be, I am sure his promises be true. What∣ever the decrees of Heaven be, I am sure, that if I repent and believe I shall be saved; and that if I re∣pent not, I shall be damned. Is not here plain ground for thee, and wilt thou yet run upon the rocks?

More particularly, this change of conversion pas∣ses throughout in the whole subject. A carnal per∣son may have some Shreds of good morality, a little near the list, but he is never good throughout the whole cloth, the 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 not repairing of the old building, but it takes all down and erects a new structure: it is not the putting in a patch, or sowing on a list of holiness; but with the true convert, holiness is woven into all his powers, principles, and pra∣ctice. The sincere Christian is quite a new fabrick, from the foundation to the Top-stone, all fire-new. He is a new man, Eph. 4. 24. a new creature. All things are become new, 2 Cor. 5. 17. Conversion is a deep work; a heart work, Acts 2. 37. and 6. 14. it turns all upside down, and makes a man be in a new world. It goes throughout with Men, through∣out the Mind, throughout the Members, through∣out the Motions of the whole Life.

1. Throughout the Mind. It makes an universal change within. First, it turns the ballance of the judgment, so that God and his Glory do weigh down all carnal and worldly interest, Acts 20. 24. Phil. 1. 20. Psal. 73. 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 26. 18. Eph. 5. 8. 1 Pet. 2. 9. The man that before saw no danger in his condition, now concludes him∣self lost and for ever undone, Acts 2. 37. except renewed by the power of Grace. He that formerly thought there was little hurt in sin, now comes to see it to be the chief of evils; he sees the unreason∣ableness, unrighteousness, the deformity and filthi∣ness that is in sin, so that he is affrighted with it, loaths it, dreads it, flies it, and even abhors himself for it, Rom. 7. 15. Iob 42. 6. Ezek. 36. 31. He that could see little sin in himself, and could find no mat∣ter for confession (as it was said of that learned Ig∣noramus Bellarmine, who it seems while he knew so much abroad, was a miserable stranger to himself) that when he was to be confessed by the Priest, could not remember any thing to confess; but was fain to run back to the sins of his youth: I say he that could not find matter for confession, unless it were some few gross and staring evils, now sin reviveth with him, Rom. 7. 9. he sees the rottenness of his heart, and desperate and deep pollution of his whole nature: he cries, unclean, unclean, Lev. 13. 45. Lord purge me with Hyssop, wash me through∣ly, create in me a new heart, Psal. 51. 2, 7, 10. He sees himself altogether become filthy, Psal. 14. 3. corrupt, both root and tree, Mat. 7. 17, 18. he writes unclean upon all his parts and powers, and per∣formances, Isa. 64. 6. Rom. 7. 18. He discovers the nasty corners that he was never aware of, and sees the blasphemy, and theft, and murder, and adultery that is in his heart, which before he was ignorant of. Heretofore he saw no form, nor comliness in Christ, no beauty that he should desire him; but now he finds the hid treasure, and will sell all to buy this field. Christ is the pearl he seeks, sin the pud∣dle he loaths.

Now according to this new light, the man is of a∣nother mind, another judgment, than before he was: Now God is all with him, he hath none in Heaven nor in Earth like him, Psal. 73. 25. 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 Oyl, (the good that he formerly enquired af∣ter, and set his heart upon, Psal. 4. 6, 7.) Now let all the world be set on one side, and God alone on the other; Let the Harlot put on her paint, and gallantry, and present her self to the soul (as when Satan would have tempted our Saviour with her) in all the glory of her Kingdoms, yet the soul will not fall down and worship her; but will prefer a naked, yea a crucified, persecuted Christ before her, Phil. 3. 8. 1 Cor. 2. 2. Not but that a Hypocrite may come to yield a general assent to this, that God is the chief good: yea the wiser Heathens (some few of them) have at last stumbled upon this, but there is a difference between the absolute and comparative judgment of the understanding. No hypocrite comes so far as to look upon God, as the most desirable and suitable good to him, and thereupon to acquiesce in him. This was the Converts voice, The Lord is my portion, saith my soul: Whom have I in Heaven but thee? and there is none upon earth, that I desire besides thee. God is the strength of my heart and my portion for ever, Psal. 73. 25, 26. Lam. 3. 24.

Secondly, it turns the byass of the Will, both as to means and end. (1.) The intention of the Will is altered, Ezek. 36. 26. Ier. 31. 33. Esay 26. 8, 9. Now the man hath new ends and designs. Now he intends God above all, and desires and designs nothing in all the world so much, as that Christ may be magnified in him, Phil. 1. 20. He accounts himself more happy in this, than in all that the earth could yield, that he may be serviceable to Christ, and bring him glory

in his generation. This is the mark he aims a•• that the name of Jesus may be great in the world, and that all the Sheaves of his Brethren may bow to this Sheaf.

Reader, dost thou view this, and never ask thy self, whether it be thus with thee? Pause a while, and breath on this great concernment.

2. The Election also is changed, so that he chooses a∣nother way, Psal. 119. 30. He pitches upon God, as his blessedness, and upon Christ as the principal, and holiness as the subordinate means to bring him to God, Iohn 14. 6. Rom. 2. 7. He chooses Jesus for his Lord, Col. 2. 6. He is not meerly forced into Christ by the storm, nor doth he take Christ for bare necessity, as the man begged from the gallows, when he takes the 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. 1. 23. and would rather have him to choose, than all the good of this world, might he enjoy it while he would. Again, he takes holiness for his path: He doth not out of meer necessity submit to it: but he likes and loves it. I have chosen the way of thy Precepts, Ps. 119. 173. He takes God's testimonies not as his bondage, but as his heritage, yea his heritage for ever, v. 111. He counts them not his burden, but his Bliss, not his cords, but his cordials, 1 Iohn 5. 3. Psal. 119. 14, 16, 17. He doth not only bear, but take up Christ's yoke: He takes not holiness as the stomach doth the loathed potion, (which it will down with rather than dye) but as the hungry doth his beloved food: Now time passes so sweetly with him (when he is himself) as that he spends in the exercises of holiness; these are both his

a••••••ent, and element, the desire of his eyes, and the joy of his heart, Iob 23. 12. Psal. 119. 82, 131, 162, 174. Psal. 63. 5.

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

Thirdly, It turns the bent of the affection, 2 Cor. 7. 11. These run all in a new channel. The Iordan is now driven back, and the water runs upward against its natural course.

Christ is his Hope, 1 Tim. 1. 1. this is his prize, Phil. 3. 8. here his eye is, here his heart is. He is con∣tented 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. 3. 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 fa∣mous, most prosperous. While carnal, he said: Oh if I were but in great esteem, and rolled in wealth, and swim'd in pleasure, if my debts were paid, and I and mine provided for, then I were a happy man; but now the tune is changed. Oh, saith the convert, if I had but my corruptions subdued, if I had such measures of grace, such fellowship with God, tho' I were poor and despised, I should not care, I should account my self a blessed man. Reader, is this the language of thy soul?

His Ioys are changed. He rejoyceth in the ways of God's Testimonies, as much as in all Riches, Psal. 119. 14. He delights in the Law of the Lord, where∣in once he had little favour. He hath no such Joy, as in the thoughts of Christ, the fruition of his com∣pany, 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 of∣ten) was enough for his soul. Now he gives over ca∣ring for the Asses, and sets his heart on the Kingdom. Now all the cry is, What shall I do to be saved? Acts 16. 30. His great solicitude is, how to secure his soul. Oh! how he would bless you, if you could but put him out of doubt of this!

His Fears are not so much of suffering, but of sin∣ning, Heb. 11. 25, 27. Once he was afraid of nothing so much as the loss of his estate, or esteem, the plea∣sure of friends, the frowns of the great: Nothing sounded so terrible to him as pain, or poverty, or dis∣grace. Now these are little to him, in comparison of God's dishonour or displeasure. How warily doth he walk, lest he should tread on a sn••••e? He feareth al∣way, 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, Psal. 39. 1. Prov. 28. 14. Eccles. 2. 14. It kills his heart to think of losing Gods favour; this he dreads as his only undoing, Psal. 51. 11, 12. Psal. 119. 8. No thought in the world doth pinch him, and pain him so much, as to think of parting with Christ.

His Love runs a new course. My love was crucifi∣ed (said holy Ignatius) that is, my Christ. This is my Beloved, saith the Spouse, Cant. 5. 18. How doth Augustine often pour his loves upon Christ. O Eter∣nal Blessedness, &c.

He can find no words sweet enough. Let me see thee, O light of mine eyes. Come, O thou joy of my spirit; Let me behold thee, O the gladness of my heart. Let me love thee, O life of my soul. Appear unto me, O my great delight, my sweet comfort, O my God, my life, and the whole glory of my soul. Let me find thee, O desire of my heart. Let me hold thee, O love of my soul. Let me embrace thee, O heavenly Bridegroom. Let me possess thee.

His Sorrows have now a new vent, 2 Cor. 7. 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 sin, Psal. 119. 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, Psal. 73. 22. Prov. 30. 2. He could once swill in it, with too much pleasure, now he loaths the thought of returning to it, as much as of licking up the filthiest vomit.

Commune then with thine own heart, and attend the common and general current of thine affecti∣ons, whether it be towards God in Christ above all other concernments. Indeed sudden and strong commotions of the affections and sensitive part, are oft-times found in Hypocrites, especially where the natural constitution leads thereunto, and contrari∣wise, the sanctified themselves are many times with∣out sensible stirrings of the affections, where the temper is more ••low, dry and dull. The great in∣quiry is, whether the judgment and will be stand∣ingly determined for God, above all other good, real or apparent: and if the affections do sincerely follow their choice, and conduct: though it be not so strongly and sensibly, as is to be desired, there is no doubt, but the change is saving.

2. Thorowout the Members. Those that were be∣fore the instruments of sin, are now become the holy utensils of Christ's living Temple, Rom. 6. 16. 1 Cor. 3. 16. He that before made, as it were, a baud or a barrel of his body, now possesseth his vessel in sanctification, and honour, in temperance, chastity, and sobriety, and dedicated to the Lord, 1 Thes. 4. 4. Gal. 5. 22, 23. 1 Cor. 6. 19, 20.

The Eye that was once a wandring Eye, a wanton Eye, a haughty, a covetous Eye, is now employed,

as Mary, in weeping over her sins, Luke 7. 38. in beholding God in his works, Psal. 8. ••. in reading his word, Acts 8. 30. in looking up and down for objects of Mercy, and opportunities for his service.

The Ear that was once open to Satans call, and that (like a vitiated Palate) did relish nothing so much as filthy, as at least frothy talk, and the Fools laughter, is now bored to the Door of Christs House and open to his discipline. It saith, Speak, Lord, for thy Servant heareth. It cries with him, Veniat verbum Domini, and waits for his word ••s the Rain, and re∣lishes them more than the appointed food, Iob 23. 12. than the Honey, and the Honey-Comb, Psal. 19. 10.

The Head, that was the Shop of worldly designs, is now filled with other matters, and set on the stu∣dy of God's will, Psalm. 1. 2. Psal. 119. 97. and tho 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 flie Sin.

His Heart, that was a Sty of filthy lusts, is now become an Altar of incense, where the fire of divine Love is ever kept in, and whence the daily Sacrifice of Prayer and Praises, and sweet Incense of holy desires, Ejaculations, and Anhelations are continu∣ally ascending, Psal. 108. 1. Psal. 119. 20. Psal. 139. 17, 18.

The mouth is become a Well of Life, his Tongue as choice Silver, and his Lips feed many; Now the Salt of Grace hath seasoned his Speech and eat out the Corruption, Col. 4. 6. and cleansed the mouth from his filthy Communication, Flattery, Boasting, Railing, Lying, Swearing, Backbiting, that once came like the flashes proceeding from the Hell that was in the Heart, Iames 3. 6, 7. The Throat, that was once an open Sepulchre, Rom. 3. 13. now sends

forth the sweet Breath of Prayer, and holy Discourse, and the man speaks in another Tongue, in the Lan∣guage of Canaan, and is never so well, as when talk∣ing of God, and Christ, and the matters of another World. His Mouth bringeth forth Wisdom, his Tongue is become the silver Trumpet of his Makers Praise, his glory, and the best member that he hath.

Now here you shall have the Hypocrite halting. He speaks it may be like an Angel, but he hath a covetous eye, or the gain of unrighteousness in his hand. Or the hand is white, but his heart is full of rottenness, Mat. 23. 27. full of unmortified cares, a very Oven of Lust, a Shop of Pride, the Seat of Malice. It may be with Nebuchadnezzar's Image, he hath a Golden Head, a great deal of Knowledge: but he hath Feet of Clay, his Affections are Worldly, he minds earthly things, and his way 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 thorowout with him.

3. Thorowout the Motions, or the Life, and Practice. The new Man takes a new course, Eph. 2. 2, 3. His Conversation is in Heaven, Phil. 3. 20. No sooner doth Christ call by effectual grace, but he straightway becomes a follower of him, Mat. 4. 20. 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. 36. 26, 27.

Though sin may dwell (God knows a wearisome and unwelcome guest) in him, yet it hath no more Dominion over him, Rom. 6. 7, 14. He hath his fruit unto holiness, Rom. 6. 22. and though he makes many a blot, yet the Law and Life of Jesus is that he eyes, as his copy, Psal. 119. 30. Heb. 12. 2. and hath••••n unfeigned respect to all God's Command∣ments, Psal. 119. 6. He makes Conscience even of little sins and little duties, Psal. 119. 113. His very

infirmities which he cannot help, though he would, are his souls burden, and are like the dust in a man's eye, which though but little, yet are 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 Church, and another at home, he is not a Saint on his Knees, and a Cheat in his Shop: he will not Tithe Mint and Cummin, and neglect Mercy and Judgment, and the weighty matters of the Law; he doth not pre∣tend Piety, and neglect Morality, Mat 23. 14. but he turns from all his sins, and keeps all Gods Statutes, Ezek. 18. 21. though not perfectly. (except in de∣sire and endeavour) yet sincerely, not allowing himself in the breach of any, Rom. 7. 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 hungry, Rom. 7. 22. Psal. 109. 4. Isa. 58. 10. He breaketh off his Sins by Righteousness, and his Iniquities by shewing Mercy, to the poor, Dan. 4. 27. and hath a good Conscience, willing in all things to live honestly, Heb. 13. 18. and to keep without offence towards God and Men.

Here again you shall find the unsoundness of many Professors, that take themselves for good Christi∣ans. They are partial in the Law, Mal. 2. 9. and take up with the cheap and easy duties of Religion, but they go not thorow with the work. They are as a Cake not turned, half toasted, and half raw; It may be you shall have them exact in their words; punctual in their dealings; but then they do not ex∣ercise themselves unto Godliness; and for examin∣ing 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 religi∣ous, but bridle not their Tongues, and so all their Re∣ligion is in vain, Iam. 1. 26. It may be they come up to Closet and Family Prayer; but follow them to their Shops, and there you shall find them in a Trade of Lying, or some covert and cleanly way of deceit. Thus the Hypocrite goes not thorowout in the course of his Obedience.

And thus much for the subject of Conversion. 6.

The Terms are either from which, or to which.

1. The Terms from which we turn in this motion of Con∣version, are Sin, Satan, the World and our own Righte∣ousness.

First, Sin. When a Man is converted, he is for ever out with Sin, yea with all sin, Psal. 119. 128. but most of all with his own Sins, and especially with his Bosom Sin, Psal. 18. 23. Sin is now the Butt of his indignation, 2 Cor. 7. 11. he thirsts to bathe his hands in the blood of his Sins. His Sins set a broach in sorrows. It is Sin that pierces 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 feelingly cries out, O wretched Man! he is not impatient of any burden so much as of his sin, Psal. 40. 12. If God should give him his choice, he would choose any affliction, so he might be rid of Sin. He feels it like the cutting gravel in his Shoes, pricking and paining him 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 grew up together with him; it did eat as it were of his own Meat, and drank of his own Cup, and lay in his Bosom, and was to him as a Daughter: but when God opens his Eyes

by Conversion, he throws it away with abhorence, Isa. 30. 22. 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 deep∣ly convinced of the danger, but defilement of sin: and O how earnest is he with God to be purified: He loaths himself for his sins, Ezek. 36. 31. He runs to Christ, and casts himself into the Fountain for sin and for uncleanness, Zech. 13. 1. If he fall what a s••ir is there to get all clean again? He flies to the Word and washes, and rubs, and rinches; labouring to cleanse himself from all filthiness both of Flesh and Spirit: He abhors his once beloved sin, Psal. 18. 23. as a cleanly nature doth the Trough and Mire, wherein he sees the Swine delight.

The sound Convert is heartily ingaged against sin•• He wrestles with it, he wars against it. He is too often foiled, but he never yields the Cause, nor lays down the Weapons; but he will up and to it a∣gain, while he hath breath in his body. He will ne∣ver give quiet possession, he will make no peace; he will give no quarter, he falls upon it, and fires upon it, and is still disquieting of it with continual alarms. He can forgive his other Enemies, he can pitty them, and pray for them, Acts 7. 60. but here he is im∣placable, here is he set upon revenge: he hunteth, as it were for the precious life; his Eye shall not pit∣ty, his Hand shall not spare, though it be a right Hand or a right Eye. Be it a gainful Sin most delight∣ful to his Nature, or support to his Esteem with carnal Friends, yet he will rather throw his gain down the Ke••nel, see hi•• credit fall, or the Flower of pleasure wither in his hand, than he will allow him∣self in any known way of sin, Luke 19. 8. He will grant no indulgence, he will give not toleration, but he draws upon sin wherever he meets it, and frowns

upon it with this unwelcome salute, Have I found thee, O mine Enemy!

Reader, hath Conscience been at work, while thou hast been looking over these Lines? Hast thou pon∣dered these things in thine heart? Hast thou search∣ed 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 affections and lusts; and not only confessed, but forsaken thy sins; all sin in thy fervent desires, and the ordinary practice of every deliberate and wilful sin in thy life? If not, thou art yet unconverted. Doth not Consci∣ence fly in thy Face, as thou readest, and tell thee that thou livest in a way of lying for thy advantage, that thou usest deceit in thy Calling, that there is some way of secret wantonness that thou livest in? why then, do not deceive thy self, thou art in the gall of bitterness, and bond of iniquity.

Doth not thy unbridled Tongue, thy brutish In∣temperance, thy wicked Company, thy neglect of Prayer, of hearing and reading the Word, now witness against thee, and say, We are thy works, and we will follow thee? 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 some carnal respect thou dost tolerate thy self in, and art willing to spare? If this be thy Case, thou art to this day unregenerate, and must be changed or condemned.

Secondly, Satan. Conversion binds the strong man, spoils his Armour, casts out his Goods, turns men from the power of Satan unto God, Acts. 26. 18. Before, the Devil could no sooner hold up his Fin∣ger to the Sinner, to call him to his wicked Com∣pany, sinful Games, filthy Delights, but presently he followed, like an Ox to the Slaughter, and a Fool

to the correction of the Stocks, as the Bird that hast∣eth to the prey, and knoweth 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 5. 3. no sooner could Satan offer 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 e∣nough 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. 4. 4. he goes and comes at Christ's beck, Col. 3. 24. Satan may sometimes catch his foot in a Trap; but he will no longer be a willing Cap∣tive. He watches against the Snares and Baits of Sa∣tan, and studies to be acquainted with his devices. He is very suspicious of his Plots, and is very jea∣lous, in what comes athwart him, lest Satan should have some design upon him. He wrestles against Principalities and Powers, Eph. 6. He entertains the Messenger of Satan as men do the Messenger of Death. He keeps his Eye upon his Enemy, 1 Pet. 5. 8. and watches in his duties, lest Satan should put in his Foot.

Thirdly, The World. Before a sound faith, a man is overcome of the World. Either he bows down to Mammon, or idolizes his reputation, or is a lover of pleasure more than a lover of God, 2 Tim. 3. 4. Here's the root of Mans misery by the fall; he is turned aside to the Creature instead of God, and gives that esteem, confidence and affection to the Creature, that is due to him alone, Rom. 1. 25. Mat. 10. 37. Prav. 18. 11. Ier. 17. 5.

O miserable Man! What a deformed Monster

hath sin made thee? God made thee little lower than the Angels, Sin little better than the Devils, Iohn 6. 70. and 8. 44. a Monster that hath his Head and Heart, where his Feet should be; and his Feet kick∣ing against Heaven, and every thing out of place; the World, that was formed to serve thee, is come to rule thee; and the deceitful Harlot hath bewitch∣ed thee with her enchantments, and made thee bow down and serve her.

But converting Grace sets all in order again, and puts God in the Throne, and the world at his Foot∣stool, Psal. 73. 25. Christ in the heart, and the World under Feet, Eph. 3. 17. Rev. 12. 1. So Paul, I am crucified to the World, and the World to me, Gal. 6. 14. Before this change all the cry was, Who will shew us any (worldly) good? but now he sings another tune, Lord list thou up the light of thy Countenance upon me, and take the Corn and Wine whoso will, Psal. 4. 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 this is withered, and there is no comliness that he should desire it, 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, and I have a goodly heritage. He blesses himself, and boasts himself in God, Psal. 34. 2. Lam. 3. 24. nothing else can give him con∣••ent. He hath written Vanity and Vexation upon all his Worldly Enjoyments, Eccles. 1. 2. and loss and dung upon all humane Excellencies, Phil. 3. 7, 8. He hath life and immortality now in chase, Rom. 2. 7. he trades for grace and glory, and hath a Crown incorruptible in pursuit, 1 Cor. 9. 25. His Heart is set in him to seek the Lord, 1 Chron. 22. 19. and 2 Chron. 15. 15. He first seeks the Kingdom of Hearen and the Righteousness thereof, and Religi∣on

is no longer a matter by the by with him, but the main of his care, Mat. 6. 33. Psalm 27. 4. Now the gawdy Idol is become Nehushtan, 2 Kin. 18. 4. and he gets up and treads upon it, as Diogenes trampling on Plato's hangings, saying Calco, Platonis fastum. Before the World had the swaying interest with him •• he would do more for gain than godliness, 1 Tim. 6. 6. more to pleasure his friend; or his flesh, than to please the God that made him, and God must stand by till the world were first served; but now all must stand by; he hates father, and mother, and life, and all in comparison of Christ, Luke 1. 26.

Well then, pause a little, and look within: Doth not this nearly concern thee? Thou pretendest for Christ; but doth not the world sway thee? Dost thou not take more real delight and content in the world, than in him? Dost not thou find thy self better at ease when the World goes to thy mind and thou art encompassed with carnal delights, than when reti∣red to prayer and meditat on in thy closet, or attend∣ing upon God's Word and Worship? No surer Evi∣dence of an unconverted State, than to have the things of the World uppermost in our aims, love, and estimation, Iohn 2. 15. Iames 4. 4.

With the sound convert Christ hath the supre∣macy. How dear is this name to him? How pre∣cious is its savour, Cant. 1. 3. Psal. 54. 8. The name of Jesus is engraven upon his heart, Gal. 4. 19. and lies as a bundle of Myrrh between his Breasts, Cant. 1. 13, 14. Honour is but air, and laugh∣ter is but madness, and Mammon is fallen like Da∣gon 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, Mat. 13. 44, 45. This is his glory, my beloved is mine, and I am his, Gal. 6. 14. Cant. 2. 16. O 'tis

sweeter to him to be able to say, Christ is mine, than if he could say the kingdom is mine, the In∣dians are mine.

Fourthly, Your own Righteousness: Before Conver∣sion, Man seeks to cover himself with his own Fig∣leaves, Phil. 3. 6, 7. and to lick himself whole with his own Duties, Mic. 6. 6, 7. He is apt to trust in himself, Luk. 16. 15. and 18. 9. and set up his own Righteousness, and to reckon his Counters for Gold, and not submit to the righteousness of God, Rom. 10. 3. But Conversion changes his mind; now he casts away his filthy Rags, and counts his own Righteousness, but a menstruous Cloth: he casts it off, as a Man would the verminous Ta••ters of a nasty Begger, Esay 64. 7. Now he is brought to po∣verty of Spirit, Mat. 5. 3. complains of and con∣demns himself, Rom. 7. and all his inventory is, Poor, and miserable, and wretched, and blind, and na∣ked, Rev. 3. 17. he sees a world of iniquity in his holy things, and calls his once idolized Righte∣ousness, but flesh, I and loss, and dogs-meat, and would not for a thousand Worlds be found in him∣self, Phil. 3. 4, 7, 8, 9. His finger is ever upon his sores, Psal. 51. 3. his sins, his wants. Now he be∣gins to set a high price upon Christs Righteous∣ness; he sees the need of a Christ in every duty, to justifie his person, and justifie his performan∣ces, he cannot live without him; he cannot pray without him; Christ must go with him, or else he cannot come into the presence of God; he leans upon the hand of Christ and so he bows himself in the house of his God. He sets himself down for a lost, undone man without him. His life is hid in Christ, as the life of man in the heart. He is fixed in Christ, as the roots of the tree spread in the earth for stability and nutri∣ment. Before the news of a Christ was a stale

and sapless thing; but now how sweet is a Christ? Augustine could not relish his before so much ad∣mired Cicero, because he could not find the name of Christ; how pathetically cries he, Dulcissime, amantis. benignis. caris. &c. quando te videbo? quan∣do satiabor de pulchritudine tua? Medit. c. 37. O most sweet, most loving, most kind, most dear, most preci∣ous, most desired, most lovely, most fair, &c. all in a breath, when he speaks of and to his Christ; in a word, the voice of the Convert, is with the Mar∣tyr, None but Christ.

2. The terms which, are either ultimate, or Subor∣dinate 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 believers heart: Thou art my portion, Psal. 119. 57. My soul shall make her boast in the Lord, Psalm. 34. 2. My expectation is from him, he only is my rock, and my sal∣vation, he is my defence: in God is my salvation and my glory, the Rock of my strength, and my Refuge is in God, Psalm 62. 1. 2, 5, 6, 7. Psalm 18. 1, 2.

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

Hast thou taken God for thy happiness? Where doth the content of thy heart lie? Whence doth thy choicest comfort come in? Come then and with Abraham lift up thine eyes Eastward, and West∣ward, and Northward, and Southward, and cast about thee, what it is, that thou wouldst have in Heaven or Earth to make thee happy. If God should give thee thy choice as he did to Solomon, or should say to thee, as Ahashuerus to Esther, What is

thy petition, and what is thy request? and it shall be granted thee, Esther 5. 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 treasures of Mammon; suppose thou might'st lade thy self while thou wouldst from hence: go to the towers, to the trophies of honour: what thinkest thou of being a man of renown, and hav∣ing a name like the name of the great men of the earth? Would any of this, all this suffice thee, and make thee count thy self a happy man? If so, then certainly thou art carnal and unconverted. If not, go farther; w••de into the divine excellencies, the store of his mercies, the hiding of his power, the deeps unfathomable of his All-sufficiency: Doth this s••it thee best, and please thee most? Dost thou say, 'Tis good to be here? Mat. 17. 4. Here I will pitch, here I will live and dye? Wilt thou let all the world go, rather than this? Then 'tis well between God and thee: Happy art thou, O man, happy art thou that ever thou wast born. If a God can make thee happy, thou must needs be happy; for thou hast avouched the Lord to be thy God, Deut. 26. 17. Dost thou say to Christ, as he to us, Thy Father shall be my Father, and thy God my God? John 20. 17. Here is the turning Point. An unsound professor never takes up his 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 Thes. 1. 9. Now says the soul, Lord, whither should I go? Thou hast the words of eternal life, Iohn 6. 68. Here he centers, 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 unto thy rest, O my soul, for the Lord hath dealt bountifully with thee, Psalm 116. 7. and it is even ready to breath out Simons Song, Lord, now lettest thou thy ser∣vant

depart in peace, Luke 2. 29. and saith with Iacob, when his old heart revived at the welcome tidings, It is enough, Gen. 45. 28. When he sees he hath a God in Covenant to go to, this is all his salvation and all his desire, 2 Sam. 23. 5.

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

The Mediate term of Conversion is either Prin∣cipal, or less Principal.

The Principal, is Christ, the only Mediator between God and Man, 1 Tim. 2. 5. His work is to bring us to God, 1 Pet. 3. 18. he is the way to the Father, Iohn 14. 6. the only plank on which we may escape; the only door by which we may enter, Iohn 10. 9. Conversion brings over the soul to Christ, to accept of him, Col. 2. 6. as the only means to life, as the on∣ly way, the only name given under Heaven, Acts 4. 12. He looks not for salvation in any other but him; nor in any other with him, but throws him∣self on Christ alone; as one that should cast him∣self with spread arms upon the Sea.

Here (saith the convinced sinner) here I will ven∣ture, and if I perish, I perish: If I d••••, I will die here. But Lord suffer me not to perish under the pitiful eyes of thy mercy. Intreat me not to leave thee, or to turn away from following after thee, Ruth 1. 16. Here I will throw my self, If thou kick me, if thou kill me, Job 13. 15. I will not go from thy door.

Thus the poor soul doth venture on Christ, and resolvedly adhere to him. Before Conversion the man made light of Christ, minded the Farm, Friends, Merchandise, more than Christ, M••t. 22. 5. Now Christ is to him as his necessary food, his daily bread, the life of his heart, the staff of his

life, Phil. 3. 9. His great design is, that Christ may be magnified in him, Phil. 1. 20. His heart once said, as they to the Spouse, What is thy Beloved more than another? Cant. 5. 9. He found more sweetness in his merry company, wicked games, earthly delights, than in Christ. He took Religion of a fancy, and the talk of great enjoy∣ments for an idle dream. But now to him to live, is Christ. He sets light by all that he accounted precious, for the excellency of the knowledge of Christ, Phil. 3. 8.

All of Christ is accepted by the sincere Convert. He loves not only the Wages, but work of Christ. Ro. 7. 12. not only the benefits, but the burden of Christ: He is willing not only to tread out the corn, but to draw under the yoak: he takes up the commands of Christ, yea and Cross of Christ, Mat. 11. Mat. 16. 24.

The unsound closes by the halves with Christ; He is all for the Salvation of Christ; but he is not for sanctification: he is for the priviledges, but appretiates not the person of Christ. He di∣vides the offices and benefits of Christ. This is an error in the foundation. Whoso loveth life, let him beware here. 'Tis 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. 6. 24. They will not have him as God offers, To be a Prince and a Saviour, Acts 5. 31. They divide what God hath joyned, the King and the Priest. Yea, they will not accept the Salvation of Christ, as he in∣tends it; they divide it here. Every man's vote is for Salvation from suffering, but they desire not to be saved from sinning. They would have their lives saved, but withall they would have their lusts. Yea, many divide here again, they would be content to ha••e some of their sins destroyed; but they cannot

leave the lap of Dalilah, or divorce the beloved He∣rodias. They cannot be cruel to the right eye, or right hand; the Lord must pardon them in this thing, 2 Kings 5. 18. Oh be infinitely tender here; your souls lie upon it. The sound Convert takes a whole Christ, and takes him for all intents and purposes, without exceptions, without limitations, without reserves. He is willing to have Christ, up∣on his terms, upon any terms. He is willing of the dominion of Christ, as well as deliverance by Christ; he saith with Paul, Lord, what wilt thou have me to do? Acts 9. 6. Any thing Lord. He sends the blank to Christ to set down his own Conditions, Acts 2. 37. Acts 16. 30.

The less Principal is the Laws, 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 rule and guide for e∣ver, Psalm 119. 111, 12.

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 you own souls; and therefore keep your eyes upon your hearts, as you go along.

1. The Iudgment is brought to approve of them, and subscribe to them, as most righteous and most reasonable, Psal 119. 112, 128, 137, 138. The mind is brought to like the ways of God, and the corrupt prejudices that were once against them, as unreasonable, and intolerable, are now removed. The understanding assents to them all, as holy, just, and good, Rom. 7. 12. How is David taken up with these excellencies of Gods Laws? How doth he expatiate in their prai∣ses both from their inherent qualities, and admira∣ble effects, Psalm 19. 8, 9, 10, &c.

There is a twofold judgment of the understand∣ing;

Iudicium absolutum, & comparatum. The abso∣lute judgment is, when a man thinks such a course best in the general, but not for him, or not un∣der the present Circumstances he is in, pro hic & nunc. Now a godly mans judgment is for the ways of God, and that not only the absolute, but comparative judgment; he thinks them not only best in general, but best for him. He looks upon the rules of Religion, not only as tolerable, but de∣sireable, yea more desireable than gold, fine gold, yea much fine gold, Psalm 19. 10.

His judgments are setledly determined, that 'tis best to be holy, that 'tis best to be strict, that it is in it self the most eligible course; and that 'tis for him the wisest and most rational, and desireable choice. Hear the godly mans judgment, I know O Lord, that thy judgments are right. I love thy Com∣mandments above Gold, yea above fine Gold; I esteem all thy precepts concerning all things to be right, and I hate every false way, Psalm 119. 127, 128. Mark he did approve of all that God required, and dis∣allowed of all that he forbad, Righteous O Lord, and upright are thy judgments. Thy testimonies that thou hast commanded are righteous, and very faithful. Thy word is true from the beginning, and every one of thy righteous judgments endureth for ever, Psalm 119. 86, 160. 162, 163. See how readily and fully he sub∣scribes, he declares his assent, and consent to it, and all and every thing therein contained.

2. The desire of the heart is to know the whole mind of Christ, Psalm 119. 124, 125, 169. Psalm 25. 4, 5. He would not have one sin undiscovered, nor be igno∣rant of one duty required. 'Tis the natural and earnest breathing of a sanctified heart,

Lord if there be any way of wickedness in me, do thou discover it. What I know not teach thou me, and if I have done iniquity, I will do it no more.

The

unsound is willingly ignorant, 2 Pet. 3. 5. loves not to come to the light, Iohn 3. 20. He is willing to keep such or such a sin; and therefore is loth to know it to be a sin, and will not let in the light at that Window. Now the gracious heart is willing to know the whole latitude and compass of his makers Law, Psalm 119. 18, 19, 27, 33, 64, 66, 68, 78, 108, 124. He receives with all acceptation the word that con∣vinceth him of any duty that he knew not, or mind∣ed not before, or discovered any sin that lay hid be∣fore, Psalm 119. 11.

3.

The free and resolved choice of the will is determined for the ways of Christ, before all the pleasures of sin and prosperitys of the World,

Psalm 119. 103, 127, 162. His consent is not extorted by some extremity of anguish, nor is it only a sudden and hasty resolve, but he is deliberately purposed, and comes off freely in the choice, Psalm 17. 3. Psal. 119. 30. True, the Flesh will rebel, yet the pre∣vailing part of his Will is for Christ's Laws and Go∣vernment; so that he takes them not up as his toil or burden, but his bliss. 1 Iohn 5. 3. Psalm 119. 60, 72. When the unsanctified goes in Christs ways, as in Chains and Fetters, he doth them naturally, Psalm 40. 8. Ier. 31. 33. and counts Christs Law his Liberty, Psalm. 119. 32, 45. Iames 1. 25.

He is willing in the beauties of holiness,

Psalm. 110. 3. and hath this inseparable Mark.

That he had ra∣ther (if he might have his choice) live a strict and holy life than the most prosperous and flourishing life in the world,

1 Sam. 10. 26.

There went with Saul a band of men whose hearts God had touch∣ed.

When God touches the heart of his chosen, they presently follow Christ, Mat. 4. 22. and (tho drawn) do freely run after him•• Cant. 1. 4. and wil∣lingly offer themselves to the service of the Lord, 2 Chron. 7. 16. seeking him with their whole desire.

2 Chron. 15. 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 Sun or Spouse, from a Spring of Love, and a Loyal Mind. In a Word, the Laws of Christ are the Converts Love, Psalm 119. 159, 163, 167. desire, ver. 5, 20, 40. delight, ver. 77, 92, 103, 111, 143. and continual study, ver. 99, 79. Psalm 1. 2.

4. The bent of his course is directed to keep Gods Sta∣tutes, Psalm 119. 4, 8, 167, 168. 'Tis the daily care of his life to walk with God. He seeks great things: he hath noble designs, though he fall too short. He aims at nothing less than perfection: he desires it, he rea∣ches after it, he would not rest in any pitch of grace, till he were quite rid of sin and had perfected holi∣ness, Phil. 3. 11, 12, 13, 14.

Here the Hypocrites rottenness may be discover∣ed. He desires holiness (as one well) 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 holi∣ness for holiness sake, Psalm 119. 97. Mat. 5. 6. and not only for Heaven's sake. He would not be satis∣fied with so much as might save him from Hell; but desires the highest pitch. Yet desires are not e∣nough. What is thy way and thy course? Is the drift and scope of thy life altered? Is holiness thy trade, and religion thy business? Rom. 8. 1. Mat. 25. 16. Phil. 1. 20. If not, thou art short of sound Conversion.

Application. And is this, that we have described, the Conversion that is of absolute necessity to salva∣tion? Then be informed. 1. That strait is the gate

and narrow the way that leadeth unto life. 2. That there be 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, O man that readest, to turn in upon thine own self. What saith Consci∣ence? 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 describ∣ed? If so, then 'tis well. But doth not thy heart con∣demn thee, and tell thee, there is such a sin thou liv∣est in against thy Conscience? Doth it not tell thee, there is such and such a secret way of wickedness, that thou makest no bones of? Such or such a Duty, that thou makest no Conscience of?

Doth not Conscience carry thee to thy Closet, and tell thee how seldom prayer, and reading is perform∣ed there? Doth it not carry thee to thy family, and shew thee the charge of God, and the souls of thy children and servants, that be neglected there? doth not Conscience lead thee to thy Shop, thy Trade, and tell thee of some mystery of iniquity there? Doth it not 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-spend∣est there, for the talents of God which thou throw∣est down this Sink, for thy gaming, and thy swilling, &c. Doth it not carry thee into thy secret Chamber, and read thee a Curtain Lecture?

O Conscience do thy duty. In the name of the living God I command thee discharge thine office. Lay hold upon this sinner, fall upon him, arrest him apprehend him, undeceive him. What, wilt thou flatter and sooth him, while he lives in his sins? Awake, O Conscience. What meanest thou, O sleeper? What, hast thou never a reproof in thy mouth? What, shall this soul die in 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? O rouse up thy self, and do thy work. Now let the Preacher in the bo∣som speak. Cry aloud and spare not, lift up thy voice like a Trumpet; let not the blood of this Soul be required at thy hands.

Chap. III. Of the Necessity of Conversion.

IT may be you are ready to say, what meaneth this stir? And are apt to wonder, why I follow you with such earnestness, still ringing one les∣son in your ••ars, That you should repent and be con∣verted, Acts 3. 19. But I must say unto you, as Ruth to Naomi, Intreat me not to leave you, nor to turn aside from following after you, Ruth 1. 16. Were it a matter of indifferency, 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 solici∣tous for you, when I see you ready to perish? As the Lord liveth, before whom I am, I have not the least hopes to see one of your faces in Heaven, ex∣cept you be converted. I utterly despair of your salvation, except you will be prevailed with to turn throughly, and give up your selves to God in holi∣ness and newness of life. Hath God said, Except you be born again, you cannot see the Kingdom of God, Iohn 3. 3. and yet do you wonder, why your Ministers do so plainly travel in birth with you? Think it not strange, that I am earnest with you to follow after holiness, and long to see the Image of God up∣on you. Never did any, nor shall any enter into Hea∣ven by any other way but this. The Conversion de∣scribed is not an high pitch of some taller Christians, but every soul, that is saved, passes 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, Necessarium est navigar••, non est necessarium 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 ••••num necessarium, the one thing ne∣cessary. Thine Estate is not necessary; thou maist sell all for the Pearl of great price, and yet be a gain∣er by the purchase, Mat. 13. 46. Thy life is not ne∣cessary; thou maist part with it for Christ to infinite advantage. Thine esteem is no•• necessary; thou maist be reproached for the name of Christ, and yet happy, yea much more happy in reproach than in repute, 1 Pet. 4. 4. Mat. 5. 10, 11. But thy Conversion is necessary, thy damnation lies upon it, and is it not needful in so important a case to look about thee? Upon this one point depends thy making, or mar∣ring to all eternity.

But I shall more particularly shew the necessity of Conversion in five things; for without this,

1. 〈◊〉〈◊〉 being is in vai••. Is it not pity thou shouldst be good for nothing, an unprofitable bur∣den of the earth, a wart, or wen in the Body of the universe? Thus thou art, whilst unconverted, for thou canst not answer the end of thy Being. Is it not for the divine pleasure thou art and wert crea∣ted? Rev. 4. 11. Did not he make thee for him∣self? Prov. 16. 4. Art thou a man, and hast thou reason? Why then bethink thy self, why and whence thy Being is. Behold God's workmanship in thy body, and ask thy self, to what end did God rear this fabrick? Consider the noble faculties or my Heaven-born soul: to what end did God bestow these excellencies? To no other, than that 〈◊〉〈◊〉

shouldst please thy self, and gratifie thy senses? Did God send men, like the Swallows, into the World, 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, Psal. 139. 14. and dost thou not yet think with thy self, surely it was for some noble and raised end?

O man, set thy reason a little in the Chair. Is it not pity such a goodly fabrick should be raised in vain? Verily thou art in vain, except thou art for God. Better thou hadst no Being, than not to be for him. Wouldst thou serve thy end? Thou must repent, and be converted. Without this thou art to no purpose, yea, to bad purpose.

First, To 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 re∣pair, and tune it, by the grace of regeneration, and sweetly move it by the power of actuating grace, or else thy prayers will be but howlings, and all thy services will make no Musick in the Ears of the most Holy, Eph. 2. 10. Phil. 2. 13. Hos. 7. 14. Isa. 1. 15. All thy powers and faculties are so corrupt in thy natural State, that except thou be purged from dead works, thou canst not serve the living God, Heb. 9. 14. Tit. 1. 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 righteous∣ness, Heb. 5. 13. There are great mysteries as well in the practices, as principles of godliness: now the unregenerate knoweth not the mysteries of the King∣dom of Heaven, Mat. 13. 11. 1 Tim. 3. 16. You may as well expect him that never learn'd the Alphabet to read, or look for goodly Musick on the Lute, from one that never set his hand to an instrument, as

that a natural man should do the Lord any pleasing service. He must first be taught of God, Iohn 6. 45. taught to pray, Luke 11. 1. taught to profit, Esay 48. 17. taught to go, Hos. 11. 3. or else he will be ut∣terly at a loss.] 2. He hath no strength for it. How weak is his heart? Ezek. 16. 30. He is presently tired. The Sabbath what a weariness is it? Ma••. 1. 13. He is without strength, Rom. 5. 6. yea stark dead in sin, Eph. 2. 5.] 3. He hath no mind to it; he desires not the knowledge of God's ways, Iob 21. 14. He doth not know them, and he doth not care to know them, Psalm 82. 5. He knows not, neither will he understand.] 4. He hath neither due instru∣ments, nor materials for it. A man may as well hew the Marble without Tools; or Limn without Co∣lours, or Instruments, or build without Materials, as perform any acceptable service without the graces of the Spirit, which are both the Materials, and In∣struments in the work. Alms giving is not a ser∣vice 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 car∣cass without the life? What are all our confessions, unless they be the exercises of godly sorrow and un∣feigned repentance? What our petitions, unless animated all along with holy desires, and faith in divine attributes and promises? What our praises and thanksgivings, unless from the Love of God, and a holy grattiude, and sense of God's mercies in the heart? So that a man may as well expect the trees should speak, or look for Logick from the brutes, or motion from the dead, as for any service holy and acceptable to God, from the unconverted. When the tree is evil, how can the fruit be good? Mat. 7. 18.

Secondly, To Bad purpose: The unconverted soul is a very cage of unclean birds, Rev. 18. 2. a Sepul∣chre

full of Corruption and Rottenness, Mat. 23. 27. a loathsome carkass full of crawling Worms, and sending forth a hellish and most noisome favour in the nostrils of God. Psalm 14. 3. O dreadful case! Dost thou not yet see a change to be needful? would it not have grieved one, to have seen the golden consecrated Vessels of God's Temple turned into quaffing bowls for drunkenness, and polluted with the Idols service? Dan. 5. 2, 3. Was it such an a∣bomination to the Jews, when Antiechus 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 it self turned into a Stable, or a Stye, and to have the holy of holies served like the house of Baul; to have the Image of God taken down, and be turned into a draught∣house? 2 Kings 10. 27. This is the very case of the unregenerate; all thy Members a••e turned into in∣struments of unrighteousness, Rom. 6. 19. Servants of Satan; and thy in most powers into receptacles of uncleanness, Eph. 2. 2. Tit. 1. 15. You may see the goodly guests within, by what comes out. For out of the heart proceed evil thoughts, Murders, Adulteries, For∣nications, Theits, False witness, Blasphemies, &c. This black guard discovers what a Hell there is within.

Oh abuse unsufferable! to see a Heaven-born soul abased to the filthiest drudgery, to see the glory of Gods creation, the chief of the ways of God, the Lord of the Universe, a lapping with the prodigal at the trough, or licking up with greediness the most loathsom vomit. Was it such a lamentation, to see those that did feed delicately, to sit desolate in the streets? and the precious Sons of Sion, compa∣rable to fine gold, to be esteemed as earthen Pitch∣ers; and those that were cloathed in Scarlet, to em∣brace dunghils? Lam. 4. 2, 5. And is it not much more fearful, to see the only thing that hath immor∣tality

in this lower world, and carries the stamp of God, to become as a vessel wherein there is no pleasure, Ier. 22. 28. (which is but the modest expressi∣on of the vessel, men put to the most sordid use.) Oh indignity intolerable! Better thou wert dashed in a thousand pieces, than continue to be abused to so filthy a service.

II. Not only man, but the whole visible creation is in vain without this. Beloved, God hath made all the visible creatures in heaven and earth for the service of man, and man only is the spokesman for all the rest. Man is in the universe, like the tongue in the body, which speaks for all the Members. The o∣ther creatures cannot praise their Maker, but by dumb signs and hints to man, that he should speak for them. Man is, as it were, the high Priest of Gods creation, to offer the Sacrifice of praise for all his fellow creatures, Psal. 147. and 148. and 150. The Lord God expecteth a tribute of praise from all his works, Psalm 103. 2. 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 sha••l have no active glory from his works.

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, there∣upon, and all in vain, and man should be guilty at last, of robbing, and Spoiling him of the glory of all. O think of this, while thou art unconverted, all the Offices of the creatures to thee are in vain; thy meat nourishes thee in vain, the Sun holds forth his light to thee in vain, the Stars, that serve thee in their courses by their most powerful, though hidden influence, Iudges 5. 20. Hos. 2. 21, 22. do it in vain; thy Cloaths 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 Cre∣ation groaneth under the abuse of this unsanctified world. Rom. 8. 22. that pervert them to the service of their lusts, quite contrary to the very end of their Being.

III. Without this, thy Religion is in vain. Jam. 1. 26. All thy religious performances will be but lost; for they can neither please God, Rom. 8. 8. nor save thy soul•• 1. Cor. 13. 2, 3. Which are the very ends of Religion. Be thy services never so specious, yet 〈◊〉〈◊〉 hath no pleasure in them, Isai. 1. 14. Mal. 1. 10. Is not that man's case dreadful, whose sacrifices are as Murder, and whose prayers are a breath of abo∣mination? Isa. 66. 3. Prov. 28. 9. Many under convictions think they will set upon mending, and that a few prayers and alms will salve all again; but alas, sirs, while your hearts remain unsanctifi∣ed, your duties will not pass. How punctual was Iebu? and yet all was rejected, because his heart was not upright, 2 Kings 10. with Hos. 1. 4. How blame∣less was Paul? and yet being unconverted all was but loss. Phil. 3. 6, 7. Men think they do much in atten∣ding God's Service, and are ready to twit him with it, Isa. 58. 3. Mat. 7. 22. and set him down so much their debtor, when as (their persons being unsan∣ctified) their duties cannot be accepted.

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

think with his loathed embraces to reconcile thee.

It is a great misery to labour in the fire. The Poets could not invent a worser 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 la∣bour. God threatens it, as the greatest of temporal judgments, that they should build and not inhabit, plant and not gather, and their labours should be eat up by strangers, Deut. 28. 30, 38, 39, 41. 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 to pray and hear, and fast in vain? This is an undoing and eternal loss. Be not deceiv∣ed. If thou goest on in thy sinful state, though thou sho••ldst spread forth thine hands, God will hide his eyes; though thou make many prayers, he will not hear, 〈◊〉〈◊〉. 1. 15. If a man without skill set about our work, and marr it in the doing, though he take much pains, we give him but small thanks. God will be worshipped after the due order, 1 Chron. 15. 13. If a servant do our work, but quite contrary to our order, he shall have rather stripes than praise. Gods work must be done according to Gods mind, or he will not be pleased; and this cannot be, except it be done with a holy heart, 2 Chron. 25. 2.

IV. Without this, thy hopes are in vain, Job 8. 12, 13. The Lord hath rejected thy Confidence, Ier. 2. 37.

First, Thy hopes of Comfort here are in vain. 'Tis not only necessary to the safety, but comfort of your condition, that you be converted. Without this you shall not know peace. Isai. 59. 8. Without the fear of God, you cannot have the comforts of the Holy Ghost, Acts 9. 31. God speaks peace only to his people, and to his Saints, Pal. 85. 8. If you have a false peace, continuing in your sins, 'tis not of Gods speaking; and then you may guess the Au∣thor. Sin is a real Sickness, Isai. 1. 5. Yea the

worst of sickness, 'tis a Leprosie in the head, Lev. 13. 44. the plague in the heart, 1 Kings 8. 38. 'tis brokenness in the bones, Psal. 51. 8. it pierc••••h, it 〈◊〉〈◊〉 i•• racketh, it tormenteth, 1 〈◊〉〈◊〉 ••. 10. A man may as well expect ease, when his ••••scases are in their strength, or his bones out of joynt, as true comfort, while in his sins.

O wretched man, that canst have no ease in this case, but what comes from the deadliness of the disease•• You shall have the poor-sick man, saying in his lightness, he is well; when 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 unsanctified often see nothing amiss, they think themselves whole, and cry not out for the Physician, but this shews the danger of the••r Case.

Sin doth naturally breed distempers and distur∣bances in the soul•• •• What a continual tempest and commotion is there in a disconte••ted mind? What an eating evil is inordinate care? What is passion but a very feaver in the mind? What is lust but a fire in thē bones? What is pride but a deadly tympany; or covetousness but an un••atiable and unsuffera∣ble thirst? Or malice and envy but venom 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 set∣led, standing, immortal peace. Great peace have they that love thy Commands, and nothing shall offend them, Psal 119. 165. They are the ways of wisdom that afford pleasure and peace, Prov. 3. 17. David had infinitely more pleasure in the word, than in all the delights of his Court, Psal. 119. 103, 127. The Conscience cannot be truly pacified, till sound∣ly purified, Heb. 10. 22. Cursed is that peace, that

is maintained in a way of sin, Deut. 29. 19, 20. Two sorts of peace are more to be dreaded than all the troubles in the world; peace with sin, and peace in sin.

Secondly, Thy hopes of Salvation hereafter are in vain: yea, worse than in vain, they are most injuri∣ous to God, most pernicions to thy self; there is death, desperation, blasphemy in the bowels of this hope. 1. There is death in it. Thy Confidence shall be rooted out of thy Tabernacles (God will up with it root and branch) it shall bring thee to the King of Terrors, Iob 18. 14. tho thou maist lean upon this house it will not stand. Iob 8. 1••. but will prove like a ruinous building, which when a man trusts to; it falls down about his ears. 2. There is desperation in it. Where is the Hope of the Hypocrite, when God takes away his soul? Iob 27. 8. Then there is an end for ever 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. 10. 28. The godly must say at death, It is finished, but the wicked, It is perished; and in too sad earnest be∣moan himself, (as Iob in a mistake) Where now is my hope? He hath destroyed me, I am gone, and my hope is removed like a tree, Job 19. 10. The righteous hath hope in his death, Prov. 14. 32. When nature is dying, his hopes are living, when his body is languishing, his hopes are flourishing; his hope is a living hope, 1 Pet. 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but others a dying, yea a damning, soul-undoing hope. When a wicked man dieth, his expectation shall perish, and the hope of un∣just men perisheth, Prov. 11. 7. It shall be cut off, and prove like the Spiders Web, Job 8. 14. which he spins out of his own bowels, but then comes death with the broom, and takes down all, and so there is an eternal end of his confidence, wherein he trusted. For the eyes of the wicked shall fail, and their hope shall

be as the giving up of the Ghost, Job 11. 20. Wicked men are setled in their carnal hope, and will not be beaten out of it. They hold it fast, they will not let it go. Yea but death will knock off their fingers. Though we cannot undeceive them, death and judg∣ment will. When death strikes his dart through thy liver, it will let out thy soul and thy hopes toge∣ther. The unsanctified have hope only in this life, 1 Cor. 15. 19. and therefore are of all men most miserable. When death comes, it lets them out into the amazing gulf of endless desperation. 3. There is blasphemy in it. To hope we shall be saved, though continuing unconverted, is to hope we shall prove God a liar. He hath told you, that so merciful and pitiful as he is, he will never save you notwithstand∣ing, if you go on in ignorance, or a course of un∣righteousnes, Isa. 27. 11. 1. Cor. 6. 9. In a word, he he hath told you, that whatever you be or do, nothing shall avail you to Salvation without you be new creatures, Gal. 6. 15. Now to say God is merciful, and we hope he will save us nevertheless, is to say in effect, we hope God will not do as he saith. We may not set God's Attributes at variance. God is resolved to glorifie mercy, but not with the prejudice of truth, as the presumptuous sinner will find to his everlasting sorrow.

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

Ans. 1. This is not to hope in Christ, but against Christ. To hope to see the Kingdom of God, without being born again, to hope to find eternal life in the broad way, is to hope Christ will prove a false Prophet. 'Tis David's plea, I hope in thy word, Psalm 119. 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 prophane neglects of his service,

and I will never go to shake thy confidence.

2. God doth with abhorrence reject this hope: Those condemned in the Prophet, went on in their sins, yet (faith the Text) they will lean upon the Lord, Mic. 3. 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 would stay themselves upon the God of Israel, Isa•• 48. 1, 2. as a man would shake off the briars (as one said well) that cleaves to his garment.

3. If thy hope be any thing worth, it will purifie thee from thy sins, 1 Iohn 3. 3. but cursed is that hope, which doth cherish men in their sins.

Object. Would you have us to despair?

Answ. You must despair of ever coming to Hea∣ven as you are, Acts 2. 37. that is, while 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 may you despair of attaining to repentance and conversion, in the use of Gods means.

V. Without this, all that Christ hath done and suffered will be (as to you) in vain, John 13. 8. Tit. 2. 14. that is, it will no way avail to your salvation. Ma∣ny urge this as a sufficient ground for their hopes, that Christ died for sinners: but I must tell you, Christ never died to save impenitent and uncon∣verted sinners (so continuing) 2 Tim. 2. 19. A great Divine was wont, in his private dealings with souls, to ask two questions, 1. What hath Christ done for you? 2. What hath Christ wrought in you? Without the application of the Spirit in Regenera∣tion, we can have no saving 〈◊〉〈◊〉 ••••rest in the benefits of Redempt••on. I tel•• you from the Lord, Christ himself cannot save you, if you go on in this estate.

I. It were against his trust. The Mediator is the Ser∣vant

of the Father, Isa. 42. 1. shews his commission from him, acts in his name, and pleads his command for his justification, Iohn 10. 18, 36. Iohn 6. 38, 40. And God hath committed all things to him, entrust∣ed his own glory, and the salvation of his elect with him, Mat. 11. 27. Iohn 17. 2. Accordingly, Christ gives his Father an account of both parts of his trust, before he leaves the world, Iohn 17. 4, 6, 12. Now Christ should quite cross his Fathers glory, his greatest trust, if he should save men in their sins; for this were to overturn all his counsels, and to offer vio∣lence to all his attributes.

First, To overturn all his Councels; of which this is the order, that men should be brought through sanctifi∣cation, to salvation, 2 Thes. 2. 13. He hath chosen them, that they should be holy, Eph. 1. 4. They are elected to pardon and life through sanctification, 1 Pet. 1. 2. If thou canst repeal the Law of Gods im∣mutable counsel, or corrupt him, whom the Father hath sealed, to go directly against his Commission, then and not otherwise, maist thou get to Heaven in this condition. To hope that Christ will save thee while unconverted, is to hope that Christ will falsify his trust. He never did, nor will save one soul, but whom the Father hath given him in election, and drawn to him in effectual calling, Iohn 6. 34, 37. Be assured, Christ will save none, in a way contrary to his Fathers will, Iohn 6. 38.

Secondly, To offer violence to all his attributes. 1. To his Iustice. For the righteousness of Gods judg∣ment lies, in rendring to all according to their works, Rom. 2. 5, 6. Now, should men sow to the flesh, and yet of the Spirit reap everlasting life, Gal. 6. 7, 8. where were the glory of divine Justice, since it should be given to the wicked according to the work of the righteous? 2. To his holiness. If God should not only save sinners, but save them in their

sins, his most pure and strict holiness would be ex∣ceedingly defaced. The unsanctified is in the eyes of Gods holiness, worse than a Swine or Viper, Mat. 23. 33. 2 Pet. 2. 23. Now what cleanly nature could indure to have the filthy Swine Bed and Board with him in his Parlour, or Bed-chamber? It would offer the extreamest violence to the infinite purity of the divine nature, to have such to dwell with him. They cannot stand in his judgment, they cannot abide in his presence, Psalm 1. 5. Psalm 5. 4, 5. If holy David would not endure such in his house, no nor in his sight, Psalm 101. 3, 7. shall we think God will? Should he take men as they be from the Trough to the Table, from the Harlots lips, from the Stye and Draff, to the glory of Heaven, the world would think God were at no such a dis∣tance from sin, nor had such dislike of it, as we are told he hath•• they would conclude, God were alto∣gether such a one as themselves (as they wickedly did, but from the very forbearance of God, Psal. 50. 21.) 3. To his Veracity. For God hath declared from Heaven. That if any shall say he shall have peace, tho' he should go on in the imagination of his heart: his wrath shall smoak against that man, Deut. 29. 19, 20. That they (only) that confess, and forsake their sins, shall find mer∣cy, Prov. 28. 13. That they that shall enter into his Hill, must be of clean hands and a pure heart, Psal. 24. 3, 4. Where were Gods truth, if notwithstanding all this, he should bring men to Salvation without Conver∣sion? O desperate sinner, that darest to hope, that Christ will put the lye upon his Father, and nullifie 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 suit∣ed to them. First, they would not value them. The unsanctified sinner puts but little price upon God's great Salvation, Mat. 22. 5. He sets no more by

Christ than the whole by the Physician, Matthew 9. 12. he prizes not his balm, values not his cure, tramples upon his blood, Heb. 10. 29. Now would it stand with wisdom, to force pardon and life, upon them that would 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? Mat. 7. 6. This would make mercy to be despised indeed. Wisdom requires that life be given, in a way suitable to God's honour, and that God provide for the securing his own glo∣ry, as well as Man's felicity. It would be dishonour∣able 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 unworthy, but unwilling. Secondly, They are no way suited to them. The Divine Wisdom is seen in suiting 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: when as the poor thing had much rather be grazing with his fellow-brutes. Alas, what should an unsanctified creature do in Heaven! He could take no con∣tent there, because nothing suits him. The place doth not suit him, he would be but piscis in arido, quite out of his element, as a Swine in the parlour, or a Fish out of water. The Company doth not suit him. What communion hath darkness with light, cor∣ruption with perfection? Filth and rottenness,

with glory and immortality? The imployment doth not suit him: The Anthems of Heaven fit not his mouth, suit not his ear. Canst thou charm thy Beast with Musick? Or wilt thou bring him to thy Organ, and expect that he should make thee melody, or keep time with the skilful Quire? Or had 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 languish∣ing Patient, and it will be but a very offence. Alas, if the poor man think a Sermon long, and say of a Sabbath, What a weariness is it? Mal. 1. 13. how mi∣serable would he think it, to be held to it to all eter∣nity? 5. To his immutability, or else to his Omniscien∣cy, Omnipotency. For this is enacted in the Con∣clave of Heaven, and enrolled in the decrees of the Court above, that none but the pure in heart shall ever see God, Mat. 5. 8. This is laid up with him, and sealed among his Treasures. Now if Christ, yet, bring any to Heaven unconverted, either he must get them in without his Fathers knowledge, and then where is his Omnisciency? Or against his will, and then where were his Omnipotency? Or he must change his will, and then where were his Immuta∣bility?

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 18. 4. May not I, much more reason so with thee? Shall the Laws of Heaven be reversed for thee? Shall the everlasting foundations be o∣verturned for thee? Shall Christ put out the eye of his Fathers Omnisciency, or shorten the arm of his eternal power for thee? Shall divine Justice be vio∣lated for thee? or the brightness of the glory of his holiness be blemished for thee? Oh the impos∣sibility,

absurdity, blasphemy, that is in such a con∣fidence! To think Christ will ever save thee in this condition, is to make thy Saviour to become a Sin∣ner, and to do more wrong to the infinite Majesty, than all the wicked on Earth, or Devils in Hell ever did, or could. And yet wilt thou not give up such a blasphemous hope?

II. Against his word. We need not say, Who shall ascend into Heaven, to bring down Christ from above? Or who shall descend into the deep, to bring up Christ from be∣neath? The word is nigh us, Rom. 10. 6, 7, 8. Are you agreed that Christ shall end the controversie? Hear then his own words; Except you be converted you shall in no wise enter into the Kingdom of Heaven, Mat. 18. 3. You must be born again, John 3. 7. If I wash thee not, thou hast no part in me, John 13. 8. Repent or perish, Luke 13. 3. One word, one would think, were e∣nough from Christ; but how often and earnestly doth he reiterate it, verily, verily, verily, verily, except a man, be born again, he shall not see the Kingdom of God, Iohn 3. 3, 5. Yea, he doth not only assert, but prove the necessity of the new birth, viz. from the fleshliness and filthiness of man's first birth, Iohn 3. 6. by reason of which, man is no more fit for Heaven than the Beast is for the Chamber of the Kings presence. And wil•• thou yet believe thine own presumptuous confidence, directly against Christs words? He must go quite against the Law of his Kingdom, and Rule of his Judgment, to save thee in this estate.

III. 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 ig∣norant of them, or disobedient to them) shall not enter into his rest, Psalm 95. 11. Heb. 3. 18. and wilt thou not yet believe, O sinner, that he is in ear∣nest? Canst thou hope he will be forsworn for thee?

The Covenant of Grace is confirmed by an Oath, and sealed by blood, Heb. 6. 17. Heb. 9. 16, 18, 19. Mat. 26. 28. But all must be made void, and ano∣ther way to heaven found out, if thou be saved, liv∣ing and dying unsanctified. God is come to his low∣est and last terms with man, and hath condescended as far as with honour he could, hath set up his Pil∣lars with a Ne plus ultra. Men cannot be saved, while unconverted, except they could get another Covenant made, and the whole frame of the Go∣spel, (which was established for ever, with such dreadful solemnities) quite altered; and would not this be a distracted hope?

IV. Against his honour. God will so shew his love to the sinner as withal to shew his hatred to sin. Therefore he that names the name of Jesus must de∣part from iniquity, 2 Tim. 2. 19. and deny all un∣godliness; and he that hath hope of life by Christ must purifie himself as he is pure, 1 Iohn 3. 3. Tit. 2. 12. otherwise Christ would be thought a favourer of sin. The Lord Jesus would have all the world to know, though he pardon sin, he will not protect it. If holy David shall say, Depart from me all you workers of iniquity, Psal. 6. 8. and shall shut the doors against them, Psal. 101. 7. shall not such much more expect it from Christs holiness? Would it be for his honour, to have the dogs to the table? or to lodge the swine with his children? or to have Abraham's bosom to be a nest of Vipers.

V. Against his Offices. God hath exalted him to be a Prince and a Saviour, Acts 5. 31. he should act against both, should he save men in their sins. It is the Office of a King.

Parcere subjectis, & debellare superbos.

To be a terrer to evil doers and a praise to them that

do well, Rom. 13. 3, 4. He is a Minister of God, a re∣venger 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 19. 27. this were quite against his Office: He therefore reigns, that he may put his enemies under his feet, 1 Cor. 15. 25. 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 the lusts of his chosen, Psalm 45. 5. Psalm. 110. 3. What King would take the rebels, in open hostility, into his Court? What were this but to betra•• Life, King∣dom, Government and all together? If Christ be a King, he must have homage, honour, sub••ection, &c. Ma••. 1. 6. Now to save men while in their na∣tural enmity, were to obscure his Dignity, lose his Authority, bring contempt on his Government, and sell his dear-bought rights for nought.

Again, as Christ should not be a Prince, so nei∣ther a Saviour, if he should do this. For his Salva∣tion is spiritual, he is called Jesus, because he saves his people from their sins, Mat. 1. 21. 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. His Office, as the Deliverer, is to turn away ungodliness from Jacob, Rom. 11. 26. He is sent to bless men in turning them from their iniquities, Acts 3. 26. to make an end of sin, Dan. 9. 24. so that he should destroy his own de∣signs, and nullifie his offices, to save men abiding in their unconverted estate.

Application, Arise then, what meanest thou O sleeper? Awake, O secure sinner, left thou be con∣sumed in thine iniquities, Say as the Lepers, If we sit here we shall die, 2 Kings 7. 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. 6. 10, 11. Wilt thou lie down in the midst of the Sea, or sleep on the top of the mast? Prov. 23. 34. There is no re∣medy; 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 worst of it, and try it out with the Almighty. If thou lovest thy life, O man, arise and come away. Methinks I see the Lord Jesus laying the merciful hands of an holy violence upon thee; methinks he carries it like the Angels to Let, Gen. 19. 15, &c. Then the Angels ••••••st••ned Lot, saying, Arise, lest thou be consumed, And while ••he ling••ed, the men laid hold upon his hand, the Lord being mercifull unto him, and they brought him without the City and said, Escape for thy life. stay not in all the plain, escape to the mountain, lest thou be consumed.

Oh how willful will thy destruction be, if thou shouldest yet harden thy self in thy sinful states But none of you can say, but you have had fair warning. Yet methinks I cannot tell how to leave you so: It is not enough to me to have delivered my own soul. What, shall I go away without my errand? Will none of you arise, and follow me? Have I been all this while speaking to the wind? Have I been charming the deaf Adder, or allaying the tumbling Ocean with arguments? Do I speak to the trees or rocks, or to men? to the tombs and monuments of the dead, or to a living auditory? If you be men, and not senseless stocks, stand still, and consider whither you are going: if you have the reason and understanding of men, dare not to run into the

flames, and fall into hell with your eyes open: but bethink your selves, and set to the work of re∣pentance. What! men, and yet ••un into the pit, when the very beasts will not be forced in! What, endowed with reason, and yet dally with death and hell, and the vengeance of the Almighty! Are men herein distinguished from the very brutes, that they have no foresight of, and care to provide for the things to come; and will you not hasten your e∣scape from eternal torments? O shew your selves men, and let reason prevail with you; Is it a reason∣able thing for you to contend against the Lord your Maker? Isa. 45. 9. or to harden your selves a∣gainst his word? Iob 9. 4. as though the strength of Israel would lie? 1. Sam. 15. 29. Is it reasonable that an understanding creature should lose, yea live quite against the very end of his Being, and be as a broken pitcher, only fit for the dunghill? Is it to∣lerable, that the only thing in this world that God hath made capable of knowing his will, and bring∣ing him glor••, 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, O Heavens, and give Ear, O earth, and let the Creatures without sense be judge, if this be reason, that man, when God hath nourish∣ed and brought him up, should rebel against him, Isa. 1. 2. Judge in ••our own selves: Is it a reasona∣ble undertaking, for bryars and thorns, to set them∣selves in Battle against the devouring sire? Isa. 27. 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 rea∣son, then there is no reason that you should con∣tinue as you be, but 'tis all the reason in the world, you should forthwith repent and turn.

What shall I say? I could spend my self in this

argument. Oh that you would but hearken to me! that you would pre••ently set upon a new course! will you not be made clean? When shall it once be? What! will no body be perswaded? Reader, shall I prevail with thee for one? Wilt thou sit down and con••ider the forementioned arguments, and debate it, whether it be not best to turn? Come and let us reason together. Is it good for thee to be here? Wilt thou fit still, till the tide come in upon thee? Is it good for thee to try whether God will be so good as his word? and to harden thy self in a conceit, that all is well with thee, while thou re∣mainest unsanctified.

But I know you will not be persuaded, but the greatest part will be as they have been, and do as they have done. I know the drunkard will to his vomit again, and the deceiver will to his deceit again, and the lustful wanton to his dalliance again. Alas, that I must leave you where you were; in your ig∣norance 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 m•• perishing hearers.

O distracted sinners! What will their end be? What will they do in the day of visitation? Whither will they flee for help? Where will they leave their glory? Isa. 10. 3. how powerfully hath sin bewitched them? How effectually hath the God of this world blinded them? How strong is their delusion? How uncircumci∣sed their ears? How obdurate 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 af∣ter 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 in the Cup, yet they will take it up. Though I tell them 'tis the broad way, and endeth in destru∣ction,

yet they will go on in it. I warn them, yet can∣not win them. Sometimes I think, the mercies of God will melt them, and his winning invitations will overcome them: but I find them as they were••: Sometimes, that the terrour of the Lord will per∣suade 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 Mi∣nisters; 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 will be ready to say they will do any thing for me; but for my life, I cannot persuade them to leave their sins to forgo their Evil Company, their in∣temperance, their unjust gains, &c. I cannot pre∣vail with them, to set up prayer in their Families and Closets, yet they will promise me, like the for∣ward Son, that said, I go Sir, but went not. Mat. 21. 30. I cannot persuade them to learn the principles of Religion, though else they will die without knowledge, Iob 36. 12. I tell them their misery; but they will not believe but ••tis well enough; If I tell them par∣ticularly I fear for such reasons their State is bad, they will judge me censorious; or if they be at pre∣sent a little awakened, are quickly lull'd asleep by Satan again, and have lost the sense of all.

Alas for my poor hearers! Must they perish at last by hundreds, when Ministers would so fain save them? What course shall I use with them that I have not tryed? What shall I do for the daughter of my people? Jer. 9. 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 sight! Lord save

them, or else they perish. My heart would melt to see their houses on fire about their ears, when they were fast 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 work will be done: but as for me I cann't prevail.

Chap. IV. Shewing the Marks of the Unconverted.

VVHile we keep aloof in generals there is little fruit to be expected. It is the hand-fight that does execution. David is not a∣waken'd by the Prophet's hovering at a distance, in parabolical insinuations: he is forced to close with him, and tell him home, Thou art the man. Few will, in words, deny the necessity of the new Birth; But they have a self deluding confidence, that the work is not now to do. And because they know them∣selves free from that gross hypocrisie, that doth take up Religion merely for a colour to deceive others, and for the covering of wicked designs: they are con∣fident of their sincerity, and suspect not that mor•• close hypocrisie (where the greatest danger lies) by which a man deceiveth his own soul, Iam. 1. 26. But mans deceitful heart is such a matchless cheat, and self delusion, so reigning and so fatal a disease that I know not whether be the greater, the difficul∣ty, or the displicency, or the necessity of the unde∣ceiving work that I am now upon. Alas for my un∣converted hearers! They must be undeceived, or un∣done; but how shall this be effected? hic labor, hoc opus est.

Help, O all-searching light, and let thy discerning eye discover the rotten foundation of the self-deceiver; and lead me, O Lord God, as thou didst thy Prophet, into the Chambers of Imagery, and dig brough the wall of Sinners

hearts, and discover the hidden abominations that are l••king out of 〈…〉〈…〉 the dark. O•• send thine Angel be∣fore me, to 〈◊〉〈◊〉 ••undry Wards of their hearts, as thou didst before Peter, ••••d make ever the Iron G••••es to fly o∣pen of their own accord. And as Jonathan no sooner ta∣sted the Hon••y, but his eyes were ••••lightned; so grant O Lord, that when the poor decei••ed ••••••ls with whom I have to do, shall cast their eyes upon the••e lin••s, their minds may be illuminated, and their consciences convinced and awa∣kened, that they may see with their eyes, and hear with their ears, and be converted, and thou ••ayst heal them.

This must be premised, before we proceed to the discovery, that it is most certain men may have a confident perswasion, that their hearts and states be good, and yet be unsound. Hear the Truth him∣self, who shews in Laodicea's case, that men may be wretched, and miserable, and poor, and blind, and naked, and yet not know it, yea they may be confi∣dent they are rich and increased in grace, Rev. 3. 17. There is a generation that is pure in their own eyes, and yet is not washed from their filthiness, Prov. 30. 12. who better perswaded of his Case, than Paul, while yet he remained unconverted? Rom. 7. 9. So that they are miserably deceived, that take a strong confi∣dence, for a sufficient evidence. They that have no better proof, than barely a strong perswasion, that they are converted, are certainly as yet ••••ran∣gers to Conversion.

But to come more close; as it was said of the adherents of Antichrist, so here; some of the un∣converted carry their Marks in their foreheads, more openly; and some in their hands, more covertly. The Apostle reckons up some, upon whom he writes the sentence of Death, as in these dreadful Cata∣logues, which I beseech you to attend with all dili∣gence, Eph. 5. 5, 6. For this you know, that no whore∣monger, nor unclean person, nor covetous man, who is an I∣dolater,

hath an inheritance in the Kingdom of Christ and of God. Let no man deceive you with vain words, for be∣cause of these things cometh the wrath of God upon the Children of disobedience. Rev. 21. 8. But the fearful and unbelieving, and the abominable, and Murderers, and whoremongers, and sorcerers, and idolaters, and ••ll liars, shall have their part in the lake that burneth with fire and brimstone, which is the second death. 1 Cor. 6. 9, 10. Know you not, that the unrighteous shall not inherit the Kingdom of God? be not deceived, neither fornicators, nor idolaters and adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, or extortioners, shall inherit the Kingdom of God? See Gal. 5. 19, 20, 21. Wo to them that have their names written in these bed-rolls: such may know, as certainly as if God had told it them from Heaven, that they are unsanctified, and under an impossibility of being saved in this condi∣tion.

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

1. The unclean. These are ever reckoned among the Goats, and have their Names, whoever be left out, in all the forementioned Catalogues, Eph. 5. 5. Rev. 21. 8. 1 Cor. 5. 9, 10.

2. The Covetous. These are ever branded for Ido∣laters, and the Doors of the Kingdom are shut a∣gainst them by Name, Eph. 5. 5. Col. 3. 5. 1 Cor. 6. 9, 10.

3. Drunkards. Not only such as drink away their reason, but withal, yea, above all, such as are too strong for strong drink. The Lord fills his mouth with woes against these, and declares them to have no inheritance in the Kingdom of God, Isa. 5. 11, 12, 22. Gal. 5. 21.

4. Liars. The God that cannot lye hath told them

that there is no place for them in his Kingdom, no entrance into his hill; but their portion is with the Father of lies (whose children they are) in the Lake of burnings, Psal. 15. 1, 2. Rev. 21. 8, 27. Iohn 8. 44. Prov. 6. 17.

5. Swearers. The end of these, without deep and speedy repentance, is swift destruction, and most certain and unavoidable condemnation, Iam. 5. 12. Zech. 5. 1, 2, 3.

6. Railers and Back-biters, that love to take up a reproach against their Neighbour, and fling all the dirt they can in his face, or else wound him secretly behind his back, Psal. 15. 1, 3. 1 Cor. 6. 10. 1 Cor. 5. 11.

7. Thieves. Extortioners, Oppressors, that grind the poor, over-reach their Brethren, when they have them at an advantage, these must know, that God is the avenger of all such, 1 Thes. 4. 6. Hear, O ye false and purloining and wastful servants: Hear, O ye de∣ceitful tradesmen, hear your sentence. God will cer∣tainly hold his door against you, and turn your trea∣sures of unrighteousness into the treasures of wrath, and make your ill-gotten silver and gold, to torment you like burning Metal in your Bowels, 1 Cor. 6. 9. 10. Iames 5. 2, 3.

8. All that do ordinarily live in the prophane neglect of God's Worship, that hear not his word, that call not on his name, that restrain prayer before God, that mind not their own, nor their families souls, but live without God in the world, Ioh. 8. 47. Ioh. 15. 4. Psal. 14. 4. Psal. 79. 6. Eph. 2. 12. and 4. 18.

9. Those that are frequenters and lovers of evil com∣pany. God hath declared, he will be the destruction of all such, and that they shall never enter into the hill of his rest, Prov. 13. 20. Psalm 15. 4. Prov. 9. 6.

10. Scoffers at Religion, that make a scorn of pre∣cise walking, and mock at the messengers and dili∣gent

servants of the Lord, and at their holy pro∣fession, and make themselves merry with the weak∣ness and failings of professors: Hear, ye despisers, hear your dreadful doom, Prov. 19. 29. 2 Chron. 36. 16. Prov. 3. 34.

Sinner, consider diligently, whether thou art not to be found in one of these ranks; for if this be thy case thou art in the gall of bitterness, and bond of iniquity; for all these do carry their marks in their foreheads, and are undoubtedly the sons of death.

And if so, the Lord pitty our poor congregations; Oh how little a number will be left, when these ten sorts are set out! Alas on how many doors, on how many faces must we write, Lord have mercy upon us! Sirs, what shift do you make to keep up your confidence of your good estate, when God from Heaven declares against you, and pronounces you in a state of damnation? I would reason with you, 〈◊〉〈◊〉 God with them; How canst thou say, I am not polluted? Jer. 2. 23. See thy way in the valley, know what thou hast done. Man, is not thy conscience privy to thy tricks of deceit, to thy chamber pranks, to thy way of lying? Yea, are not thy friends, thy family, thy neighbours, witnesses to thy prophane neglects of Gods worship, to thy covetous practices, to thy en∣vious and malicious carriage? may not they point at thee, as thou goest, there goes a gaming Prodi∣gal; there goes a drunken Nabal, a companion of evil-doors; 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 the spots of his Children, and that none such (except renewed by converting grace) shall ever escape the damnation of Hell.

Oh that such of you would now be perswaded t•• repent and turn from all your transgressions; or else

iniquity will be your ruin! Ezek. 18. 30. Alas for poor hard'ned sinners! Must I leave you at last where you were? Must I leave the tipler still at the Ale-bench? Must I leave the wanton still at his dalliance? Must I leave the malicious still in his venom? And the drunkard still at his vomit? However you must know that you have been warned, and that I am clear of your blood. And whether men will hear, or whether they will forbear, I will leave these Scriptures with them, either as thunderbolts to a∣waken them, or as searing Irons to harden them to a reprobate sence, Psal. 68. 21. God shall wound the head of his enemies, and the hairy scalp of such a one, as goeth on still in his trespasses. Prov. 29. 1. He that be∣ing often reproved hardneth his neck, shall suddenly be de∣stroyed, and that without remedy. Prov. 1. 24, &c. Be∣cause I have called, and ye refused, I have stretched out my hand, and no man regarded, &c. I will mock at your ca∣lamity —when your destruction cometh as a whirlwind.

And now I imagine, many will begin to bless themselves, and think all is well, because they can∣not be spotted with the grosser evils above mention∣ed. But I must further tell you, that there are a∣nother sort of unsanctified persons, that carry not their marks in their foreheads, but more secretly and covertly in their hands. These do frequently deceive themselves and others, and pass for good Christians, when they are all the while unsound at bottom. Many pass undiscovered, till death and judgment bring all to light. Those self-deceivers seem to come even to Heaven's gate with confidence of their admission, and yet are turned off at last, Mat. 7. 22. Brethren, Beloved, I beseech you deep∣ly to lay to heart, and firmly to retain this awaken∣ing consideration: That Multitudes 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 pollutions, and yet die at last by the fatal hand of some unobserved iniquity. And there be these twelve hidden sins, by which souls go down by numbers into the Cham∣bers of death. These you must search carefully for, and take them as black marks (wherever they be found) discovering a graceless and unconverted e∣state. And as you love your lives, read carefully, with a holy jealousie of your selves, lest you should be the persons concerned.

1. Gross Ignorance. Ah how many poor souls doth this sin kill in the dark, Hos. 4. 6. while they think verily they have good hearts, and are in the ready way to Heaven! This is the murderer that dis∣patches thousands in a silent manner, when (poor hearts!) they suspect nothing, and see not the hand that mischiefs them. You shall find whatever excuses you have for ignorance, that 'tis a soul-un∣doing, evil, Isa. 27. 11. 2 Thes. 1. 8. 2 Cor. 4. 3. Ah would it not have pitted a man's heart to have seen that woful spectacle, when the poor Prote∣stants were shut up a multitude together in a Barn, and a Butcher comes with his inhumane hands warm in humane blood, and leads them one by one blind-fold to a Block, where he slew them (poor Inno∣cents!) one after another by the scores in cold blood? But how much more should our hearts bleed, to think of the hundreds in great Congrega∣tions, 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 that will not spare you. Will a man keep a Murderer in his Bosom?

2. Secret reserves in closing with Christ. To for∣sake all for Christ, to hate father and mother, yea, and a mans own life for him, this is a hard saying, Luke 14. 26. Some will do much, but they will not

be of the Religion that will undo them; they never come to be entirely devoted to Christ, nor fully to resign to him: They must have the sweet sin: They mean to do themselves no harm: They have secret exceptions, for Life, Liberty, or Estate. Ma∣ny take Christ thus hand over head, and never con∣sider his self denying terms, nor cast up the cost; and this error in the foundation marrs all, and se∣cretly ruins them for ever, Luke 14. 28. Mat. 13. 21.

3. Formality in Religion. Many stick in the bark, and rest in the outside of Religion, and in the ex∣ternal performances of holy duties, Mat. 23. 25. and this oft-times doth most effectually deceive men, and doth more certainly undo them, than open looseness; as it was in the Pharisees case, Mat. 23. 31. They hear, they fast, they pray, they give alms, and therefore will not believe but their Case is good, Luke 18. 11. whereas resting in the work done, and coming short of the heart-work, and the inward power and vitals of Religion, they fall at last into the burning, from the flattering hopes, and confident persuasions of their being in the rea∣dy way to Heaven, Mat. 7. 22, 23. Oh dreadful case; when a man's Religion shall serve only to harden him, and effectually to delude and deceive his own Soul••

4. The prevalency of false ends in holy duties. Mat. 23. 25. This was the bane of the Pharisees. Oh how many a poor soul is undone by this, and drops into Hell, before he discerns his mistake! He per∣forms good duties, and so thinks all is well, and perceives 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; but they are the matter of his hatred and humi∣liation, and never come to be habitually prevalent with him, and to bear the greatest sway, Rom. 14. 7.

But now when the main thing that doth ordinarily carry a man out to religious duties, shall be some carnal end, as to satisfie his conscience, to get the repute of being religious, to be seen of men, to shew his own gifts and parts, to avoid the reproach of a prophane and irreligious person, or the like; this discovers an unsound heart, Hos. 10. 1. Zech. 7. 5, 6. O Christians, if you would avoid self-deceit, see that you mind, not only your acts, but withal, yea, a∣bove all, your ends.

5. Trusting in their own righteousness, Luk. 18. 9. This is a soul undoing mischief, Rom. 10. 3. When men do trust in their own righteousness, they do indeed reject Christ's. Beloved, you had need be watch∣ful on every 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 certainly miscarry by his seeming righteousness, and suppo∣sed graces, as by gross sins; and that is when a man doth trust to these as his righteousness before God, for the satisfying his justice, appeasing his wrath, procuring his favour, and obtaining of his own pardon: for this is to put Christ out of office, and make a Saviour of our own duties and graces. Beware of this, O professors; you are much in du∣ties, but this one fly will spoil all the Ointment. When you have done most, and best, be sure to go out of your selves to Christ, reckon your own righ∣teousness but rags, Psalm 143. 2. Phil. 3. 8. Isa. 64. 6. Neh. 13. 22.

6. A secret enmity against the strictness of Religion. Many moral persons, punctual in their formal devo∣tion, have yet a bitter enmity against preciseness, and hate the life and power of Religion, Phil. 3. 6. compared with Acts 9. 1. They like not this froward∣ness, nor that men should keep such a stir in Religi∣on. They condemn the strictness of Religion, as sin∣gularity,

indiscretion, and intemperate zeal, and with them a lively Preacher, or lively Christian, is but a heady fellow. These 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 Religion. When they have so much as will save them (as they sup∣pose) they look no further, and so shew themselves short of true Grace, which will ever put men upon aspiring to further perfection. Phil. 3. 13. Pro. 4. 18.

8. The predominant love of the World. This is the sure evidence of an unsanctified heart, Mar. 10. 37. 1 Iohn 2. 15.

But how close doth this sin lurk oft-times under a fair covert of forward profession? Luke 8. 14. Yea such a power of deceit is there in this sin, that ma∣ny times when every body else can see the man's worldliness, and covetousness, he cannot see it himself, but hath so many colours, and excuses, and preten∣ces 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? Who mind earthly things, and thereby are evidently after the flesh, and like to end in de∣struction? Rom. 8. 5. Phil. 3. 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 ob∣servation of the workings of their own hearts. Did they but carefully search, they would quickly find that their greatest content is in the world, Luke 12. 19. and their greatest care and main endeavour to get and secure the world, which are the certain discovery of an unconverted sinner. May the pro∣fessing

part of the world take earnest heed, that they perish not by the hand of this sin unobserved. Men may be, and often are kept off from Christ, as effectu∣ally, by the inordinate love of lawful comforts, as by the most unlawful courses, Mat. 22. 5. Luke 14. 18, 19, 20, 24.

9. Reigning Malice and Envy against those that dis∣respect them, or are injurious to them, 1 Ioh. 2. 9, 11. O how do many that seem to be religious remember injuries, and carry grudges, and will return men as good as they bring, rendring evil for evil, loving to take revenge, wishing evil to them that wrong them, directly against the rule of the Gospel, the pattern of Christ, and the nature of God, Rom. 12. 14, 17. 1 Pet. 2. 21, 23. Neh. 9. 17. Doubtless where this evil is kept boiling in the heart, and is not hated, resisted, mortified, but doth habitually pre∣vail, that person is in the very gall of bitterness, and in a state of death, Mat. 18. 34, 35. 1 Iohn 3. 14, 15.

Reader, doth nothing of this touch thee? Art thou in none of the forementioned Ranks? O search and search again; take thy heart solemnly to task. Woe unto thee, if after all thy profession thou shouldst be found under the power of ignorance, lost in formality, drowned in earthly mindedness, en∣venomed with malice, exalted in an opinion of thine own righteousness, levened with hypocrisie, and carnal ends in Gods service, imbittered against strictness: this would be a sad discovery that all thy Religion were in vain. But I must proceed.

10. Unmortified Pride. When men love the praise of men, more than the praise of God; and set their hearts upon mens esteem•• applause and ap∣probation, it is most certain they are yet in their sins, and strangers to true conversion. Iohn 12. 43. Gal. 1. 10. When men see not, nor complain of, nor groan under the pride of their own hearts, it's a sign they

are stark dead in sin. O how secretly doth this sin live and reign in many hearts, and they know it not, but are very strangers to themselves! Iohn 9. 40.

11. The prevailing love of pleasure, 2 Tim. 3. 4. This is a black mark. When men give the flesh the liberty that it craves, and pamper, and please it, and do not deny and restrain it: when their great delight is in gratifying their bellies, and pleasing their senses; whatever appearance they may have of Religion, all is unsound, Rom. 16. 18. Tit. 3. 3. A flesh-pleasing life, cannot be pleasing to God, They that are Christ's have crucified the flesh, and are careful to cross it, and keep it under, as their enemy, Gal. 5. 24. 1 Cor. 9. 25, 26, 27.

12. Carnal security, or a presumptuous and ungrounded confidence, that their condition is already good, Rev. 3. 17. Many cry, Peace and safety, when sudden destructi∣on is coming upon them, 1. Thes. 5. 3. This was that which kept the foolish Virgins sleeping, when they should have been working; upon their Beds, when they should have been at the Markets, Mat. 25. 5, 10. Prov. 10. 5. They perceived not their want of Oyl, till the Bridegroom was come; and while they went to buy, the door was shut. And O that these foolish Virgins had no successors! where is the place, yea where is the house almost, where these do not dwell? Men are willing to cherish in them∣selves, upon never so slight grounds, a hope that their condition is good, and so look not out after a change, and by this means perish in their sins. Are you at peace? Shew me upon what grounds your peace is maintained. Is it a Scripture peace? Can you shew the distinguishing marks of a sound Be∣liever? Can you evidence that you have something more than any Hypocrite in the world ever had? If not, fear this peace more than any trouble; and

know that a carnal peace doth commonly prove the most mortal enemy of the poor soul; and while it smiles and kisses, and speaks it fair, doth fatally smite it, as it were under the fifth rib.

By this time methinks I hear my Reader crying out with the Disciples, Who then shall be saved? Set out from among our Congregations all those ten ranks of the prophane, on the one hand, and then besides, take out all these twelve sorts of close and self-deceiving Hypocrites on the other hand, and tell me then, whether it be not a remnant that shall be saved. How few will 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 them in Heaven, that are to be found among these two and twenty sorts that are here mentioned, except by sound conversion they be brought into another condition.

Application. And now, Conscience, do thine 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 un∣clean, Levit. 13. 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 subpoena thee from the Court of Heaven, to come and give in evidence: I require thee in the name of God to go with me to the search of the suspected house. As thou wilt answer it at thy peril, give in a true re∣port of the state and case of him that readeth this Book. Conscience, wilt thou altogether hold thy peace at such a time as this? I adjure thee by the living God, that thou tell us the truth. Mat. 26. 63. Is the man converted, or is he not? Doth he allow himself in any way of sin, or doth he not? Doth he truly love, and please, and prize, and delight in

God above all other things, or not? Come put it to an issue.

How long shall this soul live at uncertainties? Oh Conscience, bring in thy verdict. Is this man a new man, or is he not? How dost thou find it? Hath there passed a thorough and mighty change upon him, or not? when was the time, where was the place, or what was the means, by which this thorough change of the new birth was wrought in his Soul? Speak Conscience: Or if thou canst not tell time and place, canst thou shew Scripture Evidence, that the work is done? Hath the man been ever taken off from his false bottom, from the false hopes, and false peace wherein once he trusted? Hath he been deeply convinced of sin, and of his lost 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 prophaneness? Hast thou not taken upon him the gains of unrigh∣teousness? Dost not thou find him a stranger to prayer, a neglecter of the word, a lover of this pre∣sent world? Dost not thou often catch him in a lie? Dost not thou find his heart fermented with malice, or burning with lust, or going after his covetous∣ness? Speak plainly to all the forementioned par∣ticulars: Canst thou acquit this man, this woman, from being any of the two and twenty sorts here described? If he be found with any of them, set him aside, his portion is not with the Saints. He must be converted and made a new creature, or else he can∣not enter into the Kingdom of God.

Beloved, be not your own betrayers, do not de∣ceive your own hearts, nor set your hands to your own ruin, by a wilful blinding of your selves. Set up a tribunal in your own breasts. Bring the word and conscience together. To the Law and to the Testimony,

Isa. 8. 20. Hear what the word concludes of your estates. O follow the search, till you have found how the case stands. Mistake here, and perish. And such is the treachery of the Heart, the subtilty of the Tempter, and the deceitfulness of Sin, Ier. 17. 9. 2 Cor. 11. 3. Heb. 3. 13. all conspire to flatter and deceive the poor soul, and withal so common and easie it is to be mistaken, that it's a thousand to one but you will be deceived, unless you be very care∣ful, and thorough, and impartial in the enquiry into your spiritual conditions. Oh therefore ply your work, go to the bottom, search as with candles, weigh you in the ballance, come to the Standard of the Sanctuary, bring your Coin to the Touch-stone. You have the archest Cheats in the world to deal with: a world of counterfeit Coin is going, happy is he that takes no 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 wearily, look on every piece you take, be jealous; ••rust not so much as your own hearts. Run to God to search you, and try you, to examine you, and prove your reins, Psalm 26. 2. Psal. 139. 23, 24. If other helps suffice not to bring all to an issue, but you are still at a loss, open your cases faithfully to some godly and faithful Minister, Mal. 2. 7. Rest not, till you have put the business of your eternal welfare out of question, 1 Pet. 2. 10. O searcher of hearts, put thou this soul upon and help him in the search.

Chap. V. Shewing the Miseries of the Unconverted.

SO unspeakably dreadful is the case of every un∣converted soul, that I have sometimes thoughts,

if we could but convince men, that they are yet unregenerate, the work were upon the matter done. But I sadly experience, that such a spirit of sloth and slumber (Rom. 11. 8. Mat. 13. 15.) possesses the unsanctified, that though they be convinced that they are yet unconverted; yet they oft-times care∣lesly sit still, and what through the avocation of sen∣sual pleasures, or hurry of worldly business, or noise and clamour of earthly cares, and lusts, and affecti∣ons, Luke 8. 14. the voice of Conscience is drown∣ed, and men go no farther than some cold wishes, and general purposes of repenting and amending, Acts 24. 25.

It's therefore of high necessity, that I do not on∣ly convince men, that they are unconverted; but that I also endeavour to bring them to a sense of the fear∣ful misery of this estate.

But here I find my self aground at first putting forth. What Tongue can tell the Heirs of Hell sufficiently of their misery, unless 'twere Dives's in that flame, Luke 16. 24. Where is the ready Wri∣ter, whose Pen can•• decipher their misery, that are without God in the World? Eph. 2. 12. 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 knoweth (saith Moses) the power of thine anger? Psal. 90. 11. And how shall I tell men, that which I do not know? Yet so much we know, as one would think would shake the hear•• of that man, that had the least de∣gree of spiritual life and sense.

But this is yet the more posing difficulty, that I am to speak to them that are without sense. Alas this is not the least part of man's misery upon him that he is dead, stark dead in trespasses and sins, Eph. 2. 1.

Could I bring Paradise into view, or represent

the Kingdom of Heaven to as much advantage as the tempter did the Kingdoms of the world, and all the glory thereof, to our Saviour: or could I un∣cover the race of the deep and devouring Gulph of Tophet in all its terrors, and open the Gates of the infernal furnace, alas he hath no eyes to see it, Mat. 13. 14, 15. Could I paint out the Beauties of Holi∣ness, or glory of the Gospel to the life; or could I bring above-board the more than Diabolical defor∣mity and ugliness of sin, he can no more judge of the loveliness and beauty of the one, nor the filthi∣ness and hatefulness of the other, than the blind man of colours. He is alienated from the life of God, through the ignorance that is in him, because of the blindness of his heart, Eph. 4. 18. He neither doth nor can know the things of God, because they are spiritually discerned, 1 Cor. 2. 14. His eyes can∣not be savingly opened, but by converting grace, Acts 26. 18. he is a Child of darkness, and walks in darkness, 1 Ioh. 1. 6. yea the light in him is dark∣ness, Mat. 6. 2, 3.

Shall I ring his knell, or read his sentence, or sound in his ear, the terrible trump of Gods Judg∣ments, that one would think should make both his ears to tingle, and strike him into Belshazzar's fit, even to appale his countenance, and loose his joynts, and make his knees smite one against another? Yet alas! he perceives me not, he hath no ears to hear. Or shall I call up all the Daughters of Musick, and sing the Song of Moses, and of the Lamb? yet he will not be stirred. Shall I allure him with the joyful sound, and the lovely Song, and glad tidings of the Gospel? with the most sweet and inviting calls, comforts, cor∣dials, of the divine promises, so exceeding great and precious, it will not affect him savingly, unless I could find him ears, Mat. 13. 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 Manna? he hath no appetite for them, no mind to them, 1 Cor. 2. 14. Mat. 22. 5. Should I press the choicest grapes, the heavenly clusters of Gospel priviledges, and drink to him in the richest wine of Gods own cellar, yea of his own side, or set before him the delicious hony-comb of Gods Testi∣monies, Psal. 19. 10. alas, he hath no tast to discern them. Shall I invite the dead to arise and eat the banquet of their funerals? No more can the dead in sin favour 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. 14. 3. Iohn 12. 8. and hope that the favour of Christ's oint∣ments, and the smell of his garments will attract him? Psal. 45. 8. Alas! dead sinners are like the dumb Idols, they have mouths, but they speak not; eyes have they, but they see not; they have ears, but they hear not; noses have they, but they smell not; they have hands, but they handle not; feet have they, but they walk not: neither speak they through their throat, Psal. 115. 5, 6, 7. They are de∣stitute 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, ne∣vertheless he feeleth it not; for how should he, be∣ing past feeling? Eph. 4. 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 ••iled him. Rom. 7. 9. In a word he carries a dead soul in a living body, and

his flesh is but the walking Coffin of a corrupted mind, that is twice dead, Iude 12. rotting in the slime and putrefaction of noisom lusts, Mat. 23. 27, 28.

Which way then shall I come at the miserable objects that I have to deal with; who shall make the heart of stone to relent? Zech. 11. 12. or the life∣less Carkass to feel and move? That God that is able of Stones to raise up Children unto Abraham, Mat. 3. 9. that raiseth the Dead, 2 Cor. 1. 9. and melteth the Mountains, Nah. 1. 5. and strikes water out of the Flints, Deut. 8. 15. that loves to work like himself, beyond the hopes and belief of man, that peopleth his Church with dry bones, and planteth his Orchard with dry sticks; he is able to do this. Therefore I bow my knee to the most high God, Eph. 3. 14. and as our Saviour prayed at the Sepul∣chre of Lazarus, Iohn 11. 38, 41. and the Shunamite ran to the man of God for her dead Child, 2 Kings 4. 25. so doth your mourning Minister kneel about your graves, and carry you in the arms of prayer to that God in whom your help is found.

Oh thou all powerful Iehovah, that workest, and none can lett thee, that hast the keys of Hell and of death, pitty thou the dead souls that lie here intombed, and roll away the grave stone, and say as to Lazarus, when already ••tinking, Come forth. Lighten thou this darkness, O in∣accessable light, and let the day-spring from on high, visit the darksome region of the dead to whom I speak: for thou canst open the eyes that death it self hath closed. Thou that formedst the ear, canst restore the hearing. Say thou to these ears, Ephphatah, and they shall be opened. Give thou eyes to see thine excellencies; a taste that may relish thy sweetness; a scent that may savour thine Ointments, a feeling that may sence the priviledge of thy favour, the burden of thy wrath, the intolerable weight of unpardon∣ed sin, and give thy servants command to prophesie to the dry bones, and let the effect of this prophesie, be, as of thy Pro∣phet,

when he prophesied the valley of dry bones into a li∣ving Army, exceeding great, Ezek. 37. 1, &c. The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley, which was full of bones; He said unto me, prophesie upon these bones, and say unto them, O ye dry bones, bear the word of the Lord. Thus saith the Lord God unto these bones, Behold I will cause breath to enter into you, and ye shall live. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with Skin, and put breath in you, and ye shall live, and ye shall know that I am the Lord. So I prophesied as I was commanded, and as I prophesied, there was a noise, and behold a shaking, and the bones came toge∣ther bone to his bone. And when I beheld, Lo the sinew•• and the flesh came up upon them, and covered them above, but there was no breath in them, Then said he unto me, Prophe∣sie unto the wind, prophesie son of man, and say unto the wind: Thus saith the Lord God, Come from the four winds, O breath and breathe upon these slain, that they may live, So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.

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

1. The infinite God is engaged against thee.

It is no small part of thy misery, that thou art without God, Eph. 2. 12. How doth Micah run crying after the Danites; You have taken away my Gods, and what have I more? Judges 18. 23, 24. O what a mourning then must thou lift up, that art without God, that canst lay no claim to him, without daring unsurpation! Thou mayst say of God, as Sheba of David; We have no part in David, neither have we in∣heritance in the Son of Jesse, 2. Sam. 20. 1. How pitti∣ful and piercing a moan is that of Saul in his extre∣mity;

The Philistines are upon me, and God is departed from me, 1. Sam. 28. 15. Sinners, but what will you do in the day of your visitation? whither will you flee for help? where will you leave your glory? Isa. 10. 3. What will you do when the Philistines are upon you? When the World shall take its eternal leave of you; when you must bid your friends, hou∣ses, lands, farewel for evermore? What will you do then, I say, that have never a God to go to? Will you call on him, will you cry to him for help? alas he will not own you, Prov. 1. 28, 29. he will not take any knowledge of you, but send you pack∣ing, with an I never knew you. Mat. 7. 23. They that know what 'tis 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 me know him and his will, and what will please him, and how I may come to enjoy him, or would I had never had an understanding to know any thing, &c.

But thou art not only without God, but God is against thee, Ezek. 5. 8, 9. Nah. 2. 13. Oh if God would but stand a neuter, though he did not own, nor help the poor sinner, his case were not so deep∣ly miserable. Though God should give up the poor creature to the will of all his enemies, to do their worst with him; though he should deliver him over to the tormentors, Mat. 18. 〈◊〉〈◊〉 that devils should tear and torture him to their 〈◊〉〈◊〉 most power and skill, yet this were not half ••o fearful. But God will set himself against the sinner; and believe it, 'Tis a fearful thing, to fall into the hands of the liv∣ing God, Heb. 10. 31. There••s no friend like him, no enemy like him. As much as Heaven is above the Earth, Omnipotency, above Impotency, In∣finity above Nullity, so much more horrible is it to fall into the hands of the living God, than into the

paws•• of Bears or Lions, yea Furies, or Devils. God himself will be thy tormentor; thy destruction shall come from the presence of the Lord, 2 Thes. 1. 9.

Tophet is deep and large, and the wrath of the Lord, like a river of Brimstone, doth kindle it, Isa. 30. 33. If God be against thee, who shall be for thee? If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall intreat for him? 1 Sam. 2. 25. Thou, even thou, art to be feared; and who shall stand in thy fight, when once thou art angry? Psal. 76. 7. Who•• is that God, that shall deliver you out of his hands,

Dan. 3. 15. Can Mammon? Riches profit not in the day of Wrath, Prov. 11. 4. Can Kings, or Warriors?

No, they shall cry to the Mountains and Rocks to fall 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 wrath is come, and who shall be able to stand?

Rev. 6. 15, 16, 17.

Sinner, methinks this should go like a dagger to thine heart, to know that God is thine enemy. Oh whither wilt thou go, where wilt thou shelter thee? There is no hope for thee, unless thou lay down thy weapons, and sue out thy pardon, and get Christ to stand thy friend, and make thy peace. If it were not for this, thou mightest go into some howling wilderness, and there pine in sorrow: and run mad for anguish of heart and horrible despair. But in Christ there is a possibility of mer∣cy for thee, yea a proffer of mercy to thee, that thou mayst have God to be more for thee, than he is now against thee. But if thou wilt not forsake thy sins, nor turn thoroughly and to purpose unto God, by a sound Conversion, the wrath of God, abideth on thee, and he proclaims himself to be a∣gainst thee, as in the Prophet, Ezek. 5. 8. Therefore, thus

saith the Lord God, Behold, I, even I, am against thee.

I. His face is against thee. Psal. 34. 16. The face of the Lord is against them that do evil, to cut off the remem∣brance of them. Wo unto them whom God shall set his face against. When he did but look upon the host of the Egyptians, how terrible was the consequence? Ezek. 14. 8.

I will set my face a∣gainst that man, and will make him a sign, and proverb, and will cut him off from the midst of my people, and you shall know that I am the Lord. 2. His heart is against thee: He hateth all the work∣ers of iniquity. Man, doth not thine heart trem∣ble to think of thy being an object of God's hatred? Ier. 15. 1. Though Moses and Samuel stood before me, yet my mind could not be towards this peo∣ple, cast them out of my sight, Zech. 7. 8. My soul loathed them, and their souls also abhorred me. 3. His hand is against thee, 1 Sam. 12. 14, 15. All his Attributes are against thee.

First, His Justice is like a flaming Sword un∣sheathed against thee. If I whet my glittering Sword, and my Hand take hold on Judgment, I will render vengeance to mine adversaries, and will reward them that hate me. I will make mine arrows drunk with blood, &c.

Deut. 32. 40, 41. So exact is Justice, that 'twill by no means clear the guilty, Exod. 34. 7. God will not discharge thee, he will not hold thee guiltless, Exod. 20. 7. but will require the whole debt in person of thee; unless thou canst make a Scripture claim to Christ and his satisfaction. When the enlightned Sinner looks on justice, and sees the ballance in which he must be weighed, and the sword by which he must be executed, he feels an earth-quake in his Breast. But Satan keeps this out of sight, and perswades the Soul while he can, that the Lord is all made up of mercy, and so lulls it asleep in sin. Divine ju∣stice

is very strict; it must have satisfaction to the utmost farthing; it denounceth indignation and wrath, tribulation and anguish, to every soul that doth evil, Rom. 2. 8, 9. It curseth every one that con∣tinueth not in every thing that is written in the Law to do it, Gal. 3. 10. The justice of God to the unpardoned sinner, that hath a sense of his misery is more terrible than the sight of the Bayliff or Cre∣ditor 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 death, Oh what dre••dful work doth it make with the wretched sinner? Bind him hand and foot, cast him, into utter darkness, there shall be weeping and gnashing of teeth, Mat. 22. 13. De∣part from me, ye cursed, into everlasting fire, Mat. 25. 41. This is the terrible sentence that Justice pronoun∣ceth. Why sinner, by this severe Justice must thou be tryed; and as God liveth, this killing sentence shalt thou hear, unless thou repent and be conver∣ted.

Secondly, The holiness of God is full of antipathy a∣gainst thee, Psal. 5. 4, 5. He is not only angry with thee (so he may be with his own Children) but he hath a fixed, rooted, habitual displeasure against thee; he loaths thee, Zech. 11. 8. and what is done by thee, though for substance commanded by him, Isa. 1. 14. Mal. 1. 10. As if a man should give his servant never so good meat to dress: yet if he should mingle filth, or poyson with it, he would not touch it. Gods Na∣ture is infinitely contrary to sin, and so he cannot but hate a sinner out of Christ.

O what a misery is this, to be out of the favour, yea, under the hatred of God! Eccles. 5. 4. Hos. 9. 15. that God can as easily lay aside his Nature, and cease to be God, 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 holi∣ness that is in God! The Stars are not pure in his sight; Job 25. 5. He humbleth himself to behold things that are done in Heaven, Psal. 11. 3. 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 astonish∣ed, with the Bethshemites, Who shall stand before this holy Lord God? 1 Sam. 6. 20.

Thirdly, The power of God is mounted like a mighty Cannon against thee. The glory of Gods power is to be displayed, in the wonderful confusion and de∣struction of them that obey not the Gospel, 2 Thes. 1. 8, 9. He will make his power known in them, Rom. 9. 22. How mightily he can torment them: For this end he raiseth them up, that he might make his power known, Rom. 9. 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 against the tumbling Ocean; or the Childrens Bub∣bles, against the blustring Winds.

Sinner, the power of Gods anger is against thee, Psal. 90. 11. and power and anger together, make fearful work. 'Twere better thou hadst all the world in arms against thee, than to have the pow∣er of God against thee. There is no escaping his hands, no breaking his prison:

The thunder of his power who can understand? Iob 26. 14. Unhappy man that shall understand it by feeling it! If he will contend with him, he cannot answer him one of a thousand. He is wise in heart, and mighty in strength; who hath hardned himself against him, and prospered? Which removeth the Moun∣tains and they know it not, which overturneth them in his anger: Which shaketh the earth out of her place, and the pillars thereof tremble: Which

commandeth the Sun, and it riseth not, and seal∣eth up the Stars. Behold he taketh away, who can hinder him? who will say unto him, What dost thou? If God will not withdraw his anger, the proud helpers do stoop under him, Iob 9. 3, 4, 5, 6, &c. And art thou a fit match for such an antagonist? O consider, this you that forget God, lest he tear you in pieces, and there be none to de∣liver you,

Psal. 50. 22. 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 tay hold on his strength, that you may make peace with him, Isa. 27. 4, 5. Wo to him that striveth with his Maker, Isa. 45. 9.

Fourthly, The wisdom of God is set to ruin thee. He hath ordained his arrows, and prepared the instru∣ments of death, and made all things ready, Psal. 7. 12, 13. His counsels are against thee, to contrive they destruction, Ier. 18. 11. He laughs in himself, to see how thou wilt be taken and ensnared in the evil day, Psal. 37. 13. The Lord shall laugh at him, for he seeth that the day is coming. He sees how thou wilt come down mightily in a moment; how thou wilt wring thine hands, and tear thine hair, and eat thy flesh, and gnash thy teeth for anguish and astonish∣ment of heart, when thou seest thou art fallen reme∣dilesly into the pit of destruction.

Fifthly, The truth of God is sworn against thee, Psal. 95. 11. If he be true and faithful thou must perish, if thou goest on, Luke 13. 3. Unless he be false of his word, thou must die, except thou repent, Ezek. 33. 11. If we believe not, yet he abideth faithful, he cannot deny himself, 2 Tim. 2. 13. That is, he is faithful to his threatnings, as well as promi∣ses, and will shew his faithfulness in our confusion, if we 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 13. 8. that if thou livest after the flesh, thou shalt die, Rom. 8. 13. That except thou be con∣verted, thou shalt in no wise enter into the Kingdom of Heaven, Mat. 18. 3. and he abideth faithful, he cannot deny himself. Beloved, as the immutable faithfulness of God in his promise and oath, afford Believers strong consolation, Heb. 6. 18. so they are to Unbelievers, for strong consternation and confusi∣on. O sinner, tell me, what shift dost thou make to think of all the threatnings of Gods word, that stand upon record against thee? Dost thou believe their truth, or not? If not, thou art a wretched in••idel, and not a Christian; and therefore give over the name and hopes of a Christian. But if thou dost believe them, O heart of steel that thou hast, that canst walk up and down in quiet, when the truth and faithfulness of God is engaged to destroy thee! That if God Almighty can do it, thou shalt surely perish and be damned. Why man, the whole book of God doth testifie against thee, while thou re∣mainest unsanctified: It condemns thee in every leaf, and is to thee, like Ezekiel's roll, written with∣in and without with lamentation and mourning and woe, Ezek. 2. 10. and all this shall surely come upon thee, and overtake thee, Deut. 28. 15. except thou repent. Heaven and Earth shall pass away, but one jot, or tittle of this word shall never pass away, Mat. 5. 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 them¦selves in an oath, and in a curse to kill Paul: So thou must know, O sinner, to thy terrer, that all the Attributes of the Infinite God are bound in an oath to destroy thee, Heb. 3. 28. O man, what wilt thou do? Whither wilt thou fly? If Gods

Omnisciency can find thee, thou shalt not escape. If the true and faithful God will save his Oath, pe∣rish thou must, except thou believe and repent. If the Almighty hath power to torment thee, thou shalt be perfectly miserable in Soul and Body to all eternity, unless it be prevented by thy speedy Con∣version.

II. The whole Creation of God is against thee. The whole Creation (saith Paul) groaneth and travelleth in pain, Rom. 8. 22. But 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 what 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. 8. 19, 20, 21. If the unreasonable and inani∣mate creatures had speech and reason, they would cry out under it, as bondage unsufferable, to be a∣bused 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 'tis abused and spoiled, it would groan in the Barrels against him, it would groan in the Cup against him, 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 mans garments on his back would groan against him. There is ne∣ver a creature but if it had reason to know how 'tis abused, till a man be converted, it would groan a∣gainst him. The land would groan to bear him, the air would groan to give him breathing, their houses would groan to lodge them, their beds would groan to ease them, their food to nourish them, their clothes to cover them, and the creature would

groan to give them any help and comfort, so long as they live in sin against God.

Thus far he. Me∣thinks this should be a terror to an unconverted soul, to think that he is a burden to the Creation, Luke 13. 7. Cut it down, why cumbreth it the ground? If the poor inanimate creatures could but speak, they would say to the ungodly, as Moses to Israel

Must we fetch you water out of the Rock, ye rebe's? Numb. 2. 10. Thy food would say, Lord, must I nourish such a wretch as this, and yield forth my strength for him, to dishonour thee withall? No. I will choak him rather, if thou wilt give me com∣mission. The very air would say, Lord, must I give this man breath, to set his tongue against Hea∣ven, and scorn thy people, and vent his pride and wrath, and filthy communication, and belch our oaths and blasphemy against thee? No, if thou but say the word, he shall be breathless for me. His poor Beast would say, Lord, must I carry him up∣on 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 Hosts is against thee, be sure the Hosts of the Lord are a∣gainst thee, and all the creatures as it were up in arms, till upon a mans convertion, the controversie being taken up between God and him, he makes a convenant of peace with the creatures for him, Iob 5. 22, 23, 24. Hos. 2. 18, 19, 20.

III. The roaring Lyon hath his full power upon thee, 1 Pet. 5. 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 at 〈◊〉〈◊〉 will,

2 Tim. 2. 26. This is the spirit that worketh in 〈◊〉〈◊〉 Chil∣dren of disobedience, Eph. 2. 2. His Drudge•• they

are, and his lusts they do. He is the Ruler of the darkness of this world, Eph. 6. 12. that is, of ig∣norant sinners that live in darkness. You pitty the poor Indians, that worship the Devil for their God, but little think that 'tis your own case. Why, 'tis the common misery of all the unsanctified, that the Devil is their God, 2 Cor. 4. 4. Not that they do intend to do him homage and worship, they will be ready to defie him, 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 you are, to whom you yield your selves to obey, Rom. 6. 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 sinfull delight, or opportu∣nity 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 his servants you are. Indeed he lies behind the curtain, he acts in the dark, and sinners ••ee not who setteth them on work; but all the while he leads them in a string. Doubtless the L••ar intends not a service to Satan, but his own advantage: yet 'tis he that stands in the corner unobserved, and putteth the thing into his heart, Acts 5. 3. Iohn 8. 44. Questionless Iudas when he sold his Master for money, and the Chaldea••s and Sabeans when they plundred Iob, intended not to do the Devil a pleasure, but to satisfie their own cove∣tous thirst: yet 'twas he that actuated them in their wickedness, Iohn 13. 27. Iob 1. 12, 15, 17. Men may be very slaves and common drudges for the Devil, and never know it; nay they may please themselves in the thoughts of a happy liberty, 2 Pet. 2. 19.

Art thou yet in ignorance, and not turned from darkness to light? Why thou art under the power

of Satan Acts ••6. 18. Dost thou live in the ordinary and wilful practice of any known sin? Know that thou art of the Devil, 1 Iohn 3. 8. Dost thou live in stri•••• or envy, or malice? verily he is thy Father, Io••. 8. 40. 41. O dreadful case! However Satan 〈…〉〈…〉 his slaves with divers pleasures, Tit. 3. 5. 〈…〉〈…〉 to 〈◊〉〈◊〉 them into endless perdition. 〈…〉〈…〉 with the ••pple in his Mouth, 〈…〉〈…〉 thou seest not the deadly sting 〈…〉〈…〉 that is now thy temprer will be one 〈…〉〈…〉 could b•••• give thee to see how 〈…〉〈…〉 how filthy 〈…〉〈…〉 thou gratified, all whose pleasure is to set thee on work to make thy perdition and damnation sure, and to hear the 〈◊〉〈◊〉 hotter and hotter, in which thou must burn for millions of mi••••ions of Ages.

IV. The 〈…〉〈…〉 like a Mountain upon thee. Poor Soul •• Thou feelest it not, but this is that which seals thy misery upon thee. While un∣converted, none of thy sins are blotted out, Acts 3. 19. They are all upon the score against thee: Re∣generation and remission are never separated; the unsanctified are unquestionably unjustified and unpardoned, 1 Cor. 6. 11. 1 Pet. 1. 2. Heb. 9. 14. Be∣loved, it's 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 enlightned sinner, who feels the weight of his own guilt, oh how frightful are his looks, how fearful are his complaints? His comforts are turned into Wormwood, and his Moisture into Drought, and his sleep departeth 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 wishes he had been a Dog, or a Toad,

or a Serpent rather than a man, because then death, had put an end to his misery, whereas now it will be but the beginning of that which will know no 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 Milstone that who∣soever falleth upon it shall be broken, but upon whomsoever it shall fall it shall grind him to pow∣der, Mat. 21. 44. What work did it make with our Saviour? It pressed the very blood (to a wonder) out of his veins, and broke all his bones: and if it did this in the green tree, what will it do in the dry?

Oh think of thy case in time. Canst thou think of that threat without trembling, Ye shall die in your sins, John 8. 24. Oh better were it for thee to die in a Goal, die in a Ditch, in a Dungeon, than die in thy Sins. If death, as it will take away all thy o∣ther Comforts, would take away thy sins too, it were some ••itigation. But thy sins will follow thee, when thy friends leave thee, and all worldly enjoy∣ments shake hands with thee: Thy sins will not die with thee, 2 Cor. 5•• 10. Rev. 20. 12. as a prisoners 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 tormentors. Better to have so many fiends and furies about thee, than thy sins to fall upon thee and fasten in thee. Oh the work that these will make thee! O look over thy debts in time! How much art thou in the Books of every one of Gods Laws? How is every one of Gods Command∣ments ready to arrest thee, and take thee by the throat for innumerable Bonds that it hath upon thee? What wilt thou do then, when they shall al∣together lay in against thee? Hold open the eyes of conscience to consider this, that thou mayst despair

of thy self, and be driven to Christ, and fly for re∣fuge, to lay hold upon the hope that is set before thee, Heb. 6. 18.

V. Thy raging l••sts do miserably enslave thee. While unconverted thou art a very servant to sin, it reigns over thee, and holds thee under its domini∣on, till thou art brought within the bond of Gods Covenant, Iohn 8. 34. 36. Tit. 3. 3. Rom. 6. 12, 14. Rom. 6. 16, 17. Now there's no such Tyrant as sin. Oh the filthy and fearful work, that it doth ingage its servants in! would it not pierce a mans heart to see a company of poor creatures drudging and toil∣ing, and all to carry together faggots and fuel for their own burning? Why, this is the employment of sins drudges. Even while they bless themselves in their unrighteous gains; while they sing and swill in pleasures, they are but treasuring up wrath and vengeance for their eternal burnings; they are but laying in Powder and Bullers, and adding to the Pile of T••pher, and slinging in Oyl to make the flame rage the fiercer. Who would serve such a Master, whose work is drudgery, and whose wages is death? Rom. 6. 23.

What a woful spectacle was that poor wretch possessed with the legion? Would it not have piti∣ed thine heart to have seen him among the Tombs, cutting and wounding of himself? Mark. 5. 5. This is thy case, such is thy work. Every stroke is a thrust at thine heart, 1 Tim. 6. 10. Conscience in∣deed is now asleep; but when death and judgment shall bring thee to thy senses, then wilt thou feel the raging smart and anguish of every wound. The convinced sinner is a sensible instance of the mi∣serable 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 lusts, that on he must, though he see it will be his endless perdition; and

when the temptation comes, lust gets the bit in his mouth, breaks all the cords of his vows and promi∣ses, and carries him headlong to his own destru∣ction.

VI. The furnace of eternal vengeance is heated ready for thee, Isa. 30. 33. Hell and destruction open their mouths upon thee, they gape for thee, they groan for thee, Isa. 5. 14. waiting as it were with a gree∣dy eye, as thou standest upon the brink, when thou wilt drop in. If the wrath of a man be as the roar∣ing of a Lion, Prov. 20. 2. more heavy than the sand, Prov. 27. 3. what is the wrath of the infinite God? If the burning furnace heated in Nebuchad••••zzar's fie∣ry rage, when he commanded it to be made yet seven times hotter, were so fierce as to burn up even those that drew near it, to throw the three children in Dan. 3. 19, 22. How hot is that burning Oven of the Al∣mighty's fury? Mal. 4. 1. Surely this is seventy times seven more fierce. What thinkest thou, O man, of being a saggo••in Hell to all eternity? Can thine heart endure, or can thine hands be strong in the day that I shall deal with thee, saith the Lord of Hosts? Ezek. 22. 14. Canst thou dwell with everlasting burnings? Canst thou abide the consuming fire? Isa 33. 4. When thou shalt be as a glowing Iron in Hell, and thy whole body and soul shall be as perfectly pos∣sessed by Gods burning vengeance, as the fiery spark∣ling Iron, when heated in the ••iercest forge? Thou canst not bear God's whip, how then wilt thou en∣dure his scorpions? Thou art even crushed, and ready to with thy self dead, under the weight of his finger, how then wilt thou bear the weight of his loyns? The most patient man that ever was, did curse the day that ever he was born, Iob 3. 1. and even wish death to come and end his misery, Iob 7. 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 to torment thee? when he shall make thy conscience the tunnel, by which he will be pour∣ing his burning wrath into thy soul for ever; 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 into the gulf of annihilation, shall be such a felicity, as the whole eternity of wishes & an Ocean of tears shall never purchase? Now thou canst put off the evil day, and canst laugh and be merry, and forget the terror of the Lord, 2 Cor. 5. 11. but how wilt thou hold out, or hold up, when God will cast thee into a bed of torments, Rev. 2. 21, and make thee to 〈◊〉〈◊〉 down in sorrows? Isa. 50. 11. When roarings and blasphemy shall be thine only musick, 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. 14. 10. When thou shalt draw in flames for thy breath, and the horrid stench of sulphur shall be thy only perfume? In a word, when the smoak of thy tor∣ment shall ascend for ever and ever, and thou shalt have no rest, night nor day no rest in thy conscience, no ease in thy bones, but thou shalt be an execrati∣on, and an astonishment, and a curse, and a reproach for evermore? Ier. 42. 〈◊〉〈◊〉

O sinner, stop here; and consider. If thou art a man, and not a senseless block, consider. Bethink thy self where thou standest, why upon the very brink of his ••urnace. As the Lord liveth, and thy soul liveth, there is but a step between thee and this, 1 Sam. 20. 3. Thou knowest not when thou lyest down, but thou mayest be in before the Morning, thou knowest not when thou risest, but thou may 〈◊〉〈◊〉 drop in before the Night. Darest 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 o∣ver the foregoing Chapter, and tell me the truth, are none of these black marks found upon thee? Do not blind thine eyes, do not deceive thy self: see thy misery while thou mayst prevent it. Think what 'tis to be a vile cast-out, a damned reprobate, a ves∣sel of wrath, into which the Lord will be pouring out his tormenting fury, while he hath a Being, Rom. 9. 22.

Divine wrath is a fierce, Deut. 32. 22. devouring Isa. 33. 14. everlasting, Mat. 25. 41. unquenchable fire, Mat. 3. 12. 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 a sound conversion. They that have been only singed by this fire, and had no more but the smell thereof passing upon them; Oh what amazing spectacles have they been! Whose heart would not have melted, to have heard Spira's out-cries; to have seen Chaloner that monument of Justice, worn to Skin and Bones, Blaspheming, the God of Heaven, cursing himself, and continually crying out, O Torture, Torture, Torture, O Torture, Torture, as if the flames of wrath had already took hold on him? To have heard Rogers crying out, I have had a little pleasure, but now I must to Hell for evermore; wishing but for this mitigation, that God 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 whatever was spoken to him, to af∣ford him some hope, I must to Hell, I must to the fur∣nace of Hell, for millions of millions of Ages? O if the fears and forethoughts of the wrath to come be so terrible, so intolerable, what is the feeling of it?

Sinner, 'tis but in vain to flatter you, this would be but to toll you into the unquenchable fire; know

ye from the living God, that here you must lie, with these burnings must you dwell, till immortality die, and immutability change, till Eternity run out, and Omnipotency is not longer able to torment, except you be in good earnest renewed throughout by sanctifying grace.

VII. The Law dischargeth all its threats and curses at thee, Gal. 3. 10. Rom. 7. Oh how dreadfully doth it thunder? It spits fire and brimstone in thy face. Its words are as drawn swords, and as the sharp ar∣rows of the mighty, it demands satisfaction to the utmost, and cries Justice, Justice. It speaks Blood and War, and Wounds, and Death against thee. Oh the Execrations, and Plagues, and Deaths, that this murdering piece is loaded with (read Deut. 28. 15, 16, &c.) and thou art the mark at which this sno•• is levelled. O man, away to the strong hold, Zech. 9. 12. away from thy sins, haste to the sanctu∣ary, the City of refuge, Heb. 13. 13. even the Lord Jesus Christ, hide thee in him, or else thou art lost without any hope of recovery.

VIII. The Gospel it self bin deth the sentence of eternal damnation upon thee, Mark 16. 16. If thou conti∣nuest in thine impenitent and unconverted estate, know that the Gospel denounceth a much forer condemnation, than ever would have been for the transgression only of the first Covenant. Is it not a dreadful case to have the Gospel it self fill its mouth with threats, and thunder, and damnation?

To have the Lord to roar from Mount Sion against thee? Ioel 3. 16. Hear the terror of the Lord. He that believeth not shall be damned; except ye re∣pent ye shall all perish, Luke 13. 3. This is the con∣demnation that light is come into the world, and men love darkness rather than light, Iohn 3. 19. He that believeth not, the wrath of God abideth on him, Ioh. 3. 36. If the word spoken by Angels was

stedfast, and every transgression and disobedience received a just recompence of reward, how shall we escape, if we neglect so great salvation? Heb. 2. 2, 3. He that despised Moses's Law died with∣out mercy: Of how much sorer punishment shall he be thought worthy, that hath trampled under foot the Son of God? Heb. 10. 28, 29.

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 mayst reme∣dy it, than blind and harden thy self, till, to thine eternal sorrow, thou shalt feel what thou wouldst not believe; and if it be true, what dost thou mean to loyter, and linger in such a case as this?

Alas for thee, poor man, how effectually hath sin undone thee, and deprived and despoiled thee even of thy reason to look after thine own everlast∣ing good? O miserable Caitiff, what stupidity and senselesness hath surprized thee? Oh! let me knock up and awake this sleeper. Who dwells within the walls of this flesh? Is there ever a soul here, a rational understanding soul? Or art thou only a walking Ghost, a senseless lump? Art thou a reasonable soul, and yet so far brutified, as to for∣get thy self immortal, and to think thy self to be as the beasts that perish? Art thou turned into flesh? that thou savourest nothing but gratifying the sense, and making provision for the flesh? Or else having reason to understand the eternity of thy future estate, dost thou yet make light of being everlastingly miserable? which is to be so much below a brute, as it is worse to act against reason, than to act with∣out it. O unhappy soul, that wast the glory of man, the mate of Angels, and the image of God! that wast God's representative in the world, and hadst the supremacy amongst the creatures, and the dominion over thy Maker's works! Art thou now

become a slave to sense, a servant to so base an Idol, as thy Belly? for no higher felicity than to fill thee with the wind of mans applause, or heaping together a little refined earth, no more suitable to thy spiritual, immortal nature, than the dirt, and sticks? Oh, why dost thou not bethink thee where thou shalt be for ever? Death is at hand, The Iudge is even at the door, Jam. 5. 9. Yet, a little while and time shall be no longer, Rev. 10. 5, 6. And wilt thou run the hazard of continuing in such a state, in which if thou be overtaken, thou art irrecoverably miserable.

Come then, arise, and attend thy nearest con∣cernments. Tell me whither art thou going? What, wilt thou live in such a course, wherein eve∣ry act is a step to perdition? And thou dost not know, but the next night, thou mayst make thy Bed in Hell? Oh! if thou hast a spark of reason, consider and turn, and hearken to thy very friend, who would therefore shew thee thy present misery, that thou mightest in time make thine escape, and be eternally happy.

Hear what the Lord saith; Fear ye not me, saith the Lord? Will ye not tremble at my presence? Jer. 5. 22. O sinners do ye make light of the wrath to come? Mat, 3. 7. I am sure there is a time coming, when you will not make light of it. Why, the very Devils do believe and tremble, James 2. 19. What! you more hardned than they? Will you run upon the Edge of the Rock? will you play at the hole of the Asp? will you put your hand upon the Cockat••ice's den? Will you dance about the fire, till you are burnt? or dally with devouring wrath, as if you were at a point of indifferency, whether you did escape it, or en∣dure it? O madness of folly! Solomon's mad-man, that casteth fire-brands and arrows, and death, and saith, Am I not in jest? Prov. 26. 18. is nothing so

distracted as the wilful sinner, Luke 15. 17. that go∣eth on in his unconverted estate without sense, as if nothing ailed him. The man that runs on the Cannons mouth, that sports with his blood, or lets out his life in a frollick, is sensible, sober and serious, to him that goeth on still in his trespasses, Psalm 68. 21. For he stretcheth out his hand against God, and strengthneth himself against the Almighty. He runneth upon him, even upon his neck, upon the thick Bosses of his Buckler, Job 15. 25, 26. Is it wisdom to dally with the second death, or to venture into the lake that burneth with fire and brimstone, Rev. 21. 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 bon-fire? What shall I say? I can find out no expression, no comparison whereby to set forth the dreadful distraction of that soul, that shall go on in sin.

Awake, awake, Eph. 5. 14. Oh sinner, arise and take thy flight. There is but one door that thou mayst fly by, and that is the strait door of conversi∣on and the new birth. Unless thou turn unfeignedly from all thy sins, and come in to Jesus Christ, and take him for the Lord thy righteousness, and walk in him in holiness and newness 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. O set thine heart to think of thy case. Is not thine everlast∣ing misery or welfare that which doth deserve a lit∣tle consideration? Lo•••• again over the miseries of the unconverted. If the Lord hath not spoken by me, regard me not. But if it be the very word of God, that all this miser•• 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, who hath bewitched thee, Gal. 3. 1. that in the mat∣ters of the present life thou shouldst be wise enough to forecast thy business, foresee thy danger, and prevent thy mischief, but in matters of everlasting consequence shouldst be slight and careless, as if they little concerned thee? Why, is it nothing to thee to have all the Attributes of God engaged against thee? Canst thou do well without his favour? Canst thou escape his hands, or endure his venge∣ance? Dost thou hear the creation groaning under thee, and hell groaning for thee, and yet think thy case good enough? Art thou in the paw of the Lion, under the power of corruption, in the dark and noisome prison, fetter'd with thy lusts, working out thine own damnation; and is not this worth the considering? Wilt thou make light of all the ter∣rours of the Law; of all its curses, and thunder∣bolts; as if they were but the report of the Childrens pot•• guns, or thou went to war with their paper pel∣lets? dost thou laugh at hell and destruction, or canst thou drink the envenomed Cup of the Almigh∣ty's fury, as if it were but a common portion?

Gird up now thy lovns like a man, for I will de∣mand of thee, and answer thou me, Iob 40. 7. Art thou such a Leviathan, as that the scales of thy pride should keep thee from thy Makers coming at thee? Wilt thou esteem his Arrows as straw, and the in∣struments of death as rotten wood? Art thou chief of all the Children of pride, even that thou shouldst count his darts as stubble; and laugh at the shaking of his spear? Art thou made without fear, and con∣temnest his barbed Irons? Iob 41. Art thou like the horse that paweth in the valley, and rejo••ceth in his strength, who 〈◊〉〈◊〉 out to meet the armed men? Dost thou mock at fear, and art not affrighted, nei∣ther turnest back from Gods sword; when his qui∣ver

ratleth against thee, the glittering spear and the shield? Iob 39. 21, 22, 23. 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 Daniel's enemies were cast into the Den of Lions, both they and their wives and their children, the Lions had the mastery of them, and brake all their bones in pie∣ces, ere ever they came at the bottom of the Den, Dan. 6. 24. what shall be done with thee, when thou fallest into the hands of the living God? When he shall gripe 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 come upon thee; Isa. 55. 6, 7. Seek ye the Lord while he may be found, call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, let him return unto the Lord, and he will have mercy on him, and to our God, for he will abundantly pardon.

Chap. VI. Containing DIRECTIONS for Conversion.

Mark 10. 17.

And there came one, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

BEfore thou readest these Directions, I advise thee, yea, I charge thee before God, and his holy Angels, to resolve to follow them (as far as Conscience shall be convin••••d of their agreeableness to Gods word, and thy estate, and call in his assistance

and blessing that they may succeed. And as I have sought the Lord, and consulted his Oracles what ad∣vice to give thee, so must thou entertain it, with that awe, reverence, and purpose of obedience that the word of the living God doth require.

Now then attend. Set thine heart unto all that I shall testifie unto thee in this day; for it is not a vain thing, it is your life, Deut. 32. 46. This is the end of all that hath been spoken hitherto, to bring you to set up∣on turning, and making use of Gods 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 pre∣sent 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 recove∣ry. Behold, I hold open the door unto you, arise take your flight; I set the way of life before you, walk in it, and you shall live and not die, Deut 30. 19. Ier. 9. 16. It pities 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 ano∣ther Case, to his Master, Spare thy self. A noble Virgin, that attended the Court of Spain, was wic∣kedly ravished by the King and hereupon exciting the Duke her Father to revenge, he called in the Moors to his help, who when they had executed his design, miserably wasted and spoiled the Coun∣try, which this Virgin laying so exceedingly to heart, shut her self up in a Tower belonging to her Father's house, and desired her Father and Mo∣ther might be called forth; and bewailing to them her own wretchedness, that she should have occasi∣oned so much misery and desolation to her Coun∣try,

for the satisfying of her revenge, she told them she was resolved to be avenged upon her self. Her Father and Mother besought her to pity her self and them, but nothing could prevail, but she took her leave of them, and threw her self off the battle∣ments, and so perished before their faces.

Just thus is the wilful destruction of ungodly men. The God that made them beseecheth them, and cryeth out to them, as Paul to the distracted Jay∣lor, when about to murder himself, Do thy self no harm. The Ministers of Christ forewarn them and follow them, and ••ain would have them back. But alas! No expo••tulations, nor obtestations will pre∣vail; but men will hurl themselves into perdition, while pity it self looketh on.

What shall I say? would it not grieve a person of any humanity, if in the time of a reigning plague he should have a receipt (as one said well) that would infallibly cure all the Country, and recover the most hopeless patients, and yet his friends and neigh∣bours should die by the hundreds about him, because they would not use it? Men and Brethren, though you carry the certain Symptoms of death in your fa∣ces, yet I have a receipt that will cure you all, that will cure infallibly. Follow but these few Directi∣ons, and if you do not then win Heaven, I will be content to lose it.

Hear then, Oh sinner, and as ever thou wouldst be converted and saved, embrace this following counsel.

Direct. I. Set it down with thy self, as an undoubted truth, that it is impossible for thee ever to get to Heaven in this thy unconverted state. Can any other but Christ save thee? And he tells thee he will never do it, except thou be regenerated and converted, Mat. 18. 3. Iohn 3. 3. Doth he not keep the keys of Heaven? And canst thou get in without his leave, as thou must, if ever thou comest thither in thy natural con∣dition,

without a sound and thorough renovation?

Direct. II. Labour to get a thorough sight 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 to Christ in his way for ease and cure, nor to purpose enquire, What shall we do? Mat. 11. 28. Acts 2. 37. Mat. 9. 12. They must set themselves down for dead men be∣fore they will come unto Christ, that they may have life, Iohn 5. 40. Labour therefore to set all thy sins in order before thee. Never be afraid to look upon them, but let thy spirit make diligent search, Psal. 77. 6. Enquire into thine heart and into thy life, enter into a thorow examination of thy self, and of all thy ways, Psal. 119. 59. that thou mayst make a full discovery, and call in the help of God's Spirit, in the sense of thine own inability hereunto, for it is his proper work to convince of sin. Iohn 16. 8. Spread all before the face of thy Conscience, till thine heart and eyes be set abroach. Leave not striving with God, and thine own soul, till it cry out under the sense of thy sins, as the enlightned Ja••lor, What must I do to ••e saved? Acts 16. 30. To this purpose.

Meditate of the numerousness of thy sins. David's heart failed when he thought of this, and considered that he had more sins than hairs, Psal. 40. 12. This made him to cry out upon the multitudes of Gods tender mercies, Psal. 51. 1. The loathsome carcass doth not more hatefully swarm with crawling worms than an unsanctified soul with filthy Iusts. They fill the head, the heart, the eyes and mouth of him. Look back∣ward, where was 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 duty dost thou ever perform into which poison is not shed? Oh

how great is the sum of thy debts, who hast been all thy life long running upon the hooks, and never didst, nor canst pay off one penny? Look over the sin of thy Nature, and all its cursed broad, the sins of thy life. Call to mind thy Omissions, Commissions, the sins of thy thoughts, of thy words, of thine acti∣ons, the sins of thy youth, the si••s of thy years, &c. Be not like a desperate Bankrupt, that is afraid to look over his Books. Read the Records of Conscience carefully. These Books must be opened sooner, or later, Rev. 20. 12.

Meditate upon the aggravations of thy sin, as they are the grand enemies against the God of thy life, against the life of thy soul; in a word, they 〈…〉〈…〉 publi••k enemies of all mankind. How do David, Ezra, Daniel and the good Levites aggravate their sins, from the considerati∣on of their injuriousness to God, their opposition to his good and righteous Laws, the mercies, the warn∣ings that they were committed against, N••••. 9. Da••. 9. Ezra 9. O the work that sin hath made in the world. This is the enemy that hath brought in death, that hath robbed and enslaved man, that hath blacked the Devil, that hath digged Hell; Rom. 5. 12. 2 Pet. 2. 4. Iohn 8. 34. This is the enemy that hath turn∣ed the Creation upside down, and sown dissention between man and the creatures, between man and man, yea between man and himself, setting the sen∣sitive part against the rational, the will against the judgment, lust against conscience, yea worst of all, between God and man, making the lapsed sinner both hateful to God, and a hater of him, Zech. 11. 8. O man, how canst thou make so light of sin? This is the Traytor that sucked the blood of the Son of God, that sold him, that mocked him, that scourg∣ed him, that spit in his face, that digged his hands, that pierced his side, that pressed his soul, that mangled his body, that never left, till it had bound

him, condemned him, nailed him, crucified him, and put him to open shame, Isa. 53. 4, 5, 6. This is that deadly poyson, so powerful of operation, as that one drop of it shed upon the root of mankind, hath corrupted, spoiled, and poisoned, and undone his whole race at once, Rom. 5. 18, 19. This is the common Butcher, the bloody Executioner, that hath killed the Prophets, burnt the Martyrs, murdered all the Apostles, all the Patriarchs, all the Kings and Potentates, that hath destroyed Cities, swallowed Empires, butchered and devoured whole Nations. Whatever was the weapon that 'twas done by, sin was it that did Execution, Rom. 6. 23. dost thou yet think it but a small thing? If Adam and all his Children could be digged out of their Graves, and their Bodies piled up to Heaven, 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 loath it. And meditate on the aggravations of thy particular sins, how thou hast sinned against all God's warnings, against thine own prayers, against mercies, against corrections, against clearest light, against freest love, against thine own resolutions, against promises, vows, covenants of better obedience, &c. charge thy heart home with these things, till it blush for shame, and be brought out of all good opinion of it self, Ezra 9. 6.

Meditate upon the desert of sin: It cryeth up to Heaven: It calls for vengeance, Gen. 18. 21. Its due wages is death, and damnation. It pulls the curse of God upon the Soul and Body, Gal. 3. 10. Deut. 28. The least sinful word or thought, lays thee under the infinite wrath of God Almighty, Rom. 2. 8, 9. Mat. 12. 36. Oh what a load of wrath, what a weight of curses, what treasure of vengeance have all the millions of thy sins then deserved? Rom. 2. 5.

Iohn 3. 36. Oh Judge thy self, that the Lord may not ••udge thee, 1 Cor. 11. 31.

Meditate upon the deformity, and desilement of sin. 'Tis as black as Hell, the very image and likeness of the Devil drawn upon the Soul, 1 John 3. 8, 10. It would more affright thee, to see thy self in the hateful deformity of thy nature, than to see the Devil. There is no mire so unclean, no vomit so loathsome, no carcass or carrion so offensive, no plague or leprosie so noisom as sin, in which thou art all inrolled, and covered with its odious filth, whereby thou art rendred more displeasing to the pure and holy nature of the glorious God, than the most filthy object, composed of whatever is hate∣ful to all thy senses, can be to thee, Iob 15. 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, Mat. 3. 33. til•• thou art purified by the blood of Jesus, and the power of renewing grace.

Above all other sins fix the eye of Consideration•• on these two. 1. The sin of thy nature. 'Tis to little purpose to lop the branches, while the root of original cor∣ruption remains untouched. In vain do men lave out the streams, when the fountain is running, that fills up all again. Let the Axe of thy repentance (with David's) go to the root of sin, Psal. 51. 5. Study how deep, how close, how permanent is thy natural pollution; how universal it is, till thou dost cry out with Paul's ••ee••••ng, upon thy body of death, Rom. 7. 2. Look into all thy parts and powers, and see what unclean vessels, what fi••es, what dunghills, what sinks they are become. He•• miser, quid sum? vas ster quilimi 〈…〉〈…〉 faetore & horrorc. August. 〈◊〉〈◊〉. c. 2. The heart is

never soundly broken, till throughly convinced of the heinousness of original sin. Here fix thy thoughts. This is that, that makes thee backward to all good, prone to all evil, Rom. 7. 15. that sheds blindness, pride, prejudice, unbelief into thy mind, enmit••, unconstancy, obstinacy, into thy will; in∣ordinate heats and colds into thy affections; insen∣sibleness, benummedness, unfaithfulness into thy conscience, slipperiness into thy memory, and in a word, hath put every wheel of thy soul out of or∣der, and made it of an habitation of holiness to become a very hell of iniquity, Iames 3. 6. This is that that hath defiled, corrupted, perverted all thy members, and turned them into weapons of unrighteousness, and servants of sin, Rom. 6. 19. that hath filled the head with carnal and corrupt designs, Mic. 2. 1. the hand with sinful practices, Isa. 1. 15. the eyes with wandring and wantonness, 2 Pet. 2. 14. the tongue with deadly poison, Iames 3. 8. that hath opened the ears to tales, flattery, and filthy communication, and shut them against the in∣struction of life, Zech. 7. 11•• 12. and hath rendred thy heart a very mint and forge for sin, and the cur∣sed womb of all deadly conceptions, Mat. 15. 16. So that it poureth forth its wickedness without ceasing 2 Pet. 2. 14. even as naturally, freely, and unweariedly, as a fountain doth pour forth its waters, Ier. 6. 7. or the raging Sea doth cast forth mire and dirt, Isa. 57. 20. And wilt thou yet be in love with thy self, and tell us any longer of thy good heart? O never leave meditating on this desperate contagion of original corruption, till with E••hraim thou bemoan thy self, Ier. 31. 18. and with deepest shame and sorrow smite on thy breast as the Publican, Luke 18. 13. and with Iob abhor thy self, and repent in dust and ashes, Iob 42. 6, 22. The particular evil that thou art most ad∣dicted to. Find out all its aggravations. Set

home upon thy heart all Gods threatnings 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. 18. 23. O labour to make this sin odious to thy soul, and double thy guards, and thy resolu∣tions against it, because this hath, and doth, most dishonour God and endanger thee.

Direct. III. Strive to affect thy heart with a deep sense of thy present misery. Read over the foregoing Chap∣ter again, and again, and get it out of the Book into thine heart. Remember when thou liest down, that for ought thou knowest, thou mayst awake in flames, and when thou risest up, that by the next night thou mayst make thy bed in Hell. Is it a just matter to live in such a fearful case? to stand tot∣tering 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 burnings? Suppose thou sawest a condemned wretch hanging ove•• Nebuchadnezzar's burning fiery furnace, by nothing but a twine thread, which were ready to break every moment, would not thine heart trem∣ble 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 thred of thy life should break? (Why, thou knowest not but it may be the next night, yea the next moment) where wouldst thou be then? Whither wouldst thou drop? Verily upon the crack but of this thred, thou fallest into the lake that burneth with Fire and Brimstone where thou must lie scalding and sweltering in a fiery Ocean, while God hath a Being, if thou die in thy present Case. And doth not thy soul tremble as thou readest? Do not thy tears be∣dew the paper, and thy heart throb in thy bosom? Dost thou not yet begin to smite on thy breast, and

bethink thy self what need thou hast of a change? O what is thy heart made of? Hast thou not only lost all regard to God, but art without any love and pity to thy self?

O study thy misery, till thy heart do cry out for Christ, as earnestly, as ever a drowning man did for a Boar, or the wounded for a Chirurgeon. Men must come to see the danger, and feel the smart of their deadly sores and sickness, or else Christ will be to them a Physician of no value, Mat. 9. 12. Then the man-slayer hastens to the City of refuge, when pursued by the avenger of blood. Men must be even forced and fired out of themselves, or else they will not come to Christ. ••Twas distress and extremity, that made the Prodigal think of return∣ing, Luke 1••. 16, 17. While L••••o••icea thinks her self rich, increased in goods, in need of nothing, there is little hope. She must be deeply convinced of her wretchedness, blindness, poverty, nakedness, before she will come to Christ for his gold, raiment, eye-salve, Rev 3. 17, 18. Therefore hold the eyes of conscience open, amplifie thy misery as much as possible. Do not flie the sight of it, for fear it should fill thee with terror. The sense of thy mi∣sery is but as it were the suppuration of the woun••, which is necessary to the Cure. Better ••ear the torments that abide thee now, than feel them here∣after.

Direct. IV. Settle it upon thy heart, that thou art under an everlasting inability ever to recover thy self. Never think thy praying, reading, hearing, con••••••∣sing, amending will do the Cure. These must be attended; but thou art undone if thou restest in them, Rom. 10. 3. Thou art a lost man, if thou ho∣pest to escape drowning upon any other plank•• but Jesus Christ, Acts 4. 12. Thou must unlearn t••y self, and renounce thine own wisdom, thine own

righteousness, thine own strength, and throw thy self wholly upon Christ, as a man that swimmeth casteth himself upon the water, or else thou canst not escape. While men trust in themselves, and establish their own righteousness, and have confi∣dence in the flesh, they will not come savingly to Christ, Luke 18. 9. Phil. 3. 3. Thou must know thy gain to be but loss and dung, thy strength but weakness, thy righteousness rags and rottenness, be∣fore there will be an effectual closure between Christ and thee, Phil. 3. 7, 8, 9. 2 Cor. 3. 5. Isa. 64. 6. Can the lifeless carcass shake off its grave cloths, and loose the bonds of death? Then mayst thou reco∣ver thy self who art dead in trespasses and sins, and under an impossibility of serving thy Maker, (ac∣ceptably) in this condition, Rom. 8. 8. Heb. ••1. 6. Therefore when thou goest to pray, or meditate, or to do any of the duties, to which thou art here directed, go out of thy self, 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 pool, and wait in the way of the Spirit. While the Eunuch was reading, then the Holy Ghost sent Philip to him, Acts 8. 28, 29. when the Disci∣ples were praying, Acts 4. 31. when Cornelius and his friends were hearing, Acts 10. 44. then the Holy Ghost fell upon them, and filled them all. Strive to give up thy self to Christ: Strive to pray, strive to meditate, strive an hundred and an hundred times, 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. 1. 23.

Direct. V. Forthwith renounce all thy sins. If thou yield thy self to the contrary practice of any sin, thou art undone, Rom. 6. 17. in vain dost thou hope for

life by Christ, except thou d••part from iniquity, 2 Tim. 2. 19. Forsake thy sins, or else thou canst not find mercy, Prov. 28. 13. Thou canst not be married to Christ except divorced from sin. Give up the Trai∣tor, or you can have no peace with Heaven. Cast the head of Sheba over the wall. Keep not Dalilah in thy lap. Thou must part with thy sins, or with thy soul. Spare but one sin, and God will not spare thee. Never make excuses, thy sins must die, or thou must die for them, Psal. 68. 21. If thou allow of one sin, though but a little, a secret one, though thou may'st plead necessity, and have a hundred. shifts and ex∣cuses for it, the life of thy soul must go for the life of that sin, Ezek. 18. 21. and will it not be dearly bought?

O sinner, hear and consider. If thou wilt part with thy sins, God will give thee his Christ; Is not this a fair exchange? I testifie unto thee this day, that if thou perish, it is not because there was never a Saviour provided, nor life tendred, but because thou preferredst (with the Jews) the Murderer before thy Saviou••, sin before Christ, and lovedst darkness rather than light, Iohn 3. 19. Search thy heart therefore with Candles, as the Jews did their Houses for Leaven, before the Pass∣over: Labour to find out thy sins, enter into thy Closet, and consider, What evil have I lived in? What duty have I neglected towards God? What sin have I lived in against my Brother? And now strike the darts through the heart of thy sin, as I••ab did through Absalom's, 2 Sam. 18. 14. Never stand looking upon thy sin, nor rolling the morsel under thy tongue, Iob 20. 11. but spit it out as poy∣son, with fear and detestation. Alas, what will thy sins do for thee, that thou shouldst stick at parting with them? They will flatter thee, but they will undo thee, and cut thy throat, while they

smile upon thee, and poyson thee while they please thee, and arm the justice and wrath of the in∣finite 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 with them, crucifie them, and let Christ only be Lord over thee.

Direct. VI. Make a solemn choice of God for thy por∣tion and blessedness, Deut. 26. With all possible de∣votion and veneration avouch the Lord for thy God. Set the world with all its glory, and paint, and gallantry, with all its pleasures and promoti∣ons on the one hand, and set God with all his infi∣nite excellencies, and perfections on the other, and see that thou do deliberately make thy choice, Iosh. 24. 15. Take up thy rest in God, Iob. 6. 68. Set thee down under his shadow, Cant. 2. 3. Let his promises and perfections turn the scale against all the world. Settle it upon thy heart that the Lord is an all-sufficient portion, that thou canst not be miserable, while thou hast a God to live up∣on, take him for thy shield and exceeding great reward. God alone is more than all the world. Content thy self with him. Let others carry the preferments and glory of the world, place thou thy happiness in his favour, and the light of his coun∣tenance, Psal. 4. 6, 7.

Poor sinner, thou art fallen off from God, and hast engaged his power, and wrath against thee. Yet know that of his abundant grace, he doth of∣fer to be thy God again in Christ, 2 Cor. 6. 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, Ioh. 14. 6. Renounce the Idols of thine own pleasures,

gain, reputation, 1 Thes. 1. 9. Let these be pulled out of the Throne, and set Gods interest uppermost in thine ••eare. Take him as God, to be chief in thine affections, estimations, intentions; for he will not endure to have any set above him, Rom. 1. 24, Psal. 73. 25. In a word, thou must take him in all his Personal Relations, and in all his Essential Perfections.

First, In all his Personal Relations. God the Father must be taken for thy Father, Ier. 3. 4, 19, 22. O come to him with the Prodigal, Father, I have sinned against Heaven, and in thy sight, and am not worthy to be called thy Son, but since of thy wonderful mercy, thou art pleased to take me••, that am of my self a dog, a swine, a devil, to be thy child, I solemnly take thee for my Father, commend my self to thy care, and trust to thy providence, and cast my burden on thy shoulders. I depend on thy pro∣vision, and submit to thy corrections, and trust under the shadow of thy wings, and hide in thy chambers, and ••ly to thy name. I renounce all confidence in my self, 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 Saviour, for thy Redeem∣er and Righteousness, Iohn 1. 2. He must be accep∣ted as the only way to the Father, and the only means of Life, Heb. 7. 25. O then put off the rayment of thy captivity, on with the wedding garment, and go and marry thy self to Jesus Christ. Lord I am thine, and all that I have, my body, my soul, my name, my estate. I send a bill of divorce to my other lo∣vers. I give my heart to thee, I will be thine undividedly, thine ever lastingly. I will set thy name on all I have, and use it only as thy goods, as thy loan during thy leave, re∣signing ad to thee. I will have no King but thee: Reign thou over me. Other Lords have had dominion over me: But now I will make mention of thy name only, and do here take an o••th of fealty to thee, promising and vowing

to serve, and love, and ••ear thee, above all competitors. I disavow mine own righteousness, and despair of ever be∣ing pardoned and saved for mine own duties, or graces, and lean only on thine all-sufficient sacrifice and inter∣cession, for pardon, and life, and acceptance before God. I take thee for mine only guide and instructer, resolving to be led and directed by thee, and to wait for•• thy counsel, and that thine shall be the casting voice with me. Last∣ly, God the Spirit must be taken for thy sanctifier. Rom. 8. 9, 14. Gal. 5. 16, 18. for thine Advocate, thy Counsellor, thy Comforter, the teacher of thine ignorance, the pledge and earnest of thine inheri∣tance, Rom. 8. 26. Psal. 73. 24. Iohn 14. 16. Eph. 1. 14. Iohn 14. 26. Eph. 4. 30. Awake thou Northwind, and come thou S••••th, and blow upon my Garden, Cant. 4. 16. Come, thou Spirit of the most high•• here is a house for thee, here is a Temple for thee. Here do thou rest for ••ver; dwell here, and rest here. Lo, I give up the pos∣session to thee, full possession. I send thee the keys of my heart, that all may be for thy use, that thou mayst put thy goods, thy grace into every Room. I give up the use of all to thee, that every faculty, and every member may be thine i••••••••ument, to work righteousness, and do the will of my Father which is in Heaven.

Secondly, In all his essential per••ections. Consider how the Lord hath revealed himself to you in his word: will you take him as such a God? O•• sinner, here's the blessedest News that ever came to the sons of Men. The Lord will be thy God, Gen. 17. 7. Rev. 21. 3. if thou wilt but close with him in his excel∣lencies. Wilt thou have the merciful, the gracious, the sin-pardoning God, to be t•••• God? O yes, (saith the sinner,) I am undone else. But he farther tells thee, I am the holy and sin-hating God. If thou wilt be owned as one of my people, thou must be holy, 1 Pet. 1. 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 defiance with sin, I cannot be thy God. Cast out the leaven, put away the evil of thy doings, cease ••o do evil, learn to do well, or else I can have no∣thing to do with thee, Isa. 1. 16, 17, 18. Bring forth mine enemies, or there is no peace to be had with me. What doth thine heart answer? Lord I de∣sire to have thee as such a God. I desire to be holy as thou art holy, to be made partaker of thy holiness. I love thee, not only for thy goodness and mercy, but for thy holiness and parity. I take thy holiness for my happiness. Oh! be to me a fountain of holiness: set on me the stamp and impress of thy holiness, I will thankfully part with all my sins at thy command. My wi••ful sins I do forthwith forsake; and for my infirmities that I cannot get rid of, though I would, I will strive against them in the use of the mea••s. I detest them, and will pray and war against them, and never let them have quiet rest in my soul. Beloved, whosoever of you will thus accept of the Lord for his God, he shall have him.

Again, he tells you; I am the All-sufficient God, Gen. 17. 1. Will you lay all at my feet, and give it up to my dispose, and take me for your only por∣tion? Will you own and honour mine All-sufficien∣cy? Will you take me as your happiness and trea∣sure, your hope and bliss? I am a Sun and a Shield, all in one: will you have me for your all? Gen. 15. 1. Psal 84. 11. Now what dost thou say to this? Doth thy mouth water after the Onions and Flesh∣pots of Egypt? Art thou loath to exchange the earth∣ly happiness, for a part in God, and though thou wouldest be glad to have God and the World too, yet canst thou not think of having him, and no∣thing 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.

But now if thou art willing to sell all for the Pearl of great price, Mat. 13. 46. If thine heart answer, Lord I desire no other portion but thee. Take the Corn, and the Wine, and the Oyl whoso will, so I may have the light of thy Countenance. I pitch upon thee for my hap∣piness, I gladly venture my self on thee, and trust my self with thee. I set my hopes in thee, I take up my rest with thee, let me hear thee say, I am thy God, thy Salvation, and I have enough, all I wish for. I will make no terms with thee, but for thy self. Let me but have thee sure, let me ••e able to make my claim, and see my Title to thy self, and for other things, I leave them to thee, give me more or 〈◊〉〈◊〉, any thing or nothing, I will be satisfied in my God. Take him thus, and he is thine own.

Again, he tells you; I am the Soveraign Lord: If you will have me for your God, you must give me the supremacy, Mat. 6. 24. I will not be an under∣ling. You must not make me a second to sin, or 〈◊〉〈◊〉 worldly interest. If you will be my people, I must have the rule over you. You must not live at your down list. Will you come under my yoke? Will you bow to 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 ••t thy command, than live at mine own list, I had rather have thy ••ill to be done, than mine, I approve of and consent to thy Laws, and account it my priviledge to lie under them. And though the flesh rebel, and often break over bounds, I am re∣solved to take no other Lord but thee. I willingly take the Oath of thy supremacy, and acknowledge thee for my Liege Soveraign, and resolve all my days to pay the tribute of Worship, Obedience, and Love, and Service is thee, and to live to thee, as the end of my Life. This is a right ac∣cepting of God.

To be short, he tells you; I am the true and faithful God. If you wi••l have me for your God, you must be content to trust me, 2 Tim. 1. 12. Prov.

3. 5. Will you venture your selves upon my word, and depend on my faithfulness, and take my bond for your security? 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 your preferment? Mat. 9. 21. I deal much upon trust, will you be con∣tent to labour, and suffer, and to tarry for your re∣turns till the Resurrection of the Just? Luke 14. 14. The womb of my Promise will not presently bring forth; will you have the patience to wait? Heb. 10. 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 happi∣ness, an unseen heaven, an unseen glory? Do your hearts answer, Lord we will venture our selves upon thee, we commit our selves to thee: We roll upon thee, we know whom we have trusted, we are willing to take thy word, we will prefer thy promises before our own possessions; and the hopes of Heaven before all the enjoyments of the Earth. We will wait thy leisure. What thou wilt here, so that we may have but thy faithful promise for Heaven hereafter. If you can in truth, and upon deliberation, thus ac∣cept of God, he will be yours. Thus there must be in a right conversion to God, a closing with him sui∣table to his excellencies. But when men close with his mercy, but yet love sin, hating holiness and purity, or will take him for their Benefactor, but not for their Soveraign; or for their Patron, but not for their Portion, this is no thorow, and no sound Conversion.

Direct. VII. Accept of the Lord Iesus in all his Offices, with all his inconveniences, as thine. Upon these terms Christ may be had. Sinner, thou hast undone thy self, and art plunged into the Ditch of most deplorable misery out of which thou art never able to climb up. But Jesus Christ is able and ready to help

thee, and he freely tenders himself to thee, Heb. 7. 25. Iohn 3. 36. Be thy sins never so many, never so great, of never so long continuance, yet thou shalt be most certainly pardoned and saved, if thou dost not wretchedly neglect the offer that in the name of God is here made unto thee. The Lord Jesus cal∣leth unto thee, to look unto him and be saved, Isa. 45. 22. to come unto him, and he will in no wise cast thee out, Iohn 6. 37. Yea he is a suitor to thee, and beseecheth thee to be reconciled, 2 Cor. 5. 20. he cryeth in the streets, he knocketh at thy door, he wooeth thee to accept of him, and live with him, Prov. 1. 20. Rev. 2. 30. If thou diest 'tis because thou wouldst not come to him for life, Iohn 5. 40. Now accept of an offered Christ, and thou art made for ever. Now give up thy consent to him, and the match is 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 undo thee, but thine unwillingness•• Speak man, art thou wil∣ling of the match? Wilt thou have Christ in all his celations to be thine; thy King, thy Priest, thy Pro∣phet? Wilt thou have him with all his inconveni∣ences? Take not Christ hand over head, but sit down first, and count the cost. Wilt thou lay all at his feet? Wilt thou be content to run all hazards with him? Wilt thou take thy lot with him, fall where it will? Wilt thou deny thy self, take up thy Cross, and follow him? Art thou deliberately, un∣derstandingly, freely, fixedly, determined to ••••eave to him in all times, and conditions? If so, my soul for thine, thou shalt never perish, Iohn 3. 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 thy self, see that thou be faithful to God and thy soul•• ere.

Direct. VIII. Resign up all thy powers and faculties, and thy whole interest to be his. They gave their own selves unto the Lord, 2 Cor. 8. 5. Present your bodies as a living Sacrifice, Rom. 12. 1. The Lord seeks not yours, but you. Resing therefore thy body with all its members to him, and thy soul with all its powers, that he may be glorified in thy body and in thy spirit which are his, 1 Cor. 6. 20. In a right clo∣sure with Christ, all the faculties give up to him. The Judgment subscribes, Lord thou ••t worthy of all accep∣tation, chief of ten thousand: Happy is the man that fin••∣eth thee. All the things that are to be desired, are not to be compared with thee, Prov. 3. 13, 14, 15. The under∣standing lays aside its corrupt reasonings and cavils, and its prejudices against Christ and his ways. It is now past questioning and disputing, and casts it for Christ against all the World. It concludes, it's good to be here, and sees such a treasure in this field, such value in this pearl, as is worth all, Mat. 13. 44. Oh here's the richest bargain that ever I made, here's the richest prize that ever man was offere••, here's the sovereign∣est remedy that ever mercy prepared, he is worthy of my e∣steem, worthy of my choice, worthy of my love, worthy to be embraved, 〈…〉〈…〉, admired for ever more, Rev. 5. 12. I ap∣prove of his 〈◊〉〈◊〉 his terms are rightteous & reasonable, full of equity and mercy. Again the will resigns. It stands no longer wavering, nor wishing and woulding but is peremptorily determin'd: Lord thy love hath overcome me, th•••• h••st won me, 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 shall have all, let me have but thee. The memory gives up to Christ: Lord here is a store-house for thee. Out with this trash, lay in thy trea••ure. Let me be a granary, a repositor•• of thy truths, thy promises, thy providences. The Consci∣ence comes in; Lord I will ever side with thee. I will be thy faithful Register, I will warn when the sinner is

tempted, and smite 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. O saith love, I am sick of thee. O saith desire, now I have my longing. Here's the sa∣tisfaction I sought for. Here's the desire of Nations. Here's bread for me, and balm for me, all that I want. Fear bows the knee with awe and veneration. Welcome Lord, to thee will I pay my homage. Thy word and thy rod shall command my motions. Thee will I reverence and a∣dore, before thee will I fall down and worship. Grief like∣wise puts in, Lord thy displeasure and thy dishonour, thy peoples calamities, and mine own iniquities shall be that that shall set me abroach, I will mourn when thou art of∣fended, I will weep when thy cause is wounded: Anger like∣wise comes in for Christ: Lord nothing so enrages me, as my folly against thee, that I should be so befooled and be∣witched as to hearken to the flatteries of sin, and temptations of Satan against thee. Hatred too w•••••• side with Christ. I protest mortal enmity with thine enemies that I will never be friends with thy foes, I vow an immortal quarrel with every sin. I will give no quarter, I will make no peace. Thus let all thy powers give up to Jesus Christ.

Again, thou must give up thy whole interest to him. If there be any thing that thou keepest back from Christ it will be thine undoing, Luke. 14. 33. Unless thou wilt forsake all (in preparation and re∣solution of thy heart) thou canst not be his Disciple. Thou must hate Father and Mother, yea and thine own life also in comparison of him, and as far as it stands in competition with him, Mat. 10. 37. Luke 14. 26, 27, &c. In a word, thou must give him thy self, and all that thou hast without reservation, or else thou canst have no part in him.

Direct. IX. Make ch••ice of the Laws of Christ as the rule of thy words, thoughts and actions, Psal. 119. 30. This is the true Converts choice. But here remem∣ber

these three rules. 1. You must chuse them all. There's no coming to Heaven by a partial obedi∣ence; Read Psal. 119. 6, 128, 160. Ezek. 18. 21. None may think it enough to take up with the cheap and easie part of Religion, and let alone the duties that are costly, and self-denying, and grate upon the in∣terest of the flesh. You must take all or none. A sincere Convert, though he makes most conscience of the greatest sins and weightiest duties; yet he makes true conscience of little sins, and of all duties, Psal. 119. 6, 113. Mat. 23. 23. 2. For all times, for prosperity, and for adversity, whether it rain or shine. A true Convert is resolved in his way, he will 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 enclined my heart to perform thy statutes alway, even to the end. Thy testimonies have I taken, as an heritage for ever, Psal. 119. 31, 111, 117, 44, 93. I will have respect unto thy statutes continually. 3. This must not be done hand over head, but deliberately and understandingly. That disobedient Son said, I go ••ir, but he went not, Mat. 24. 30. How fairly did they promise? All that the Lord our God shall speak unto thee, we will do it; and it's like they spake as they meant, but when it came to tryal it was found that there was not such a heart in them, as to do what they had promised, Deut. 5. 27, 29. If you would be sincere in closing with the laws and ways of Christ, First, Study the meaning, and latitude 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 rule, your very thoughts and inward motions must be under govern∣ment. Again, that they are very strict and self-denying, quite contrary to the grain of your natural ine••inati∣ons, Mat. 16. 24. You must take the strait gate, the narrow way, and be content to have the flesh curb∣ed

from the liberty it desires, Mat. 7. 14. In a word, that they are very large: For thy Commandment is ex∣ceeding broad, Psal. 119. 96. Secondly, rest not in ge∣nerals (for there's 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 call'd God to witness, that they meant as they said: But they stuck in generals. When Gods command crosses their inclination, they will not obey, Ier. 42. 1, 2, 3, 4, 5, 6. compared with Chap. 43. v. 2. Take the Assemblies larger Ca∣techism, and see their excellent and most compendi∣ous exposition of the Commandments, and put thy heart to it. Art thou resolved in the strength of Christ, to set upon the conscientious practice of e∣very duty that thou findest to be there required of thee, and to set against every sin that thou findest there forbidden? This is the way to be found in Gods statutes, that thou maist never be ashamed, Psal. 119. 80. Thirdly, Observe the special duties that thy heart is most against, and the special sins that 'tis most inclin'd unto, and see whether it be truly resolved to perform the one, and forgo the other. What sayest thou to thy bo∣som sin, thy gainful sin? What sayest thou to costly and hazardous, and flesh displeasing duties? If thou hal•• est here, and dost not resolve, by the grace of God, to cross thy flesh, and put to it, thou art unsound, Psal. 18. 23. Psal. 119. 6.

Direct. X Let all this be compleated in a solemn Co∣venant between God and thy soul, Psalm 119. 106. Neh, 10. 29. For thy better help therein, take these few Directions.

First, Set apart some time, more than once to be spent in secret before the Lord.

1. In seeking earnestly his special assistance, and gra∣cious acceptance of thee.

2. In considering distinctly all the terms or conditions

of the Covenant, expressed in the form hereafter propo∣sed.

3. In searching thine heart, whether thou art sincerely willing to for sake all thy sins, and to resign up thy self, body and soul unto God, and his service, to serve him in holiness and righteousness, all the days of thy life.

Secondly, Compose thy Spirit into the most seri∣ous frame possible, suitable to a transaction of so high importance.

Thirdly, Lay hold on the Covenant of God, and rely upon his promise of giving grace and strength, whereby thou may'st be enabled to perform thy promise. Trust not to thine own strength, to the strength of thine own resolutions, but take hold on his strength

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

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

O Most dreadful God, for the Passion of thy Son, I beseech thee accept of thy poor Prodi∣digal now prostrating himself at thy Door; I have fallen from thee by mine iniquity, and am by Na∣ture a Son of Death, and a thousand-fold more the Child of Hell by my wicked practice: But of

thine infinite Grace thou hast promised Mercy to me in Christ if I will but turn to Thee with all my Heart:* 1.1 Therefore upon the Call of thy Gospel, I am now come in, and throwing down my wea∣pons, submit my self to thy Mercy.

And because thou requirest, as the Condition of my Peace with Thee, that I should put away mine Idols and be at de∣fiance with all thine Enemies,* 1.2 which I acknowledge I have wickedly sided with against Thee, I here from the bottom of my heart renounce them all, firmly Covenanting with thee not to allow my self in any known sin; but conscientiously to use all the means that I know thou hast prescri∣bed, for the death and utter destru∣ction of all my corruptions. And whereas I have formerly inordinately and idolatrously let out my affections upon the World, I do here resign up my heart to Thee that madest it, humbly protesting before thy Glorious Majesty, that it is the firm reso∣lution of my heart, and that I do unfeignedly desire Grace from Thee, that when thou shalt call me here∣unto, 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 ways of sin; and that I will watch against all its temptations, whether of Prosperity, or Adversity, lest they should withdraw my heart from thee: be∣seeching thee also to help me against the temptati∣ons of Satan, to whose wicked Suggestions I resolve by thy grace never to yield my self a Servant. And because my own righteousness is but menstruous rags•• I renounce all confidence therein, and ac∣knowledge that I am of my self a hopeless, help∣less,

undone creature, without righteousness or strength.

And forasmuch as thou hast of thy bottomless Mercy offered most gra∣ciously to me wretched sinner,* 1.3 to be again my God through Christ, if I would accept of thee: I call Heaven and Earth to record this day, that I do here solemnly avouch thee for the Lord my God, and with all possible veneration, bowing the neck of my Soul under the feet of thy most Sacred Majesty,* 1.4 I do here take thee, Lord Iehovah, Fa∣ther, Son, and Holy Ghost, for my Portion, and chief good, and to give up my self, Body and Soul, for thy Servant, promising and vowing to serve thee in Holiness and Righteous∣ness all the days of my life.

And since thou hast appointed the Lord Jesus Christ,* 1.5 the only means of coming unto thee, I do here upon the bended knees of my Soul accept of him as the only new and living way, by which sinners may have access to thee,* 1.6 and do here solemnly joyn my self in Marriage Covenant to him.

O Blessed Jesus, I come to thee hungry and hardly bested, poor and wretched, and miserable, and blind, and naked; a most loathsom, polluted wretch, a guilty, condemned Malefactor, unworthy for ever to wash the feet of the servants of my Lord, much more to be solemnly married to the King of Glory, but sith such is thine unparallel'd love, I do here with all my power accept thee, and do take thee for my Head and Husband, for better for worse, for

richer, for poorer, for all times and conditions, to love, honour, and obey thee before all others, and this to the death; I embrace thee in all thine of∣fices: I renounce mine own worthiness, and do here avow thee to be the Lord my Righteousness, I re∣nounce mine own wisdom, and do here take thee for mine only guide? I renounce mine own Will, and take thy•• Will for my Law.

And since thou hast told me that I must suffer if I will reign, I do here Covenant with thee to take my Lot, as it falls, with thee, and by thy grace assist∣ing, to run all hazards with thee, verily supposing that neither life nor death shall part between thee and me.

And because thou hast been pleased to give me thy holy laws,* 1.7 as the rule of my life, and the way in which I should walk to thy Kingdom, I do here willingly put my Neck under thy Yoak, and set my shoulder to thy burden; and subscribing to all thy Laws, as holy, iust, and good, I solemnly take them as the rule of my words, thoughts and actions, promising that though my flesh contradict and rebel, yet I will endeavour to order and govern my whole life according to thy direction, and will not allow my self in the neglect of any thing that I know to be my duty.

Only because through the frailty of my flesh, I am subject to many failings; I am bold humbly to protest, That unallowed miscarriages, contrary to the setled bent and resolution of my heart, shall not make void this Covenant, for so thou hast said.

Now Almighty God, searcher of hearts, thou knowest that I make this Covenant with thee this day, without any known guile, or reservation, be∣seeching

thee, that if thou espiest any flaw or falshood therein, thou wouldst discover it to me, and help me to do it aright.

And now glory be to thee, O God the Father, whom I shall be bold from this day forward, to look upon as my God and Father, that ever thou shouldst find out such a way for the recovery of undone sin∣ners. Glory be to thee, O God the Son, who hast loved me, and washed me from my sins in thine own Blood, and art now become my Saviour and Redeemer. Glo∣ry be to thee, O God the Holy Ghost, who by the fin∣ger of thine Almighty Power hast turned about my Heart from Sin to God.

O dreadful Iehovah, the Lord God Omnipotent, Father, Son, and Holy Ghost, thou art now become my Covenant friend, and I through thine infinite Grace, am become thy Covenant Servant, Amen. So be it. And the Covenant which I have made on Earth let it be ratified in Heaven.

The AUTHORS Advice.

THis Covenant I advise you to make, not only in Heart, but in Word; not only in Word, but in Writing; and that you would with all possible reverence spread the Writing before the Lord, as if you would present it to him as your Act and Deed. And when you have done this, set your hand to it. Keep it 〈◊〉〈◊〉 a Memorial of the Solemn Transactions that have passed between God and you, that you may have recourse to it in Doubts and Temptations.

Direct. XI. Take heed of delaying thy Conversion, and set upon a speedy and present turning. I made haste, and de∣layed not, Psal. 119. 60. Remember, and tremble at the sad instance of the foolish Virgins, that came not till the door of mercy was shut, Mat. 25. and of a con∣vinced Felix, that put off Paul to another season, and we never find that he had such a season more, Acts

24. 25. O come in while it is called to day, lest thou shouldst be hardened through the deceitfulness of sin; lest thy day of grace should be over, and the things that belong to thy peace should be hid from thine eyes. Now mercy is wooing of thee. Now Christ is waiting to be gracious to thee, and the Spirit of God is striving with thee. Now Ministers are calling, now Conscience is stirring; now the Market is open, and Oyl may be had, thou hast opportunity for the buying. Now Christ is to be had for the taking. Oh! strike in with the offers of Grace. Oh! now or never. If thou make light of this offer, God may swear in his wrath thou shalt never tast of his Sup∣per, Luke 14. 24.

Direct. XII. Attend conscientiously upon the Word as the means appointed for thy Conversion, James 1. 18, 19. 1 Cor. 4. 15. Attend, I say, not customarily, but conscientiously; with this desire, design, hope and expectation, that thou mayest be converted by it. To every Sermon thou hearest, come with this thought, Oh, I hope God will now come in. I hope this day may be the time, this may be the man by whom God will bring me home. When thou art coming to the Ordinances, lift up thine heart thus to God. Lord let this be the Subbath, let this be the Season, wherein I may receive renewing Grace. Oh let it be said, that to day such a one was born unto thee.

Object. Thou wilt say, I have been long a hearer of the word, 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 Conversi∣on, nor with this design, nor praying for, and ex∣pecting of this happy effect of it.

Direct. XIII. Strike in with the Spirit, when he be∣gins to work upon thy heart. When he works convicti∣ons, O do not stifle them, but joyn in with him, and beg the Lord to carry on convictions to con∣version.

Quench not the Spirit; do not out-strive him: do not resist him. Beware of putting out convictions by evil company, or worldly business. When thou findest any troubles for sin, and fears about thine eternal State, beg of God that they may never leave thee till they have wrought off thy heart throughly from sin, and wrought it over to Jesus Christ. Say to him, Strike home, Lord, leave not the work in the midst. If thou seest that I am not yet wounded enough, that I am not troubled enough, wound•• me yet deeper, Lord. O go to the bottom of my Corruption, let out the life-blood of my sins. Thus yield up thy self to the workings of the Spirit, and hoise thy Sails to his gusts.

Direct. XIV. Set upon the constant and diligent use of serious and fervent Prayer. He that neglects pray∣er, is a prophane an unsanctified sinner, Iob 15. 4. He that is not constant in prayer, is but an Hypo∣crite, Iob 27. 10. (unless the Omission be contrary to his ordinary course, under the force of some in∣stant temptation.) This is one of the first things Conversion appears in, that it sets men on praying, Acts 9. 11. Therefore set to this duty. Let never a day pass over thee, wherein thou hast not, Morn∣ing, and Evening, set apart some time for set and solemn prayer in secret. Call thy family also to∣gether daily and duly, to worship God with thee. Wo be unto thee if thine be found amongst the fa∣milies that call not on Gods name, Ier. 10. 25. But cold and lifeless devotions will not reach half way to Heaven. Be fervent, and importunate. Importu∣nity will carry it. But without violence the Kingdom of Heaven will not be taken, Mat. 11. 12. Thou must strive to enter, Luke 13. 24. and wrestle with tears and supplications, as Iacob, if thou meanest to carry the blessing, Gen. 32. 24. comp. with Hos. 12. 4. Thou art undone for ever without grace, and therefore

thou must put to it, and resolve to take no denyal. That man that is fixed in this resolution; Well I must have grace, and I will never give over, till I have grace, and I will never leave seeking and waiting, and striving with God, and mine own heart, till he do renew me by the power of his grace; this man is in the likeliest way to win Grace.

Obj. But God heareth not sinners, their prayer is an abomination.

Ans. Distinguish between sinners. 1. There are resolved sinners: their prayers God abhors. 2. Re∣turning sinners; these God will come forth to, and meet with mercy, though yet afar off, Luke 15. 20. Though the prayers of the unsanctified cannot have full acceptance; yet God hath done much at the request of such, as at Ahab's humiliation, and Ninevehs Fast, 1 Kings 21. 26. Ionah 3. 8, 9, 10. Surely thou mayst go as far as these, though thou hast no grace: and how dost thou know but thou mayst speed in thy suit, as they did in theirs? Yea, is 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 Christ, Grace, Pardon, that thou mayst be justified, sanctified, renew∣ed and fitted to serve him? Turn to these soul incou∣raging Scriptures, Prov. 2. 1, to 6. Luk. 11. 9, 10, 11, 12, 13. Prov. 8. 34. 35.

Is it not good comfort, that he calleth thee? Mark 10 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 thy self. O pray and faint not, Luke 18. 1. A person of great Quality having offended the Duke of Bucking∣ham, the Kings great Favourite, being admitted into his presence after long waiting, prostrates himself at his feet, saying, I am resolved never to

rise more, till I have obtained your Grace's favour, with which carriage he did overcome him. With such a resolution, do thou throw thy self at the feet of God. 'Tis for thy life, and therefore follow him, and give not over. Resolve thou wilt not be put off with bones, with common mercies. What though God do not presently open to thee? Is not grace worth the waiting for? Knock, and wait, and no doubt but sooner or later, mercy will come.

And this know, that thou hast the very same en∣couragement to seek and wait, that the Saints now in glory once had: for they were once in thy very case. And have they sped so well? and wilt thou not go to the same door, and wait upon God in the same course?

Direct. XV. Forsake thy evil Company, Prov. 9. 6. and forbear the occasions of sin, Prov. 23. 31. Thou wilt never be turned from sin till thou wilt decline and forego the temptations of sin.

I never expect thy Conversion from sin, unless thou art brought to some self-denial, as to fly the occasions. If thou wilt be ••ibling at the bait, and playing on the brink, and tampering and medling with the snare, thy soul will surely be taken. Where God doth expose men in his providence, unavoid∣ably, to temptations, and the occasions are such as we cannot remove, we may expect special assi∣stance in the use of his means. But when we tempt God by running into danger, he will not engage to support us, when we are tempted. And of all temptations one of the most fatal and pernicious, is evil company. Oh what hopeful beginnings have these often stifled! Oh the souls, the estates, the families, the towns that these have ruined! How many a poor sinner hath been enlightned, and convinced, and hath been just ready to give the Devil the slip, and hath even escaped his snare

and yet wicked company have pull'd 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 off thy evil company. Christ speak∣eth to thee, as to them, in another case; If thou seek me, then let these go their way, Joh. 18. 8. Thy life lies upon it: Forsake these, or else thou canst not live, Prov. 9. 6. Wilt thou be worse than the beast, to run on, when thou seest the Lord with a drawn sword in the way? Numb. 22. 33. Let this sentence be written in Capitals upon thy Conscience, A COMPANION OF FOOLS SHALL BE DE∣STROYED, Prov. 13. 20. The Lord hath spoken it, and who shall reverse it? And wilt thou run up∣on destruction, when God himself doth forewa•••• thee? If God do ever change thy heart it will ap∣pear in the change of thy company. Oh fear, and fly this Gulf by which so many thousand souls have been swallowed into perdition. It will be hard for thee indeed, to make thine escape. Thy Compa∣nions will be mocking thee out of thy Religion, and will study to fill thee with prejudices against strict∣ness, as ridiculous and comfortless. They will be flattering thee, and alluring thee; but remember the warnings of the Holy Ghost, My Son, if sinners entice thee, consent thou not. If they say come with us, e••st in thy lot among us; walk not thou in the way 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 what they stumble. They l••y wait for their own blood; they lurk privily for their own lives. Prov. 1. 10. to the 18. Prov. 4. 14. to the 19. My soul is moved within me, to see how many of my hearers are like to perish both they and their houses, by this wretched mischief, even the haunt∣ing of such places, and company, whereby th••y are drawn into sin, Once more I admonish you,

as Moses did Israel, Num. 16. 26. And he spake unto the Congregation, saying, Depart, I pray you, from the Tents of these wicked men. Oh! flee them as you would those that had the Plague-Sores running in their fore-heads; these are the Devils Panders, and Decoys; and if thou dost not make thine e∣scape, they will toll thee into perdition, and will prove thine eternal ruin.

Direct. XVI. Lastly, Set apart a day to humble thy soul in secret, by fasting and prayer, to work the sense of thy sins and miseries upon thy heart. Read over the As∣semblies Exposition of the Commandments, and write down the duties omitted, and sins committed by thee against every Commandment, and so make a Catalogue of thy sins, and with shame and sorrow spread them before the Lord. And if thy heart be truly willing to the terms, join thy self solemnly to the Lord in that Covenant, set down in the IXth. Di∣rection, and the Lord grant thee mercy in his sight.

Thus I have told thee, what thou must do to be saved. Wilt thou not now obey the voice of the Lord? Wilt thou arise and set to thy work? Oh man, what answer wilt thou make, what excuse wilt thou have, if thou shouldst perish at last through very wilfulness, when thou hast known the way of life? I do not fear thy miscarrying, if thine own idleness do not at 〈◊〉〈◊〉 undo thee, in neglecting the use of the means, that are so plainly here prescribed. Rouze up, Oh sluggard, and ply thy work. Be do∣ing, and the Lord will be with thee.

A Short Soliloquy for an Unregenerate Sinner.

AH wretched man that I am! What a condi∣tion have I brought my self into by sin? Oh! I see my heart hath but deceived me all this wh••••e,

in flattering me, that my condition was good. I see, I see, I am but a lost and undone man; for ever undone, unless the Lord help me out of this con∣dition. My sins! My sins! Lord, what an un∣clean, polluted wretch am I! more loathsome and odious to thee, than the most hateful Venom, or noisome carcase, can be to me. Oh! what a Hell of sin is in this heart of mine, which I have flatter∣ed my self to be a good heart? Lord, how univer∣sally am I corrupted, in all my parts, powers, per∣formances? All the imaginations of the thoughts of my heart, are only evil, continually. I am un∣der an inability to, averseness from, and enmity a∣gainst 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 swarms of sinful thoughts, words, and actions, that have flown from thence. Oh the load of guilt that is on my soul! My ••••ad is ••ull, my heartfull, my mind and my members, they are all full of sin. Oh my sins! How do they stare upon me! How do they witness against me! Wo i•• me, my Creditors are upon me, every Command∣m•••••• taketh hold upon me, for more than ten thou∣sand 〈◊〉〈◊〉 Talents, yea ten thousand times ten thousand. How endless then is the sum of all my debts? If this whole world were filled up from Earth to Hea∣ven with paper, and all this paper written over, within and without, by Arithmeticians: yet when all were case up together, it would come unconceiv∣ably short of what I owe to the least of Gods Commandments. Wo unto me! for my debts are infinite, and my sins are increased. They are wrongs to an infinite Majesty: And if he that com∣mitteth Treason against a silken Mortal, is worthy to be racked, drawn and quartered: What have I deserved, that have so often lifted up my hand a∣gainst Heaven, and have struck at the Crown and Dignity of the Almighty?

Oh my sins! my sins! Behold a Troop cometh! Multitudes! Multitudes! there is no number of their Armies. Innumerable evils have compassed me about: Mine iniquities have taken hold upon me; they have set themselves in aray against me. Oh! it were better to have all the Regiments of Hell come against me, than to have my sins to fall upon me, to the spoiling of my soul. Lord, how am I surrounded? How many are they that rise up against me? They have beset me behind and before: They swarm within me and without me: They have possessed all my powers, and have fortified mine unhappy soul, as a Garison, which this broo•• of Hell doth man, and maintain, against the God that made me.

And they are as mighty, as they be many. The Sands are many, but then they are not great: The Mountains great, but then they are not many. But wo is me! my sins are as many as the Sands, and as mighty as the Mountains. Their weight is greater than their number. It were 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 loaden; let mercy help, or I am gone. Unload me of this heavy guilt, this sinking load, or I am cr••••hed without ••ope, and must be pressed down to Hell. If my grief were thorowly weighed, and my sins laid in the balances together, they would be heavier than the Sand of the Sea, therefore my words are swallowed up: They would weigh down all the rocks and the hills, and turn the balance against all the Isles of the Farth•• O Lord, thou knowest my manifold trans∣gressions, and my mighty sins.

Ah my Soul! Alas my Glory / Whither art thou humbled? Once the Glory of the Creation, and the Image of God; now, a Lump of filthiness;

a Coffin of rottenness, replenished with stench and loathsomness. O what work 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, Where is the Glory? How art thou come down mightily? My Beauty is turned into deformity, and my Glory in∣to shame. Lord, what a loathsome Leper am I? The Ulcerous Bodies of Iob or Lazarus were not more offensive to the eyes and nostrils of men, than I must needs be to the most holy God, whose eyes cannot behold iniquity.

And what misery have my sins brought upon me? Lord, what a case am I in? Sold under sin, cast out of Gods favour, accursed from the Lord, cur∣sed in my body, cursed in my soul, cursed in my name, in my estate, my relations, and all that I have. My sins are unpardoned, and my ••oul within a step of death. Alas! What shall I do? Whither shall I go? Which way shall I look? God is frowning on me from above; Hell gaping for me beneath; Conscience smiting me within; tempta∣tions and dangers surrounding me without. Oh, whither shall I flee? What place can hide me from Omnisciency? What power can secure me from Omnipotency?

What meanest thou, O my soul, to go on thus? Art thou in league with Hell? Hast thou made a Covenant with Death? Art thou in love with thy misery? Is it good for thee to be here? Alas what shall I do! Shall I go on in my sinful ways? Why then certain damnation will be mine end: and shall I be ••o besotted and bemadded, as to go and sell my soul to the flames, for a little Ale, and a little ease, for a little pleasure, or gain, or content to my flesh? Shall I linger any longer in this wretched estate? No, if I tarry here, I shall die; What then? Is there

no help, no hope? None except I turn, Why, but is there any remedy for such woful misery? Any mercy after such provoking iniquity? Yes, as sure as God's Oath is true, I shall have pardon, and mer∣cy yet, if presently, unfeignedly, and unreservedly I turn by Christ to him.

Why then I thank thee upon the bended knees of my soul, O most merciful Jehovah, that thy Pa∣tience hath waited upon me hitherto: For hadst thou took me away in this estate, I had perished for ever. And now I adore thy grace, and accept the offers of thy mercy. I renounce all my sins, and re∣solve by thy grace, to set my self against them, and to follow thee in holiness and righteousness all the days of my life.

Who am I, Lord, that I should make any claim unto thee, or have any part or portion in thee, who am not worthy to lick up the dust of thy feet' Yet since thou holdest forth the golden Scepter, I am bold, to come and touch. To despair, would be to disparage thy mercy; and to stand off when thou biddest me come, would be at once to undo my self, and rebel against thee, under the pretence of humility. Therefore I bow my soul to thee, and with all possible thankfulness accept thee, as mine, and give up my self to thee, as thine. Thou shalt be Soveraign 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 be∣fore thy feet. Thou shalt be my Portion, O Lord, and I will rest in thee.

Thou callest for my heart. O that it were any way fit for thine acceptance! I am unworthy, O Lord, everlastingly unworthy to be thine. But since thou wilt have it so, I freely give up my heart to thee: Take it; it is thine. Oh that it were better! But Lord, I put it into thine hand, who alone canst mend

it. Mould it after thine own heart; make it as thou wouldst have it, holy, humble, heavenly, soft, ten∣der, flexible, and write thy Law upon it.

Come, Lord Jesus, come quickly: Enter in trium∣phantly: 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 des••royed my self, but in thee is my help. Save Lord, or else I perish, I come to thee 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 penny more due to the labourer, then Death and Hell, my just wages, is due to 〈◊〉〈◊〉 for my sins. But I fly to thy merits, I trust alone to the value and virtue of thy Sacrifice, and preva••••••cy of thine intercession. I submit to thy teaching, •• make choice of thy Go∣vernment. Stand open 〈…〉〈…〉 doors, that the King of Glory may come in.

O thou spirit of the most high, the comforter and sanctifier of thy chosen; come in with all thy glo∣rious train, all thy courtly 〈◊〉〈◊〉, thy fruits, and graces. Let ••••e be thine habitacion.•• I can give 〈◊〉〈◊〉 But what is thine 〈◊〉〈◊〉 already; but here with the poor Widdow, I cas•• my two mi••es, my soul, and my body into thy treasury; fully resigning them up to t••••••e, to be sanctified by thee, to be servants to thee. They it all ••e thy Patients, Cure thou their Malady; they shall be thy Agents, Govern thou their Mo••••c••s. Too long have I serv∣ed the world, too long have I hearkned to Satan, but now I renounce them all, and will be ruled by thy Dictates, and Directions, and guided by thy Counsel.

O blessed Trinity! O glorious Unity! I deliver up my self to thee; receive me; write thy name, O Lord, upon me, and upon all that I have as thy

proper goods. Set thy mark upon me, upon every member of my body, and every faculty of my soul. I have chosen thy precepts. Thy law will I lay be∣fore me: This shall be the Copy, which I will keep in my eye, and study to write after. Accord∣ing to this rule do I 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 my self in the breach of none. I know my flesh will hang back: But I resolve, in the power of thy Grace, to cleave to thee, and thy holy ways, what ever it cost me. I am sure I cannot come off a loser by thee, there∣fore I will be content with reproach, and difficul∣ties, and hardships here, and will deny my self, and take up my Cross, and follow thee. Lord Jesus thy Yoke is easie, thy Cross is welcome, as it is the way to thee. I lay aside all hopes of worldly hap∣piness. I will be content to tarry till I come to thee. Let me be poor and low, little and despised here, so I may but be admitted to live, and reign with thee hereafter. Lord, thou hast my heart and hand to this agreement. Be it as the laws of the Medes and Persians, never to be reversed. To this, I will stand; In this resolution, by Grace I will live and die. I have sworn and will perform it that I will keep thy righteous judgments. I have given my free consent, I have made my ever∣lasting choice. Lord Jesus confirm the Contract, Amen.

Chap. VII. Containing the Motives to Conversion.

THough what is already said of the Neces∣sity of Conversion, and of the Miseries of the Unconverted, might be sufficient to in∣duce

any considering mind to resolve upon a present Turning, or Conversion unto God: Yet knowing what 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 Covenant-clo∣sure with God in Christ, some Motives to perswade you hereunto.

O Lord, fail me not now at my last attempts. If any soul hath read hitherto, and be yet un∣touched, now Lord fasten in him and do thy work; Now take him by the heart, overcome him, per∣swade him, till he say•• thou hast prevailed, for thou wast stronger than I. Lord; didst thou 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 nought! 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 enclose with arguments the souls I seek for, that they may not be able to get out. Now Lord for a multitude of souls I Now for a full draught•• O Lord God, remember me I pray thee, and strengthen me this once, O God.

But I turn me unto you.

Men and Brethren, Heaven and Earth do call upon you, yea Hell it self doth preach the Doctrine of Repentance unto you. The Angels of the Churches travel with you, Gal. 4. 19. the Angels of Heaven wait for you, for your repenting and turning unto God. O sinner, why should the Devils make merry with thee? Why shouldst thou be a morsel for that devouring Leviathan? Why should Harpies and Hell-Hounds tear thee, and make a feast upon thee, and when they have got thee into the Snare, and have fastened their Talons in thee, laugh at thy de∣struction,

and deride thy misery, and sport them∣selves with thy damnable folly? This must be thy case, except thou turn. And were it not better thou shouldst be a joy to Angels, than a laughing stock and sport for Devils? Verily if thou wouldst but come in, the Heavenly Host would take up their Anthems, and sing, Glory be to God in the Highest; the Morning Stars would sing together, and all the Sons of God shout for joy, and celebrate this new Creation as they did the first. Thy Repentance would, as it were, make Holy-day in Heaven, and the glorious Spirits would rejoice in that there is a new Brother added to their society, Rev. 22. 9. another Heir born to their Lord, and the lost Son received safe and sound. The true penitents tears are indeed the Wine that cheareth both God and Man.

If it be little, that Men and Angels would re∣joice at thy Conversion, know that God himself would rejoice over thee, even with singing, and rest in his love, Luke 15. 9. Isa. 62. 5. Never did Iacob with such joy weep over the N••ck of his Io∣seph as thy Heavenly Father would rejoice over thee, upon thy coming in to him. Look over the Story of the Prodigal. Methinks I see how the Aged Father lays aside his estate, and forgets his years: Behold how he runneth! Luke 15. 20. Oh the haste that mercy makes! The Sinner makes not half that speed. Methinks I see how his Bowels turn, how his compassions yearn. (How quick∣sighted is love!) Mercy spies him a great way off, forgets his riotous courses, unnatural rebellion, horrid unthankfulness, debauched practices (not a word of these) but receives him with open Arms, clasps about his Neck, forgets the nastiness of his Rags, kisses the Lips that deserve to be loathed, the Lips that had been joined to Harlots, that had been commoners with the Swine, calls for the fat∣ted

Calf, the best Robe, the Ring, the Shooes, the best cheer in Heavens Store, the best attire in Hea∣vens Wardrobe, Luke 15. 6, 9, 23. yea the joy cannot be held in one breast, &c. others must be called to participate: the friends must meet and make merry. Angels must wait but the Prodigal must be set at the Table under his Fathers wing. He is the joy of the feast: He is the sweet subject of the Fathers 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 I hear the Musick and the Dancing at a di∣stance. Oh the Melody of the Heavenly Choristers! I cannot learn the Son••, Rev. 14. 3. But methinks I over-hear the burden, at which all the harmoni∣ous Quire with one consent strikes sweetly in, for thus goes the round at Heavens Table, For this my Son was dead, and is aliv•• again; was lost, and is found, Luke 5. 23, 24, 32. I need not farther explain the pa∣rable. God is the Father, Christ the Cheer, his Righte∣ousness the Robe, his Graces the Ornaments, Mini∣sters, Saints, Angels the Friends and Servants, and thou that readest (if thou wilt but unfeignedly re∣pent and turn) the welcome Prodigal, the happy instance of all this grace, and blessed subject of this joy and love.

O Rock! Oh Adamant! What! not moved yet? not 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 perswaded? 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 Fathers house, for I have five Brethren, that he may testifie unto them, lest they also come into this place of torment. If one went unto them from the dead, they will repent, Luke 16. 27, 28, &c. Hear, O man,

thy Predecessors in impenitence Preach to thee from the infernal Gibbets, from the Flames, from the Rack, that thou shouldst repent. O look down into the bottomless Pit. Seest thou how the smoak of their torment ascendeth for ever and ever, Rev•• 14. 11. How black are the Fiends? How furious are their Tormentors? 'Tis their only musick to hear how their miserable Patients roar, to hear their bones crack. 'Tis their meat and drink, to see how their flesh frieth and their fat droppeth, to drench them with burning metal, and to rip open their bodies, and to pour in the fierce burning brass into their bowels, and the recesses and ventricles of their hearts. What thinkes•• thou of those chains of darkness, of those instruments of cruelty? Canst thou be content to burn? Seest thou how the worm gnaweth, how the oven gloweth? how the fire ra∣geth? What say'st thou to that River of Brimstone, that dark and horrible vault, that gulf of perdition? Wilt thou take up thy habitation here? O lay 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? Mat. 22. 13. Rev. 16. 9. How do they roar and ••ell, and gnash their teeth? How d••ep are their gronas? How feeling are their mo••ns? How unconceivable are their miseries. If the sh••ieks of 〈…〉〈…〉, and Abiram, were so terrible (when the Earth 〈◊〉〈◊〉 a∣sunder, and opened her mouth, and swallowed them up, and all that apper••ained to them,) that all Isra∣el fled at the cry of them, 〈◊〉〈◊〉 16. ••3, ••4. Oh how fearful wor••id the cry be, if God should take off the covaring, from the mou••h of Hell, and let the cry of the damned aseend in all its te••ror among the Children or men? And of all their moans and mi∣series, this the piercing, killing emphasis and bur∣den, for ever, for ••v••r. Why, as God liveth, that

made thy soul, thou art but a few hours distant from all this, except thou repent and be convert∣ed.

Oh! I am even lost and swallowed up in the a∣bundance of those arguments that I might suggest. If there be any point of wisdom in all the world, it is to repent and come in, if there be any thing righteous, any thing reasonable, this is it. If there be any thing in the world that may be called mad∣ness, 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 thee, as thou wouldst not wilfully destroy thy self, to 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 graciously invite thee.

First, His most sweet and merciful nature doth invite thee; Oh the kindness of God, his working bowels, his tender mercies! they are infinitely above our thoughts, higher than heaven, what can we do? Deep∣er than hell, what can we know? Iob 11. 7, 8, 9. He is full of compassion, and gracious; long suffering, and plenteous in mercy, Psal. 86. 15. This is a great ar∣gument to perswade sinners to come in. Turn unto the Lord your God, for he is gracious and merciful, ••low to anger, of great kindness, and repenteth him of the evil. If God would not repent of the evil, it were some dis∣couragement to us, why we should not repent. If there were no hope of mercy, it were no such won∣der, if rebels should stand out; but never had Subjects such a gracious Prince, such Piety, Patience, Cle∣mency, pity to deal with, as you have. Who is a God like unto thee that pardoneth iniquity? &c. Mic. 7. 18. Oh sinners: See what a God you have to deal with; if you will but turn, He will turn again, and

have compassion on you, he will subdue your iniquities, and cast all your sins into the depth of the Sea, V. 19. Return unto me, saith the Lord of Hosts, and I will return unto you, Mal. 3. 7. Zech. 1. 3. Sinners do not fail in that they have too high thoughts of Gods mercies, but in that, 1. They overlook his Iustice. 2. They promise themselves mercy out of Gods way. His mercy is beyond all imagination, Isa. 55. 9. great mercies, 1 Chron. 21. 13. manifold mercies, Neh. 9. 19. tender mercies, Psal. 25. 6. sure mercies, Isa. 55. 3. everlasting mercies, Psal. 103. 17. Isa. 54. 8. and all thine own, if thou wilt but turn. Art thou willing to come in? Why the Lord hath laid aside his terror, erected a Throne of Grace, holds forth the golden Scepter: Touch and live. Would a merciful man slay his enemy, when prostrate at his feet, acknowledging his wrong, begging pardon, and offering to enter with him into a Covenant of peace? Much less will the merciful God. Study his Name, Exod. 34. 7. Read their experience, Neh. 9. 17.

Secondly, His Soul encouraging calls and promises do invite thee. Ah what an earnest suiter is mercy to thee! how lovingly, how instantly it calleth after thee! how passionately it wooeth thee! Return, thou back-sliding Israel, saith the Lord, and I will not cause mine anger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger for ever. Only acknow∣ledge thine iniquity. Turn O back-sliding children, saith the Lord, for I am married unto you: return and I will heal your back-slidings. Thou hast plaid the Harlot with many Lovers, yet return unto me, saith the Lord, Jer. 3. 11, 12, 13, 14, 22. As I live, saith the Lord God, I have no pleasure in the death of the wicked but that he turn from his way and live; turn ye, turn ye, from your evil ways, for why will ye die, O house of Israel? Ezek. 33. 11. If the wicked will turn from all his sins that he hath com∣mitted, and keep all my statutes, and do that which is law∣ful

and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be men∣tioned unto him: in his righteousness that he hath done shall he live. Repent and turn your selves from all your transgressions, so iniquity shall not be your 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, saith the Lord God, wherefore turn your selves, and live ye, Ezek. 18. 21, 23, 30, 31, 32.

Oh melting, gracious words! The voice of a God, and not of a man! This is not the manner of men, for the offending Sovereign to sue to the offending traiterous varlet. Oh how doth mercy follow thee, and plead with thee! Is not thy heart broken yet? Oh that to day you would hear his voice!

2. The Doors of Heaven are thrown•• open to thee; The Everlasting Gates are set wide for thee, and an abun∣dant entrance into the Kingdom of Heaven admini∣stred to thee. Christ now bespeaks thee, (as she her Husband) Arise and take possession, 1 Kings 21. 15. View the glory of the other world as set forth in the map of the Gospel. Get thee up in∣to Pisgah of the promises, and lift up thine eyes westward, northward, southward, and eastward, and see the good land that is beyond Iordan, 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 all the land which thou seest, the Lord will give it to thee for ever, if thou wilt but return, Gen. 13. 14, 15, 17. Let me say to thee, as Paul to Agrippa, Believest thou the Prophets? If thou believest indeed, ••o but view what glorious things are spoken of the City of God, Psal. 87. 3. and know, that all this is here tendred in the name of God to thee. As verily as God is true it shall be

for ever thine, if thou wilt but throughly turn.

Behold the City of pure transparent Gold, whose foundations are garnished with all manner of pre∣cious stones, whose gates are pearls, whose light is glory, whose temple is God. Believest thou this? if thou dost, art thou not worse than distracted that wilt 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 refuse the Kingdom? Behold, the Lord God taketh you up into the mountain, shews you the Kingdom of Hea∣ven, and all the glory thereof, and tells you, All this will I give you, if you will fall down and worship me: If you will submit to mercy, accept my Son, and serve me in righteousness and holiness. O fools, and slow of heart to believe! will you court the harlot, will you seek and serve the world, and neglect the eter∣nal 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 uncharitable, to think you infidels and unbelie∣vers. Why, what shall I think you? either you are desperate unbelievers that do not credit it, or stark distracted, that you know and believe the ex∣cellency and eternity of 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 offered you, Oh blessed Kingdom! A Kingdom of glory, 1 Thes. 2. 1. a Kingdom of righteousness, 2 Pet. 3. 13. a Kingdom of peace, Rom. 14. 17. an everlasting Kingdom, 2 Pet. 1. 11. Here thou shalt dwell, here thou shalt reign for ever; and the Lord shall set thee in a throne of glory, Mat. 19. 28. and with his own hand shall set the Royal Diadem upon thine head, and give thee a Crown not of thorns (for there shall be no

sinning nor suffering there, Rev. 21. 27. 22, 3, 4, 5.) not of Gold (for this shall be viler than the dirt in that day) but a Crown of Life, Iames 1. 12. a Crown of righteousness, 2 Tim. 4. 8. a Crown of glory, 1 Pet. 5. 4. Yea thou shalt put on glory as a robe, 1 Cor. 1. 15. 53. and shalt shine like the Sun in the firmament in the glory of thy Father, Mat. 13. 43. Look now upon thy dirty flesh, thy clay, thy worms meat: this very flesh, this lump, this car∣case shall be brighter than the Stars, Dan. 12. 3. In short, thou shalt be made like unto the Angels of God, Luke 20. 36. and behold his face in righteous∣ness, Psal. 17. 15. Look in now and tell me, dost thou yet believe? If not, conscience must pronounce thee an infidel, for it is the very word of God that I speak.

But if thou say, thou believest, let me next know thy resolutions. Wilt thou embrace this for thy happiness? Wilt thou forgo thy sinful gains, thy forbidden pleasures? Wilt thou trample on the worlds esteem, and spit in the harlots face, and stop thine ears at her flatteries, and wrest thee out of her embraces? Wilt thou be content to take up with present reproach and poverty, if it lie in thy way to Heaven, and follow the Lord with humble self∣denyal, in a mortified and flesh-displeasing life? If so, all is thine, and that for ever. And art not thou fairly offered? Is it not pity but he should be damn∣ed, that will needs go on and perish, when all this may be had for the taking? In a word, wilt thou now close with these proffers? Wilt thou take God at his word? Wilt thou let go thy hold-fast 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 which thou mightest be made for ever.

3. God will settle unspeakable priviledges at present, upon thee, 1 Cor. 3. 22. Heb. 12. 22, 23, 24. 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 thraldom, Iohn 8. 36. He will pluck you from the paw of the Lyon, Col. 1. 13. the serpent shall bruise your heel, but you shall bruise his head, Gen. 3. 15. He shall deli∣ver you from the present evil world, Gal. 1. 4. Pros∣perity shall not destroy you; Adversity shall not se∣parate between him and you, Rom. 8. 35, 37, 38. He will redeem you from the power of the grave, Psal. 49. 15. and make the King of Terrors a mes∣senger of peace to you. He will take out the curse from the Cross, Psal. 119. 71. and make affliction the fining-pot, the fan, the physick, to blow off the chaff, purifie the metal, and purge the mind, Dan. 12. 10. Isa. 27. 9. He will save you from the ar∣rest of the Law, and turn the curse into a blessing to you, Rom. 6. 14. Gal. 3. 14. He hath the keys of hell and death, and shutteth that no man openeth, Rev. 3. 7. and 1. 18. and he will shut its mouth, as once he did the Lions, Dan. 6. 22. that you shall not be hurt of the second death, Rev. 2. 11.

But he will not only save you from misery, but install you into unspeakable prerogatives. He will bestow himself upon you, he will be a friend unto unto you, and a father to you, 2 Cor. 6. 18. he will be a Sun and a Shield to you, Psal. 84. 11. in a word, he will be a God to you, Gen. 17. 7. and what can be said more? What 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 dow∣ry. 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 much a∣bove you, are but like the painted Butter-flies a∣mongst 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 Favourites, whatever Princes can do for theirs. He will give you grace and glory, and withhold no good thing from you, Psal. 84. 11. He will take you for his Sons and Daughters, and make you Heirs of his promises, Heb. 6. 17. and establish his everlast∣ing Covenant with you, Ier. 32. 40. He will justi∣fie you from all that Law, Conscience, Satan, can charge upon you, Rom. 8. 33, 34. he will give you free access into his presence, and accept your per∣sons, and receive your prayers, Eph. 3. 12. Eph. 1. 6. 1 Iohn 5. 14. He will abide in you and make you the men of his secrets, and hold a constant and friend∣ly communion with you, Iohn 14. 23. Iohn 15. 15. 1 Iohn 1. 3. His ear shall be open, his door open, his store open at all times to you. His blessing shall rest upon you, and he will make your enemies to serve you, and work about all things for good unto you, Psal. 115. 13. Rom. 8. 28.

4. The Terms of mercy are brought as low, as possible, to you. God hath stooped as low to sinners, as with honour he can. He will not be thought a fautor of sin, nor stain the glory of his holiness, and whi∣ther could he come lower than he hath, unless he should do this? He hath abated the impossible terms of the first Covenant, Ier. 3. 13. Mark 5. 36. Acts 16. 31. Acts 3. 19. Prov. 28. 13. He doth not impose any thing unreasonable, or impossible, as a condition of life upon you. Two things were ne∣cessary to be done, according to the Tenour of the first Covenant by you. 1. That you should fully

satisfie the demands of Iustice for past offences. 2. That you should perform personally, perfectly, and perpetually the whole Law for the time to come. Both these are to us impossible, Rom. 8. 3. But behold Gods gracious abatement in both. He doth not stand upon satis∣faction, he is content to take off the surety (and he of his own providing too) what he might have exacted from you, 2 Cor. 5. 19. He declares him∣self to have received a ransom, Iob 33. 24. 1 Tim. 2. 6. and that he expects nothing but that you should accept his Son, and he shall be righteousness and redemption to you, Iohn 1. 12. 1 Cor. 1. 30. And for the future obedience, here he is content to yield to your weakness, and remit the rigour. He doth not stand upon perfection (as a condition of life, though he still insists upon it as due) but is content to accept of sincerity, Gen. 17. 1. Prov. 11. 20. Though you cannot pay the full debt, he will ac∣cept you according to that which you have, and take willing for doing, and the purpose for the perfor∣mance, 2 Cor. 8. 12. 2 Chron. 6. 8. Heb. 11. 17. and if you come in his Christ, and set your hearts to please him, and make it the chief of your cares, he will approve and reward you, though the vessel be marred in your hands.

Oh consider your Makers condescention. Let me say to you, as Naaman's servant to him: My Father, if the Prophet had b••d thee do some great thing, wouldst then not have done it? how much rather, when he saith un∣to thee, wash and be clean? 2 Kings 5. 13. If God had demanded some terrible, some severe and rigorous thing of you, to escape eternal damnation, would you not have done it? Suppose it had been to spend all your days in sorrow in some howling Wilder∣ness, or pine your selves with famine, or to offer the fruit of your bodies for the sin of your souls, would you not have thankfully accepted eternal re∣demption,

though these had been the conditions? Yea farther, if God should have told you, you should have fryed 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 offend∣ed Creator should have held you but one year up∣on the rack, and then bid you come and forsake your sins, accept Christ, and serve him a few years in self-denial, or lie in this case for ever and ever: Do you think you should have stuck at the offer, and disputed the terms, and have been unresolved, whether you were best to accept of the motion? O sinner return and live; why shouldest thou die, when life is to be had for the taking, and mercy should be beholding to thee (as it were) to be saved? Couldst thou say indeed, Lord, I know that thou wast an hard man, Mat. 25. 24. thou hadst some little excuse; but when the God of Heaven hath stooped so low, and bated so far, if now thou shouldst stand off, who shall plead for thee?

Obj. Notwithstanding all these abatements, I am no more able to perform those conditions, (in them∣selves so easie) of faith and repentance, and sincere obedience; than to satisfy and fulfil the Law.

Answ. These you may perform by Gods grace enabling, whereas the other are naturally impossi∣ble in this state, even to believers themselves. But let the next consideration serve for a fuiler an∣swer.

5. Wherein you are impotent, God doth offer grace to enable you. I have stretched out my hand, and no man re∣garded, Prov. 1. 24. What though you are plunged into the ditch of that misery, from which you can never get out? Christ offereth to help you out; he stretcheth his hand to you, and if you perish, it is

for refusing his help. Behold I stand at the door, and knock: if any man open to me, I will come in, Rev. 3. 20. What though you are poor, and wretched, and blind, and naked, Christ oftereth a cure for your blindness, a cover for your nakedness, a remedy for your poverty, he tendreth you his righteous∣ness, his graces, I counsel thee to buy of me gold, that thou mayst be rich, and white rayment, that thou mayst be cloathed, and anoint thine eyes with eye-salve, that thou mayst see, Rev. 3. 17, 18. Do you say the condition is impossible, for I have not wherewith to buy? You must know, that this buying is without money, and without price, Isa. 55. 1. This buying is by beg∣ging, and seeking with diligence and constancy in the use of God's means, Prov. 2. 3, 4. God com∣mandeth thee to know him, and to fear him. Dost thou say, Yea but my mind is blinded, and my heart is hardened from his fear? I answer, God doth of∣fer to enlighten thy mind•• and to teach thee his fear: that is presented to thy choice, Prov. 1. 29. For 〈…〉〈…〉 hated knowledge, and did not choose the fear of the Lord. So that now, if men live in ignorance and estrangement from the Lord, it is because they will not understand, and desire not•• ••e knowledge of his ways, Job 21. 14. If thou cryest after knowledge, if thou sea••e••t her as Silver, &c. Then shalt thou understand the fear of the Lord, and find the knowledge of God, Prov. 2. 3, 4, 5. Is not here a fair offer? Turn you at my re∣proof. Behold I will pour out my Spirit unto you, Prov. 1. 23. Though of your selves you can do nothing, yet you may do all through his Spirit enabling you, and he doth offer assistance to you. God bids you wash and make you clean, Isa. 1. 16. you say you are unable as much as the L••••pard to wash out his spots, Ier. 13. 23. yea but the Lord doth offer to purge you, so that if you be fi••thy still, 'tis through your own wilfulness, Ezek. 24. 13. I have purged thee, and thou

wast not purged, Jer. 13. 27. O Jerusalem, wilt thou not be made clean? when shall it once be? 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 and in you, what you cannot do for your selves. You do not know how much God will do upon your importunity, if you will but be restless and instant with him, Luke 11. 8. and 18. 5.

If God hath not bound himself by express pro∣mise to wicked men, to give them grace in the dili∣gent use of the means, yet he hath given them a∣bundant encouragement to expect it from him, if they seek it earnestly in his way. His most graci∣ous nature is abundant encouragement. If a rich and most bountiful man should see thee in misery, and bid thee come to his door, wouldst thou not with confidence expect, at thy coming to find some re∣lief? Thou art not able to believe, nor repent: God appoints 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 doest ply him diligently in prayer, medita∣tion, reading, hearing, self-examination, and the rest of his means? Otherwise God should but mock his poor creatures, to put them upon there self-denying endeavours, 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 will the most merciful and gracious God.

I intended to have added many other arguments, but these have swoln under my hands, and I hope the judicious reader, will rather look upon the weight than the number.

The Conclusion of the whole.

AND 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 thorow and speedy conversion, and lay hold on eternal life? how long will you linger in Sodom? how long will you halt between two opinions? 1 Kings 18. 21. Are you not yet resolved whether Christ or Ba∣rabbas, whether Bliss or Torment, whether the land of Cabul, 1 Kings 9. 13. or the Paradise of God be the better choice? Is it a disputable case, whether the Abana and Phar••har of Da••••••us, be better than all the streams of Eden? or whether the vile puddle of sin, be to be preferred before the water of life, clear as Cristal, proceeding, out of the throne of God and of the Lamb? Can the world in good earnest do that for you, that Christ can? Will it stand by you to eternity? Will pleasures, titles, lands, trea∣sures, descend with you? Psal. 49. 17. 1. Tim. 6. 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 perswad∣ed? Why you are for ever lost, if left here. As good not at all, as not altogether Christians. You are half of the mind to give over your former neg∣ligent life, and to set to a strict and holy course: you could wish you were as some others be, and could do as they can do. How long will you rest in idle wishes, and fruitless purposes? When will you come to a fixed, full, and firm resolve? Do not you see how Satan gulls you, by t••mpting you to delays? How long hath he toll'd you on in the way of perdition? How many years have you been pur∣posing

posing to amend? What if God should have taken you off this while?

Well, put me not off with a dilatory answer: Tell me not of hereafter. I must have your present consent. If you be not now resolved, while the Lord is treating with you, and wooing of you, much less are you like to be hereafter, when these impressions are worn out, and you are hardened through the deceitfulness of sin. Will you give me your hands? Will you set open the doors, and give the Lord Je∣sus 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 nothing. Fain I would, that you should now put in your adventures. Come, cast in your Lot, make your choice: Now is the accepted time, 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 shouldest be able to date thine happiness? Why shouldest thou venture a day longer, in this danger∣ous and dreadful condition? What if God should this night require thy soul? O that thou mightest know in this thy day, the things that belong unto thy peace, be∣fore they be hid from thine eyes! Luke 19. 42. This is thy day, and 'tis but a day, Iohn 9. 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 a whole eternity. Remem∣ber, thou art now upon thy good behaviour for e∣verlasting. If thou make not a wise choice now, thou art undone for ever. Look what thy present choice is, such must thine eternal con∣dition be, Luke 10. 42. Luke 16. 25. Prov. 1. 27, 28, 29.

And is it true indeed? is life and death at thy choice? yea 'tis as true as truth is, Deut. 30. 19.

why then, what hinders but that thou shouldest be happy? Nothing doth or can hinder, but thine own wilful neglect, or refusal. It was the passage of the Eunuch to Philip; See here is water, what doth hinder me to be baptized? So I may say to thee: see, here is Christ, here is mercy, pardon, life, what hinders but that thou shouldst be pardoned, and saved? One of the Martyrs as he was praying at the stake, had his pardon set by in a box (which indeed he refused, deservedly, because upon unwor∣thy terms.) But here the terms are most honoura∣ble and easie. O sinner, wilt thou burn with thy pardon by thee? Why do but forthwith give up thy consent to Christ, to renounce thy sins, deny thy self, take up the Yoak and the Cross, and thou carri∣est the day, Christ is thine, pardon, peace, life, bles∣sedness, all are thine: and is not this an offer worth the embracing? Why shouldest thou hesitate, or doubtfully dispute about the case? Is it not past con∣troversie, whether God be better than sin, and glory better than vanity? Why shouldest thou forsake thine own mercy, and sin against thine own life? When wilt thou shake off thy sloth, and lay by thine excu∣ses? Boast not thy self of to morrow, thou knowest not where this night may lodge thee, Prov. 27. 1.

Beloved, now the holy Spirit is striving with you. He will not always strive. Hast thou not selt thy heart warmed by the word, and been almost per∣swaded to leave off thy sins, and come in to God? Hast thou not felt some good motions in thy mind, wherein thou hast been warned of thy danger, and told what thy careless course would end in? It may be thou art like young Samuel, who when the Lord called once and again, he knew not the voice of the Lord, 1 Sam. 3. 6, 7. but these motions and items are the offers, and essays, and calls, and strivings of the spirit. O take the advantage of the 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 mo∣vingly how meltingly, how pitifully, how pas∣sionately he calleth! The Church is put into a sudden extasie upon the found of his voice, The voice of my beloved, Cant. 2. 8. O wilt thou turn a deaf ear to his voice? It is not the voice that breaketh the Cedars, and maketh the mountains to skip like a Calf, that shaketh the 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 things. It is not the voice of the Trumpet, nor the noise of War, but a message of peace from the King of peace, Eph. 6. 15. 2 Cor. 5. 18, 20. Methinks it should be with thee as with the Spouse; My soul failed when he spake, Cant. 5. 6. I may say to thee, O sinner, as Martha to her Sister. The Master is come, and he calleth for thee, Iohn 11. 28. Oh now with Mary arise quickly, and come unto him. How sweet are his invitations! He cryeth in the open concourse, If any man thirst let him come un∣to me and drink, Iohn 7. 37. Prov. 1. 21. He broach∣eth his own body for thee. O come and lay thy mouth to his side. How free is he! he excludeth none. Whosoever will let him come and take the water of life freely. Rev. 22. 17. Whose is simple, let him turn in hither. Come eat of my bread, drink of the wine which I have mingled. For sake the foolish, and live, Prov. 9. 4, 5, 6. Come unto me, &c. Take my yoak upon you, and learn of me, and ye shall find rest unto your souls, Mat. 11. 28, 29. Him that cometh to me, I will in no wise cast out, John 6. 37. How doth he bemoan the ob∣stinate refuser? O Jerusalem, Jerusalem, how often would I have gathered by Children, as a Hen gathereth her Chickens under her wings, and ye would not! Mat.

23. 37. Behold me, behold me: I have stretched out my hands all the day to a rebellious people, Isa. 65. 1, 2. O be perswaded now at last, to throw your selves 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 16. 39.) and beseecheth you to come out. If it were from a Palace, or a Paradise that Christ did call you, it were no wonder if you were unwilling (and yet how easily was Adam tolled from thence?) but it is from your prison Sirs, from your Chains, from the Dungeon, from the Darkness that he calleth you, Isa. 42. 6, 7. and yet will you not come? He cal∣leth you unto liberty, Gal. 5. 13. and yet will you not hearken? His Yoak is easie, his Laws are Liber∣ty, his Service Freedom, Matth. 11. 30. Iames 1. 25. 1 Cor. 7. 22. and (whatever prejudices you have against his ways) if a God may be believed, you shall find them all pleasure and peace, and shall tast sweet∣ness and joy unutterable, and take infinite delight and felicity in them, Prov. 3. 17. Psal. 119. 165. •• Pet. 1. 8. Psal. 119. 103, 111.

Beloved, I am loth to leave you. I cannot tell how to give you over. I am now ready to shut up, but fain I would drive this bargain between Christ and you, before I end. What! shall I leave you as I found you at last? Have you read hitherto, and are not yet resolved upon a present abandoning all your sins, and closing with Jesus Christ? Alas, what shall I say? What shall I do? Will you turn off all my importunity? Have I run in vain? Have I used so many arguments, and spent so much time to per∣swade you, and yet must sit down, at last in disap∣pointment? But it is a small matter that you turn me off: You put a slight upon the God that made you; you reject the bowels and beseechings of a Sa∣viour,

and will be found resisters of the Holy Ghost, Acts 7. 51. if you will not now be prevailed with 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 from the highest places of the City, before I conclude with a miserable Con∣clamatum est. Once more I shall call after regardless sinners, that, if it be possible. I may awaken them. O earth, earth, earth, hear the word of the Lord, Jer. 22. 29. Unless you be resolved to die, lend your ears to the last calls of mercy. Behold, in the name of God I make open proclamation to you. Hearken unto me, O ye children. Hear instruction, and be wise and re∣fuse it not, Prov. 8. 32. 33.

Ho, every one that thirsteth come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk, without money and without price. Where∣fore do you spend your money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ••e that which is good, and let your soul delight it self in fatness. Incline your ear and come ye unto me; hear and your soul shall live, and I will make an everlasting•• Covenant with you, even the sure mercies of David, Isai. 55. 1, 2, 3.

Ho, every one that is sick of any manner of dis∣ease or torment, Mat••h. 4. 23, 24. or is possessed with an evil spirit, whether of pride, or fury, or lust, or covetousness, come ye to the Physician; bring away your sick. Lo, here is he that healeth all manner of sickness, and all manner of disease among the people.

Ho, every one that is in debt, and every one that is in distress, and every one that is discontented, ga∣ther your selves 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 Justice. Behold he is an open sanctuary to you, he is a known Refuge, Heb. 6. 18. Psal. 48. 3. Away with your sins, and come in unto him, lest the avenger of blood seize you, lest devouring wrath overtake you.

Ho, every ignorant sinner, come and buy eye∣salve that thou may'st see, Rev. 3. 18. Away with thine excuses; thou art for ever lost, if thou conti∣nuest in this estate, 2 Cor. 4. 3. But accept of Christ for thy Prophet, and he will be a light unto thee, Isa. 42. 6. Ephes. 5. 14. Cry unto him for knowledge, study his word, take pains about the Principles of Religion, humble thy self before him, and he will teach thee his way, and make thee wise unto salvation, Mat. 13. 36. Luke 8. 9. Iohn 5. 39. Psal. 25. 9. But if thou wilt not follow him, in the painful use of his means, but sit down, because thou hast but one talent, he will condemn thee for a wicked and slothful servant, Mat. 25. 24, 26.

Ho, every prophane sinner, come in and live: Return unto the Lord, and he will have mercy upon thee. Be in••••eated. Oh return, come: Thou that hast filled thy mouth with oaths, and execrations, all manner of sins and blasphemies shall be forgiven thee, Mark 3. 28. if thou wilt but throughly turn unto Christ, and come in. Though thou wast as unclean as Magdalen; yet put away thy Whoredoms out of thy sight, and thine adulteries from between thy breasts, and give up thy self unto Christ, as a vessel of holi∣ness, alone for his use, and then, though thy sins be as 〈◊〉〈◊〉, they shall be as wooll, and though they be as crimson, they shall be as white as snow, Luke 7. 37. Hos. 2. 2. 1 Thes. 4. 4. Isa. 1. 18.

Hear, O ye drunkards, How long will you be drun∣ken? put away your wine, 1 Sam. 1. 14. Though you 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. 6. 17. Give up your selves unto Christ, to live soberly, righ∣teously and godly; embrace his righteousness; ac∣cept his government; and though you have been swine he will wash you, Rev. 3. 6.

Hear O ye loose companions, whose delight is in vain and wicked society, to sport away your time in carnal mirth and jollity with them, come in at wisdoms call, and choose her, and her ways, and you shall live, Prov. 9. 5, 6.

Hear, O ye scorners, hear the word of the Lord: Though you have made a sport at godliness, and the professors thereof; though you have made a scorn of Christ, and of his ways; yet, even to you doth he call, to gather you under the wings of his mercy, Prov. 1•• 22, 33. In a word, though you should be found among the worst of that black roll, 1 Cor. 6. 9, 10. yet, upon your through Conversion, you shall be washed, you shall be justified, you shall be sanctified, in the name of the Lord Jesus, and by the spirit of our God, ver. 11.

Ho, every formal professor, that art but a luke∣warm and dough-baked Christian, and restest in the form of godliness, give over thy halving, and thy halt∣ing, be a throughout Christian, and be zealous and re∣pent, and then though thou hast been an offence to Christ's stomach, thou shalt be the joy of his heart, Rev. 3. 16, 19, 20.

And now bear witness, that mercy hath been of∣fered 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. 30. 19. I can but woo you, and 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 Abrahams servant to them, and now if you will deal kindly and truly with my Ma∣ster,

tell me, Gen. 24. 49. O for such a happy an∣swer, as Rebekah gave to them, Gen. 24. 57, 58. And they said we will call the damsel, and inquire at her mouth: And they called Rebekah, and said unto her, Wilt thou go with this man? and she said I will go. O that I had but thus much from you! Why should I be your accuser, Mat. 10. 14, 15. who thirst for your salva∣tion? Why should the passionate pleadings and wooings of mercy be turned into the horrid aggra∣vations of your obstinacy and additions to your mi∣sery? Judge in your selves. Do you not think their condemnation will be doubly dreadful, that shall still go on in their sins, after all endeavours to recall them? Doubtless, it shall be more tolerable for Tyre and Sidon, yea for Sodom and Gomorrah, in the day of Iudgment, than for you, Mat. 11. 22, 24.

Beloved, if you have any pity for your perishing souls, close with the present offers of mercy. If you would not continue and increase the pains of your travelling Ministers, do not stick in the birth. If the God that made you have any Authority with you, obey his command and come in. If you are not the despisers of grace, and would not shut up the doors of mercy against your selves, repent and be converted. Let not Heaven stand open for you in vain. Let not the Lord Jesus open his wares, and bid you buy without money and without price, in vain. Let not his Ministers and his Spirit, strive with you in vain, and leave you now at last unper∣swaded; lest the sentence go forth against you, The Bellows are burnt, the Lead is consumed of the fire, the Founder melteth in vain. Reprobate Silver shall men call them, because the Lord hath rejected them, Jer. 6. 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 effectual power, will do the

work. O 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 soul thy captive. Let not the tempter harden him in delays. Let him not stir from this place, nor take his eyes from these lines till he be resolved to forgo his sins, and to accept of life upon thy self-denying terms. In thy name, O Lord God, did I go forth to these Labours, in thy name do I shut them up. Let not all the time they have cost, be but lost hours; let not all the thoughts of heart, and all the pains that have been about them, be but lost labour. Lord put in thine hand into the heart of this Reader, and send thy Spirit as once thou didst Philip, to join himself to the Chariot of the Eunuch, while he was reading the word. And though I should never know it while I live, yet I 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 ••••r••h and say, that by these ••ers••asions, they were won unto thee. Amen, Amen. Let him that reade hsay, Amen.

Mr. Alleine's Counsel for Personal and Family-godliness.

BEloved, I despair of ever bringing you to salva∣tion without sanctification: Or possessing you of happiness, without perswading you to holiness. God knows I have not the least hope ever to see one of your faces in Heaven, except you be converted and sanctified, and exercise your selves unto godli∣ness. I beseech you study personal godliness, and fa∣mily-godliness.

1. Personal godliness. Let it be your first care to set up Christ in your hearts. See that you make all your worldly interests to stoop to him, that you be entirely and unreservedly devoted unto him. If you wilfully, and deliberately, and ordinarily harbour any sin, you are undone, Psal 68. 21. Ezek. 18. 20. See that you unfeignedly take the Laws of Christ, as the

rule of your words, thoughts, and actions; and sub∣ject your whole man, members and mind faithfully to him, Psal. 119. 34. Rom. 6. 13. If you have not a true respect to all Gods Commandments, you are unsound at heart. Psal. 119. 6. Oh study to get the Image and impress of Christ upon you within. Begin with your hearts, else you build without a foundation. Labour to get a saving change within! or else all external performances will be to no purpose. And then study to shew forth the power of godliness in the life. Let Piety be your first and great business. 'Tis the highest point of Justice, to give God his due. Beware that none of you be a Prayer-less person; for that is a most certain discovery of a Christless and a graceless per∣son of one that is a very Stranger to the fear of God. Psal. 14. 4. I••b 15. 4. Suffer not your Bibles to gather dust. See that you converse daily with the word, Iohn 5. 39. That man can never lay claim to blessedness, whose delight is not in the Law of the Lord, Psal. 1. 1, 2. Let meditation and self-examination be your daily exercise.

But Piety, without Charity, is but the half of Christi∣anity, or rather impious hypocrisie. We may not di∣vide the Tables, See therefore that you do Justly, and love mercy, and let Equity and Charity run like an e∣ven thread, throughout all your dealings. Be you tem∣perate in all things, and let Chastity and Sobriety be your undivided companions. Let Truth and Purity, Seriousness and Modesty, Heavenliness and Gravity, be the constant ornaments of your speech. Let pa∣tience and humility, simplicity and sincerity, shine out in all the parts of your conversations. See that you forget and forgive wrongs, and require them with kindness, as you would be found children of the most High. Be merciful in your censures, and put the most favourable construction upon your brethrens car∣riage, that their Actions will reasonably bear. Be slow

in promising, punctual in fulfilling. Let meekness and innocency, affableness, yieldingness and courtesie, commend your conversati∣ons to all men. Let none of your relations want that love and loy∣alty, that reverence and duty, that tenderness, care and vigilanc••, which their several places and capacities call for. This is through∣out godliness. I charge you before the most high God, that none of you be fourd a swearer, or a lyar, a lover of evil company, or a scoffer, or malicious, or covetous, or a drunkard, or a glutton, unrighteous in his dealing•• unclean in his living, or a quarreller, or a thief, or a backbiter, or a railer: For I denounce unto you from the living God, that destruction and damnation is the end of all such, Prov. 13. 20. Iam 5. 12. Rev. 21. 8. 1. Cor. 6. 9, 10 Gal. 5. 19, 20, 21.

2. Family godliness. He that hath set up Christ in his heart, will be sure to study to s••t him up in his house. Let every family with you be a Christian Church; 1 C••r. 16 19. every house a house of prayer; let every housholder say with I••shua, I and my ••••••se wi•••• serve the Lord; Josh. 24. 15. and resolve with David, I will walk within my house with a perfect heart, Psal. 101. 2. Let me press upon you a few duties. In general.

First, Let Religion be in ••••••r families, not as a matter by the by (to be minded at leisure when the world will give you leave) but the standing business of the house. Let them have your prayers as duly as their meals. Is there any of your families, but have time for their taking food? wretched man! canst thou find time to ••at in, and not find time to pray in?

Secondly, Settle in 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) will be required at your hands. Sirs, if you do not, you shall know, that the charge of souls is a heavy charge, and that the blood of souls is a heavy guilt. O man, hast thou a charge of souls to answer for, and dost thou not yet be∣••tir thy self for them, that their blood be not found in thy skirts? wilt thou do no more for immortal souls than thou wilt do for thy beasts that perish? what dost thou do for thy children, and ser∣vants? thou providest meat and drink for them, agreeable to their natures, and dost thou not the same for thy beasts? thou givest them mediclnes, and cherishest them when they be sick, and dost thou not as much for thy swine? More particularly.

1. Let the solemn reading of the word and singing of Psalms, be your family exercises, Isa. 34. 16. Ioh. 5. 39. Psal. 118. 15. [See Christ singing with his family, viz. his Disciples, Mat. 26. 30 Lu 9. 18.]

2. Let every person in your families be duly called to an account, of their profiting by the word heard or read, as they be about do∣ing your own business. This is a duty of consequence unspeakable, and would be a means to bring those under your charge, to remem∣ber

and profit by what they receive. See Christs example in cal∣ling his family to an account, Mat. 16, 11, 13, 15.

3. Often take an account of the souls under your care, concern∣ing their Spiritual estates; [Herein you must be followers of Christ. Mat. 13. 10, 36, 51. ••ark 4 10, 11.] make inquiry into their condi∣tions, insist much upon the sinfulness and misery of their natural estate, and upon the necessity of regeneration and conversion, in or∣der to their salvation. Admonish them gravely of their sins, encou∣rage beginnings. Follow them earnestly, and let them have no quiet for you, till you see them in a saving change. This is a duty of high consequence, but (I am afraid) fearfully neglected. Doth not Con∣science say, thou art the Man?

4. Look to the strict sanctifying of the Sabbath by all your housholds, Exod. 20. 19. Lev. 23. 3. Many poor families have little time else. O improve but your Sabbath days as diligently in la∣bouring for knowledge, and doing your Makers work, as you do the other days in doing your own work, and I doubt not but you may come to some proficiency.

5. Let the Morning and Evening Sacrifice of solemn Prayer, be daily offered up in all your families, Psal. 92. 1, 2. Exod. 30. 7, 8. Luke 19, 10. Beware they be not found among the families that call not upon Gods name, for why should there be wrath from the Lord upon your families? Ier. 10. 25. O miserable families, without God in the world, that are without family Prayer! what! have you so many family sins, family wants, family mercies, what! and yet no fa∣mily Prayer••? how do you pray with all prayer and supplication, if you do not with family Prayer? Eph. 6. 18. Say not, I have no time, What, hast thou all thy time on purpose to serve God, and save thy soul? and yet is this it for which thou canst find no time? find but a heart, and I will find time. Pinch out of your meals, and sleep, ra∣ther than want for Prayer. Say not My business will not give leave. This is the greatest business to save thy self, and the souls committed to thee. Besides, a whet will be no let. In a word the blessing of all is to be got by prayer, Ier. 29. 11, 12. 2 Sam. 7. 29. and what is thy business without Gods blessing? say not, I am not able. Use the one talent, and God will increase, Mat. 25. 24. &c. Helps are to be had, till thou art better able. But if there be no other remedy, thou must join with thine abler neighbour, God hath special regard to joint-prayer, Iam 5. 4 10 19 Ac••s 12. 5, 10, 12. 2 Cor. 1. 11. and therefore you must improve family advantages for the performing of it.

6. Put every one in your fami••••••s upon private prayer. Observe whether they do perform it. G••t ••hem the help of a form, if they need it, till they are able to go without it. Direct them how to pray, by mindi••g ••hem of their sins, ••ants, and mercies, the materials

of prayer. This was the practice of Iohn, and of jesus, Luke 11. 1, 2, &c.

7. Set up Catechising in your families, at the least once every week. Have you no dread of the Almighties charge, that you should teach these things diligently to your children, and talk of them as you sit in your houses, &c. Deut 66, 7, 8, 9. & 4. 9, 10. & 11 18, 19, 20. and train them up in the way wherein they should go, Prov 22. 6. the margin. Hath God so commended Abraham, that he would reach his children and houshold, Gen. 18. 19. and that he had many instructed Servants, Gen. 14. 14. see the margin, and given such a promise to him thereupon, and will not you p••t in for a share, nei∣ther in the praise, nor the promise? Hath Christ honoured Catechi∣••ing with his presence, Lis. 2. 46. and will you not own it with your practice? Say not, they are careless, and will not learn: What have you your authority for, if not to use it for God, and the good of their souls? You will call them up, and force them to do your work; and should you not at least be as zealous in putting them upon Gods work? say not, they are dull, and are not capable: If they be dull, God requires of you the more pains and patience, but so dull as they are, you will make them to learn how to work; and can they not learn as well how to live•• Are they capable of the mysteries of your Trade, and are they not capable of the plain Principles of Religion? well, as ever you would see the growth of Religion, the cure of Ignorance, the remedy of Prophaneness, the downtal of Er∣ror, fulfil you my joy in going through with this duty.

Will you answer the calls of divine providence? would you re∣move the incumbent, or prevent the impending calamities? would you plant nurseries for the Church of God? would you that God should build your houses, and bless your substance? would you that your children should bless you? that your servants should bless you? Oh then 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 foremen∣tioned directions) may be, with constancy, reverently performed. Prov. 29. 1. He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy. Oh be wise in time that you be not miserable to Eternity.

Notes

• * 1.1

  The terms of our Communi∣on are either from which, or to which.
• * 1.2

  The terms from which we must turn, sin, Sa∣tan, the World and our own Righteousness, which must be thus renounced,
• * 1.3

  The Terms to which we must turn, are either ultimate or mediate.
• * 1.4

  The ultimate is God the Fa∣ther, Son and Holy Ghost, who must be thus accepted.
• * 1.5

  The mediate terms are ei∣ther principal, or less princi∣pal.
• * 1.6

  The principal is Christ the Mediator, who must thus be embraced.
• * 1.7

  The least prin∣cipal are the Laws of Christ which must be thus observed.