COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE ? LIBRARY OF THE THEOLOGICAL SEMINARY MV5 PRINCETON, NEW JERSEY . A N D PERSWASIONS To A Pund Cofiverfion. O R rPrevencion of rhat Deceit arjd Daw- 1 of Souk, and of t£pfe Scandals, " - - s a r.d d cfpera te Afbftalies* that. '. . the Confeq uent»cr.. Codntetfiat* ! ■ ' .-rficial C'ha .fly pchard *Baxttir M d,c ^4jir* ££" •' \ o.watthe lower end of Cbupha-, &1. w i . *W*R' is a weight fo unconceivable that pendethon the found nefs of our Converfion and Sandification, that our care and diligence cannot be too great to make it itfre. As the profefled A- hens, and Infidels without; fo the (elf-deceiving Hypocrites within the Church, do wilfully caft away themfelves for ever, by negle&ing fuch a bufinefs of everlafting Conk quence ; n they have time, and warnings, and a fliftance to difpatch ir. Multi- tudes hvehke Bruits or Atheifte,forget- ting that they are born in fin and miie- ry,and fetled in it by wilful Cuftom ; and mud be Converted or Condemned (many of thtroj what :y have of a Converfion. nor nverfion or San#ifieation is. nave been Preachers of ave been fo lamentably igno- cat a matter, that they have ed the poor deluded people,thar le groft and hainous finned d Converfion • branding tb-ial iunge* l ev with the name of Puritans,that will not take a dead profeflion joyned withCivi- lity,for true San&ification ; and promife Salvation to thofe, that Chrift hath with many afleverations profefled,ftaiI not en- ter into the Kingdom of God. Others that confefs that a through San&ification Is a necefiary thing,do delude their Souk with fomething that is like it. Hence is the mifery and dilhonour of the Church, ijolinefs it felf is difgraced by the fins of them that are unholy, becaufe they pretend to that which they have not. Hence it is, that we have thoufands, that call themfelves Chrift ian% *hat live a Worldly, flefhly life, and feme of them hating the way of Godlinefs, and yet think they are Converted, becaufe they zxtforry when they \\v*z finned % and wifh when it is paft, that they had not done it, and cry God mercy ior \r,and confefs that they are finners ; and this they take for true Repentance : When fin was never mortified in their fouls, nor their hearts ever brought to hate it, and forfake it : ut when they have had the profit and *fure of fin,they are forry for the dan- * I H g er > The Pre ger,but never regenerate and made Creatures by the Spirit of Chrift. Hence alfo it is,that we have fiich abundance of meer Opinionifts, that take themfelves for Religious people. Becaufe they have ^•changed their Opinions,and theirParties, and can prate contentioufly againft thofe that are not of their mind,and joyn them- felves with thole that ieem to be the drifted, they take themfelves to be truly Sanctified: And this makes fuch gadding from one opinion to another, and (uch cenfuring, reviling, and divifions upon that account, becaufe their Religion is mod in their Opinions,and hath not mor- tified their carnal,felfi(h inclinations and Paffions,rior brought them to a holy,hea- venly mind. Hence alfo it is that we have fo many fenfual, fcandalous Pro- feflbrs, that feem to be Religious, but bridle not their /wg^/,theirappetites,or their Juds,but are Railers t or Back-liters, or Tipplers, or Gluttons, or filthy and laf- civious,or fome way fcandalous to their holy Profeflion, becaufe they are dran- gers to a through-Converfion, but take up with the counterfeit of a fuperficial A 3 change* The Preface. nange, Hence alfo wc liave Co mzny worldlings, that think themfelves Reli- gious men ; that make Chrift but a fcr- vaat to their worldly mterefts, andieek Heaven but for a referve, when Earth forlakes them, and have fomething in this world that is fo dear to them, that they cannot forfake it for the hopes of Glory ;but give up themfelves to Chrift, with fecret exceptions and refcrves, lor their profperity in the world : And all, becaufe they never knew a found Con- verfion, which Should have rooted o(F their Hearts this worldly intereft, and delivered them up entirely, and abfolutt ly to Chrift.Hence alfo it is,that we have lo few ProfefTors that can lay by their Pride, and bear difefteem or injury ,and love their enemies, and blelsthem that curfe them, yea, or. love their godly Frkid-; 'ofs thern, or dishonour the i (6 few that can deny i i ■■»• felves in their honour, or any confide; - 'able thing te fake of Chrift in obedienJe,and conformity to his vviiL And all becaufe they never had that C> ving change, that takes down Self, and - fets The Preface ietsupChrift asSoveraign in the foul. \ And hence alfb it is,that we have in this ' Age Co many dreadful inftanees of Apo- ftafie : So many reproaching the Scrip- ture, that once they thought had Con- verted them, and the way of Holinefs, that once they did profefs ; and denying the Lord himfelf that bought them^and all becaufe they formerly took up with a fupsrficial counterfeit Conversion. O how commonly, and how lamentably doth this mifery appear amongProfeiTors in their unfavoury difcour(e,their ftrife and Qnvy y on Religious pretences, their dead formality ,their pifTionate divifions, h,proud,and earthly minds! A througliConverilon would have cured all this, at lead as to the dominion of k. Having therefore in myCall to the urt- converted^ndeavqur'd to awaken care- )uls, and perfwade the obftinate to and Live, I have here fpoken to fliem that feem to be about the work,and them Com? Directions zndPerfwaJi- prevent their perilling in the birth, ) to prevent that Hypocrifie which die they are like to be formed imo,and • the deceit of their hearts, the Errour of their Lives,and theM i(ery at their death, w hich is like to follow. That they live not as thofe that flatter God with their mouth.andlie unto him with their tongues , lecaufe their heart was not right with him, neither are they ft edf aft in his Covenant, Pfa. 78.36,3 7-Left denying deep entertain- ment, and rooting to the feed of Life, or cjooaking it by the radicated predominant Love and cares of the world, they wither when the heat of perfection fhall break forth,Mat.i 3.20,11 ,2 1, xx. And left buil- ding on the fands, they fall when the winds and ftorms arife^and their fall be great, Mat. 7. 26,27. And fo they go out from us, that they may be made manifeft that they were not of us: For if they had been of us, they would no doubt have continue dwith us, 1 Joha2,i9.Look therefore to this great important bufinefs, and give all diligence to make your calling and elettion fure,x?zt. t.io. And truft not your hearts too eaGly,or too confidently. But turn to the Lord with all your hearts (Joel 1. 12. ) Cleave to him Refolvedly % or with purpofe of heart I Ads 11.2 3.) And fee that you fell The Preface, fell all and buy the PearlCMmh. 13.46.) And flick not at the price tut alfolutely re- fignyourf elves to Chrifl and to turn to him, as Zacheus and other Primitive Converts did^furrendring all that yon have unto his fVifl,(L\ikei9.$ y 9.')Leave not any root of bitternefs behind ; Make no exceptions^ or refolvesjbut deny yourfelves;Forfake all and follow him that hath led you this felf- denying way ; and trufl to his Blood, and Merits, and Promife, for a Treafure in Heaven, and then you are his Dijciples y and true Chriflians indeed>Luhe 14.3 3. Luke 1 8.24,15. Reader/if thou heartily make this Covenant and keep it, thou (halt find that Chrifl will not deceive thee, when the world deceive th th?m that chofe it,in their greateftextremiry.But if thou draw back, and th ; nk thefe terms toohard^emember rhat EverlaftingLife was offered thee, and remember why and for what thou didft rejeft if, And if in this life time thou wilt have thy good things, expett to be tormented, when the believing /elf denying Souls are comforted, Luke 16. zf. May 29. 1658, R. B. THE THE CONT E NTS'. fT" Onfiderathns to provoke men to take heed of flicking *^ in a halfConverfion. pag, i Direft. i. Labour for a right under (landing of the true Nature of Chrifliamty, and weaning of the Gofpel that miifl convert. p. 1 g. Direct. 2. When you under]} and that which you are cal- led to y fearch the Scriptures, and fee whether it be fi' .p. 22. Direft. a. Be much in the ferhus Con/! deration of the Truths which you under]} and and tel/eve. p. 28. Seven things to be confidered p. 31. The manner of this Conjideration. p. 5 2. Twelve Motives to Confideration. p, 39. Direft. 4. See that the work of Humiliation be through- ly done, and break mt away from the Spirit of Con- Union before he have done with you. And yet fee that you mijiake not the Nature and Ends of the Work^, and that you drive it not on further then requiveth. Preparatory Humiliation what. Sound Humiliation -how tyi p. 6j% The Ends andVje of Humiltat p. 63. Mi ftakes about Humiliation to be avoided. Whether it be poffible to be too much humbled, p. 69 How tok>iow when forrow flmdd be reflrained p* 72 And when forrow mufl be encreafed. p. 75. Motives p:- gh Humiliation.?. 77* Direa . The Contents, Direft. 5. Clofe with the Lord Jefus underftandingly, heartily and entirely ', as he is revealed and offered in tbeOofpel p. 107. What muft be underftood of the perfon of Chrift ibid. The Ends' of Redemption, to be underft%od. p. 109. The Demonftrations of the glory of God in Chrift, and to p. 112.. What are the works of Redemption that Chrift h.itb done. . p. 113 The Benefits by Clmft procured.The general Benefits p. n5. The Benefits proper to Believers. p. 118. The fever al terms on which the fever al Benefits are conveyed. p. 121. The certainty of all this. p. 127. How Chrift muft be received heartily and with the will. p. 128. Chrift mufl be entirely received, and how. p 129. Direft. 6. See that the fleffj be throughly mcrtified,and your hearts taken off thepleafures, profits and honours of the world, and thinly not of reconciling God and the world, as if you might fecure your inter eft in both* p. 1 66. Direft. 7. Be fure that you make an abfolute Refigna- thn of y$ur Selves and all that you have to God.p.17 * Direft. 8. See that you mifiake not a meer change of your opinions, and profefjion, and behaviour, for a faving change. p. 181. The Ma)\s by which a found Converfion may be known from ameer opinionative change, p. 184. Won s to get beyond an opimmatrveConverfton. Ibid. Direft. 9. Acquaint your fouls by Faith with the glory of the everlafting Kingdom, and fee that you t alee it for your portion, and pur end, and from thence let the reft of your Atlions be animated. p. 197. Wherein this Bleffednefs doth confift. p. 200, Direft. 10. Red not, and count not your felves convert- ed to God and holinefs ,have your very Love,Defire and Delight : and take Is not for a faving change, when you boL The Contents had rather live a worldly and ungodly life, if it were not the fears of puniflment. p. 20 3. Dircft. 1 1. If you would not have the wor\ mifcarry, Turn thin this prtfent day and hour without any more delay: Where fifty Confiderations are given toflwne men out of their delays. p, 215. Dircft. 12. Stop not in wea\and wavering purpofes^ and faint attempts ,but fee that you be groundedlyjmre- Jervedly y and firmly y (or habit ually)Refolved. p. 24^ What Refolution is, and by 'what deliberations it is caufed.Tbe Preparatory common Alls, and the fpecial Afts, Illumination, and the Wills Veterminationjhow wrought. p. 247. The unrefolved are unconverted. p. 250. What Refolution it is that is neceffary. p. 251. Twenty Motives to Resolution. p. 2do. Hindrances of Refolution. p, 264. Two Virellions for profecuting Refolution, that it may hid. p. 272. The Conclufim. p. 292. T)ireiIions { I ) Direffiom to Smneri that are purpofed to Turn, and are under the Work of Converjion^ that it mifcarry not. THe firft and greateft matter in the feeking after the falvation of our fouls, is to be fure that we lay the foundation well, and that the work of Converfion be throughly wrought. To this end I have already ufed many j>er- fwafions with the unconverted to return, as thinking all further Vire&ions vain, till we have perfwaded men to a confent and mllingnefs to pra&ice them. And in the end of that Difcourfe, I added a few Directions for the ufe of fuch as are willing to be converted. But becaufe I know that this is a matter of exceeding confequence, I da're not thus leave it, before I have adefed fome further Direfthns, to prevent the mifcarry - ingof this work where it is began. And lead I fhouJd lofe my labour, through the unprcparednefs of the Reader •, I jhall firft give you fome preparing Confi- ons, which may awaken you to the praftice of the Vtreclions which I fhall give you. Confider firft, That halfConverfions are the usd*- ) >■ . ..v,d jouls. If you are but like Agrippa, ■ '. 26. 28. almoj} perfoaded to be ChrifHans, yoa ill be but almojl Lived. Many a thoufand that are now paft help, have had the Word come near them, and caft them into a fear,and make fome ftir and trou- ble in their fouls, awakening their confcienccs, and forcing them to fome good purpofesand Pr ; and bringing them to the performances of a /^//refor- mation •, But this is not it th*t will fervc your turn. Many have been fo niuch changed, as not to be ; B frm - 2 Directions to prevent from the Kingdom of God, that yet came Ihort of it, Mark. 1 2. 34. There is no promife in Scripture that you fhall be pardoned if you almofl repent and believe, or be faved, if you be almoft fanftified and obedient: But on the contrary the Lord hath plainly refolved, that you muft turn or die y though you almofl turn : and repent, or perifh, though you almofl repent : and' that yen fhall not enter into the Kingdom of Heaven, without converfion and a new birth, though ycu come never fo near it. God hath refolved upon the terms of your falvation * and it is in vain to hope for falvation upon upon any other terms. God will not change nor come down to your terms •, It is you that rauft change and come quite over to his terms, or you are loft for ever. If you come never fo near them, you are but loft men if you come not up to them. The ■„ Lord well knew what he did, when he made his Co- venant and Law and he impofed nothing on the fons of men but what his infinite wifdom told him it was fit for him to impofe ^ and he wilJ not now compound with finners, and take lefs then he requireth ; that i r , kfe then the preheminency in their hearts •, nor will he ever come down to any lower terms with you, then thofe which he propounded to you in his GofpeL 1 *And therefore poor finners, as you Iov% your fouls, do not ftand dodging and halving with God -, but give up your felves entirely to him : and do not ftopj at the beginnings of a converfion, but go through witfc it, till you are become new creatures indeed, or you- are undone when you have done all. A half unfound Convert will as certainly perifli as a Drunkard or a Whoremonger \ though his torment may not be fo ■ great. 2. Confider alfo, That if you do not go through nith the werk when you are upon it, you may perhaps make it \ more difficult then it was before ever you melted with it t 4t\& make it a very doubtful cafe whether ever it will be done, As it is with a wound or other fore y if you iMmper Mifcarrying in Converfion 5 tamper with it with filves that are not agreeable to it, or are disorderly applied : or if you skin it over before it be fearched to the bottom,it muft be opened again, and will coft you double pain before it be cured. 'Or as I have feen it with fome that have had a bone bro- ken, or out of joynt, and it hath been fet amifs at firft : O what torments were the poor creatures fain to undergo, in having it broken or ftretcht and fet again .' which might have been fpared, i^ it had been throughly done at firfl. So if you will be fhrinking, and drawing back,and favouring your fle/h,and will not go to the quick, you will make your Converfion much piore difficult / you muft be brought to it again, and U your groans yet deeper then before ; and weep over all \our former tears •, your doubts will be mul- tiplyed 5 your fears and forrows will be encreafed : and all will go forer with you then at firft. O what itcafe will you be in, when }our fores muft be lanced a fecond time, and your bones as it were broken again/ Then you will wi/h you had gone through with it at the fir ft. ■ Yea, perhaps you may put God' to it to fetch you in by fome fharp affliftion, and lend out fo boiftrous and churlifh aMelfenger to call you home,as may make you wifli you had hearkened to a more gentle caff : ' When the Sheep will ftraggle, the Dog muft be fent to affright tliem home. Many a foolifti (inner makes light of the gentle invit jrace, and they fund hovering between their fins and Chrift ; and force- times they hive a mind to turn, and the next testa- tion they are offa^ain, and then they come on again coldly and with half a hcait : and thus they ftand trifling with the God of Heaven, till he is fain to take another courfe with them, and refolve to ufe fome fharper means : And when he hyeth them under his [9 d » ^ Iu; r fly from him, nor refift him, but fee that their lives arid fouls are at his mer- cy, then they begin to look about them, and Tee their folly ,and change their minds.You cantarry,and delay, B 2 and 4 DireSfioffs to prevent daily with the dreadful God, in the time of your prof- perity. And we may ask you over and over, whether you will turn, before we can have a hearty anfwer ! But what will you do when God fhall begin to frown, and when he takes you in hand by his unrefiftible power, and lets loofe upon you the terrours of his wrath/ Will you then make as light of his mercy as you do bow ? Have you not read Dan. $. 6. how fmail an apparition of his anger did make a carouzing King look pale, and his joynts to tremble in the midft of his . jovialty * A Manajjeth will bethink himfelf and come in when he is laid in Irons, though he could fet light by God before, 2. Chi on. 33. 13. If Jonah will run away from God, he can fend 4 boifterous Meffenger to arreft him, and caft him as it were into the belly of Hell, and make him cry for mercy .to him that he difobeyed. So, if you will , (land trifling with God, and will not by fair means be perfwaded to yield and come away^ ycu may fhort- ]y look to hear from him in another manner : for he hath a voice that will make the proudeft face look pale, and the ftubborneft heart that is to tremble. If an idle ftubborn Child will not learn nor bs ruled,' the Mafter or Parent will teach him with the rod,, and give him,* laflh, and ask him, Will. you yet learn* . and ask him again, What fay you now^willyou yet obey? - So will God do by you, if he love you, andonean to. fave you : when he hath, taken away your wealthy four friends, your children, will youthen hearken to . him, or willyounot ? When you lie groaning on ypuv rouch,and all your parts are overwhelmed with pains, and death begins to lay hands upon you, and bids you now come and anjrver for your rebellions arid delajM lefore the living Goc*. What will you do then *\ -Will you turn or not f O the lamentable folly of( dinners, that put themfelvesto fomuch forrow, and. great calamity for themfelves ! When ficknefs comes,; Md death draws near, you beg, and cry, and groan, 1 . ?nd prcmife ; When you feel the rod, what Chriftians wiBl ' adc u then be ? And why not without fo rnu You then think God deals fomewhat hardly with you.: And why will you not turn then by gent- | ler* means ? You might fpare your felves much of this mifery if you would ^ and you wW* not. Is it a feenv ly. thing for -a man to be driven to Heaven by fcourge^ >d (o bad a Matter, and Heaven fo bad a place, not turn to then*, and mind them, and feck them, till their be »o remedy* and vou e driven to' it againfl your will * Ts I fi i an inheritance, and fm fo good a I the flefh or devil fo good a Mafter, lot leave them till you are whipt away I What a fbameful unreafonibie-courfe is thi Well Sirs, the cafe is plain before- you. Turn mud at one time or other, or bathe firebrands of Hell. And feeing it is a thing that muft be done, were it not bed for you to take the eafieft and the fureft way to do it *, even to flrike while the Iron is hot, before it cool again ; and to go through with it when God doth move you and perfwade you • if you love your flefh it felf, do not put h/ra to uprtherod,. and fetch you home by Aripes rours. But that is not the wcrft : for it will forrfy h the work it felf, and confequently your falvat yon do not go throu. irft attempt I know there is many an one that hath been convert- ed and fayed, after many pui id promife*, d ilf-converfions. But this is a very dangerous courfe. For you do not know when you grieve the Spirit of grace, and (ct fo by mercy when it is offered yc u,whethcr that S] h utterly forfake you and leave \o\ r. n ungodly wills, and letycu take your luffc and pleafures, and fay. [Let this r. let him l^eep bis drunk his worldlinefty and the . hat it is that ' rfo/Sr few : let fc/'rw follow his own conceits, and the pide and objhnacy of his own heart, till he find whether they will bring him : let him ferve the flefl) andfhe world, till he under]} and whether God or they be- the better mafler. Seeing he will not be wife on earth, let him learn in hell, end let torments teach him, feeing mercy might not teach him,'] O poor foul / what a c\tt art thou in, if this fhculd once be therefolu- of God ? ^Moreover you may eafily know, that the longer you flay, the more leafure you give the devil to atfault you, and to try one way when he cannot prevail by another, and to flrenghthen his temptations :' Like a icoIifhSouIdicr, that will (land ftill to be toot at, ra- h-er then arfault the enemy. And the longer you delay, the more your fin gets 1 rooting. If 5 ou cannot bend a twig, ou be able to bend it when it is a Tree ? If you cannot pluck up a tender plant,, are you likely to pluck up a tturdy Oak ? Cuftcm gives ftrength jad roo: to vices. A Blackamoor may as well change bis siting a Leopard his fpots, as thofe that are accu.flo- med to do evil, can learn to do well, Jer. 13. 23. If you flick at Converfion as a difficult matter to day, it will be more difficult to morro;v, or the next month, and the next year, then it is now. Yea the very refinance of the Spirit doth harden the heart, and the delayes and triflings of the fci bring it to an infenfibility and boldnefs in fin, and drive away the fear of God from the heart. Now it may be yoa are fornewhat awakened, and begin to. fee that you tnuft turn or die : but if you trifle and delay, this light may be gone, and leave you in greater darkneTs therefore ; and the voice that now awakeneth you, miy be fiient, and leave you to fall aliecp again. Moreover, you know that you are uncertain of the continuance of the Gofpel. You know not whether you (lull have fuch lively ferious Preachers as you have now now ; Nor you know not whether you /hall have fuch Godly Neighbours and Company to encourage you, and help you in the Work. God will remove them one after another to himfelf, and then you will have the fewer Prayers for you, and fewer Warnings, and- good Examples, and perhaps be left wholly to the Company of deceived ungodly Fools, that will do nothing but hinder and difcourage you from Conver- sion. And you are not fure that Religion will conti- nue in that Reputation as now it is in. The Times may turn, before yon turn ; and Godfincfs may be- come a Scorn again, and it insy be a matter of fuffer- in*, and may coft you your Lives to live as the Ser- vants of Chrift mud do, And therefore, if you Aon at it now as a difficult thing, when you hav£ ail the Helps and Encouragements that you can expeft, and the Way to Heaven is made fo fair \ and when : Urates, and Minifters, and Neighbours- are ready ro encourage and help you ; what will you do in 1 of Per(5?cutiom and Di (courage merit ? If you cannot turn when you have all thefe Helps and Means, what will you do when they arc taken from you ? ii you cannot row with the flream}\o\\ will you row agahiji it U jwdare not fet to Sea when you have Wind and and Sun-fhinc ; what will you do in Storms and Tun- in ft you ! O what would k your Fore-fathers have given, to have fcen the Dais that you fee ! How glad would nwny a thcufand in r Countries of the World be, to have but the Helps to Heaven that you have ? Never look to have the Way fairer and eafier while you live. If you Heaven is offered you at too dear a rate no even let it go, and try whether Hell be better , for the next Offer is like to be upon harder terms ra- ther than eafier. Jf you cannot now find in your, Hearts to torn and live an Holy I it would you have done in the Days of the Apofiles, or ancient Chiiftians ? And what would you have do ttaly, where it would cofl you your B 4 • I J 8 DireBions to prevent that will not be Converted now, but thinks the Terms of Grace too hard, is fo impious a Defpifer of Chrift , and Heaven, that it is no wonder if God refolve, that he /hall never tafl of the Salvation that was offered h\?n, Lulee 14. 24. Moreover, you know upon what Uncertainties you hold your Lives, you have no alTurance of them for an hour 5 but you are fure that they are parting away while you delay. And will you trifle then in a Work that mud be done ? What a Cafe are you in, if Death find you unconverted ? The Heart of Man is not able now to conceive the Mifery of your Cafe. How dare you venture to live another day in an unconverted Statejeft De.nh fhould find you fo ? Are you not afraid when you lie down at. Night, and afraid when you go out of your Doors in the Morning, left Death furprize you are converted ? If you be not, its long of your efs and preemption. And I would' fain hear what it is that fliould thus you. What are you afraid of ? Is God an Ene- mv, that you are loth to come to him ? Is the Devil a friend that you are fo loth to leave him ? Is Sin a Varadife ? Is Holinefs a Mifery ? Is it pleafanter Life to love your Money, or your Lands, or your Meat aod Drink, and Lufts, than to love the mod bleffed God, the Creator of the World, the Life of our Souls, and our Etei nal Felicity ? Is it better to pamper a Carcafs that muft (hortly ftink as the Dung, than to provide for a living immortal Soul ? Whether do you think, that Earth or Heaven will be the more glori- ous and durable Felicity ? What is itj Sirs, that you flick at, that you make fo many Delays before you'll turn ? Is there any diffi- culty in the Point ? Doyou think it an hard Queftion, whether you fliould turn or not ? Why, how can you \ e fo blind ? Do you (land paufmg upon the Eufmefs, as if it were a Doubt, whether God or the World were better ? And whether Sin or Holinefs, Chrift or Death, Heaven or Hell, were to be preferred ? I pray you i ■ , , in Converfion. 9 ' you reafonably think, that Co: . fion will do you any harm I Can it bring ycu into a Condition than you are in ? Sure you cannot fuch a thing : You ace in your Blocd ^ you arc I in Sin j you are Children of Wrath, win] \ are unconverted : You are under the Curfc of the Law of God ; you are the Slaves of the Devil, you are the He»rs of Hell, and under the Guilt of all your your I . -is a continued Rebellion againfl God ; are employed every Day in-thedeftroyingofyour fefrcs, in I'indlin^ the blames that mud everlafti • torment yen* and laying in Fewej for the perpetuj- tiflj ( yourMifery ^ and fighting againfl your friend* that vrouJd deliver you, and unthankful!)' abufi Chrifl and Grace, and Minifters,. and --Friends that . d fave your Souls. This is the Condition that jeyery one of you is in, till you are converted. And can you fear left Converfion would bring you into a worfe Condition than this I Sirs, thefe Truths are lure and plain : And if yet you (lick at it > your Error is fo palpably grofs, that unlefs you are Mad-men, I may be bold to fay, it is a wilful Error. And if you love to be deceived, and wilfully choofe a Lie, you muft take that you get by it. 5, Confider further, That J/alf-Cmverfm 1 of deluding Mens Souls, and mailing quiet in a wife r able State^ and fo of keeping converted to the luft. If youhad never done any thing in it, you would more eafily be perl V. that your Cafe is bad, and that there is {li\\ a nev ciige. But when you have had fome Con- id Troubles of Mind, and Fears and Sbrr and fo have fallen into an outfide partial'rkform and now are perfwaded that you are truly converted, it is no fuch matter •, What a dangerous Impedi- ur Converfion may this prove? And all be- caufe "you (lubber over the Work, and cut it off before- to-Sincerity, and drive againft the \\ reakaway from your Phyfi- B 5 io Directions to prevent tian before he hath done the Cure, and would not follow it unto the end. I know that a Half-Converfion, if it be \nown to be no more, is much better than none, and doth often prepare Men for a Saving Work. But when this Half-Convex fion is taken to be a true and faving Change, as too commonly it is, it proves one of the greateft Impediments of Salvation. When ever Chrift fhall afterwards knock at your»Door, you will not know him, as thinking that he dwells with you already. If -you read any Books that call on you to be converted, or hear any Preachers that call on you to turn, you have this at hand to cozen jo&r felves with, and fruftrate all : You'!! think, Tb'n u not (pollen to me •, for I am coiner ted' already. O how quietly do fuch poor deluded Sinners daily read and hear their own Doom and Mifery $ and' never once dream that they are the Men that are meant, and therefore are never difmayed at the natter ! This fornieth you into a State of Hypocrifie, 3nd makes the Courfc of your Duties, and your Lives to be hypo- critical. If another Man that knows himfelf to be ftill unconverted, do but read the Threatnings of the * Word againft fuch, or hearof the Terrors of the Lord from a Minifter, he may be brought to copfefs that this is his own Cafe, and fo to perceive tire Mifery of his Condition, But when fuch as you do read and hear thefe things, they never trouble you, for^ou k think that they do not teach you : You are Scripture- proof, and Sermon proof -, and all by the delufiqn of your /fa/^Converfion. O how zealoufly will fuch a man cry out againft the Sins of others ! and tell them of their Mifery, and perfwade them to turn,and fhew thera the Danger that is near them, if (hey do not 5 and in the mean time little thinks that this is his own Cafe, and that he fpeaks all this againft his own Soul. How will fuch Men applaud a Sermon that drives at the Conversion of a Sinner, and that tells them their Mifery while they are unconverted ? O thinks he* this touched fuch and fuch y I anuglad that fuch^ Man and . iuch Mi/carrying inCvnwrfin. II fuch a Man heard it : And he little thinks, thatit** nearly touched himfelf. How fmoothly will he go on in any Difcourfe againft wicked unregenerate Men, as David heard the Parable of Nathan, and it never once--- entrethinfo tlieir Thoughts, that they fpeak all this againft themfelves •, tiU the Judge (hall tell them when it is too late, Thou art the Man. It will turn not onlv the Stream of your Thoughts into Hypocri- fie and Self-deceit , but a!fo the Stream of your Speeches to others •, yea, and the Current of your -Prayers, and all the reft of your Religious Performa*- - ces. When in Confeffion you fhouid acknowledge and lament an unregenerate carnal State, you will only confefsthat you have the Infirmities of the Saints, and4hat you have this or that Sin, which vet you" .'think '^mortified. When you fliould importunately % bfeg for Renewing Grace, you will beg only for Strength' ning Grace, or Ajfurance : When, you fliould be la- bouring to break your Hearts, you will be ftudying to had them •, and will be hearkning after prefcnt Com v forts, when you have more need of Godly Sorrow' Jt will fill your Mouths in Prayer with Pharifaio Thankfgivlngs for the Mercies of Regeneration, Juft ; fication, Adoption, Sanftification, which you nev' received. Little doth many a Soul know what Sa I ftification, and the feveral Graces of the Spirit ai\ * tbat ufe to givcGod thanks for them ; there's many ar many a one,thatmuft for ever be In Hellfhit were u' in theirPrayers \ogve God thanks for their hopes ofg<\ And the common Caufe of all this Deceit and Mm is, that Men do run from under the Hands of thl Phyfirian, before he ever went to the bottom of thl Sore, and go away with a Half Con verfion, and\ fpend all the reft of their Lives in a meer Delufion, ^ verily thinking they are converted, when they are* nor. How confidently will fuch receive the Lord'* Supper, and thruft themfelves into the Communion orthe Sm^ % as if they had as good riaht as others to bctheiV Till the Lofd of theVeaft /ha' ; them 12 Dire&ions to prevent to task, and fay, Friend, how camefl thou in hither, not having on a Wedding-Garment ? And then they will be [peechlefs^ Mat. 22. 12. How many falfe deceiving Comforts, and perhaps even feeming Raprures and Affurance, may thefe have in themfelves, as verily thinking their Cafe is good, when alas, they never yet laid the Foundation ? Yea, and it is to be obferved, that Satan is a Friend to the Comforts of this kind of Men, and therefore will do all that he can to promote them.. For he would willingly keep his Garrifon in peace, Lu\e 11.21. And therefore he may poffibly be a comforting Spirit to them himfelf, and imitate the Holy Ghoft the Comforter of the Saints : And it may be give them fuch Raptures as feem higher than thofe which the Spirit of Holinefs doth give. He envieth the Saints their Peace and Comfort, becaufe he fore- fees how durable they will prove ; But he can be con- tent that deluded Hypocrites may have Joy, becaufe their Comforts do not weaken, but ftrengthen his Kingdom within them, and he knows they are like to endure but for a while. And thus you may perceive, how hard it is to con- vert one of thefe Half-converted Men , that have /bungled the New Creature as it were in the Birth, and that are fortified againft all the Means of Grace, by a falfe Conceit that they are fanftified already. See therefore that you make fure Work, and take not up in the middle, and with halves, but take yourprefent time, and give up your Souls to a total change, 3. Confider ; If you up take fhort of a thorough Con- j verfion^w lofe all your Laboured Sujferings,and Hopes, : the Matter of your Salvation. And what pity is it that fo much fnould be loft ? Alas, to fee many of our hearers toucht at a Sermon, and come to a Minifter and bewail their fin, and feem to be humble, and promife to be new men, and yet ail this to be loft \ How fad a cafe is thib to think of? To fee them leave their company and former courfe of life, and come among the ptofeffors of holinefs, and Mifcarrjing in Convtrfion. 1 5 and all Men take them for real Converts ; and yet all this to be loft, and their fouls loft after all : How fad a cafe is this I If you grow up to. the greateft parts for outward duty,and be able to difcourfeor pray, or preach, even to the admiration of the hearer • yet if you do not aground this on a through- Conver- fion, all is but loft, as to your own filvation. If you keep up the higheft ftrain of profeflion, and get the higheft efteein in the Church, fo that others de- pend upon you as Grades *, yea, if the Pope with all his infallibility fliould Canonize ycu for Saints } it were all but lofs. If you fhould keep up the mcft confident perfwafionsof your falvation, and hope to go to Heaven, to the kit hour of your lives 5 it were all but loft if you build not all on a- through- Con ver- sion. Yea, If you fhould be taken by perfecutors for one of the party to which you joyn, and fhould fuffer for the caufe of Religion among them ^ all were but loft, without a found Converfion, 1 . Cor. 1 3 ;i, 2, 3. It is a pitiful cafe to feefome poor unfanftified fouls, how they wander and change from one opinion to a- nother, and from party to party, to find out that which they want within. They turn to this par- ty fir ft, and that party next, and then to another, and then think they are fure in the way tcrHeaven : when they never throughly turned to God by Jefus Chrift ; and therefore are certainly out of the way, whatever party it be that they joyn with. Some go to the giddy Seels that make the higheft pretences to ftrift- nefs : And feme go to Rome, becaufe they think that there they (hall have more company, and hear the deluding found of Vmty, Vniverfality, Antiquity, Succefjion, Miracles, and fuch like : And then they think they have hit the way. Alas poor fouls / If God were but neareft and deareft to your hearts, and Chrift and his righteoufnefs qxalted within you, and your fouJs unfeignedly turned from your fins, you would be in the certain way to Heaven, in what Country or company, or Church foever you were;i • 14 DiteBtotis to prevent fnppofing that you believe and do nothing there; which k inconfiftent with this life of Grace. (Thdugh yet every Chrirtian fhould choofe that particular So- ciety, if he can, where he may not only be favcd, but moft certainly faved, and find the greateft helps and leaft hindrances, or elfe where he may do God the greateft fervice. ) But choofe what company you will in all the world, theftrifteft, the moft reformed, the moft fplendid in outward pomp and glory, or of whatfoever excellency elfe.you can imagine, you will never be faved in it your felves, as long as your hearts are unconverted. I know the Papifts have found out many devices, by Sacraments, and Ceremonies, md the Merits of the Saints, to patch up the defett of a through Converfion ♦, but all are meer delufions that pretend tofuch a thing. O then think of this poor fmner : haft thou gone fo far, and done fo much, and /hall all be loft becaufc thou wik not follow it to the end ? Haft thou groan- ed, and wept, and confefted and bemoaned thine own condition ? Haft thou prayed, and read, and heard, and fafted,and changed thy company,and much of thy courfe of life ? and fhalf all this be loft, for want of going to tlie bottom, and making a through work of it ?"what a lofs will this be ? 5. Confider alfo, What an admirable help and advan- ragi it will be toyw> through the whole courfe ef your fives, if theworl^of Corner fion be once throughly wrought. I will fhew you this in fome Particulars. Firft, it will be an excellent help to your under- fundings, againft the grofier Errors of the world, and will ftablifh you in the truth much more then meer Arguments can do : for you will be able to fpeakfor the truth from feeling and experience : he that hath the Law written both in his Bible and in his heart, is likely to hold it fafter then he that hath it in his Bi- ble alone. But of this I have fpoken already in my Treatife againft Infidelity, Part 2. ,ndly, if you be but throughtyXonvertcd, you will Mifiarrying in Converfion. I j will a continual help againft temptations : you hive not only experience of the mifchief of finning, and •the folly of thofe Reafons that are brought for its de- fence : but you have alfo a new nature which is a- gainft the temptation, as Jife is again ft poifon; and as it is a great difadvantage to the Law of Chrift, that it fpeaks againft the nature of the ungodly ^ fo is it a difadvantage to the temptations of the De- vil, that they would draw a Chriftian againft his new nature. You have that within you that will Plead more effeftually againft fenfuality, uncharitablenefs, pride, or worldlinefs, or any the like fin, then reafon or learning alone can do. ( As in t he forecited Book I have further manifested.) Thirdly, if Converfion be throughly wroughe, you will have within you a continual helper of yourgraces, and a remembrancer to put you in mind of duty,and a fpur to put you on to the performance , and a furthe- rer of your fouls in the performance it felf;it is out of thisfpark and principal, within you that the Holy Ghoft doth raife the afts of grace. This is it that the Word, and Prayer, and Conference, and Sacraments, and all the means of grace muft work upon. If we fee you doamifs, we have hopes that you will hear us-, if we plainly reprove you, we may look you ftiould take it in good part : For you have that within you that faith as we fay, and is at deadly enmity with the fin whieh we prove. If we provoke you to Love and to good Works, we dare almoft promife our felves that you will obey : for you have that within you that difpo- eth you to the duty,and preacheth our Sermons to you over again. O what an advantage it is to our teach- ing, when you are all taught of God within, as well as by his Meflengers without ! But when we fpeak to the .-.inverted, we have little to work upon: We give Vhyfick to the dead , we fpeak all againft the bent of L*ir fouls •, and every reproof and exortationtoho- hnefs goes againft their very natures ; and therefore tut wonder if we have the fmalier hopes to prev i Four! l6 DireBio.'i >vent Fourthly, if the work be throughly done at firft, it will help to refolve m.ivy doubts that may be after- wards caft into your minds. You need not be flill at a lofsand looking behind you, and queftioning yonr ft)undatio,nbut may go cheerfully and boldly on,0 what an excellent encouragement is this ^to know that you have hitherto made good your ground, and I^ft all fafeand fure behind you, and have nothing to do but to look before you, and prefs on torvvards the mark, till you lay hold upon the prize : jvhereas if you be in any great doubt of your Conv.erfiojn, it will be flopping you and difcouraging you in all your work : you will be ftill looking behind you and faying, What if Iflmld yet be unconverted? When you fhould cheerfully addrefs your felves to Prayer or Sacraments, how fadly will you go, as feeing utterly uncertain whether you have a faving right to them, or whether God will accept a Sacrifice at your hand ? When you fhould grow and go forward,yoa will have little heart to it, becaufe you know not whether you are yet in the way ^ and this will damp your life and comfort in every duty when youmuftfay [ lienor? not whether yet I be throughly Converted. ] O therefore Hop not the work at firft. Fifthly and laftly, if the work be throughly done at firft, you/wiil perfevere, when others fall ; away. You will have rooting in your felves, entertaining the feed as into depth of earth ^ and you will have the Holy Ghoft within you, and (more then fo ) engaged for "your preservation, and the perfe&ing of your falvation : when they that received the Word as feed upon a Rock, and never .give it deep entertain rue nt, will vyither and fall away, in the time of tryal ^ and from them that have not faving grace, fliall be taken away, even that which they fcemed to have, MaU 13. 12. & 25. 19. 6. And Laftly Confider, if you fail f\:oxt of a true { wevfim at the firft, the Devil will take occafionby ft tetern l : loft, to utter dejpau. When you have made Mifcarrying in Convtrfion. 1 7 made many Effays and Trials, and been about the . Work again and again,he will perf wade you that there is no poflibility of accomplifhing it. If we convince an open profaHe Perfon that is unconverted , he may eafier fee that yet there is hopes of it : But if a Man have been Half converted, and lived long in a formal felf-deceiving Profeffibn- of Religion, and been taken by himfelf and others for a Godly Man, as it is very hard to convince this Man that he is unconverted, fo when he is convinced of it, he will eafily fall into defparation. For Satan will tell him, [if thou be yep unconverted after fo many Confejfions and Prayers, and ajter fo long a Courfe of Religion, what , hope canfl thou have that yet it flmild be done ! Thou wilt never have better Opportunities then thou haft had. If fkch Sermons as tfjou hail heard could not do it, what hope k there of it ? If fuch Books, and fuch Company, and fuch Mercies, and fuch Afflictions have not done it, what hope canft thou have ? Canst thou hear any livelier Teaching than thou haft heard ? Or fpeal^ any holier Words than thou haft fpol^en ? If yet the Work be quite undone, it k not for jawing another Sin, nor going a Step further that will do it : And therefore never thinl^ofit ; I for there k no ho;e : Doft thou not know how oft thou hail J tried in vain ? And what canfl thou do more * ] And thus you give advantage to the Tempter by your firft r, and taking up in mecr Preparatories. And therefore I befeech you , as you love your Souls, take heed of refifling'the Spirit of Grace, and break- ore it is thoroughly done •, but go to the bottom, and follow it on, 'till it be accom- plifhed in Sincerity. And now hoping, that upon thefe Confiderations you are refolvcd to do your beft, I (hall come to the thing which I principally intend- ed •, which is to give you certain Directions, which if you v. , yoamiy be Converts and Saints in- deed. * 3 Direction* to prevent DireSionh Left the Work of Convcrfion flioukj mifcarry where it feemeth to be begun, or in a hope- fa] way, I firft advife you, to [ Lnbour after a right Vnderfl anting of the true Mature ofChriftianity, and the Meaning of the Gofpel which k fen t for to xonvert you~] You are naturally Slaves to the Prince of Darknefs ; and Jive in a State of Darknefs, and do the Works of Darknefs, and are hafling apace to utter Darknefs. And it is the Light of Saving Knowledge that muft recover you, or there is no Recovery. God is the Father of Light, and dwelleth in Light •, Cbrift is the Light of the World *, his Minifters are alfo the Lights of the World, as under him^ and are fent to turn Men from Darknefs to Light, by the Gofpel, whkhk the Light to our Feet : And this is to make us Children of Light, that we may no more do the Works of Darknefs, hut may be Partakers of the Inheritance of the Saints in Light, a Cor. 4, 5^4. 1 John 1. 5. 1 John 1. $, 9. James f. 17. M«*t. 5. 14. Ads 26. 18. John 8. 12. 2 Pet. r. 19. Eph. $, 8, 13. Col. 112. Believe it, Darknefs is not the way to the Celeftial Glory. Ignorance is your Difeafe, and Knowledge muft be your Cure. I know the Ignorant have many Excufes, and are apt to think that the Cafe is not fo bad with them as we mike it to be 5 and that there is no fuch need of Knowledge, but a Man may be fived without it. But this is becaufe they want that Knowledge that fhould fncvr them tfye Mifery of their Ignorance, and the Worth of Knowledge. H.ith not the Scripture plain- ly told you, That if the Gofpel be hid, it is bid to them that are loS, whofe Minds the God of this World hath blinded, left the Light of the ghriom Gofpel of Chrift, who is the Image of God, fJnuldfhine unto them ? 2 Cor. 5. 4. I know that many that have much Knowledge are ungodly. But what of that ? Can any Man there- fore be godly, or be faved, without Knowledge ? You may have a bad Servant that yet is skilful enough in his 'Work : But yet you will not mend the matter, by Mifcarrjing in Con e verfwn> 19 by taking one that hath no Skill at all. You may fend a Man on your Errand that knows the \?ay, and yet will not go it, but loiter- and deceive you : But what of that ? Will you therefore think to mend the matter, by fending one that knoweth not a Step of the Way, nor will not learn it ? Tho 5 a Man of Knowledge may be the Servant of the Devil, yet no Man wltlmt Knowledge (that hath the ufe of hisRea- fon) can be the Servant of God, A Man may go to Hell with Knowledge ^ but he certainly (ball go to Hell without it. I do not fay that you muft all be Men of Learniog, and skill'd in the Arts and Sciences, and Languages : But you mufl have the Knowledge of a Chiilliariy tho' not of a Scholar. Can you Jove or ferve a God that you Ignore not ? Can you let go Friends, and Goods, and Life, for a Glory which you have no Knowledge of ? Can you make it the principal Bufineft of your Lives, to fcek for a Heaven whofe Excellencies you know not of ? Can you la- ment your Sin and Mifery, when you are unacquaint- ed with it ? Or will you ftrive againft Sin as the grcateft Evil, when you know not the Evil of it ? Will you believe in a Chrift whom you do not know, and truft your Souls and all upon himV Will you reft upon a Promife, or fear a Threatning, or be ruled by a La h you do not uftder/hnd ? It is not poflible to beChriftiai : Sub- ftance of Chriftianity : Nor is i: for you to be faved, without kn of Salvation. Labour therefore to be well acquainted with the Grounds and Reafons, and Nature of your Religion. The clearer your Light is, the warmer and livelier your Hearts will be. Illumination is the firft part of Salification. The Head is the paftage to the Heart O if you did but throughly know what Sin is, a,nd • what a Life it is to ferve the Flefb, and what the end of this will prove, with what deteftation would ycu cart it away ? If you did throughly know what a Life of Holinefc is, how fpeedily would you choofe it ? if fro Directions to prevent you did truly know what God is, how infinitely pow- erful, and wife, and good ^ how ffily, and juft, and true, and what Title he hath to you, and Authority over you, and what an Eternal Portion he would be to you, how is it poffible tha^ -you could prefer the Dirt of the World before him, or d my longer to return unto hira ? If yon did but truly know, what Chrift is, and what he andfu red for you, and what that Pardon, an , and Glory are which he hath purchafed , and offereth to you, and how fure his Pron : e isl which- it i^- offer- ed ♦, it is not poffiblethat i d i efufe to eater- tain him, or delay to ivc i] , ;r Souls unto him. Do you think a Man that tn vs what Heav< i , and what Hell is, can doubt whether he. fliould turn or not ? A 5, if God would but o pen your Eyes, to fee .where you are, and what you are doing, you would Yuri as for your Lives * and •quickly change your Minds and Ways. You would no more ftay in your Carnal State, than you would flay in a Houfe that were felling down on your Head?, or in a Ship that you perceive finking under you, or on the Sands when ycu fee the Tide coming towards you. If you did but fee your Chamber full of Devils this Night, you would not ftand ro ask whether you fhould be gone : Aud fure then, if you knew how the Devils are about you, how they deceive yon, and rule jw/jond wait to drag ym away to Hell,. pa would never ftay a Night longer mllmgly in fuch a hate. While Men underftand not what the Gofpel means, nor what a Minifter faith to them, no wonder if they regard them not, but continue in their Sin. If you iee a Bear, or a mad Dog, making towards a Mrn, and tell him of it, and call him to be rone, if he be a Man of another Language, and do not underfland you, he will make never the more hafle : But if he underfland and be* Iieve you, tie will away. If People think that Minl- flers are in jeft with them, or that they are uncertain of what they fay, no marvel if theyhear us in jeft,or Mifcarrjing in Converfion. 2 1 as Men that believe, not what they hear : But if you that : Lives lay on jt, yea yfur everlafling l , would you not regard it,' and look about you ? N you ftand deliberating and queftioning the Bufi- etl i u fliould turn, and let go Sin, or no : But if you knew that you muft certainly have Hell with it if you keep it, methinks your doubt fhould r i kly be refolved, and you fhould be loth to give | another Nights Lodging to fo chargeable and dange- i us a GuefT. Now when we perfwade you to Holi- nefsof Life, you will demur on it, as if there were , fqme doubtfulnefs in the matter : But if you knew the Nature and End of Holinefs, you would foon be out of doubt -j and if you knew but how much happier l you might be with God, you would never flick at the parting with your moft delightful Sins. As the Jews rejected Chrift, and preferred a Murderer before him, and jcried out^Crucifie him.und all becaufe they did not ^\nQW him,i Cor.2.%. J0b.S9.tk 1.10. ^#.13.17. So)ou ktChriji knock and call,and offers Salvation, zndyou ftand quefihning whether ' \ou fiwld not obey hisCatl,and > ' . her you fiould not prefer your Lujis before him ■, andall tx ufe you J;nnmi# be fanttiped, and take another courfe, the •will differ from their Teachers, tho' they be never f wife or learned •, and they will contradift them, an< not believe or regard them. And yet we cannot ge them to come to us, and put the Cife to the Tryal and let the Scripture be the Judge. Would they bu do this, they could never fure have fuch bard Thought of their Teachers, and be offended at their plainef clofeft dealing. You would then fay, [I fee now thi Minifter fays not thU of himfelf -, he fpeal^s but thai which God cemmandeth him : And if he would not deli- ver the Meffage of the Lord, he were unworthy and unfit to be his Embaffador : He were cruel to me, if he woula not pull me out of the Fire, by the plainest clofeS means, Jude 23. He hated me, if he would not rebuke me, but fufferSin upon me, Levit. 19. 17. If he would pleafe Men, he fhould not be the Servant of Ckrifr, Gal. 1.10. lltnow it it nopleafure to him to trouble me, or to provoke me : But it would be his own deflruU'ion if he tell me not of my danger, Ezeic. 3. 18. And I have no Reafon to wifl> him to damn hit own Soul, and fuffer me to do the like by mine, and all for fear sjf difpleafing me in my finJ] Thefe would be your Thoughts, if you would but try our Words by the Scripture, and fee whether we fpeak not the Mind of God. And fure it would go fomewhat deeper in your Hearts, and it would flick by you, and be more be- fore your Eyes, when you once underftood that it is the Word of God. This then is my Requeft to you, Sirs, that the Worl^ of your Corner fion may not mifcarry, that you would carry all that /oh hear to -the Scripture, and fearch there, and fee- whether it be fo or not^ that foyok may be put cut of doubt, and may be at a cer- tainty, and not (land wavering ; and that your Faith may be refolved into the Authority of God 5 and fo the Work may be Divine, and confequentiy power- ful aa4 prevailing f when the Ground and Mo- tive Mifcarrytng in Ccnvirjton. 2' ive is Divine. If you be not fatisfied in the Doftriri vhich the Minifter delivereth to you, firft fearch the Scripture your felves -, and if that wiJl not do, go to lim, and defire him to (hew you his Grounds fox it in the Word of God, and joyn with you in Prayer for a right underftanding of it. Do you queftion whether there be fo fevere a Judgmenr, and a Heaven and a Hell, as Minifters tell you ? Search the Scripture, in Mat. 25. & 2 Thejf. 1. 8, 9, 10. John 5. 29. Mat. 13. Do^ow queftion whether a Man may not be fa- yed without Converftcn, Regeneration, and Holinejs ? Open your Bibles, and fee what God faith, John 3. 3, 6. Mat. 18. 3. 2 Cor. 5. 17. Rom. 3.$. Heb. 12. 14. Do you think a Man may befaved without Knowledge * Let Serif ture jndge, 2 Cor. 4. 3, 4. /oA/i 17, 3. /fo/1 4. (5. Do you think a Man way be faxed that doth as the mo& do, and goeth in the common way of the World ? Search the Saiptun and fee, Mat. 1. 15, and 20. i5. and 22. 14 Luke 12 32. Do you think- an unhumbled Soul may be faxed, that never was con- trite and hotgn-heartedfor Sin ? Try by Ifai 57. 1 5, and (55.2. Pfal. 51. 17. Z.^4. 18. jW*Mi.a8. Do jwrtlrink a Man can be the Servant of God, that Ji- veth tfkjhlj Life, and w>/7/keep his Sin ? Try by Ronu 8. 13. 7o/jn 3. 12. £/>£. 5. 5, 6. 1 John 3. 9, jo. Do ;w doubt whether it be neceffary to make fo much adoe to be fated, and to he fo ftricl, and make Reli- gion out chiefeft Eufincfsr Try by Pfal. 1. 1, 2, 3. 1 Pet. 4. 18. Heb. 12. 14. £*(;* 10.42. Dike f3» 24. £/>/;. 5. 15, i<5. Dojw think a Man can befaved that is a Worldling * Whole Heart is more on Earth than Heaven. Try by 1 Jofai 2. 1 5. PA/7. 3. 19. Co/. 3.1. Luke 14. 25, 33. Do you doubt whether jm fliould ferveGod with your Families ? And mJbuS them, and pray with them ? Try by Jo/. .4. 15. Deut.6. 7. Dan, 5. 10, 11. Exod. 20. 10. Thus if .row will in all thefe weighty Matters, but go to the Scriptures, and fee whether it fay as your Teachers fa", you mi^ht foon be refolved, and that by C 2 the 2o Direff-iows to prevent the fureft Authority in the World. If you think that your Miniflers may be deceived, I hope you will con- fefs that God cannot be deceived ! }{you think that your Mmjrers are paflionate, or felf conceited, or fpeal^out of ill will to you, I hope you dare not fay fo by the Lord : He owes you no /// will, nor fpeaks a word but what is moft /we. If ^ow think us partial, fure G^ U im- partial I What better, Judge can >m have new, than he that is infallible, and mud judge you all at the lift ? If any Papift put it into;ow Head to ask, [who flail he judge of the Sence of Scripture] I anfwer, Who flail be Judge of the Judge of all the World * The Law is made to judge you, and not to be judged by you. None can be the proper Judges of the Sence of a Law, but the Maker of it : Tho' others mufl judge their Cafes by the Law. Your Work is to difcern it, and under- Jiand and obey it ; and our Work is to help you to un- derftandit ; but its neither our Woi\, nor yours, to be the proper, or abfolute Judges of it. At leaft where it fpeaks plain, it needs no judge. Come then to the Word in Meeknefs and Humility x with a teachable.Framc of Spirit, and a wiJJingnefs to know the Truth, and a Refolution to (land to it, and yield to what fhall be revealed to you, and beg of God to (hew you his Will, and lead you into the Truth, and you will find that he will be found of them that feek him. Dire?}. 3. If you would not have the Work of. Convcrfion mifcarry •, my next Advice is this : See that you be much in the feriow Confideration of the Truths which you under fland, betwixt God anc (you in fecret. I have often fpoken of this heretofore •, but becaufe I apprehend it to be a Point of exceeding great Con- cernment, I (hall be longer on it again, than on the reft. The Mifcarrying in Converjion. 2.9 The greateft matters in the world will not work much upon him that will not thin\ of them. Confide- ration opens the ear that was ftopr; anJWe heart that was flut up : It fets the powers of the Soul a wo^and and wakencth it from thelleep oilncogitancy and fee a- rlty. The Thoughts are the firfl: »;ftings of the Soul, that fet a work the reft. Thinking on the nutters that mull make us wife, and do >the work, of God on the , is that which Iieth on us to do in order to our fion. By Confideration a finner makes ufe of the Tritth y which before lay by, and therefore could do nothing. By Confideration he taketh in the Medicine to hich before ftood by, and cculd not work. ■yfideratiou a man makes ufe of his Keafbnjmich 'aid afleep, and therefore could not doits :en the Matters from heme t : at play. When the Coach- man is atleep, the may rnifs the way, and poffibly break his neck If the plowman ao i i c CK- cnwiiHfand flill,orma ' \ afleep, out of the v fetite do? And what n flims do ? and what may not Tempt ath ith the an when he is afleep, fie is afleep can hardly difpute with an 1 awake. A ftrong man that's never f at his fcarce able in his fleep to deal with the it is awake. Why ers of ul arc as it were afleep. till C:r awake them, and fet them on work. And \shdt the better are you for being men and having Re.tfhn, if you have not the Vfe of your Re.tfon when you need it ? As men are Inconfiderate becaufe they are wiclyd, fo they are the more wicked becaufe they are inconfiderate. The kecneftfword, the greateft Cannon, will do no exe- cution a^ainft an enemy, while they lie by and are not ufed. There is a mighty power in the Word of God, and the example cfcfoij}, to pull down flrwg Ixlds, and 3 o Dirrftwns to prevent and conquer the fin ".-, and coyruptkns. But they will not do this while they are forgotten and ncg- letted. VJQb Heaven entice the man that thinks not cf it? Will ffell deter the man that thinks not of it? Why is it that ail the reafwing in the world, will do no more good on a man that is deaf, then if you faid nothing ? But becaufe the pafTage to his Thoughts and underftanding is ftopt up. And if you have eyes and fee not, .ind ears and hear not, and willfully ca ft it out of your thought, what good can- any th'mgdo tojo* that isfpokenrlt is not holding your meat in your mouth that will nokrifhyou, if you will not let it down : nor taking it into your jiortiack, if you will not keep it but prefently caftit up again : But it r:ufl be kept till it be drgejted and diflributed. So it is not the mod: excellent Truths in the world that will ctenje your hearts-, iPyou let them not down to ymr tear/s^nd keep them not there by Meditation till they aVr digefted and turned into jpintual life. The pfai- iiet mufj^e laid upon the fore if you would be cured* Tiie wound and fickncfs is ztyour Heart ? and if vow will not take in the word to yw heart , where the fickncfs is, I know not how you fhould expeft a cure. 1 he Soul will not be charmed into Flolinefs, by the bare hearing or faying over a few good words} as wizzaids vfc to cure diftafes, or feem to cure them. It muft he Truth at the Heart that muft change^ the Heart. And if you will notr&n^on and think on it again,ho;v can you expect it fiiouid come at y,ur heart , You Ay you would gl-idly have Cbrift and grace, and are ready to lay the blame on God, becaufe he dctli | not give it jm, and fay, We cannot convert our felvcs; j But would you have the Spirit come in, while you hold the door againft him ? He knocks and defireth you to open and let him in, andjow wifli him to come in-, but you bolt the door, and no intreaty will procure you to open it. It is Confutation of the f.rving doftrine of the Gofpel, that openeth the heart, and giveth it £nteita ; nment. Set your felvcs therefore on purpofe to Mifcarrying in Convzrjhn* ;x a this work, and open the doors of your heart wfrch re now fliut, and let the King of Glory come in.Who /ill believe that you love the Lights when you fhut the rindows, and draw the curtains \ If you will fet your :lves to confider of the Truth, the windows of jour % oul will be fet open, and then the light will certainly come in. Now you read over whole Chapters, and hear after Sermon] and either they never Air you, or at leaflets but a little for a fit, like a man that hath a little warmed him at a fire in the winter, and when he goes from it is colder then before : But it would but fet y ?«rfelves to confider of what you I or read,one line of ^Chapter ,or one fentence of a Wr- mn would lay jm in tears, or make .yow groan, or at Jeaft do more then now is done. Satan hath garrifon- cd the heart of every carnal man : And confederation is the principal means to cart him out. If by confidcring of tlie terrible threatnings of the word, you would mfchargc thefe Canons of Goiagainfl them,what a-baf* tery would it make in the Cor ruptions of your Seats ! OurGod is a consuming /ir^and the fire of hell is "threat- ned in his Law as the wages of fin : By ft ton you may as it were, fetch fire froci G: from his word, and fet to the very gates of Satan* gt- rifon, and fire him out of many of his holds. But becaufe this is fo needful a point, 1 fliall be fo hr?e upon it, as i c to teil you fome of thofe things that you /hould confider o r .:°.To tell you in what m.m- nerjMfliould do it. And 3 . to give you fome M to put you on. 1. The firft thing that I would have you oft to think on, is, The Niture of that G:d w';th whom you have to d\ Confider that if he be the moft wife, it is all tiie reafon in the World that he fyiould rule y^ If he be md infinitely gend, there is all the reafon in the i that you. (houW I rue him ; and there is no fhe»v of reafon, that you flioald 1 we the World, or Sin be- fore him. If he be fa>tbful and true, his Tcrea muft be feared, and nis Pwn'fe*mR no: be C i and Directions to prevent I and there is no reaibn that jw mould make any qur- fliort of Ms Word. If he be /;>/>', then Holinefs mull | needs be mod excellent, and thofe that are the Ao/fcff rmrft needs be the bed, becaufe they are mod like- to i and then he mult be an Enemy to Sin, and to • all that are unholy, becaufe they are contrary to his Nature. Confide/ that lie is Almighty, and there rs tiQrefiflifigl\\v\ or (landing out againft him; in the :f an Eye cm he match thy guilty Soul thy Bddy, and cafl it where Sin is better known ward of his Month can fetall the World again fl thee -, and fet thine c nee againft thee toe i of his Face cm turn thee into HelK And it he be thine Enemy, it is no matter who is thy F3 fofall.trte World cannot/;- f he do but core- demntr.ee, They araW 'effect whom he bleffetb, and they are cur fed indeed whom he curfttb. He was from Eternity, and thou art but as it were of yefierday \ thy is from him-, thy Life is always in his hands, thou canft not live an hcur without him, thou canft not {etch?, breath without him, nor think a thought, her (peak a word, nor flir a foot or Hand without him ; Thcu may 'ft better live without Bread, or Drin%, or Fire, or Air, or Earth, or Water, than without him. Ail the World is before him, but as the Drop of a Bucket, or a little Sand of Dud, that fhculdbe laid in ballance with all the Earth : Hadft thou but compificd about this lower World, and feen al! the Nations' of it, and its wonderful Furniture, and feen the great Deeps of the mighty Ocean, and the abun- dance of Creatures that be in all ? O what thoughts then wouldft thou have of God ! But if thou "hadft been above the Stars, and feen the Sun in all its Glory, and feen the Frame and Courfe of thofe higher Orbs, and feen the Wetted glorious Angels, and all the Inha- bitants of the higher World, O then what Thoughts of God would fl thou entertain ? O but if it were pof- fible that thou hadft feen his Glory, or feen but his Back- parts, as Mofes did, or feen him in CbriS the now Mifearrjxhg in Converjioit. 3 3 now glorified Redeemer* what Apprehenfions wouldft thou have of him then ? Then how wouldft thou ab- hor the Name of Sin \ and how weary wouldft thoa -be of the pleafanteft Life that Senfuality could afford thee? Then thou wouldft quickly know, that no Love can be great enough, and no Praifes can be high e- nough, and no Service can be holy and good enough for fuchaG^ thenjoa would foon know, that this is not a God to be neglected, or dallied with -, nor z God to be refitted, nor provoked by the wilful break- - ing of his Laws. It is Eternal Life to know this God 9 John 17. 3. and for want of knowing him, it is that Sin aboundeth in the World. This maketh Nolinefs fo fcarce and lean : Men worflnp they care not how, be- - caufe they worjhip they know not whom, O therefore dwell on the Meditations of the Almighty. So far as he r dothpojjefsthy /wm/,there will be no place for fin and va- nity. One would think, iflflmldfef you no further tasl^ and tell you of no other matter for your Meditation,th\s one ftiould be enough : for this one is in a manner alL What will not the due knowledge of God do upon the Soul ? That is the beft Chrijlian, and the.moft happy man that knoweth mod of him : and that's the moft vile and miferable wretch that is furtheft from him, , and ftrangeft to him : it is the Character of the fool . of fools, to have an heart whofe ' difpofition and pra- ctice frith, There is no God, PfaL 14. j. that is to be fo afFefted and employed in their hearts, as if there were no God : and when God is not in all his thoughts, '.10.4. It was better with man when he had Jefs knowledge, for himfelf, and fewer thoughts for hi m- itlt] and more of God. And there is no way to reftore us to fjund underflanding, and to perfeft our knowledge^ but to turn our eye upon God again : for in k mw " ing bim, we know all that's worth the knowings , Take hold then of the blefftd God in, thy Meditations, and fill thy thoughts with him,, an dwell upon thofe thoughts, . Remember he is alwa:< ad whenever thou art , or what e\ £ 5 thttfti % V Dh-eBiom to prevent thou art doing, raoft certainly he fceth thee. As fure as thou art there, the Lord is there. He knows thy thoughts : he hears thy words, he fees all thy ways. And is fuch a God as this is to be provoked and defpifed / Were it not better provoke and de- fpite ail the vvorld?Ishis favour to be High tc6 ? Were it not better to lofe the favour of all the World > Confider of this. 2. Another thing that I wouU have you oft think of, i s> w hat end you were made for, and what bufmefs it is that you came for into the world. You may vvejl think that God made you not io vain .*, and that he made you for no lower end, then for himfelf : and that he would ncv-er have made you, nor fo long preferved you, if he had not cared what you do. He would never have endued you with a reasonable and immortal foul, but for fome high, and noble, and immortal end. Surely it was that you might be happy, in knowing him,, that he made you capable of knowing him : for he made no- thing in vain. It is ufeful to a hoiie to know his pas- ture and Provender, and work, and perhaps his Mat- ter ; but he needs, not know whether there be a God : and accordingly he is qualified. But it is fure mans chief concernment to know that there is a God, and what he is, and how to ferve him, and what he is, and vvjll be to us : or elfe we fhould never have been capable of fuch things. And he would never have made you capable of loving him, but thztyiu fliould be exer- cifed and made happy in (hat Love. The frame and faculties, and capacity of your Souls, and the fcope of Scripture, do all declare, that you were fent into this world, tofeek after God, and to Love him, and obey him, and iejoyce in- him in your meafure ^ and to prepare for a life of nearer Communion,, where you may Enjoy him and pleafe him in the higheft per- fection. Confider vAth your felves, whether a life of fm be that which you were made for ? Or whether God kntyw hither to break his Law y and follow jo& OWtt Mfimying in Convtrfion. own tufts. And whether the fctisf ying of >*r fle/u and the gathering of a littk worldly wealth, and tiw feathering cf a ueft which jctf-muft fo quickly le/ve, belike to be the bufincfs that you were lent about in* to the world. $. The next thing that I would have jm confuter of, is, How you have anfwered the Ends of your Crea- tion,and horv you have done the bufirefs that you came into the world to do. Look back upon the drift of your hearts and lives : read over the mod ancient records ,v confeievces : and fee what you have been, and what you have been doing m the world till now. ! you fpent jour days in feeling after God ? and yourc* fhtes.and ftrength in faithful feving him ? Have ym lived all this time in the admirations of Ins excellencies, and the fervent love of him, and delightful remem- brance of him, and the jealous worfl.ip of him ? If you had done this, you had not need of a Converfior.. But confider ; Have you not forgotten what fa fine ft you had in the world, and little minded the world thit you fliould have prepared for, and lived as \f you knew not him that made you, or why he made you ? was fpr, t and /werri/wfnf the end that you were created for ? was esfe and Idlenefs, or eating, or drinQng, or win . ; ■/ej< ma\ fee how far. uviluve ■ttffl 3 6 DirtSfimt to prevent I mi ft your marks, and how far yon hive been from what ^fhould have been^and hovvlittle^okhaye done of that which \\i% your bufinefs : and O what abundance of ag- gravations have;o«r fins/ which I fhall pafs over now, i I muft mention them under another head. It 55 not only fome adual out-breakings againft the bent of your heart and life ; but your very heart was falfe anigone from God, zndfet in you to do evil* Othe time that you have lofl -, the means and help, \ that you, have neglefted , the motions that jw have re- /J/fcrf 5 the fwarms of evil thoughts that have filled your imaginations $ the dreams of vain and evil words that have flowed from your mouth -, the works of darknefs, in pubiick and in fecret that God hath feen >ou in / And all this while, how empty were /ok in inward ho- tinefs, and how barren of good ncrks, to God or men? What have ycu done with all your talents ? and how little or nothing hath God had of .ail i And now confider what a cafe you are in, while you remain unconverted -, you have made your felves the finks of fin, , the flaves of Satan, and the flefh -, and are skilful in nothing but doing evil ^ if you fie called to prayer or holy meditation, your hearts are againft it, and you are not u fed to it, and therefore pu know not how to do it to any purpofe : But to think the thoughts of lufl or covetoufnefs, or hatred, or malice, oxrevenge, thisjweando without any toile ; To fpeak of the world,or oiyour [ports and pleafures, or againfl thofethat you bare ill will to, this 70* can do without any fludy.-You arefuch as arc fpoken of,Jer. 4, 22. My people is foolifl) : they have not known me : they are fottijh children, and they have no undemanding ; they are wife to do evil, but to do geod they have no lyiorr- Udge.~] You are grown Grangers to the GWthat made you,in vvhofe love and fervice you fhould live and find your chief delights. Your hearts are hardned, and you are dead in your fins : The guilt of the fins of your Jives are- ftill upon you : You can neither look into you) hearts or lives, no not gne day of your liva, or the hefr. Mifcarrjing in Convey; 37 be ft hour that jon have fpent, but you muft fee the ugly face of /n, wnich deferveth condemnation, You have made Gd your Enemy that fliould have been ywr only felicity : And yet >o:< are always at his mer- cy and in his hards. Little do ycu know how long his patience will yet endurejw • or what hour he will call away your Souls; And if death come, alas, what a cafe will it find )$u in / how lamentably unready are you to meet him / how unready to appear before the dread- ful God whom you have offended •, and what a terrible appearance do you think that will be to; -on ? moft cer- tainly if you die before ;w are converted, ym will not be from among the Devils and damned fouls an hour. The Law hath curfed you already : and the execution will be anfwcraWe, if you die in your fins. And thus )vu may fee the gain of fm^nd what it is tint you have been doing all this while, for your own Souls y and it a cafe it is that ;ok have brought your felves into ; and what need^ow have fpeedily to look about you. 5. The next ttep of your Conjideratm&oM be this, Bet!: dves what a blejfed Condition jou might be !/?, if by convex fun you were but recovered from this mife- rv, .: I home to God. This moved the heart of . the Prodigal fon to return, Lul^e 1$. i5, 17. [}Vh hhnfelf he faid y How many hired fervants of my fathers have bread enough y andtofpare, and I peri fly with hunger."] He that had not husks to teed on with rine, confidered the plenty that he had forfaken at home. Thepooreft member of the houfl:old of Chrifl is in a better condition then thegreateft King on earth tlut is unconverted. You might have lived another kind of life, then you have done, for fafety, and be- nefit, and true content, if you would have turned your minds and life to God. Were you but Converted^ you !d be the living members of Chrifl y and his precious bene^' i be yours y His bind would cleinfejoa from all^ortr fins and they would be all freely forgiven vould te Recmciledtoyw, and become your trad yw G:d j and will take 1 I 58 D'mElhnsto prevent lyoufor his houfl:o!d fe\ van ts ,and adoptedChildremthtHoIy Ghoft would dwell inland guide your under (Jan dings, and fliew^M that which flefh and blood cannot reveal, and bring you into acquaintance with the my ft cries of , Cod : He will be a Spirit of Light and Life within y u, land work your hearts yet more to God, and give vw yet ftronger inclinations and affeftions to the things above. He will help^w whenjw are irw^, and quick- en you where you are dull, and be jour remembrancer when you are forgetful of neceflary things. He will help you in prayer, both for matter and for wanner, and help you in Meditation, and conference and other duties ; ; he will warn you o? your danger ^nd ftrengthen you againfl temftations y and caufe yyu to overcome •, jand if you fall, he will caufe you to r//ow. And in |ffre multitude of your thougths within j-ow, his comforts (will delieht your Sorts. O what a life might you live, if Chrill by his $pgrif did once live in you ! you iruy eafily conjcdlure how tender Chrifl would be of his own members, how dearly he would love than, how conftantly he would watch over them, how plentifully fee would provide for. them, and how fafely he would preferve them. And if you fhould come into a rough- er way, he would lead you out : AfjjliZlms ftiould ne- ver be laid on you but for your gwd \ and continue no longer then jw/r need continueth them, and be taken off at laft to your f at hf lili on and contentment Indeed your life would be a life cf mercies : and that which is but acommon mereyto common men, would be nfpecial Mercy to you,ascoming fromyourFathers love f znd fur- thering your falvation,znd hinting out to you your evtr- lafling Merges. You could not open your eyes, butym would fee that which may encourage and comfort you,all the rvor\s of (W which jw behold, would /hew jea his Ma)ef}yM$ tove and /xro?fr,and lead yowto himfelf. You could not open yur Bjble, but;w would find in it t the Adtfiarryfag in Converfion. 59 the bleffed Vines of Love : O what good it would do you, to read there the bleffed Attributes of your God I to look upon his Name ; to perufe the defcription of his mod perfeft nature! what good would it do you to read of the nature, and incarnation, and life, and death, and refurreclior, and afcention, and inter ceffion, and return of your bleffed Redeemer ? what good would it do you to find thofe holy Rules which your new. na- ture is agreeable to, and to read over the Law, that is written in your hearts* and read the curfe from which you are delivered I what life and py wonldjw Souls receive from the many, and full, and free pro- mifes of grace ! vtexeyou once but truly [anttified and made new, your condition would be often comfortable, but always fafe: andwhen you were in the greafcj^ fears and perplexities, you would ftill be fafl in the arms of Chrijl ? And what a life would that be, to have daily accefs to God in prayer : to have leave in all your wants and dangers, to feek to him with apromifeof hearing and fuccefsj that you may be fure of much more from him, then a child can from the tendered father, or a wife from the mofl loving husband upon earth ? W«hat a life would it be, whenjw may always think, on God as your felicity, and fetch your highefl delights from whom the ungodly have their greateft terrours ? And it is no contemptible part of your benefits t\nt you may Jive among his people, and in their fpecial love, and have a fyzcu\Communion with them, and/nf ere/? in their />r*yer j^andmaypoflefsamong them thepriviledgesof the Saint spud the Or dinar.ee /of God : That inftead of idle tall^y and the unprofitable fellowfliip of the children and works of dartyefs, you may jovn with the church of God in his Praifes, and feed with them at his table on the body and Hood of Chrijl, and then have convey- ances of rtnwed grace> and a renewed pat I to ; r .SWj : But how tan: fliould F fkr uld fellow but one half the bleffingf of a hV/m/ /htfe ? la a word, (Joi would be would be ]ow*i the Holy Ghoji would b 40 Dire El ions to prevent things wsuld be yours \ the whole world would have fome relation to your well-fare •, Devils would be iubdued to you and cart out of your Smls ; fin would be both pardoned and overcome-, Angels would be miniftriog fpirits unto you for your good : The prom'jes of Scri- pture would be yours ; and ever tailing Glory would at ]aft be>o«ri-- and while you ftaid on earth,;o/< might comfort pur felvesas oft as you would, with the Re- lieving tore fight of that unconceivable, unfpeajeable, endlefs Felicity. O Sirs, what a Treafure have V here exprefied in a few words ! What Hearts would you have, if you were but poiTeffed, lively and fenfible of all that is contain- ed in this Leaf or two ! You would not envy the. greatefi Prince "on Earth his Glory, nor change States with any Man that were a Stranger to thefe things. Did ;m but ufeto conftder of the State of the Saints, how could you keep off!, and flay with Sin, and mike fo many delays in mning unto God ! Sure this Conftde- ration might turn the Scales. 6. The next part of your Meditation fhould be, Of the gracious and wonderful Worl^of our Redemption, and the Means and Remedies which are provided for yaur Souls, and the Terms on which Salvation may be ob- tained. For all the Sins thatjoa have committed,^;/ are not given over to defpak ; the Lord hath not left you with- out a Remedy. Your Converfion and Salvathn is not a thing impo(ftble. Nay fo much is done by Chrijl alrea- dy, that it is brought upon reafinable Terms even to your Hands. A new and living way is confecrated for us byChrifr, through the Veil of hisFIefli, and by his Blood we may have boldnefs to enter into the Holieft, Heb. 10. 19, 20. He hath born ;'o«r Burden, and of- - fereth you inftead of it his Burden, which is light, Mat. 11.28. H* hath removed the Impoffndity, and , nailed to his Crofs the Hand-writing that was againfl ym, Col. 2. 14, 1$. And inftead of it offereth you his .eafie Tok?* He 'hath fpoiled the Principalities ,and I - .- Mtfcarrjing in Ccnverfion. 4 1 1 th.it had cap riva ted you, and cpenly triumphed them on the You arc not left under the circ of making fatisfallion to God for your own Sins, but only of accepting the Redeemer that hath fatisfied. This much I dare confidently fay to you all, without his Benefits too far. It will be for want of . and not for want of Sutisfatffcn by the er, it any of yon perifh. And iiow free are his Offers ? How full are his Promijes f You are conditio- hilly all pardenedandjajiified already,asis legible under ad of God. And the Condition which is iinpo- fc A on you, is not [owe meritorious or mercenary if irk, f the Benefit freely given, accord ./. This is the Faith by Thefe are the Terms on v you m.d ; mi cie. would think, that fuch Confederations as thefe, . i ve the Niil to the Head, and be effectual to move you to-refulve and turn. 7. The Uft thing that I woulcffet before you to be confidered, is, Whafs like to be the end of it, if after all this youflmld die unconverted. O Sirs, your Hearts are not able now to conceive of it, nor the Tongue of any mortal Man to u'ter it. But fa much of it we can certainly utter, as one would think fhculd make your Hearts to tremble. You have fcen it may be a dying Man, in what Pangs and Ago- nies he parteth with his Soul : And you have feen its like, the Corps that :.vas left there behind) and fcea it Mifcar vying in Converfiov. 4; it laid in the common Earth. But you fee not what became of the Soul, nor what an appearance it made in another World, nor what Company did attend it, nor what a place or ftate it pad into. O Sirs, when the Hour is at hand, that this muft be your oun Cafe, it will awaken you to other kind of Affections than you have, or can have at the reading of thefe words. It's wonderful, that a little difhnce fhould make us fo in- fenfible of that change which we are all certain will come to pafs : And yet through the folly and deadnefs of our Hearts it is To *, but they are other kind of Thoughts of thefe weighty Matters, which we fliail have the next Hour after Death, than the liveliefl Af- fections before- hand can afford us. The M'/fery was great that the Redeemer did find you in, and which you deferved by your Sin againft the Law of the Creator. But if you be found uncn- verted at Jaft, your Punifnrnent will be much forer, and your Cafe far worfe than it was before. The Re- deemers Law or Gofpel, hath its peculiar Threatnmg, which diflfereth from the Law of the meer Creator in feveral refpecls : Even 1. In the nature of thepunijh- ment, which will be Torments of Conference for the negjeftof a Redeemer, and recovering Grace, which you fhould never have felt if you had never been re- deemed, 2. And in the degree of the Fun'ijlment, which will be far forer, Heb. jc. 29. And, 3. In the Remedilefnefs of it, the Sentence being ir r ever jib! e and peremptory •, the fir ft Law indeed provided no Re- medy, but it did not exclude Remedy, nor make it im- poffible, but the Law of Chrift doth pofitiveh anJ exprefly exclude all Remedy, and leave the Soul thai goeth unconverted out of the Eody, to utter I ration and Afifery, without help or hope of end. But I fhall not ftan^now todefcribc to yonth^Terrors of Judgment* or of Hell, becaufe I have doneit already in other Booty, which I define you to fetch the red of it ion from \ that is, my Treatife of Judgment, and the begmmngoi my t of my Bi^of Red. II. H*- 44 Direct ims to prevc IF. Having trld you what mould be the Matter ofyw Confldtration, I (lull next tell ym ( but br fanner yw mould perform it. And here I (lull net ihnd to prefer ibe you any long or cxaft Mo- tor Meditation, both becaufe it agreeth not s with my prefent refolved brevity, and becaufe the Perrons that I now deal with, are not capable of ob- ferving fuch Rules; and if any defire fuch Helps, they may transfer the Dire&ions which arc given on another Subjeft in mvBook o^Refi,to theSubjeft now in hand* r . Do not ftay till -iuch thoughts will come of them- fdvesinto your minis, but fit your [elves ptirpofefy to writers* T time toe..:. Souls to an account concern. prefent (late, and their preparations for 2 a Heathen S couid call himfelf ever an account for the evil committed a:id the j:: ' in theJaypafl, as he profelleth that he ordinarily did : why may not e- ven an VsicoMerted man, th it hath the helps whic row among ^bethink himfelf of the flare jfb : J But I know that a Can is exceeding back to ferious conflderatkn, and is loth to be troubled with fuch tlMghtste thefe; and the Devil will do what he canto hinder it, by himfclf and others ; but yet if men would but do what they nuy do, it tnj^ht be better with them then it is. Will ycu but now and then purpofely withdraw your fehres from company into fome fecret pbee, and there fcV the Lord befit eyvar eyes, and all jw fouls to a II about the matters that I luve mentioned even . and make it your bufmefs to exercife y upon them ; and as yra Purpofetj ^o to Church to hear, to ely fctyour felves to this duty of Confid: ration, as a neceffary thing ? 2. When you ere upon .it, labour to waken Swls, ami to be very Serious in * \tgbts ; and do not think of the Matters of Salvation, as you would do of an ordinary trivial bqfmefs, which you do not much regard or care how it goes. But remember ' that Mifcarrjivg in Convcrflon. 45 that your Life lieth on it, even your everlaflng Vfe : And therefore call up the mod earneftofyowr thoughts, and roufe up all the powers of your Souls, and fufTer them not to draw back, but command them to the work •, ^lnd then fetthe ieven Points that I mentioned even now before you ; And asyou think of them, la- bour to be Ajfeflcd with them, in fome meafure accord- ing to their exceeding weight. As Mojes faid to Ifraet Deut. 32. 46. Set your Hearts to all the words which I tejhjie among you this day, which ye fiall command your children to do, txc. For it is not a vain thing for you, it is your life. And as Chrift faid,£w£e 9. 44. Let tbefe fayings fm\into your cars. So I fay to m, let the Matters which you think of, go to your hearts, and (ink down to the quick of your affeclions. And \iyonr bearis would flip away from the work, and other thoughts would creep into your mind,and> If my good name be blemifhed, indi be bi graced, I can think of it n'ubX and day; If I !ofe but a beajl^or have myCrofshi the world,or decay in mv. r lean think of it vvithfenfibility .-If I friend,\cdn feel it as well as think on ir.If n L'/Hndan/crJamin good earnefl in thinking of this, And fliould I not be as firms , 1 Matters of I andioberly, and earneftly think on ir,an •! earne(}ly think onit, wlicn fody and Soul'do lie at the Stake 4$ Direftidtts to prevent ftakc, and when if concerneth my everlaftir.g Joy or Torment ? 2. Quejl. What it I had but heard the Son of God himfelf calling on me to Repent, and be Conver- ted, and fecond in his Commands with that earneft expreffion, ( He that hath an ear to hear let him hear) would it not have brought me to fome Jerious thoughts tfmyftatel Why this he hath done in his Word, and doth it by his Embajfadors i and why then fhould! not confider it ? 3. Queft. If I did but know that death were at my back, and ready to arreft me, and that I fhould be in another world before this day fevennight, I fliould then begin to bethink me in good fadnefs : And why do I not lb now, when I have no hold of my life an hour, and when I am fure that fhortly that time will come ? 4. Queft. If my eyes were but open to fee that which I pretend to believe, and which is certainly true ; even to fee a glimpfe of the Majefty of the Lord % to fee the Saints in Joy and Glory , to fee the damned Souls in Mijery ; and if I heard their lamentations, would not this even force my heart to Confideration ? O j then how earneftly fhould I think of thefe things H And why fhouldlnot do fo now,when they are asfureas if Ifaw them,and when Imuft fee them ere it belong.^ Many more fuch awakening Queftions are at hand, but I give you but thefe brief touches on the things that are mofl common and obvious, that the mofl ignorant may be able to make fome ufe of them. With fuch thoughts as thefe, you muft bring on your backward hearts, and fhake them out of their infeofi- Ulity, and awaken them to the work. Ill When you have brought your hearts to be ferious be fure that you drive on your Considerations to aKefolution. Break not off in the middle, or before you bring the the matter to an ifliie : But let all be done in order to Praftice. When you have been Thinking of the excel- lencies of God and the World to come, and comparing | them t Mtfcarrjing in Convirjion. 47 them with all the Delights on Earth •, put the Qne- ftion then to your Hearts, and fay, What fa/if thou now my foul. ? which of thefe k the better for thee/ which is the more deftrable * and which of them fhouldft thou prefer ? Refolve then, and make thy Choice accord- ding to the Light, and Com 18 ions which thou haft recei- ved. When you are thinking of the Reafons that fliould move you to be Converted, ask your felves, H her thefe Reafons be not clear, and what you have to fay againft them ? And whether any thing that can be (aid to the contrary; can prove it better for you to be as you are, and to remain unconverted ? Ask your felves, U my Judgment refolxed, or is it not ? And if it be Cos fure it muft be, if you be not befides your felves J then write it down under your hands, or at leaft in your hearts : Idfbere cor.fefs before the Lord, that his Com- mands are juft, his Motions are reafonable, his Cffzrs are exceeding merciful : I am j 'at is fed that its heft for me to turn to him fpeedily, and with all my heart * Iconfefs before him, that I have no Reafon to the contrary that deferves to be owned and called Reafon : This is my own Judgment-, of this 1 am convinced : If I turn not after this, the Light that is in me, and the Judgment that I 1 \ffefs, muft needs be aWitnefs again]} my Soul. If you would but thus drive on the Cafe to a Refolution of your Judgments, you would have a great advan- tage for the refolving of your Wills, which is the next thing that you muft proceed to. And therefore next ask your felves, Why jJwild I not now refolve, and fix- edly refolve, to turn without any more delay * Is not the Cafe plain before me t What Reafon have I to Hand queftioning the matter any longer, and to be unwilling to be happy ? Shall I provoke God by dallying with him, and hazard my Soul by lingring out my time, in fuch a mxferable State ? No ; by the Grate of God I will re- turn ; even this hour, without any wore delay. Thus drive on all your Consideration to Refolution. (But of Xhis, 1 have more to (ay anon.) By 4 8 DireEiicns to prevent By this trme you may fee of what neccffity this Dut) of Confideration is, and* how it muft be performed, that it may further your Ccnverfion : But becaufe it is a matter of fo great Nece[fity, I am loth to leave it thus, till I have done what I can to perfwade you to the practice of it. To which end I intreatyou to think of thefe following Motives. i. Confideratin is a Duty that you may perform if you will. You cannot fay that it is wholly out of your Power; fo that you are left unexcufable, if you will not be perfwaded to it. You fay, yo« cannot con- vert your [elves : But cannot you fet your [elves to con- fider of )our ways, and bethink you of thofe Truths that muft be the Inftruments of your Converfton ? Your Thoughts are partly at the Command of your Will ; You can turn them up and down from one thing to another. Even an unfanftified Minifter that hath no faving relifli of Spiritual Things, can think of them, and ipend mod of his time in thinking of them, that he may preach them to others : And why cannot you then turn your Thoughts to them for your [elves ? You caenot think of Hou[e and Land, and Friends and Tra- ding, and of any thing that aileth you, or any thing that you want, or any thing that you love, or think would do you good : And why cannot joa think of your Sin % and danger of God, and of his Word, and Worlds, of the ft ate of your Souls, and of Everlafting Life * Are you not able to go fometimes by your felves, and consider of fhefe Matters? Are you not able when you' are alone in your Beds, or as you travel in the Way, or at your Labour, to bethink you how things ftand with your Souls ? Why are you not able ? What is it that could hinder you, if vou were but willing ? 2. Yea further Confederation is fo cheap a Remedy, that if you will no' ufe this, you defpife your Souls $ yea, and you de[pi[e the Lord him[elf, and the Everlaft- ing Things which you are called to confider of. A Man that is in danger of lofing his Eftate, or Health, or Life, and will not fo much as bethink, him of a Kerne- Mifcarrying in Converfion. 4P dy, doth fure fet light by them, and lofe them by his Contempt, A Man that had but his Houfe on Fire % and would not fo much as thinly how to quench it, doth deferve that it fhould be burnt. If your Parents or Children, or Friends, were in diflrefs, if you would not fo much as think, of them, it were a fign you did not fet much by them. Why, Sirs, are not your Souls worth thcthinkjng on f Is not God, is not your Redeemer worth the thinking on ? And yet you will hypocriti- cally pretend that you love God above all, when yon will not fo much as ferioufly thinl^of him : How can you /hew greater Contempt of any thing, than to cafC it out of your Minds as unworthy to be thought on I And-how can you more plainly (hew that you dejpife God, and Heaven, then by fuch a Courfe as this ? I€ it be not worth the Thinking on , its worth no«* thing, 3. Coirfider that God doth not fet fo light by your Salvation. He thought it worth a great deal more s Mufl Chritt think it worth his Bloody Sufferings, and worth fuch a Life of Labour and Sorrow, and will yotf not judge it worth your ferious Confiderathn ? If he had not not thought on it, and thought again, how miferable fhould we have remained I Miniflers alfomuft think on it, and fludy how to favc your Souls. And fhould you not fludy how to fave your own ? Muffe another Man make it the Bufinefs of his Life to thinly how to do ycu good, that you may be faved ? And arc you not as much bound to do good to your felves I Yea, all that fear God about you are bound to fludy to do you good ; and fhould you not bethink you thea of the things that concern your own good f 4. Moreover, what have you your Reafon for, but to mfider. And wherein do you differ from the Beafls 9 fonurchas in pur Reafon f If you have Reafon, and will not ufe it, you brutifie your felves ; you live like Mad- wen : For \v!ut is Madnefs, but a lofs of the life of Reafon ? And do you think it a fmall thing to deface fo NoWe a Creature a? A/4/1, and to turn your D felveJ $o Directions to prevent felves into Beafls, and Mad-men ? Do you think that God will not call you to account for your Reafon, how you have ufcd it ? Doubtlefs he gave it you for an higher Employment, than to enable you to plough and fow, and follow your Trades, and provide for your Flejb. Jf this were all that a Man did exceed a Beaft in, what a filly wretched Wight were Man i Yea, fo much more miferable than Beafis 9 as his Knowledge begets more Care, and Sorrow, and Fear than theirs. What matter is it for having Reafon at all, if it be not that we may ufe it for the Matters of God, and Eternal Life ? $. Moreover, yeur Soul is an aZHveVrinciple, which will be working one- way or other: Your Thoughts- will be going on one thing or other -, and therefore « the bare Consideration is no great labour to you. And: if you mufl lay out your Thoughts on fome thing, is it : not better lay them out on thefe things, then on any! other ? Have you any better Matters to think on than thefe ? Have you any Greater Matters ? Or Matters of greater Kecejjity to think of ? You cannot fure ima- II gine it} at leafl you will not fay fo for fliame. This makes your Inconfideratenefs an unexcufable Sin. If ( Thinking were a Toil to you, it were another matter. But when you muft think of fometh'wg, why not of God, and your EternalState y and the way to Heaven^ as well as of other Matters ? Will you rather throw a- ■way your Thoughts than God fliall have them ? If a Man command his Servant that is lame, to go on his Bufi- , nefs, the Refufer hath a good Excufe : I cannot go, or \ not- without great pain and danger. But if he have a j Son, or a Servant that is fo wanton, that he cannot Hand on his Legs, but fpends his time in running up \ and down and dancing, and leaping, this Perfon hath j no Excufe, if he will refufe to go on his Matter's, or I his Father's Errand •, but will gad about on his plea- ] fure all Day, and will not go a few fleps when he is bidden •, efpeciaily if it were for his own Life, or .Welfare. So when you have Tlmghts that will not be j kept Mif carrying In Comer fUn. ji ept idle , but will be gadding abroad through the World, and yet you will not think of God, and the flatters of your Peace, what wilfulncfs is this ? If you hould ask one that hath it not, for Meat or Drink, or 4oney, they might well deny you. But if you ask hefe of one that hath abundance, and knows not what o do with them, but would throw them down the Channel rather than you fliould have them,what would fou think of fuch a one ? Efpecially if it were pur Servant or your Child that ovyed you mucli more ? rhus do you by God, and your own Souls. You have Thoughts enough and to fpare, you know not what to lo with them j and yet rather than you will fpcnd me Hour in a Day or a Weel^ in ferious Thoughts of the Mate of your Souls, and the Life to come, you will caft :hcm away upon News and Tales, and other Folks Bu- [inefs that do not concern^; yea, you will caft them iown^he Sink of Covetoufnefs, and Malice, and Luff, and Wantonnefs, and make them Servants to the Devil md the Flefh. If you have a Brook running by your Land, you will endeavour to turn it over your Ground, that feeing it rnuft run, it may as well run that way where it may do good, as run in vain. So when our Thoughts piuft run, is it not better thzt you turn them to your own Hearts and States, to prepare for the World that you are ready to ftep into, then to let them run in vain ? If you fee a Man go into a Wine- feller, (tho* it be his own) and pull out all the Spig- »ots, and let all the Wine run about the Celler, and fuffer No-body to catch it, or be the better for it, ivhat would you conceive of the Wifdom and Charity of that Man ? Your Thoughts are a thing more preci- ous than Wine, and fuch a thing as fliould not be fpilt. And yet is not this your E very-day's Praftice I You are before him that knows your Thoughts : Deny it if^« can. What Hour of the Day can a Man come to you, and find your Thoughts altogether idle ? What Minute of an Hour can a Man come and ask you, What are you now tanking on ! And you can truly fay, D * 2VV 52 D'treEHons tc prevent Nothing : I know as long as you arc awake, you are alway thinking of fomewhat, (and perhaps when you are afleep) And what is it on ? This Body (hall have a Thought -, and that Body a Thought •, every Word you hear, and every Wrong that's done you, and al- moft every thing you look upon, /hall have a thought: And God and your own Salvation fliaJl have none - 9 that is, you will lofe them, and let them run ia vvafte 5 ; but you will do no good with them, nor take in any profit by them to your felves. 6. Have you any thing that better defer ves your Confideratkn, than God and your Salvation . p Certain- . ly God hach more right to your Thoughts than any thing elfc that you can place them on. Your Flefayour Friends j your Worldly Bufmefs, are neither fo honoura- ble, foneceffary, or fo profitable Subjefts, asGoiand Heaven are. As there is more profit to be got by the -Tillage of fruitful Land, than barren Heath ; or by digging in a Mine of Cold, than in a Clay-pit .- So is there more pleafure and profit to be gotten in one Hour's ferious Thoughts of your Salvation, thgirin think: Ing all your Die-time of the' 'World. 7. At leaft methitiks you fliould confider, how dif- proportionably and unequally ycu lay out yw Thoughts* 1 Cannot you fpare God the Tenths? No, .nor the Hun- t dreth-part of them ? Look back upon your laves, and trace jour Thoughts from day ta day,. and tell^me how ?.many Hours in a Week, in a~ Month, in a Year, you have fpent in ferious Thoughts of the fiate of your Souls, and of the life to tome ? Js it one Hour of an hundred, ♦of a thou&rid, of ten thoafand, with fome of you, that is thus fpent ? Nay, I have ^very great caufe to fear that there are fome, yea, that there are many, yea, : that there's far the greateft number, that never fpent . one Hour fince they were born, in withdrawing them- felves purpofely from all other Bufinefs, and foberly, { ; and in good fadnefs , bethinking themfelves what e Cafe they are in, . what Evidence they have of their 75- tk to Solvation, or bow they rauft be juJHfitd at the Mifcarrying in Converfion. J J bar of God : no nor what bufiflds they have in the world, and to what end they were made, and how they have- done the work that they were made for. Ah Sm,dothCwifaence juftiSe you inthis?Or rather will it not torment you one day to remember it ? What:' did thy Land, and Livings, worfdly matters defervc all thy Thoughts, and did not the favwg of the Soufdc* ferve fome of them ? Did thy tuffs and [ports, and wantonness defervc all ; and did not God deferve fome of them ? Was it not worth now and then an hour* time, no nor one houF&rtudy in all thy life to bethink thecingcod fadoefs how to make fu re of a life *f endlefs Joy and Glory,znd how to fcape the /fames if /fell ? This is not an caual distribution of thy Thoughts^ as thou wilt confefs at laft in the horror of thy Soul. 8. It is the end of your prefent time and warnings that yon may confider, and prepare for your ever-' l*fti*g ftate. What have you to do on earth but to 'Confider how to get well to Heaven ? O that you di4 but know what a mercy it is before you enter upon at} endlefs life, to have buMime to bethink;;;.' of it$ indto make your Eletlionfure ! If you \vere to be erf- led away fuddenly this night, and the Angtl of tlw Lord fhouldfay to any of you, Prepare ; fir within bis hour thou muft die, and appear before the living G*d* Then would you not cry our, o vot fofttdd.- Let me have a little more time it ;->nfiJer of my Condi- thn : Let me have one month longer, to bethink m* 4 the cafe of my Soul, and to maty fire that I am Juft frm the guilt of my fins -, Let me have one day more a% leaft to prepare for my Ever lofting ftate \ for alas, lam yet unready. Would not thefe be your cries, if God fhouldcallyouprefentlyaway ? And yet now you hive time, you win not Confider of thefe matters and pre- pare. 9.Moreover,is irnot time (or you to Conftder your wart, when God doth Confider them ?if he would forget them^or did not regard them you might regard thev, the lef: 0ves:B\xt be fure of itjie dothobferve thcmjvhcthcr you do D 3 or 5 4 V treasons to prtvent or not , and he remembrcth them thought forget them. Do/t thou not know that all the fins of thy i(/eare ftill on record before the Lord ? Job 14. J 6, 1 j.tfou number eft myfieps-,doft thou not watch over my fin I My tranfgreflion isjealed up in a bag, and thou fiw- tft up mine iniquity. Do you think that God forgets your fins, as you forget them / faith the Lord by the Prophet Hofea, 7. 2. They Confider not in their heat ^ that I remember all their wic\edne[s ; Now their doings have befetthem about, they are before my face : But >; youl fay, What if God do Confider our ways? why; furely then it is not for nothing, but evil is near if* not prevented. As the Lord faith in Deut. 52.34,35.* Is not this laid up hjlorewithme, And feaFd up among pry Treasures * To me belongeth vengeauce,and rcc*mpence % their foot JhallJIide in due time. For the day of their ca- lamity is at hand \ and the things that flmll come upon them make hajie. If God be regiftring up thy fins,th! Neceflity Iyeth upon you ; and woe be to you> r | if you Confider not of thefe things. It is not fo ne- ceftary that you eat or drinks or pep, or live, as it is Neceffary that you make fure your Everlafling life. And the Profit alfo doth anfwer the neceflity. Buy but this own Pearl, and you will be infinite gainers, though you fell all that you have in the world to buy it, ~ Matth. 13. 44, 45, 4$. Get God, and get all : make fure of Heaven, and then fear no /c//, nor iwant % If you count not all the world as dung, I c r the winning of Cbrifi, that you may be found in him, poifefied of his Tightecufnels, it is becaufe yon know neither the world, nor Cbrifi, Phil. 3. 7, 8, 9. Yea the Delight alfo will anfwer the Commodity ; For in the prefence q} God is fulnefs of Joy, and at hi* right hand are pleafures for evermore, Pfal. 16. ir. And tlie fore-thoughts of them may well rmke glad ow ^ts, and caufe our Glory to rejo)ce, Pfal. 16. 8, 9. F5Y Goodnefs and Merc) foal I follow us all the days cf our lives, and we flail dwell in the Houfe of the Lord I for ever \ Pfal. 23. 6. He {ball guide with his Coimfel, and after- ward receive its into Glory, Plal. 73, 24. And left yet you mould fufpeft any- lack of Comfort, he tells you, you (hall enter into ike Joy if your IW,Matth. 25; 23. And that you fiall be with him where he is, to be* h"ild \ Joh. 17. 24. 4. And yet 'if all this might be had with a wet fin- ger. If Heaven were the portions of worldling and Jluggards,thit trouble not their Thoughts much about it, then you might have fomc excufe for vour Incon/ideratenefs. But it is not fo : there are difficul- ties in your way ; and there are many and great ; what a dark undemanding have you to inform : tvhat a dull and backward nature to fpur on ? What an unrea- fonable appetite ? What raging paffions f What vio- lent rebellious fenfes to contend with, to M lfter and Co rule ? Abundance of adverfaries on every hand .- A D 5 Tub, $ 8 Directions u prevent fubtil Devi), and as malicious as fubtiJ, and as fu- rious and able to do you a mifchief, if God reflrain hi n not. A world of wicked men about you : each one more iff in Errour, then you in the Truth ; and more fail to the Devil then you are to God, ( if his grace do not hold you farter then yon will hold your felves / ) and therefore they are able to deceive you> thenjw are to undeceive them : many of them are crafty, and can puzzel fuch Ignorant beginners asyou y and can put a face of reverence and truth upon damna- ble Errors, and pernicious ways : and thole that have not wit* have foolifh violence,' and fcorn and paffion, and. can drive you towards He//, if they cannot draw pu. All thcfe enemies you murt Conquer, or you are And is it not time for a man in fo much danger Oder of them, that he may know how to efcape/ And for one that is compared about with fuch diffi- culties, to confider how he may well get through them. What abundance of things have you to Confider of * of all your life part , of the Relations you have born, and how jm have performed the duties of thofe Rela- tions ? Of the time you have had ; and how you have fpent it ? Of the weans you have had, and what you have received by them of the prefent fta'te of your Soulsyjour fins, your miferies, your hopes, and the duties that are incumbent en )ou 9 in order to your reco- very. Of the temptations to be encountred with : and the graces that are daily to be exercifed and confirm- ed, fhouldnota man bethink himfelf with all poffible care, and Confider, and an hundred times Confider ,\\v£ hath all thk to do, or be undone for ever / You have much to know that will not eafily be known, and yet murt be known, and much to do, receive, and fuffer, that hath difficulty joyned with Necefllty : were it NecefTary, and not hard, the facility might draw you to make light of it. And wereit hard,and not Necejfary, the difficulty tnightrnore dlfcouragryou then the matter would excite you: but w.hen it muft be done, or you mu/i be (hut out of Heaven and lie in Nell tor it mrld without end. and Mifcarrylng in Conversion. f9 and yet there are fo many difficulties in the way,! think its time to look about you, and ferioufly to Confides 12. To conclude - ? Confideratlon would prevent a world of mifery, which elfe will make yoaXonfidcr when it is too late. It mud be a principal means of your Salvation if ever you befaved. If GW have fo much Mercy iovyou he will mal(e youConfiderpnd fet your fins in order before you, PfaL 50. 21. And fet Hell-fire before jour face, and hold yourTimghts on it, thatjro* cannot look off. He will fet before you a Crucified Chrifi % and tclt you, that this your fins have done, and make you think of the Reajonof hhfujferings^nd what there is in fin that could require it -, and what it is to rebel againft the Lord, and run your felves into the confum- ing fire. Now your thoughts are gadding abroad the world, and draggling after every trifle, and going a- way from »^, he will overtake your hearts, and fetch them home, and fhew them that they have fomewhat elfe to think on. If Commands will not ferve, he will fend our his threat- nings y and terrors fliall come upon you, and purfue your Soul as the wind, Job. 33. 15. He I fetch you out of the Ale-tfwfe, and the Gaming- Houfe, and take you off the merry pin, and lay that upon jour hearty that jw fliall not eafily fhake off. If you are taken up. with the cares of the world, hel (hen you thztyou have fomewhat elfe to care for, and drown thofe cares in greater cares. If you have fuch giddy, unfettled, va- grant minds, that you cannot call in your Thoughts to God, nor hold them with him 5 he will lay thofc clogs and bolts upon them at firft, that fliall reftrain them from their idle vagaries .• and then he will fet upon them fuch byafs, as flia II better order them, and fix them for the time to come. Men do not ufe to go* to Heaven,tt\d never think of it : And to efcape HelUfire % and the plague of fin, and the curje of the Law, and the Wrath of God, and the rage of Satan, and never think on it : nor do they ufe to mind other matters* and fad themfclves in Heavenjoektc they ever dream So DireBhns to frtvtnt I of it. NoSirs,if ever God m\\ fave yokjic will make jm ' confider^nd agan confidcr % and perhaps with many afigb* and groan \ and bring thcfe things fo near your Hearts, that you Hull not only think on them, but feel them 5 according to that Command, Veut.6.6, 7. & if. 18, 19, 20. They fliall be as written before your eyes 5 you fhall think of them when you lie down, and when you rife up, as if they were written upon theTefture of your Beds : You (hall think of them when you fit \ at home, when you go abroad, as carrying them ftill with you, which way foever you go. As before God was not in all your Thoughts, fo now he will be the Sum and End of them all. And if by yotir Refinance you fcape thefe Gonfide- rations,. believe it, G«d will bring you to Confidera- thn by a feverer and more dreadful way. If he do but give your Conscience a Comtwffm, it will follow you, and bring you to fuch a Confederation as Judas was brought to. If he lay you under his Judgment s % and fpeak to you by his Rod, and give you a Lafii with every. Word, and ask you, Whether^ you will confjder of it : It may bring fuch things to your Thoughts, as you were little troubled with before. If he fay but the word, how foon will your Soul be re- quired of you ? And when you lie in Z/e//, and feel the fmarr, you will then confider of it. Now we can- cot beg of you to beftow one Hour in fober Confide- N ration ^ but then you fhall do it without intreatyj. then you will: be as a Man that hath the Stone, or Gout, or Tooth-ache, that cannot forget it, if he would never fo fain. Forgetyour Folly, yOurObfti- nacy, and UnthankfulnefSj then, if you can. For- get Gocts Wrath, and *he Torment which you feel, then if you can. Now you were fo bufie, that you could not have while to think of the Matters of the World to come •, but then God will give you leifure ; you fliall have little elfe to do ^ you (hall have time «enough \ when you have thought of thefe things ten tboufandletrsy you fliall ftill have time enough be- fore Mifcarrftng in Converfion. 61 fbrc you, to thiak of them again. You wili notcon- fidcr now, but when G9& hath performed the intents of hk heart , in the latter days you jha.ll per fell ly confider, Jer. 23. 20. & 30. 24. that yon were wife, that you under 'flood this ♦, that you would confider your latter end, Deut. 32.29. What brings fo many thoufand Souls to HeJI, but becaufe they would not confider in time ? If >ou could fpeak with any of thofe hopelefs Souls, and ask them, how came you to this place of torment ? they woulcj tell you •, Becaufe we did not confider of our Cafe in time : We little thought of tkk Day, tbo we were told of it 5 we had a Load of Sin upon us, and did not confider loow •we might be relieved : We bad Chrift and Mercy fet be- fore us, hut we did not confider the worth of them, nor how to be mad: Partakers- of them : We had time, but we confidaed n»t how to make the be]} of it. We had the Wo>\ of our Salvation lay upon our band±*, but we- did not confider how we might acwmplifh it : had we but confidered what now we feel, we might have efcaped all thk 9 and have lived with God J Thefe would be the Anfwers of thofe raiferable Souls, if you could bat ask them the Caufe of their Mifery. There is fcarce a Thief or Murderer hanged at the Gallows, but will cry out, if I had but had the Wit and Grace to have confidered this in time, I need not have come to tUs / There's fcarce an Unthrift that falls into Eeggery, ho hor a Man that comes to any Mifchance, but will fay, Jf I had confidered it before- band, I might have pre- vented it. M'oft of the Calamities of the World might have been prevented, by timely and foberCwi- fiderat'tn. God himfelf doth place Mens Wickednefe much in their likonfideratenefs, and lays the Caufe of their Deftruftion upon it. Whence it is that Jfrael was rebellious to aflonifhment, Jfai. 1. 3. Why, Jfrael doth not know, my People doth not confider. Job 34, 25, 26, 27. Me Jfjallbrea^in pieces migloty Men with- out number, and fet others in their tread: Therefore he knomth their Workj, and he werfH/neth them in the Niht y 62 Directions to frtvent High*, Jo that they are deftrojed. Heflriketh them at wicked Men in the open fight of others, becaufe they turned back, from him, and would not confider any of hit ways. Why do Men live fo wilfully in Sin, but be- caufe they confider mt that they do evil ? Ecclef. 5. k How many fuch hath the World that God pronoun- ceth a Woe to ? Ifa. 5. 1 1, 1 2. that drink, and play, and give themfelves to their Merriments ; but they regard not the Work of the Lord ; neither confider the Operations of his hands. They confider not in their heart the folly of their najs, Ifai.44. 18, 19, 20. When they fee God's Judgments, they confider not the meaning of then^and therefore lay them not to heart, Ifa. $7. i, 2. And when God caliethMen to Converfim, or Re for - mation, he ufeth to call them to Confiderathn as the way to it. Hag, 1. 5. That faith the Lord of Hqfls> Confider your ways. The Son that fhaH efcape the Mifery of his Fathers, i^he that confidereth, and turn- eth away from hk Tranfgreffims, and confidereth, and doth not hn Fore-fathers Work, Ezek. 18. 14,20. And when he fendeth the Prophet to them, E^ek. 12. 3. it is but with this encouragement; Tho' they area >e- ktllioM ffme, it may be they mil confider. And Da~ %/}d profeifeth, that Confiderathn was the beginning of his Converfion, Pfal. 1 ip. $9. J thought *n myx*ays % and turned my feet unto thy Tefiiwomes. I made baft and delayed not to keep thy Statutes. I know that it is the Lord, that muft renew and revive a finful Soul : But yet under God, Confidera- thn muft do much. O could we but perfwade our People to confider, it is not fure poflibie that they could be as they are, or do as they do. Would fo . many thouftnds live ineafeand quietnefs, under the guilt of fo many Sins, and the Wrath of God, if they did but well confider of it ? Durft they live fo peace- ably in a State of Death, and in the Slavery of the Devil, if they did but well confider of it ? Would they do no more to prepare for their fpeedy appear- ing Mifcarrying in Converfijn. 6% ng before God , and for the fcaping of Hell-fire, if :hey did but confider of it ? Would they fwallow iown their Cups fo greedily, and give up themfelves :o the World fo eagerly, if they did but well confi- ier what they do ? Methinks they /hould not. The Caufe of Sin and the Devil is fo naught, -thst I fhould hope to fhame it with the moft of the Ungodly, if I could but bring them to a ferious Confideration of it. how the Kingdom of Satan would down, if we could but tell how to make them confiderate ! How fail the Devil would lofe his Servants ! What abun- dance Chrifl would gain I And how manv would be faved, if we could but tell how to make Men confide- rate ! And one would think that this /hould beeaftly done, feeing man is a Self-loving, and reafonable Creature : But yet to our grief, and great admiration, we cannot bring them to it. I fhould not (toubt, but one Sermon, or one Sentence of a Sermon , might da more good than a hundred do now *, if I were but able to perfwade the Hearers, when they come home, to follow it by ferious Confideration. But we cannot .bring them to it : if our Lives lay on it, we could not bring them to it : Tho' we know that their own Lives- and Salvition lieth on it, yet can we not bring them to it. They think, and talk of other Matters, almoft as foon as the Sermon's done : And they turn loofe | their Thoughts •, or if they do read, or hear, or re- peat a little ^ yet cannot we get them to one half hours fecret, and fober Confideration of their Cafe* This is the Reafon why it is fo rare a thing to fee Men throughly turn to God. This is much of the ufe of all God's Teachings, and Affiiilions too, but to bring Men to fober Confideration. God knows that Sin hath unmanned us, and loft us the ufe of our Reafon* where we have moft ufe for it : And therefore the Means, and Works of God, are to recover us to our Reafon, and to make us Men agam. The very Graces of his Spirit, are to make us to be more rea- fonable* And 6\ DireBions to prevent And now before I difmifs this Direftion, I ]kve a Ruefiion, and a Requeft, to make to thee, whoever thou art, that readeft thefe Lines^ My Queftion is this : Haftjfou ever foberly ccnftdered of thy Ways, ari£ j " laid thefe greateft Matters to Hearty or haft thou ndt * Doft thou ever ufe to retire into thy felf, and fpend any time in this needful Work. ? If thou doft not, my. Requeft to thee is, that now at laft thou wouldeft do it without delay. Shall I beg this of thee ? Shall the Lord that made thee, that bought thee, that prefer- veth thee, requeft this of thee j that thou wouldeft lbmetimes betake thy felf into fome fecret place, and ' fet thy felf purpofely to this Work of Confideration, and follow it earneftly, and clofe with thy Heart, till thou haft made fomething of it, and brought it to a j Refolution ? Wilt thou then fpend a little time, in reafoning the Cafe with thy felf, and calling thy Heart to a ftrift account, and ask thy felf, What h it that l'\ was made for * And what bufinefs was Ifent into the « World about ? And how have I difpatcVdit ? How have ' I fpent my Ttme, my Tljoughts, my V/ords •, and how I /ball I anfwerfor them ? Am Ireadytodie, if it were this hour i Am Ifure of my Sacvathn^ Is my Soul con- verted, and truly fantlified by the Holy Ghoft f If not y what Reafon have I to delay ? Why do I not fet about it, andjpeedily refolve ? Shall I linger till Death come and find me unconverted ? then what a fsid appearance /hall I make before the Lord ? And thus follow on the •Bifcourfe with your Hearts ? What fay you ? Sirs, Will you here promife me to beftow but fome few Hours, if it be but en the Lord's Day, orwbenyoii: are private on the Way, or in your Beds; or in your Shtps, in thefe Cmfiierations ? I befeech you, as ever you will do any thing at my Recjueft, deny me not this Requeft. It is nothing that is unreafonable. If I defired one of you to fpend an Hour in talking with me, you would grant it -, yea, or if it were to ride, or go for me : And will you not be intreated to fpend now and then a little time in Thinking of the Matters. of Mifcarrjing in Ccnvtrfion. 4y •f your own Salvation ? Deny not this much to your felves, deny it not to God, if you will deny it me. Should you not bethink you a few Hours,of the Place, and State that you muft live in for ever ? Men will build ftrong, where they think to live Jong : But a Tent, or a Hut, will ferve a Soldier for a few Night** O, Sirs, Everlafting is a long Day. Lu the Name of God let not Confcler.ee havefueh a Charge as this ag^nft you hereafter : Thok art come to tlry Lmg Howe, to thy Endlefs State*, before ever thou fpenteji the [pace of an How, in deep and fad, and feriow Coafiderations of ip, or in trying thy Title to it* O what a confonndii^ Charge would this be ? I am confident I have th% Witnefs of your Conferences going along with me, and telling you, it is but reasonable ; yea, and needful which I fay. If yet you will not do it, and I cannot Beg one Hour's fober Difcourfe in fecret, between you and your Hearts, about thefc things, then vvha# Remedy, but even to leave you to your Mifcry. Bui I /hall tell you in the Conciufion, that I have no hope of that Soul, that will not be perfwaded to this Duty of Confideration : But if I could perfwade you to this reafonable, this cheap, this neceflary Work, and to follow it dole, I fhould have exceeding great hopes of the Salvation of you a!!. I have told the Truth : Conftder whaP I fay, and the Lord give you under ft and- ing, 2 Tim. 2. 7. Or if you put me to conclude in hardier Terms, they Oral! be ftill the Oracles of God. Non> conftder this ye that forget God, Uft I tear you in pieces, and there be none to deliver you, Malm 50. 22. And fo much for the third DireRion, about Confide- ration -, on which I have ftaid fomewhat long^becaufc I apprehend it of exceeding neceflity. Dhctl. IV. The Fourth Dire8i becaufe of Ibcfe Sins : So that our Judgments do fubfcribe to the Equity of the condemning Sentence of the Law - y ind we judge our felves unworthy of the fmalleft Mer- cy, and worthy of He&fire, 3. It confifteth in an apprehenfion of our undone, and miserable Condition ia our felves : Not only as we are the Heirs of Torment, but as we are void of tfte Image and Spirit of God, and have lofl his Favour, and are under his Difplea- fure and Enmity by our Sin, and have forfeited our part in Everlajling Gloiy, and how unable we are to help our felves. And, 1. This is in fuch 4 meafure, that we truly judge cur Sin y and our felves for S/n, to be more odi- ous than any thing cKc could have made us, and our Mifery by Sin in the forefaid Particulars, to be great- er than any outward Calamity in the Flefh, and. then any worldly Lofs could have procured us. And this we apprehend by a Praftical Judgment, and not only by a bane uncffcftual Speculation. 2. And the Spring of this is fome Knowledge of God himfelf, whofc Majefty* #8 Directions to prevent Majefty is fo glorim, and whofe Wifdom is fo infinite A who is fo good in himfelf, and unto us, and whofcj Holy Nature is contrary to Sm •, and who hath an ab- 1 folutc Propriety in us, and Sovereignty over us. 3. And I alfo it proccedeth from a Knowledge of the true State ef Man's -Felicity, which by Sin he hath caft away, that it confifteth in the pleafmg, and glorifying, and enjoying of God, in loving, and delighting in him, and praifing him for ever, and having a Nature per fe flip holy, and fi:ted hereunto. . To fee that Sin is contrary; to this Felicity, and hath deprived us of it, is one of " the Springs of true Humiliation; And, 4. It proceeds •th alfb from a Believing Knowledge of Chrift crucified! whom our Sins did put to death, who hath declared} in the mofl lively manner to the World by his Crofs A and Sufferings, what Sin is, and what it hath done! and what a Cafe we had brought our felves into Thus much of faving Humiliation, confifteth in the ilnderftanding. 2. The principal Seat of this Humiliation is in the Will, and there it confifteth in thefe following Afts : 1. As we think bafely of our felves, fo the Will hath 4 fixed Difptacency againft our felves for our Sitis^nd a kind of loathing of our felves for all our Abominations ^ as you may read, E^e\. 36. gr. & 20. 43. & 6. 9. An humble Sinner is fallen out with himfelf, andas he isfftf, his Heart is againft himfelf. 2. There is alfo in the Will a deep repenting that ever we finned, and wronged God } and abufed Grace, and have brought our felves to this as we have done -, fo that the humbled Soul could wi/h that he had fpent his Days in Frifon, mBeggery, or in Bodily Mifery, fo that he had not fpent them in Sin •, and if it were to do again, he would rather choofe fuch a Life of Shame and Calamity in the World, than a Life of Sitr, and would be glad of the exchange. 3. An humbled Soul is truly willingto grieve for th Sins which he hath committed, and to be as deepl ienfible of them, and afflifted for them, as God would ^vk have Mtfcarrying m Convex ficn. 69 ave him. Even when he cannot flied a Tear, yet is Will is to fhed them. When he cannot feel any* eep afflifting of his Soul for Sin, his hearty Defire 5, that he might feel it. He dotb an hundred times veep in Defire, when he doth it not in Adh 4. An -humbled Soul is truly willing to humble the r Jefh it felf, by the ufe of thofc appointed means by vhich God would have him bring it in Sub/cftion ; s by Parting, or Abftinence, or mean Attire, hard Labour, and denying it unneceflary Delights. Its a Doubt worth the confidering, whether any fuch hum- ming Aft muft be ufed, purpofely in Revenge on our elves for fin. To which I anfwer, That we may do lothing in fuch Revenge that God doth not allow, or hat makes our Body lefs fit for his Service, for that vere to be revenged of God, and our Souls - y bat thofe tumbling Means which are needful to tame the Body, nay well be ufed with this double intention ^ firft md chiefly as a Means for our Safety, and Duty, for the time to come ; that the Flefh may not prevail, md then collaterally we fhould be the more content :hat the Flefh is put to fo much fuffering, becaufe it iath been, and Hill is fo great an Enemy to God, and lis, and the Caufe of all our Sin and Mifery \ and this 1 the Revenge that is warrantable in the Penitent,and Come think is meant, 2 Cor. 7. 11. 5. As the humbled Soul hath bafe Thoughts of him- [clf, fo he is willing that others fhould efteem and think of him accordingly, even as a vile, unworthy Sinner ; fo far as his Difgrace may be no wrong to the Zofpel, or to others, or difhonour to God. His Pride [5 fo far taken down, that he canflS* endure to be vilified with fomc Confent - y not approving of the Sin 3f any Man that doth it maliciouuy, but confenting to the Judgment and Rebukes of thofe that do it truly, and to the Judgment of God, even by them that do it malicioufly. The humbled Soul doth not ftand defending, and unjuftly extenuating his Sin, apd 70 Directions to prevent and excufing himfelf, and fwelling againfl the Repro- j vcr: Whatever he may do in a Temptation, if this* Temper were predominant, his Pride, and not Humi- \ lity, muft be predominant. But he judgeth himfelf as much as others can jaftly judge him, and humbly confenteth to be bafe in Mens Eyes, till God fhall think it meet to raifc him, and recover his E-. fteem. And the Root of all this in the Will, is, i. A Love to God whom we have offended. 2. A hatred of hat hath offended hint, and that hath made us vile. And 3. A believing fence of the Love and Sufferings' of Chrift, that in his Fiefh hath condemned Sin, (Rom. 8. 2, 3.) And thus you fee what Humiliation is in the Will, which is the very Life and Soul of true Humiliation. 3. Humiliation alfo confifteth in the Affeftions : In an unfeigned Sorrow for the Sin which we have com- mitted, and the Corruption that is in us ^ and a fhame for thefe Sins ; and an holy fear of God whoml we have offended, and of his Judgments which wel have deferved j and an hatred of our Sins by which! we have deferved them. But (as I mufl further fhew | you anon) it is not the meafure, but the fincerity of thefe Paffions, by which you muft make a Judgment of your State ; and that will be hardly difcerned by the Paffions themfelves, but only by fo much of the: Will as is in them j and therefore tlie Will is the fa* feft to judge by. 4. Humiliation alfo confifleth expreflfively in the outward Aftion, when Opportunity is offered : And it is not true i&tjie Heart, if it refufe to appear with- out, when Goarequireth it in your ordinary Courfe. The outward Aftsof Humiliation are thefe : 1. A vo- luntary Confeffionof Sin teGod, and to Men, when God requireth it ; and that is, when it is neceffary to his Honour, to the healing of them that we have en- dangered, and fatisfying the offended ; at lead in the hearing of Men, in frch Cafes as thefe to confefi then Mifcarrjing in Convtrfion. 71 them openly to God ; an unhumbled Soul will refufe this for the ftiame •, but the Humble will freely take flume to themfelves, and warn their Brethren, and juftifie God, and give him the Glory, 1 John 1.9. If we confefs our Sins, he is faithful andjuji to forgive us. Read Matk 3. 6. Levir. 5. $. & id. 21. & 26.40.' Numb. 5. 6, 7. James $. id- Confefs your faults one to another, and pray one fr another, that ye may be healed* Prov. 28. 13. Hethathideth his Sins fi all not pro/per : But who fo confejfeth andforfaketh them, fliall have mer- cy. Not that any Man is to confefs his fecret Sins to others, except in Cafe that he cannot otherwife find Relief : Nor that a Man is to publifh thofe Offences of his own, by which he may further difhonour God, and hinder the Gofpel : But when the Sin is open al- ready, and fpecially when the offence of others, the hardning of the wicked, the fatisf aftion of the Church concerning our Repentance, do reauire our Confeflt- on, and open Lamentation -, the nuuible Soul both muft and will fubmit to it ; but the rotten-hearted, unhumbled Hypocrite will confefs but in thefe Cafes : 1. When the fecrefie of the Confeflion, or thefmall- nefs of the Fault, or the cuftomarinefs of fuch Confef- fing, doth nuke it to be a matter of no great Dif- grace. 2. Or when it is fo open, that it is in vain to attempt to hide it, and his ConfefTion will do no- thing to increafe the Difgrace. 3. Or when Confid- ence is awakened, or they fee they muft die, or are forced by fome terrible Judgment of God : In all thefe Cafes the wicked may confefs. And fo Judai will confefs, I have finned in betraying the innocent Blood : And Pharaoh will confefs, / and my People have finned. And a Thief on the Gallows will confefs ; and the vi- left Wretches on their bbath-bed will confefs : But we have more Death-bed ConfefTions, than voluntary Confeflfions before the Church. Nay, fo far hath Pride and Hypocrifie prevailed, and the ancient Di- fcipline of the Church been neglefted x that I think in nioft Countries in England, there are many more that make ^*jl Directions t$ prevent make Confeffions on the Gallms, then perfondllyin the Mvgregation. i. Humiliatm muft be alfo expreffed, by all thofe external means, and figns which God by Scripture, or Afofwe calleth us to. As by tears, 2nd groans, fo far as we can feafonably procure them. And by Facing and laying by our worldly pomp and bravery, and 4ifing mean ( though decent ) attire : and by con- defending to men of the lower fort, and (looping to themeanefK* By humble Language, and Carriage : and byibrgiving others, on this accounts that we arc fen- fible of the greatnefs of our Debts to God. And thus I have briefly fhewed you the true Nature of Humilia- tion that you may know what it is that I am perfwa- ing you to, and which you muft fubmit your hearts onto. IL When I have told yon the ^/e and Ends of Hu- miliathn, you will fee more of Reafon of its neceffity to your felves. And firft, it is one life of Humiliation to help on the Mortification of the flefh, or Carnal-felf, and to annihilate it as it is the Idol of the Soul. The nature of mans finful, and miferable eftate, is,that he that he is fallen from God to Himfelf -, and liveth now to Himfelf ftuding, and loving and pleafing Hlmjelf t his Natural felfobovc God. And a finner will let go ma- ny out ward fins, and be driven from the Out-works be- fore he will let go Carnal [elf, and be driven from the Caftle and ftrength of fin. There is no part of Mot- tif cation fo Neceflary, and fo Hard as Self denial : In- deed this doth virtually comprehend all the reft, and if this be done, all's done. If it were but his Friend, his Superfluities, his Houfe, his Lands, perhaps a Car- nal heart might part with it : But to part with his life, his All, his Self, this is a hard faying to him, and enough to make him go away forrowfaf, as£/^e 1 9. 22, 23, 24. And therefore here appeareth the Neceffity of Humiliation : This layeth all the Load on Self j aad breakrth the he art of the old man •, and maketh Mifcarrying in Convtrfion. 73 maketh a man loath bimfelf, that formerly doted on ibnfelf. It layeth this Tower of Babel in the duft, and jnaketh us abhor our felves in duft and afhes : It fetteth the houfe on fire about our cars, which we both Trujled and Delighted in . And makes us not only fee, but feel, that its time for us to be gone. Pride is the Mafter Vice in the unfenftified : and its the part of Humiliation to caft it down. Self -feeling is the bufinefs of their Lives-, till Humiliation help to turn the ftream $ And then if you did but fee their thoughts,you fhould fee them think moft vilelyof tkem* felves: And^if youdo but over-hear their Pr^erjor Com- plaints ft ou fliall hear them ftill cry out upon themfelvei % and beg help againfl Phemfelves,thc\r greateft Enemies. 2 . The next life of Humiliation (and implyed in this) is, to Mortifie thofe fins, which C am al-felf doth live jupon, and is maintained by •, and to flop all the a- venues, or paflages of its provifion. Sin isfoeet and m*r to all that are unfanftified-,But Humiliation makes it bitter and bafe* As the Indians cured the Spanifh ( : n of his Third after Gold, by pouring melted Gold down his throat $ or as Children are perfwaded frcm playing with a Bee-hive, when they are once or twice ftung by them •, or from playing with fnap- pifln if when they are bitten by them .• So God will teach his Children to know what it is to play with fm, when they have fmarted by it They win know a nettle from a harmlefs herb, when they feci the I we are fo apt to Jive by fenfe, that God feeth it needful, that our Faith have fomething of fenfe to help it. When the Consciences doth accufe, and the heart is fmarting, and groaning in pain, and we feel that no fhifting, or driving will deliver us, then we : to be wifer then before,and to know what fin is, whatil do for us. When that which was our delight, is become our burden,and a burden too heavy for us to bear,it cureth our delighting in it.WhenD/t- is watering his couch with his tears, and made them his drink, hisfm was not the fame thing to Iiim f £ as 74 Diretttons to prevent as it was in the committwg. f/imiltation waflitth awa the painting of tliis Harlot,and flieweth her in her de formity. It unmasketh/m, which had got the vizard of Virtue, or of a fmall matter, or harmlefs thing. It unmasketh Satan, who was transformed into a Friend t or an Angel of Light , and flieweth him, as we fay, with his cloven feet and horns. How hard is it to cure a worldling of the love of money f But when God hath laid fuch a load of it on his Conscience, that makes him groan, and cry for help, he hath then enough of it ; When he feels thofe words in Jam. 5. 1, 2, 3, 4, And he begins to weep, and howl for the Milcru that are coming on him, and he feels the ftink of his corrupted Riches, and the Canker of his Gold and Silver do begin to eat his flefh as fire, and his Idol is but a witnefs againft him, then he is better able to judge of it then he was before. The wanton thinks he hath a happy life, when the harlots lips do drop as the hony- comb : But when he perceiveth her end is bitter as wormwood, and fliarp as a two edged fword, and that her feet go down to death, and her fteps take hold on Hell., and he lieth in forrow complaining of his folly, Prov. $. 3, 4, $, ir, 12. he is then of a more recti- fied^ judgement then he was. AtanaJJetb humbled in irons, is not the fame as he was upon the Throne .: Though Grace did more to it then his fetters, yet were they feme way ferviceable to that end. Humiliation openeth the door of the heart, and telleth you what fm is to the quick, and letteth in the words of ///e, which paffeth no farther then the ear or brain. It is a tireing work to talk to dead men, that have loft their feelin&efpecially when it is an affeftive aud pra- ctical doftrine, which we muft deliver to them, which is loft if it be not felt and practiced ; Till Humiliation comes, we fpeak to dead men, or at lead to men that are taft afleep. How many Sermons have I heard that one would think, fliould have turned mens hearts within them, and made themcry out again ft their fins, with forrow *md flume in the face of the Congre- gation Mifcarrying in Converfiw. 75* Ration, and never meddle with theft! more / v en yet the Hearers have fcarce been moved 11, but gone away as they came, as if they kn not what the Preacher hid, becaufe their Hearts were all the while afleep within them.. But a humb Soul, is an awakened Soul ; It will regard what is faid to it y efpecially when they perceive that it cometh from the Lord, and conccrneth their Salva- tion. It is 2 great encouragement to us, to fpeak to a Man that hath Ears, and Life, and Feeling $ that [J meet the Word with an Appetite, and take it ith fome Relifh, and let down the Food that is put into their Mouths. The Will is the chiefeft Fort of Sin. If we can there get in upon it, we may do fomething : But if it keep the Hearty and we can get no nearer it than the Ear or Brain, there will no good be done. Now Humiliathn openeth us a paffage to the Heart, that we may aflault Sin in its drengfli. 1 . i .en 2 tell you of the abominable Nature of Sin that fed the Death of Chrift, and caufeth Hell, and tell u that it is better to run into the Fire, than to commit the lead Sin wilfully 5 tho 1 it be fuch .as the World makes nothing of ; another Man may hear all is, and fupe c it, and fay it is true : But it is ' tot I fay. v iat a ftir have we with a Drur\ard y cr Worldling] any other fenfual Sinner, in perfvvading him to :v his Sins with detcftation 5 and a!l too little purpofe ! Sometime he will, and femetime he mud needs be tajhng them again \ and thus he Hands dal- lying, becaufe the Word hath not mattered his Heart. But when God comes in upon the Soul as with a Tem- ped, and throweth open the Doors, and as it were thundcreth and lighteneth in the Conscience, and lay- eth hold upon the Sinner, and fliaketh him all in pie- ces by his Terrors, and asketh him, Is finning go?d fir thee? L of Clay : Dareft 1 ■ I 1 I * U E 2 tbic j6 Direttiotjs to prevent thit the Work that J made thee for, and that I feed and preftrve thee, and continue thee alive for ) Away with thy fin, without any more ado, or I will have thy Soul away, and deliver thee to the Tormentors. This wi- kcneth him out of his Dalliance and Delays -, and : makes him fee that God is in good earned with him, and therefore he muft be fo with God. If a Phyfi- cian have a Patient that is addifted to his Appetite, who hath the Gout, or Stone, or other Difeafe, and < he forbid him Wine, or Strong Drink, or fuch Meats - as he defireth •, as long as he feels himfelf at eafe, he will be venturing on them, and will not be curbed by the Words of the Phyfician : But when the Fit is on him, and he feels the Torment, then he will be ruled : Pain will teach him more effectually than Words could do. When he feeleth what is hurtful ro him, and feeleth that it always makes him ficl^, it will reftrain him more than hearing of it could do. So when Humiliation doth break your Hearts, and make you feel that you are fick of Sin, and filleth your Soul with fmart and forrow, then you will be the more willing that God fliould deftroy it in you. When it lieth fo heavy on you, that you are unable to look up, and makes you go to God with Groans and Tears, and cry, Lord be merciful fo me a Sinner j when you are fain to go to Minifters for eafe to your Confciences, and fill their Ears with Accufations of your felves, and open even your odious fliameful Sins, then you will be content to let them go. Now there is.no talking to you of Mortification, and the refolute re- jecting of your Sins ; the Precepts of the Gofpcl are too ftrift for you to fubmit to. But a broken Heart would change your Minds. The healthful Plough* man faith, Give methnt which I love : Thefe Fhyficians would bring us all to their Rules, that they may get Money by us ; / never mean to follow their Diretlions, But when Sicknefs is upon him, and he hath tried all his own Skill in vain, and Pain giveth him no Heft, then fend for the Phyfician * and then he willdoany : thing, Mifcarrying in Converfion. 77 thing, and take an> thing whatever he will give hira, i that he may but be eafed and recovered. So when your Hearts are whole and unhumbled,thefe Preachers and Scriptures are too ftrift for you -, you'mufthave that which you love -, felf-conceited precife Minifters mufl leave to talk ; but you will never believe that God is of their Mind, or will damn Men for taking that which they have a rnind of. O but when thefe Sins are as Swords in your Hearts, and you begin to - feel what Minifters told you of, then you will be of another Mind : Away then with this Sin *, there is nothing fo odious, fo hurtful, fo intolerable. O that , you could be rid of it, whatever it coft you ! Then he will be your beft Friend that can tell how to kill it, and be free from it, and he that would draw you to it, would be as Satan himfeif to you, Mat. \6. 22, 23. Gal. 1. 8,9. Humiliation diggethfo deep, that it undermineth Sin, and the Fortrefs of the Devil ; and when the Foundation is rooted up, it will foonbe overthrown. When the Mmderers of Chrifi were pricked to the Heart, they then cry out for Counfel to the Apoftles, ASs 2. 37*. When a Murderer of the Saints is ftricken blindfold to the Earth, ^and the Spi- rit withal doth humble his Soul, he wilf then cry out, Lord, what would]} thou have me to do ? Afts 9. 6. When a cruel Jaylour that icourged the Servants of Chrift, is by an Earthquake brought to a Heart-quake^ he will then cry out, What fl;all 1 do to be faxed * Afts id. 30. And here comes in the ufefulnefs of Afflifiions •, e- ven becaufe they are fo great advantages to Humilia- tion. Men will be brought to fome Reafon by Extre- mities. When they lie a dying, a Man may talk to them, and they will not fo proudly fly in his Face, nor make a fcorn of the Word of the Lord, as in their Profperity they did. God will be more regarded when he pleadeth with them with the Rod in his Hand •, Stripes are the bed Logick and Rhetorick for '.;/. When Sin hath captivated their Reafon to E 3 their uirtatoTtsvo prevent I Flelh, the Arguments to convince them muft be fuch, as the Flefh is capable of perceiving. We may tell a Beaii of Dangers and Difcommodities, be- fore we can perlwade him from that which he loves, Stnfustity doth brutifle Men in too great a meafure : And (o far as they are brutifb, it is not the clearefl Reafons that will prevail •> and if God did not main- tain in corrupted Man forne Remnants office Reafon> we mi^ht preach to BeaJJs as hopefully as to Men. But A$hZlhns tend to weaken the Enemy that doth capti- vate them \ as Profperity by accident tends to fireng- then him. The Fle/h underfhncfcth the Language of the Rod, better than the Language of Reafw* or of the JfordofGoJ. And as the fenfible part of our Humiliation promo- teth Mortification., fo the rational and voluntary Hu- ml'jtion y which is proper to the fanftirled, is a prin- cipal part of Mortificatm it felf. And thus you may fee, that its necelliry that we be thoroughly humble d % tli at Sin may be throughly killed in us. 3. Another ufe of HumiVtathn is, to St the Soul for a meet Entertainment of further Grace •, and that .both for the Honour of Cbrijl and Grace, and for our own Welfare. i. In refpeft of Chrift, it is equal that he fhould dwell in fuch Souls only as are fit to entertain him. Neither his Perfon, nor hio Bufinefs, are I fute with the w make a Sinner feel his S*:i and Miter y •: pof- fible, that Girift as Chrift, fhould be heartily WeU come to him, or received in that fort as hi; H doth expeft. Who cares for the Phyfician, that feels l ckpefs y and fears not Death * He may v 5 of fuch a Mar* and he will not c*ll him in : hen Pain and Fears of Death are en him, he ftnd, and feek, and bid him Welcome. Will any Man fly to Chrifl for Succour, that feelcth not his Wants and Danger? Will they lay hold on him, as the I Mijcarrying in Convtr . 79 I c of their Souls, and cleave to h great need of him * : his Feet, an - Mercy, that fee! enough without him ? When Men do and Mifery, and fuperncially believe look after Chrift and Grace •, and e worth of die later, in fuch a manner as they feci the weight of the former. But never is Chrift •valued 2nd fought after as Chrift, 'till Sorrow have taught u ; how to value him : Nor is he entertained in the n Honour of a Redeemer, 'till Hum'iKa- throw open all the Doors % no Man can feek him with his whole Heart, that feeks him not with 1 leen Heart. And it's certain that Chrift will come on no lower terms into the Soul. Tho' he come to do us good, yet he will have the Honour of doing it •, tho' he come to heal us, and not for any need he hath of us, yet he will have the Welcome that's due to a Phyfi- cian. He comes to fave us, but he will be honoured in our Salvation. He inyiteth all to the Marriage* Supper, and even compclleth them to come in : Eut he expecleth that they bring a Wedding-garment, and come not in a Garb that will di/honour his Houfe. Tho' his Grace be free, yet he will not expofe it to contempt, but will have the fulnefs and freenefs of it glorified. Tho' he came not to redeem himfelf but us, \et he came to be glorified in the Work of our Redemption. He hath no Grace fo free, as to fave them that will net efteem it, and give him Thanks for it. And therefore tho 5 Faith is enough to accept rift, yet muft it be a thankful Faith, that will the Giver , and an humble Faith that will feel the worth of it, and an Obediential F.uth that mfwer the Ends of it. And therefore that the Condition of our Juftificar': 1 1 the Honour of the Giver, as the the Receiver. And as Reafon teHeth us 3 Chriftian Ingenuity' confenteth E 4 that. bo Directions to prevent • that it be Co. The Soul that is truly united to Chrift/ a?id partakcth of his Nature, doth think its own Re- ceiving greateft, where the Honour of Chrift is great- eft ; and it cannot take pleafure in the Thoughts of fuch a kind of Grace, as ftiould difhonour the Lord of Grace himfelf. As Chrift is felicitous for the faving ©f the Sou!, fo he makes the Soul folicitcus of the right entertainment of him that faveth it. And therefore through his Blood, and not his Teaching or his Government, was thc.Ranfom of our Souls ; yet he ■ h refolved to juftifie none by his Blood, but on the Condition of that Faith, which is an hearty Confent to his Teaching and Dominion. It is not in the Appli- cation, or bellowing of Chrift's Benefits, as it was in the purchafing of them. When he came to ranfome us, lie conferred to be a Sufferer, and gave bis Cheetff to the Smiter, and fubmitted to Reproach •, he endu- red the Crofs, defpifiag the Shame ; and being revi- led, he reviled not, but prayed for his Perfecktors ; but ivfoeii he comes by his faving Grace into the Soul % he will not there be entertained with contempt -, for in the Flefh he came on purpofe to be humbled •, but in the Spirit he comes to be exalted : In the Flefh he came to condemn the Sin that reigned in our Flefh, (Rom. 3. 3 J and fo was made fin for us, (that is, a Sacrifice fir Sh) (2 Cor. $. 21.) Eut in the Spirit he comes to conquer our Flefh, and by the Law of his quickning Sprvt, to free us from the Law of Sift and Death 5 bo'h that the Ri^hteouftiefs of the Law mi^ht be fulfilled in us, and alfo that there might be no Condemnation to us, who walk not after the Fle/h, but after the Spirit, Rom. 8. 1, 2, 4. The Kingdom of Chri}} was m>t worldly ; for if it had been worldly v he- would have fought to eftablifh it by ftrength of Arms, and fighting, which are worldly Means, john 18. 3d. But his Kingdom is within w : It is a Spiritual King- dom; and therefore tho'in the World he was ufed with Contempt, as a Foo f , and as a Sinner, and a Man of Sorrows -, yet within us he will be ufed with Ho- nour Mifcarrjwg in Ccnverjion. 8 1 nour and Reverence, as a King and abfolute Lord. It was the Hour of the Executioner, and the Power of Darknefs, when he was in his furTering \ but it is the Hour of his Triumph and Marriage, and the prevailing Power of the Heavenly Light, when he cometh by far xing Grace into the Soul. On the Crofs he was as a Sinner, and flood in our place, and bore what was our due, and not his own. But in the Soul he is the t fSin, and cometh to take poiTeflion of his own, and doth the Work that belongeth to him in his Dignity ; and therefore he mlHhere be ac- knowledged, and honoured. On the Crofs he was pulling down the Kingdom of Satan, and fetting up his own, but in the Preparatory Purchafe : But in the Soul he doth by immediate Execution. On the >in and Satan had their full Blow at him : But when lie entreth the Soul, he hath his Blow at them, and ceafeth not till he have deftroyed them. In pur- " chafing he expended his own •, but in converting he takes pofteffion of that which he purchafed. In a. w f ord, he came into the World in Flefh for his under- taken Humiliation 3 but he comes into the Soul by his Spirit, for his deferved Exaltation : And therefore, tho' he endured to be fpit upon in the Ftefi, he will not endure to be flighted in the Soul : And as ia the World he wjs fcorned with the Title of a King % and crowned with Thorns, and cloathed in fuch Kingly Robes, as might make him the fitter Objeft for their Reproach : So when his Spirit cntretli into the Soul, he will be there inthroned in our moft reverent, fub- jeftive, and deepeft efteem, and crowned with our higheft Love and Thankfulnefs, and bowed to with the Tenders of Obedience, and our Praifc. The Crofs fliall there be the Portion of his Enemies, and tha Crown and Scepter fliall be his *, and as all were pre- ferred before him on Earth, even Earabm himfeif ; fo all things fhall be put under him in the fanfiffied Soul, and he flu II be preferred before all. This, £z Directions to prevent This is the end of Humiliation, to make ready the Heirt for a fuller Entertainment of the Lord that bought ir ; and to prepare the way before him, and fit the Sjul to be the Temple of h'x Spirit. An humbled Soul would never have put him off with Excufes fron* Oxen, and Farms, and Wives : As Lulet 14. and Matth. 22. But the unhumbled will make Ji^ht of him. And 2* As Chrlft himfeJf will be honourably recei- ved, or not at all, fo mufl the Mercies and Graces which he ofTereth. He will not apply his Blood and Rigbttoufhcfs to them that care not for it: He will not pardon fuch a Mafs of Iniquity, and remove fuch Mountains as He upon the Soul, for them that feel not the NeccfTity of fuch a Mercy* He will not take Men frcm the Power of the Devil, and the Drudgery of Sin, 2nd the Suburbs of Hell, and make them his Members, ar.d the c ons of God, and the Heirs of Heaven, that have not learn'd rhe Value of thefe Eenefits, but fet more bv their very Sin and Mifery, and the Trifles of the World. Chrif? doth not defpife his Blood, his Spirit, his Covenant, his Pardon, nor his Heavenly Merit u and therefore he v\ill give them to none that do de- fpife them, 'till he teacheth them better to know their worth. Do you think it would ftand with the Wiidm if thrift, to give fuch unfpeafyble Bleftirgs as theie, to M. n that have not Hearts to value them ? Why, it is more to give a Man Juftification and Adoption, than to give him all this vifibleWc rid ; the Sun, the Moon, tie Firmament, and the Earth. And fhould thefe be given to one that cares not for them ? Why bv this me:'ns God fhould mifs of his Ends ; He fhouid not have the Love, the Homur, or the Tl:an\s that he in- tended by his Gift. It is necelUry therefore that the Sou! he fhrouphh humbled, that Pardon may be re- ceived as Pardon, and Grace as Grace, and not fet S ht by. And, Mi Partying w Converfon. 8 5 neceflary for the Honour both of % fo alio it is neceflary for your own :. The Mercy cannot indeed be liation do not make us capable of it. muft be taken into an empty Sto- \ and not be drowned in FJegm and Filth. A on the Gallows will be glad of a Pardon ; but a Stander-by that thinks he is innocent, would not regard it, but take it for an Accufation. There is no great Sweetnefs in the Name of a Redeemer^ to an It fets not by the Spirit ; the Gofpel ! Tidings of Salvation are not fo i one, as the Tidiwgs of Riches, or worldly Delights would be. As it is the Preparation of the Stomach that maketh our Meat fweet to us •, and the courfeft Fare is pleafanter to the Sound, than Sweet-meats to the Sick : So if we were not emptied of our Selves, and vile and loft in our own Appre- henfions ; and if contrition did not quicken our Ap- petites, the Lord himfelf, and all the Miracles of bis fuving Grace, would be but a? a thing of nought in our Eyes ; and we fhould be but weary to hear or of them. Eut O what an unefllmable Treafure k humbled Soul. What Life U in hu Pre-' f What Sweetr.efs in evety Pajfage'of his Grace * And what a Fe.ift in bx uiimeafuraHe Love * 4. Another life of Humiliation implied in the for- mer, is, that it is neceifarv ; Men to>ield to the Terms of the Covenant cf Grace : Nature holds fad its tiefhly Pictures, and lives by feeling, and upon prefent Things, and knows not how to live up* on Invifibles, by a Life of Faith. And this is the : ; iat ail nmft live, that ; And therefore he calleth them to the fcrfaking of all -, the crucifying the World and Flefli, the denying of ihemfelves, if they will be his D But O how loth is Niture to part with all, and make a full Re- fi^nrtion unto Chrift / Eut fain k would make lure of prefent things, for fear lefl .lies of » Ihou 84 " Directions to prevent fhould but deceive them -, and then they would have Heaven at lafl as a refervc. And on thefe Terms it is that Hypocrites are Religion*, and thus it is that they deceive their Souls But when the Heart is truly bro- ken, ii will then ftand no longer on fuch Terms with Chrijl, but yield up all. It will then no longer Con- dition with him, hut ftand to hk Conditions, and thankfully accept them. Any thing will then fervc with Chift, and Grace, and the hopes oi Glory. 5. Another Ufe of Humiliation is,, tc fit us for the retaining and improving of Grace, when we have Feceived it. The Proverb is, Lightly come, lightly g9. If God fhould give the Pardon of Sin to the tin- bumbled, how foon would it be caft away I And how ^afily would fuch be hearkning to Temptation, and 1 returning to their Vomit ? The burnt Child, we fay, dreads the Fire. When Sin hath kili'd you once, and broken your Hearts, you will think the worfe of it while you live.. And when a Temptation comes, yen, will think of your former Smart : Is not this it that cojl me fo many Groans, and Uid me in the Dw#, and had altmS damned me i And Jhall I go to it again * Was I fo hardly recovered, by a Miracle of Mercy ? And Jhall I run again into the Mifery that I was faved from i Had I not Sorrow, and Fear, and Care enough, but I vtufi go bac\ again for more, and renew my Trouble I Thus the remembrance of your Sorrows,, will be a continual Preservative to you. And a contrite Spi- rit that is emptied of it felf, and is taught the worth of Chrift and Mercy, will not only hold them faft, but will know how to ufe them,in thankfulnefs to God,and benefit to himfelf;. 6. Another Ufe of Humiliation, is to fit the Soul for its approach to Godhimklf, from whom it had revolt- ed. As it befeems not any Creature, to approach the God of Heaven, but in Reverential Humility : So it befeems not any Sinner to approach him, but in con- trite Humility : Who can come out of fuch Wicked- Dcfs and Mifery, and not bring along the Sence of it on Mi/carrying in Convex ficn. 8 y on his Heart } It befeemeth not a Prodigal to meet his Father as confidently and boldly, as if he had ne- ver departed from him •, but to fay, Father, I have firmed agamft Heaven, and before thee, and am no mire worthy to be called thy fon, Luke 1 $. 1 8. It is not ingenuous for a guilty Soul, or one that is fnatch'd as a Brand out of the Fire, to look toward* God with a brazen Face, but with Shame and Sorrow, to hang down the Head, and fmite upon the Breaft, and fay, Lord be merciful to me a Sinner. For God refifleth the proud, but giveth Grace to the humble, 1 Pet. 5. 5. Jam. 4. 6. Though the Lord be high, yet he hath regard unto the lowly : But the proud he kpoweth afar off, Pfa!> 138.6. For thw faith the High and Holy One that in- babiteth Eternity, wlnfe Name k holy ; and 1 dwell in the High and Holy Place \ with kirn alfo that h of a contrite and humble Spirit, to revive the Spirit of tte humble, and to revive the Heart of the contrite o-;:s, Ifai. 57. 15. TothU Man will I lool^, even to him that is poor, and of a contrite Spirit, and that trembles at my Word, Ifai 66. 2. The Lord is nigh to them that are of a broken heart, and faveth fuch as be of a cm- trite fpirit, Pfal. 34. 18. The Sacrifices of God are a broken Spirit : A broken and contrite Heart, God, th wilt not defpife, Pfal. 51. 1 7, There is no turning to God, unlets we loath our felves for all our abomination*. Ezek. 1 6. 63. The nearer we approach him, the more wemuft abhor our felves in duft andafles, Job 42. 6. He will not embrace a Sinner in his Dung • but will firft waff) and cleanfe him, Ifa. t. \6. Converfion muft make us humble, and as little Chi!dren ? that are teachable, and look not after great Matters in the World, or elfe there is no entring the Kingdom of God, Mat. 18. j ? 4* And thus you fee the Vfes, and Necefjity of Hu- miliation. III. By what hath been already faid, you may per- ceive what MjUkfs are carefully to be avoided, a- bout bout your Humiliation, arid with what caution it muft be fought. i. One Error that you muft t&e heed of, is, That yyj. take not Humiliation for an indifferent thing, or for fuch an appurtenance of Evth a* rnjy befpared ; think not an humbled foul while fuch can he falsified. Some carnal hearts conceive, that it is only more h. . ?iers that muft be contrite and broken-hearted ; and that this is not neceffary to them that have been, brought upcivily or religioufly from their youth. But it is as poflible to be fayed without Faith, as without Repentance, and that efpecial I ion, which I * fcribed to you before. Its purt of your Sanftificatkn. 2. Another miftake to be carefully avoided is, Jl>e placing of your Humiliation, either only, or principally^ in the Pfiffionate fonts or in the outward exprejfion of i ; g paffms. I mean, eitherin pinching grief, zndforrow of heart, or eife in tears. But you mull remember that the Life of it is, as fore, hi the Judge- ment and the Will. It is not the meafarcof paftionate ibrrowand anguift!, that will beft ffcew the meafure of your fmc ere Humiliation : much lefs is it our te or outward exprefftons. But it is your low eftecm of your fclves, and content ednefs to be vile in the eyes of others : and ^,our difplacency with your klva, and wlilingnefe to mcum and weep for fin as much as c would have ycu : with the reft of the afts of thzjudg- n.ent arrd Witt before defer ibed. 1>o great dangers are here before you to be avoid- ed. Hrft, fome there be that have terrible pangs of fjrrow, and are ready to tear their own hair, yea, Gr make awake themfelves as Judas, in the horror their Consciences : and thefe may feem to have true Humiliation, and yet have none. And fome can weep abundantly at a Sermon or in a prayer, or in men- tioning their fin toothers : dnd therefore think thit they are truly h itibled and yefit may be nothin^ fo. poi i fime trnethir hearts are in love with fm % or had rather keep it then kt it go, or have o an Mifcarrying in Converficn. $7 an habitual hatred to it, and ^predominant fuperlative Love to God, their Humiliation is no favingworlf. That which is in thepaffions and tears, may be even forced againft your wills : and it fignifieth fearce fo much as a common Grace, where you are not willing of it. Many an one can weep through a paffionate, wo- maniil?, tender nature, and yet not only remain un- humbled, but be proud in a very high degree. How many fuch do we ordinarily fee / efpecialjy women that can weep more at a duty or conference, then fome that are truly broken-hearted could do in all their lives : and yet be fo far from being vile in their own eyes, and willing to be fo in the eyes of others, that they will hate and reproach, and rail at thofe that charge them with the faults which they feemed to lament ; or at leafl that charge them with difgr.xeful fins 5 and they will excufe and mince the\t fins, and make a fnw 11 nutter ofthem^ and love none fo weii as thofe that have the higheft thoughts of them. So that Pride doth .marily reign in their hearts, and break out in their words and lives, and make them hate the faithfuieft reprovers, and live in contention with any that dis- honour them,for all the tears that come from their e} Jui^e not therefore by pafliws, or tears alone, but but by the Judgement and the V/il/, is is aforefaid. 2. Another fort there are much better and happier then the former, that yet to their great trouble are iaken in this point: and that is, they that think have no true Humiliation, becaufe they find not fuch pan^s of forrow, and freedom of tears, as o'hers have as their hearts are cwfr/fe,when even they cannot weep u tear.Tell me but this-, are you vile in m eyes, becjufe you are ejdlty tf fm, and that a^iinfrthe Lord whom j love? Do you loath caufe of your a 1 heartily wifh, that you had been [uffer'wi v. wing : and if it choofe tohffer rather then to finfH gr'w . 1 you cannot, r/ eve, and a 88 Directions to prevent fire to weep when you cannot weep ? Can you quietly bear it, when you are vilified by others, becaufeyou know your felves to be fo vile ? AncTareyou thankful to a plain Recoverer, though he tell you of the nioft difgraceful fin ? do you think meanly of your own fay- ings and doings, and think better of others, ~~ where there is any ground, then of your felves? Do you jw- (iifie Gods afflicl'ms, and mens true rebukes, and think ! your felves unworthy of the Communion of the Saints, or to fee their faces ; and. unworthy to live on the face of the earth ? Yea would you juSifie God y if he fhould condemn you ? This is the flate of an humbled Soul. Find but this, and you need not doubt of [Gods acceptance though you were unable tofhed a tetfr.There is more Humiliation in a bafe efteem of our fclves^then in a thoufand tears : and more hi a will, or defire to weep for fin, then in tears, that come through force of terror, or moifture of the brain, or pafltonate tendernefs of Nature. If the Will be right you need Rot fear. It is he that mo'ft hateth fin y and is hardJyeft drawn to it, that is tiuYitftjMmblek for it. He that will lament it to day,and commit it to reorrow,is farlefs humbled and penitent,that woufd not be drawn to it with the hopes of all thcpleafures of the world, nor commit it,if it were tofave his life, 3 To avoid this, feme run into the contrary mi- ftake,and think that /arrow and tears that they may re- pent&s well without them as with them^and they lay all in fome dull unerTeftual wifbes;and fo they think tha Heart is changed. But certainly God made not the AffeSions in vain. It cannot be that any man can have afanftifiedWW, but his Affetlions will hold fonre corref- pondence with it,and be commanded by it. Though we cannot mourn in that Meafure as we defire, yet fome forrow there will be wherefoever thcHeart is tru- ly changed. And apprttiative this forrow will be the greateft. No man can heartily believe that fw is the greateft evil to his Soul, and not be grieved for it. And indeed our LivelteftAifeftions fhould be exercifed about Mifcarrying in Convtrfion. 8p about thefe weighed things. It is a fliame to fee a man mourn for a friend,and whine under a Crofs that tcuch but the flefh, and yet be fo infenfible of the plague of fin and the anger of the Lord, and to lau^h and^ILwithr fiich mountains on his Soul. Though grief and tears be not the heart, or principal part of our Hmilution, yet are they to be Iookt after as our duty; yea forrow in lome meafure is of abfolute neceflity ; and the want of tears is no good fign in them that have tears for other thing?. Indeed the fenfe of our folly and unkindnefs fliould be fo great, that it fliould even turn our hearts into forrow, and melt them in our brefts and draw forth ftreams of tears from our eyes; and if we cannot bring our felves to this, we muft 'yet lament thehardnefsofour/ftarf /,and not excufc it. 4. In the next place you are hence informed how to anfwer that Queftion, Whether it be poffible for 4 man to be humble and repent too much. That part of Humiliation which confifteth in the ads of the Vnder- fiandng and the Will, cannot be fo much as too thelnten- tion of the AU ; And if it be too much as to the Ob* yttkive extent > then as it is mif- guided, fo it changeth its Nature, and cc&feth to be the thing that it was before. A man may think worfe of himfelf then he is, by thinking falfely of himfelf, as that he is guilty of the fin, which he is not guilty of -, But this is not the fame thing with true Humiliation. But to have too clear an apprehenfion of the evil of hhfin, and his one vilenefs,this he need not fear. And in the will it is more cleare-,No man can be too willing to be rid of fin, in Gods time and way -, nor be too much averfe from it, as it is againft the Lord. But then the other part of Humiliation, which confifteth in the depth of forrow, or in tears, may poflibly be too much ; Though I khow very few that are guilty of it, or need to fear it -, becaufe the common cafe of the world is to be ftupid and hard-hearted •, and mod of the God- ly are lamentably infenfible. But yet fome few there are, that have need of this advice, that they ftrive not not for toD great a m rief. Let your fi be dgZLinftfm as mu;h as is \ But yet let there be fome 1 mits in your grief and tears. And thiscoun- fel is neceffary to theft forts of people, j. To M lavcholy people, that are in danger of being diftraftu and made unreaibnable and i>: vermuch fo row. Their thoughts vyij and dark, and full of fears, and either make thin worfe then they are, or elfe ! r affe&ed v\ them then their heads can bear. 2. And this is the Cafe of fome weal^ fpirited women* th it are not Wei an- choly 5 but yet natur.il vveaknefs of their brains , and ftrength of their paffms, are unable to endure thofe ftaous deep aff effing apprehenfions which others may de- j fire-, but the depth of their fenfibility, and greatnefs 1 of their paffion, doth prefently endanger the crazing of their brainy and quickly call them into Melancholy, or worfe. And this is a very heavy affii&iosr where it comes, both to the perfons thernfelves, and thofe about them. To be deprived of the Vfc ofReafon, is one of the greateft corporal calamities ' in thislife, And it is mat- ter of offence, and difhoncur to the Gofpel in the eye? - ungodlv t rftand not the Cafe. When aplflt in unmeafurable forrow, or tali into diftratfion, it is a grievous temptation to them, from Religion, and avoid godly f now, and all .venly things, and it occafioncth ooiilh (corners to fay, that. Religion makes men mad ; and that this Humiliation and Conversion which we call them to, is the way to bring them out of their wits. So that by reafon of the grief of the godly, and the hardening of the ungodly, the Cafe is fo fad, that it requireth the greateft cars to avoid it. Queft. But if it be fo dangerous to forrow eitbe little, or too much, what frail a poor firmer do m fitch a [(height * And how flail he know nhen to reftrah . his ! f:mn>s ? An r iv» Mifcarrjing in Convirfwn. 9 1 4 tt>. It is but very few in the World, that have caufe to fear excefs of this kind of Sorrow. The common Cafe of Men is to be blockifh, and worldly Sorrow doth caft more into Melancholy, and Diftra- ftioijs, than godly Sorrow : But for thofe few that are in danger of excefs, I fliall firft tell)ou how to di- fcern it, and then how to remedy it. When your Sorrow is greater than your Brains can bear, without apparent danger of Dejiratfion , or a Melancholy DiHurbance and Diminution of your Vnder- ftanding, then it is certainly too much to be retrain- ed. For if you overthrow your Reafon, you will be a Reproach to Religion, and you will be fit for no- thing that's truly good, either to your own Edification, or the Service of God. 2. If you be in any grievous Difeafe, which Sor- row would increafe to the hazard of your Life, you have Reafon to reftnin it : Tho' you may not for- bear Repenting , or Cafefulnefs of your Salvation , yet the Paflion of Grief, you muft moderate and abate. 3, When Sorrow is fo great as to difcompofe your Mind, or enfeeble your Body 5 fo as to unfit you for the Service of God, and nuke you more un- able to do Good, or receive Good, you have Rea- fon then to moderate and red rain it. 4- When * efs of your Sorrow, doth over- : ry Meafure of your Love, or Joy, or keep out thefe, and takes up more of >' our S] its pirr, having no room for greater 1 it is exceffive, and to be reftrained. There are forne that will ftrive and ftruggle with Hearts, to wring out a ferv Tears, and increafe it yet make tee of other '/. and will not ftrive half fo much to increafe their Faith, and Love, and Joy. 5. When your Sorrow by the greatnefsof it, doth ou into Jem, uther to defpair, or think of God and his Service, or to undervalue his Grace, 9 2 Directions to prevent Grace, and the Satisfaction of Chrift, as if it were too fcant,and infurficient for^ou^ou have then caufe to moderate and reflrain it. c. When your Sorrow is unfeafonable, and will needs thruft in at thofe times when you are called tothanl^ fulnefs and Jsy, you have then caufe to moderate and reflrain it at that feafyn. Not that we fliould »7w//j * lay by Sorrow, in any Day of fry and Thanksgiving, urv Iefs we could lay by all car Sin id. the Duties of that Day : Nor fliould \ve wholly lay by Spiritual Comfort acd Delight, in Days of greateji Humiliation. For as our State is here mixt, of Grace and Sin, fo muff all our Duties be mix'd of Joy and Sorrow : It is only in I/eaten, where we muft have unmixed Joys, and only in Hell that there are unmixed Sorrows -, or at lead not in any ftate of Grace. But yet for all that, there are Serfons now, when one of thefe muft be more craw nently exercifed, and the other in a lower Meafure* As in times of Calamity, and after a Fail, we are cal- led out fo much to Humiliation, that Comfort fliould but moderate our Sorrows, and the exercife of it bt veiled for that time : So in times of Special'Mercies from the Lord, we may be called out to exercife our Thanks, and Praife, and Joy, fo eminently, that Sor- row fliould but keep us humble, and be as it were fer- viceable to our Joys. When Grace and Mercy is mofl eminent, then joy and Fraife fhould be predominant (which is through the mofr of a Chriftian-life, that walketh uprightly and carefully with God : ) And when Sin and Judgments are mofl eminent, Sorrow muft be then predominant, as being a necefary means to (olid Jay. And therefore ordinarily a Sinner that is but in the Work of Converfton, and newly coming to God from a rebellious State, muft entertain more Sorrow, and kt out himfelf more to Groans and Tears than afterward, when he is brought to Reconciliation- with God, aad wallcjth in Integrity. Quefh Mtftarrjing in Convtrfion. 93 Queft. But when U it that ntySomw titooflwt, and J flauld labour to increafejt ? Anfw. 1. When there is no apparent danger of the laft-mentioned Evils, that is, of deftroying your £*- dies, diftrafting your Brains, difcompofing your Minds, and drowning other Graces and Duties, and the reft ; then you have little caufe to be afraid of an excefs. 2. When you have not Smart enough to caufe you to value the Love of Chrifi, and highly prize Jiis Blood, and the Effefts of it, and hunger and thirft after him and his right eoufnefs, arid earneftiy beg for the Par- don of your Sin j you have caufe to defire then more Sorrow : If you feel no great need of Ckrift, but pafs fey him as lightly as the full Stomach by his Food, as if yon could do well enough without him j you may be Aire then you have need to be broken more. If youfet not 1 fo much by the Loie of God, that you would part with. any thing in the World to enjoy it, and would think no Terms too dear for Heaven : You have need to lie under the Fence of your Sin and Mi- fery a little Jcnger, and to befeech the Lord to five you from that Heart of Stone. When you an hear of the Love and Sufferings of your Redeemer^ without any warmth of Loveto him again ; andean read or hear the Promifes of Grace, and Offers of Chrifi and /. thout any confiderable Joy orThaak- fulnefs, it's time for you then to beg ot God a tender Heart. 3. When voa make many Paufes in the Work of I your Corner fion, and are fometime in a gp§d Mind, land then again at nji.tnd, as if you were yet unrefol- I ved whether to turn or no : When you ftick at ChrijTs I Terms of denying your felves, and crucifying the I Flerti, and forfrking all, for the hopes of Glory $ and think thefe Sayings fomewhat hard, and are consider- ing of the Matter, whether youfiiould yield to them or not •, or arc fecretly refcrving fomewhat to your felves $ this certainly (hews^hat you are not yet *i ently 94 Direftiens to prevent ently humbled* or elfe you would never fhnd trifling thus with God. He mud yet fet your Sins in order before you, and hold you a while over the Fire of Hell f and ring your Coxfciences fuch a Peal, as fhall make you yield and refolve your Doubt?, and teach you not to dally with your Maker. Jf Pharaoh himfelf be off and on with God, and fometime lie will let Ifrael go, and then again he will not - 7 God will follow him with Plague after Plague, till he make him yield, and glad to drive, or haften them away. And even where he deals in ways of Grace, he maketh fo much ufe of Sorrows, as to make Men yield the fooncr to his Terms, and glad to have Mercy on fuch Terms, if they were harder. 4. When you are heartlefs and dull under the Or- finances ofGod y and Scripture hath little Life or Sweet- nefs to you, and you are almoft indifferent whether you call upon God in fecret, or no ; and whether you go to the Congregation, and hear the Word> and joyn in GocCs Pratfesy and the Communion of the Saints, and you have no great relifh in holy Conference, or any Ordinance, but do them alraoft meeriy for Cu- flom, or to pleafe your Confder>ce$ y and not for any great need you feel of them, or good you find by them ; this fhews for certain you want fome more of the Rod and Spur •, your Hearts be not wakened and broken fufficiently, but God muft take you in hand a- - gain. 5. When you can be mindlefs of God, and of the Life to come, and forget both your Sins and Savi- our's Blood* and let out your Thoughts almofl conti- nually upon worldly Vanities, or common Thin, if you were over-grown the need o(Cbr\ft\ this fhews that the Stone is yet in your Hearts^ and that (Wmuft keep you to an harder Diet to mend >our Appetites, and make you feel your Sin and Mifery, 'till it call off your Thoughts from Things that lefs concern you,and teach you to mind your everlaftingfiate. If you begin to forgetjour felves and him, ift time for you to have., a Remembrancer* 6. When Mi/carrying in Convcrfion. 9 5 When you begin to tafte more fweetnefs in the Creature, and he more tickled with Applaufe and Honour, and pleafed more with a full £ftute, and more impitient with Poverty, or Wants, or Wrongs from Men, and Cro.Tes in the World ; and when \cu are ftt upon a thriving Courfe, and are eager to grow rich, and fall in Love with Money ; when you drown your felves in worldly Ores, and Bufinefs, and are cumbred about many thing?, through your own Choice ; this fhews indeed that you are dangeroufly mhumbled ; And if God have Mercy for you, he will bring you low, and make your Riches Gall and Worm- wood to you, and abate your Appetite, and teach you to know that one thing k needful \ and to be more ea- ger after the Food that perijhetb not, and hereafter to choofe the better part, Luke 10. 41, 42. John 6. 27. 7. When you can return to play with the Occafi- ons of Sin, or look upon ic with a reconcilable Mind, as if you had yet Ibme Mind on it, and could almoft find in your Heart to be doing with it again ; when you begin to have a mind of your old Company and Courfe?, or begin to draw r as near it as you dare, and are gazing upon the Bait, and tufling of the forbidden Taing, and can fcarce tell how to deny your Fancies, your Appetites, your Senfes, their Delires \ this fliews that you want fome wakening Work : muft yet read you another Lefture in -the Blacks Booh, and fet you to fpell thofe Lines of Blood, which it feems you hare forgotten ; and kindle a little of that Fire in your Conferences, which elfe you would run into, 'till you feel and underftand, whether it be good flaying with Sin, and the Wrath of God, and the ..riling Fire. 8. When you begin to be indifferent as to your Communm with God, and think not much whether he accept you, and manifefl iiis Love to you cr not, but ,can huddle up your Prayers, and look no more after them, or what becomes of them -, and ufc Ordinances* and 96 Directions to prevent and feldom enquire of the fuccefe : When you can fpare the Spiritual Confutations of the Saints, and fetch little of your Comfort from Chrift, or Heaven • but from your Friends, and Health, and Profperity, and Accommodations ; and perhaps can be as merry in carnal Company, when you fay and do as they, as if you were confidering of the Love of Chrift : This (hews that the Threatnings went not deep enough. Sor- row hath yet another part to play : You muft be taught better to know your Home, and to take more pleafure in your Father, and your Husband, and your Brethren, and your Inheritance, then in Strangers, or Enemies to God and you. 9. When you begin to grow wanton with Ordi- nances, or other Mercies, and inftead of thankful re- ceiving them, and feeding on them, you pick Quar- rels with them, and nothing will pleafe you : Either the Mini ft er is too weak, or he is too curious, or too formal •, you muft have it this way, or that way • ei- ther you muft have more of a form, or no form ; m this gefture, or that order, and fomething or other isftillamifs: This (hews that you want humbling, and that you are fitter for the Rod, than for Meat. If God do but open you a Door into your Hearts, and (hew you the Monfters and Emptinefs that is there,- you will then fee, that the fault lay fomewhere d£e than in the Mmifier, or the Ordinances ; If it were in them, it was more in you. The caufe of your loath ing, and quarrelling with the Word, was the fulnefi of your own Stomach •, and God muft give you a Vo- mit, or Purge, that fhalJ make your Hearts ache be- fore it hath done working, and then your Appetites will be mended, and your Wantonnefs will ceafe ; and that will be fweet to you, which before y< flighted. 10. When you begin to be leavened with Pride t and think highly of your felves, and have good Con- ceits of your own Parts and Performances, and would be noted aad tak:n for Somebody amopg the Godly, and Miscarrying in Convtrjten, 97 and vou cannot endure to be overlooks , or pad hen you think meanly of other Mens P^rts, and Duties, in companion ot yours, and think your felves as wife as you. Teachers, and begin to hear them as Judges, with a Magiftenal Sprit, and think you could do as well as this ^ur felves ; when you are finding fault with that which fhouJd nourijb you, ani in every Sermon you are moft notin 6 the defefts, and think that this you could have mended ^ when you itch to be Teachers your felves, and think your felves fitter to preach than to learn, to rule than to be ruled, to anfaer than to ask for resolution , when you think fo well of your felves, that the Church is not pure or good enough for your Company, tho' Chrift difown- eth it not, and they force you not to Sin -, when you grow cenforious, and aggravate the Faults of others, and extenuate their Graces, and can fee a Mote in a- nother's Eye, but will difcern none of their Graces, if they be not as high as Mountains, and none can pafs for Godly with you, but thofe of the mod eminent Magnitude j when you are itching after Novelties in Religion, andfetting your Wifdom againft thePrefent or Ancient Church; and affecling Singularity, be- caufe you will be of no common way ; when you can- not hear this Minifler, nor that Afmijhr, tho' the Mfa hijlers of Chrift -, and you arc harping upon that ; Come out from among them, and be ye fej-arate : As if Cbrijl had called you to come out of the Church, when he called you to come out of the Company of Infidels 5 all this cries aloud for further Humiliation : You have a Tympany that muft be prick'd, to let out the Wind that puffs you up : If you be not for Perdition, and to be forfaken, and given over to your felves, yon muft be fctch'd over again, and humbled with a Wit- nefs. When God hath turned your infidc outward, and (hewed you that you are poor, andmiierable, and blind, and naked, and that you are empty Nothings, who thought fo well of your felves ; he will then make you ftoop to thofe that yon defpifed, and think F yow 98 Directions to prevent your felves unworthy of the Communion of thofe that before you thought unworthy of yours. He will mak< you think yours unworthy to hear thofe Minifters tha you turned your back upon , and he will take dowi your teaching, talking Vein, and make you glad a gain to be Learners : In a word, he will by Convex fion make you as little Children, or you fhall never eti. ter into the Kingdom of Heaven. And this Spiritual Pride is a moft lamentable Di feafe, and the ifiue ufually is exceeding fad. For witl many, 'tis the Fore-runner of damnable Apojiafie, anc| God gives them over to their own Conceits, and the Wifdom which they fo efteem, 'till it have led themtcj Terdition. And thofe that are cured, are many of them cured by the faddeft way of any Men in thd World. For it is ufual with God to let them alonej 9 till they have run themfelves into fomc abominabj Error, or fallen into fome fliameful fcandalous Sin, 'till they are made an Hilling and By-word amoi Men -, that Shame and Confufion may bring them their Wits, and they may learn to know what it was that they were proud of, and fee that they were but filly Worms. And thus I have fhevved you, when you muft feek after deeper Humiliation, and may conclude that you arc not humbled enough : Yea, and when greater Meafure is of fome Neceflity to your Souls. Queft. Welly but yet you have not told u* what Courfe 4t poor Sinner fhould tal^e in fuch a ftrait, when he knows not whether his Humiliation, as to the ajfeftionate part. Be too little or too much* Anfw. i. You may partly difcern your felves by what is faid, whether you have need of more or lcfs Humiliation, if you can but try your Hearts by thefe Signs. 2. But yet I would ad vife, and earnefily per- f wade you, in Cafes of difficulty, to betake your felves to fome able faithful Minifter for refolution. If you fed Sorrow feize fo deep upon your Spirits, that it diftera- I Mtfcarrying in Ccnvjrfiorj. 99 iftempereth you, or threatneth youjr Vnderjlanding, r your Health, efpecially if you are cither paffionate Somen, or melancholy Per fans : Stay not then any lon- er, left delay do that which eafily cannot be un- one -, but go and open your Cafe, and crave Advice, 'his is a principal Ufe of Paftors, that you fhould ave them at hand, to advife with, in the Difeafes nd Dangers of your Souls, as you do with Fhyftcinns y n the Difeifes and Dangers of the Body. Lay by ail inful Bafhfulnefs, and troft not your felves any lon- ;er with your own Skill, but go to them that God lath fet in Office over you, for fuch Ufes as thefe, and ell them your Cafe : This is God's way ; and he will >lefs his own Ordinance : Melancholy, and paffionate liftempered Pcrfons, are not fit Judges of their own Condition. In this Cafe you muft diftruft your own Vnderjlanding, and be not Self-conceited, and flick lot obftinately to every Fancy that comes into your Pleads, but in the fence of your weaknefs, rely upon the guidance of your faithful Overfeers, 'till your Di- ftempers are overcome, and you are made morecapa- }le of difcerning for your felves. 5. You are further here to be informed, that it it not for it felf, that Sorrow and Tears are fo defirable -, but as they are Expreffions of a gracious Temper of the Will, and as they help on the Ends that Humilia- tion is appointed to. And therefore you may hence learn in what fort you muft feek after it. 1. You muft not place the chief part of your Hsiwo* in it, as if it were a Life of meer Sorrow, that wear Called to by the Go/pel. But you muft make it a Servant tS your Faith, and Love, and Joy in the Holy Ghofl, and other Graoes. As the ufe of the Needle is "but to make way for the Thred, and then it is the Thrcd, and not the Needle that makes the Seam ; So much of our Sorrow is but to prepare for Faith and Love, and thefe are they that clofe the Soul with chrifl. It is there- fore a lore Miftakc of fome, that arc very apprehen- £2 fa * >joo Lhrechofts to prevent five of their want of Sorrow, but little of their wan) of Faith or Love : And that pray and ftrive to brea^ iheir Hearts, or weep for Sin, but not much for thole higher Graces, which it tendeth to. One mud be done, and not the other left undone. 2. As Tears are the Expreflions of the Heart, fo thofe are the moft kindly and fincere, which volun- - : tarily flow from the inward feeling of the Evil that we lament j if you could weep never fo much, meer- $ ly becaufe you think that Tears are in themfelves ne- ceflary, and had not within the hatred of Sin, and vicace of its vile and killing nature •, this were not true Humiliation at all. And if the Heart be hum* bled before the Lord, it is not the wane of Tears that will caufe him to defpife it. Some aFe fo backward to weep by Nature, that they cannot weep for any! v outward thing, no not for the lofs of the dear eft Friend, when yet they would have done ten timesj , more to redeem his Life, than fome that haveTearsfJ at will. Groans are as fure Expreflions of Sorrow as] Tears, with fuch as thefe. And the hearty rejeftingj and deteftation of Sin, is yet a better Evidence than} either. But where Men have naturally a weeping : Difpofition, which they can manifeft about Crofles itt the World, and yet cannot fheda Tear for Sin,' there the Cafe is the moft fufpicious. 3. The principal Caufe why you mutt flrive for, deeper Sorrow is, that you may obtain the Ends of] that Sorrow ; that Sin may he more odious* to you,] and more fSfe&ually mortified 5 : that Self may be] taken $ffl&, and CJwfl may be yalued, and defired, •tfi^exalted, and' that you may bt fitted for a Holy- "Communion with God for the time to come, and iAvcd^ from Pride, and kept, in watchfulaefs. tf. From' this' that was lad faid, you have a Rule, by -which you may certainly difcern, what meafureof Humilmiion it is that muft be had. Itmuftgofo; deep as to undermine our Pride, and fo far the Heart "~ * r mntt I Mifearrying in Conversion. 7 o I D jT!ufl needs be broken, as is neceflary to break the %eart of Sin, and carnal Self. If this be not done,- there's nothing done, tho' you wetp out your Eyes, * You muft be brought fo low, that the Blood ofChrifl t and the Favour of God, may be more precious in your ™ Eyes than all the World, and in your very Hearts pre- * ferred before it : And then you may be fure that ^ your Humiliation kfincere, whether you have Tears or none. 7. From hence alfo you may fee, that you mutt take heed of afcribing to your own Humiliation any part of the Office ancfHonour of Chrifl : Think not that you can fatisfie the Juftice of the Law, or merit any thing of God by the worth of your Sorrows, tho' you fhould weep even Tears of Blood.' It is not true Humiliation if it confift not in the fence and acknow- ledgment of your unworthinefs, and defert of Con- demnation •, and if it do not lead you to look out fof Pardon and Life from Chrifl, as bein^ loft and whollv i&fufficient for your felves. And therefore it would- be a plain contradiction, if true Humiliation fhould be taken as Satisfatlion, or Merit, or trufled on inftead of Chrifl, IV. Having thus fur opened the Nature and Rea- fons of truc~ Humiliation, I conclude with that Advice which I principally here intended : Refufe not to be throughly and deeply humbled. Be not weary of th« humblmg Workings of the Spirit. Grief is an unwel- come Gueft to Nature •, but Grace can fee Reafon to bid it welcome. Grace is ingenious, and cannot look back on fo great unkindnefs, with unwiilingnefs to mourn over it, Zech. 12. 10. There is fomev\hat of G\i in Godly Sorrow, and therefore the Soul confent- ethtoit, and feeketh for it, and calls it in: Yea, and is grieved that it can grieve no more. Not that Sorrow, as Sorrow, is defirable; but as a neceflfary Confequentof our grievous finning, and a neceflary F £ Ante- 102 Dtrecrtom to prevent Antecedent of our further recovery : As we may ITub- mit to Death it feif, with a cheerful willingnefs, be- caufe it is fanftified to be the paflage into Glory, how iful foever it be to Nature in it felf; fo much more may we fubmit to Humiliation, and Brokennefs of Hearty with a holy willingnefs, becaufe it is fanfti- fied to be the entrance into the State of Grace. , Confider for your Satisfaction, of thefe following Things. i. The main Brunt of your Sorrows will be but in the beginning : And when once you are fctled in a My Courfe, you will find more Peace and Comfort, than ever you could have had in any other way. L know if you will be meddling with Sin again, it will in its mcafure breed Sorrow again. But a godly Life, IS a Life of Vprightnefs, and Converfim is a departing from Sin, and confequently a departing from the Caufe of Sorrows. And can you not bear fuch a Sor- row fcra little while? 2. Confider but whence you are coming ? Is it not d«t of a State of Wrath ? And where have you been all this while ? Was it not in the Power of Satan i And what have you been doing all your Lives ? Hath ft not been the Drudgery of Sin, and the offending of yaxr Lord, and the deflroying of your felves ? And h it meet, is it reafonabje, is it ingenious, for you to come out of fuch a Cafe, without lamentation that you ftaid in it fo long ? 3. Confider alfo, that it is necefiary to your own ery and Salvation. Do you think to take fo dan- gerous a Surfeit, and then to be cured without a Vo- mit > You will endure for the Health of your Bodies, the bittercft Pills, and loathfomeft Potions, the fhort- cft Diet, and the letting out of your Blood -, for you know that your Life lieth on it, and there is no Reme- dy. And fliould you not endure for the faving of your Souls, the bi'ttereft Sorrows, the keeneft Re- bukes, the freeft Confeflions, and the moft plentiful Tears? Sin will not fet down a ics$ S^ >*ull Mi/carrying in uonwrjton. 103 be conquered elfe : The Heart of it will not * broken, 'till your Hearts be broken. We know >ur Sorrows merit nothing, and make not God a- lends for your Sins ; nor is it for want of fufficiency 1 the Blood of Chrift that we require them. But it part of the Fruit of his Blcod upon your Souls. If d do not melt and break your Hearts, yoa ive no part in him. It becomes you to mourn over m whom you have pierced, Zech. 12. 10. And lis Fruit of his Etovd, is a Preparative to more. You J may as well think of being faved without Faith, as J without Repentance and Humiliation. 4. Confider fo much as is bitter in it, is of your own preparation : You may thank your felves for it. Who was it that brought you to this neceffity ofSor- >w ? Have you been all your Life-time forfeiting of I the Creature, and caufing your own Difeafe, and now will you grudge at the trouble of a Cure ? Whom have you to blame and find fault with but your fdves ? Was it not you that finned ? Was it not you that laid in the Fuel of Sorrows, and fowed the Seeds of this Fruity and cheri/hed the Caufe of Trouble in ^our felves ? God did not do this \ it was you your Lindo that which you have been therefore at your Phyfitian, if you mud be nd let Blood, and Dieted ftrift- ink your felves for it, that have made it fo at you have a wife and tender mown svhat Sorrow and Grief is ide for you a Man of Sorrows, fore can pity thofe that be in .'. He delighteth not in your Trouble, and ; but in your Cure, and After-Confolations. And t: lure that he will dealgent- h you •, and lay no more on you good •> nor give you any )feafedoth require. When . ng of the Contrite, it is F 4 that lc>4 Dirmions to prevent that he may revive their-Hcarts ; and he profcflcthl withal, that he will not contend for ever, nor beal-l wa)S wrath, left the Spirit jlculd fail before him, and] the Souls which be hath made, Ifaiah 57, 15, 16. He? calls to him the weary and heavy-laden, that he may] give them eafe, Matth. 11. 28. He was feat to heal ! the Broken-hearted, to preach Deliverance to the Ca- ptives, and recovering of fight to the blind, and to fet \ at liberty them that are bruifed, Luke 4. 18. When j he hath "broken your Hearts, he will as tenderly bindl them up, and as fafely heal them as you can reafona- bly defire. Even his M'mijlers that labour to break your Hearts, and bring you low, even to the Duft, have no worfe meaning in it, then to bring you to Omit, and Life, and Comfort-, and tho' they are glad to fee the weeping Eyes of their Hearers, and to hear their frecConfeffioBS and Lamentations, yet this is not becaufe they take pleafure in your trouble, but becaufe they forefee the faving Fruits of it, and know it to be neceffary to your Everlafting Peace. You may read what their Thoughts are in the words of Paul, 2 Cor. 7. 9, 10, 11. Now I rejeyce, not that ye were made firry, but that ye forrowed to Repentance : I J?or ye were made firry after a godly manner, that ye might receive damage by us in nothing. For godly Sorrow wo,\eth Repentance to Salvation, mt to be repented of; but the Sorrow of tk World worfah Death. For behold this ft Iff. ime thing tbAt ye forrowed of ter a godly fort, what carefulnefs it wrought in you ; yea, what clearing of your felves -, yea, what indignation •, yea, what fears -, y*a, what vehement defire \ yea, what %eal ; yea,what revenge, &c. Indeed neither Chrift, nor his Mini- fters, have that fond and foolifli love to you, and pi- ty of you, as you have to your felves : They be not fo tender of you, as to fave you from the Sorrow which is needful to the faving of you from Hell. But they would not put you to any more than needs ; nor have you tafte a drop of the Vinegar and Gal!, or (lied one 7V<*r, but what fhall tend to your Comfort and Salvation. 6. Con- (Mtjcarrywg tn Lonverjion. 1 #- v 6.. Confider what Sorrows they be that thefe Sor- rows do prevent, and what thofe fuffer in Hell, that avoid this godly Sorrow on Earth. O Sirs, your Re* '.nee Sorrows are Joys to thofe -, yours have Hope, but theirs are quickned with Defperation -, yours are fmall, and but a drop to their Ocean -, yours are cu- ring, but theirs are tormenting 5 yours area Father's Rod, but theirs are the RacJ^ and Gallows \ yours are mix'd with Love, but theirs are unmixed, overwhelm- ing them with Confufion ; yours are fhort, but theirs are endlefs. And had you rather forrow as they do, than as the godly do ? Had you rather howl with De- ills and Rebels,' than weep with Saints and Children 2 Had you rather be broken in Hell by Torments, than on Earth bj| Grace ? Is it not an unreafonable thing of you, to make fuch a ftir at the Sorrow that muft five you, when you remember what it would fave you from, and what all muft fuffer that are not hum- bled here by Grace. O it is another kind of Sorrow that others are now enduring. Grudge not at the pricking of a Vein, when fo manythou&nds areever^ Jaftingly bleeding at the Heart. 7. Confider, the more you are rightly humbled,* the fvveeter will Chrift and all his Mercies be to you ever after while you live. One tafte of the healing - Love of Chrift, will make you blefs thofe Sorrows that * prepared for it. The fame Chrift is not equally e- fteemed even by all that he will Uvc : And had yoa not rather be emptied yet more of your felves, that you may be fuller of Chrift hereafter ? When you do but fee) his Arms embracing you, and perceive him in that pofture as the Prodigal's Father was, Lulee 15,20. you will thank that Sorrow that fitted you for his Arms. 8. If you be throughly humbled, you will walk the more fafely all your Days, if other things correfpwd. It will make you hate the Sin you fmarted by, and fly the Ojcafiorvsof that tvhtah coft you once fo dear. 106 Direction* to pret 9. The Sin of Pride is one of the moft mortal dam- ning Sins in the World ♦, and that which thoufands of Pi'ofeiibrs do mifcarry by. And Humiliation is moft direftly contrary to this : And therefore muft needs be an amiable and neceffary thing. It's worth all the Sorrow that a hundred Men endure here, to be idvcd from this dangerous Sin of Pride. io. A through Humiliation is ufually a fign of the greater Exaltation to come after. For thofe that hum- ble themfelves fliall be exalted, and thofe that exalt ■tkemjelves fljall he brought low, Luke 14. u. Humble jour [elves therefore under the mighty hind of God, and he fiall lift you up, 1 Pet. $. 5. The higher you mean to build, the deeper you will dig to lay the Foundation. Your Confolations are like to be greater, sas your Sorrows have been greater -, you may be free from thofe Doubts that follow others all their Days, left they were never truly humbled. You need riot ill queftioning, or pulling up your Foundations," ss if you were to begin again. It is a fign that you are intended to greater Employments (if other things concur.) Paul muft be laid exceeding low in his Converfon, that he might be the fitter as a chofen Veffel , to bear drift's Name among the Gen- tiles. Lay all this now together Sirs, and confider what # caufe you have to cherifh the Humbling Worlds of Grace, and not to quench them. When your Hearts begin to be affii&ed for Sin, go not among foolifh and merry Companions, to drink or laugh it away : Drive it not cut of your Minds, as unkindly, as if it came t : do you burt ; but get alone, and confider of the matter, and 011 your Knees in fecret, befeech the Lord to follow it home, and break your Hearts, and ev-ike you meet for his healing Confolations, and not to leave you in this Red Sea, but to bring you through , and put the Songs of Praife into your JMcuths. DireU. M ij carrying tn c mverfton. 107 VivtU. V. Having thus dire&ed you about your- {umiliatloTty the next Direttion which I would offer ou, that you may not mifcarry in the Work of Con- rfm, is this : See that yon chfe with the Lord Jefws hrift, underftandingly, heartily , and entirely as he h evealed, and offered to you in the Gofpel. In this your Irnftianity doth confift , upon this your J unification^ nd Salvation lie. This is the Summ of your Conver- sion^ and the very Heart of the New Creature. The reft is all but the Preparatives to this, or the Fruits of this. Chrifl is the end and the fulfilling of the Law j the fubftance of the Gofpel 5 the way to the Father-, the life, the help, the hope of the Believer.. If you know not him, you fyow nothing j if you pof- fefs not him, you have nothing , and if you are out of him, you can do nothing that hath a Promife of Salvation. And therefore I fiiall diftinftly ( tho' briefly ) tell you what it is to chfe with Chrifl, under- jiandingly, heartily, and entirely, a* he is offered in the Gofpel. And 1. That you may clofe with Chrifl Vnderfland* ingly, you muft look to thefe things. 1. That you. underftand who Chrifl is, as in his Perfon and his Of- fices. 2* That you underftand the Reafon of his Un- dertaking. 3. That you underftand what it is that he- hath done and fuffered for us. 4. That you under- ftand the nature and worth of his Benefits, and what he will do for you. $. That you underftand the Terms on which he conveyeth thefe Benefits to Men ;. and what is the N:ture, Extent, and Condition of his Promifes. An it you underftand the certain Truth of til t i. For the firft, you muft underftand, that Jefm Chrifl hath tv. in one Perfon ; that he is. both God and / i God, he is of the fame Subftance nd one in EiTer him ; the Secou-l P< rfou in the Bleffed Trhit on of. the 1 D o8 Dtrect tons to fr event Eternal, Incomprehensible, and Infinite* As Man, he! hath a true Humane Soul and Body a* Men have ; fo ) that his Godhead, his Humane Soul, and his Boi;, arc really dirtinft. This Humane Nature wa£ conceived by the Holy Ghoft in the Virgin Mary, without Man, and born of her, and is fo truly united to the Divine Wature, as that they are one Perfon : Not that the Godhead \i turned into the Manhood, nor the Manhood J into the Godhead -, but the Godhead hath taken the ! Manhood into Perfonal Unity with it felf. This was not from Eternity, but when Man had finned, and had loft himfelf, and needed a Redeemer. By reafon of his mlraculom Conception, he was free from all Origi- nal Sin, being holy, harmlefc, and undeflled. His Perfon and Natures, were fit for his Office ; which was to be Mediator between God and Man, to make Reconciliation, and recover us to God. Had he not been God, but meer Man, his Dignity would not have been fufficient for fuch an Intcrpofition, nor his Obedience or Sufferings, of any fuch value, as to be the Price of our Redemption : Nor could he have born our Burden, or conquered Death, and rifen again, and overcome the Prince of Death, the Devil -, nor have ruled his Church, and preferved, and fanftified them, and profpered his Caufc, and fubdued his Ene- mies, nor effectually interceded with the Father, nor judged the World, or raifed the Dead, and done the Work of a pcrfeft Saviour. Nor was the Angelical Nature fufficient for this Office. Had he not been Man, he had not been near enough t& us, to have, fuffered in our ftead, and taught us by his Doftrine, and given us his Example, nor could he ~have fuffer- ed, or died for us : For God cannot die or fuffer. As he is God, he is One in Nature -with the Father ^ and as he is Man % he is One in Nature with us : And therefore is fit to mediate for us ; and in him we are brought thus nigh to God. To this Office of the Me- diator, there are many Arts belonging, from whence it hath federal Denominations - 7 of which more anon. So much of ckriJFs Perfon. a. The Mijcarrjing in Converfion. 1 09 2, The next thing that you miift underftand, is, the Reafons and Ends of his Undertakings which though we are not able fully to comprehend ( nor the Reafon of any of the works of God, ) yet muft we obferve fo much as is revealed. And thefe following Ends or Reafons of this work, do fhew themfelves clearly in the Scripture, and in the event. i. One is, The Demonftration of Gods juStice, as he is Governor of the world according to the Law of Nature. He made man a rational and a voluntary Agentyjczpz- ble of Good or Evil, with Vefires and Hopes of the Good r and fears of the Evil - y and fo to be ruled according to his Nature. He made for him a Law that Reveal- ed Good and Evil, with Promifes to move him by Dc- fire, and Hope, and with Threatnings to drive him by neceffary Fear. By thefe engins God refolved to govern mankind . This Law was the Rule of mansDff- ty and of his Receivings, or of Gods Judgement: Accord- ing to this Law, the world was to be Governed by God. His Governing Juflice confifteth in giving all their Due, according to his Law ; At leaft fo far as that the end of the Law may be attained, that is, the honour of the Law-giver preferved, tranfgreflion made odious by the terror of penalty, and obedience made honourable by its fruits of impunity and reward ; O- thervvife the Law would not have deterred effectual- ly from Evil, nor encouraged to Good, efpecially to fo much as Creatures muft go tlirough ior the Crown of Life : And fo the Law would have been no fit In- flrument for the Government of the werld ; that is, the Law would have been no Law. But this the Wife and Righteous God would not be guilty of, of making a Law that was no Law ; and was unmeet for the ends, to which he made it; which was effential to it as a Law. Thqre was no way to avoid this intolerable confequent when nun had finned, b u t /?>■/# execution of the Law f or by fufficient Satis faOkn inftcad of fuch an Execu- tion. The Execution would have deftroyed the Com- Imon- wealth, even the whole inferior world at leaft, leaft, iio VireBions to prevent the reafonable Creature who was the Subjeft. The VlVim and Love, and Mercy of God would not give way"to'this,that the world mould be deftroyed fo foon after it was made,and man left remedilefs in evcrlaft- inzM'ifery.-Satisfattionthereiore mutt he the remedy, this tnufl be fuch as might be as fit to procure the Ends of theLawas //the Law it fell had been executed, that is, ai if the offenders had all dyed the death that it did treat- en. It muft therefore be a publick Demonfff ation of Tuftice and of the odioufnefs of Sin, to the terrour and warning of finners for the future : And this was done by Jejus Ckrift, when none elfe in Heaven, or Earth could do it : For it did as fully demonftrate the Juflice of God, and preferved his honour, and the ufc- f ulnefs of his Law and government, that a Perfon fo high and Glorious, anS fo dear to him, fliould fuffer fo much, for fin as if all the world had fuffered for themfelvef. And thus Hod made him to be fin for us, whol&rw no fin 2Cor $.21. And ihws Cbrift hath Redeemed us from theCurfesfth. Law,beingm*de ^CurfeforusG^n. 2 Hereby alfo God Demsnftrated the hohnefs of his ha- ture ■ How much he hateth/?» ; and how unreconala- ble he is to* it ; as light to darknefs. As the Law and judgements of God do proceed from his direft Nature andWill fo do they bear the Image of that perfection, and demonftrate it to the world. . This therefore is the noblerEnd, and work of Ckrift in cur redemption, to declare the Hdinefs and perfcttion of God in hu N* ture and Will, though the former fthe .dec anng of his Gavernm 7ullice ) be the nearer End. If the death ^Stio^^t&di a Declaration that Godmll be fanaified in all that draw neer him, Lev. 102, 5. If his Laws and prefect Judgements to declare him to be a Hoh and Jealous God, that *"w*J«ff™ ! in (without 'a valuable confederation, or , ;) J0U4. 10. how much more evidently is this declared m the death of Chrift > iftheBcthJkemitescryout, I'houable to Itand before his Holy Lord God? 1. Sam. 6. 20. up- on the death o; 'B»ch mere may "carrying m Converflon. 1 1 r fo when he thinks on the Crui As it is the end of fr)^ execution on t Lord may be exalted in Judgement, I that is Holy may be San&ified in Right eon fnefs, Jfa. 5. i5. fo was it his End in the Sacrifice of his Son. 3. Another End of our Redemption by Chrifi, is the Demonjlration of the Infinite Wifdom of God. His Wijdom in the preventing the mine of the late created world ; that it might not be faid that fin and Satan had fruftrated him of the Glory of his Creation, and deftroyed it almoft as foon as he had made it : Yea in getting an advantage by the malice of his enemies, for the more admirable attainment of the Ends of his Law and the Gloryf) ing of hihGoverning Attributes:Uc would not have made man a free Agent, and left him in the hand of his own will, and fuffered him tofin,if his . Wifdom had not known how tofecure his own Interefi and Honour to the full. And^ fo alfo in the oecono- my and admirable frame of his Gracious Sapiential Go- vernment byChrift,the manifold Wifdom ofGod doth fhine forth, Epef. 3. 9, 10. As the wonderful ftru- fture of Heaven andE^i /;,and every part of thisNatural frame, doth glorioufly reveal the Wifdom of the Crea- tor -, fo the wonderful Contrivance of our Redemption by Chrifi, and the Reparation of the world by him, and the Moral frame of this Evangelical difpenfation, doth wonderfully demonftrate the Wifdom of the Re- deemer. And as the obfervation of our Natures may give -us Caufe to fay with David, Pfal. 139. 14. I will praife thee, for I am fearfully and wonder- fully made ; So the obfervation of our new Natures and condition, may well caufe us to fay, J will praife thee : for I am gracioufly and wonderfully Redeemed, marvellous are thy worlds, and that my Soul knoweth right As nature may teach us to admire the frame turc ♦, fo Grace will teach us to admire the frame md to Ccc the beauty of its feveral parts, and much more of the whole where all the parts a re orderly compofed. 4. Yea 1 1 2 D'treffions to frevent 4. Yea the very Power of God is demoftrated in Ck „ And therefore he is called, 1. Cur.r.24. The Power of God, and the wifdom of God: not only formally, becaufe Chrift hlmfelf is the Wife and Powerful God; not only Efficiently becaufe God doth exercrje his Fewer and Wifdom, by his Son in Creation, Redemption, and Go-.. vernmmt; butalfo Effefluallyznd Objeclively, as Chrift is the great and moft admirable Vemonftratun of the Power and Wifdom of God in the world. What work tranfeendeth the incomprehenfible Miracle of the Incarnation ? That God fhould aflume the nature of man into perfonal Vnhn ? The Creation of the Sun is no greater a work of Power, then the Incarnation, and fending of the Son of God, the In- ttlleftual Sun, the Light of the world, That Living Light, that Lightneth every one that cometb into the world: though yet the dar\ncfs comprehendeth not Ms Light, John 1. 4, 6, o. What was he but the living vrfible Power of God, when he healed all difceafes, caft out DeviJs,raifed the dead,and rofe from the dead himfelf, *nd afcended into Glory, md fent down the Holy Spirit on his Church ! enduing them with Power from on high. Ails 1. 8, Lu^e 24. 49. when he was on Earth, he was Anointed with the Holy Ghofl, and with Power, and went about doing good, and healing all that were oppreffed of the Devil, Afts 10. 38. Being dead, he was declared to be the Son of God with Power, by the Refurre^Hon from the dead, Rom. 1. 4. When he afcend- ed up on highjhe led captivity captive,&$h<4.8.Yez he fil- led his fervants with power,i4tfx.<5.8. Even fuch as was admired and defired bythe ungodly,4#. 8. ip.He being the bright nefs ofGodsGlory.and the exprefs Image of bis Per- fbn y and upholding all things by the Word of his Power, when be had by himfelf purged our fins,he fate down on the right hand of the Majefly or, high.boing made fo much better then the Angels as he hath by Inheritance obtained a more ex- cellent Kame then they, Heb. 1. 3, 4. As Chrift there- fore in his Glorified Humanity united to the Godhead, is fax more excellent thea the Angels oj God, and more glorious . Mifcarrjing in Convtrfion. 1 1 3 glorious then the Sun, fo is the Power of God more a- bundantly demonftrated in him, then in the Sun, or the Angels, or any other Creature. The Illuminated to know this ana what is the exceeding greatnefs of his Power, to us ward who believe, according to the wof\ing of his mighty Power, which he wrought in Chrift when he raifed him from the dead, and fet him at his own right hand in the Celejiials, far above ail Principality and Power, and Might, and Dominion, and every name that is named, not only in this worlds hut alfoin that which is to ctme -, and Ikttbput all things under his feet, and given him to be Head over all things to the Church, which is his Body, the f nine fs oj him that fillethallin d//,Ephef. 1. 19. 20,21, 22, 23, Befides this, even in the Works of Chrift for his Church, his Calling, and Santiifying and Ruling, and Prejerving them, his fubduing their Enemies, and raif- ing them from the Dead, and Glorifying them with himfelf how glorious is the very Power of God by his Son, 2 Thef. 1. u. Philip, 3. 10. Ephef. 3. 7, 20, 2 Pet. 1. 3, 16. 1 Cor. 4. 20. Ephef. 6. 10. 1 Cor. 15. 43. 1 pet. 1. 5. And therefore his Gospel may well be called The Power of God to Salva- tion, Rom. i. 1 6. Which hath been the Inftrument of his Power in doing fuJi wonderful works in the world, lCor. 1. i3. and 2. 5,2. Cor. 6. 7. 2 Cor. 13. 3, 4* 5. But the mod fweet and confpicuous End of our Redemption, was the Demon ftn t ion of Gods Love and Mercy to Man kind, and that he might ma\e known the Riches of his Glory on the vejfels of Mercy, prepared unto Gloty, Rom. 9. 23. Of all Gods Attributes there is none fhineth more illuftrioufly in the work of our Redemption then Love and Me) cy. Hereby perceive we the Love of Goi beaufe he lay down his Life for us, 1 John 3. \6. By the Creation, and Suflentation of us we perceive the Love of God, but more abundantly by our Redemption* In this was ma- wfejledthe Love of God 1 9 wards us> becaufe that i 1 14 Directions to prevent lent his only begotten Son into the world, that we might live through him, i Job. 4. 9. O wonderful Love which condefcendeth* to fuch Rebels, and embraceth fuch unworthy and polluted finner?, and pittyeththem even in their blood I Even after we had fold our fclves to Satan, and caft away the Mercies of our Creation, and had all come ftort of the Glory of God, and were fentenced to death, and ready forthe Execution, then did this wonderful Love ftep in, and refcue and reco- ver us. Not flaying till we repented and cryed for Ittercy, and caft our felves at his feet i-but feeking us in the Wildernefs, and finding us before we felt that we were loft, and being found of us before we fought him, and beginning to us in the depth of our Mifery. Herein is Love, mt thai we Loved God, but that he Loved us, andfent his Son to be the propitiation for our fins, 1 John 4, 10. Though God Love us not in our fin. and mifery before our Converfion, fo far as in that ftatc to Juftife us, and Adopt us, and take pleafure in us, or have Communion with us in the Spirit, yet doth lie fo far Love us in that ffote, as to Redeem us by the Blood tf Chrijl, and tender us his Sa and to bring in his chofen effectually to entertain his offer. And thus the Love of God is (I: ed abroad in hearts, by the Holy Gftoft which is given to us ; for when &e were yet without ftrength, in due time Chrijl dyed for the ungodly : and G%d commended his Love towards us, in that while we were yet finners, Chrijl dyed fry us, Rom. 6. 9, 8. Greater Love hath no man then this, that a man lay down his life for his j *hn 1$. 13. What was the Son of God, but L nate ? Love , born of a Virgin ? Lo\ n from He Earth, and walking in Hell erable, feek- ing and faving that which it not Love that fpofce thofe words of life, thofe comfortable pror mifc,thofe neceflary prccepts,tho is encourage- ments which the Go f pel doth aba : Was it not itfelf, that went pr< ttm to the 7 dedtK and deliver. Mifcarrjing in Conner/ion. 115 offered to bind up the broken hearts, Lu%e 4. 18 ? Was it not Love that invited the weary and heavy la- den, Matthew 1 1.28.? And that fent even to the high- way es, and the hedges to compel men to come in that his houfe might be filled, Matth. 22. 9, ro. Luke 14. 23. Was it not -Love it felf that went up and down healing and doing good ; that fuffercd them for whom he fuffered to fcorn him,and fpit upon him, and buffet him and condemn him ? that being reviled, revl- Iied not again : that gave his life an offering for fin, and dyed, and prayed for them that murdered him ? No nder if the Gofpel be it that teacheth us to call God by the name ofLove it fdf,iJobn 4-8.For it is theGofpel that hath moft fully revealedhim to be fo. No wonder if the el dcrfo frequently and importunately require us to L:ve one another, and even to lay down our lives for Chrijt^nd foroneanother,when it hath given us fuch a ground and motive,and prefident for ourlwe. He that J fecth the true face o{Redemption,*nd underftandeth and >ureththe<7q//>e/ and thcGr ace of Chri ft, nmft needs fee : cogentReafonsfor fuch duties,! 70^4. 7,8,9, 10,1 r, 1 2.Beioved,let us Love one another, for Love is of God: and every one t hat Love th is born ofGod,andknowethGod:hethat Lovcthnotfyomth mt God for God is Love. if God fo I ed us, we ought alftttoLove one another Ifw: '/0k ni 'tr.Goddwellcth in us lo 1 . J oh. 3. 1 o, t . i7,i3.Non>:>mfcrifby thislore we know that we art* trjnlljted from death to //fcand if by it the Children of God be known from theGhildren of the Vevil, t John 3- to, 11, 14. For Love is the very Nature and /- rnage. of our Father, No wonder if this be the Kew ^Commandment, which had newly fuch a powerful motive, and prefident : and no wonder if it be the great dirtinguifting Charafter, by which al! men fhall irifl, John 1$. ; When he had fet us fuch a Copy, and tau flfe&ual meuns -, writing it out for us in liiie^ LVCn f his own moft precious and fhedding it abroad in our hearts by the 1 1 6 Directions to prevent But if we fhould come down to the particular bene-- htioiChr'fh death, and fee what Love is manifefted tn them, even in our Calling, cur J unification, our Adaption, or SanUification, our Prefervation, and our everlafiifig Glorification, we fliould find our felves in an Ocean that hath neither banks nor bottom j and when we have fathomed as far as we can, wemuft be contented to ftand and admire it, aud to fay with the Beloved ApoftJe, Behold what manner of Love the Fa- ther bath befiowed upon ns % that we flmdd be called the Sens of God J i John 3. I. And this is the blefled imployment of the Saints, which they are called to by the Go/pel, to live in the ' participation, and confederation and admiration of, this wonder ous Lovejhat Ckrifi may dwell in their hearts by Faith, and fo being rooted and grounded in Love, they may be able to comprehend with all Saints, what is the. breadth, and length, and depth, and height, and to know the Love of Chrift, which paffeth knowledge, and befil- led with all the fulnefs of God, Ephef. 3. 17, 18, 19. And withal, to be followers of God as dear Children, find walkjn love as Chrift hath loved Us<> and given him-- filffor us, an Offering and a Sacrifice to God, for afweet fmelling favour, Ephef. 5. i, 2. And to love withoi t dsfjimulathn, Rom 12.9,10. Even fr opt a pure heart frequently, 1 Pet.i. 22. That we love as brethren, being -\4mpafffonate, pitiful, and courteous ; not rendring evil for evil, but contrariwife bleffmg ; knowing that we are thereunto called, that we ftmfd inherit a Meffing,\ Pet. 2,-8, 9. And that we keep our [elvesin the Love : : Jud. 21. that nothing may be able to feparate us from it, Rom. 8. 35, 36, 37. And if we thus imitate our Heavenly pattern, the God of L^ve and Peace n be with us, 2 Cor. 13. 11. And thus I have /hewed you the principal Ends of the undertaking of Chrift in the work of our Redemption, efpecially as they are attained direftly by his Crofs 9 and Refurreflm, . 6. Another end alfo is apparent in the Scripture -, which is the Glorifying of Gods Rewarding fufiice, toge* Mtfcarrjing in Convcrfion. 117 ith his Mercy in the Salvation of his Ele&r This Endht partly at taineth here (for God hath his Ends continually ; ) In this Life his Servants have much of his Mercy $ and the beginnings of their Rew&rd in the beginning of their Salvation : But the fulnefs is here- after in their Glorification, All his Promifes he per- formed in their Seafons. Even in the prefent Par- don of our Sins, he honoureth his Faithfulnefs and Ju- jike, 1 John 1. 9. His Faitufulnefs in making good .his Promife, and his Jufiice in rewarding the Perfor- mers of the Condition, and giving what his Promife had made their due ; that fo Men may even here in part difcern between the Righteow and the Wicked ; between him thztferveth God, and him that ferv'eth J him not: ; while they fee God efleem of his People as • his Jewels , and [pare them at a Man fpareth his Son that fervetb him, Mai. 3. 17, 18. Jl)e King jof Zion is juft, having Salvation, Zech. 9. 9. The Righteoufwefs of God is manifefled in our Juflifica- rtion, Rom* i* 21, 22. Even the Righteoujnefs of God, . which is by Faith of Jefa Chrift unto all, *nd up-cn all : them that believe -, for there is no difference : For all have firmed and come fart of the Glory of God ^ being ju- stified freely by his Grace, through the Redemption that is in Jefm Chriff, whom God hath fet forth to be a pro* .fitiation, through Faith in his Blood, to declare his Rjgh- ■ teoufnefs : For the remiffm of Sins that are paft, thro* 'the forbearance of God ; to declare, 1 fay, at this time, I his Righteoufnejs *, that he might be juft, and the Ju- ifiificr of him that believeth injefm, Rom. 5.25,26. But it is mofl eminently at Judgment, and in the World to come, rhat this Remunerative Jufiice with \ Mercy will be glorified : When Chrift fl) all come (pur- ly) to be glorified in his Saints, and to be admired in all them that believe (not only in himfelf, but in them : ) and that becaufe they were Believers, 2 Theft*. 1. 10. When we have fought the good F'ght, and fi- nifced our Courfe, and kept the Faith, we ft all find that the)C h laid up for w a Crown of Rjghteoufiiefs, which the 1 1 8 DireStions to prevent the Lord the righteous Judge flail give us, and all that love his appearing at that day, 2 "Am. 4. 8. He will juftifie and applaud them before aH the World, yea and adjudge them to everlafting Life, with a Well done, good and faithful Servant-, enter thou into the Joy of thy Lord-, I will make thee Ruler over many things ; even becaufe they had been faithful in a little, Luke 19. 17. Mat. 25.21,23. Becaufe they fliewed their Lore to him in lus Members, he will fay to them, Come ye blejfed of my Father, inherit the Kingdom prepared for you from the Foundation of tfie Worlds Mat. 2$. 34, 3$, 3d. He that now commanded! us to fay to the righte- ous, It $ all he well with him,\h^ : ro. Will in righteouf- ttefs cauje it then to be well with him. Then flail the righ- teous fline forth as the Sun in the Kingdom of their Father, Afatth. 13. 43. And the Righteoufnefs and Mercy of their Father , fhail as confpicuoufly and glorioufly fhine in them. For it is a day appointed for the Kt* velation of the righteous Judgment of God, who will ren- der to every Man according to his Deeds, Rom. 2, 5, tfijj The prefent Faith aud Patience of the Saints in all the \ Perfections and Tribulations which they endure, is a . wanifeji Token of the righteous Judgment of God J that they may be accounted worthy of the Kingdom of] God, for which they fuffer : It being a righteous thing mth God to recotnpence Tribulation to them that trouble us, and to us that are troubled, reft with the Saints 9 ' 2 ThelT. 1. $, 6, 7. For the righteous Lord toveth Righ- teoufnefs, Pfal. 1 1.7. And in Righteoufnefs will be judge] the World, Afts 17. 31. Rev. 19. 11. And therefore ' in the keeping of his Word there is a great Reward, Pfal. ; 19. 11. Tea a Cup of Water given in love to him, flail} not be unrewarded, Matth. 10.41, 42. To him thatfow~i eth Rigfjteoufnefs flail be a fure Reward, Prov. 11. 18. If in this Life Men arc fore'd to fay, Verily there is a Reward for the Righteous : Verily there is a God that ]udgethin the Earth, Pfal. $8. 11. Much more when: we receive the Reward of the Inheritance, Col. 3. 24. This caufeth the Saints to forfake the Pleafures of Sin f becaufe Mtfcarrying in Convex flon. 119 becaufe they have refpell to the Reccmpence of Reward, Neb. 1 1. 26. Th» is it that maketh them rejoyce and be exceeding glad in their P erf editions, becaufe that great is their Reward in Heaven : And therefore it is that they caft not away their 'Confidence , becaufe it hath great Recommence of Reward, Heb. 10.25. If we let no Man beguile us of our Rewardy Col. 2. 18. And if we lool^ to our f elves, that welofe not thofe things that we have wrought, weflmll receive a full Reward, 2 Job. 8. For the Lord hath faid, Behold I cme quickly? and my Re- ward is with me, to give every Man according as his worl^ frail be, Rev. 22. 12. 7. Another End of Chrift's undertaking in this bleffed Work, is, the Complacency and Glory of God in the Love, and Praife, and Service of his Redeemed Ones ; in fome meafure here, but in perfection when they are perfected. Sin had made us unferviceable to God; and Chrijl bririgeth us back into a fitnefs for his Ser- vice. He difpofeth us Godward by Faith and Love ; and he hath redeemed us from our iniquity, and purifieth to himfelf a peculiar People jealous of good works, Tit. 2. 14. To which he createth us, that we (l)ould walk in them, Eph. 2. 10. And with fvxh Sacrifices God is.well pleafcd, Heb. 15. 16. Phi!. 4. 18. The Blood of the Co- venant was therefore ftied, to make us pyfell in every go d work t0 d° his will, who worketb in us that which is well-pleafing in his fight, Heb. 13. 20, 21. And this muft be our care t to walk worthy of the Lord in all ■- well-pie afing, being fruitful in every good wor k,Col 1 . 1 o. And then whatfecver we ask, we frail receive of him % becaufe we keep his Commandment, and do thofe things -that are pie afing in his fight , 1 John 3. 22. See iThef. 4. 1. Heb. 11.6. Rom. 8.8. 2 Tim. 2. 4. 1 Cor. 7. 32. Heb. 11. $. But principally when we are GIorified,and fitted by our perfection for the Perfett Love, and Praifes of God, then will God perfectly take pleafure in us, and in our Love and Praife of God, then will God perfeft- ly take pleafure in us, and in our Love and Praife. The 120 Directions to prevent The Glory of the new Jerusalem and the Harmony of everlajYivg Pr^ife and Thanksgiving will be his delight;; He will rejoyce over us with joy, be will'refi in his Love I be will joy over us with finging, Zeph. 3. 1 7. 8. Another end of Chrift's undertaking this blejjea Work, is the ever! afting Glory of God, which /hall flnne forth in the glorified Manhood of the Redeemer, and the ever la/ling Complacency that God will have in hm; for his. own perfeSkn, and the Wor\ that he hath wrwght. Tho' Chrift had no need to fuffer for any Sin, or want of his own ; yet was it his Perfonal Dignity, Dominion, and Everlafling Glory, as well as our Sal- vation, that was intended by him, and by the Father in this Work, and which he was to receive as the Re- ward of his Performances, Rom. 14. 7. Phil. 2. 8, p, 10. Mat. 28. 18, 19. Heb. u 5,4,5. Epb. 12. 22, Nay, if we may make Comparifons, this feemeth the higheftpart of God's End, in the fending of his Son* As there is no part of all the Worlds of God, to be com- pared to the Per/on 0/ the Redeemer, fo confequently! there is none in which the Glory o/Go^ will fhine forth fo admirably, and illuftrioufly, as in Chrift. If ori Earth the heavenlyVoice bear Witnefs that it was in him that the father was well pleafed,Mzt.^.\j.&: 17.5. & 12* 18. Which was uttered both at his Baptifm,zxA his Transfiguration, when his Difciples faw a Glimpfe of his Glory, and he was the chofen Servant of God in whom his Soul delighted, Ifa. 42. 1. Much more is it apparent, that in his Heavenly Glory he will be the Father's everlafling pleafure and delight: And in him, and by him, and for the Work that he hath wrought, the Redeemed in Glory will honour him for ever, Rev. 5.9. He is the Head of the Body, the Church : The Be-\ ginning, the Firft-bornfrom the Dead, that in all things'" he might have the preeminence : For it pleafed the Fa- ther, that in him flmld all fulnefs dwell, Ccl. 1. 17, 18, 19. And therefore in him the Glory of God will fliine in fulnefs, and he (hall have the Preheminencc Mtfcarrytfg tn Cenverpott. 121 n the FAther's everlafiing Love. When Chrift prayed, John 12. 28. Father glorifie thy Name-, he was an- fvvered by a Voice from Heaven, I have ghrified tt, and will glorifie it again. Even in the Son that thus defired it. He hath done it on Earth, and he will do it again more perfectly in Heaven. He hath glorified the Son, that the Son alfo may glorifie him, John 1 7. 1. As he glorified his Father on Earth, and finifloed the Wo)\ which he give him to do, fo the Father hath now glorified him with himfelf. that in his Glory he may be yet more glorified, John 1 7. 4, 5, 6. In his Jranf- figuration his Faee did mine as the Sun, John 17. 2. And in his appearance to Paul, his (Inning Light did caft him blindfold and trembling oh the Earth, Alls 9. 4,5. It was Stephen's encouragement to the Offer- ing of his Martyrdom, to fee the Glory of God, and Jefa (landing on God's right hand, Afts 7. $$, 56. When John faw him on the Lord's Day in the Spirit, he beheld his Eyes as a Flame of Fire, and his Feet like burning Brafs in the Furnace, and his Voice was as the Sound of m.mj Waters, an'd in his Riglt-hand were the Stars, and out of his Mouth went a /harp two-edged Sword, and kit Countenance wot as the Sun that flnneth in hn jhengtb, Rev. 4. 14, 15, i5. His Voice alfo did proclaim his Glory, I am the firfl and the la$. I sim he that liveth und was dead ; and behold 1 am alive for cve>mve> Amen, and have the Keys of Hell and of Death, verfe 17,18. It was the Lord of Glory that was crucified, 1 Cor. 2. 8. God was manifeW in the flefh, jujlified in the Spirit, feen of Angels, pre ach- ed to the Gentiles, bdieved on in the World, received up into Glory, 1 Tim. 3. \5. where he is glorified with the Father in the Praifes of the Saints, Rev. 5. 12, 13. The Glory in the Holy Mount was great at the giving of the Law •, but it was no Glory to that of the Gofpel- adminiflrathn, 2 Cor. 3. 7, 10. much more to that of the glorified Redeemer who hath overcome, and is let down with the Father in his Throne, Rev. 2, 2r. Yea, the Glory tlut will be given tg God for Q will M2 Direttions to prevent will be through Jefiv Chrift, Rom. 16. 17. And in deed it is a very great Queftion, Whether we fhal immediately fee the Effence of Goi in Heaven, or onl fee him in the glorified Redeemer * And whethc Chrift will not then be the Mediator of our Fruition, a he was here the Mediator of Acquifitlon. But certaii we are, that God will be everlaftingly pleafed and glo rified in the Perfon of the Redeemer, as well as in th Church, which is his Body. 9. And reduftively it may be faid to be God's En\ in this bleffedWorkjt that he may more fully demonjhat bk Vindi&ive Jufiice, according to the Gofpel, or Law t the Redeemer, upon them that finally rejeft hk Gract than it would have been manifested on the Terms the Law of Creation on Adam y and his OtT-fpringj Tho' Chrift came not into the World, (primarily) t condemn the World,but that the World through him mi'gl be faved ; yet was it his ptirpofe that Unbelievers tha love dar\nefs rather than light, fhould fall under th fpecial Condemnation, John 3. 18, 19. And tha they fhould not fee Life, but that the Wrath of Goi fhould abide upon them, verfe 7,6. God would not i much as permit them to rejeft his Salvation, but that he knows how he may be no'lofer by them : Hc-fnjk fereth with much patience the Veffcls of Wrath, to mal4 his Wrath ar,d Power kpown, Rom. p. 22. The Mouth! of the Condemned will be utterly flopped, and the) will be left fpeechlefs, when they are judged 01 Terms of Grace, much more than they would havi been, if they had been judged only by the fir ft Law when they fee Chrift and Heaven that was offered them, and remember their wilful and obftinate Cow tempt of them, their own Conferences and Tongues fta\ juftifie God, and confefs that he is Righteous in tty dreadfulleft of his Judgments. If the Wgd-fpok?" . % Angels wasfteadfafi, and every Tranfgrejjttn andDifo bedience received a juft Recompence of Reward, how fhal they efcape that negletl fo great Salvation^ which at fir j began to be fpoken by the Lord, and then was confirmee Mijcarrjtfig in Lonverfm* 12 j y them that heard bimfiodalftbetringthemwitnefs with *ins and wanders, and with divers Miracles andgrfts of he Holy Gojl >Heb. 2.3,4. And if they efcaped not, that refufed him that (pea\ on earth jrtucb more ft: all net they [cape thatturn away from himthat ffeaketh fromHeaven: -orourGodis a con fuming fire, Heb 12.25,29.80 much of he Ends of Chrifts undertaking in our Redemption. In which you may fee that there are divers things which Demonftrate the Glory of the forementioned Attributes of God, in thisGofpel Difpenfation. 1. It fhineth forth in the Perfon of the Redeemer as he wa* on Earth, in his Nature and wonderful Conception, and lis perfections. 2. And it alfo fhineth forth in the Alliens of his life, overcoming the world, and the Devil, and perfeftly fulfilling the Law ofGid -, So that the Image of his Father did fhinc forth in his Convex- fation. 3. And alfo ia his Death and fufferings was the Father glorified, as I (hewed before. And alfo ia the moft Wife and Holy frame of thofe Laws by which the Grace of the Mediator is conveyed, and the Church governed. 5. And by the Image of God^ by the imprefs of thofe Laws on the Souls of his Saints, and by the holinefs of their Uves t the Ghry of God is alfo demonftrated. 6. As alfo by thejuftifyiog fentence of the Judge, aqd the glorious Reward beftow* ed ca on the Faithful. 7. And by the Condemning fentence and execution on the ungodly, in whom Vindiftive Juftice will be honoured. 8. And in the perfection of the Individual Saints, and their perfect Love and Praife. 9. And in the Suints as imbodyed in the Heavenly Jerusalem, the Glory of which will I be the Ghry of God. 10. And principally in the Blef- I fed Perfon and Work of the Redeemer. In aU thefe I .will Gods Glon fhine forth for ever. Queft. But to whom is it that God doth thus Demoni* ftrate his Glory ? * Anfo. 1. To the Saints in this life, in that degree as it fuitedtoayfote of Grace, and the condition of a travaikr that lives by Faith. We arc apt to look up* G 2 " ward xetiA I noli 124 Directions to prevent ward, and long after fuller revelations of the Heavei ly Kingdom and Myflerie, and marvail that God will /hew himfelf more fully to his Saints on-Earth. Fain we would know more of God, and Chrift, and the lift to come, and it is oft matter of fome temptation tq us, that God doth not fatisfie thefe defires, but leavetK them info much darknefs, that are willing of his lightl But this is becaufe we do not confider how much 0$ Glory confifteth in the light : and that Grace is mor«; in the Defires of it then in the pofieflion ; and if vti\ Jhould have as much of it as we defire, it were bujj to bring down Heaven to Earth. Means mull be futed to their ends. God will difcover to us fo much of his| Glory as may quicken our defires, ^nd keep alive' out" hope, and patience, and endeavours ; but not fo mucW as fhall fatisfie us, and anfwer our expectations. Fob Heaven is not here. We muft not carry our Home a- boutwith us, but travel towards, that we may reach it at the Jafl . 2. God doth even now Demonflrate the Glory of his forementioned Attributes, in the work of Redemp4 tien, not only to his Saints, but to the Angels of Hea\ veil. The confideration of this hath often fatisfied m« when I have been tempted to wonder at the work on Redemption, that that God fliould fo far condefcend] as to be incarnate, and make fuch glorious difcoveries' of himfelf, and yet that fo few in the world fliould take notice of it, and he fliould have from men fo lit- tle of the honour that he fecmeth by his preparations to expeft. But the moft part of the world did never once fee the Glory that fliineth to them in the Redeem- er. But God hath another -world .befides this,as other Creatures befides man, m all likely-hood incompirably more' numerous ( perhaps thoufaads for one) and: 0r certainly more excellent. And though Chrift did d£- yjptjfumc the Nature of Angels, and came not to Redeem them that needed no Redeemer, yet may the luftre o# this work of Redemption appear to the Angels more clearly then to man ; and God may have a thoufand fold r Mifcarrying in Conver -yon* \ 2f Id more glory from them that are but the fpe&ators- id admirers, then from us in our prefent darknefs, at are yet po.Teflbrs. As we that are here on Earth, o look upou and admire ihe Glory of the Sun, which as it were in another world, aad out of our reach j o the Angels much more may gaze upon the Glory of he Son of God, and admire the Lord in the work of >ur Redemption, though they were not the Redeemed*, net. So that unto them doth God fhind forth by it n his excellencies. Perhaps you'l fay, that comet be : becaufe this is but "eeing him in tLglafs ; when the Angeh fee hi m face tv ~ace, and immediately beh)ld his bltjfd Ejjence : or elfe' bow can the Sa.nts expett that beatifical Vifwn. To which I anfvver fir ft, that I am uncertain whether fee- ing face to face be an immediate intuition of the Effince of God,or only fiich a fight of his Glory m thofe emanations, that are as appropriated to the place or ftate of Biifs. Gods Ejfcnce is every where .• but that Glory is not every where : And fo I know not whether our prefent knowledge be not called Enigma- tical, and as in a glafs, comparatively to that Glory prepared for the Saints : But fecondly, I anfwer,that eertainl am that God is Demonftrated to his angels in the Redeemer, yea in the Church it felf, which is the Subject of his Grace, and that they are both affected, and Imployed about us accordingly. He that fpoi led Prin* cipalities,and Powers and openly triumphed over them,and by death,over came him that had the pewer of deatb.Col.2.1 5. Heb 2. 1 4. And had fomuch touoagainfl the evil Angels as enemies,uo doubt is joyfully obferved by the good An- ge/x.Andhe that is fct fo far above Principalities ,and Pow- er s,and Mght, and 'Dominion, and every namethat is named in this world,o> that which is to come , Ephef. 1. 21, And is gone into Heaven, and is on the right hand of God, Angels, and Authorities, and Powers being mads Jubjeif to him,(i Pet. y 22.J no doubt is honoured and admired by Angels. And indeed it is expredy faid, Let all the Angels of God wtrfiip him> Heb. 6. And G 3 indeed \l6 Diriftiotts to prevent indeed it is exprefly laid, Let all the Angels of G*A % \ worjbiphimjlcb. i. 6. And what are they all but Mi- \ ttijiring fpirits fent forth to Minifier for them who fo all h heirs of Salvation? Heb. i. 14. And therefore fent |° forth by Jefus Chrijf, the Lord of Saints. Which «f* makes fome think that the title of Angels was never given] to any ofthefe Spirits, till the Mediators undertakings and that it was only as they were his deputed meifen- gers, orfervants for the Ends of that undertaking. Sure we are, they" attended his birth with their accla- mations, and his life and Offerings, (as far as was meet) with their fenkc : and that they are deputed to bear fcis fervants in their hands, that they daflj not their footagainft a flone j that they are afcending; and de- scending, and are prefent with the Churches in their Holy wor/W/:and that they rejoyce at the Ccnverfion of one firmer : and that the leaft of Chrifts fervants have then Angels beholding the face of God : and that the Law was given by their difpofition or ordination 5 and th y attend the departing Souls ef believers , and that they contend againfl evil fpirits for our good, and are encamped about us,and that they fhall attend the Lord -at his coming to Judgment , and be his glorious reti- :ftiue and Infiruments in the work ; and that they are numbred with us, as members of the fame Heavenly Jtrujalem, and tiiat we fhall be like or equal to them , Luke 2. 14, 15. Afark_4. 11. Luke 22. 43. Alls 10. 6,7,22. Pfal. 34.7. & 91.11. Matth. 13*59,4. &16. 27. & 24. 31. & 25. 31. & 2^53- Lu{e 16. 22. Matth. 18. 10. 2 Tbef. I. 7. Lulee 20. 35. Marlon. 25. A#s 7. 6$. Gal. 3. 19. Heb. 12. 32. 2 iVr. 2. 11. Z*£t 15. 10. J oh. 1. 51. Yea men muft be either confeffed or denied, owned or dif- owned, before the Ange\s,'Lu\e 12. 8, 9. See flea/. 19. 18. Rev. 3. $. But if all this feem not fuffi- cierrt to perfwade you that the Angels are fo far inte- reffed in the affairs of God about the Redeemed, as to behold and admire him in this bleffed work, take no* tice of the expreft affirmations of the Scriptures, 1 Pet. 1. 12. M [cm vying in Conversion. 127 1 2.x Which things the Angels defire to lool^ into. And hy but to fee and admire the Wifdom, and Power, bd Goodnefs, and Mercy, and Jufxice of God, fliining brth in the Redeemer f If this be not plain enough, park well thofe words, Eph. 3.10. To the intent that \yw unto the Principalities, and Powers in Heavenly rlaces, might be known by the Church, the manifold Wif- lom of God. You fee here that the Church of the Redeemed, is that admirable Lookfag-glafc, which God hath fet up to this very intent, that his Angels may in %t, or by it, behold the manifold Wifdom of God; yea bnd that upon the full Revelation of Chriji by the Go- \fpel, they faw that which did more fully inform, and 'illuminate them. No doubt but the very Work of Creatim, yea of this inferior' World, that are made for the Habitation and Ufe of Man, are far better known to Angcts- than to Man : For we know but little of what we daily fee and ufe : And confequent- Jy it is by Angels more than by Men, that God is be- held, admired, and glorified in them. And if it be fo in thefe Works of Creation, we may well fay, it is fo in the Works of Redemption. 3. But when you are perfetled in Glory, then fHJ our [elves fhall clearly fee the Glory of this Myftery^ and of Gcd therein. As it is not till we come to Hea-- ven, that we fhall have the fullcft Benefits of Re dem- , fo is it not till then, that we fhall have the ful- left under]} anding of it, and God have his fulleft Praifes for it. As we are here but fowing the Seed of our liich we muft reap in the everlafting fruition of God ; fo God is here but fowing thofe Seeds of his Praife and Glory, which he will eternally reap by this blefftd Work, Do not therefore judge of the Ends, and^ Fruits, of Cbriffs "Undertakings, by what you fee him attain on Earth, but by what he fhall at- tain in Heaven, when he hath fully feen the Travail of his Soul, to hisSatisfaftion, and hath prefented the whole Church without fpot unto God, and when the glorious. Marriage of the Lamb, with the heavenly G 4 Jeru* Il8 Dire El ions to prevent Jernfalem is folemniztd, and the Kingdom delivered up to the Father, Jfa. 53. 11. Eph. $.27. Rev. 1 9.7. -| 1 Cor. 15. 24. It will be another manner of conceti ving which we (hail have in ffe aven of ih\s bluffed Woi\, when we fee the Face of our glorified Lord, and fully poffefs the Fruits of his Redemption, then this is that we have now b) our weak believing. We fnall then have another nunner of ftgh* of the Wifdom, and Power, and Love, and Jufiice, that appear to Man, in the Fice ofchrij}, than now *ve have. 4. Yea, the tormenting Difcoveries of the Glory of Redemption, to the condemned Rejcftors of it, (hall alio contribute to the Gfofy bf God. You fee then that this Work hath moft glorious Ends, which I have -menriotied the more largely, both to remove their Temptations, that are apt to- think that it rp# an tinnecejjayy thing, and therefore the lefs regard- able, and to teach Men the true vahe of it, by fienivg them the true Ends. For the former, I fay, there was no necefTity that God fhould make the World, and reveal his Power, and Wifdom, and Goodmfs, in this excellent Frame, but what did fuppofe the free Will of God, the Original Caufe. Will you therefore fay, that the Creation is vain •, and undervalue God's admirable Works in which he thus revealeth himfelt to the intelleUv.al Creatures f So here-, we confefs that there could be no necefTity of Redemption, bat what was originally derived from the Will of God, (tho* a necefTity ad fi- nem there was, from the Conftitution of Things, up- on fuppofition of what went before the Undertaking.) But yet (hall we undervalue fo glorious a Work, in which the Divine Perfeftions do fo fully reveal them- felves to the World ? J&d I fay the more of this, becaufe I do obferve that its the not apprehending the high and excellent Ends of Redemption, that makes it fo much flighted, and confequently tempteth many to Infidelity. For the Ends and Vfes do fet the Value on the Means. That Mifcarrying in Cenverjton. xzfr That is of little worth, that is to little purpofe, and doth but little good. If Men underftood more the Ends of Redemption, and how much of God doth fhine forth in the World, in the Perfon, and Life, and Laws, and Works of the Son of God, they would then live in the admiration of it, and be always fearching, and prying into it, and defire to know nothing but God in Chrift crucified, and account all things elfe but as lofs and dung for this excellent Knowledge: But alas* the moft do fcarce difcern any higher Ends of Chrift, or other ufe of him, than to [ave themfelves from Httt, and for want of Faith, and through Humiliation, they have but little fence of that : And therefore no wonder if the Redeemer be neglefted, and Gcd denied the Honour of the Work. So much of this Second Point, the Rea[ons, and Ends of Cbrijl's undertaking* I fliall purpofely be fliorter on the reft. 9. Tie Third Point to be underftood concerning our Redeemer, is, What he hath done and [uffered for Mankind, and wherein his Redeeming Worl^confiJ}ed,both as to the general and the [pedal part. Should I ftand on thefe at large, I muft needs be Voluftioous *, and therefore I fliall but briefly recite rhem for your re- membrance. 1. The firft thing that Chrifl did for the Caving of the World, was his intcrpofing between offending and the Wrath of God - y and fo preferving the World from that Deftru&ion, which the execution of the violated Law would have procured -, undertaking then to become the Seed of the Women, and fo to break the Serpent's Head ; and revealing this Grace by (low degrees, till the time of his coming. And then when thefulnefs of time was come, he was made Man, being conceived by thtHolyGbbfa and born of the Virgin Mary, and fo the Word was made Fle(l), and dwelt among Men, who beheld his Glory as the Glory of the on!) begotten of the Father, full of G $ Gract l$o Directions U prevent Grace and Truth, John i. 14. Thus God was mmfe- fled to Men in the Flefh, 1 Tim. 3. 16. 3. And as he was perfectly holy in his Nature with- out any ftain or guilt of Original Sin ; fo was he per- fectly holy in his Life, and never broke the lead Com- mand of God in thought, word, or deed. Never could any convince him of fin, John 8. 46. He ful- filled the Law of Nature, which all the World was under, and the Mofaical Law which the Jews were under, and the fpecial Law that was given to himfelf as Mediator, and was common to no other Creature in the World. And thus he performed thefe excellent Works. 1. By the fulfilling of all Righteoufnefs, he pleafcd the Father, always accomplishing his Will 5 and fodid much of the Work of a Saviour, in meriting for us, Mat.%. 1$. &$. 17. JohnS.2p. Mat. 12. lS.dc 17. 5. Rom. $. 1 p. For fuck an Htgh-prieft became ut, who u holy, harmlefs, undefited, feparate from finners, Heb. 7. 26. 2 . He hath conquered the Tempter that conquered us. And therefore did he pwpofely yield himfelf to fuch fere Temptations, Map. 4. that his Vitlory might be glorious, and the Second Adam might overcome him that had overcome the firft. And thus he hath done much, to the Refcue of the Capti- vated. 3. Hereby alfo he hath overcome the World, which overcame the firft Adam, and his Pofterity •, he tram- pled upon its fceming Glory -, he rteglefted and de- fpifed its Baits and Allurements •, he went through all its creel Perfections, and Oppofitions : So that the World now as well as the Devil, are conquered things. By which he hath made way for the Victory of his Followers, and given them ground of great encou- ragement, Joh. 16. 33. Be of goodxheer, I have over- come the World. Yea, I may lay, in a fort, he hath overcome the Flefh alfo. For tho' Chrift had no cor- tup Flefh as wc have to contend with, yet had he a Natural Mtfcartying in Cmvttfion. 131 Natural and Sensitive Appetite, which the Command of God did forbid him to fulfil. And therefore when innocent Nature dcfired that the Cup might pa& from him, and abhor Death by a (implc Averfenefs 5 yet perfeH Holinefs permitted not this to proceed to aKe- fufal by the comparing Inttllett, and refufing, #r choo* ftng Will •, but faith, Not my Will, but thine be done. . And when Chrift was hungry and weary, the defire of Food and Reft by the Senfitive Appetite, was no Sin : : But when the Work of God forbad the fulfilling of r fuch defires, he flill denied them. 4. Hereby alfo he hath fet us a perfefl Copy and Pat- tern of Obedience ', and is become our Example, whom we mud endeavour to imitate. For he knew that it is the moft effeftual teaching, to do it by words and deeds together. It is a great help to us, when we * do not only hear his Voice, but fee alfo which way he hath gone before us. When he faith, Learn of me, he direfts us, not only to his words, but to him- - felf, who was mee\and lowly. Mat. 11. 28. $. Moreover Chrift received of the Father fulnef of the Spirit and Power, for the benefit of the Re* deemed -, that lie might be meet to be the Head, and the Trcafury of the Church, and to fhower down the - Streams of Grace upon his Members ; and when all Power was given him in Heaven and Earth, he migh^ t be fitted to the following application of his Benefits, .. and to rule, and fupport, and defend his People. * 6, Moreover he was pleafed himfclf to become a \ Preacher of the Gofpel of Salvation -, not to all the World, but principally as a Miniftcr of the Circumti* - fun ; that is, the Jews, Rom. 15.8.- He that pur- chafed Salvation, condefcended alfo to proclaim \t> The Preaching of the Gofpel, is a Work that Chri; thought not himfelf too good for, fometimes to n ny, fometimes to one or two, as he had opportu: ty, often with Tears, and always with Earneftneftv* and Compaffion, did he go about doing good, an feeking the Lfi 2 and healing the difeafei f and call I % 2 Direftiom to prevent Men to faith and Repentance, and offering them the Grace and Life which he purchafed. 7. And he was pleafed alfoto fealup his Doftrinc by his Works, carting out Devils, healing all Di- feafcs, railing the Dead, and working divers other Miracles, to afl*ure them that he came from God, and did hu Work, and revealed h'n Will, that fo the World might have no excufe for their Unbelief $ but that they would not believe upon any other account, might yet believe him for the fake of his Works, John 5. 2. Alls 2. 22. Neb. 2. 4. John $. 3$. & 10. 25, 38. 8c 14. 11, 12. & 15. 24. 8. Befides all this, he gave up himfelf to a Life of Suffering, being defpifed by his Creatures whom he came to redeem, and deftitute voluntarily of flefhly Pleafures, and of that Riches, and worldly Provifion that might procure it : He was a Man of Sorrows, afflifted from his Youth, perfecuted from the Cradle; he gave his Cheeks to the Smiters, and his Perfon to be made the Scorn of Fools : He was crowned with Thorns, fpit upon, and buffeted, and having fvveat Water and Blood, in his Agony in the Garden, he was hanged on a Grofs, where Thieves were both his Companions and Revilers, where they gave him Gall and Vinegar to drink, pierced his buffed Body with a Spear, and put him to a fhameful curfed Death. But he endured the Crofs, defpifing the Shame, and gave up himfelf thus a Sacrifice for Sin, and bore our Tranfgreffions, that we might be healedby hisStrypes; and having ranfemed us by his Blood, he was buried as an Offender, continuing for a time in the Power of the Grave, Ifau $3. throughout, Mat. 26.8c 27. Hebr. 12. 2. All this he confented to undergo ( though he confented not to the Sin of them that did inflift it: ) For he laid down his Life, it was not taken from him agaiaft his Will, John 10. 17, 18. 9. Having thus paid the Price of our P[ his Truth, in fending down the Holy Gb:ft up Difch 1 54 Directions to prevent Vifciples, enabling them to do fuch Works as he had done, and fuch as were neceflafy to convince the un- \ believing World, and to conquer the oppofing Wifdom and Power of the Flefti 5 enabling them to fpeak in variety of Languages, which they had never before learn'd : As alfo to under/tand,and powerfully preach the Myfteries of the Gofpel, to confirm their DoZlrine by Miracles, healing the Lame, the Blind, the Sick, cafting out Devils, railing the Dead, and conquering the refiftance of Principalities and Powers, in teeming Weaknefs, and in a contemptible Garb. Not to fpeak now of the fanflifying Worl^ of the fame Spirit on them, and on the reft of the Church. 13. Laftly in- this Glory Chrili interceded for us, and is our High-Prieft in the Heavens with God, li- ving for ever, procuring and conveying to us the Mercies which we need upon the account of his Sa- crifice: Ruling his Church, and preferving them; fuc- ceeding his Caufe, and Servants ; reftraining and fub- duing his Enemies and ours, and will perfect his Work at the Day of his coming to Judgment. So much of the Works of Chrijl. 4. The Fourth Point to be underftood concerning our Redemption, is, The Nature and Worth of the Bene- fits that are procured for us. Which though you may gather much from what is faid, and the full handling of them would be a larger Work than is fuitable to my prefent Ends, yet fuch a brief Recital I fliall here give you, as my Ends require. In general, we have all from Jefits rhe Mediator that is worth the having -, even all the Bleflings of this prefent Life, and of the Life to come. As we loft our Right to all by Sin, fo we have our reftored Right by Chrifl alone, who came to deftroy Sin, and its Effefts. Had not he interpofed, we might have had materially Life , and Natural Faculties , and other Things, which now are Mercies ; but not as Mercies. but as the Requifites to our deferred Punifliment : E« yen Mi/carrying in Converfisn. I ; ^ ren as the Devils have their Eeing, and natural Perfe- ctions to fuftain them in their Sufferings. Nature it [elf, fo far as Good, and all Natural Bkffwgs, are no*v of Grace : And that not only of fuch Grace as they were to Adam, which was Mercy without prof er Merit, but of Goipcl Grace procured by Cbrift ; which is Mer* fy contrary to Merit, It is no founder Doclrine to fay, that God doth without the Merit ot his Son beflowour common forfeited Mercies, either on the EleB, or o- thers, than that he giveth us his faving Grace without it. As all things are delivered into the hands of Chrift, John 13. 3. So none can receive any good but from his hands. To give Mercies to Men that forfeit them, and deferve Mifery, is {of or to pardon their Sin -, for to remit the Sin, is to remit the Pu- nishment : But the Scripture is not acquainted with any Pardon of Sin, but what is on the Account of the Merits of Clirifi. They that deny this Mercy of God, in giving even to the Vngodly fuch a meafure of forgivenefs, do fpeak againft the daily and hourly Experience of all the World \ and therefore need no other Confutation. More particularly. 1. Chrifl having taken the Hu~ mane Nature into Vmon with the Divine, our Nature is thereby unconceivably advanced, and brought nigh to God. 2. Having fulfilled the Law, and offered himfelf a Sacrifice for Sin, God's Juftice, m&Wifdm, and Hoi 7- nefsj and Goodnefs, is admirably demonftrated : And this Sacrifice is both fatisfaftory and meritorious, on our behalf, Heb. 1.3. 2 Cor. 5. 19. Heb. 9, 26. and 10. 12. 3. The World, and the Devil, and Earth, and the Grave, are conquered by him y in preparation to our Conqueft. 4. The Lord Jefus himfelf being rifen and jujlified, hath received all Power in Heaven and Earth, Mat. 28. 19. and is enabled to do all things that are ne- cefTary for his further Ends. As the Redeemer he is be* i;6 Dir eft ions to prevent become Lord of our fclves, and of all we have •, and he is made the Sovereign Ruler of all, having full Power to relax the Law that curfed us, and to deal with the World on Terms of Grtce. 5. Accordingly he hath kept off the Stroke of the rigorous Jujlice of God, and hindered the ftrift Exe- cution of the Law of Works, and giveth Hill abun- dance of forfeited Mercies to the finful World, keep- ing them from deferved Torments, while he is treat- ing with them on Terms of Life. 6. He hath made an univerfal Deed of Gift, of Chrift, and Life, to all the World, on Condition that they will but accept the offer, 1 John 5. 10, 11, 12. John 1. 11, 12. & 3. \6, 17, 18, 19. la this Teftament, or Promife, or Aft of Oblivion, the Sins of all the World are conditionally pardoned, and they are conditionally juflified , and reconciled to God, 7. He hath given Apoflles, Evangelifls, Pallors, and Teachers, to proclaim this Aft of Grace to the Wcrld, commanding them to go into all the World, and preach this Gofpel to every Creature, and promife Sal- vathn to all that by Faith will become his true Difci- ples, Marli 16 . 16. Matth. 20. 20, 22. So that their Commiffion alfo for the Promulgation is uni- verfal. 8. Tho' his Servants have mod lamentably negle- fted their Duty, and have not gone abroad theWorld to divulge the Gofpel according to his Will, imagining that this Work had been proper to Apoflles -, and tho' the Nations have finfully neglefted a due Enquiry after this bleffed Light, yet hath he not left himfelf among them without Witnefi, but hath given them fome Dawnings of the Day, or fome Morn-ligrK, in the Refleftiom of Evangelical Truth, who have not feen the Sun it felf : Much Mercy they have lud,not- withftanding their Tranfgreflions ; and while they ferved Devils, tliey have been provided for by God, in wkm they live, and flwvr, and be : fioing them good y tpd Mifcarrjing in Convtrfion. 137 and giving them Rain from Heaxen, and fruitful Sea- fons, filling their Hearts with Food and Gladnefs ^ and this to teach them, that they JJmld feek, tte Lord^ if happily they might feel after hkn, and find him, tin f.e be not fxr from exery one of them, A&s 14. 17. &C 17. 27, 28. And that which may be known f God, is ma- nifeft among them, fr God hath foewed it to them ; for the invifible things :f h ; mfiom the Creation of the Worlds are clearly feen, being undersold bj the things that are nude, even bis eternal Foaer and Godhead: So that the) are nitkout excufe, Rom. 1. 19, 20. By Experi- ence they may find/that God dealeth not now in Ri- gor of Juilice, but on Terms of Grace, and that Sin is not now unpardonable •, and they fhould know that the Goodnefs of God leadeth them to Repentance, Rom* 2.4. 9. As the Gofpel conditionally pardoneth all their Sins, and offereth them everlafting Life, fo it con- tained the cleareft Reafons, and moft effectual Mo- tives, to perfwade them to accept the Offer. It af- fordeth them moft excellent Precepts and Inftru- ftions, and Exhortations, and other Helps to bring them to a willin^nefs, that Salvation may be theirs. 10. To which alfo is added abundance of outward providential Helps, to further the working of theGo- fifel ; as feafonable Affliftions and Mercies of divers forts. 1 t. And with thefe is ufually concurrent fome in- ward Motions, and AfTifhnce of the Holy Ghoft •, as knocking at the Door, where he is not yet let in and entertained. 12. And by their prefence in the vifible Church, even the Ungodly have many Benefits in the Ordi- nances, and Inftru&ions, and Examples of the Saints.. All thefe ( befides a Rcfurreftion ) are common Ef- fects of General Redemption, and not appropriated to the EJcft. Be- J 38 Directions to prevent Befides which there are others that the Elecl only do receive. As 1. God is pleafed by effectual Grace to draw them to his Son, and make the Gofpel fuc- cefsful to their Con verfion, infuperably teaching and changing them by his Spirit, and caufing them to re- pent, and believe in Chrift, and to perform the Con- ditions of his forementioned Promifes. That Love that brought the Lord on Earth, that cloathed him rath Fle/h, tint lifted him up upon the Crofs, doth ftream forth in his Seafon into the Hearts of his Eleft, and toueheth them with achanging Power, and win- neth them to his Father -and himfeif, and droppeth into them thofe heavenly Principles, which will grow up in them to everlafiwg Life. 2. Hereupon the Soul believing in Chrift is united to him, as a Member of his Body, even of his true Citholick Church; and Chrift is become the Head, the Husband, the Lord, the Saviour of that Soul in a fpeciai fort. Chrift himfeif is ftrfl given to us in thefe Relations \ zndficm him as our Head, his follow- ing Benefits are conveyed. He that hath the Son hath Life, &wd he that hath not the $w, hath not Life, for this Life is in the Son, 1 John 5. 1 1, 12. He is the Vine, and we are the Branches, and out of him we can d$ nothing, John 15. 1, 2, '5.' As it was not we that pur chafed our own Salvation, fo it is not we, but Chrift that muft have the keeping, and difpenfing of the purchafed Benefits. For it pleafed the Father, that in him flmld all fulnefs dwell, and that he flmld be the Head over all things to his Church, that it might by communication become his fulnefs, Col. i. 19. Ephef 1. 22, 2$. He is our Treafury, and from him we muft have our continual Supplies : For with him the Father will give us all things, Rom. 8.32. And thus Chrift will dwell in our Hearts by Faith, Ephef. 3. 17. And ftt up the kingdom of God within us. 3. Hereupon we have the Pardon of all our Sins -, not only as to the temporal Puni/hment, nor only as to the bellowing of Temporal Mercies, or commor* 6 Helps Mifcarrying in Converjion. 139 (Helps of Creatures, and Providences-, for this is but a winding at the Days of our Ignorance, (Afts 17. 30.) in companion of the Pardon which afterward we re- ceive. Nor is it only a conditional, or offered Par- don ; but it is an aftual Remiffion of the eternal, and of all the deftruttive Punifl.mcnt. And thus we are juftified from all that might be charged on us from the Law, and accepted, and ufed as juft by God. There is a kind of forgivenefs that was promifed to the Sacrificers, Lev. 4. 20, 26, 31, 35. & 5. 10, 13, 1 5, 1 8. Sc <5. 7. Numb. 1 5. 28. But as that was upon Chrift's account, fo it extended not to the Pardon of the eternal Puniflment to any but true Believers. He that was once crucified, is exalted by God's Right-band % a Prince, and a Saviour, to give Repentance to Ifrael, and forgivenefs of Sins ; and by him all that believe are juftified from ail things, from which they could not bij*- ftifiedbythe Law of Mofes, Afts 13. 38, 39. When our Eyes are open, and we are turned from dar^nefs to light, and from the Power of Satan unto God.wc then receive Remiffion of our Sins, Afts 26. 18. When we are delivered from the Power ofDarknefs y and tranflated into the Kingdom ofchrijl -, in him we have then Redem* ption through ha Blood, even t be forgivenefs of Sins, Col. 1. 13, 14. And bleffed are they whofe Iniquities are forgiven, and whofe Sins are covered, to whom the Lord imputetb not Sin, Rom. 4. 7. And now who fl:ail con- demn m f It U God that juftifietb us : For there i* no Condemnation to them that are inCkrift Jejus, that wali> not after the Flefl), but after the Spirit, Rom, 8. I , 33' 34-. 4. With this benefit doth concur, our Reconciliation to God, and our Adoption; by which we are made his Sons, and God is pleafcd to own us as our Father. For being one with Chrift the Son of God, we are Sons by him. For to as many as receive him, to them give he Power to became the Sons of God, even to them that belike in hU Name, John a. 12. This is the wonderful Love that the Father hath beftowed on thofc 140 Directions to prevent thofe that were his Enemies ; that they fliould not only be reconciled to him by the Death of his Son, but alfo be called the Sons of God, Romans 5. 10. 1 John 3. 1. For he hath cbofen us in him, before the Foundation nf the World, that we flmld be ho f y, and without blame be fire )rm in Live ; having predejlina ted */ t9 the Adoption of Children, by Jtfus Chrifi to himfelf, according to the goidpleafureof Irs Will, to the praife of the Glory of his Grace, wherein he hath made us Accept- ed in the beloved, Eph. r. 4, 5, 6. O what an un- fpeakable Mercy is it to have the bfeffed God, whom we had fo oft offended, to become our reconciled Fa- ther in Chrifi ! For it is not an empty Title that he affumeth-, but he hath more abundant Love to us, and Tendernefs of our Welfare, lhan any Title can make us understand. 5. And hereupon it doth immediately follow, that we have a Right to the blefied Inheritance of his Sons, and are certain Heirs of his Heavenly Kingdom, Colof. r. 12. For if Sons, then Heirs, Heirs of God, and Joint-Heirs with Chrifi, Rom. 8. 17. Being faved by the wafhing of Regeneration, and renewing of the Holy Ghott, and jufiified by Grace through Chrift, we are made Heirs, according to the hope of Eternal life, Tit. 3. 5, 6, 7. Being begotten aga ; n to a lively hope-, by the Re* . furreftion of Jefus Chrifi from the dead, to an Inheritance incorruptible, and unde filed, and that fadeth not away, trefetved in Heaven for us, 1 Pet. 1.3,4. 6. Withal the Holy Gholt k given to us, not only to dofe us at firft with Chrift, but \o take up his abode in us as his Temples, and to be the Agent, and &fe of Chrifi within us, and to do his Work, and maintain his rntereft, and cleanfe us of all Filthinefs of Fleflr and Spirit, and fanftifie us throughout, and to rtrive againft, and conquer the Flefh, and to keep us by Divine Power through Faith unto Salvation, 1 Cor. 6. 19. Gal. 5. 17, 11. iCor. 6. 1. 1 Fet. u$. For be* caufe we are Sons, God fendeth forth the Spirit of hit Son into our Hearts, wUreby we ay Abba, Father, Gal. 4.6. This Mifcarrj irtg in Converficn. 14 1 This Spirit of Adoption which we receive, doth bear witnejs with our Sprits, that we are the Sons of God, Rom.8. 1 5. 16. For if mny Man have not the Spirit 0} Chrift,the fame is none of ' hit, Rom.2. 9. By this Sphit is the Spirit of the World c*ft nut of us-, the Spirit of Pride, and of Blindnefs, and $f Delufoon, and Hard-hearrtednefs, andoffenfuaiity, and malice, and hypocrifie, are call out. By this is Gods Image imprinted en our Souls, we are conformed to his blefTed Will -, we are made partakers cf xhi Vivin: Nature, being Holy, as God is Holy, Colof. 3. 10 2 Pet. 1. 4. 1 Pet. 1. \6. Hereby we are delivered from the thral- dom of fin, and the flavery of the Devil , and the fe- duftion of the world and our treaci^rous Flefh. Here- by alfo we are fitted for the fer vice of God, to which before we were undifpofed and unfit. O what an eafe is it to the Soul, to be free from fo much of the bur- den of fin . p What an honour is it to have the Spirit of God within us, and to have a nature fo truly Hea* veuly and Divine f How can it go ill with him that hath God dwelling in him, and that dwells in God ? 1 John 4. 1 5. 7. Another of our precious benefits by Chrfl is, that vitjkaH be actually imployed in the fecial and ne.ir- efl fervice of Gcd that on earth is to be performed. Let 'd Souls defire idlenefs, and fwinifh finners take pleafure in the mire,and feed like ravenous beads on carrion, or as do^s on dung : hut the Saints will e- ver rejoyce in God, and take it for the moft blefed Vfe an Earth, when they can but do him the greataft Service. Let his Enemies that hate his Service, be weary -of it, as if it were a toil or drudgery work ; but his Children will defire no fweeter work : they never think themfelves fo well as when they are moft ferviceable to their blejfed Lord, though at the .reateft cod and labour to the flefh. So tweet is Gods fervice 9 that the more of it we can do, the rp Te is cur pleafure, and honour, and content. Other work fpendeth ftrength, but this it 142 DireSiiens to fr event it : other work muft have recreation intermixt, but this is it felf the aioft delightful recreation : other fervice is undertaken for the love of the wages -, but this is undertaken for the love of the Mafler, and the work, and is wages it felf, to them that go through with it. For other fervice is but a means, and that tofome inferiour end ^ but this i* a. meaus to the Everlafwig Perfetlien, and Blejfednejs of the Soul ; and fuch a means, as containeth, or prcfently procureth j fomewhat of the end. All the Saints are even here j a cbofen Generation, a royul Priejihood, an boly "Nation, 1 a Peculiar People, that they fhouldfhew forth thepraifes j of him that hath called them out of darknefs, into his marvellous light : they are an holy Priejihood, to offer up \ spiritual Saai fee, accept able to God by JefusCMft,\ Pet. j 2.-5, 9. Their very bodies are a living Sacrifice, holy j and acceptable to God, in their reafonable fervice. What ; a fweet work is it to live in the daily Love of God ? in his praijes -, in the fopes, and fweet fore thoughts of e-\ verlafiing jojes : The world affordeth not fuch a Ma* jier , nor fuch a Work* 8. Another of the precious benefits by Chrijl is, | The liberty ofaccefs in all our wants to God by Prayer \ with a promife to be heard. The flaming fword did keep j the way to the tree of life, till Chrift had taken it down, and confecrated for us a new and living way, through the Vail, which is his flefh : and now we have boldnefs to enter into the holieft, by the blood ofje- fus : and therefore may draw near with a true heart in full affurance of faith, Heb. 10. 19, 20, 22. When worldlings may cry to their Baal in vain,the Righteous cry, and the Lord hear eth them, and deliver eth them out of all their (hurtful) troubles. O what a Mercy is it in our diftreffes, in our dangers, in our wants, to have a God, a faithful merciful Father to go to, and make our moan to for relief ? What a Mercy is it,when our flefh and our hearts do fail us, when friends and worldly things all fail ns, to have God for the Rock of our hearts, and our Portion f Pfcl. 73. 26. ^ When Mi/carrying in Converfon. 143 When fickacfs begins to break thefe bodies, and earth- ly delights do all forfake us, and death calls us to come to our eniiefs ft ate, then to have a reconciled Father to to go to, and crave his aid, upon the encouragement of a promifc,and recommend our fouls into his hand as to a faithful Creator, and our fureft dear eft friend: this is a Mercy that no man can well value, till they come to ufe it. To know every day, that as oft as ever we come to God, we are always welcome ; and that our perfous, and payers are pleaftng to him through his Son-, what * Mercy is it ? One would think we (hould live joyfully, if we had but one fuch promife as this for faith to live upon : Call upon me in the day of trouble, and 1 will deliver tkee,\andtb:ufl:alt ghripe me. PfaJm 50. 15. Whatfoever ye ft ail ostein my name, that *ill I do, that the Father may be glorified in the Son, Joh. 14. 13, 14. No wonder if they bo rich, that have fo free accefs to fuch a treafure •, and if they be fafe that have accefs to fo fure a help. For Cod is a very preient help in trouble, PfaL 46. 1. 9. Another predous benefit is, that we have Peace 0} Confcierce, cr ground for it at the leaft, in our Peace with God : and fo may come to afturance of Salvation, aud may per take of the joy in the Holy Ghoft : For in this peace and Joy the Kingdom of God doth much con- fift. When the chief caufe of all our fear and forrow is done away, what then is left to break our Peace ? When we have no caufe to fear the flames of Hell, nor • the (i'mg of death, or the appearance of our Judge, any further then to move us to make ready, what then fliould greatly trouble the Soul ? If God and Hea- ven be not matter of comfort, I know not what is. If we faw a man, that bad got many Kingdoms, to be ftillfad, and dumpifh becaufe he had no more •, we would lay, he were very ambitious, or covetous : and yet he might have reafon for it : But if you have the Love of God, and a title by promife to the Hear venly Inheritance, and yet you are difcontented, and God, and Glory is not enough for you, this u moflun- reafonabie. 10. 1 44 Directions to prevent 10. Another of our precious benefits by Chrirt is, Our Spiritual Commnnion with his Church, and holy Members. We do not only joyn with them in outward Communion, but we unite our defires, and there is an harmony of affections. We are in the main of one fwin^and wil!,mdway ^and we jointly conftitute thefio- dyof our Lord, We arecome unto Mount Zion, and unto the City of the Living G*d, the Heavenly Jerufalem, and to j an innumerable company of Angels to the general Affem~\ bly, and Church of the firft born, which are writ-\ tejUn Heaven, and to God the Judge of all, and to the \ Spirits ofjuj} men made perfect, and to Jefus the Medi- j ator of the New Covenant, Heb. 12. 22, 23, 24. * We are joyned to that Body, and have Communion with it, which confifteth both of Militant, and Tri- 1 umphant Saints, and of the Angels alfo. We are no j more Strangers and Foreigners, but Fellow- Citizens with j the Saints, and of the Houfiold of God, and are built i on the Foundathn of the Apojlles, and Prophets, Jefus j CbriS himfelf being the chief Corner-fione ; in whom all j the Building fitly framed together, groweth unto an Holy \ Temple in the Lord-, in whom we alfo are build'ed toge-* ther, for an Habitation of God, through the Spat, Eph. : 2. 19, 20, 21,22. And as in holy Concord we fervec the Lord, having one God, one Chrift, one Spirit, one Faith, oneBaptifm, one Rule, the Word of God, one \ Mind, me Heart, one Worl^ of Holinefs and Righteouf- tiefi in the main-, one Hope, one Heaven, the Place of our Expeftations : So have we the Fruit of the Pray- ers of each other, and of all the Church, and have the Honour, the Safety, and other Benefits of being Mem- 1 hers of fo blefled a Society. Yea, we have in this Communion the whole Church obliged, and difpofed, according to their Capacity, to endeavour the good of every Member. So that Mini- flers, and Magiflrates ; yea, tho' they were Apoftles and Prophets, Paul, or Apollos, all are ours, 1 Cor. 9. 22. Kings have their Power for us ; Minifters have their Gifts j$r us y and for us they muft ufe them. If wc Mtfcarrying in Converfion, 14^ kcfuffer, every Member muft be as forward to aflifl is, and if we want, to relieve us according to iheir Power^ as if they fuffered with us, 1 Cor. 12. 25, 25. Yea the Angels are our Brethren (Rev. 22. 9.) and Fellow-Servants -, yea, minijiring Spirits, jcnP fo ntinijler for them that ft all be heir: ,Hc . r .14. To encamp about them, and to bear them in t rejoycing to behold their Graces, and Profperir was fhewed before. 1 1. Another of our precious Benefits by Chrifl is, that nil things fl) all wor^togethcr for our good, Roin. 8. 23. When we are fan fiified to God, all things are fan- IHfied to us, to ferve us for God, and help us to him. Every Creature that we have to do with, is as it were another thing to the Saints, than to other Men. They are all Wheels in that'univerfal Engine of Grace, to rry us to Salvation. The fame things that are com- :>n Mercies to others, arefpecial to us, as proceed- I from a fpecial Love, and being defigned to a fpe-. il Ufe. As Flefl)'pleafing is the ultimate End of the igodly, and all things are thereby debated, to be 1 :3ns to that ignoble End : So the v the End of al! the Saints, and therc- gs tint they have to do with, are advanced to the Honour of being fanclified means to this moll high and noble End : And as they are engaged to ufe them to tin's End, and confequently to their own greateft advantage \ fo God harh engaged himfelf to em in that holy ufe, and to caufe them all by cious Providence to co-operate to their good. The greateft Afflictions, the cruclleft Perfecutions from the mod violent Enemies, our Wants, our Weaknefies, and Death it felt, al! muft concur to carry «it this Work. What then fliould a Chriftwn fear, but Sin ? How honourable, and how fafe, and how happy a Life may he live, that hath all thefe af- fured for his Service > And what c rs arc they that ufe to affiift the Servants 146 Directions to pre-vint ing their outward Troubles and NecefTities ? Wl do we fear and groan under, and complain of, bui our Father's Phyfick, and the Means of our Sal vat on ? If this one Truth were but believed, and receive and ufed according to its worth, O what a Life wou Clxjftians'livc \ 1$. The laft and greateft of our Benefits by Chrift is, our RefurreSion, and our Justification at the Bar ojfc God, and our Reception into Glory. Thjs is the end < alJ, and therefore containeth all. For thjs Chrift diet for this we are Chriftians, for this we believe, hopi and labour -, for this we fuffer, and deny our felve, and renounce this World. Our Bodies ftiall then b& fpiritual and glorious, no more troubled with Infirmi4 ties, Difeafes, or Neceflities. Our Souls ftiall be bothl naturally and gracioufly perfected, both in their Fa-I culties and Qualities. We (hall be brought ni|h toj God -, we flu II be numbred with the Inhabitants off the heavenly Jerufalem, and be Members of that blefi fed Society, and be Companions and Equals with the Angels of Cod : We fhali for ever behold our glorified Redeemer, and fee our own Nature united to the God- head 5 and we fhall have the greateft and nearefl intuition and fruition of God, the fulled Love to him, iind the fweeteft reft, content, and delight in him, that our created Natures are capable of : We (lull ever-; laftingly be employed in this love and delight, and in his praifes with all the heavenly Hoft : And the Glory of God will fhine forth in our Glory, and the abun» dance of his Goodnefs will be communicated to us : and he will be well-pleafed with us, with our Praifes, with all that bleffed Society, and with our Head -, and; this will endure to all Eternity. Chriftians, I have now named in a few words, thofq Benefits by Chrift, which the Heart of Man is not able^ to value, in any proportion to their unexpreflibfe worth : I have named that in an Hour, which yoq will enjoy for ever. So much of cur Benefits by Chrift. 5. The Mif carrying in Convex fim. 147 5 The Fifth Point to be understood, in the right Knowledge of Chrift, is, The Terms on which he enn- veyeth hit Benefits to Men , and how we mujl he made Partakers ofttxm. And thefe Mercies are of two forts : 1 .'Common. 2. Prefer to them th.it are Heirs of SalvatUn. The Commm are, 1. Thofe Difcoveries of Grace, that are made even to Heathens in the Creatures, and the mer- ciful Providences of God. Thefe are abfolutely and freely beftowed in fome meafure on all, but in a great- er meafure on all, but ia a greater meafure upon fome, as pleaies the Giver. 2. The Supernatural, or Inrtituted Means of revealing Chrifl, and Life to the World, and drawing them to a faving Confent of Faith, Thefe are the Go/pel written and preached, wi#i other concomitant helps. The Cornmijjiw Chrijl hath given to his Embafladors, is to preach this Go- fpel to all the World, even to every (reafonable) Crea- ture, without exception, or reftriclion. And it is abfolutely and freely given, where it is given. But as to the providential difpofal of the Event, God eaufeth it not to be fent to all, but to whom he feeth meet. 2. The Proper or Special Mercies are of two forts. 1. Some are Phyfical inherent Qualities, or performed 2. And fome are adherent Rights , or Re- ns. Of the former inherent fort, there are thefe Three Degrees : 1. There is the firft fpeciai Work of lo- cation, Cmvcrfion, or Regeneration, caufing the Sinner to repent, and believe, and giving him the Principle of Spiritual Life. 2. There is the beftowing of the In-dwelling Spirit of God, and progreflive Sanftifica- tion of Heart and Life, and perfeverance with Vi- ftory. 3. There is the perfecting of all this, in our glorious Perfeftion in the Life to come. For the firft of thefe, God hath not promifed it conditionally or ablolute!) to any individual Perfon H 2 that 148 DireBiotts to prevent that hath it not. He hath bound all to repent and believe, but hath not promifed to make them do it (Only he hath revealed that there are certain Perfons lb given to Chrift, as that they /hall be infallibly drawn to believe.) But he hath appointed certain means for the Ungodly, which they are bound to ufe in order to their Conversion ^ and if they will not ufe them, they are without excufe. If they will, they have very much encouragement fromGcd ; both i. In the Nature of the Means, which are fitted to their Ends, and are mighty to bring down all Oppo- fitions. And 2. In the Commands, and Inftitution of God *, whofe Wifdom and Goodnefs may eafily re- fohe us, that he will not appoint us means in vain, nor fet his Creatures on fruitlefs Labours. And 3. Ai- fo from the Iflue : For no Man can (land forth and fay, Such an one did his beft in the ufe of Means, and yet could not attain the End, but fell Oiort of the Grace and Glory of God. The Difeafes of Mens SouIs ; are Wilfulnefs and Blindnefs 1 i r,e Means of Cure, are the Perfwafions, with the Revelations of the Gefpel. Men have die Natural Powers of Under (landing and Willing \ but they want that right Difpofirion which we call the Habit, or Moml Power, which is no more then*o fay, are habitually blind and wilful: It is fo far from l*eing unreafonable to teach, and perfwade Men tlwt are under fuch an Impotency as this , that there is nothin ., in the World that doth more befpeak our Teaching «:nd Pcrfwafiofcs ; For this is the Natural and inffituced way to cure them, and give them Power. What means of overcoming Ignorance like teachln- i And what means of overcoming habituated Wilfolnejs, iike Perf»apon>*fdc4 to informing Truths ? We do not ufe to feafon Men cut of a Natural Impo- tency,nox perfwade them to do that, for which to they have no Faculties or Objeft > but it is the very M«ns of overcoming a Moral, Impotency, and making Men willing of the Good which they rejected. And with this Mifcarrying in Converfion. 14^ this means doth God fet in, and infallibly caufe it to be effectual with his chofen. Thus no Man cometh to the Son, except the Father draw him -, and then for following Degrees of Holinefs in our Sanflifi- cation, and glorious perfellhn, God hath promifed them to thofe that have this ftrft Degree. For the Spirit htlinefs is promifed to all that truly repent and believ* and Salvation to all that are fantiified and perfever e * So that the Right to thefe inherent Mercies, being e * m, is conveyed as other Rights and Relations a of which we are next to fpeak. $ 2. As the Spirit by the Operation of the Word upon the Heart, conveyeth the forefaid inherent Benefits or Qualities, and Afts, fo the Promife of Grace, indited by Chrift and the Spirit, doth as a Deed of Gift, or Teftament, or Afl: of Oblivion, beAow on us our Rights, and Spiritual Relations ; and from thefe they do refuit, as the immediate inftrumentai Caufe.' Thus he give Power or Right, to as many as him, tobecomethe Sons of Gcd, John 1. 12. Thus doth he give us Pardon, JufHfication, Adoption, and our Ri^ht to further Grace and Glory. And thefe Promifes are Conditional -, and our Repeating and ing in Chrift, is the Condition. And therefore till rfion do bring us to repent and bejieve^yrc have no Right to any of thefe Benefit* of the Ftmlfe. And . be none of the \ atiort, or Right 5 yet the order to 6ur procurement of t fits th be done, is to perf iieve, to turn (hat h \deof Grace is part already, a. ml Pardon is granted Ion pardon us as foon as we perl ■. 'Till the ' ed of Gift; For Unl ) of Mens ( , be n . I y o Dirtflions to prevent Thefe Fro'mifes being Conditional, we cannot be afTured of our part in the Benefits but by being af- fured that, we perform the Condition. By this you may fee the Nature of Preemption •, when Men fay, they believe that which never was prjomifed $ or believe that they have Right to the Bleflings that are promi- fed to others, and not to them *, or believe that they (hall have the Benefits promifed, when they perform not the Conditions 5 all this is prcfuming, and not true Mkxing, If Men believe that God is reconciled to them, and will pardon them, and juftifte them, and lave them, when they are unconverted, impenitent, un- regeneratc Men -, this is net indeed a believing of God, that hath never made them any fuch Promife, nor ever told them any fuch matter, but the contrary ; but it is a believing the falfe Delullons of the Devil, and their own Hearts. He that will claim any Title to cbrift, and Pardon, and Salvation, mufl have fome- thfng to (hew for it,; yea, and fomething more than the moft of the World have tofiiew 5 for the mod Shall be fl.ut out. Every Man therefore that regard- eth his Salvation, mufl feriouflyask his Soul this Quc- Itivh, What Live I to flen> for my Title to Salvation, more than the moft of the World can frew ? It is not fay- ing, I hoj'e to be faxed, that will ferve the turn, except J can give a Reafon of my hopes. Thoufv.d.s that lay claim to Salvation (I) all mifs of it, becaufe I Title to it. And that which you mufl have to /hew is this : A Promife, or Deed of Gift on God's part, and . the fulfilling of the Condition on your part. God faith to ail Men, Whoever repenteth, believeth, or U convert- ed, frail be faved. When you have found that you repent of all your Sins, and trds believe, and are converted to God, then, and noi till then, you may conclude that you /hall be faved. 6. The Sixth Point to be underflood, or believed, concerning thefe Benefits of Chrift, is, the infallible Certainty of them. While Men look on the promifed Glory Mifcarrying in Cotrvnfion. 1 ? I I Glory to come, as on an uncertain thing, they will drawn to venture, and let go the Profits, and Pleafures of the World, to attain it •, much lefs to part with Lift it fel£ The Life of all our Chrijlian' Motion, is the unfeigned belief of the Truth of Qods and fpecialiy of the unfeen Things of the Wold to come. Such a* Mens belief of Heaven and Hell is, fuch will be the Bent of their Hearts, and the Courfc of their Lives, and fuch they will be in yielding to Sin, or in refitting it, and in all the Service they do for God. As all Men would take another Courfe, if they did but fee Heaven and Hell with their Eyes •, f:> all Men would prefently throw away their worldly 'fleflily Pleafures, and turn to God, and an holy Ufe y if they did but as throughly believe the Joys and Tor- x mentsto come, as if they fiw them. FIe(h and Blood can hardly judge of things, without the help of Senfe; and flefhly Men take all things to be Fantafms, or Nothings, that are not within the Judgment of their Senfes.Thcy mutt, fee \t,orfeel it,or tafte it,or hear it; and believing is a way that hardly fatisfies them; tho' it be God hircfelf that they are to believe. Believing is trufting the Credit of another 5 and we are natu- rally loth to trufl to any,but our Eves or other Senfes. We are fo falfe our felves, that we are ready to mea- fure God by our felve?, and to think that he is a De- :ufe that we are fuch. And hence it is, that the World is fo ungodly, that they venture on Sin, a jt be at the coft and labour of a bed- ike the Matters of the Life nties* and have not fo true a be&i , as might poffefs them with a deep Apprehcofion of their How mould the Word it mix it not with fii/ffc, Heb. 4. 2. un- Faith it felt ? O what a change would make in the World ! n fo oft or this in other Writings, I e of it now. So much of the Know H 4 II. 1 I y 2 Directions to prevent II. I have (hewed you the firft part of this Dire- ction, How Chrifi mujl bt received under flmdingly. I now come to the fecond, which is, that be mujl be received heartily. As God muft be loved, fo thrift irmft be believed in, with all the Heart, and Soul, arid ' Strength ; if not with all in a jtw/e# degree, (for " that will not be till we come to Heaven; yet with all in a predominant prevalent degree. There are many Convictions, and good Meanings, and Wiflies, and Purpofes, which may proceed from common Grace, and be found in thofe that never (hUlbc javed : Tbefc *nay be called ( analogically ) Faith, and Love, and Deftre, as thofe that are found.in the truly Regenerate * and yet the Perfons in whom they are found, may not fitly be called Believers, or Lovers of God ; becaufe a Man is to be denominated from that in him which U predominant, and hath the chief Power on his Heart. The Soul of Man is not fo fimpie as to move hut one way : Jtsftatein this Life is to ftaod between two differing Competitors, God and the World, Spi-. rit and Flefh ; and there is no Man that is totally gi- ven up to either of them. No Man is fo good and fpuitual, that hath not fomethiag in him that .is bad and carnal. And no Man is fo fully admitted to God, but the Creature hath too much Interefl in his Heart. Nor is there any Man fo given up to the Creature, in whom God hath no manner of Intereft at all, in his Eftimation, and Affections, if he indeed believe that there is a God. At lead it is not fo with all that ars unconverted. Ctherwife, i. What is it that common Grace doth, if it no whit difpofe them towards God *■ Certainly it would not elfe be Grace. 2. And if this were not i% then we mult fay, that no unregenerate Man hath any good in him, that is truly Moral : For if there be no Interefl of God in his Mind or Will, there can be no good in him. But this is contrary to Scripture and Experience. It was undoubtedly fome Wan for, in Mai\ 10. ! r. who was Kingdom of Gcd* 3. Othcrwife all ; v departed from God, vvhicn mce. 4. Yea all Menmuftbe ivatively) asinHell; which life. I may well fay, that on Earth there h feme good in the worft •, much more ki thofe that are - almoft perfwaded to be converted ■ .ins. Many a thou-ht of the Goodnefs of God, and the Nfreflity of a Saviour, and of the Love of f, and of the Joys of Heaven, may be ftirring and" v. 1 the Minds of the unfariftified ; but if they t p the Heart for Cbrijl, the Perfon is not a true Believer. As the Gofpel muft be believed to Le true, fo Chrijl that is offered us in the Gofpel :/, muft be heartily and thankfully accepted ac- . And the Ghry, the Juflification, Reconcl- with God, and other Benefits procured by him, fered with him, muft be valued, and defired earthly flefhly things. If you are convin- ced :\ut $'m is evil, as contrary to God, and hurtful to you, and hereupon have fome mind to let it go, and fome wi/hes that Cbrift would fa ve you from it, and yet flilJ have a Love to it that is greater then yout, Diflike, and the Kent of your Heart is more for it, than jgainft it, and your habituate Defires are rather to keep *han to leave it : This is not $ah8ificnthh, nor a faviag Confent to be faved by Chnfl. If vou have fome Convictions that Holinefs is good, as'be- ing tire and pleating to him, and nccef- fary to youi , and fo fhould have fome mind of Ho! rounds ^ yet if ycu have on the :t Averfcncfs to it, becaufc it would deprive you of the Pleafures of your Sin, and the h:> inclination or' your Will is more againfl it than , this will not ftand with true SanSi- ;n Chrlfty to five you from the Power of Sin by his Spirit. Thoufands deceive themfelves, by mifunderftanding fome common paftage* that are fpoken to comfort affiiSed Corfcknces, viz. Th.r H < If 4 Directions to prevent Ieaft true Dejices after Grace, do prove the Son! to fa gr adorn. This ts true, if you fpeak of the leail De- Tires which are predominant in the Soul ; when our Defire'is more habitually than our unw'ilLingr.efs, and we thus prefer Cbrijl before all the World, the'leaft of this is an Evidence of faving Grace, But fuch Deiircs as are fubdutd by the contrary Defires^ and fuch a Will as is accompanied with a greater unwillingnefs, habitually ^ and fuch a Faith as is drowned in greater Unbelief -, thefe are not Evidences of a faving change, nor can you jufily gather any fpecial Comfort from them, He that hath more Vnbelief\ than Belief is not to be czttcd a Believer, but an Unbeliever : And he that hath mere hatred or diflilee of God and Holinefs than l^ove to him, is not to be called Godly, but Un- godly, not a Lover of God, but a Hater of him. I am cifily perfcvaded, that many of you that are Ungodly could be contented that God be glorified, if his Glory do not croft your carnal Intereft, and fo you defire God's Glory even for it fel f,as that which is abfolutely good in it felf : But if your flefhly Intereff. be fo dear to you, that you will facrirlce God's Glory to it, and had rather God were difhonoured, than your flefhly Intereft contradicted, it is your Flefh then that is made your God, and your chief End. It is not every wifh, or mind of Chrift, no not tofave you from Sin as Sin, that will prove you true Believers : Nor is it 'every minding of God, or love to him, ko not as one apprehended by you to be the chiefeft Good, and de- firable for himfelf, as your End, that will prove in- deed that you favfngly love him*, as long as the con- trary Mind and Will is habitually predominant in you. Such as the very Habit and Bent of a Man's Heart is, fich indeed is the Man. It's poffible for a Man, even a good Man, to have two contrary Ends and Intenti- ons , vea, ultimate Ends ^ as that which is defired for it felf, and referred to nothing cKc, is called VI- tiwate : Fut it is not pofltbJe for him, to have two principal predominant Ends. So far as we are carnal fijifc inCenvtrfen. *$$ . e make the p'eafing of our Flefb, our Ultimate For doubtlefs we do not fin only by pleafing the Fiefh, as a m fs Glory ; nor only in the mfing of ether means : But yet this is none of our principal End, fo far as Men are truly fanttified. And becaufe that is called a Man s Mind, or Will, is the chiefeft and higheft in his Mind and Will y therefore we ufe to denominate Men from that only which bearethrule in them : And thus we may ith Paul, It is not I, but Sin that drvelleth in me. For a difowned Aft that proceedeth from us, againft the Bent and f our Wills, and.the Courfe of our Lives, from the Remnants of a carnal mifguided Will, is not it that mutt denominate the Perfon, nor is fo fully ours as the contrary Aft. And therefore tho' indeed we finfuliv participate of it ; yft when the Qaeftion is, vs hether believing, or unbelief, fin- ning, or obeying, be my Work, it is not comparatively to be called mine, which I am much more againw than for. So en the other fide, if the unfan&ified have fome trannent, fuperficial, uneffectual Acts of Define, or Faith, or Love to God, which are contrary to the Bent and Habit of their Hearts, this is not theirs, nor imputable to them, fo far as hence to give them their Denomination. It is not they that do it, but the common Workings of the Spirit upon them. If ever then you would be allured that you are Chriftians, look to the Habitual Bent of your Heartf, and fee that you do not only talk of Scripture, and (lightly believe it, and fpeak wellpf tktilt, with fome good Wiflies, and . and Purpofes ; bu: you love your Sou .ift be received as your deareft Saviour, with Thankfulnefs, and greateft e, and as your Swaeign Lord, with true Subje- ction ; and that he have your Superlative Emulati- on! and Affections, and all things in the World put under him in Is. This rr.uft X>*6 Dtnttmis to prez. that is fhort of this, will prove you Chrift's D[ indeed, or Heirs of the Promifes made to Believers. The Voice of Chrift that calls to you in the Gofpel, is, My Son, give me thy Heart, Prov. 23. 26. Do what thou wilt in Ways of Duty, and think as highly as thou wilt of thy fdf, thou art no true Believer in drift's account, till thou haft' given him thy Heart, If he have thy Tongue, if he have thy good Opinion ; nay, if thy Body were burnt in his Caufe, if lie had not thy Love, thy Heart, it were as nothing, 1 Cor. 13. 3. For thy Works and Sufferings are fo far ac- ceptable (through Chrift) as they are Testimonies of this, that CMtt hath thy Heart. If he have not thy Heart, he takes it as if he had nothing : And if he have, this, he takes it as if he had all. For this is not only preferred by him before all; but alfo he knows that this commandeth all. If Chrift have thy Heart, the Devil will not have thy Tongue, and Life •, the, A!e-houfe, or a Harlot, will not have thy Body -, nor the World v/\\i riot have the principal part of thy fe. If Chrift have thy Heart, it will be heard much in thy Conference, it will be feen in thy Labours. r that which hath a Man's Heart, will hardly be hid, unlefs he purpofeiy hide it, which a Chriftian neither can, ner ought to do. It would make a Man wonder to hear fome Wretches, that will run from God as fait as they can, and yet face you down that God hath their Hearts*, that have no mind, fo much as to meditate, or talk of Chrift, or \\\%freclo;K Blood, cr myfterhus Redemption, or the glorioM King- dom purchafed by him ^ that will be at neither Coft nor Labour in his. Service,- and yet profefs that Chrift liath their Hearts -, that will refufe an holy heavenly / Life y and perhaps make a fcorn of it, and malicioufly prate againft the Sanctified, and yet will ftand to it, that the Hsly Gkoft, the Santlificr of the EleZl, hath their Hearts. No wonder if thofe Hearts are ill ma- naged, and in a miferable deceived State, that are fo ^acquainted with themfelves. Faith Alijcarrjmg in C iff , Fatth entereth at thc| Vnier not aft its eflential parts and is no: indeed, till it have poflefled the will. The hearts of Faith is wanting till Faith hath taken pofleffion of the heart. For by'Eiitb Cfarift dwelleth in the hearty 3. 17. And if he dwell not in the heart, he c not in the Af^n, in afavingfort. He had fome in- tereft in Judas, Simon Magus, Ananas, and Safhu ra, as to the head, and perhaps fomewhat more in a fuperficial fort. But Satan tntrei into the heart of one, and filedlht heart of another of them with a lie, and the 'heart of the third was not right in the fight of God, and therefore he had no part or lot in Cbrift but was ftill in the gall of birternefs, an<| bond of iniquity ; and all becaufe CbriSi, \\?.z not heartily entertained, Alts 5. 3. & 8. 22, 23. It is in the :::at the word muft have its rooting, cr elfe it ther in time of tryal. It is feeking with the whole heart that is the evidence of the blefled, Pfal. no. 2. And it is a feigned turvhg when men turn not to God with the whole heart, Jer. 3. 10. This is Gods promife concerning his Elecl -, I will give them a heart to t&QW me that I am the Lord, and they ff;all he my ptople, and I uill be their Gcd : for they (hall re- tmn unto me with their wloole heart, Jer. 24. 7. See then that the heart be unfeinedly delivered up toChrifti for i tChrij} have it not, the flefly, the world, and the .aveit. Your Hearts {muft be a dwelling for one of thefe Matters ; choofe you whether. It is the damnation of mod profeflcd Chriftians i that they have nothing for Cbrift but a good opinion, or a few good words oxmtfide fervices, or fome fleight Ketlgioufr.efs on the by, when the ftefj and the world go away with their hearts, ar:d yet they will not know it, nor confefs it. Cbrift will not be an under- ling or fervant to your flefh. Your Hearts he hath bought, and your Hearts he will have ; or you are none of his. If he Hull have nothing from you but a name, you fliall have nothing but thenanieof his purchased Salvation. III. 1 5*8 Directions to prevent III. The lad part of the Direftion yet remains, v'iZj. tha* yoii titujt cloje with Cbrift entirely, as well as Ztndeflandmgiy and Heartily, It is whole Cbrift that muft be received with the whole heaxt. For the uudcrftanding of this, it muft be known, both How and Why Chrift is offered to us. As he came into the world to deftroy the works of the Devil, i John 3. 8. and to feef^ and Jave that which was loft, Lklee 19. 19. and by his Medi- athn to reconcile us to God, and bring us up to Glory ; fo two things were to be done, for the accomplishment of this : firft he was himfelf to Mtrit our Salvation, and pay the price of our Redemption on the Crofs, and in his own perfon to conquer the world, the Devil, and death, and the grave : and then he was by his InterceiTion in the Heavens to make application of this, and beftow the benefits thus purchafed by him. And becaufe it was he, and not we that made the purchafe, it therefore pleafed the Father that the purchafed treafure fhould he put into his handstand not immediately pnt intocurs. He is become our Treafury, acd authorized to be our Head: All Power is given him in Heaven^vA Earth. We have To fouiy mifcarry'd already, that he will no more truft his honour in our hands, as at firft he did. We (lull have nothing of Pardon, or Grace, or Glory, but what we have in and from the Son, God hath given us Eternal L ; fe y and this Life is in his Son : He that hath the Son, hath LJfe ; and he that hath not the Son, hath not Life. 1 John 11.12. It is not only the Nature and Perfon of Chriji that is to he believed in • but it is the Per- fin, irnpowred to certain ends, and cloathed with his Office, th.it we muft now entertain. Now the Office of Cbrift being for our Salvation, "and the Glory of God, is fuited fothefe happy ends. And our Necefllties are principally in thefe three points. ;. We have the Guilt of fin upon us to be par- doned>. and the Wrath oj God % and Curfe of thz'Law, and Mtfcarrybig in Converfion. I J 9 and the puniftiment of fin to be removed. 2. We "have the corruption of our Nature to be healed ^the power of fin to be deftroyed -, the Image ?f God repaired on us •, and our hearts and lives to be afted, and ordered according to the Witt of God ; and to thefe ends,Tewj>ta/7c/7j- are to be conquered -, and our Swls directed, ftrengthened, and preferved to the end. 3. We mud be raifed from the Grave at the la(l day -, we muft be Tuftified in Judgement, and pol- fefled of that Glory which is the End of our Faith. To this Justification, Sanftifi 'cation, and Ghrification m^y the reft be reduced. Now the Office of Chrift is futed to thefe Neceffi- ties of ours : and as we cannot poffibly be faved, un- lefs ail thefe Keceffities be fupplyed, and thefe works . done for us : fo we cannot poffibly have thefe things done, but by Accepting of Cbnfi % as Authorized, and impowred by his Office, and Perfeftions, to do them. • The Glory that God will have by this work, I have before expreffed to you at large. He will have his JufthtjmA Wifdom, and Forcer, and Holinefs, and Mercy to be demonftrated and honoured by Ckrifl. And therefore Chrift hath refolved to give out none of his benefits, but in fuch manner, and ways as may beft attain thefe higheft Ends. Thefe feveral points therefore I muft intreat you here to note diftinftly. 1. That you muft be brought into afpecial Relation to the Perfon of chnfl, as chatbed with his Office, before you can lay claim to his Saving Benefits. He is the Head, and you muft become his Members : He is the Husband of the nch, and you muft become his Spoufe •, and fo of the reft. This is called our Uniting to Ci which muft go before our further Communion with him. It is the Witt of God, that you fhall never receive his Benefits without, or before you receive his Son : ( except only thofe Benefits which go before your Vnion with Chriji himfelf, in order to the 160 Directions to prevent ' the accomplishing it j as the Bofpet, the gift of Faith to the Eieft, fcc. ) You fhall never have aftua! Pardon, J unification, Adaption, S anil i fie athn, or Glory, till you have firrt faving Interefl in chrifl himfelf. He is the Vine, and we are the Branches : we muft be planted into him, and live in him, or clfc we can have nothing further from God, nor do nothing acceptable to God And therefore the firft and great work of Faith is to Receive and clofe with the Per/on cf Chrifl, as cloathed with his Office. 2. Underftand and note, that as you fhall not have his great Benefits before, or without his Perfm ; fo Godlnth refolved, that you fhall not have his Spe- cial Benefits, unlefs you will take them all together (I fpeak of men at age, that are capable of all ) You fhall not have P<»dcn, and Juflification, or Glory % without Santinfication ; nor the comforts of Chrifl without the guidance and government of Chrifl. You ir;uft have all, or none. 3. From hence it follows^ that therefore you muft Receive, and clofe with Chrift Estirefy, in his whole Orfice, as he is to accomplish all thefe works, or elfc you cannot he United to him. He will not be divided ; you fhall not hive Chrifl as a Juflifier of you,if yen will not have him as a Guide, and Ruler find SanBifier of you. He will not be a partial Saviour : if ycu will not content that he fhall fave you from your fins, he will not cemfent to fave you from Hell. 4. Underhand, and note that Chill will look to his Fathers Interefts^ ar.d Honour, and his own, as wellastoyour.SWv^/0/i, yea and before it. And there- fore you muft nor Hope for any Mercy from him, in any w.y that is difhor ourable to him, or that is in- confident with his own blefled Ends and Interefl. And therefore do not look for any fuch Grace from him as fhall iltfcharge you from your duty, or give you liberty to didionouror difobey him-, nor do not think that you (lull have him Related to you only for your own ends, but on terms of higheft honour to God, and your Mifcarrying in Converjicv. 16 1 your Redeemer. And do not think that your Grace is ever the lefs free, becaufe G:ds Honour is thus pre- ferred:for if you are Chriflians indeed, you will take Gods Interefl, as your own higheft InterejJ, and will confefs 3 that you could not have your own Ends, and welfare any other way. 5. Uaderftand and Note alfo, that as all your cits are in the hand of Cbrift, fo Chrijt hath appointed in his GofpeL a certain way 2nd ccurfe of mean?, in which he will befbw it : 'And you cannot expeft it from him, in any other way but his own, As God hath made Chrifi the way, and no man come th to the Father but by him, fo Chrtfl hath ordained a ftanding courfe of means, which are bis way for the making e- .ver of his Benefits : and here you mufi have them, or go without them. 6. UnderfUnd and Note, that there are fome of Chrifis Ends, and Benefits, that the very Natural man de fires, and fome \h& Corrupted Nature isagainft, Now it is therefore the efhbli/hed way of Cwi/f, to Pro- mife us thofe which we can defire, on condition that we will alfo accept of, and fubmlt to ifofe that we are againfl. Not but that his Gracedoth difpofe men to the performance of fuch Conditions : But his Grace worketh by means : and a Conditional promife is his flabliflied means, to draw rmns heart to the Forfar* of the Condition (which wellconfidcred, isafuf- ficient anfwer to the Arguments that are commonly igainft the Qwditionality of the Prcm'ft.) As the doth powerfully work within ♦, fo he.ufcth that W$ti from without, as his Inftrument, which work- eth Sapient'a'ly, and Powerfully to the .fame work. If a Phyfician have two me Moines to give his Pa- tient, as neoeilary for his cure, the one very fwcet,and . the one which he loves, and the other * ill Promife him the tr % if he will take the Bitter one ; that « -ail aguiuft the loatkr and mjy tice it down. He wilJ not/rwii i6i Directions to prevent which is bathed, and make the Taking of the fweet one the Condition. He will not fay, / will give thee this Aloes, on Condition thou wilt take this Sugar : but con- trary ; I will give thee the fweeter, if thou ml t take' the bitter. In Chriils Ends, and Wor\s, i> We naturally are more willing of that which makes for our felves di- reftjy,thcn of that which makes directly for the Honour of God and the Redeemer. We prefer our own Ends be- fore Gods Glory : And therefore Chrift hath fo order- ed the Condition of his Promifes, that unlefs we will take him in his Relations of Dignity as King and Lord, and will make the Glory and Pleafing of God our principal End, we fhall have none of him, or his Saving Benefits. For he came not to fulfil our fel- fi/h defires, but to fetch us off from our felves, and recover us to God, that he might have his own. And if we will not have our All in God, we (hall have nothing. 2. And Naturally we are willing, as to our own benefits, to be pardoned, and freed from the Curfeofthe Law, and the flames of Hell, and Natu- ral death, and punifhment : And therefore we are thus far Naturally willing of free Juftificathn. But we are unwilling to let go the feemin* profit, and credit, and pleafurc of fin," and to deny the flefh, forfake the world ; and we are averfe to rhe Spiritual felicity of the Saints, and to the Holinefs of heart, aad life, that is the way to it •, And therefore Chrift hath moft wifely fo ordered it, in the tenour of his Promifes, that our Repentance ^d Faith (hall be the Condition of our Juftificati n and deliverance from death and Hell : And this Faith is the believing in him, and Ac- cepting him entirely in his \vhote Office, to Sanirifie' us, and Ruleus, as well <^ to Tuflirle us : And thus we mufl take him wholly, or we fhall have none of him. And the Accepting him as our Teacher*, and Sanftifier, and King, is as much (atleaft the Con- dition of our J unification, and Pardon, and delive- rance from Hell, ) as the Accepting him as a jufH- fier Mifcarrpng in Converfion. 163 fier of us is. He that had the Power in his own hands,and that made the free Promife,or Deed of Gift, hath put in fuch Conditions, as his own Wifdom faw beft ; and they are fuch as fuit moft congruoufly to all his Ends : even the Glory of God in all his Attri- butes, and the Redeemers Glory, and our own, and. moft full and free Salvation ; And on his Condi- tions muft we have his Benefits fir we (hall never have them. 7. LaftJv, Underftand and Note, that the Means which Chrift hath refolved on for Teaching and Ruling us, ordinarily, are his Wor<% his Min\fters, and his ' Spirit, all muft be fubmitted to together, where they may be had, and none of them laid by^ by reparation. His Word is the Grammer, or Bool^ as it were, that we muft learn : His M'mijlers muft teach us this Bool^ : And his Spirit ( who in the Apofttes, and Prophets indited and fealed it,) muft inwardly teach us, by powerful Illumination. The Word is Gods Laws-, the Minifies are his Ewbaffadors, or Heraulds to proclaim them, and command obedience in his Name -, and his Sptri* muft open mens hearts to en- tertain them. The Word is Gods Seed 5 the Mimftirs are the Hufbandmen, or Servants that fow it -, and the Spirit muft give the increafe -, without which, our planting,and watering will do nothing. H * there- fore that takes Chrift, for his Mailer, and King, muft refolve to be taught, and ruled by his eftablifhed me ins, even by his Woid, and Afiniilers, and Spirit ■thdtrcfufetbzr>' thefe,doth Chrift ; and ccnfcqucr.lv the Father that lent him, Luke 10. 16. 1 Tbefi 4. 8. For it -ever the meaning of Chrift when he became rcher and King of the Church, to ftay on Eirth, and perfonally, and vifibly to teach them himfelf -, but thefe three arc his means, which all muft fubmit to, that will-be his fubjeft$ and Dr/ciflesi And he thndefpifeth the Word, fliall be deftroved, 1 g' f r '<' ill not have the Word Mini- 164 Dir eft ions to prevent firy, and Sfiirit teach him, will not have Cbriji teach him : 'and he that refufeth to be ruled by thefe three, fliall be deftroyed as a Rebel againft Ckrifi himfelf, Lute 19. 27. Still it is fuppofed that Mintjlers mud Tecchy and Rule according to this Word. And the Society in which Cbriji will leach and go- vern us, is his Church -, As members therefore of the Vniverfal Church, and in Communion with his Particu- lar Church, where we live and have opportunity, we muft wait on Gbrift for his Teaching and Benefits. For this is his School, where his Difciples muft diligently attend and learn. Lay all this together,and this is the fum , The Ob- ;e& of Justifying, Saving Faith, is One only undivi- ded Cbriji 9 one in Perfon, but of two Natures, God, and Man , m Office the Mediator between God and man, who hath already done the work of Satisfaction, and Merit, and is authorized further to beftow the Benefits ; By the Go/pel Grant he hath given himfclf as Head y and Husband, Teacher, King, and Saviour, to all that will entirely and heartily accept him , and with himfelf he giveth Jufiification by the promife, San&ificatiui by the Word, Minify, and Spirit, and final Abfolution, and Everla fling Lije. If ever then you will have C^/^ and £?/at Chrift would have the Firft-fruits of his GofpeUChurch (who were to be the Example of their Succeffors) to fell all, and lay it down at the Feet of his Apoftles : And it is his ftanding Rule, That whoever he be, that forfa\eth not all that he hath, he cannot be his Difciple, Luke 14. 3 3. In eftimation, affeftion, and refolution, It muft be forfaken by all that will be faved ; and alfo in Pra- ftice, when ever God calls us to it. You can have but one Happinefs -, if you will needs have it in this World y in the contenting of your Flefh, there is no hope of having it alfo in another World, in the Fruiti- on of God. If you think not God and Heaven enough for you, and cannot let go the Prosperity of the Flefh for them, you mufl let go all your hopes of them. God will not halve it with the World in your Hearts f nor part Stakes with the Flefti •, much lefs will he be below them, and take their Leavings : Heaven will not be theirs, that fet not by it more than Earth. God will not call that lore to him fwcere, which is not a Superlative Love, and able to make you even hate aM thofe things that would draw away your Affe- ctions and Obedience from him, Lukt 14. 26, 27. There's no talk of (erving God and Mammon, and compounding you a Happinefs of Earth and Heaven- Do therefore as Chrift bids ym, Lu^e 14. 28, 29, 50. • Sit down and count what it mufl cofl you, if you will be faved \ and on what rates it is that you muft fol- low Chrift. Can you voluntarily, for the Love of. him, and the hope of Glory, take up your Crofs, and follow him in Poverty, in Loffes, in Reproaches, thro' Scorns, and Scourgings, and Prifons, and Death ? Do you value his Loving-kindnefs better than Life? PfaL $3. 5. Can you deny your Eyes, and your Appetkes their Defires I Can you confent to'be vile in the Eyes of Men, and to tame your own Flefh, and keep it in fubjeftron, and live a Flefh-difpleafing Life, that having fitffered with Chrift, you may alfo be glorified with Mifcarrying in Conver ' 2. 1^. If you cannot confcnt to thefe Terms, you cannot bcChriJlLms, nor you can- not be faved. If you muft needs be >kh % or mi j yea, if you muft needs fave your £ ; , ox Lives, it's paft all queftion, you muft needs let go Chrisi and Glory : If you maff needs have the World, you muft needs lofe your Souls. If you muft have your good Things here, you mud not rafter too, but be tormented when .ire comforted, Lulee 10. 25. Thefe I ing for the Fcjh as long as they can, 12 hwcd, when they can ftayhereno •, is it that hath deceived many a thoufand, to undoing. L's a rtrange thing to fee how the d doth blind very knowing Men, and how un- ited thefe hypocrites arc with their own Hearts. . a confident Profeffion of downright Godlinefs ill mike, yea of fome extraordinary /hen nothing is fo dear to them erity, and God hath not near tereft in them as the 'Fleflj* What Con- m make for Riches, or riling in tender others are of their Ho- hovr tenacious they are of their ; and how much M them : And mo it in a clea Religioufi , even as much, tho' not fo dif- ully, and gi Drunkards and vvhorcmon- do, in a more -drfccrnablc Seafiulity. If the do but change, and countenance any Error, ho* fmall an Argument will nuke their Judgments bend with the Times : If Truth or Dtf/muft cod them dear : O how they will fliift, and ftretch, and le, to prove Truth to be no Truth, and Duty to iment is itron^ enough Co Irs bitter •, It's none of my meaning, that any fhouid nee run into fufTering, or crofs their Governours, ani themfelves, through a Spirit of Pride, Singularity and Contradiction : But that Men fhouid think them felves truly Religion*, that keep fuch Referves for thcj flefnly Intereft, and fhew by the very drift of thJ Lives, that they are Worldlings, and never felt whi it was to be crucified to the World, and deny therri felves, but are Religious on this Suppofition only that it may ftand with their Worldly Ends, or at leaf hot undo them in the World -, this is a lamentable hy pocfitical Self-deceit. When God hath fo plainli faid, Love not the world, mr the things that are in tk yporld : if any man love the world, the love of the Fa> i'her U not in him, i John 2. 15. Nay, that th< 'Neighbourhood, and all the Country that know them fhouid ring of the Worldlinefs of fome, that thiol themfelves good-Cbriftians -, and yet they will not fe< it themfelves : What a cheating binding thing is th< World ? Well Sirs, if you will be Chriflians, count vvli rrmft coft you : And if you -will be Heirs of / "away with the World : Gift it out of your Hearts \ And if your Hands muft yet trade in it, yet trade noi for it : life it for God, but enjoy it not for it felf Take your felves as Strangers here, and look on the World as a defolate Wildernefs 5 through which, it thcCommunim of the Militant Saints, ycu may fifelj travel on to Heaven; but do not make it your Home nor take it for the fmalleft part of your Felicity. Tc be fanlhfied without Mortification, is a palpable Con- tradiction. Be at a point with all things below, i: you will groundedly hope for the heavenly Inheritance, Eut I fhall purpofely forbear to enlarge this any fur- ther, becaufe I have preached, and written a Trca life on this Subjeft : Which I defire you to pe- rufc. Dirctf Mifcarrytng tn Copverfion. 17$ Dirett. VI f. My next Dire&ion is this : If you would be truly Converted, be jure that you m.x\e an ab- 'olute Resignation of your)elves % and all that you have to God* I This is the very Form and Life of Stnflificatm. Jo be fanttifed, is to be fcparated, in Hearty Life, and ProfeJJion, from all other Mafters, and Ends, to When the Heart that was let upon the World, and FleJJ), is feparated from them, and inclined to God by the Power of Love, and devoted to him, to ferve and pleafe him 5 this is indeed afanftihed Heart : And when the Life that before was fpent in the Ser- vice of Satan, the World, and the Flcfl:, is now ta- ken off them, and fpent, as to the drift, and courfc of it, in the Service of God* for the pleafing and glo- rifying of him, from Lhe Impulfe of Love, this is in- Life. And herein confifleth the very of our Sanftity. And when a Mart doth but to renounce the Devil, the World, and the and to give up his Heart and Lfe to God, this 5 n of Hoiinefs. God is both on the Title of m, Vrefftvrthn, and Redemption, cur abfolutc or Owner, and we are not our own, but his : e muft give to God, the thing* und glerifie him in our Souls and 3 which are his, 1 Cm 6. 1?, 20. As we are his own, will have his own, and be ferved by his own : t imagine that you have any Title to your or Propriety in your felves-, but without any more adoe, make a full, unrclerved, abfolute resigna- tion of your felves, of your Under (landings, and of >our Wills, cf your Bodies and of your Names, and of every Penny-worth of your Eflates to God, from n, and for whom you have them. Think not that you have power to difpoie of your felves, or of any tiling that you have. Ask not FleJI) and Blood, :ad y or what Mind or Will you i, to whom vou do belong. I 2 4 ASk 172 m to prevent Ask not 3 our carnWi any of your EJiatcs, but ask 0' .-.rf, and th.cn as! faience, which U the way that God would have we urn it in * That is, which way may I ufe it to be rnoH fer- victable to God / And that refolve upon. No Service that you do to God, will prove you fanfiined, unlefr you have heartily and absolutely given up, and devo- ted your felves to him : And lie that gives up him- felf, muft needs give up all that he hath with himfelf For he cannot keep it tor himfelf (ultimately), when even himfelf is given up to God* Tho' you be nol bound to give all that you have to the Poor, nor all tc the Church, nor to deny your own Bodies, "or Fa milks their due Supplies, "yet muft it all be given uj to God, even that which you nuke ufe of for you* felves, and Families : For as you are ^iven up to Go4 your felves, fo you muft feed your felves as his, and, "cloath your felves, and your Families as his', to §fl your felves, and them for his Service, and not as^ your own, for the fitisiying of 'our bkfl). Thus it is that all comes to be jure ro the pure, fanfiified to them that are themfelvcs firft fanftified ; becaufe when< you tccd your lelf, you do but feed a Setvant of GoA that is confecrated to him, and fe para ted from things; common and unclean. And even as the Tythes, ancfc /s, that were given lor the Food and Mainte-" -nance of the Priefts and Levi res, were calkd the?;. Lord's Portion, and hilytothe Lord, becaufe they were^ their Portion that were feparated to his Altar. Even; fo that which is necelTary to fit you for Gids Se while you ufe it to that very end, is fmSi&jl in your SanUijkation y and is holy to God ■ for all hn Saints are a fiily Nation, a ttyai Fridihood, to offer upacccpta-, ble Sacrifice to him. And thus, Whether you cat. or drinl^, or whatever you de, ) u ?nu& do all to the Glory. of God, 1 Cor. 10. 3 1. For of him, and thriugh him sttid to him, are all things, and therefore to him muft be,\ the Glory for ever, Rom. u. 36. God who is the End of your Hearts and Lives, muft be the E d of every in Corryerjion. 17; fion of their- unlefs you will Hep out of the a ' fety, and fiol'meft. Kor every Acl • that is not f\ ?/;. sod, and by God, and - " contrary to the nature of true Santti heat "ion . \i 1 Hans indeed, be heartily will; Ifr.ould have his- own. Underhand what an excellent Honour, and Priviled^e, and Happi- Btfs it is to you to. be his. If his Right to you . not move you, let your o.vn neceffity, and ben jfit at leaft move you, to give up your felves, and | you have ro G\L Brin^ your Hearts to the Bar, ai Kthe andconvin d ? % Title to them, and ho.v (iniully they I ?d him c 1 all this while : Have 3 I Days and Hours, your Wealth and Intereft, been as his own ! O what abu Ijdance be there, that in WW, and confident Pmfeflion] do give up themfelves, and all to Gcd y and yet in the of themfelves, and all, do plainly fhew that its no fuch matter ^ but they diilembJed with God, and Hit never knew fo muc!r by themfelves. How little Do they ufe for G:d, when they have with Teeming •otion refigned all to him ? If a ZW, or Knight f or Gentleman, of 4000/. or 3000 /. a Year, or 400 /. • or 300 /. a Year, were to fhew the Accompts of his I h oi all this fhould you find God, when they have acknowledged jpat all this is his ? One would think by their Lives, Strut they look to be faved by \ andconfef- that ail is God's , while icxt to no: The devoted, reh > hath the old that which will repel a'l Temptations, and carry him tcftSroiitsand Tryafs. If I am not over- folici tons for mv fc 1 that lie thatowneth me fhould ca iv finful ShittJ for m\o\vn, I 3 what 1 / ^ DiVfcttonsto ptcvctit what need I to fin for the fiving of any thing ? What 1 ) need I to venture upon unwarrantable Means, to pre- serve either Credit cr Goods, or Life ? It is Self *nd Own, that are the Root of ail Sin,, the Heart of the Old Man, and the Seed of Hell : Nothing eife isjj pleaded againft: God, and our Salvation. If the Ficfli - would have you abufe God's Creatures, you muft re- member they are not your own. If the Devii would entice you to fin againft God, either for the getting, or keeping of any Creature, it would eafily repel the Temptations, were ycu but rightly fenfible, that no- thing is your own : For God hath no need that you "fhould fin, to get Riches, or Honours for him. If you are called to kt go your Houfes, or Lands, or Friends, or Lives, or to deliver up your Bodies to the Flames, did you but rightly take them as none of your own, how eafie would it be ! You can be content that ano- ther Man give his Goods, or Life it felf to God, when- ever God requireth it -, but your own you cannot be concent to part with, and that becaufe it is your own. Eut if you had rightly refighed all to God, and took' not your felves, or any thing for your own, but look'd -our felves, and all as God's, the greateft Works or Obedience, or Suffering, would be much more eafie" to you \ and you would have little difficulty^, or hin- e in your way. Self-denial is but Sanllifcation it felr, denominated from the wrong End and. Princi- which we forfake. And where Self is denied, and dead, what is there left to draw us from God, or \ iland up againft him, in any part of cur Lives ? So " much Intereft as Self hath in you, fo much the World and the Devil hath in you. And nothing is more pro- per to a miferable Hypocrite, than deep Referyes of Life, or worldly Things to themft ' : they feem to give up all to God. O happy Soul, that is r to this S\ r the Spirit of Grace! to fay wnU i gnedly, Lord, / devote and refrgn my fe 77, mtdefi: Mifcarrying tn Converjion. 1 7 5" i rvTj y nor defire to have any Thing thiT9*jhull b* thine. Happy and truly wife is that iMan, that keeps as conftant and faithful a Rec- koning, how he lays out himfelf, and all that he hath (for God, as a faithful Steward doth of his Receivings land La)in£s out for his Matter's ufe. Every Penny ■that is referved from God, is the Fuel of Sin, and a ISacrifice to the Devil and the F'efh ^ and if he be par- ! (toned to the truly penitent, by the Sacrifice of Chrifi, no Thanks to us, that would elfe have made it God is not fo carelefs of us, or :.% but that lie keeps an cxaft account < ■ f that we have from him, and wi'l require an account ; of our improvement of all : Not only requiring his own again, but his own with advantage, M*p M 2$. 27. Why eife did he give us fuch leifure and ability to improve it ? I cm never forget what a finful thought was once in my mind, which I will venture toconlefs, becaufe it may poilibly be t\\t Cafe of others, that fo they may beware : Hearing of (owe that ufe to lay by the Tenth-part of their )eariy Comings-in, fir V esj lpurpofed to do fo too ; ami thought it But fince I have perceived what a vile eked thought that was, to offer to cut out a' ling for God, or give him a lim of his 7 have, And r Tho : v 1 fay, that God muft have all Church, or \ yet mufl lie mufl have a//; r Proportions t , or Church, .d by truly fanclified ay it may \oc moil fer- to G my own Family, or Kindred. i." ufe they are my 1 but been 1 manded mc, and fo made it a 1 I fee ice to God, by reiie 17^ Directions to prevent \c: prefer them before all the Kindred that I have in the World. When the Cfoiflian Pattern was fet up ic Primitive Church, Afts 2. & 4. they fold all, and laid down the whole Price at the A pottles Feet ; which was not diftributed to their natural Kindred only, but to all the poor Chriftians that had no other relation to them, even as every one had need. And as it is the loving of our Spiritual Brethren in Chrift, is made the fign of our tranflation from Death to fo is it the relieving of Chrift in thefehis Mem- bers ; that is, the relieving them, becaufc they are his Members, that is made, the very matter of our Caufe in the lad Judgment, and the ground of the Sentence of Li f e or Death, Mat. 25. 1 mull provide for my own Body, and you muft provide for your Children •, but that is (as' I faid before) not as I am my own, nor as your Children are ycur own -, but as 1 am a Servant of Christ, that mufi be fuppoftcd in his Service, or as your felves, 2nd yours, are put under your Care and Duty by God. • So that I may give it to my felf, or others, when I can truly fay, 1 do hut ufe it principally for God, and thinly that the principal Service 1 can do him by it. But I may nei- ther take to my feif, nor give to any that are nearefl to me, any more than Gcd commandeth, or his Ser- vice doth require. When you and yours have your Daily Bread, (which alfo mufi be ufed for himj you mutt not go to Flefh and Blood, but to God, to ask' which way you flialldifpofe of the remainder. This is a ftrange Doftrine to the unfanftified World •, but that is becaufe they arc unfanftified. And it is a Do- ftrine thata worldly Hypocrite is loth to believe and un-derftand 5 but that' is becaufe of Carnality and crifie, that always deals with God, like Ananias and Saphira, lying to the Holy Ghoil, and giving God but half, (and few fo much as half, when they daily confefs that all is from him, and fhould be his, pretend to be wholly devoted to him. There ew Men fo bad, but will fpareGod I I/; indeed this is not to it for themfelves, thinking by the : *s, to (top the mcuth of Juftice, and to pleafeG;^by a part , when they have difpleaied in the red. I much fear ( and not without ap- parent caufe J that abundance among us, that think themfelves Ckrittians, do woiftnf y and ferve God, but as fome Indians are faid to offer iacrifice to the Devi/, not for any love they have to him, or his fervice, but for fe- [ hurt them. And there are feu I pretend it is from very love. irs, its a greater matter to refign and gfve up your fclves, and all you have tie I heartily to quit all claim to your fe hen many a thoufand felf-deiudirfg rs do imagine. /k at this but as iome high extraordinary ftraia of Piety. And the Papifts almoft appropriate - it to a few that live in hen indeed the finccrity of this Refignatioo, and Dedication, is the 1 ict me tell you, that the Vn feigned Convert attains to this, hath not only pluckt up the 7 7 fin, ( though all of us have too many firings. of it left ) nor only flopt up the fpring of tempta- thefureff evidence of his uprightnefs, but alio is got himfelf into the fa fell and roof. tjtate. For when he hath abfolutel id all to God, how confidently may hat God fhould accept him, and ule him as his own f and how comfc and his caufe, and a!! as knowing that God cannot be nc. Its an argument that r i favetne. Ifa, 6 ,"doth tiate hh EUtt wi aunt, i7. 6. c. 1 17 8 Directions to fni\ i hine • And all mine are thine, and thine are mine, and I am glorified in them. And indeed by refigning all to God it is the more our own, that is, we have unfpeaka- bly more of the benefit ot it, and fo there is no way to make it our own, but by quitting it abfolutely up to God : This is the myftery that the world will not learn, but God will teach it ail that fhall be faved by the Spirit, and by Faith, Matth. \6. 24, 25, 26. Then Jefus [aid U his Difcifles, If any man will come after t him deny himfelf and take up his Crofs y and fol- low me ; For whoever will fave his life frail lofe it\ and whojoever will lofe his life for my fake frail jwdir. Methinks a man that hath time, and firength, and mo- ney, fhould long to be disburfing all for God, that he might put it in the fureft hands, and it may be out of danger -, yea that it rtiay be let to the mod honeft and profitable ufury. For when God hath it from the dedi- cation of an upright heart, it is fure ; but till Gd have it, it is in hazzzrd and all that he hath not is loft, and worfe then loft. When it is in our hands, thieves may ileal it, bad Servant*, or unadvifed Child- ren may confume it, and our own thievifr flefl) may fteal it word of all, and confume it on our lufts 5 or ii our Children confume it not, their Children may .• Or if they five it, they may lofe it moft of all, by feeding their pride and fleflily minds by it .• But if\ once it be in Gods hands, it is fafe. You can make no comfortable account of one penny, nor of one hours time, unlefs you can tell God that he had it himfelf * that you ufed it for him : Or that you live to him in the main, and that the reft is pardoned. O that thofe parents underftood this Dolhine, that had ra- ther ftrengthfcn the fetters, and temptations of their Children with it, and help them into that ftate which few are faved in, then to devote and ufe their eftates for God J Thou-h Ch told them how hardly the Rich are faved, and how "Tew fuch come to Hea- ven>-yct what care is taken 'to leave their Childre riclynd how Jutie to furthei kj>f Godpr their | own over a few ke thee Ruler oxer m*vy ibb ' thy Lord. Matth, 25. 21, 23. O Sirs if you would be good husbands, and provi- dent indeed tor your Souls, fee that your hearts prove not falfe to you in this, and make no fecret referves for your felves, but that God have your felves foft , and all tb your felves 5 asCfov/r firft gives himfelf to you, and all things with himfelf, right, but :*n readily I «»*?, 1 Cor. it you come aright to Got do not heartily devote your felves .at Hiro to accept you, as wholly his, who neither are, nor detlre to vn : and : him accordingly to ufe you for himfelf. Say not that any thing is your Own that you pofTtfs, a Communion of n ( ax a Talent that ihintruft you with) in refpeft of men, by a Le~ i And tbentruftG^ boldly, for you and his Own : Serve him d neer him tor you are h:s 6*>n. In poverty, ficknefs, tempta- tions, aad the*appro:i ice in him con- fidently, for you are his Own. Into his hands com- mend your departing Spirits, for they are his Own. Whatreafon of difhuftful fears can you now ha Do you fear left S mem- ber tha*. . Ephef. 5. 20. Nay for flume, think not the / to be worfe then the whig ' \ faith of the world, Jib. 15. 19. / V, the wirld r And will ! then Own do you think ? And if you are wif] JLto be his is certain!) forn -, and will rVnall that Own, not at him. He calleth hi. p by ntme % l8° Directions to prevent b them out • and when . b forth hk Otin jiccp he goeth before them, and the Jheep follow for thg know his voice, Jon, 10. 3, 4. And 1 -? 1 . Having loved bis Own which are in the the End he hved them. ^ ou arc but truly willing to be his Own People, lie is certainly wiling to be your Own Saviour and your Own God. Not that you can have fuch a propri- ety in him, as he hath in you. But in thefe Relations he will be your Own ; and &lory, and #, and$/i/- vation frull be yours. And you may well conclude, that God, even our own God) (ball blefs us, Pfal. 6. 7 , 6. There is much comfort may be fetch from that in Luke 15. 31. though Parables muft not be ftretcht too far ; Son thm art ever with me, and all that 1 have is thine. And upon this ground it is that we have the greater j encouragement , ro believe that God accepteth of our very Infants thetnfelvcs ; becaufe k is .his Will that they fhouldbe Devoted, engaged, and dedicated to him. 4 And that which lie would have us dedicate and offer to him,he will iurely accept in that Relation to which he would have it offered.- . I befeech you therefore remember what it is to be truly converted •* It is to be called from things com- mon and unclean and fepnrated to God ; It is to be brought nigh to him,, as the Children of his Noufhold, that are themfeives, and all that they have in his hands : It is to be taken off your Selves, and your Own, and to lofe your- /elves, and all you have in God, by the moft gainful lols ; left indeed yeu lofe your felves,and ull,while you perfwade your felves you It is a taking God in Chrift for your ', and f being content to have Nothing but him, and for him. h is a changing of your old Ma-" fler feif for God a bttrer Matter .• and your old work, which w^felf feeding, and fejf pleafing, to Jelf denial, and to the feekin L >, and pleahng of God. See how that this be don?, and that your tread:':' hide nothing for themfelves, as Rachel under pretence of neceflity, hid her Idols, but fay, Here I am y >o be thine, Lord, and to do thy With More wo*ld have been laid on this point,but that I - have written of it already, in a Sermon on i Cor. 6. i$, 20. of the Abfolurc Dominion of Chrijl, and our felf-rejignation 5 which I defire you here to perufe, to Yet this further home. DirrfJ.VIII.My next advice that the Work pfC fion may not mifcarry, is this ; Take heed, It f meer change of your Opinions, and outwai. feffion, and behaviour, for a true Saving change. , Wicked Opinions muft be changed, and fo mud evil profefTions, and outward practices : Eut if no more be changed, you are wicked flill. I have great caufe to fear that this is the mod common damning, deceit, that ufeth to befal profeffbrs otG odlwefs, nnd that its the cafe of m&Pr Hypocrites, in the Church. A man may be brought to hold any Truth in Scripture as an Opinion ♦ and fo far be found, and Orthodox ; and yet never be indeed a found Believer, nor have his fleart polVefled with the life and power of thofe Saired 1 ruths. Its one thing to have a mans Opinion changed, and another thing to have his Heart renew the change of his Praifical EJfimatiw, Re (oh Its one thing to turn from loofe pro- phane Opinions, to Ariel: Opinions -, and think the Godly are indeed in the right, and as their cafe and way is fafeft and beft •• and its another thing to be made One of them in Kewnefs, and Spirituality of heart, and life. A lively Faith differs much from Opinion : and hich is in unfanttihed wen, which we call J and is a kind of Faith indeed, it is but a meer Op; : I call it m 0. Faith, becau& it differs from S. \, much like as Opinion doth ledge. Meerly .: it is not lomc intention of practice there is : E^t the I n effuch perfons, differs from the Predo- minant 1 8^ Directions to prevent minant intentions of the Sanfiified y even as the Opinionathe Faith differs from the Saving Faith. And it is no wonder if there be abundance of thefc Opinionative believers m the world .* For the Truths of God have very great evidence, efpecially fonie of them 3 and men are yet men, and confesjuently rea finable Creatures •, and therefore have fome apti- tude to difcern the Evidence of Truth : Some Truths wiJI compel Affent even from the unwilling : Many a thoufand ungodly men believe that to be True, which they would not have to be True, if they could help it, becaufethcy do not heartily take it to be Good in refpeft to themfelves. Truth as Truth, is the Na- tural Ob)ett of tire Vnderflandwg ; though the fame Truths as fecming evil to them, may be hated by them that are forced to AiTent to it. I kuow that fin hath much blinded mens underjfand'ngs, and that the natural man Receiveth not the things of the £#- rit) becaufe they are foolifhnefs to him, and mutt be fpirifually difcerned, i. Cor 2. 14. But though he cannot Savingly receive them without the Special illu- mination of the Spirit^ nor Opinknatively receive them without a cvmnon illumination of the Spirit, yet he may have this Opinionative conviftion, and an- fwerable reformation, by the common 'Grace of t he- Spirit, without the Special Grace. An unfanftitied iman may have fomething more then Nature in him .* and every unregenerate man is not metirlf, or only Natu- ral. Many are far convinced, that are from being. Savingly Converted. I can make you know that you fhall die, that you mutt part with all your wealth, and fiefhly pleafuves, and divers fuch Truths, whether you will or not. And one of thefe Truths, doth let in many more, that depend upon them. So that as dark as the minds of natural men are, they yet lie o- pen to many veholfom Truths. And as the Vnderftandtng is thus far open to Con- vtiHorti fo the Will it felf, which is the Heart of th« old man 7 will far fooner yield to the changing of your Mifcarrfwg in Converfion. I 83 your Opinions, than to the faving change of Heart and Life. It is not the bare Opinion, that your fleflily In- tereft doth fight againft, but the Power and Praftke of Godlinefs is it, and Opinions as they kud to thefe. It's one thing to be of Opinion, that Converfion is ne- , cefiary, that Sin mufl be for fatten, and God preferred before all the World : And it's another thing to be in- deed converted, and to forfa\e Sin, and to prefer God before the World. It is a far eafier matter to con- vince a Worldling, that he flmld not love the World, than to cure him of his worldly Love ; and to con- vince a Drunkard, that he fhould leave his Vrun\ennefs, and the Whoremonger, that he fhould abhor his Lufts, than to bring them to do thefe things, which they are convinced of. It will coft them dear (as the Flefh accounts it ) to deny themfelves, and caft away the Sin : Eut it cofteth not fo dear to take up the Opi- nion that thefe things flmldbc done. It will cofl them dear to be down-right for God, and practically Reli- gion ; but they can ta-ke up an Opinion, that Godli- nefs is the be ft and neceflary Courfc, at a cheaper rate. Strift Pr alike s pinch the Ffefh, but drift O- - pinions may (land with its liberty. O what abundance of our poor Neighbours would go to Heaven, that are now in the way to Hill, if an Opinion that God- linejs is the wifeft Courfe, would fcrve tiie turn* , If inflead of Converfion, God would take up with an Opinion that they ought to turn ; and if inflead of a holy heavenly Life, God would cccept of an Opinion, that fuch are the happiett Men, that live fuch a Life ; and if inflead of Temperance and Afeeknefs, and Self- denial, and forgiving Wrongs, God would accept of an Opinion, and Ccnfefjion, th.it they fhould be temperate and meek, and felf- md fhould forbear o- thers, and forgive them; rhen O What abundance would be fared, that are now in little hope of Salva- U inflead of a diligent Life of Holinefs, and good Works, it would ferve turn to lie (till, and be of 4 good Opinion^ that Men fhould flrive, and labour for i84 Drr* went for Salvation, and lay out all tlicy have for G?t/, how happV then were our Towns and Countries , in com- parifon of what they are 1 lam afraid this deceit will be the undoing of ma- ny, that they take a change of their Opinions, for a true Cohverfion. Have not fome of you been former- ly of the mind, that the beft way is to eat and drinle^ and be merry , and venture your Souls , and follow your worldly Bufinef^ and never trouble your felves with any deep and fearching Thoughts about your Spiritual State, or your Salvation / Have you not thought that this diligent Godlinefs, is but a needlefs Stri&nefs and Precifencfs ? And have you not fnrce been convinced of your Error, and perceived, that this is the wifeft Courfe, which you before thought to be needlefs, and thereupon have betaken you to the Company of the Godly, and let upon a Courfe of outward Duties ? And now you think that you are made New Creatures, and that thti is Regeneration, and the Work is done. I fear lead this be all the Cohverfion that many forward Profellors are acquainted with ! But vpo t) them that have no v And becaufe the hct of our prei'ent times, doth plainly fucvv the common nefs and pj of this Difeafe, and becaufe it is a matter of fo great con- cernment to you, I flrail here give you ( but as Briefly as I well can) fome Signs by which a true rrfien may be known, from this meer Opinhnathe Change. i. The true Convett is brought to an unfeigned Ha- tred of the whole Body of Sin ^ and .eipcciaJJy of thofe fecret, or beloved Sins, that did moil power- fully aptivatehim befoie, I Cor. 6. n. Tit. 3., 3, $. Cot. 3. 3, $, 7, 8. But the Op'mionative Convert is hill carnal and unmortified, and inwardly at the Heart, the Jntereft of the Flefl) is habitually predominant. He k not brought to an unreconcilable Hatred to the gseat « Mafter-Sins that ruled him, and lay deeped ; but jy hath eafed the top of his Stomach, and cro] • rfion. 185- fome of the Eranches of the Tree of Dedtb. The Thorns of worldly Defjres, and Cares, are frill rooted in his Heart ; and therefore no weoderif they choak the Seed of :h, and there be a greater r the Devil than for God, Gal. 5. 24 -. 13. 22. 2. Another Sign that follows upon this, is, that the found Convert doth carry on the Courft of his 0- ly of Self dental , as living in a conti- lift with his own Flefh, and expefting his to come in upon the Conqueft : And therefore lie ainfuffer for CmiSj as well as be \ found in cheaper Obedience, and he dare not ordi- narily refufe the moft coftly Service. For the Spoils of his fires are his Prey, and Crown of glo- rying in the Lord, Luke 14. 27, 33. Gal. 5. i~, 24. 7. Luke y. 23,24. 2 Cor. 12. 9. GaU 6. 14. But the C _ th n his CTsrmf/ and therefore fecretly at leaft, fceks himfelf, land layeth hold on prefent things, as the true Convert J "hold on Eternal Life. The 1 reived but into his Ofinhn, do not go deep e- bough to conquer Self, and to take down his great ■Idol, nor make him £0 through Fire and Water, and to ferve God with the bed, and honour him with his me, much \gs and Death : pehath fomethingthat he cannot fpare for God, 3- T 1 hath taken G id fat his Portion, for that fure and /]<7 Felicity, which he upon -, that's it that he hath i, and thither tends his Life, Col. 3. i, 2, 3, 4. Matth. tf. I But he that is changed only in his Opinions, had lure Apprchcnfions of the Life to cc is to n ake him truly J 86 Dir, trul> : he hath an E >e it never fo true, will not raife Mens Heaits ;h, as to make tiie-'r Afftlf'tons, and the v>r i Bufinefs or' : to be Hea Iv, i 7 /;;/. 3. 1 8, 19, j -. i&, 8. 5. 4 The . viienefsofhim- iu the fiefulnefs fart and Life, and the > thereby deferved ; and fo is a fincerel) humbled felf-accufing Man. . But the 0;inicmil is commonly unhumbled, and well conceited of himfelf, and a fee ; unlefs it be that Sdf-accufing wiifcofr him no I Difgrace, and he take it up zszCujtm, or that which \ •may bring him into the Repute of being humbled and fincere. For his Opinion will not fearch and pierce his Heart, nor batter down his felf-exalting Thoughts, nor root up the Msftcr-fin of Pride. Thefe are too great Works for an Opinion to perform. And there- fore you rtiall hear him more in the excufmg of his Sin t I the magnifying of !'imfelf,or the ftiif maintaining of his | own Concdts, than in un ;j, Rom. 1 16. 1 Cor. 1. 1 3. 18. 2 C :. Luk. if. 15. 5. The therfw /e#/, and ,<7/.v, and 1 he is mu, home, in his 5* Cares, and Cepfures, and his d in j and fr prion, and h of his Empkyment : Above all k * keeps his Heart, as knowing that from thence a f Life, He cannot have while to £ Its of others, and meddl where Duty binds him not, -as otliers cm do •, becaufe he hath fo much to do at home, 1 Bn Mifcarryiwg in Cmwr 187 But the Cpimomfl is mofl employed abroad, and about meer Notims and Opinions ; but he is little em- ployed in fuch Heart fearchmgy or Heart-ob'ervwg Work- His Li^ht doth not pierce fa deep, as tofliew Hearty and the Work that is there to be ne- ceflarily done. As the change is little upon his Hearty fo his employment is little there. He is little in be- wailing his fecret Defects and Corruptions, and little in keeping his Soul's Acc6unts x and little in fecret Stri- ving svith his Heart, to work it into Communion with God, and into 2 fpiritual lively fruitful Frame. He is forward to aggravate the Sins of others, and oft-times fevere enough in cenfuring them : But he is a very gentle Cenfurer of himfelf, and a patient Man with his own Corruptions, and puts the bed Con- ftruftion upon all that is his own own. He hath much labour perhaps in ftiaping his Opinions, but little for the humbling and fanftifying his Heart, by the power of the Truth. 6. And as the difference Iieth thus conflantly in the Heart, fo it is ufually manifefkd by the Tongue, Mat. 12. 34. The found Convert is moll defirous to difcourfe of thofe great and faving Truths, which his very Heart hath taken in, and which he hath found to be the Seed of God for his Regeneration, and the Inflruments of that holy and happy change that is made upon him : He feeleth mofl favour, and life, in thefe great, and mofl neceffary Poiats, which formed the Image of God upon him ; and upon thefe he daily feeds and lives. Read John iy. 3. 1 Cor. 15. r, 2,3. H4, 5,6. 1 Cor. 2. 2. Phil. 2.. 3,9, 10, ir. 1 Tim. 3. » 16. Acls 26. 22, 23. In thefe Scriptures you miv ' find what Points they were that the greatdt did ftudy, and live upon. But the Opinion^ ft is moft forward to difcourfe of meer Opinions ; and to teed upon the Air oi and Controversies of letter 1 For one hours nlf, experimental, heart-fetrcbing Dif ive from him, you Hull hive n and Directions to prevent ai)d many hours difcourfe of his Opinions. I mean it indifferently of all his Opinions, whether true or falfo For tho Falfhoods cannot be fit Food for the Sou), yet Truths thcmfelves alfo' miy be made of little Service to them. A Man may be a mecr Opiniowft, that hath true Opinions, as will as he that hath fate. -Almofl all the free and zealous Difcourfe of thefe Men, on Matters of Religion, is about their feveral Sides, and Parties, and Opinions : If they be fetup- on'a Point, efpecially wherein they feem to themfelvcs to be wifer than others, they have a Fire of Z it in their Breads , that makes them defirous to.be propagating it to others. About the Orders, a: Ceremonies of the Churctj ; about the Firms of Prayer , \ and the Accidents ofWorjhip--, about Infant- Bap tifm, other fuch Controverfies in Religion, is the freeft their Difcourfe. Yea, you may perceive much of the difference, e- ven in the very manner of their Conference. A feri- ous Chriftian, even when he is neeeffitated to fpeak of lower controverted Points, yet doth it in a fpiri- tual manner, as one that more favouret.h higher Truths, and makes a holy and heavenly Life his End, even in thefe lower Matters •, and deals about fuch Controverfies in a praftical manner, andin order to the growth of HoKncfc. Cut the Opimonifts, even when they fpeak of the moll weighty Truths, do fpeak of them- but as Opini- ons -, and i\heri they difcourfe; of God, of Cfaifl, of Grace, of Heaven, it is but as they difcourfe Point in I , or little better. - They ■■_ through the Shell to the Kernel, they look after the- Truth, but the;. tie relifli of the Good* nefs. The like may be faid of their reading, and he of Sermons. The found Convert fceleth I Spirits, in that which is little ftvoury to the «//?. It is one thing in a Sermon, or Text, that is pleafant to a true Chriftian, and ai other thing al'iu that int to the C The true Chri- ftian delighfeth in, and feederh on the inward Life of Spiritual Doctrine, and the good which they offer him j that is, indeed, it is upon God, and Chrift himfelf, that he is feafting his Soul, in reading and hearing : For this is the Soul of all, withcut which Letters and Words are but a Carcafs. Eut the fup.r- flcial Opimomft is much more taken up, either with theHiftory, or the Elegancy of Speech, or with the rational Light of the Difcourfe, ftili flicking in the Ba-rk, and favouring not Chrift, and the Father in all. ut reads the Deeds, or Leafeot his own Land; 'none tiling; and a Clerk t!ut reads the fame, or the like, in a Book of Precedents, for his Learning. in another thing. Sq is it in this Cafe. 7. And hence it follows, that they are feveral forts Tof Duties and Exercifes ufually, that thefe feveral ~jf Perfons arc moft addicted to. The found Convert ; s moft addicted to thofe fpirituai Mc that tend moft to the ftren . and warming his Heart with the Loie of God, and promo- ting Hbljtiefs, and deftroying Sin, But the teth moft in thofe Means tint f him with Sfeiuhthe Knowledge is Fancy, or curious rt is much addicted to ? and to he..\ ./, and gr« r : is much more addicted to re es, or Com or Dogmata . >, or fn'il and Folitid end Convert fa- ivoureth left thofe Preachers, and Books, that fpeak the moft weighty fpirituai Truths, in the moft weighty Vphitual Manner, in Power, and Dem > f the vSpirit : But the Opimotiij} relifheth t hind Eooks moft, that t, or exactly, and learnedly to pleafe tin Rural Intellect, or :ak for the Opinion Partv - ted to : But others he hath lefs I 8. M 19° Uirtctions to previ 8, Moreover, the found Chriftian layeth out mod of his Zeal, Affettions, and Endeavours, about the great Effentials of Religion, and that as I faid in a practical manner. But the Opinionifl layeth out his Zeal upon Opinions; right or wrong, it is but as Opinions : Of thefe he makes his Religion , for thefe he contendeth, he Ioveth thofe beft that are of his own Opinion, tho' there be nothing of the fpecial Image of God upon his Soul j or if he love a true Chriftian, it is not fo much for his Holinefs and Spirituality, as becaufe he is of] his mind in thofe Matters of Opinion. Hence it is,j that he is ufually a bitter Cqnfurer of thofe that are ' not of his Opinion, how upright foever they may be ^ his very efteem of Men, and love to them is partial, and factious to thofe that are of his Mind and Seel. A Papift will efteem, and love Men of the Popiflj] Sett, and an Anabaptifl will efteem, and love Men oil that Sell mod ; yea, a Proteflant, if he be an Opinio- u/ff, doth efteem of Men, and love them as a Sett | Whereas the true Chriftian, as he is truly Catholicity- and of thcCttthoUcl^Church, which is not confined to? Papifts, no nor Proteftants, fo he hath truly Catholicl*}} Affettions, and Ioveth a Chriftian as a Chriftian, a Tkfan as Godly; yea, if he law more /mow Goa in one that is not of his Opinion in leffer things, yetl would he love him more than one that is in fuch Mat-l| ters of his Opinion, that is ungodly, or of more doubt-j ful Piety. For as it is God in ChriS that he princi- pally Ioveth, fo it is Chrift that he admireth in hi Members y and fo much of Christ as he fees h any , fo much are his fpecial Affeftions toward: them. * 9. Ordinarily the meer Opinionift will facrifice th< very Ends of the Gofpel, and the Honour and Succef of the great Fundamental Truths of God, to the Inte- reft of thofe Opinions, which he hath in a fingular man- ner made his own. He will rather hinder the Propa- gation of the Common Truths, and the Converfwn of the Ignorant, then he will fiknee his Opinions, or fuffei them I :ng in Converf.on. 1 9 1 them to lole any advantages with the World. Hence it is that we cannot prevail with the Papijls, to fi- lence a while the Differences between us and them, till we have taught their Ignorant (in Ireland, and other barbarous parts) the knowledge of thofe Truths that all are agreed in. Nor can we get many Anaba- ptifts, or any fuch Self, that is engaged in a Divifion to forbear their Opinions, till we have endeavoured to lay the necejjary Grounds, on which all muft build, that will be fayed. But tho' it be apparent to the World, that their Difputes and Contentions do ex- ceedingly harden the ignorant, and Ungodly againfl all Religion, and hinder their Converfion, and Salva- tion, yet will they go on in the unfeafonable, intem- perate bruiting of their Conceits, and will not be per- fwaded to agree on thofe Terms, for the managing of' Differences, as moft tend to fecure the Intereft of thrift, and his Gofpel in the main. If an Opimmift be for the Tiutk, he is ufually without much Zeal for it, btcaufe that Nature doth not befriend the great Spi- ritual Truths of the Gofpel, fo much as it doth Errors, and private Conceits. But if he be of Erroneous Opi- nions, he is ufually very zealous for them : For cor- rupted Nature, and Self, and Satan, (and the World oft-times) do more befriend thefe, and furnifh him with a Zeal for them, and blow the Coal. The coun- terfeit Angel of Light, is very ordinarily alfo a Spirit of Heat, and great Activity ; not a reviving hre, nor a refining Fire, but a confumin^ Fire, devouring Chrtftian Love, and Meeknefs, and Futience, and there- with the Church, and Truth of God, fo far as it can prevail. For lelfer Matters, that minifter Questions, fuch Men can Jay by that which tends to Godly Edify- ing in Faith, 1 77m. r. 4. Yea, that Charity, which is the very End of the Commandment, out of a pure Heart, a good Confidence, aiid Faith unfeigned, verfe 5. I // thefe they fwcri e, and turn afide to vain jangling ; I e Teachers of fuch things, in which .it they fay, nor whereof they fl<*k* 192 Din it ions to ; eal* verf. 6, 7. Confenting not ft ef Chr'ift, and the Dottrine which is tear ding toQodlinefsA they teach other wife, being prcu/ 9 knowing nothing, doting about queflkns, andjhife of words ,n hereof com envy, ft rife, railings, evil fur mfmgs, per verfe dfyut . of men of corrupt minds, and deftitute jf the TruthM 1 Tim. 6. 3, 4, 5. Yea they fomeimes take their j Opinions, or their worldly gain that they often aimj at, to be in (read of Godlinefs : And think, tiiat to bej • Godly, is to be of their mind and way. They ufe toftrive about words to no profit, but to the fubver ring of the hearers, and their vain balling increafe to more urn godlinefs, 2 Tim. 2. 14, 16. But the True Convert looks principally to the main.] He loves every known Truth of-God ; but in their Qr-1 der, and accordingly to their worth and weight .•; He will not for his own Opinions, wilfully do thatjj which will hazard the main, or hinder the Gofpel, ancH the faving of mens fouls. Though he will not be fallej to any Truth, yet he will avoid foolifl). and unlearned] quejlions, knowing that they do gender md the] ■Servant of the Lord muji.mt ftrive, but be gent It to all\ men, atid meekly inftrutt oppofers -, following Right? Faith, Charity, Peace with them that call on th out c f a pure heart, 2 Tim 2. 22, 23, 24, 25, 1 o. Laftly True Converts are itedfaft, but and therefore they have no fuch intereft in hh k , as to ftabiifh him againft finking tryak, and temptation : For two forts there are of thefe Opinionifts 9 the one fort have no Zeal for their own Opinions -, becaufe they are but Opinions : And thefe are Time- fcrvers : and svili change, as the King, or their Land lords change,and fit their Opinions to their worldly Ends. The other fort hive a burning Zeal for their Opinions ; and thefe ufe to wander from one Opinion to another, not able to refift the fubtilty of feducers j but arc taken with fair and plaufable reafonmgs $ dot able to fee into the heart of the caufe. Thefe as ire Children fled to and fro, and carried about with (every wind of Doftrine, by the flight, and cunning araftinefs of men, whereby they lie in weight to de- :e\ve y Epb. 4.i4.When with great confidence they have held one fort of Opinion a while, and railed againft jhofe that were not of their mind, ere long they will rives forfjke them, and take up another way, nd be as confident in that, and take no warning by he experience of their former deceit. And thus they pofc from one Opinion to another, till at laft find- ng themfelves deceived fo oft fome of them caft orT igion, jnd think there is no certainty to be bund in any : Sufpecling Religion, when they mould lave fufpefted their falje hearts : And ail this conies topafs, becaufe they never received the Truth in the Jove of it, that they might be Sar)ttif\edjxn& Suvedby Thef. 2. 10, 11, 12. Nor ever gave it deep ntertainment in their hearts, that it might throughly onvert thzm ; but took it as a bare Opinion into the >rain to polifh their tongues,and outfides,and deceive :hemfelves as much as others. And thus ! have (hewed you the difference be- ween a found Convert, and an Opinionift, or one hat hath but an overly fuperficial Change, that »ou may fee which of thefe is your own condi- ion. K To 1^4 Directum to To return now to my adrice, *£d Ex'. I intreat every perfon that readetb, or Chci^ words, to fee that they flick not in an Ofinionatm Converfion. To which End I further deiirc vcu, i To confider that it is a higher matrcr, that Chri& came kiio the world for, then to change mens bare Opinions, and it is an higher matter that the Gofcel ii intended for, and that Mnijiers. - on his forgets: Cut he that , and not only an K 2 native Ofm'mathe forgetful Hearer, is the Man that fhaJJ be bieiled in his deed, James i. 22, 23, 24, 25. Opinion without Praftice, is building on the £*»pur Religion is deeper than meer Opinion, but it will alfo advance it to a greater purity, and root it more deeply than it was before : A Man that hath ftudied the Art of Navigation in his Clofet, may talk of it al- moft as well as he that hath been at Sea ; but when he comes to praftife it, he will find that he is far to feek. But let this Man go to Sea, and joyn Praftice and Experience to his Theory, and then he may have a knowledge of the right kind. So if a Man that hath only read over Military Rooks, would be a true Sol- dier j or a Man that hath only ftudied Phyficl^, would be a true Phyjician, what better way is there, than to fall to Practice ? And fo mud you, if you would have a Religion that (hall fjve your Souls -, and not only a Religion that will furnifti you with good Opi- nions and Expreflions. $. Moreover, if you would get above Opinion, be flill fearching more and more after the Evidences of the ancient Fundamental Truths that you have recei- ved •, and lay open your Hearts to the power of them . Think it not enough that you take the Chriflian Re* ligion for true, but labour after a clearer fight of its truth. For you may pofllbly upon fome Conjefture take it for a Truth, by bare Opinion, when as the fight of fuller Evidences, and a full fight of thofe Eviden- ces, might raife you from Opinion^ to a working fa- ying. Faith* 6. Laftly, ying m Conversion. *97 ~ 5. La ft I v, Take heed left any thing be fuffered to keep pofTeffion of your Hearts, and fo to confine the Trurh to your Brain. When the World is kept up in life and power, and is neareft the Heart, there is no room for the Word there, but ic nauft tioat upon p, and fwim in your Opnian, becaufe it can go nc deeper, your Lufts and Profits having pofleffiort :t. the Word can never go to the Heart with :\ but by calling your Idols ont of your Hearts^ nor will it take rooting in you, but by * \ out the World, v O S ; knew the Mifery of a mecr Op'mh you would fure be perfwadtd now to pra&icc mix, that may raifc you higher. An Opir.knijl is a Deceiver cf himfelf, and oft of others •, aTron- bkr of the Chunk, if he have any Zeal for Opinions, and hit (as ufually he doth) on the wrong : And when his Retignn is right, he is wrong himfelf, being out of the way, even when he is in the right way, becaufe he is not right in that way : For he dot. fit down in it, when he fcould travel it, A Runner fhall not win the Prize, by being in the right only, imlefs he make hafte. The knowledge of the Ofinhwft doth but ferve to aggravate his Sin, and caufe him to be beaten with many Stripes \ but is not e to fanftifie his Heart and Life, and to Lve him, Jam. ? lews. Stick not therefore in an next Direction that your niaypri in this, Acquaint your Souls by Faith* with the G!c v/7, andfet you make it your I \ mid from t let the reft of your Endeavours be No Man can be a/oj an, that knowetl the Ends and Portion of a Chriflian. There is a deal of difference between the Defires of Heaven in a \ed Man, and an unfanftjfied. The Believer pri- irth, and had rather be with God K 2 here T^8 Dlrftfjo here (tho Death that fundi in the way, may pofltbly N have harder Thoughts from him). But to the ©*- godly there is nothing feemelh more defirable- than this World ; and therefore he only choofeth Heaxen before Nell, but not before Earth j and there lhall not have it upon fuch a choice. We iiear of Gold and Silver Mines in the Indies : If you offer a in there, to an Englishman that hath an Efute and Family here, that are dear to him ; ps he']) fay, J am uncertain whether their Golden Mount a- v. s be n:t rr.eer Fu>i*n$ to deceive Men - y and if it be true that there are fuch things, yet it ii a great way th ' the Seas are perilous ; and I am well enough already xhere I am, and therefore let wf)o will go thither for me, T will (lay at home as long as I can. But if this Man rruft needs be banifhed out of Eng- land, and had his choice, whether he would go to the Golden Iilands, or to dig in a Cole pit, or Jive in a Wikk-mefs, he would rather choofe the better than the worfe. S3 is it with an ungodly Man's De- fire?, in refpeft to this World, and that to come. If he cculd flay here, in fieflily Pleafure, for ever, he would -, becaufe he looks at Heaven as uncertain, and a pjeat way off, and the PalTa? : e feemeth to him more troubJefcme and dangerous than it is ; and he is where he would be already : Eut when he fees that there is no flaying lure for ever, but him away, he had rather go to Heaven than tJ Hell ; and therefore wi|l be R digitus,' as far as the Fleft theW'orW -ill give him leave, left he fiiould be caft into Hell, when lie is taken from the E,rtb. But t ke an Engl](\:-man that is in Poverty and Re- proach, and hath nor Friend to comfort him, and let him have the orfcr of a Gol- ffiand, 2nd a Pafon of unquefl II promile in fl'ort time to him fafe thither, if he believe this P^rf^n, and ut his trufi in I lefs he will be gone him over Sea and Land ; and tho' tto t him, yctr! ugh ail. u fee ivj- od ftcthby ible, and be! to convey him thither •, and therefore he ay -, and tho* he love not I rage, yet he will mit to fo fure a Pilot, becaufe he Icvv : Life which hemuft pais into, an rather be d ere. Such as u : icipal End is, fuch is the : and hi \ He that takes Work: kes the Fell his End,is a carnal, worldly, unfanctified Man, ever good and godly Actions may come in upo. by. It is he, and only he, that is a fanflified 'Believer , who looks on Heaven as his only Portion, and is fail- ing through the tronbleforne Seas of this World, of purpofe to come to that defired Harbour ^ not loving thefe Seas better than the Land of Re8, which he is failing to ^ but patiently and painfully paHing thro' then, becaufe there is no other way to Glory. As it is the C rt :e Land to which he is failing, that iner or P.iffenger, to do all that he I nd the Defire of his Home cr ;, that mo- irk - y fo it rer tvtrlajx- trg Blf all. There is bo more to add, as to the Matter, but that us to the Duration, flrft we may take it as that which leaves no room for any Addition, that all thk w/ll be excrloQlng, leaving not any doubts or fears o f ,:ion. Abundance of glorious Adjuncts of this Felicity might be mentioned ; but I pais them all by> and do but nanpe thef'e few which are the EiTential Conftitutive Parts of our Jfappinefs, becaufe I have touched them before, and fullier fpoken of them in the Sa'wfs Rt8. Thus much I thought meet to men- tion here, that you may have fomewhat of that in .your Eye that I am perfwading you to intend and &ek \ and the rather, becaufe I perceive that many of the Godly, have not fuch diftincl Apprehenfions of the Conftitutive Parts of this Felicity, as they fiiouid have ; but much wrong their Souls, and God himfelf, and the Glory of their Profeflba> by looking but at feme of the Parfs, Eelicve God, Sirs, that this is the Life that yoa take it for your Portion, and fa your Hearts iwta it, and follow the Condttfi of Cbr'iS for the obtaining it. Can you be content with Heaven alo.»e ? Is it enough for you, tho' you be dc- fptfed and perfecuted in the World ? Do you account this for Certainty and Excellency to be worth all ? Yea, that all is Drofs and Dung to this. Thus mutt you do, if you will be true fconverts. For all fuch arc heavenl ir Minds and Hearts, and in the Drift of all their Lives and Cmverfati Vheft* X. My next Advice that you may prove found Converts, is t ! ii>. [Reft rot. ry.i count not your red, tilt God and bh holy Ways have your ver t fire, and Delight : And take not ■ Change, when yon hid rather live «* Worldly ungodly Life, if it we\e n:t fir the fear of pn tyjhfnent.l Ifliallfpeak but little of this, becaufe I touched up- on it b you that Cbrift mufl lu\e your Hearts, and becaufe it is but a Confeftary of tli€ Jaft, or contained in it. But vet I think it beft to preterit it here diftin&ly to your Confideration, be- caufe a flavflh kind of Religioufnefc doth deceit many ; and becaufe the Life of Grace is here ex pre ft I deny not but holy Fear is exceeding ufeful t< even a fear of the Threatnings and Judgments of God, But yet I mufl tell you, that in Fe.ir there is much more that is common to the Unfa notified, thatftherc is in Love, Vcjire, and Tho the Fur oj be the begnn font, it is Love tbafc is the Per- : And that Fear is not filial, and of tiie right flrain, if Love be not its Companion, fear of Pu* nifhment fhews that you love your elves - ? but it fhews not that you love God, and arc true d to him. The iqd tremble, but they do not love. It is Lt,ve and not Fear, that ., as I may fay, the ti Direction j to prment o: the Will of Man. By his Str^c it is, that you mufl know what the Man is. The rhiiofopher faith, [Such as a Man ;V, fucb U his End] which is all one as to fay, [Suet as a A fan is> juJj is bis Ln/e.] You may tear a thing at the fame time when you hate it : And it's too common to have fome Hatred mixt with Pear. - You may be as much againft (W, and his holy Ways, when Fear only drives you to fome kind of Religiouf- nefs, as others are, that fcarce meddle with Religion at all. The firft thing that Godlooks at is, what you would do •, and the next is, what you do. If you do it, but had rather leave it undone, you lofe your Re- ward, and God will take it as if you had not done it : For it was not you that did it, if you did it not from Love ; but it was Fear that dwelleth in you. God takes Mens hearty Deftres and V/ill y inftead of the Deed, where they have nor power to fulfil it ; But he never took the bare Deed inftead of the Will. A bloc- kifli kind of Worfhip, confifting in outward Aftions, without the Heart, is fit to be given to a wooden God 9 afenflefs Idol ; but the true and living God abhors it. He is a Spirit^ and will be worshipped in Spirit and in Truth : Such Worfhippers he feeketh, and fuch he will accept, John 4. 2$, 24. A Beggar will be glad of your Alms , tho' you leave it with an ill will-, becaufc lie needeth it ; but God hath no need of you, nor of your Serviee, and therefore think not that he will-ac- cept you on fuch Tejms. That people wormippeth God in vain, that draw near him with their Mouth, and honour him with their Lips, when their Heart is far from him, Mat. 1 5. 8, c. A Man's Heart is where his Love is, ratter than where his Fear is. If you fhould lie ftill upon your Knees, or in the holy Afiem- bly y if you (hould be the ftriftefl Obferver of the Or- dinances on the Dud's Days ; and yet had fuch Hearts in you, as had rather let all thefe alone, if it were not for fear of PuniQiment • it will all be difregard- ed, and reckoned to you according to your Wills, as if it had never been done by you at all. It's Love that Mijcarrjing in Conver/ion 2oy that muft win Love, or make you fit for Love to en- tertain. If you give your Goods to the Poor, or your Bodies to be burned, in a Caufe that in it felf is good, and yet have not Love, it availeth nothing, i Cor. 13. 1, 2, 3, 5. You will not think your Wife hath Conjugal AiFcftions, that ioveth another Man better than you , and had rather be gone from you, if (he could live without you. It's an unnatu- ral Son that loves not his Father, but had rather be from him, than with him. If God called you to a Beftial Drudgery or Slavery, he would then look but for your Work, and not c^re much whether you be willing or unwilling. If $mr Ox draw your Plough, and your Horfe carry his Burden, you care not much wliether it be willingly of unwillingly. Or if it be an Enemy that you have to deal with, you will look for no more than a forced Submiflion, or that he be difabled from doing you hurt. But this is not your Cafe ; It is a State of Friend/hip that the Gofpel calls you to -j you muft be nigh to God, his Children, and the Members of his Son ; efpoufed to him in the deareft ftrongeft Bonds: And do you think it is pof- fible that this fhould be done without your Wills and Affeflions * If you can be content with the Portion of a Slave, and an Enemy, then do your Taslz, and deny God your AffeSions : But if you look for the Enter- tainment and Portion of a Friend, a child, a Spoufe; you muft bring the Heart of a Friend, and of a Child, and of a Spoufe. Fear may do good by driving you to the ufe of Means, and taking out of your Hands the things by which you would do your felves a mif- chief : It may prepare you for favtng Grace •, and when you are fanftified, it will prove a necefifary Ser- vant of Love, to keep you in awe, and five you from Temptations. But love is the ruling Affeftion in the Sanctified ; and Fear is therefore neceflary, becaufe of the prefent imperfeftion of Love, and becaufe of the variety of Temptations that here befet us ; think not therefore that you are favingly renewed, till God have 7c 6 DircBions to prevent have your very Hearts. When, you do but beliei and tremble, it is better than to be "unbelieving and ftupid, and fecure \ but you are not true Chrillians till you believe and love. We ufe to My from that which we fear, and therefore do apprehend it to be evil to us. We avoid the Prefence and Company of thofe rhat we are afraid of, but we draw nigh them that we love, and delight in their Company. We fear an Enemy - 7 we love a Friend : We fear the Devil naturally ; but we do not love him : It is t c Glutton, or the idlg fenfual Perfm, from his fs cr excefjive Reaeat;:ns> but becaufe they love them ? And why is it that you cannot draw theWWrf- om his Cwetoufnefs, but he partcth with his Mo- moft as h.ir h his Blood, but hecaufe he loveth it ? And therefore what wonder if Te tions be refifted, and the faired Baits of I that is truly in Love with Cod in from the >th with Hi . 208 DireEliQKS to prevent with the Way. No wonder if that man flick clofe to thrifts and never forfake a holy life, that tafteth the fweetnefs of it, and feels it to do him good, and had rather go that way then any in the world. There is no true Chriftian but can fay with David, that a day in Gods Courts is better then a thoufand t and he bad rather be a door keeper in the Houfe of God, then to dwell in the tents [yea, or the Pal laces ] of wicl^ ednefs. Do but mark thofe profeflors that prove Apojhtes , and forfake the way of godJinefs which they feemed to embrace, and fee whether they be not fuch as either took up ibme bare Opinions and out- ward Duties, upon a flafh of fuperficial illumination, or elfe fuch as were frightned into a courfe or Reli- gion, and fo went on from duty to duty for fear of being damned, when all the while their hearts were more another way,and they had rather have been excuf- ed.Thefe hypocrites are they that are diiputing fo oft the Obligations to their Duty, and askiog,how do you prove that it is a Duty to pray in my Family ,or a Duty to obferve the Lords Day, or to come constantly to the Congregation, or to ufe the Communion of the godly in private meetings, or to repeat Sermons, or ling Pfalms, and the like ? Intimating that they are as birds in a Cage, or Hens in a Pen, that are boaring to get out, and had rather be at liberty : If it were ntft for the fear of the Law of God that is upor> them, they had rather let all thefe Duties alone, or take them up but now and then at an idle time, when Satan and the tlefh wiil give them leave. If a Feaft be prepared and fpread before them, a ?pod ftom.ck will not ftand to ask, How can you prove it my duty to cat f but perhaps the fick that inath it, may do' lb. If the Cup be before the Drunkard, he doth not ftand on thofe terms [How do you- prove it my duty now to drink this Cup, and the other Cup] No, if he might have but leave, he would drink on, with- out any queftionin^ whether it be a duty \ If the Gamefter, or the Whoremonger^ might but be fure that Mifcarrjir.g in Convtrfion. 209 that he fhould fcape the punifnment, he would never /lick at the want of a Precept, and ask, Is it my duty ? If there were but a gift of twenty pound a man, to be ^iven to all the poor of the Town, yea and to all the people in general, I do not think I mould meet with many people in the Town that would draw back and fay, What Word of God com- naandeth me me to take f Or how can you prove that it is my duty ? And why is all this? butbecaufe they have an inward Love to the thing ^ and Love will carry a man to that which fcemeth good for him, without any command, or threatning. if thefe ungodly wretches had one fpark of fpiritual life within them, and any tad and feeling of the matters that concern their own falvation, inftead of asking, How can you prove that I muft pray with my Fami- ly, or that I muft keep the Lords da), or that I muft converfe with the godly, and live a faly life / they would be readier to fay, How can you prove that I may mt pray with my Family ? and that I may not fanftifie the Lords Day ? and that I may not have communion with the Saints in Holinej*. Seeing fo great a mercy is offered to the world, why may not I partake of it as well others ? I can perceive in many that I converfe with, the &reat difference be- tween a heart that loves G:d and Holtnefs, and a heart that feems religions and hone ft without fuch a Love - y The true Convert perceiveth fo much fvveetnefs in holy . and fo much fpiritual advantage by them to 7, that lie is loth to be kept back 5 he cannot fpare thefe Old inances and Mercies, no more then be can fpare the bread from his mouth, or the cloaths from his back j yea, or the skin from his flefti, no nor fo much. He loveth them \ he cannot live without them •, at the word that ever he is at, he had rather be holy then unholy, and live a godly then a fltfbly worldly life. And therefore if he had but a bare leave from God, without a Command, to fan- ftifiethe Lords Day, and to live in the holy Com- munion muriioii of the 5 many thanks : For he need not be driven vvhen he is weary, nor to his iYnitual food when he is hungry, ncr to Chrift the re s /W, when the curfe and accufer arc ; him But the unfcn&ified hypocrite, that never loved Goa or God- linejs in his heart, lie (lands queflioning and enquiring, for foj7ie proof of a neceffity of thefe courfes And: if he can but bring himfelf to hope that God will fave him without fo much ado (which by the help of the Devil ne may eaflly be brought to hope, / away then goes the duty : If you could not ihew him that there is a Neceffity of Family Prayer, and a Neceffi- ty of fanSifying the Lords Day, and a bieceffity of forfakinghis tipl'wg and voluptuofnefs, and a Neceffity of living a heavenly life, he would quickly refolve of another courfe : For he had rather do other-* wife, if he durft. He never was Religious from- a true Predominant Love to God and a holy life, but for fear of Hell, jnd for other inferiour refpe&s. Remembrr this when you have precious opportuni- ties be of dqmg or receiving gaarf, and when you fee that you have leave to take thefe opportuni- ties, and yet you draw back, and are queftiening, how we cax prove it to be your dutv, or_ that you cannot be Utlo. without it ; Do not thefe Querti- ens plainly fhevy that you Love not the work, and it you had rather fetit alone > Are yr-u no is in your fclves ? Yea, it? , fuchan averfntfs cr hatred to God and a fal) of hft A that if you did but kno - make to fcape damnation, you would fly aw.;v from nd Holimfs, and as ycu c^n. Y declare thi of vooi hearts : a frae Conxe'fjjn 2} I (mind, that think there is ny Gocd which the Law ofChrift Obiigeth us n:: fo accept, and which we can refufe without^/ :. to our felves : For God doth both draw us, F.nd drive us at once. But when the Threatning r.ent only can prevail with mcn } and men s for themfdves, but had lather have liberty to live as the ungodly, I flwli jiever take one of thefe for a fan&ined man, nor lave any hope of the laying of fuch a fiul^ how ar foever his fears may carry him from his out- v*rd fins, or to outward 'duties : Till God fhall ^ive him a better Ccrverfton then this, I fay, I have ? fmalleft hope of this mans falvathn. Then -ou are Gods Children, when the Honour, the Work, :he Family, the Name of your Father are lovely ind delightful to you : And when ypa grieve that "iere is any remnants of fin in ycur fouls 5 and when fins are to ycu as lamenefc to the lame, ...iat pain them every ftep they go ; and as ficknefs :o the fick, that makes them groan, and groan again, ind long to be rid of it : And when you think he happieft men on earth, that are the moft om ycur hearts u had not a houfe to put your ad in : When you look toward God with long- and are grieved that your undcrftand r, and know no more o f ! I th • beauty of itual heavenly . fdf, yea Obedience : When r to God. that 2 1 2 Dire&kns to prevent And now if that were my bufinefs, what abun- dance of reafon might 1 fliew* you, to make you wil- ling to come over unto God,viith Inland with Delight. Whom elfe cm \cu Love, if he that is Love it fca ieem not lovely" to you . p All lovelinefs h'mhinf- and from him : The creature hath none "of it felf, noj^ for it felt : To Love a life of fin, is to Love the. Image and Service of iht Devi, and to Love that which feeds the flames of Nell, What is it then to Love this fin fo well, as for the Love of it to fly from God and Godlinefs* Methinks men at th] word fhouid Love that which will do them good; and not prefer that before it which will hurt them. Do fmners indeed believe that God and Ho* lincfs will do them hurt, and that fin will do them greater good ? Is there ever a mm fo mad that he dare fpeak this and ftand to it ? If indeed you think it beft to live in fin, and therefore had rather keep it then leave it, your underftandings are be* " fooled, I- had almoft ufed Paul's Phrafe, and faid,i bewitched. Gal. 3. 1. Will it do you any hurt to*i leave your beaftly fenfual lives, and to live foberfy$\ rrghteoujly, and godly trt the world, denying ungodlwefA and worldly tuft, , and looking for the bleffed f)ope, ancB the glorious appearing of the great God and our Saviour! Jefus Cfjrijl ? This is the Doctrine of Savinm Grace, Tit. 2.11, 12, 13. Would it do you any! harm to be aflured of Salvation, and ready to die,j and to know that the An?els fhali Conduft your de-l parting fouls to Chrtft, and that you mall live in Joyl with him>for ever . p Or to be employed in thofe holy works that muft prepare you for this dd\, and help you to this afiurance ? U God be naught for you, if Hdinefs, and Righteoufnefs, and temperance he naught for you, then you may as well fay, Heaven is naught for you,and therefore you muft refolve for fin and/ft//, and fee whether that be good for you. I fhal! fay no more of this Point,becaufe I have written of it already, intheConclufionof the Saints Rejl^whlch I defireyou^ to perufe. Direft.' ft : carrying in Convsrficn* 2 i 5 Duett. XL The next part of my Advice is, If m would not have this Saving iVoi\ mifcarry, Turn hen this prefent day and hour, without any more (elay. Somewhat I have fpoke of this already, and there- ore /hall fay the leis. But yet I (hall back this )ireftion with fuch Reafons as wiJl certainly convince ou, if you be not unreafonable, of the Folly of De- af, and fhew you that it concerned! you presently to eturn. And tho' my Reafons will be numerous, it is lot the Number, but the Strength of them, that I hall urge you principally to confider ^ and becaufe of he Number, I will go over them with the greater revity. 1. Confider to whom it is that you are commanded to wii : And then tell me, whether there can be any eafon for delay. It is not to an empty deceitful reature, but to the faithful All-fufficient God : To "m that is the Caufe of all Things -, the Strength of le Creation ; the Joy of Angels -, the Felicity of the aints ; the Sun and Shield of all the Righteous, and efuge of the Diflreffed, and the Glory of the whole forld. Of fuch Power, that his Word can take own the Sun from the Firmament, and turn the arth, and all things into nothing*, for he hath done iore in giving them their being and continuance, liWifdom, that was never guilty of miftake, |)d therefore will not miflead you, nor draw you to y thing that is not for the beft. Of fuch Goodncfs, that Evil cannot (land irj his fight •, and nothing it your Evil could make him difpleafed with you ; id it is from nothing but Evil that he calleth you to rn. It is not a malicious Enemy, that would do iu a mifchief, but it is to a gracioui God, that is Love felf: Not to an implacable Juftice> but to irecon- 'ed Father *, not to revenging Indignation, but to e Embracement of thofe Arms, and the Mercy of at companionate Lord, that is enough to melt the hardejl :0 2 r 4 vent hardejl Heart, when you find your felf as the pool returning Prodigal. Luke 25. 20. in his Bofomi when you deferved to have been under his Fee And will tiie great and blejfed G v d invite thee to hi: Favour, and wilt thou delay and demur upon the Re- turn ? The greateft of the Aligefs of Heaven are gbj of his Faveur, and value no Happinefs but the Ligh of his Countenance : Heaven and Earth are fupportq by him, and nothing can Hand without him : Ho glad vvould thole very Devils be of his favour, tha tempt thee to negleft his Favour : And wilt thou do lay to turn to fuch a God * Why Man, thou art eve ry Minute at his Mercy -, if thou turn not, he can) throw thee into Hell when he wiij, more eafily than I can throw this Book to the Ground : And yet dofn thou delay ? There are all things imaginable in hirtf to draw thee \ there is nothing that is good for theej but it is perfectly in him, where thou may'ft liave it certain and perpetuated. There is nothing in hint to give the leaft difcouragement : Let all the Devifi in Hell, and all the Enemies of God on Earth, fay the word they can agaihft his Majefty, and rhey are not able to find the imaliefl Blemifli in his abfolute tiefs, and V/ifdsm, and Goodnefs : And yet wilt thai delay to turn ? 2. Confider alfc, as to whom, fo to what it is thou muj} turn. Not to Vncleahnefs, but unto Holinefs) not to the Jenfital Life of a Beaft, but to the noble rd tional Life of a A/an, and the more noble heaver 1 of a Believer. Not to an unprofitable worldly 7 to the gainful!?]! Employment that ever the Sons 6 Men were acquainted with : Not to the deceitft Drudgery of Sin, but to that Godlinefs which is profit* ble to all things, having the Promife of the Life tha now is, and cf'that which is to come, 1 Tim. 4. \ Sirs, Do you know what a Life of Holinefs is ? Yo do not know it, if you turn away from it : I am fuj if you knew it, you would never fly from it, 110 nc endure to live without it. Why, a Life of Holinefs nothir rrfant with rkf \ wi to be devoted tJ his Service, as SeoCualifts are to the Fiefli. It is to five in the Love of (rod % and otir Redti . oretids of s:A in the fvveet Forethoughts or' that blejftd Life t\uz fhali never end j and in the honeft felf-de- nyins; Courfe that leadeth to that Blejjednefs. A Life is nothing eiie but a lowing the Seed of Earth, arid £ learning in the School of of Praife which we muft ufe before ' God\ and by fftfferfrgj a learning how to (Triumph and Reign with C/jriff. And is there any [thing in this Lite which you have cau^e to be afraid »f ? The Sins and (Tcs of the Qofly are con- rcfore Goctltnefs is no more difhoncured by them, than Health and Life is difho- Boured by your SickneiTes. As Hearth is never the to be liked , but the better , becaufe of the painful Griev&ufneis of Sicknefi •, fo Godii- nefc is to be liked the better, becaufe the very s of the Saints are fo grievous. If c true Be- liever do but Hep out of the way ol Cod, he is w ^, he is out of joint, he is . till lie come in . tho'it was but in one particular. Ami can you ers to it altogether fo I [ know you may find Faults in the II they are perfect , but let the mod malicious E'en on Earth, rind any Fault in Godliness if he 1 you delay to com? into your Father's Family, le Vineyard of t om of 3od on Earth ; to be Fellow -Citizens of the faints, ind of the Houfhold of God •, to have the Pardon of fll your 5mx, and the fealed Promife of ? Why, Sirs, when you are called on to turn, ou are called to the P aven y into the I In ; And will you delay to accept Ufe * 2 1 6 Directions to prevent 5. Confider alfo from what you are called to turn -, and then judge whether there be any reafon of delay. It is from the Devil your Enemy ; from the Love of a deceitful World, from the Seducement of corrupt- ed brutifh Flefh, it is from Sin the greateft Evil ; What is there in Sin, that you fliould delay to part with it ? Is there any good in it ? Or what hath it ever done for you, that you fhould love it ? Did it ever do you good ? Or did it ever do any Man good? It is the deadly Enemy of Chrift and you, that caufed his Death, and will caufe yours, and is working for your Damnation, if converting and pardoning Grace prevent it not : And are you loth to leave it ? It is the Caufe of all the Miferies of the World, of all the Sorrow that ever did befal you, and the caufe of the Damnation of them that perifij : And do you delay to part with it ? 4. Your delaying fliews that you love not God, and that you prefer your Sin before him, and that you would never part with it % if you might have your will. For if you loved God, you would long to be reftored to his Favour, and to be near him, and employed in his Ser- vice, and his Family. Love is quick and diligent, and will not draw back. And it is a fign alfo that you are in love with Sin \ For elfe why fhould be fo lot^to leave it ? He that would not leave his Sin and turn to God, till the next Week, or the next Month, or Year, would never turn if he might have his de- fire. For that which makes you defirous to flay a J Day or Week longer, doth indeed make you loth to J turn at all. And therefore it is but Hypocrifie to ■< take on you, that you are willing to turn hereaf- I ter, if you be not willing to do it now, without I delay. $. Confider hut what a Cafe you are in , while you thus delay. Do you think you (land on dry Ground , or in a fafe Condition ? If you knew where you are, you would fit as upon Thorns, as long as you are unconverted, you would be as a Man that Mifcarryivg in Conner fan. l \ 7 that* flood up to the Knees in the Sea, and faw the Tide coming towards him ; who certainly would think that there's no Handing ftill in fuch a place. Read what I have faid of the State of the Unconvert- ed, in my firft Treatife of Ccnverfion. In a word, you are the Drudges of Sin, the Slaves of the Dm/, the Enemies oiGod, the Abufers of his Grace and Spirit % the Defpifers of ChrJ} y die Heirs of Hell. And is this a State to flay in an Hour ? You have all your Sin unpirdoned ^ you are under the. Curfe of the Law, the Wrath of God is upon you, and the Fulnefs of it hangs over your Heads, Judgment is coming to >afs upon you the dreadful Doom, the Lord is at land, Death is at the Door, and waits but for the Word from the Mouth of God, that it may arrefl you, and bring you to everlafling Mifery : And is this 1 State for a Man to ftay in ? 6. Moreover, Tour delaying giveth great advantage? & the Tempter. If you would prefently turn and forf.ike your Sins, and enter a faithful Covenant with Sforf, the Devil would be almoft out of hope, and the frcry heart of his Temptations would be broken : He would fee that now it is too late 5 there's no getting pou out of the Arms of Chril}. But as long as your ^elay, you ke'p him ftill in heart and hope - y he hath . :ime to ftrengthen his Prifon and Fetters, and to re- new his Snares ^ and if one Temptation ferve not* lehath time to try another, and another: As if yow would (land as a Mark for Satan to (hoot at, as long Is he pleafe. What likelihood is there, that ever fo, :oolifh a Sinner fhould be recovered and faved from lis Sin ? 7. Moreover, Tour delaying is a vile abufe of Cljrijf* tnd the Holy Ghoft, and may Jo far provoke him, as to eave you to your jelf and then ym are pafi help. If /ou delight fo to trample on your crucified Lord, and vill fo long put him to it by your refufing his Grace nd grieving his Spirit f What can you expeft, bu Jiat he fhould turn away in his Wrath,and utterly fort L iafec. 2iS Directions to prevent fake you, and fay, [Let htm \eep his rather have it than my Grace ; let him cor time ungodly, feeing he is fo loth td be fanttifed • let him take hh own Conrfe, and die in his Sin, and repent in Hell, fee- ing he would not repent on Earth.'] You provoke Chri ~ thus to give you up. 8. Confider alfo J befeech you, if you ever mean turn, what it is that you flay for. Do you think t< bring down Chrifx and Heaven to lower Rates, ae to be faved hereafter with lefs ado ? Sure you ex not be fo fooli/h ; For God will be ftill the fame, an Chrifl the fame •, and Im Promife hath ftill the faniq Condition, which he will never change -, and GodliJ nefs will be the fame, and as much againft your car- nal Intereft hereafter as it is now. When you hav< look'd about you never fo long, you'll never find « fairer or nearer way •, but this fame way you muft g or perifh. If you cannot leave Sin now, how f you leave it then ? It will be flill as fwect tc Flefh as now ; Or if one Sin grow ftale by the < of Nature, another that's vvorfe will fpring up in it ftead, and tho' the Acts abate, they will all live ft" at the root •, for Sin was never mortified by Ag So that if ever you will turn, ycu may beft tui now. p. Yea more than that •, The longer you flay, t harder it will be. If it be hard to day, it is like to harder to morrow. For as the Spirit of ChriS is li to forfake you for your wilful Delays, fo Cufto will ftrengthen Sin •, and Cuflom in Sintiin harden your Hearts, and make you as paft feeling, work all uncleannefs with greediness, €ph. 4. 1 9. Ca not you crufh this Serpent when it is but in t Spawn j and can you encounter it in its Serpent] Strength ? Cannot you pluck up a tender Plant, a can you pluck up an Oak or Cedar ? O Sinners, wi do you do, to make your Recovery fo difficult by 1 lay ? You are never like to be fairer for Heaven, a to find Converflon an eafier Work, than now you n lo. Wi! you ftay till the V" ,nd yet do you think it fo hird a'readv ? 10. Confider alfo, Tint Sin gets dally Vi our delay. We lay our Batteries againlc it,and pi nd exhort, arid pray againft it, and it gets a kind of rtftory over all, as Jong as we prevail not with you o turrr. It conquereth our Perfwafions and Advice \ t conquereth all the Stirrings of your Consciences j it onquereth all your heartlefs Purpdfes^ and deceitful 7 romifes. Andthcfe frequent Conquefts doflren 'Out Sin, and weaken \our Refiftance, and tezvz the jpelefs. Before a Phyficjan hath ufed Remedies, he hath more hope of a Cure, than when le hath tried ali means, and finds that the befi Medi- rs do no good, but the Man is ftill as bad or worfe. when all means have been tried with you, and yet ton remain unconverted, the Cafe draws towards De- fection it (elf; the very means are difab f ed more :han before j" that is, yxur Hearts are unapter to be ^rought up m : When you have long: been nder and Readings and among good Ex- pies, and yet you are unconverted, thefe Ordmjnces much of their forcc'with you : Cuftom will mike fafligl -ear ted under them. And and Truths th it \ftrattd % that \v \ work, or it never wiJJ be one : The fame Planter muft heal you, n off fo oft : And what a fid C ere is no hope left, but in the ver\ dicine which you have taken fo oft in vain. it. Moreover, Age it felf bath many Inconven; fnd Youth bath many great Advantages, and tker. | p folly to delay. In Age the Undemanding and Me- mory grows d«:\ y and People grow uncapable, and almoft unchangeable. We fee by our everv Dav's Experience, i think they ftiould notV when they are -on or Practice they have been ! i in, they think that they ien they a; L 2 220 Diretfions to prevent you fee how much they are againft it Befides, how unfit is Age to be at that Pains, that Youth can under- go ? How unfit to begin the holy Warfare, againft the flefli,, the World, and Devil ? God's way is to lift his Soldiers as foon as may be, even in their Infancy, which they muft own as foon as ever they come to Age : And the Devil would not have it done at all ^ and therefore he would have it put off as long as may be : In Infancy he will tell the Parents, with the Anabaptifts, It is too foon to be dedicated to God, and entred into his Covenant : When they come to their | Childhood, and youthful State, he will then perfwade' them, that it is yet too foon \ and when he can no longer perfwade them, that it is yet too foon, he wi|| then perfwade them, that it is too late. O what a happy thing is it to come unto God betimes, and with the fir ft ! What advantage hath Youth ? They have the Vigour of Wit and of Body -, they be not rooted * and hardned in Sin, nor filled with prejudice and ob- fkinacy againft Godlinefs, as others be. Befides the Capacity of ferving God, of which anon. 1 2. Ton have fuck Times of Advantage and Encourage- ment, as few Ages of the World have everfeen, and few Nations on Earth do enjoy at this day. What plain and plentiful Teaching have you ? What abundance of good Examples, and the Society of the Godly ? Pri- vate and publick Helps are common. Godlinefs is un-l der as little Suffering as ever you can expeft to fee it ; j yea, it is grown into Reputation among us -, fo that it is an Honour to ferve God, and a Diflionour to negledl it fas well it may). Our Rulers countenance the Praftices of Godlinefs -, they proclaim themfelves the forward Profeffors and Patrons of it, and take this as their Glory. And this is not ordinary in the World Seldom hath the Church feen,fuch Days on Earth And yet is not the Way to Heaven fair enough fo you ? Tet are you not ready to turn to God ? Whei fhould Men make Hay, but when the Sun fhines Will you delay till this Harveft-time be over, and th Wintc|- 1 MUfcarrying in Converfion. 22 r Winter of Perfecution come again ? Can you better turn to God, when a Godly Life is the common Scorn of the Country, as it was a while ago ? And when . every one will be deriding and railing at you ? Or t may pof&bly coft vou your Lives ? Have you Sun, and Wind, and Tide, to ferve you, and will vou itay to fet out in Storms, and Dark- nefs ? 13. Moreover, Tour delay doth caS your Convcrficn ami Salvation ufm hazard, yea upon many and grievom hazards. And i» your evtrlajikg Happlnefs a matter to be wilfully hazarded, by cauflefs and unreafonabie Delays ? i. If you delay to day, you are utterly un- certain of living till to morrow. If you put b one motion, you know not whether ever you fliail have another. Alas,thit ever the Heart of Man fhouW be fo feriflefs, as to delay, when they know not but it may prove their Damnation , zn& when ffeai Hell mud certainly follow; that they dire put off a Day or Hour, when they know not whether eye: fhallfee another. 2. And as your Life is uncertain, fo are the Means uncertain by which Gc£ u'feth to do the "Work. He may remove your leachei s other Helps-, and then you will be further off than beforfc. 3. And if both fhould continue, yet Grace it (Hf is uncertain. You know not whether ever the rf God will put another thought of turning into your Hearts •, or at Ieaft, whether he will give you Htarts to turn. 14. Moreover, The delay of Converfion continueth your S:n t and fo you will daily increaje the number, and increafe your guilt, and make your Souls more abundantly miferable. Are -«ou not deep enough in Debt to God already, and have you not yet Sins enough to anfwer for upon your Souls ? Would you fain have one Year's Sins more, or one Day's Sins more to be char- ged upon you '? O if you did but know what Sin is, it would amaze you to think, what a Mountain lieth already upon your Conferences. One Sin unpardoned L 2 wHI 222 Dirtffions to prevent will fink the ftouteft Sinner into Hell. And you have many a thoufand upon your Souk' already : And would you yet have more ? Methinks you fi:ou!d ra- ther look-about -you. and bethink you how you may get a Pardon for all that's pad 1 5. And as Siy increafeth daily by delay , fo canfequentX ly^ the Wrath of God increafeth •, ym will run further into] his difpieafure : And poffibly you may cut down the 1 . Bough that you ftand upon, and haften even bodily] deftruftion to your felves. Wheayou live daily up" on God, and are kept out of Hell, by a Miracle 0: his Mercy, methinks you fhould not defire >et iong< to provoke him, left he withdraw his Mercy, and let you fall into Mifery. 16. And do but confider, whit will become of you. if you. be found m ihefe delays. You are then loft Bo- dy and Soul for ever. Now if you had but Heart* to know what is good for you, the wcrft of you might be converted and faved \ for God doth freely vou his Grou to Hell , there is no more Change , no nor morfl Hope. 17. Corjftder, th'atymr rerv time whkh you loft ■ thefe Delay s, is an unconceivable Lofs. When Time is; gone, what would you then give for one of thofe Years, or Days, or Hours, which now you fooliflilyj tritie away ? O wretched Sinners, are there fo many' thoufand Souls in Hell, that would give a World if thev had it, for one of your Days ; and yet can you! afford to throw«them away in Worldlinefs and Senfua- , lity, and loitering Delays? I tell you, Time is better worth, than all the Wealth and Honours of the Wortm The Day is coming when you will {tt by time^ when . it is gone you will know what a BlefTmg you made li^ht of. But then all the World cannot call back one Day or Hour of this precious Time, which you can Mifcarrj'wg in Conven/ton. 22; :an facrifice now to the Service of your Flefh, and aft away on unprofitable finning, 1 3. Confider alfo, that God bath gvtn'yw no time to pare. He hath not lent you one day or hour, more :han is needful for the work that you have to do,and :hcrefore you have no reafon to lofe any by your de- ays. Dj e that God would give a Man an Jhours time' fur nothing; much Iefs for to abufe hinv and fcrve his Enemy. No, let me tell you, that if you make )Our beft of every hour, if you fhould ne- ver fofe a minute of your lives, you would find all little enough for the work you have todo.I know not how others think of time, but for my part I am forced daily tofuy,/faa? ftviftjsowfiort is time? And how great is our TPsr^ and when n-e b axe done our bej}, how /lowly it on ? O precious rime 1 What hearts have they, what lives do thofe Men lead, that think time long * that have time to fpare, and pafs in net. 1 9. To convince you more ; confider I befeech;^, the exceeding greatnefs of the i*»\)>ou have to do - y and tell me then, whether it be time for ycu to delay ? Efpecia'Iy ycu that are yet unconverted, and S:ian- ger^tothe heavenly Nature of the Saints, you have far more to do than other Men. You have a multi- tude of head-ftrong PaJJions to fubdue, and abundance ins to kill, and rotted Vices to root vp : You have many a falfe Opinion of God, and his ways, to be ed up, and theCuftoms cf many Years (landing broken : You have blind Minds that muft be i heavenly Knowledge, and abundance hitual Truths, that are above the reach of Flefl) and Blood, that you muft needs learn and underftand 5 you have much to know, that is hard to be known. have a dead Soul to be made alive, and a bard Heart to be melted, and a feared Conference to be foft- and nude tender, and the guilt of many thou- inrdoned : You have a new Heart to End to aim at, and feek after, and a L 4 new 224 Diretffavs.to frtvmt new Life to live ; abundance of Enemies you have fight with and overcome ^ abundance of 1 emptations to refill and conquer. Many Graces to get, and pre- fcrvc, and exercife, and increafe ; ?nd abundance of HAy Works to do for the Service of God, and the good of your felves, and others. O what a deal of work doth every one of thefe words contain ! And yet what abundance more might I name ! And have you all this to do, and yet will you delay ? And they are not indifferent Matters that are Before you : It il nolefs than the favlng of your Souls, and the obtaining tile blejfed Glory of the Saints. Neceflity is upon you, thek are things that rnuft be done, or elle woe to you that ever you were bora : And yet have you another day to Jofe ! Why, Sirs," if you had a hundred Mile to go, in a day or two, upon pain of death, .would you delay ? O think of the work that you have to do, and then jud^e whether it be not time to flir ? 2c. And methinks it fhould exceedingly terrifie you to confider, n>hat abundance by fuch delays do pe- iifl) ; avd how few that wilfully delay, are ever convert- ed and faved. Many a Soul that once had purpofes hereafter to repent, is now in the Mifery, where there is no Repentance that will do them any good. For my pjrt, tho' I have known fome very few converted when they are old -, yet T mufl needs fay, both that they were very few indeed, and that I had reafon to believe, that they were fuch that had finned before in ignorance, and did not wilfully put oft Repentance, when they were convinced, that they muft turn. Tho* I doubt not but God may convert even thefe if he pleafe, yet I cannot fay that I ever have known ma- ny, if any fuch, to be converted. Sure I am, that God's ufual time is in Childhood, or Youth, before they have long abufed Grace, and wilfully delay'd to turn when they were 1 convinced. Some considera- ble time I confefs, many have before their firft Conviftions, and Purpofes^ be broughc to any great ripe- toijear tying tn C saver : ; 2 2 y ripenefc of performance : But O how dangerous is it to delay! 21. tonfider aifo : Either Converfion is good or bad fir you -, either it is needful, or unneceffarj. If it be bad, and a needlefs things then let it alone for altoge-- tber :'But if you are convinced that it is good, and ne- teffary, is ri not better now, than to ft ay any longer * Is it not the fooner the better ? Are you afraid of be- ing fafe, or happy to foon ? If you are fick, you care not how foon you are well : If you have a Bone our, you care not how foon it is fet : If you fall into tlie Water, you care not how foon you get out : If your Houfe be on Fire, \ou care not how foon it be quen- ched : If you are but in Fears by any Doubts, or ill lings, you care net how foon your Fears be over. pet 2re you afraid of being too foon out of the re Drti/j and the danger of Hell •, and of being too foon the Sons of God, and the holy, jufti- fed Heirs of Heaven i 22. Confider alfo : Either you can turn now, crrnt* If you can, and yet will not, you are utterly without excufe. If you cannvt to day, hm much lefs will you be able hereafter • when ftrcngth is Jefs, and difficulties greater, and burdens more ? Is it not time therefore ke out to Chrifi for ftreegth ? And (hould not the very fenfe of voui difability djflwade you from delay ? Confider Iwv long you have (faid already, and put God's Patience to it by your Folly. Hath not the . the World, 2nd the Fiefh, had many Years rime of your Life already ? Have you not long enough !>ccn fwallowingthe Poifon of Sfn ? And long enough been abufin^ the Lord that made you, and the Blocd Son of God, that was ("bed for )ou, and the Spi- :e, that hath moved and perf waded with you i Are you not yet gone far enough from God ? And have you not yet done enough to the damning vesj snd catting away nerfafiirg Life. O j fall DirtBions to prevent down on your Faces before the Lord, and with Tears and Groans, to lament it day and night, that ever ycu have gone fo far in Sin, and delayed fo long to turn to him as you have done. Sure if after fo many Years Rebellion, you are yet fo far from lamenting it, that you had rather have more of it, and had ra- ther hold on a little longer, no wonder if God forfake you, asd let you alone. 24. Have you any hopes of GocCs Acceptance, and your Salvation, ornrt? If you have j neb' hopes, that when y u turn, God will pardon tilyour Sins, and give yon ever Lifting Life : fs it, think you, an ingenious thing to deftre to offend him yet a little longer, from whom you expect fuch exceeding Mercy and Glory as you do ? Uivcyou the Faces to fpeak out what is in your Hearts and Practice, and to go to God with fuch words as thci'e : Lord I know 1 cannot have the pardon of one Sin, without the Blood of Chrift, and the Riches of thy Mer~ cy : Nor can J be faved from Hell without it \ I befeech thee let me live a little longer in my Sins \ a little lon- ger let me trample on the Blood of Chrift, and defpife thy Commands, and abufe thy Mercies -, a little longer let me frit in the Face of thy Goodnefs, and prefer the 0e(b, and the World before thee, and then pardon me all that ever I dd, and take me into Glory. Could you for man e put up fuch a Requeft to God as this ? If you could, you are paft Pname : If not, then do not practice and defire that, which you cannot for fhame fpeak out and requeil. 25. Moreover, it is an exceeding advantage to you, to cmie in to God betimes, and an exceeding lofs that you will juffer by delay, if you were fur e to be converted at the tail. If you fpeedily come in, you may have time to learn, and get more underftanding in the Matters 'f God, thanelfe can be expected : For know- ledge will not be had but by time and ftudy. You may alfo have time to get flrength of Grace, when young Be^ianers can expect no more than an Infant- ftrength : You may grow to be Men of Parts and Abilities, ill in the Cuur,../ 22 9 hen others cannot n f! ktter rain in i they lean on the ftronger for flipper r/'^/e fup. come in betime, you may do God a great deal of lcl***. -vice ; which in the evening of the day, you will neither have ftrength, nor time to do. You may have time to get Affurance of Salvation^ and to be ready with comfort when death ilia!! call ; When a weak- ling is ukc to be perplexed with doubts, and fears,and death is like to be terrible, becaufe of their unreadi- nefs. 26. And did you ever confider, wbi And him many for you while yen delay ? Doyou know who u mike to wait your leifure ? God hi fiands over with the offers of his mercy ,as if he the it long till you return, faying, that there rr: 1 them ! and when will it once he ? ffc :nple will you love fimplicity , and [corners d 7 ingi and fools hate knowledge? T; Deut. $.2p.Jer.i9 27. Prov. 1.22. And :fe, or fife, or mannerly for you to make of Heaven to wait on you, while you are ferv Enemy ? Can you offer God a bafer indignity, then .expert that lie fhould fupport your lives, a. you, and preierve you, and patiently for:: while you abufe him to his face, and drudge for t d, and the VevH * Should a wo Lord that made him ? You will n Id a candle in your hands, while it buj : will you hold a nettle or a w ou • nor will you keep a d r nothing but to fnarl at and bite your p • And vhile id d nothing but a (link .f -, and in (lead c thorns and thirties ; ai ad done nfthirn,And a indeed put 228 DireSitons to frtvmt put God to wait on you thus, while you ferve the Devil yet one day more ? Mult God as it were hold the drunkard the candle while he reels and fpues?Muft he draw the curtain, while the filthy wretch doth once more pleafe his fiftly lufts ? Marvail not, if he withdraw his fupportwg Mercy] and let fuch wretches drop into Hell. And it is not God only, but his Servants, and Creatures and Ordinances, that all are waiting on you. The Angels ftay for the joy that is due to them upon your Converfion. Mmjfers are ftudying, and preach- ing and praying for you. Godly neighbours are praying, and longiag for your change. The Springs arid rivers are flowing for you : The wi/ids blow for you ; The Sin fhines for you ; The clouds rain for you : The Earths bears fruit for you : The beafts muft labour, and fufifer, and die for you : All things are doing, arid would you ftand ftili and do worfe ? What haft makes the Sun about the world, to return in its time to give you light < What haft make other Creatures in your fervice f And yet muft you delay? Muft God flay ^m Cbxift, and the Spirit flay, muft Angels ftay,mu(l Miuiflers flaypiuft. the Godly flay, and the Ordinances flay, and all the Creatures flay your lea-. fure,while ycuare abufin^GW,and youriW* ,and others, and while you delay, as if it were too foon to turn ? 27. Confider, that when you were loft, the Son of God did not delay the work of your Redemption* He prefently undertook it, and turned by the ftroak of damning Juftke. In the fulnefs of time he came and performed what he undertook ; he failed not one day of his appointed time. And will you now Delay to accept the benefit, and turn to him? Muft he make fcch haft to fave you at fo dear a rate, and now will you delay to be faved ? 28. Moreover, God doth not delay to do you good : You have the day and night in their proper feafons < The Sun doth not fail to rife upon you at the appoint- ed time : You have the Spring, and h their Mtjcarrying in Convey fion. 22p their meeteft feafons ; the former and latter rain in feafon. When you are in want you have feafonable [ap- plies, and when you are in danger, you have feafona- ble deliverance : And is it meet or equal that you fliould refufe to bring iorth feafonable fruit, but ftillbe putting off God with your delays. 29. Moreover, When you are in trouble and neceffity y you are then in baft for deliverance, and relief Then you think every day a week till your dang«r or fuffering be paft. If you be under the pain of a difeafe, or in danger of death, or under poverty, or oppreffion,or di(grace,you would have God relieve you without delay ; And yet you will not turn to him without delay. Then you are ready to cry out, How long Lord ho* long till deliverance come; but you will not hear God, when he cryeth to you in your fins, How long will it be ere you turn from your tranfgrefji- §ns ; when fhall it once be ? When you are to re- ceive any outward deliverance, you care not how Toon, the fooner the better : but when you are to turn to God and receive his Grace, and title to Glory, then yon care not how late, as if you had no mind of it. Can you for fhamc beg of God to hat ten your deli- verances, when you remember your delays, and ft ill continue to trifle with him, and draw back ? 30. Your prefent profperity and worldly delights are polling away without Delay ; and (hould you delay to make fure of better in their ftead ? Time is going ; and health is going -, youth is going : yea life is going : your riches are taking wing j flefhly pleafures do perifh in the very ufing ♦, Your meat and drink is fvvect to you little longer then it is in your throat. Shortly you mud part with houfe, and lands, with goods, and friends, and all your mirth, and earthly bufinefs will be done. All this you know, and yet will you delay to lay up a durable trcafure which you may truft upon, and to provide you a better cat before you be turned out of this \ What will you do for an habitation, for pleafures and contents, 2^0 Directions to prevent contents,when all that you have now is fpent and gone, and .Earth will afford you noth/ng but a grave ? If you could but keep that you have, I fhould not much wonder, that knowing fo little of God, and another world, you look not much after it -, But when you perceive' death knocking at your doors, and fee that all your worldly comforts are packing up and hailing away, methinks, if you have your wits and fenfe about you, you fhould prefemly turn,aud make fure of Heaven without any more delay. 31. Confider alio wtoto* it be equal, that you fhould delay your Converfion •, when you can feafonably dif- fatch your worldly bufinefs, and when your flefl) would be provided for, you can hearken to it without Delay. You have wit enough to fow your feed in feafon, and will not delay it till the time of harveft.You will reap your corn when it is ripe,and gather your fruit when it is ripe, without delay. You obicrve the fea- fons in the courfe of your labours, day by day, and year by year; You will not lie in bed when you fhould be at your work, nor delay all ni^ht to go to your reft, nor fuffer your fervants to delay, your bufi- nefs •, You will know your dinner time, and fupper time dav by day : If you be fick you will feek help without delay, left ycur difeafe fhould grow to beun- curable. And yet will you delay your Convert fion t and the making fure of Heaven ? Why Sirs,(ha!l thele trifles be done without delay, and fliail your Salvation be put off ? In the name of God Sirs what do you think of ? Do you imagine that you can better fuffer Hell- fire, then hunger, or naked nefs ? Or that you can better bear the lofs of Evtrlajling Joys, thea the I lofsof your commodities, and provifions in the world ? Sure if you believe the life to come, you can- not think fo. And can you have while for every thing except that one thing, which all the reft are nrerly to promote ? and in comparifon of which,they are all but dreams ? Can you have while to work, to , and fow, and reap, and cannot you have while 1 carrying tn Converfion. nrnil( j to prepare for Eternal Life ? Why Sirs, if you cannot N find time yet to fearch your hearts, and turn to and prepare for death -, give over eating, and drink- ing, and deeping, and fay, you cannot have time for ■ thefe. You may as wifely fay fo for thefe fmall mat- ters as the greater. 32. Moreover, 'if men offer you courtefies, and com* modifies for your bodies, you will not fiand Del r and need fo many perfwafions to accept them. If your Landlord would for nothing renew your leafe ; if any man would give you houfes, or lands, would you delay fo long before you would accept them ?„A begger at your to be quickly to be reconciled to God / And why then fhould there be any Delay, where it is not poflible to be too hafty * Do you think that there is ever a Saint in Heiven, yea or ch Earth either that is ferry that he ftaid not i : unconverted ? No ; you (hall never hear of fuch a repentance from the mouth of any that is indeed con- verted. 37. But I rnuft tell you en the contrary fide, 7 ) u be fa happy as to be inverted y )Q* will re: and an hundred times repent it, that you deUyed before you yielded. O how it will grieve you Hearts are melted with the Lore cfGcd, and are over- come with the infinite kindnefs of his pardon in %Javing Grace ^ that ever you had the Hearts to abufe fuch a God, and deal oumufl look for thefe Re- penting Sorrows for all your Delays', (and that is th« beft that can come of it.) And who would now fully make work 'or Sorrow ? 38." And I prayj?M confider, Whether it bdongs of Right to God or you to determine of the day and ' your coming in * It is he that muft, give you the Pardon of pur Sins : And doth it not then belong; to him to appoint the time of >our receiving it ? You cannot have Chrift, and Life without him : It is he that fiauft give-^K the Kingdom of Heaven: And he is not worthy then to appoint the time of vour Con* ittrfvm % that you may be made Partakers of it ? But if he fay, To Day ; dare you fay, /// Staj 'till to Morrow * 39. Nay, confider, Whether G know the meetefl time ? Dare you fay, I ' better when to turn, than God doth ? I fuppcfe ;> not ; And if you dare not fay fo -, for fhame kt not your Prance fay fo. God faith, To day, while it is called to day, hear my Voice, and harden not your bed) ts* And dare you fay. It's better to ft Ay one month longer, or one day longer * God faith, this is the accepted time ! behold, this is the day of falvation, 2 Cor. <5. 2. And will you fay, It's time enough to morrow * Do you know better than God ? If jwfrftiyfician do' but tell you in a Pleurifie, cr a Fever, you muft let Blood this day before to morrow • you will have, fo much lieafoa as to fubmit to his Under (landing, and think that lie knows Mifcarrjing in Convex fion. 2 ; f knows better than you : And cannot jaw allow as much to the God of Wifdom ? 40. Confider alfo, That the fpeedinefs cf your Con- verjion, when Godfirft calls you, doth muke you the more Welcme, and is a thing exceeding fleafwg to God. Our Proverb is, A fpeedy Gift is a double Gifti If you ask any thing of a Friend, and he give it you prefently, and cheerfully, at the firft asking, you will think you have it with a good will ; Eut if he (land long delay- ing firft, ?nd demurring upon it, yok wHl think yak have it vvi'h an ill will, and that you owe him the imalier Thanks. If a very Beggar at your Door mud ftav long for an Alms, he will think he is the lefs be- holden to ) ou. 1 low much more may Gcd be difplea- fcd, when he muft flay fo long for his own, and that {or your benefit ? God loveth a cheerful Olver\ and con- fequently a cheerful Obeyfr of his Call : And if it be hearty and cheerful, it is the liker to be fpeedy with- out fuch del 41. And I would defire you, but to do with God as : .d be done by. Would you take it wel! of your Children, if they fhould tear all their Cloaths, and caft their Meat to the Dogs, and tread it in the dirt, and v. intreat them to give over, not regard jw .«? Would you ftand month after month intreatin? and waiting on them, as God doth c in a fooli/her Courfe? Or rather would you not foundly whip them, cr take their Meat from then:, till Hunger teach them to ufe it better ? If your Ser- vant will fpend the whole Day and Year in Drinking and Playing, when he fhould do your Work, will /ox vvait on him all the Year with Intreaties, and pay him at lad, as if he had ferved you ? And can y:u ex- utGod fliould deal fo by; And confider I pray;™, that your delay is a de- nd fo may God interpret it. For the time of , is part of the Command. He that faith even To d:y y without dclav. He .0 longer day : if time be lengthncd, and the 2 3 6 Dire&icnj to prevent the offer made again and again, that's more than promifed>M, or you could have promi fed your feives. His Command is, Kow return and Live. Anci \fyou rt- lufe the time, the prefent time, you refute the O and forfeit the benefit. And W>jm knew but ui is to give God a denial in iuch a Cafe as this, what a Cafejw were in, if he fhould turn away Wrath, and never come near you more, you would th. be afraid of jetting with his hot difpleafure, or da lying with the Lord. 43. And raethinks you fhoald remember, that drth not fray thus on all, as he dotb on you. Thoufant are under burning and defpair^25ad pad all remed while Patience is waiting yet upon you. Can ; get that others are in Hell at this very hour, for as fmall Sins as thofe that y%u are yet intangled, and lin- ger in ? Good Lord, whit a thing is a fenflefs Heart ? That at the fame time when Millions are in Mifery, for-dela^ing or refufing to be converted, their Suc- ceffors ftsould fearlefly venture in their fteps. Surely if Faith hud but opened your Ears to hear the Cries of thofe damned Souls, you durft not imitate them by your delays. 44. And I muft t^ you, that I rot always thus wait on you, and attetd you by his Patience, as hi- therto he haib done, patience hath his appointed time, ^nd if you outftay that timttfUf are miferable Wretches. I can allure, you, Sirs, the Glafs is turned upon you ; and when it \$w \ut, you (hall never have an hour x>f Patience more : Then God will no more intreat you to be converted. He will not always Aand oversow with Salvatm, and fay, that this Sinner would re- pent and Hi* ! that he would take the Mevaes that I have provided for him ! Do not expeft that God toould do thus always with you : For it will not \<. Tour delays do weary the Servants of ChriS, that are employed for your recovery. Mmiflers will grow wary of preaching to you, and perfwading you^ Mifcarrjirtg in Con you mi^.C be lying up for another world, and mi^ht iook death n the face with Faith and confidence, as one that annot be conquered by it-, you might live as the kirs of Heaven on Earth. All this and more then this, ou loofe by your delays-, All the Mercies of God are >ft upon you ^ Your food and rayment, your health nd wealth, which you fet fo much by,all isbut foftand vorfe then loft, for they turn to your greater hurt •, \11 our pains with you y and all the Ordinances of God vhich you poftefs •, and all ywr time is loft and worfe» ^nd do you think it indeed a wife mans part to ive any longer at fuch a tofs as this, and that wilfully md for nothing ? If you knew your lofs, you would lot think fo. 47. Nay more, you are all this while doing that thick mnjl be undone again^ or you will he undone for c- er. You are running from God ^ but jou muft come >ack again,or periih when a!I is done. You are learning n hundred Carnal leifons, and falfe conceits, that mutt >e all unlearnt again •, You are /hutting up your yes in wilful ignorance \ which mirft be opened again; Tou muft learn the Doftrine of Chrift, the great eacher of the Church, if you ftay never fo long, r clfe you ftiall be cut off from his people, Alls 3. 2. & 7. 37. When you been long accuftoming our felves to fin, you muft unlearn, and break 11 thofe cuftomes again ; You are hardning your earts daily, and they muft again be foftencd. And I luft tell you, that though a little time,and labour may :rvc to do mifchief, yet it is not quickly undone a- ain. You may fooner fet your houfc on fire, than uench it when your have done. You may fooner cut and round yakt 'bodte, then heal them again \ And M fooner 242 Birecliom to prevent Sooner catch a cold, or a difeafe, then cure it ; Yog may quickly do that which muft be longer a undoing, .Bcfidcs ; the cure is accompanied with pain ; You muft take many a bitter draught, in groans or tear of Godly forrow, for thefc delaies •, The wounds - that >« are now giving your Souls, muil linart, and fmart again, before they are fearcht and healed to t v ■ bottom. And what man of wifdom would mak< i himfelf fuch work and forrow ? Who would travail 01 an hour longer, that knows he is out ot his way, am muft come back again ? Would/* not think him s ,mad man that wouid fay, I will go on a little lurthei , and then I will turn back ? . ' I know Mr, Bilaey the Martyr was offended wit this comparifon, becaufc he thought it was againft Free Grace. But comparifons, extend not toevery ra f D eft There are Two things in your (ins to be undent the one is the Guilt, and the other is the Habit ac .power of fin .• the firft indeed is done away when > frc Converted : but at the coil olChr.ft ; whi. .(hould not be made light of : Aud yet fome fears maj be left behind, and fuch twigs of Gods rod may t* upon mms fhall make you wirti )0u had come fooner J And for the habit of fin, though Cony erfion break th" heart of it, yet will it live and trouble w« while* live -and thofc fins that now you are ftrenthenm bv vouf delays, will be thorns in jour Odes ana i Sis in your Country, and find you work as long yVlive. And thus I may well fay that you are dou £ while you delay , that muft be Ion, m undo.n and will not be undone foeafily a>it is ^nd are going on that way, that mult be all trod oac ™% And methinki if it were but this, it fliou terSe 7o« from your Delays ; that it uhhb t ma y ourCoZfm rlre grievous if you jhould have jogu Mercy from God, as tfter all to be Converted. The hntvZfcapl that are fo exceeding long in trav irtSyZ come to the birth, Us like to tew Mifcarr'jnfr in Convirfim. Jouble pain. For God muft fend either fomegrievciis iffiiclion to fire and frighten ym out of your fins, or "ile fome terrible gripes of Conlcience that fhail nvikc you groan, and groan again, in the feeling of ycur folly. The pangs and throws of Conlcience, in ihe work of Converfion, are far more grievous in Tome then in others. Some are even on the wrack, and almoft brought befides their wits, and the next ftep todefperation, with horror of Soul, andthefenfe of the Wrath of God ; fo that they lie in doubts and complaints many a year together -, and think that they are even forfaken of God. And to Dciay your Con- verhon, is the way to draw on either this or woife. 49. Conhder alio, that Delays are contrary r ^, and the nature tfpn tSemfehts. If indeed \ou ever mean to turn, it is a work of hafle and violence, and diligence th.it you muft need fet wpda ; T.a mujl firive to enter m,~ for the gate is ftraH, the way h mrrow that lends to Lj% and few there be that find it. Many jh all feel^ to enter , andjhM not be Me, Luke 2.$. 24, 25. When once the Majler of th-e bouie is yifen up, and bath fiut t dor, and yt r y and tpocl^ at the n to ifj, hejh.il' kjw ) t : depart fiomw^ all yd , it is a r*ce that you are to run, and Heaven 13 the prize. And yn bjiow that they which run hi 4 r-e, run all : but one reuiveth the tmfl fo run, as that ytu may n in and obtain, 1 Cor. c. 24, 2*. And what is more contrary to this then Delay > You are Souldiers in fight, and \our Salvation iieth on the yiclory ; and will you trifle in fuch a cafe, when death or life h even at hand ? You are travailers to another wor!d,and will you (lay till the day is al.noft part before you will your journey ? Chrirtunity is a work of that infinite conference, and recjuireth fuch fpeedy and vigorous difpatch, that Delay is more un- M 2 reafonable 244 Directions to prevent reafonable in this then any tiling in all the world. And befides, your Souls are Spirits of an excellent aftive nature, that will not be kept idle : and there- fore Delay is unsuitable to their excellency. The btft and nobk ft creatures are mod active : The bafefl are mod dull, and unfit for aftion : The earth will ftand ftiil : You may eafily keep clods and ftones from moving : But tire asd winds that are purer things, and the Sun^ aud fuch nobler fublimer creatures, you are not able to keep idle for an hour. Who can caufe the Sun to delay its Conrfe ? or who can Aay the afcending flames? And therefore to )cur more ex- cellent immortal Souls, and that in a work that muft needs be done, how exceeding unfuitable areDeiays? 50. If all this will notiervc turn, let me tell you, that wlnle you are Deiaying, your Judgement doth w< de- lay •, and that when it comes, thefe Delays will multi- ply your mifery, and the remembrance of thtm will be your Everlafl'mg torment. What ever you are thinking of, or what ever you are doing, your dread- fuldoom is drawing on apace \ and mifcry will over- take you, before you arc aware. When you are in the Ale-houfe little thinking of damnation, even then is your damnation coming in hafte : when you are drown'd in the pleafures, or cares of the world, your judgement is ft ill haftening, Ton may delay, but it will not delay. It is the faying of the Holy Ghoft, 2 Pet. 2. 5. Wkofe judgement now of a long time lingeretb not, and their damnation flumbreth not. You may flum- ber, and that fo carekfly, that we cannot awake you, but your damnation flumbereth not, nor hath not done of a long time while you thought it flumbred .♦ and when it comc$,it will a wakens*. As a man that is in a Coach on the road, or a boat on the water, what ever he is fpeaking, or thinking, or doing, he is flill going on, and haftening to his journeys end, or going down the ftream : So whatever you think, or frKak, or do, whether you believe if f or Mi r C'irrymg in Coftver/ton. 245 Dr mock at it, whether youficep or wake^vhethcr/oi remember it or forge t it, you are flattening to damna- tion, and yon arc every day a day nearer to it then be- fore : and it is but a little while till you [hall feel it. Bebild the ptd^eilandrtk before tijedror, Jam. 5.9. The fto'y Gho'lt hath told y i^Tre Lprd is at band,?h'\l^. 5. The' da) it at band ; the trine it at hand -, the end of all things is 'of kind, Rom. 13 12. Rev. 22, ip* 1 Pet. 4. 7. Beh-dd, faith the Lord, I come quit-kbi and my rewa) d is with me, to i'ive to every man according as his wrh frail be, Rev. 22. 1 2. And do you as it were fee the Jud^e approaching and damnation had- ing on , and yet will you delay ? And withal! confider, that when it comes, it will be moft fore to iuch as you -, and then what thoughts do you think yon fhall 'rave of thefe Delays ? Yon are unable to conceive how it will torment your Conferences, when >Q£ fee. thai ffljw hopes are gone, to think whit yon have brought ;wr felves to, bv your trifling \ Toted dves in reinedileflT m?fery» 2nd remember how bn^ the Remedy was of- fered you, and you delayed to ufe it, till is wsu too late.' To ile that you are forever fliuc cut of Heaven, ncm'jer that you might have had it as well as others, but vou lofl it by Debr . Oh then it will come .rrnur into youi hip of ! was 7 ferfwaded wrd motions to re 9 turn? *, and to gn* «;- my heart and ttfe to Goa ? / was even ready to haxe : I WU delayed, avd nor: it is to late. Then you fnall pay for all our warnings, and all tiie Sermons and morions which vou loft. And now hiving laid you down no Jefs then fifty l» C liberations, if it be pjffible to five you from thefe D^lavf, I conclude with this Requeft t much left all 1^6 DireBiofJs to prevent of diem. If after the reading of all thefe, you can vet believe, that you have reafon to delay, your un- der (landings are forfaken of God •, But \i you are forced to confefs that you fl;ould not Delay, what will you do then ? Will you olicy God, and your OA'n Confcienccs, or will you not ? Will you Turn this hjur without delay ? Take heed .of deming it, left you have never iuch amotion more : You know not, but God that calls you to it, may be refolved, tint it fliould be now or never. I do befeech you, yea as his mefTenger I charge you in his. Name, that 70U Delay not an hour longer, but prefently be re- folvtdj and m-ke an unchangeable Covenant with Cod ; and as ever you would have favour in that day $f}onr diftrefs, delay not now to accept his favour, in the day of your vifitation. O what a bleffed family Were that, which upon the Reading of this, would prcftntlv fay,PTf have done exceeding foolfjhly in Delay- m* fo preat a matter fo long : Let us agree together to g*vt tip your felves to God without cry more delay. This (b/rll be the day : we I fray m longer. The fiefl.\ and the world., and the Devil, hayi had too pmch al- ready : Its a wonder offatietue that hath bom with us fo long ; we will abufe the patkr.ee of God no longer* but begin tc be afyolnfeh his this day. If this may be the effeft of thefe exhortations, you ftall have the everlafling bleflmg : But if AM you Delay, I hope I am free from the guilt of your Blood. D«r& XII. The laft Direfticn that I (lull give yc>u, for preventing your mifcarriage in the work of Converfion is this : Stop not in wea^nd wavering Fur- fofes and faint attempts : but fee that you be grounded!?, timcjh'\ed!y and habitually ( or firmly ) Refolv- ved There are many good thoughts and meanings in the Sou), before Refolutto-n : but you are not truly Converted, till you are Revived, and thus Refolved as i6 here expreft. Here I (hall fbew you, 1. What this Mifcarrjing in Converfion. 24^ 5 Rcfolution is. 2, Why it is fo neceffary : and $. all urge you to refolvc : and 4. I rtiall Direftpu. it- 1. Refilutkn is the firm or prevalent Determination r j t Will upon Deliberation. ] In opening this Definition, [ foall firft fliew you low we are led up to Refolution by Deliberation : hd 2. What is this Determination of the' kill- There arc feveral fteps by which the will doth rife ip to Refolution, which I (hall fet before you. And irft it is prefuppofed that in the ftate of corrupted Mature, the Soul is unrefolved for God if not (in manv :hat are exceeding wicked ) Refolved aga'infl him, At firft the ilnner doth either Refolve to be as he is* [or e\k he hath no Refolution to Return. But God breaks many a wkked Refoluthn, or elfe wo to the ungodly ; for there were no hope. Many wicked wretches, have not only neglected their Souls, but alio Refolved, that they would never lead a Holy life, nor never ;oyn themfelves to the Communion of Saints, nor never leave their drunken company, or be fo prc- cife, and make fo great a matter of fin, as the God- ly do. When we urge them with the piaineft Words of God, and the mofl unqueftionabJe Reafons, fo that they have not a word of fenfc to fpeak againft it : when we have told them of the Command of God,. and told them of the certain danger of their Souls,, they will plainly tell us, that they are Refolved never to be fo precife ; When they have nothing elfe to fay, but nonfence, they will put us off with this, that they are Rejolved to venture their Souls without fo much ado. But as Refolute as they are, God will break and change their Refolution^ and make them as muce Refolved of the clean contrary, if ever he will five them. For wo to them that ever they were born, it he mould take them at their word, and Re folve as they Refolre ! M 4 Now *y& utretttms to prevent Now in this cafe there arc many degrees that men ge through, before they came to be Refolded forGod* i . The rlrft thing dually that befalleth fuch a Soul, ! ij'fome further Light, which fcews him that which before he underftood not. 2. This Li^ht caufeth him t# begin to Doubt, whether all be f o well with him as Ire thought it had been -, and whether he were fo wife in his formerftcfalutiotisas he thought himfelf. 3. When Light hath bred thefe Doublings ia his mind, thefe Ddubtiflgs breed Tome Fears within him,and he begins to be a little awakened • left erii be nearer him then he was a-ware of, and left the threatening of Cod and his Minifters /hould prove true. 4. Thefe ftun -do drive him to Cotifider of the matter, and to Vdiberate what lie is bell to do : To confidcr whe- ther thefe things befo or not, and what courfc he mud take if they flioufd prove true, $. Though fomc- times God may blefs thevery firft Cotrfidcrations to be the prefent means, of true converfion, yet that is no ifual thing ; but ordinarity the firft Corrfiderations do help the mind to feme flight conviflions, fo that the man begins to fee a great deal more then he did before, and fo much as puts him now paft doubt that he was liefore miffaken, and out of the way. 6\ Finding himfelf in this cafe, his tears increafe, and his grief comes on for his former folly, and he finds himfelf in a miferable cafe, and at a Icfs for a Remedy. 7. By this much he rs ouickned to a purpofe or refolution,to hearken to-thole that can inftruft him, and enquire of them that he thinks are in the right, and to ufe fach means as he is acquainted with, to find out what r*emuft do to be lived* And accordingly he goes among good company, and begins to heir more dili- gently, and fenfibly, and to mark and regard what he hears and reads •, and atfo to cry to God in Prayer for mercy and relief. Eat all this is but from the Nature! Fear of Mifery, awakened in him by Common preparing Grace. 8. In the ufe of tktk Means of Grace, he begins better to underftand, and M:fc*rrjmg in £onand fin, from pu- mfhment and pollution, and to give us by the Holy Ghoft, a Holy nature and life, and to give us the forgivenefs of fin, and Everlafting life, and fo to reftore us to the mutual Love of God here, and fruition of him hereafter: and all this as merited and procured by his Death, Obedience, Refurrcclion, Afcenfion, and IntcrcefTion for his Church. Whe- ther here be all thai is Eflcntial to Chriftianity, and abfo- Mifcarrying in Converge*. 1 ^yl aWblutely necetfary to Salvation to be believed, I leave to confideration -, but fure I am that all this is fcifentidl to faving Juftif>ing Faith. And Chrift- is not taken as Chrift, if he be not thus taken : For the ends thus enter the definition of his Relation as the Redeemer, and Saviour *nd Lord. So that the Love of God as cur felicity and End, . andthebeiief in Chrift as the way, are both toge-' ther in the fame minute of time, which foever of them be firft in order of nature : (which is a* queftion that I dare not here fo unfeafonably han- dle) 2. Upon this fpecial Illumination of the Soul, and~ thefpecial Confideration wih which it doth concur, the Deliberating Soul is prefently Refolved. And in thefe two A els which always go together, confiftetla the fpecial Sanctifying Work , Even in the Ulumhui- tlon and Eftimation of the Underftanding, and irr the true Refolution of the Wilt 2c The Determination of the Will, is its owo free aft, performed by its .natural felf-determining power, procured by the fpecial Grace of God ( I mean in this fpecial cafe) It foiloweth Delibera- tion. While we are unrefolved, we Deliberate what to Rcfoive upon ; that is, we are considering which is bed and moft eligible, and which not ; and as we practically judge, we ufe to Determine, and to cboofe. And when this choice after Deliberation is peremptory and full, its called Re-, folution. So that my meaning is to let you underftand, that when the Matter of our Faith is fet open to the Soul, it is not a wavering fickle purpofe, that is a faving •lofure with it, but it muft be nfirm Refduthn. Much lefs will it ever brin^ a Man to Heaven, to be thinking and deliberating what to do, as long vt he is unrefolved. And now I /ball prove the Neccffity of this. II. THI 2f2 DrrcQions to prevent II. Til] you arc Refolved, you arc not Converted, ■Hid that appeareth by thefe Evidences. 1. If \©u arc not pmlf Refolved, it is certain that you do not firmly believe. For fuch as your Belief is, fuch will be the effefts of k upon the WilL An unfound Opi- uionative belief, wiiJ produce but tottering, hn- guiffcing puipofes - y but a firm belief will caufe a firm Rcfolutioa of the Will. And if your belief beuu- fcuud, youmuft confefs you are unconverted. 2. Moreover, if y£u do not cfteem God above 03 Creatures, 2nd Heaven above Earth, and Chrifi &§ Grace above Sin, you arc certainly unconverted. I But if )ou have fuch a true efiimaUw, you v i3 certainly have 3 firm Refaction. For you ' will Ue- folvc fox that which 3 ou highly cfteem. 3. If God have not your firm Refokition, he hath not indeed your Heart and Will .• For to give God your Hearts and Wills, is principally b) firm l\t- Solving fcr him. And it God have not your Hearty you are fure unconverted. 4. Moreover, if you are not firmly Refolved, your Affections will not be fincere and ftedfajL For ill the AfcUms are fuch as to their fmcedtj, as the Will is, whicii doth excite or command them, /hid nothing is more mutable than the AffeSions in tktn- (elves considered ; They will be hot today, and told tomorrow, if they be not rooted in the firm Ref* int'ivi of the Will, which is the life of them. $. Laftiy, Without a firm Ref$lntion, there can be no faithful obedience and execute of the Will of God. For if Men be not Refolved, they will heavily go on, and lazily proceed, and eaftly come off ; For their hands go to work v\ithout their hearts, it is the greatcft v\ork in all the v\prld, that God calls you to : and none but the Refolved are able to go through with it. Of which we fhall-give you a fuller account motu 111 I* Mif carrying in C$ HI. la the next* place let me intreat vou, in the fear of God, to lock after this great and Ncceffary p.»rt ot your Converhon There ate many decrees of good motions in the mind *, but ail that falls fhort of Hefoiution is unibund. Many are brought to Doubt whether all be well with them, and to have fomc fears thereupon, that ytt will nor be brought fo far as to colder foberiy of the matter, and deliberate whit is befttobedonc, and to advifc with their Mi- m/iers for the furthering of their Salvation. Many that are pcrfv\sded fo far cs to tonfidcr, *nd delibe- rate, and take advice, }ctgono farther then forac .iftes or purpofts, which arc a!! overcome by the Lore of the World, and the power of their fin*. Mm) dut do proceed to fome kind of i'r^licc, do Ufily take a tafle or an effaj cf Ueii 6 ion, to try Iiow they can like it ^ and begin fome kiud of outward information, without any firm Refolution to ^o through with it : Or if their purpofes feci* Crong, it i* but occafioned by lomething wichout, and not from a fctled habit witkin. All thtfe are fhort of a (late of fpecial Saving Grace, and imift be numbred with the uacoaverted. It is a common, and very dangerous miftake, that nuny are undone by, to think that every good Defire is a certain fign of Saving Grace : Whereas you may Lave more then bare Defies, even /•ar/tffex, and jro- m'tfef) tndfmieperfwpiaixefy and)et peri.1i for want of Refolution and RegtMfation. Dj you think thjt JkJas himfelf had not fome gnd Defies % that igiTjw. cdChrift fo Ions, and prcaclied theGofpel? Do yon think that Herod \u& not fome gnd Defies, that heard John gladly, and did many things accordingly ? Agrippa haJ fome gyod Defires % wh^n he was almofl pcrf*aded to be a Chrittijn. They that for a time believe, have fure ibrne gw£ Defires.\ a .id more, Matth. 13. 20, And fo had the young Man, that vent away lbrrowful from Chrift, when lie could tot 254 Directions to prevent no* be his Difciple, unlefs he would part with all that he had, Luke id. 23. Match. 19. 22. And doubtlefs thofe had more than good Defires, that had* ltnown the way of Right eoufnefs, and had efcaped the pollutions of the world^through the knowledge of the Lord and Savour Jefuschrift, 2 Pet. 2. 20, 21. And fo had thofe, 7/ negation of a Reward and Reft hereafter j and &> Refolve to take Chrift on rheie iUr-dem ing terras, hut lie rhut will be faved, mutt be thus reloived, Even to kllnJl, to buy the unvaluabie f^ir/, Matth. 1 3. 4*5, 47. To nuke fure of Heaven, though he ioc;e aJj on E«»rth b\ it ^ to lay up his hopes in the life to come, and venture, and kt ^,0 ail rather than thole hopes; to tatoc C-rifl abfolutely upon his ow2 terms, for bet- ter and worf,-, as being certain there h no ether way to iik% and that there is no danger o. le*m>> by him. The H;vpocri Mailer fhali not fct him to fuch or fuch work that he loves vet/ Eut Cmifi will have no fuch Servants -, You nvuft deliver up ail to him, or lie .ill acceptor" none-, You muft &ive hull leave to make hb Conditions fot^o*;, and telijoi on what terms jo* muft ferve him, and wholly reftr tlie matter to him, evea for fctfc its klf, and not offer to put Conditions upon him, and think to brk)g him to anv terms of yours. It is not trwe JUfolution uftlefs it l>e abfolute, 2nd unrtferved, and a^aiaft all refer ves ; Yea, acd that alfo as to perfe- verance ; that you Refolve to give up your felves final- ly as wcil as totally* oot only without any Referve o( a Revocation, but agauift anv fuch Revocation. It muft not be a coming to Chrift upoa efuy, cr meer fryar, that if yyu do not like jw may fc*vc again \ ffctyou mufl make an uncharge?!]? everlafting Co- venant > Mit carry ing in Convsrjj, n. 2$7 tenant j It rnuft b? part of your Covenant that you will never revoke it. Moreover, your Refolution muft b* well grounded *, You mud know what the Ejjirj'uls are of that Reli- gion vshich you reioive en, and you muft oe mo- ved to it by fight and weighty Cor,(iderations \ and go upon reafons that will i\o\d up your Refolution. For mould you Rcfcive on the n:oft necedary work (as this is) upoa- mi -lakes, and wrong or infuScient Reaforts, as the will of man, the cufiom of the country, the Reputation of Chriftanity, or only fuch Iike,th?rc 13 no likely hood that your Refolution mould endure, asd it h not finccre while it doth ett- dure. $♦ Your Rcfohirioa m aft be accompanied with a fenfe cfjnitr oa,n infuffijem:y % to (land to it immutably, and execute it faithfully by your own iireagth *, as knowing the corruption, and deceitfulnefs of your earn hearty And it muft be ftrcnghtned and fupport- ed by a confidcnce % or defsndenee on the (uffichr.cy of Chrift y on whofe Grace, and Spirit you mufl rely, both for the continuing, and the performing of your RefoJutions \ as knowing that without him you can do nothing, but that you can do all things { neceflary ) through Chrift ftrcngtbnin^ you. 5. Laftly, Your Refolution is not S-zingly fincerc, unlefs it be habitually. It is a very hard qucftion, how far fome moving exhortation, or the approach of death in ficknefs, may prevail with the unianttirred for an Ailn.il Refolution ^ Undoubtedly very far ^ But that's a nuns mind and will which is Ha* Vitoally his mind and will • When the very Inclination,, and bent of your will is Right, then only is vour heart right. A bowle may by a rub, or batik, be turned contrary to the byas 5 but when it is over the rub it will follow the bvas a£ain in its ordinary ' .rnerlamenuy be hind red from aiccnd'mt* lit- n ule, but when it is got over the flop, it will be iiicdiDfin^ upvard. A (lone will move up.vards -igaiivft its 258 Directions to frevevr its Nature, while it is followed bv the firengtb of the hand that caft it ; but when the ftrength islpent, it will quickly fall again. It is not an extraordinary aft, that you can try your felves by,but fuch a free courfe and te- nor of your Jive*, as will prove that you have a new Nature, or a heart Inclined and Habituated to God. The main bufiaefs therefore is to prove, that you are Habitually Refolved. Set all thefe together now, and you may fee what Refolution it is that muft prove jou to be Converted. 1. It muft be a Refoiutioit for all the EtTence of Chriftianity, and not only fomc part. 2. It muft be a Refolution for prefent Obedience, and not only for fome diftant time to come. 3. It muft be an Ahfolute, peremptory Refolution, with- out andagainft Referves for the fiefh, both Total, and final \ without and agahift any Revocation. 4* It muft be foundly grounded - y and moved by right princi- ples, $. It muft be joined with an humble fence of your inefficiency, and a dependence on Chrift, for conti- nuing, and performing it.. And 6, It muft be Habitual, and fuch as fets right the bent and drift of heart and life* All this is of Neccflfty. Well Sirs °, you fee now what you imft do • the next queftion then is, what you mil do ? A great many of motions God hath made to you,to let go your world- linefs, and wickednefs, and become New Creatures, and live to God, and never could you be got to Refolve, and obey them. Many thoughts you have hid of it, I fuppofe 5 and long you have been pur- pofing that, Turn you would 5 but all hath come to little or nothing,becaufe you were never fully Reviv- ed. I am once more fent to you on this meffage from God, to fee whether yet you will Refolve ; Whether after all yourtrifting delays, and after all your wilful finning and abufe of Gods Patience, againft youij own knowledge and Confciences, you will yet Re folve. What fa v you ? Shall God be your Matter indeed and Shall Chrift be your Saviour and- Lord ? Shal Heave: Mifcarrpng in Convtrfwn. 2 5 9 Heaven be / \ this. If you d\i not vliatjow had to look after, and whiefpj^ to 'U fhould have enquired - y You had the v. •if God to advife with; and yw had i%ui Teachers p advife with 5 and^m; experienced Christians to ad- vife 2(o Dircclimi to prevent vife with. You vvanred not for the wifeft faithfuleft COuofcliert •, it yon hid been but witting and dili- gent, certainly yoa might have been Rclblvcd long ago. 3. And copfidct I befcech jw, what a cafe it is that you are unrUblved in ; h it fo hard a queftioil that all this time,and all thefe helps cannot Refolve.yM? What whether God or the ridh fhould be firft obey- ed, and loved ? Whether Heaven or Earth, Eter- nal Glory or the tranfitory pieafures of fin ihould be. preferred ? Whether 30U fhould care and labour more to be faved from fin and BelL, or from poverty and worldly erodes, and reproaches ? Thefe, ana fuch like are the queftioas to be refoJved * And are thefe fo hardj tliat aU your wit, and all the advice jw can have from Scripture and minifters, wou'd not ferve turn to.help you to a Refolutior^ no not ia tvveuty or thirty years time ? O wonderful ? that ever the Devil fhould be &* fo to befool men ! That Rcafonable Creatures fliould be fo phrenitick that they cannot be refoived whether it be better to hb faved, or be damned ? or whether fir. with Hell after- it, be better than Holinefs with Heaven after? The Lord have Mercy upo;i the poor diftra&cd world, and brin^ fome more of them to their wits ! We have Wije men, if themkives may be judges, very wife in their o>vn conceit, that know many ^reatmitters, in the world, and yet do not prarticalJv know whd ther God or the Devii be the better Matter ; whether (ip or H)!iacfs be the better work •, and whether' Heaven or Ud\ b: t\\? better wages ? If they fry They k" * thefe things, jud^e by their lives whe-. ther they knnv them Pra&jcat?) or not ? Refilve the: will not" tor God and Haiioefe, and Heiven, no: ispinft the iiem, the world, and fm ; whateve they may be brought to eonfefi to their felf coadeni nation. Is it not a pitiful cafc, that fuch r as thefe, mould feemfo h;rd toreafonable men, as be fo long in Revolving 0: Chjwn ? 4. And Mtfcarryirg in Comer fan. 261 4. And I Pray you Confider, Hw horribly by this T*u ctifctice your imderjr^rJmgs y You that cannot abide to be derided as fo«s and fock in the world, do yet abufeyour fdves thus grofiy, as if there were ne- ver greater lots icarce upon tl e Earth. We h«jve prcud men that are fo high in their own eyes, that they can hardly endure contempt from others, and love almoli none that think but meanly or difhonourable of them ; and yet what a horrible contempt and difho- cour do they call upon themfeives ? It one of thefe our uile neighbours, Pr.culd ftudy fc\ca years, to know whether the Sea be fire or water, whether a mountain he heavy ? Whether the fire be hot or cold ? and could not be Kefclved after fo many years Confideration •, what would you think and fay of thefe wife men ? Why Sirs it is far grofler follv, I tell yw again, it is far^roiTer folly, to be unrefolvul whether ycu mould be holy or unholy ? which is in plain Engiifli, whether it be better go to Heaven or to Hell ? For Faith and Holinefs is the way toHeaver^ and an unholy hfc* is the way to Hell : and if yon will needs fcrfakc the way to Heaven,} ou may hept to come thither as long xiyou will ^ butjow may as well hope to touch the Mcon with your finger, or to run up and down with a Mountain on your backs And if pou will hold on in the way to Hell, that is in an on- faaftrfied ftate, y*u may fay pu hope for all that to ?fcapc Hell, even as wifely as to leap into the Sca,and ay I hope to fcape drowning, or to throw down /our felves headlong from the top of the fteepje, and "ay I hope to fcape hurting me, as well as you. Sirs, ' befeech you do notabufeGod, and abufe Chrift, and he Spirit and Scripture, and withal abufe vour im- nortal Souls, for (know not what \ for a flinkingfini or a thing of nought ; Your Souls arc noble Creatures, nd >w underfiandings are noble faculties , Why vill you cxpofc them to be the fcorn cf SdUn^ nd make them fo bafe and fottifh as you do ? You can re the fofly of a poor drunkard, that will make a bail 2 6 2 Dire ft ions to prevent beaft of himfelf, and go reeling and talking nonfenee about the ftreets, for the boys t© hoot at him, and make himfelf the laughing frock of the Town ; And I pray you why do ym not underftand* that till you are Refolved for a Holy, Heavenly life, you are all drunk, while you think yw felves'to be ibbcr ? You are as miferable as the other, and. more in this, that yours is in your natures, and theirs is but an accident .• yours is continued, and theirs (in that particular ) I but by fits. In the Name of God Sirs, bethink you y j whether ym can poflibly more difgraee/w wits, then] to be unrefolvcd of a cafe as plain as the High way, ] and which your Everlafling Salvation or damnation * lieth on ? It one of you could not in twenty years | be Refclved, whether the Sun be light or dark, or J whether the day or the nigntbe fitter for reft, or \ whether it be better plow or fow, or let all alone, J and hope God will ^vc you a crop without Jabcur : j would you take this for a wife man ? Again I tell ' yo*, your folly is more grofs, that cannot all thisl while be Refolved, whether ym fliould call awayl ym wilfull fins, and give up your felves to Chrifr,« and a Holy li r e, to obtain the Glory, and fcape the j mifeiy that is hard at hand. If ym flood but in a ftorm i\ of rain, you would not be fo long in deliberating,}! whether it were better for you to flay there Icngeri cr come out. If ) our finger w^re but in the fireJ you need not fo long a deliberation, whether you! fliould take it out. And yet theft wife men, are un-1 der many thoufand unpardoned fins, and under the? curfeof the Law of God, and within a ftep of ever-j hfting fire,and have no way poffible to efcape, but byj Converfion, Faith and Holinefs : and this Godj tiath told them,as plain as the tongue of man can fpeak, andjef they are Confider'mg of it, whether it be beft to come out of it : and jet they cannot be refolved. 1 Did I fay,The^ zxcConfider'mg? Nay,theLord be merci- ful to them they are fo dead hearted and befotted, that thty doaot fo much zsferioujlj Confidcr of it : but even Mtfcar rying in Conwr/ion. 263 even run on without Confideration : Ah poor wret- ches I They are ready to go to another world, and may look every day when the bell toles tor them, and when death will bring them to their endlefc life, and yet they have not wit er.o-jgh to Refolve whether they Ihould make ready : no nor wit enough in their moft carelefs, worldly ftate, to know that they are unready. Death is coming, and Judgement is com- ing, and the burning Wrath of God is coming, ar.d are even at the door : and yet thefe wife men are un- rcfclved ofth.it only way that is of ahfolute necelTity to their farcty •, They muft have more time yet to con- sider of the matter, whether it be beft for them to turn or no I They ftand at the very brink of Hell, and yet they nuift further confider of it, whether it be better to turn back or to go on ? Nay they will go on without Confideration ! And yet thefe men would take it haynoufly, if one (hould lay hands on them, and carry them to Bedlam ; or but tell thcrn of the hundred part of the fottifhncfsthat tiiey are guilty of. 5. And it is further confiderable, that thefe men that are all this while unref r lved, abort tl.eir Convi and SanttipcationjiAve mt enough to rthlveofdonbtfulUv and le(s neceffary matters, without any fuel) advifmg or delays : And they are men of ordinary p;rts and capacities for the matters of this wcrld. They can eat when they are hungry, and dunk when they arc thirl ty, without a twelve months time to advifo firfl on it.They can refolve to go to bed at ni^ht,ar,d tti rife inthe morning, without a )ears,or a days dc ration. If they have any thing to buy or feP, they will not deliberate upen it till the market be paft •, It they have their land to plow, or their corn to low, cr reap, or mow, they will take a twelve months time to paufc upon it. They cm quickly Refolve upon their every-days bufinefs, their travails, their labours, and all their ordinary affairs. And yet thefe jame men cannot Refolve in feven years time, -and feven to that, whether Heaven or Earth fliould be 2<>4 Dire ff ions to prevent be more loved and laboured for ? Or whether a corruptible Hcfb,a wicked fancie,agreedy throat mould be pica fed before the God of Heaven,thou£h the ptea- fing ojfit coft them the loCs of their Salvation > Why Sirs, a man that is well in his wits, would think chat thefe matters fhould be more out of doubt then the former, and fpeedilier refolved on ? One would think it fhould be an eafier cjuefiion, whether }Ou fhoulci turn to God and a Holy life, for the faving of your immortal Souls ? then whether you fhould eat, or drink, or flecp for the prefervation of your bodies ? For I can in many cafes bring fome reafon that* fhould perfwadeyou to forbear eating, cr drink- ing, or fleepiflg for a confiderablc time ; but no mm breathing can fpeak a word of reafon (except mens folly fhould be called Reajoti,) that fhould perfwade ym to forbear your Converfion for a'miuute. And if you mi Rake about thefe bodily matters, the lofs may be repaired, and at lea ft in the world to come : but if you die before you are Refolved, and firmly Relolved to give up your Soul and Body to Chrift, and live a Holy, Heavenly life, you are undone body and Soul for cver,and all the world can never fave you. Oh what a ftrangc and horrible thing is it, that a man that hath the wit to manage his affairs as plaufibly as any of his neighbours, that can overwit ; others in the matters of the world : that can govern Towns and Countries : that is learned in his ProfcfTion, in Law, in Phyfick, in Merchandize, in Navigation, or any the like : I fay, that a Man of fo deep a reach, fo plodding and active a wit as this, fhould yet be unrefolvcd, whether to be SanftifieS or P unfanclified : whether to be Holy and be Saved, or to * be unholy, though God hath profefled eKprefly, that [^ fuch mail not fee the face of God, Neb. 12. 14. * Thefe are our wife men, thefe are too many (befides^ J the ignoraat country men) of our Gentlemen, our & Worfliipful, and Honourable Men, our great Scholars, » and men of noble or reverend efteem: that yet areB unrcfolved I Alifcarrjing in Convof nurd ved, whether to be faved or to be damned* Though God hath written a Efele to Refolve then), and a thoufand Books are written to Refolve them ; and Preachers are ftud)ing, and preaching to Re five them: and a thoufand mercies are ca ft into the fcaki, that one would think fhculd help to turn them : and feme fharp affiidions are helping to refolve them : ind twenty, or forty years certain experience of he vanity of this world, the deceitfulnefs of riches, md honour, and pleafure, and the unprchtablenefs rf fin, one would think ll:ould Refolve them : yet :fter all this they are usrefolved whether they fliould irefently Jet go their fin, and whether God, or tho lefh fhould be pleafed or difpleafed ? If this be the vifdom of thefe men, the Lord blefs me, and all his hofen, from fuch widfom ! 6. Nay confider further of your unreafonable rvkked* efs : Are not many vfyour Judgements Refrlved, rrhen it your hearts and wills are unrej'olved. I am confident, ay I am certain it is fo. You are at once both Refolved nd unrcfohed. What a ronfufion and war do you 'lus make in your own Souls ? The Judgement is )r one thing, and the Will and Affections arc for oother thing. What ? arc you not led by Reafon ? Vill you let out your AfTeftions, and lead your lives uite contrary to your knowledge ? Would not moft f you give it me as your Judgments under your ind<, that its a thoufond times better to cad away )urdrunkennefs, your filthinefs, your worldlincT her known fins, then to keep them any longer > ''hat fay you ? are you not Convinced that it were Hir wifeftcourfe to part with them this very day and »ur ? Undoubtedly many of you are. And yet I this will you not Refolve to do it ? Are you not rfwaded in your Confcicnces, that its better to e in a Holy and Heavenly ftetc then in a >feand carelefs worldly fhte? And that it were ur fafeft, and wifeft courfc to become New men, d lead a Holy Heavenly life without delay ? Dare N yon 2^6 Dire II ions to prevent you deny this ? Is it not your Judgement ? And yet will you not do it ? Are you Refoived that it flmid be done, and mufl be done, and yet wiJI you not Re- folve to do ir, ? Why what this is but to be condemners of your felves ? to carry a Judge about with you in your own breafls, that is ftill parting fentence againfl you ? Happy is he ffiith the Spirit of God, Rom. 14. 22.) that condemneth not himfeif in th.it which be allowetb. If your Judgements be Refoived, let jour wills Re- - iblve, or die you are wilful adverfaries of the light, and fight againfl Reafon, and unman your felves, and finning wilfully againfl your knowledge, fhall be beaten with many flripes. 7. Methinks alfo it fhould fomewhat quicken you to Refoive, when you confider what a cafe you had now been in, if death had found you unrefolved. For if you are unrefolved jou are unfanclified -, and it not Sanftified, you are not pardoned, or Juflified, and therefore undoubtedly you had been part all help, in endlefs mifery, if you had died alf this while, before you were firmly Refoived for God. O what a dan- gerous ticklifli condition have you flood in all this while? What wife man would live an hour in fuch a cafe for all the World, for fear left that hour fhould be his laft ? And yet would you fray longer in it / and ftill are you unrefolved P 8. Believe it, Chrtft mil not ownyou as his Servants, nor trufi you what ever promijes you may wake him, as long as you are unrefolved. Who will take a fervant that is not refoived to do any fervice f Who will take an unrefolved perfon if he knows it, as a wife, or friend into his intimate love ? And indeed you are not truly CbnfHans till you are Refoived to takeChrifl for better and worfe.What everfrateisfhortof this,is aifo fliortof trueSanftification,and will fall fhort of Heaven. Chrifl is Refoived to flick to his fervants, and he will have no fervants that be not refoived to flick to him. j. And inderd if you be unrefolved, as you are falfe. kedrtcdat the firjt fett ; is certain that you will Mif carrying tn Comer fan. 25] never go well on, no? endure to the ■ "e of yal, nor can you do the bufinefs of a Ckrijiians life with- ' '■ Refolution. If you will be Chriits Difcipks,yeu muft' :kon upon persecutions .• Ton muft take up your Crofs nd follow him : Ton muft be bated of all men for his ttake and the Gofpels : and )ou muft prepare for prifon, m ' fire, ard [word. There's f being javed wrhile you purpo[e to [ave your pleasures, riches, tibtrt'r. wr lives, Matth. i5. 25. Mark 8. 5$. Luke 0; 24;, [And will a man that is unrefolved forfakc his * efiate, and life, for the fake of Chrif:, and the hopes: fcof Glory / He cannot do it. I know that carnal un- grounded Refolution, may deceive a man in the day pf tryal ; when the felf-fufpefting, fearful Chriflian tmay hold outrBut yet without an humble fclf-deny- yng Refolution, joined with an adherence to Chr ift gfor ftrength, there's no man will hold out.- // thou be aw.ivering-minded man, thou wilt beunfiedfaifc in all thy r?ays, Jam. 1.8. If thou be not Refolved, the words iof a mans mouth will turn thee out of the way : lithe very mocks and fcorns of a drunkard, or a fool that hath no underftanding in the matters ofSalvation* i will nuke thee flirink, and hide thy profefltoD, and ■beamamed ofChrift, in whom alone thou ha t caufe K> Glory. If thon be not a refolved nun, what bet- By can be expected, but that thou turn as the, wea- ■fccr-cock with every wind, and fit thy Religion to thy v orldly ends, and as another Judas, fell thy Lord for a ,; :tlc money. If thou fall not away, it will be but ■for want of a tryal to procure it -, and therefore in r i% account thou art gone already •, becaufc thy I Refolution w$s never with him. When you turn to God, there will remain within u the remnants of your corruption, a body of dearh, a rebelling fle/h : and this will be ftill tempting you, and drawing ycu from God .• And Oho v frrong l do thefe temptations feem to the Soul that is unre- i ived •? Yea without a firm habituate Refolution, k is impoflfible to overcome them. Yought thee by his blood ? If ail this will not ferve, he Reafoneth with thee from thy own benefit. If thou care not forGod,doft thou care for thy felf?$oft thou regard thy own$oul?If thou do,it* ! Direiiions to prevent h\J\ timetoRefoIye-!Ie reafoneth with thee froniEver- laftingGIory.Is a certain Kin£dom,an EverJafting,glori- ous Kingdom, nothing to thee ? Art thou content to be thruft out of that Eternal Inheritance ? Is the filthy pleafure of the flc/h for a few hours, bet- ter than the endlefs joys of the Saints? He pleads alfo with thee from the danger that thou art near. Poor Sou!, thou little fceft what others fee, that are dead before thee. Thou little knoweft what they fed that died before they were Refolv'd for God. He fetcherh his Reafons from the certain, everlafling of Hell: and is there not force enough in thefe for to Refolve thee ? Good Lord, what a thing is a k iner? Doft thou believe Heaven and Hellas thou takeft on thee to do? If thou do believe them, is it poifible for thee bclievingly to think of Heaven, and its Eternal Glory, and yet to be unre- folved whether to turn cr not ? "Or canft thou tiink of the cndlefs miferies of the damned, and yet be unrefo'ved whether to turn or not ? Can any heart be fo fewflefs or deluded r Moreover he pleadeth with thee from the equity and fweetnefs of his Service. It is but to Love him, and tofeek his Kingdom, and forbear thofe things that hurt thy Soul. His Commands are not unreafonable nor grievous. Dareft thou fpeak out and fay that fin is better ^ and that Satan hath ptovided thee a better work then God hath done ? He reafoneth with thee alfo from his Wifdom and his Juirice. He tells thee that as Satan hath norhin^ to do with thee, and as he is none of thy friends, and i-eaneth thee not fo well as God doth ; fo he is not able to prefcribe thee a more juft and perfect Law then God hath done. Fol- low God and thou art fure thou fhalt never be decei- ved or milled. For he vvanteth not Wifdom, or Power,or Goodnefs to be a meet Law-giver and Guide. But if thcu follow the Devil, the World, or the Flefh, thcu followed a blind and a deceitful Guide. And yet after aii thefe Reafons art thou not Refol- ded? He Mifcarrying in Converjiort. 27 * He Reafoncth with thee alfo from thy own expe- rience : Whit good hath fin dene thee ? And what hurt would Holinefsdo thee < Yea he reafons with thee from the experience of all the world : Wh the better far finning ? And wb* was ever the wvrfe mlinrfs > Hew long mil thy fcfi'y delights endure i 1 at bee in thy extremity? Was ever m.inrr. tbaurnu 'it : and that it will firfake in thy, p t:But fo would notGodtftlm vediyg- ly life. rr Iater % mfl) that they tb ; ; God uftt rd, and by his Minifters : and i think at there is not weight encu. to itjdy to Refolve ) How lit- tle or nothing can ft thou fay again ft them? Can ft thou bring any Reafon, that is Reafon indeed, of thefe Reafons of the lord I ever one of them is falfe, or infuffici I I arc the Reafons which you have on the contrary to hinder you from Refolving ? frorfooth, re fweet, yen would fain have the pkafore ;er\et; O wretch* more pleafure in the abn- hns? of your Maker and Redeemer, then tri loving, ho- ; him : Th r more in ' c Devil ferring God . '.[ir and . i I re fooli/h . : ~fts of the he had betaken himfelf, D.;n. 4. ;r, . ( I afons have you f %71 Direffions tQ prevent Forfooth you fballbe mocktorjefted at by others; By whom I pray you ? Not a man but a miferable fool will do it. Yea but you are told you mull forfake all, and be ready to die for Chritt, if he call you to it. Very true 1 and can you keep that which he tallethyoa to forfake ? How long will you keep it / .Silly Souls / do you not know that you forfake it by irfaking it, and lofe all, by faving any thing ? an-i that }ou hive no way to lave it but by lofing and tofaking it.Suppofe you were by enemiesbanifhed out ufEngknd, and upon pain of death you muft be gone wit) »ip a twelvemonth: And a King that loveth you in- * itcth you to his Country, and tells you for the poor li- vings that you have lofijie will make youLordsandPrin- ces,foyou will biing with you the little goodsyou have, and leave Hothing behind you. Hereupon one man takes the next wind,and fhipsover allhisriches^thathc inay have ic when he comes there ; Another faith, I am loth to leave my goods-, I have a while longer to Hay here, and whatfhall I do without them? lam loth to fee the habitation of my Anceftors impo- verifhed / And fo when his time is expired, he is faia to leave them all behind him, and hath none that will receive him in the Country where he muft abide. Which of thefe think you is the wifer man/ Which of them was it tint loft his goods, and which did fave them? I fpeak to you but fuch another parable as Chrift lifed to you himfclf, Luke \6. 2, 3, 4, 9. where you arc advifed to fend your riches before you \ and to make you friends of the mammon of unrighte- oufnefs, that whenjtw die jqu may be received into the everlafting habitations. I know there are other vain delufions that hinder ym from Rcfolving : 1 will not cali them Reafons ; for they are unreafonable. I fhall only fay this to vou, that if there be ever * man of you that heareth ' >rds, that dare be fuch a Blafphemer, as to re- p oaych the Laws and Image of his maker, and if iv that he hath mzie m too ftrift a Law, and laid Mifcarrywgirt Qcnwrjkm. 27 i Kid too heavy a task upon you y artd a Heavenly life is troubJcfome and unneceflary : If there be a man of y u, that is fo devilifh, as that yoa dare plead the Devils caufe, and juflirle his work before the Lord*i and fay that it is Letter to pleafe the flefti *, let that nun prepaid himfelf to make good thefe words before the Lord, and his Holy Angels ^ and be fuxe that he fhall be there put to it in another manner, then he is liere by me : and if you have fuch Reafons as you will fUnd to before the Bur of God, to prove the Devi! the better Matter, and an unholy life ta be better then a Heavenly •, fee then that you look, them up, and there make your beft of them ; and expeft tt> Jrve with the Matter that you ferved, and to reap as you. Cowed, and eat the fruit of your flefhly ways, which you took tobe thebeft. But iff you have no. fuch Regions, but your Confidences are convinced ft God fhould be krvcd 9 and fin fhould be fpeedily i ken, an J Heaven fhould be provided for above all j then to do it before you ftir : Or elfe fay no Re/iftn to be wklee^but becaufe J will be vrkked s VwilbforfJet God, and damn my own Soul u, becaufe I mil do it. And if yoa • ,! thisp.iCs, you may take your courfe. ii. Another thing that I would intreat you t& confider of is this ; It is a mojl bafe and treacherous 3od y fr ma\e any queftion of this which yen are long tmre(olvcd\ of. I confefs, when a blind mind h.jth raifed fucr> a queftion, it is lawful for a reason- able man to anfwer it. But in him that makes a < ubt of fuch a thing, as its a fiiamc to himCcl$ fo it I hainous indignity to God. If you had a chafi and motted woman to your Wife, 1 think flie would take it f jr an in>ury, if you fhould but make a quefh^ on of it, whether (he or a common whore be the honefter woman ; If your wife or children fhould ^ ring before you a Hobby-horfe or an Aft,. and make a great queftion of it, whether you or the Aft be thccomlier, or the wifer - y Howwon!dyou take this, *i°t jjirecnm! r prevem of them ? if you fhouJd bring an idiot or a mad man before your Pi ince, and make a queftion whe- ther he or they be the \tifer man ; or if you fet a Rebel before him, and make, a queftion which of them hath the better tile to the Crown $ what en- tertainment might you expert? I tell you it is ten thoufand thoufand times a bafer affront and wrong to God, to fet the pleafure of fin before him, and make a queftion which of them is the better ; and to fet your riches, and your fports, and your drun- kenntfs and gluttony, and your whoredom, and your revenge, in competition with your Redeemer, and everlafting Glory, and to make a queftion which of them is to be preferred. To make once a queftion whether God or flefh fliould be pleafed : whether Chrift £r the world ftould be loved, and followed j Whether the Holy Ghoft or the Devil mould dwell in us? Whetherihc Saints of God, or the fervants of the Devil mould be our , chofen company ? Whe- ther the Word and Minifters of Chrift, or the ex- amples and words of wicked men, fliould more prevail with us $ Whether Heaven or Earth mould be more carfully fought after ? Whether a Holy, or a carelefs, wicked life be more to be defired ? Or whe- ther it be better to turn to God, or not? I fay, to make fuch a queftion as this, or one of thefe, is little better then to put a fcorn upon the God of Heaven ? and favoureth of fuch malice as is more like a Devil then a reafonable man ^ or elfe of fuch folly, as is below the Devil, and as none of you would be guilty of in the matters of this world: If one fliould but make a comparifon between you and fome de- form: d mocfte.r, or between your houfe and a fwine- ftie, though he gave you the better, I think you would take it as a fcom, that he fliould make fuch a compa- nion or queftion ? Much more may God fo take it, when you make a queftion betwixt fin and him. There is bat one Infinite, unconceivable, perfeft Good :" and /carrying in Cimwr/fa*. 2? 5 and mall he be abated by fuch a queftion ? There is fat cne thing trut is contrary to God in all the world, that is worfe then the Devil hrmfelf, and that is fin .• and (hall this be put in queftion or companion with God ? There is but One that hath Loved us to the death, with a matchlefs unconceivable faving Love, and thit is Jelus Chrift : And there is but one thing that is a deadly enemy to us and him, and that would danrotts, when he is endeavouring to faveus: and id mud there be a queftion or compa- thefc ? There is One Sanctifying Spirit, cleanfe, and heal, and fave us; And ; malicious fpirit that would deceive us , and defiroy us ; And mud there be any -lienor companion made between thefe ? There hut one Eternal Happinefs, and One Holy way nd there U hut One everlafting mifery, and a finfulwayto it; And muft there be i I ion 6v htch of thefe mould be preferred / fecch you what you do : And if it be i ching ro make any queflion of it, whit is then to be Aiij unrefolved ? Yea and tochoofethe woner part, and flick to it ia your heart and life ? Con fid er a 1 fa that Prefent Refilution would fut t great many fruit left, trouble/owe delibera- i delays. If a man had but a weighty bufi-- 5 of the world upon his hand, tliat his eftate or life iieth on, it is a perplexity to him as long as he unrefolved what courfe he mail take :lt will be trouble- iog him when he fhould reft, and break his fleep: it willfill him witn muiings, and difturb and diftraft i J . even make him* Melar.choIIv. And ;oofe but be a troublefome diftraclmg rmind, to be unrefolved what courfe -.our Everlafting flare ? I know foi hearts are fo dcfpcratelv hardened and paft feeling, 4. 19.) and fomemer.s Confciences fo fea- • as with a hot iron, (1 Tim. 4.2.) that they cart cow away ail thoughts of Refolution, and never be much- much troubled : But I hope that nuny are not fo del- pcrate: I: is not thus vvithali tnat are unconverted. How Jong have ibrne of your minds been troubled whether to turn or not > Refolve man, if thou love thy Sou!, and put an end to fuch trouble:. i;. Cottfider alio, that ReJolv'w£ mil put an end to a great many of trmbtejme Temptations that do af- fault you, and will breal^ the heart of Sat an s hopes. As long as you are unrefolved, he hath fiill poffeflion of you.and h flili in hopes to keep poilelTiom And as ?ong as he hath any hope, he will never give over,but tfill be repairing his Garrifoa, and making up all tlie preaches that the Ordininees of Qod had made. When one temptation takes not,he will be offering you another, and will be following and difquieting you rd liigjrt : But If once he fee you ftmlyRefdved, • ill fail him, and you may be much freer .'rom ms temptations then you were before. F do not will cive over -, For even- when you are broken from him, he will mike after you again. Eu* ater advantage to you to fi 6 ht againfl him :p-jn field, under fuch a Captain as JefusChrift, will alfure you of the viftory, then to be in his • rrifon with his fetters on you heels. You know the way to be troubled with an unwelcome fuiter, is to delay your anfwer, and take time to confider of it ; and tie way to be eafed of him, is to give him a pe- remptory Hefolute anfwer. And when he feeth you Refoived, he will ceafe. 14. Moreover, t\\t you are Refoived of your Convex fon y yon cannot Rationally Refolve oj any one word or &3hn of your lives : Nay till then they are all mifem- ployed to their hurt. For no man can Refolve of the Means till he is refoived of the End.You muft Refolve whether to go,beforeyou eanRefolve which way to go. BeforeConverfion mens end iswrong ; their intention and bufinefsktopleafe the flefh,ar.d all their thoughts, and words and aftk>ns,th3r have fuchanEnd,are wicked ir\d pcrmcious.tilIyouareRefolved byConverfion to be for jMifcarrjing in Converfu.n. 277 forGod,you have never never a right End(in a prevai- ling fence:)and therefore you cannotorder one thought, nor word,nor deed aright.I tell you ever) thought, you think,and every word you fpeak,and every deed you do, while you are unconverted, are fo many fteps towards Hell, except only thofe that tend towards Converfion, and fome way further it. Reiblve therefore of this, or you can Reiblve of nothing. 1 5. Moreover, if you would prcfently and firmly Refohe, )on would e'afe jour friends ar.d the Mimflers of Chrijl of muck of their firr and not onty a carnal confidence of your own : 6. And unlefs it be habitual and firm, and become your ordinary frame and byas, and as, it were the new Nature, and inclination of your Souls. By this much youfeea!ready,what manner of Refolu- tion it is that you mud have. The next thing is, to advife you of thehinderances that you may avoid them. 1/ The principal hinde- rance of Refolution is Secret unbelief; when Everlafi- ing life is taken but as an uncertainty, or men h no more but a (light Opinion of it. The Cure of thisdifeafe, I hare often, and a little before de- livered you. 2. A 2$ 4 Dvcciuns te frtvcnt 2. Another tiling that hindereth Resolution is Irwnjideratenefs, of which alio I have fpoken pur- {.■ofejy before. 3. Another hinderance is a fleecy hftnfiiality i when the heart is hardened, and men are paft feeling. We tannottell how to awaken thefe men to be lenfibJcof tiie tilings that Pi.ould move them to Reiolve. Of ilfo 1 have fpoken by it fcl£ 4. Another &reat hindrance is the neural ftrange- i.d ayerfenefs of the mind of corrupted man, to tnefe high and Spiritual things. So that we drive men by all our Arguments agaiafl the byas of their finful habits. And thofe habits plead againft us more forcibly without a word of reafon, then all the reafon in the world could do. See therefore that you keep under changing means till your hearts be chang- ed: And the perufing of fuch weighty Arguments as we offer you, may be of ufc to the changing of your tearts: ForGoduftth to work on the Will by the Underftanding : And therefore Light bath an aptitude to change the Will it fclf. 5. Moreover, the rooted Interefi of thk rtorld, doth much hinder men frcm Refolving to turn; Us al- ways drawing them another way, or putting objecti- ons and cavils into their minds; and if they will needs Refolvc,it iithis that fecretly enticeth them to referves, and to rdign themfclves to God but with con- ditions and exceptions v and fo makes them Hypo- crites when they think themfclves Converts •, and cheats them with a half deceitful Refolution, in- flead of onethatisabfoluteand film. Againfl this im- pediment alfo I have fpoken bee 6. Another hinderance is, The reerr.efs of fcfi'y enricins obje&s. When the Covetous man jeetb Ins rid lands, I fl :iov, the very bt of them breaks the heart of . ttttr Re- unions. Th ird feerns to be Refolved till he cup, and then his Refolution is broken. The Ilefolved, till the bait is brought -k- M.fcarr) itig in Cowvtrficn. 285 brought neer him, and then he goes as an Ox to tte Hau^hter, and as a fool to rue correction of the t ocics. Certainly if thefe Refolutions were hmd they would either caufe men to rlv from the bait and not come near it, or elfe to fefufe it when' it is presented them : In the courfe of their Ji ycs their Refoluticn would govern them, if they were fincere. J 7- And Satan himfcJf will do ail that he can to under you when he fees you ready to Refolvc He knows that he muft hefiir him now or never ' You never put him to it indeed till you are ReVolvin^ to forfake him. One block or other he will be fure then to cad in your way; Either hctellsyou,it is bur tody and melancholy to trouble yourself with thefe matters: or that you mav be faved without all this ado: or that God is more merciful then to caff away all that be no^anfltficd ; or that Godlinefs doth but trouble and diftraft People > and that the profeffour, of it are fecretly no better then others; and that S is but Hypocrite for them to make fuch a rtir with their Re igion : and that we muft be moderate in eurOodiinefs and take heed of being Godly over much: A hundred fuch foolifh fupgeftions as thefe the Pev.l hath >t hand to caff in your wav, w h,„ he* leeth you readv to Refolve. ■ " *!£ ^r'l 1 " 0t ferve ' ,,e wi » <<* f °™ of his nicked Difc.plcs on railing or deriding you'. And perhaps fome cunning fool a cavellinf with vou to fee if they can overwit you, and draw\ou ^'f'ff" 11 not do, perhaps he will open the falls of profelTbrs to vou, and labour toperfwadc you tha A Zl " * ** Wi " ftew >' ou uhat divi <™* and differences arc among then,.- or he will take ad van v^Lfin^tf U r lticS, ' nI ! eli8ion ' or fomecontro- verfies in which he fees >* already engagd to a party • or he will te I you of fome falfedoftrine thatfome forward profcflors may be tinted with,tomake them. and 28 6 Directions to prevent and consequently Godlincfs it felf more odious, or at leaft fufpefted to you. If all this will not do, he will endeavour to fet your very parents, or natural kindred againft you,that thofe that fhould moft promote your Salvation, and on whom your livelyhood much dependeth fliall become your enemies, and hate you for offering to give up your felves to Chrift : If that will not do, he will endeavour to entice you with the baits of flefhly pleafure, or of preferments, or much bufincfs, or merry company, or fome great matters that you may hope for in the world. And ufually this fnare is the^lrongeft of all. Or elfe he will tell you that if needs he will Refolve, it is time enough hereafter: You may yet take more of your pleafure or commodity before you leave it : Yet you may fuck the breaftsof the world a little dryer, and then turn to God and taft it off. If all this will not prevail with yoii,he will tell you it is now too Iate,you have finned fo long, or fuch hanious fins that God will not have mercy on you : he will make you be- lieve that God hath utterly forfaken you, and there is no remedy : and you may as well fpare your thoughts of Turning now, for Chrift will not receive or wel- come you : and therefore it is even as good go on,and take up the reft that the world can afford you, for there is no hope of better. But the moft defperate temptation of all the reft, is, to put fome blafphe- teous, unbelieving thoughts into your mind : efpeci- illy if you fall into company with Infidels, that will draw you to queftion the Word of God, and the Immortality of the Soul, and the truth of Chri- ftianity, or the life to come, whether there be any fuch things or not : Where thefe once take, and are received with approbation, the Soul is in a miferable cafe : Though I know many tempted, melancholy Chriftians, are haunted with fuch temptations, who yet abhor them and do we41 at laft,for all this. Some- times alfo when he cannot take you off from Refol- ving,he will lead you among fome deputing Ofinionifis s and Mijvxrrjing tn Converfion. 287 and they fhall tice you to takeup with their Opini- onativcReligioufnefSjinfteadof true Sanctitkation, of which I have fpoke in the eighth Direction. By thefe and many luch wiles as thefe, doth the oldfer- pent do all that pofTibly he can, to hinder you from found Refolution, and Converfion. And therefore you mud be armed againft his temptations, and meet them with abhorrence : and if you feel them too hard for you, go daily to Chrift by Faith and Prayer for renewed ftrength : and call to your faithful friends, and Miniflers for help. Open your cafe to feme one that's able, experienced, and faithful - r that he may help you with Arguments to refift thofe temptations which you know not how your felves to deal with. God hath appointed Pafrcis in his Church to be Spiritual Fathers in the Lord j and when they have lowed inyou'the Seed of eternal fife, they watch over it till they fee the blade and fruit : They travail as in birth of you, till Chrift be formed in you. It is their office to help you ; and God giveth to them that are faithful, abilities and affections agreeable to their orifice. And therefore lean upon the hand of your faithful guides, and think not to break through temp- tations alone, and get to Heaven without the means that God hath appointed you. Having told you the Hinderances, and what to do againft them, I fhall add but thefe two words more of VireQiom t. When you are Refolvir^ grve up )'OU df jkes as nr. inward Vow and Refolution of the heart this rule you would never be Chriftians, for ffcir dB falling away, and being worfe. 2. T' ere is a: lute necemty of your Re: and of Keeping your Refoluticiis an^. c And when it mufl be kept, or )our.r its but a madnefs to reiufe to make the C fear of breaking it .* For this is but to mafce choice of an eafier place in Hell, for fear o ) fhould refolve for Heaven ; \ is fet open before you,and you thus wilfully can your Hopes. Nay your place in He'l is not like the eafier, when you thus deliberrsly, and v. jefufethe Covenant. 3, Your Resolutions and HoJv Vows, are means of Gods appointment to you from breaking his impofed Covenant, a/lefolved, Engaged, Chriftian liker to be accepted, and to perfevere, then a w. that faith, I dare not vow, for fear k^ I perform not. In unnecefiafy matters I had rather you were too backward to vow. Some will vow poverty, and fome a fingle life, and fome will vow that they will never drink wine or ftrong r'rink more vows as thefe may be good for fome, i fpecial neceflity, as the laft remedies of a dan. O difc ■290 Direttions to prevent dileafe j but they are not for all, nor raflily to be made. But the Refolution and Vow of cleaving unto God in Faith and Holy Obedience, and of Re- nouncing the Flefh, or the World, and the Devil; this is for a-11, and mutt be made and kept by all that will be Uvcd» 2. Direft. And as I would have you fecond your . Refolution by a Covenant with God, fo I would ad- vife you (ordinarily) to go further, and openly Pro- fefs the Refolution and Covenant that you have made. * For as with the heart men believe unto Right eoufnefs^ fo with the mouth Confefjion is made unto Salvation, *Rom. io. 10. Chrift will confefs thofe that confefs him'/ and difown, and be afhamed of thofe that arc - alhamcd of him. When you have efcaped the great- eft mifery in the world, and obtained the greateft Mercy in the world, the greatnefs of it calleth you to . acknowledge it, and give Glory to God. Goto your old Companions in fin, and tell them what God hath . revealed to you and done for you ! Tell them, Sirs, I fee now that which I never faw before : I wonder bow I could venter fo madly upon fin 1 and how I could make a light of God, of Chrifl, of Death, of Judge- . mer.t, and Everlafling life ! I have been hitherto your Companion in fin, but I would not t. ike the fame courfe again fir all the world: I fee now there is a better portion hereafter to be obtained, which 1 was mindlefs $} : 1 fee now we are aU this while mailing merry at the brink, °f H^U a "d there wot but- a tfcp between us and death: Now I fee, that: fix. courfe that we hive taken is wicked and deceitful, and will not ferve turn : If I ferve the flefl), it will, reward me but with rot- tennefs : I will therefore hereafter ferve that God, that will certainly reward: me with Everlafling life. I bc- feech you Sirs* came away with me, and fee and try what J have feenvndi tryed : I have lived with yon In fin 9 now let usjoyn together in Repentance^ and a Holy life : , JJhaUbeglad of your company to Heaven : but if you will hUfcarrpng tn Converfon. 291 will not do it, take your courfe : For my part J ^am Ke- ftlved^ bytht-Graceof God, J am fully Refolved to b* from this day forward a New man, and tever . to joyn with you more in a flefhiy and ungodly life. Sever tempt me nor perfwade me to it : for 1 am Re- folved. Thus if you will declare your Refolution to others and feek to win them, you may poflibly do them good : but however you wiii be the deeper engaged to God your felves* Yea, though I would have no oftentation of Con- verfion, nothing done rajkty in pM'tk* nor m the advice of a faithful M'mifter before hand : yet with thtfe Cautions, I muft fay, that it h a fhame that wj hear no more in publick, of the Converfion of fin ners. As Bsptifm is to be in publick, that the Con gregation may witnefs your engagement,and pray fo you, and rejoyce at the receiving of a member: S< the folemn renewing cf the fame Covenant by Re- pentance after a wicked life, fhould ordinarily be * in publick, to give warning to others to avoid the fin, and to give God the honour, and to have the Prayers of the Ciurchyind to fatisfie them of our Repentance, that they may have Communion with us. The Pa- pi fls do more offend (of the tvvoj in fo much con- fining ConfeiTion and Penitence, to the Priefls ear . in fecret, and not bringing it before the Church, then they do in making a Sacrament of it. I wonder that People fliould everyday thruft into our hands their requefts to pray for them when they are fick, and that it is fo rare a matter to have any defire our I Prayers, for rhe pardon of all the fins of their natural unconverted ftate. I would here ferioufly advife all thofe that it con- cerneth, that when God hath mewed them fo great M rcy as to Convert them, and make them Creatures, they would go to their faithful Minifter, and by his advice, put up fuch a b ; [ man of th'H Parijh f hwwg long lived in blindn O 2 i name tire part': ncedef his [inland m':fery,and fxftained :v by the 'Blood and Merits of by the Grace of ■ jjlly, wortdly life, and to give doth earnefily intreat . for hijn, that his many, and kaimtts ;vtn,and that God would again receive "..i that he way hold on in Faith and f?, and never turn again to the cwje of And if the Minifter think it meet, refufe not to puke your felves an open Confeffion of your former of fin and mifery, and to profefs openly your Re- gion to walk with God for the time to come. This courfe fhouid be more ordinary with us : and if Converfion itfeif were not forare, or elfe fo defe- ctive, that it doth too little quicken men to a fence ofduty,and fin.and Mercy ,or fo doubtful,and by flo\v degrees, thjt it is farce difcerned by many that* have it- were it not forfome of thefe * more ordi- it be 3 to the great rejoycing and benefit of the Church. The ( And now I have given you Directions I :$in this worid .* ^ received of- d if Faith- fully p] ilvation paft all hazard. But wi have done or what they will do, I can- 1 not fell j hut muft leave the Iffue to God and you. Its pity eterral Glory fhouid be loll, for want of yielding. x to fo holy, andf»veet, and reafbnableacourle. ItisLwj mcntahle to obferve, what ignorant, bafe, unworthy le moft have of the very O'rice of the Ghoft, who U the fanftifier of ali that Cod will THe ver) name of Regeneration and ; not uncierftood by fonie, and is but matter of deri-^ fion to others : and the mofl think that it is anc Mifcarrjing in Comjtrficn. ther kind of matterthen indeed it is. To be baptized, and come to Church, and to fay fome cold and heart- Iefs Prayers, and to foioear fome grofs difgraceful is all the fonftifTcatiori tMat mod are acquainted with: (and all have not this: ) And thus they debate the work of the holy Ghoft. ff a Prince have built a fump- tuous Pallace, and you will fhew men a Swine ftie and fa f alace that the Prince hath been jo hng a baiIdmg]\\CTt not this to abufe him by contempt ? If he build a Navy, and you fhevv a man two or thn pig- troughs, and {*y[Tbefe are the Kings flips] wou he not take it for a fcorn ? Take of fuch de ling with the Holy Ghcft. Remember what it ist believe in the name of the Father, Son, and ho Ghoft : and remember that ycu were Baptized inl the name of the Father, Sort, and holy Ghoft.' An** do you not yet know why ? nor know the meaning of your I Covenant ? It is not only to believe that there are three Perfons in the Trinity, but to confent to the Relations and duty to them , in re- fpeft to their feveral Relations and work. ' ff the Father had not Created you, hocv could you have been men * The Lord of nature nmft be acknowledged as the End and the governour or" nature, and accord- "igly obeyed. And this is to believe and be bap- ized into the Name of God the Father. If the Son d notRedeemed you,you had been as the Devils were Taken and given over to difpair. The Purchafe/ ocurer, and Author of Grace, of Pardon, and Sal- ition mnft be acknowledged to be fuch, and him- T f and his Salvation accordingly accepted, and his ms fubmitted to. And this is to believe in the me of the Son, and in Baptifm we make profeffion reof. And certainly the work of the holv Ghoft as necefary to your Salvation. Without the fan- Tying work of the Spirit, you could never be deli- red froii fin and Satan, nor reftored to Gods and confequently could never be the :mberg of Chrift, nor hi^y^ faving bencrit by 2P4 Dircflicfis to prevent his fufferings. Would you not think him unworthy to Iive,that would reproach the Fathers work of nature, and fay, that the whole Creation is but fome poor con- temptible work ? And would you not think him un- worthy the name of aChriftian, that hath contempti- ble thoughts of the Sons Redemption, as if we could be faved as well without a Saviour, or as if it were but fome poor and trivial commodity that Chrift had pur- chafed us ? I know you would confefe the mifery of that man, that believeth no better in the Father, and the Son. And how comes it to pafs that you think not Ijpf your own mifery, that believe no better in the holy Qfiofl i Do not you debafe the Sanftifying office of tfi? holy Spirit, when you Iftew us your knowledge, and parts and outward duties, and civility, and tell us th?t thefe are the work of fanftification : What is Sanftification but fuch a thing as this ? Why ? Holinefs is a new Life and Spirit in us : and thefe that you talk of are but a few flowers that are ftuck upon aCorps to keep it a while from ftinking a- mongmen, till death convey it to a burial in Hell. O Sirs, Stn&ification is another kind of matter then the forfaking of fome of your fouler vices, and fpeak- ing well of a Godly life. It is not the patching up of the Old Man, but the Creating of a New Man. I will give you warning therefore from God, that you think not bafcly of the work of the holy Ghoft •, and that you think no more to be faved without the Uni- fying work, of the Spirit, then without the redeeming worJ^ of the Son, or Creation, Government \ m Love of tin Father, Sanftification muft turn the very bent and ftream of heart and life to God, to Chrift, to Hea- ven .* it muft mortifte Carnal Self y and the world to you : it muft make you a people Devoted, Confe- crated, and Refigned up to God, with all that you have .♦ it muft make all (in odious to you, and make God the Love and Defi re of your Souk : fo that it muft give you a new Heart, a new End, a new Ma- iler, a New Law, and a new Converfation. This is I thtf; Mtfctrryirg in Converfkn. 2 9 5 that noble Heavenly work which the Holy Ghott hath vouchfafed to make tke bufinefs of his office \ To night and difpife this, is to flight and defpife the holv Ghoft ; To refufe this, is to refufe the hoiy- Ghoft i and not to believe in him : to be without this work, is to be without the holy Ghoft / and if any man have not the Spirit ofChril}, the fame is none of his, Rom. 3. 9. The holy Catholic^ Church is compo- fed of all through the world that have this work upon them, and therefore it is calledHoly. The Communion of Saints, is the bleffed Vita! fellowfhip of the San- tlifed Ones : For thefe only is the Refurreftion untOj bleffednefs, and the life everlafling with the Lord of life : for all others is the Refurreftion of Condem- nation, and the everlafting puniftiment. But if the other twoArticles of our Faith have been fo denied by the blind, it is lefs wonder if this be fo Some Hereticks denied God to be the Creator o: Me world •, and becaufe they faw fomuch evil in the world, they faid that it was made by Devils or evil Angels (who indeed made the fin, but not the world,) So dealt the ]ews by the Son, and the Second Arti- cle of our Faith : The Sacrifice of Bulls and Goats and fuch Beafte,was all the Sacrifice for fin that they believed in. And thus dealt the multitude of the un- godly by the Spirit. Indeed they know not them- felves fufficiently to know the need and worth of SsncYiftcation. They are too whole to value the skill and care of Chrift or the holy Ghofi. The infenfibilit* of fpiritual death and miferv\ and thinking too lightly .of Original Corruption, and too well of our depraved nature, is both the caufe of many of the Here the learned, and of the cormnon contempt ofCluifl and the Spirit, and recovery grace, in al! the unre- generate. For it is not poflihle that men fhouid any deeper fence of the need or worth of the rem then they have «f the greatnefs of tte^r lq ind fery. Direffitms to prevent O Sirs, did we not come tage to you, that we Jpeak to dead men, that have h doth but their fpiritual de. ~xpeft to prevail with you all ! But w ir difafc, we can expeft no better,but that you think as lightly of Chrift and hoIinefs,and aii the means • recovery, andthinkot the new man, ss the -,; the Promethean race, that it grows out of the earth (of forry purpofes and performances) like ordinary plants. Truly Sirs, f have lead you even as y the Book, and go away the fame, and no perfwlmon will do any good upon thee, but unholy thou wilt Hill be, and fenfual,and worldly ftill thou wilt be $ I call thy Confcience to witnefs, that thou waft warned of the evil that is near thee, and Confcience fhall obey this call, and bear me witnefs whether thou wilt or not : And this Book, which thou haft read, which I intended for thy Converfion and Salvation, ftiall be a witnefs againft thee : Though age or fire confume the leaves and lines of it, yet God and Confcience fhall bring it to thy mcmory,and thou flialt then be the more confounded to think what Rea fons, and earneft perfwafions thou didft rejeft in plain, fo great, and neceflfary a cafe. But DU y Mi/carrying in Converfion. 299 But if the Holy Ghoft will now become thy Tutor, and at once both put this Book into thy hand, and his Heavenly li^ht into thy underftanding,and his life into thy heart, arfd effectually -perfwade thee to ilefolve and Turn, how happy wilt thou be to all E- ternity ? Make no more words on it j but anfwer my requeft, as thou wouldeft do if thou wertin a burning fire,and I intreatcd thee to come out.Thou haft long c- nough grieved Chrift and his Spirit, and long enough grieved thy friends and Teachers : Refolve this hour, and Rejoyce then that* thou haft grieved 5 and now grieve the Devil, that thou haft hitherto rejoyced •, and hereafter grieve the wicked, and thy** own deceitful flefh, vvhofe finful defires thou haft hi-' therto followed : And if thou alfo grieve thy felf 2 little while, by that moderate forrow that thy fin hath made necctfary for thee, it will be but a preparative to thy endlefs joyes, and the day is promifed, and coming apace,when Satan that thou turneft fromjfhall trouble thee no.n?iore,andGod that thou turneft to,fhaII wipe away all tears from thy eyes. And if the reading of this Book, may be but a means of fo blefled an End,as God (hall have the Glory/o when Chrift cometh to be glorified in his Saints, and admired in all them that do believe (2 Thef. 1. 10) both thou and I (hall then partake of the Communication of his Glory ; if fo be that I be fincere in writing, a* thou and I Sincere in obeying the Do&:.ne of this Book. Amen. July 5. 1557. F I M I S. $ written by the Rei Howe, "Printed for Tho. Parkhulh A Funeral Sermon on the Death of that Pious Gentle- JLX woman Mrs. Judith Hammond, late Wife of the Re- p yerend Mr. George Hammond, Minifter of the Gofpd in London. Of Thoughfulnefs for the Morrow. With an Appen* dix concerning the immoderate Defire of foreknow- f ing things to come. Of Charity in Reference to other Mens Sins. The Redeemer's Tears wept over loft Souls, in a jfTreatife on Lu\e 19. 41, 42. With an Appendix, H wherein fomewhat is occafionally Difcourfed concern- R4hg the Sin againft the Holy Ghoft, and how God is 4 faid to will the Salvation of them that Perifh. A Sermon direfting what we are to do,after a ftrift Enquiry whether or no we truly Love God. A Funeral Sermon for Mrs Efler Sanpfon, the late Wife of Henry Sampfon, Doctor of Phyfick, who Dkd Kov. 24. 1689. The Carnality of Religious Contention. In two Sermons, Preach 'd at the Merchants Lecture -in Broad- iheet. A Calm and Sober Enquiry concerning the Pol- fibility of a Trinity in the Godhead. A Letter to a Friend, concerning a Poftfcript to the Defence of Dr. Sherloc^s Notion of the Trinity in Unity, relating to the Calm and Sober Enquiry upon the fame Subjeft. A View of that Part of the late Confiderations Ad dreft to H. H. about the Trinity. Which concerns the Sober Enquiry, on that Subjeft. A SermonPreach'd on the Late Day of Thankfgiving, Decern. 2 . 1697. To which is added DuBates Con- gratulatory Speech to the King. L