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WL. \ 
 
 HEAVEN: 
 
 OR 
 
 An Earneft Invitation to Sinner* 
 to turn to God, in order to T 
 their Eternal Salvation. 
 Shewing the thoughtful Sinner what 
 hemjjftdo tobefaved. 
 
 By JofepbAlleke late Minifter of the Gofpel 
 at Taunton in Sotmrfetjhire. 
 
 Ma 3. 3. £.v^ * w<w & e born~a~gai^le 
 cannot fee the Kingdom xfGod. 
 
 iUcflifgp anD €nttet> acco^mg to ;©# er; 
 
 L O N D O N 9 
 
 Printed for Z&*. Varkhmfi at the B*% and 
 
 Jte Crwiw,at the lower end otcbeap- 
 
 fde near Mercers Chappel, 1 689. 
 
T O T H E 
 
 READER 
 
 That would be fafe and happy* 
 
 IF it were only poffible thou mayft live hereafter, and 
 be caUed to account in another world for what thou 
 doft in thk, it would be thy wifdom to take the 
 fafefi courfe, and not to run the conflant hazard of 
 being draggd by death to Judgment, before thou wert 
 prepaid to meet thy Judge. But another Life, and a 
 judgment to come, are more than poffible ; there is an 
 high probability, yea m great a certainty as can with 
 yeafon be expefted, that death will not put an end to thy 
 being, that thou fh ah live after the return of thy boiyto 
 the Earth, and that then ihiu fhalt be tryed, and (en- 
 tenced to fuch anhappinefs or mifery, as will be incom- 
 parably greater than any thing, nay than all thou didft 
 evirfeel or _("<?, hear of cr imagine. Thefe weighty Truths 
 -are taught and cftablifot in fom~meafure by the Light of 
 Nature, but much more dearly and firmly by the Oracles 
 of God in the Holy Scriptures. Bs fides what they fay of 
 the different fiates of feparated Souls, they plainly 
 teach, and flrorgly afftrt, That God hath appointed 
 a time in which he will judge the whole world 
 by the Mediator Jefus Chrifts that that great 
 Mediator who is God as well as Man, wiil de- 
 fcend from Heaven, attended by its glorious In- 
 - habitants, with triumphant Acclamations to his 
 "Royal Throne i that a mighty Voice will cite all 
 that ever dwelt on Earth to make their perfonal ap- 
 pearance 5 that that awakening and commanding 
 Summons (hall be prefently heard and obeyed by 
 A..i, the 
 
To the Reader', 
 the dead, and they with the quick then remaining 
 alive, Jhall all fland before the Judgment Seat ; 
 that after a throughly fearching; and impartial tryal, 
 which will reach mens feveral talents, trufts and op- 
 portunities of getting and doing good, and their 
 mofr. fecret actions, words and thoughts, every one 
 tell receive an unalterable Sentence of Abfolution 
 or Condemnation: and that then fuch as are ap- 
 prov'd and abfolv'd, jhall inherit an heavenly King- 
 dom prepared for them from the foundation of 
 the world, be like the Angeis their delightful Com- 
 panions, converfe with their moft: amiable and lo- 
 ving Saviour, beholding and partaking of his glo- 
 ry, yea relemble, fee and enjoy God h'imfelf in com- 
 pleated Holinefs, and everlafting Blifs : And tliofe 
 on the other hand, that are reprobated and damn'd- 
 ili3ll never be admitted into the Regions of Light* 
 T>or yet be favour'd with a glimpfe thereof > but 
 fufrer with Devils. in the blacknefs of darknefs for 
 ever, the perpetual gnawings of the Worm that 
 dieth not, and the extreme torments of unquench- 
 able fire. Seeing then theft things cannot be denied', 
 thou muft be guilty of fuchwoful abufss of re af on as far 
 exceed all the extravagancies of them that want it:, 
 thou muji be rnofi grojJy foolijh, moft unnaturally cruel 
 to thine own Soul, to thy whole [elf if thou doff not 
 earmftly defire to be one of tbofe unto whom the Lord 
 Jhall fay. Come ye blefied, and not, Depart^ye curled \ 
 if thou doft not readily welcom, and diligently ufe any 
 proper helps for the avoiding of the hexvkft endfefs tri- 
 ferj, and for the attaining of the pur eft, vafteft, ever la ft- 
 ing happinefs. And fuch helps ire now offered thee in 
 this little Boo^, which hath a tahjrg tincture of the-?**. 
 cellent Aufhors flaming love to God, and ufeful Cha- 
 rity to the Souls of -men -, and now it is in thine 'hand y 
 let mete'li thee, it cannot be refused the reading, or riai- 
 witbout doing what it fo plainly tsacbetb and affect Ho- 
 
 natety 
 
To tte Reader! 
 
 ndtely urgethy but at thy create ft peril. If thou wilt 
 not beatafmaU expence of time and pains to read it 
 over, if after the neglect of fo many means of inftruHion 
 this alfo be rejected, bow juftly may ft thou be deftroyed 
 for lack of knowledge ? How f'oon may the things 
 which belong unto thy peace be hid from thine eyes? 
 A continued wilful want of underftanding » large 
 ground for fear, left he that made thee mould noe 
 have mercy on thee, and he that form'd and re- 
 deem'd thee mould mew thee no favour : If thou 
 readeft, but dofi not pracfife what Scripture and Reafon 
 fo pathetically plead for, the increafe of thy knowledge 
 will increafe thy forrow, becaufeitwill aggravate tbf 
 fin, for to him that knows his Lords will, how and 
 why to do good, and doth it not but the forbidden 
 evil, to him 'tis heinous, inexcufable fin, for which 
 he is liabie to be beaten with many ftripes, in con* 
 ft ant dreadful danger of fevererpunifhment. I hope there* 
 fore thou wilt perufe fo fhort.a difcourfe, and art not un- 
 willing to do it infttcb a manner as to grow acquainted 
 with, and beperjwadedto thy great duty, and which is, 
 infeparable from it, thy greateft advantage ; and that 
 thou may ft not fail thereof, is the defign of the following 
 Directions, , 
 
 i. Pray in the name of Chrift & thou art and Jhdt he 
 enabled, for the more effeclualaffiftances of the Holy Spi- 
 rit. Such is the corruption of our nature, that it utterly, 
 difables to make afaving ufe of outward means without 
 inward aids.- Unlefs the Spirit by his powerful opera- 
 tions work thee into a ferioiu teachable temper, fet home 
 the attempts of Gods Meffengers, and give them an effi- 
 cacy far beyondtheir own, the moft concerning truths and 
 weigh tie ft arguments can never be fo reprefented and in- 
 fore' d, as to overcome" thy fenfualy worldly inclinations •, 
 refcuetbee from the dominion of fin and Satan, and bring 
 the facli to (jo% Tim muft therefore pray, and that 
 A 3 with 
 
To the Reader. 
 
 with becoming apprebenfions of the great God, due regard 
 to the gracious Mediator, deep Jhame and farrow for the 
 fins thou, cenfeffeft, ardent defires of all the grace thou 
 beggeft, and faithful improvements of fuch msajures at 
 thou baft already received. And if then thus asb^eft, 
 •with fervent importunity and per fevering conftancy, thou 
 wilt undoubtedly firJthnGoi bade thee not to leek his 
 face in vain. As our Lord warrants us to argue, Lu!{e 
 ii. If a man wall nor deny a Friend what he is im- 
 portunate for, and if a Father will grant his Son 
 what he asks and wants, much more will thy Hea- 
 
 * venly Father give thee the Holy Spirit for al] needful 
 purpofes, to produce ail the fe effects in thee, that 
 
 I are truly neceflary for thine Etei nal Salvation. 
 
 i. Conftder ferioujly what thou ■■re.deft, and worrit on 
 thy Soul as far as thou art concern d therein. Medicines 
 for the Body vp ill epi rate though they are net thought of >, 
 hut Spiritual Remedies for the mind require its cc~ opera- 
 tion wi'h them; the cleareft explication r, fulieft pr.ocis 
 andftro:?geft motives about matter s if ne&eji and great- 
 eft conccmxi.'it wiil not do the Soul anjgcod^ unh 
 tinning it apply :hcm, and extract their virtue 5 wt . 
 the Spirit heal its lament able Djfeajes, if hit tn$v& 
 be ret cmfwerd with luitdble endeavours. Work then as 
 he works in and with thee; U\e into moft ferioxbeoitf- 
 derationwha'ever is apt to promote thy reav*?y- } lay thole 
 things chfefl to bran which are litre lie ft to cure the bird- 
 nefs thereof '; inculcate ani wge tb-n, zni wiJ>al cry 
 Plight ily unto him, who is able, and noiels wil'mg to 
 help thee,*/// tboufselefi bis gemU force, ani come jt to 
 a conquering reflation, tbn then muft ana wilt do at 
 thou art adiis'd, till thou doftnot only affent to the csurfe 
 proposed as fit to be ta{en, but art ftgadily dettrmind, 
 that it is be pi for thee, that it is absolutely neceffary, and- 
 muft: effectually be profecutcd : that by the grace of God - 
 tbouwilt thoroughly change thy '.eart and life, and io c{- 
 
 cape. 
 
To the Reader,', 
 
 cape from the great eft evil, and ma\e fur e of the chief eft 
 
 3 . Wften thou, h J ft (erioufly confderci and refolvd, pro- 
 ceed prefntly topracli'e, with all- thy might, ani with- 
 out tbjn It aft delay. 'lis commonly a worli of forne time 
 to alter the temper of the Soul, and change the courfe of 
 theLfe; and accoriingto.GoXs ufual met hois, the lon- 
 ger thcu haft becnaccuftorn'd to do evil, the more time and 
 pains Kill he requifte, to breal{the force of flubborn lulls, 
 to weaken and fib due vitious habits, and to gaintho\e of 
 grace and go '-dn^s, to travel bacfithe way thou haft gone 
 wrong, and togetwt of it into the path of life. 'Tis well 
 ■then if there be days emugb befrre thee to do the one thing 
 needful to be fure than art not certain of an hour t&.fpaxe^ 
 t-)e iofs of 'jo [mall a part may prove the iofy of all. Be- 
 fides, if thou putt ft off thy reformation though but for a 
 little while, 'tis afign thou deft not really intend it at all, 
 fort 1 ; oh purp-offt again ft conviciion to aid fin to fin atprer- 
 -fni, an i bow can that co-ifift with an hearty defgn of 
 griAving go hi afttrward? VUudi notther.jore thy jelf 
 withfich ad^fpirxt(- chat, but i-nha>e the Royal Flil- 
 mift, When thou hail thought on thy ways turn chy 
 feec unto Gods tefrimonies; Make hade and delay 
 Hot to keep his Commandments. 
 
 4. Remember that come) fion unf) God is hat. the he- 
 gixnirgci thy duty, that thou,muft after ward obey him all 
 the days of thy life, and that there is no other vsay to pre- 
 serve' an in:e<cji in hh favour, and a right to the great 
 exprejjiens thtr-of. Thty an the large ft and the I 'ft dif 
 cedents of Divine Grace, that teach thee to den-. 7 tin- 
 gcdlineis and worldly lufrs, to live foberiy, 1 i^lue- 
 oufly and godly in this prefent world, and ib doing 
 to look for the blefhd Object of thy hope ; they pliir.- 
 *h w:!rnthee agiir.ft drawing back unto perdi- . 
 tion \ they threaten final rejection if thou denie!! thy 
 
 %ViOur, 
 
7*> the Reader] 
 
 Saviour ia words er works, and they, oft direct and 
 command thee to feek for glory and honour, and im- 
 mortality, by ptient continuance in well-doing; 
 to be faith ful unto death whatever it coft thee, that 
 thy Lord may give thee- a crown of life : Thefe may 
 feem bard [dyings, but they contain nothing life a redfon- 
 dble difconragement. There's mifery mere than enough in 
 Hell to mceffitate a prevention by any temporary labours, 
 ■wants and Juferings, and an abundantly fufficient bappi** 
 nefs in Hezven to encourage a ftedfaft perseverance in the 
 ■vporii of the Lord, though it were more, bar ft) and grievous • 
 than (inner s imagine.. And even at prefent, Religion h 
 not without a reward, yea thou wilt find it, if thou trie ft , 
 asthcujhouldft, a reward to it felf, when the main difji~ 
 cutties at fir ft are over, thy duty will grow daily eafier, 
 it will have many pleasures mixed with it, and become 
 dt length it fdfthegreateft. It will net abridge thy ap-. 
 petites of any de fir able gratifications, but give them Or 
 new delicious relifh of the Fountain from which they flow* 
 infte ad of the girds and twinges of a bad Confcience, and 
 dread of an after-reckoning, 'twill fettle peace within, 
 and fill thee with comfortable reflections and joyful hopes 5 
 and a loving, thankful, pfaifing obedience will by degrees- 
 become thy jweeteft employment. Therein thou may ft draw 
 fhll nearer to God, delight thy felf in, and receive- 
 from him thedefires of thine heart, thou may' ft wal\ 
 always in the light of his countenance, and feed on his 
 loving kmdnefe , which is better than life. ■ 
 
 Injhort, before thou afcerukft to Heaven thou may ft be 
 man Heaven en Earth, and find by happy experience, 
 that the way to have all tkcu canft wijh hereafter, is to 
 h imidcwbat is fa ft for thy felf here, 
 
 Hfefial. 
 
Ufefiil Qiieftions, whereby a Chriftian may 
 every day examine himfelf. 
 
 Pfal. 4. 4. Co-mmum with your heart uponyour beds'. 
 
 EVery Evening before you fleep ( unlefs you find 
 fome other time of the day more for your 
 advantage in this work ) fequefter your iclf from 
 the World,and having fet your heart in theprefence 
 of the Lord, charge it before God to anfwer to thefe 
 Interrogatories. 
 
 For your "Duties. 
 
 Q^i. VidnotGoi fiyiitm onmy Bid, when fa looh^ 
 edf'rmeonm'ikjnees ? Job 1. y. Pfa!. £.3. 
 ' ' Q^ 2. Have not I prayed to nopurpofe, orfuferedwan- 
 dring thoughts to eat-out my dui.es ? Mat.i ? .8,$>Jer.i 2.2. 
 
 Q. 3. Have not I neglected or been very overly in tbe 
 reading Go is holy word} Deut.17. 19. Jofh. 1.7^8. 
 
 Q. 4. Have I digefied tbe Sermon Ibeardlaft? Have 
 Irepetted.it over, and prayed it over} Luke 2. 19, $1. 
 Pfal 1. 1, and r 19., 7, n, 97. 
 
 C£. $. Was then not more cf cuftom and fafbion inmf 
 family-dunes than of Conference'} Pial.101.2. Jer.30.21. 
 
 (^ 6. IVherein have 1 denied my [elf this day for God? 
 Luke p. 23. 
 
 Q. 7. Have I redeemed my time from too long or needJ 
 lefs vifits, idle imaginations, fruitless difcourfe,MS?ce[~ 
 fary fleep, more than needs of tbe World?Eph.$ .16 C0I.4.)-. 
 
 Q. 8. Have I done anything more than ordinary for 
 the Church of GW, in tb'u time extraordinary ? 2 Cor. 
 11.28. lia. 6z. 6. 
 
 Q. 9. Have I took. Gareofrny company} Prov. 13.20^ 
 Pfal. 119. 63. 
 
 Q^ lo, Havt\not Inegleftedor done fomething again ft 
 tbe duties of my Relations, a* a Majier, Servant^ Huf- 
 bxni, Wife, Far era, Child, &c Eph. £.22. to chap. 
 6. v. 10. Col. 3. i3. to the 4. v. 2. 
 
 m 
 
Ufeful Queftions. 
 
 For your Sins. 
 Q_. i. Doth mt fin fit light} Pial. 38.4. Kom. 7. 24^ 
 Q. 2. Am I ct mourner fa the fins of the Land? Ezek. 
 ?-4- Jer.Q. i,z,3. 
 
 Q^ 3 . Vol live in nothing that I know or fear to be a 
 fin} Pfel.ii£. 101,104. 
 
 For your Heart. 
 Q. 1. Have I been much in holy Ejaculations } Nch. 
 
 2. 4 ,f. 
 
 Q. 1. Hath not God been out of mind: Heaven out of 
 fight} Pfal.itf.8. Jer. 2.32. Col. 3.1,2. 
 
 Q. 3. H^'e J been often looking into mine oven he art ; 
 £«i made confeience even of vain thoughts .- Prov. 3. 23. 
 Tfal. 11^. 113. 
 
 Q. 4. Have not T given way to.the wordings of pride, 
 vr pajficn ? 2 Chrdn. 32.26. James 4. y, 6> 7« 
 For yowr Tongue. 
 
 Q. 1. &rvr I bridled my Tongue, and forced it in} 
 Jam. 1.26. Jam. 3. 2, 3, 4. Pfal. 3^. 1- 
 
 Q» 2. Have I fpofyn evil of no man} Tit. 3. 2. Jam. 
 4. 11. 
 
 ■ Q. 3. Hath the Law of the Lord been in my m outh as 1 
 fate in my houfe, went by the way, was lying down, and 
 rtfing up } Deut. 6. 6, 7. 
 
 v 0. 4. Is there no company I come into, but I have drop- 
 ped fometbing of G*d, and left fame good favour behind} 
 Col. 4.6. Eph. 4.25?. 
 
 For your Table. 
 
 Q. 1. Did not I fit down with no higher end than a 
 heaft, meerlytopleafe my Appetite ? did I eat anddrin^to 
 the glory of God } 1 Cor. 10. 31. 
 
 Q^ 2. Wu not my Appetite too hard for me } Jude 
 12. 2 Pet. 1. 6. 
 
 Q. 3. Did not I ar if e from the Table without dropping 
 any thing of God there} Luke 7. 36, &c. Luke 14. 
 i,&c. John 6. 
 
 Q. 4. Did not I mock God, when I pretended to crave 
 
 a blejjing, 
 
. Ufeful Que ft ion?. 
 
 A huffing, and return things ? Acts 27. 3?> 36. Mat. 
 l Sf $6. C0L3. 17,23. 
 
 Foryozr Calling. 
 
 <$. 1. Have I been diligent in toe duties of myC ailing} 
 Ecclei'. 9. 1 Cor. 7. 17, 20, 24. 
 
 Q.2. Have I defrauded no man} 1 Thcf.4^.1 Cor.6.8. 
 
 Q^ 3 . Have I dropped never a lye in my fnop, or trade ? 
 
 PL*0V.2 8.6. Eph.4. 2f. 
 
 -Q, 4. Did not I ra\hlyma\e, nvrfalfljrfoeatifonieprc--- 
 mife) Pfal. 106. 33. Jofh. 9. v. 14, (?c. Pfai. if. 4, 
 
 An Addition of fome brief Directions for the 
 Morning. 
 
 D. r. If through necejfity w earelefsnefs you ba-vt 
 emitted the redding And weighing of tbtfe queftions in 
 the Evening, be fur e to do it now. 
 
 D. 2. As\ your f elf , what fin have I committed? 
 what duty have I omitted) agarnft which of xhtfe Rules 
 have I offended in the day foregoing ? and renew your re- 
 pentance, and/double your watch. 
 
 D. 3 . Examine whether God were laftinyour.iboughtj 
 when you went to Jleep ; and fir ft, when you awo\e. 
 
 D. 4. Enquire whether jour care of- your heart and 
 ways doth increafe uponyour conjiant ufing of thfc courfe 
 for felf-examination 5 or whether it doth abate, and yon 
 grow more remifs. 
 
 D. $. Impofe a tas\ of fome good meditation upon your 
 felves while you are mahjng ready, either to go overtfefe 
 Rules in your thoughts, or the beads of the Sermon you 
 heard lajl, or the holy meditations for the purpofe in the 
 practice of Piety, or Scudders daily wal\. 
 
 D. 6. Set your ends right for all that day. 
 
 D. 7. Setyonr watch, efpecially againft thofe fins and 
 temptttjm that )GU are Ufa to U mofi incident to that day. 
 
 THE 
 
THE 
 
 CONTENTS. 
 
 I. What Converfion is not, and corre- 
 cting fome Miftakes about it. 
 
 II. What Converiion is, and wherein it 
 confifts. 
 
 III. The Neceflity of Converfion. 
 
 IV. The Marks of the Unconverted. 
 
 V. The Miferies of the Unconverted. 
 
 VI. Directions for Converfionr 
 
 VII. Motives to Converiion. 
 
 VIII. Conclufion. 
 
 IX. Counfel for Perfonal and Family- 
 iuodliiefs* 
 
 This fame Book^k Printed in large Ofta- 
 vo of a higher Pr hit for eafe of Ant i* 
 ' ent Perfons. 
 
 Whereunto are annexed diverfe Practi- 
 cal Cafes of Confcience Jadicioufly Re : 
 folved. 
 
 Printed for ThosTarkhnrft, &c. 
 

 mmmmMmmmmmmmm 
 
 An Earneft Invitation to Sinn'ers td 
 Turn to God in order to their Eter- 
 nal Salvation. 
 
 D Early Beloved, and longed for, I gladly 
 acknowledge my ielf a debter to you 
 all, and am concerned, as I would be 
 found a good Steward to the Houfhold of 
 God, to give to every one his Portion. . But the l^hy- 
 iician is moft folicitous for thofe Patients, whofe cafe 
 is moft doubtful and hazardous, and the Father's 
 bowels are efpecially turned towards his dying Child, 
 The numbers of the unconverted fouls among you, 
 call for my moft earneft compaffions and hafty dili- 
 gence to pluck them out of the burning^wfe 23. and 
 therefore to thefe fir ft I fhall apply my felf in thefe 
 lines. 
 
 But whence mall I fetch my arguments, or how 
 fhall I choofe my words ? Lord, wherewith fhall f 
 woo them ? wherewith mail I win them? Oh that I 
 could but tell ! I would write unto them in tears, 
 would weep out every argument, I would empty my 
 veins for Ink, I would petition them on my knees, 
 verily (were I able) I would. Ohow thankful I 
 would be, if they would be prevailed with to repent 
 and turn. 
 
 How long have I travelled in birth with yeu? 
 how frequently have I made fuit to you? hour 
 often would I have gathered you ? how inftant nave 
 I been with you ? this is that I have prayed for, and 
 ftudied for, for many years, that I might bring you 
 to God : Oh that I might but do k ! Will you yet be 
 iotrsated ? Oh what a happy man might you make 
 & me, 
 
■*• Mifiakes ahcut Convirfion. 
 
 me, if you woulcl but hearken to me, and fuffer me 
 90 carry you over to Jelus Chrift ! 
 
 But, Lord, how inefficient am I for this wor\ I I have 
 \etn many a year wooing, for thee, but the J) am f el would 
 rot go with me. Lord, what a task, haft thoufet me to do ! 
 Mm, wherewith jhs.ll I pieree the [c ales oj Leviathan, or 
 mafe the heart to feel that is hard at a (tone j bird at a 
 fiece of the nether Milfione! Sha^ri%o and lay n?y mouth 
 to the grave, and 'loeili when the dead will obey me and 
 come forth? Shall I ma\e an Oration to the Kockj } or de- 
 claim to the Mountains, and thin\ to move them with ar- 
 guments} Shall 1 give the blind to fee} From the begin- 
 ning of the world wm it not heard that a man opened the 
 eyes of the blind; But thou,0 Lord, canft pierce the fcales 
 And prick, the heart of the Sinner. . I can butjhoot at ro- 
 vers, and draw the hew at a venture, and do thou direft 
 -the arrow between the joynts of the harnefs, and kill the 
 fin,and{ave the Soul of afinner, that cajis his eyes into 
 theft labours.- 
 
 . But I muil apply my felf to you, to whom I am 
 fent : yet I am at a great lofs. Would to God I knew 
 how to go to work with you.' w^owld I fhck at the 
 •pains ? God knoweth you your felves are my wit- 
 neiles, how 1 have followed you in private, as well 
 as in publick, and have brought the Gofpei to your 
 doors, teftifying to you the neceffity of the new 
 birth, and perfuading you to look in time after a 
 found and thorough change. Beloved, I have not 
 acted a part among you, to ferve my own advan- 
 tage : your Gofpei is not yea, and nay. Have you not 
 heard the fame truths, from the Pulpit, by publick 
 labours, and by private letters, by perfonal mftru- 
 elions ? Brethren, 1 am of the fame mind as ever* 
 that holinefs is the beft choice, that there is no en- 
 ding into Heaven, but by the ftreight pafiages of the 
 feeond birth, that without holinefs you (hall never 
 fte God', Heh. n. 14. Ah my beloved ! refrelh my 
 
 bowels 
 
Afiftakes about Converfion. $ 
 
 bowels in the Lord. If there be any ccnfoUtionjn Chrijl^ 
 any comfort oflove,anyfeUowfl}ip of the Spiricjny bowels' 
 and mercies, fulfil you my joy. Now give your felves 
 unto rhe Lord, i Ccr. 8. ?, Now let your felves to 
 feek him. Now let up the Lord Jefas in your hearts., 
 and fet him up in your houfes : Now come in and 
 kifs the Son, Pfal. z. ii. and embrace the tenders or" 
 mercy. Touch his Scepter and live ; why will you 
 die? I beg not for myfelf; but fain I would have. 
 you happy : This is the prize I run for, and the white 
 I aim at. My foul's defire and prayer for you is, that 
 you may be faved, Rom. 10. i. 
 
 The famous Lycurgm, having inftituted moll ftrift 
 and who-lefom Laws for his people, told them he 
 "Was neceffitated to go a Journey from them,and got 
 them to bind themfelves .in an Oath, that his Laws 
 fhould be obferved till his return. This done, he 
 1 went into a voluntary baniihment, and never re- 
 : turned more, that they might, by vertue of their 
 I Oath, be engaged to the perpetual obferving of his 
 Laws. Methinks I fiiould be glad of the hard con- 
 ditions which he endured^though I love you tender- 
 ly) fo I might but hereby engage you throughly to 
 the Lord Jefus Chriit. 
 
 Dearly beloved, would you rejoyce the heSrtof 
 your Minifter? Wr\ T - then, embrace theCeunfels of 
 :he Lord by me : forgo your fins - : fet to prayer : up 
 with the Worfhip of God in your families : keep at 
 i diftance from the corruptions of the times. What 
 greater joy to a Minifter, than to hear of fouls born 
 [into Chrift by him, and that his Children walk in the 
 ruth ? 2 tfobn 4. 
 
 Brethren, I befeech you fuffer friendly plainnefs 
 
 |nd freedom witli you in your deepeft cork .rnments. 
 
 am not playing the Orator, to make a learned 
 
 peech to you, nor drefling my difh with eloquence, 
 
 /herewith to pleafe you. Thefe lines are upon a 
 
 B 2 - weighty 
 
4 Miftakes about Convtrfim. 
 
 weighty errand indeed, vi\. to convince, and con- 
 vert, and'tofave you. I am not baiting my hook 
 with Rhetorick, nor ftfhing for your applaufe, 
 but for your fouls. My work is not to pleafe you, 
 nut to lave you , nor is my bufinefe with your fan- 
 cies, but your hearts. If I have not your hearts, I 
 have nothing. If I were to pleafe your ears, I could 
 ling another fong. If I were to p-reach my felf, I 
 would fteer another courfe ; I could then tell you a 
 fmoother tale: I would make you pillows, and 
 fpeak you peace ; for how can Ahab love this Micaiah 
 that always prophefies-evil concerning him ? i things 
 22. 8. But how much better are the wounds of a 
 Friend, than the fair fpeeches of the Harlot, who 
 flastereth with her lips, till the Dart Onke through 
 the liver, and hunteth for the precious life ? Pm\ 
 7. 2i, 22, 23. and Prev. 6. 16. If I .were to quiet a 
 crying infant, I might fing him to a pleafant mood, 
 and rock him afleep. But when the Child is fallen 
 into the Fire, the parent takes another courfe j he 
 will not go to.ftill him with a fong or trifle. I know 
 if we fpeed not with you, you are loft. If we can- 
 not get your confent to arife, and come away, you 
 periln for ever. No Converfion, and no Salvation : 
 I muft get your good will, or leave you miierable. . 
 But here the difficulty of my work again recurs 
 upon me. Lord choo ferny ftones out of the Rocl{s, 1 Sam. 
 17.40, 45\ T come in the name of the Lord of Ho/is, 
 the God of the Armies of Ifrael. I come forth like the 
 (tripling Goliah, to wreflle, not withflejb and bloodfiut 
 with Principalities and Powers, and the Rulers of the 
 iAr\ntjs of this world, Eph.6. 12. this day let the Lord 
 fmite the Pbiliftine, and (foil the fir mg man of his Armour 
 And give me to fetch off the captives out of his hand % Lord 
 cboofe my words, choofe my weapons for me, and when I put 
 my hand into the bag, and tafa thence aftone, andjlingit, 
 do thou carry it to the mr^arul m*k e i* f fn k> not «*** 
 
 the 
 
Mtftakes about Conversion. $ 
 
 ib e forehead, i Sam. 17.49. but the heart of the uncon- 
 verted (inner, and (mite him to the ground, with Saul in 
 hisfo happy fall, Acts 9. 4. Thou haft fent me, as Abra- 
 ham did Eiiezcv, to ta^e a. wife unto my mafter thy Son> 
 Gen. 14. 4. But my Hjcour 'aged foul is ready to fear the 
 womanwillmt be willing to follow me. Lord God of 
 my Mafter, I pray thee fend me good Jpeed this day, a/ui 
 fhew kjndnefs to my Mafter, and {end thine Angel before 
 me, and'profper my way, that I may ta\e a wife unto thy 
 fon, Gen. 2 4. 1 2 . That as the fervant re fled not till he had 
 brought Ifaac and Rebekah t oge tber, Jo I may be [uccefs- 
 fulto bring Chjrift &pd the fouls of my people together, be- 
 fore wp part. 
 
 Bat I turn me unto you; Some of you do not 
 know whs: I mean by conversion, and in vain (hall 
 I perfuade v-hi to chat which you do not -under ftand, 
 and therefore for your fakes, Ifliallihew what this 
 Converficn is. Others do cheriih -{beret hopes of 
 mercy, though they continue as they be 3 and for 
 them I muPt (hew the neceffuy of Converficn. Others 
 are like to harden themielves with a vain conceit, 
 that they are converted already, unco them I muft 
 mew the marks of the uncon.ened. Others becaufe 
 they feel no harm, fear noire, and fo fleep upon the 
 top of the mall-; to them I ilia 11 mew the mijerj of 
 the unconverted^ Others fit 'frill, becaufe the? fee not 
 their way out 3 to them I {hail {hew the merits of con- 
 verjion. And finally for the quickening of a-11, I 
 mall clofe with, the motiies of Converfion. 
 
 Chsp , I. She whig the Negative^ what Con- 
 verfion is not t &nd correttmgfome mifiakes a- 
 bout it. 
 
 LET the blind Samaritans worfliip they know 
 not what, fob.^.zz. Let the Heathen Atheni- 
 ans fuperfenbe their Altar unto the unknown God, 
 Ails 17. 23. Let the guileful Papifts commend the 
 B 3 mother 
 
6 Miftakes about Converfion] 
 
 mother of detfru&ion, Hof. 4. c. for the mother of • 
 devotion : they that know mens conftitution, and 
 the nature of the reafonable fouls operation* cannot 
 hut know, that the underftandmg having the Empire 
 in the foul, he that will go rationally to work, muft 
 labour to let in the light here. Ignorantu non eft. con- 
 (en(m. And therefore that you may not miftake 
 me, I mall fhew you what I mean by the converficn 
 I perfwade you to endeavour after. 
 
 It is ftoried, that when Jupiter let down the gol- 
 den Chaplets from Heaven,all of them but one were 
 ftolen : Whereupon ( left they fhould lofe a re- 
 lique of fo great efteem ) they made five others fo 
 like it, that if any were fo wickedly minded, as to 
 ftcal that alfo, they mould not be able to diicern 
 which was it. And truly my beloved the Devil 
 hath made many counterfeits of this Converfion ; 
 and cheats one with this,and another with that) and 
 fuch a craft 2nd artifice he hath, in this myftery of 
 deceits^ ( that if it were 'pofiible ) he would deceive 
 the very Elect. Now that I may cure the damnable 
 miftakes of fome, ■ who think they are converted 
 when they are not, as well as remove the troubles, 
 and fears of others, that think they are not con- 
 verted when they are; I fhall fhew you the nature 
 of converfion, both negatively , or what it is notj 
 and pofitively what it is. 
 t We will begin with the Negative. 
 T 1. It is net the taking on m the Prof ejfwn ofjChrzftiani- 
 ty . Doubtlefs Chriftianity is more than a name. If 
 we u ill hear Paul, it lies not m word, but in power, 
 1 Cor. 4. 20. if to ceafe to be Jews and Pagans, and 
 to put on the Chriftian Profefllon had been true 
 Converfion, ( as this is all, that feme would have 
 to be underflood by it) who better Chriftians than 
 they of Sardu and Laodicea? Thefe were all Chrifti- .- 
 ans by profeffion,f and hada name to live, but be- 
 
 caufe 
 
Mi/lakes about Qonverfion. f 
 
 caufe they had but a name,are condemned by Chrift, 
 and threatned to befpewed out, Rev. 3.1.16. Are 
 there not many that name the name of the Lord Je- 
 fus, that yet depart not from iniquity ? 2 Tim. z. 19. 
 and profefsthey know God, but in works deny him ? 
 Tit. 1. 16. And will God receive theie for true con- 
 verts, becaufe turned to the Chriltian Religion? 
 What,conyerts from fin,when yet they do live in fin? 
 'Tis a vifible contradiction. Surely if the lamp of 
 profeffion would have ferved the turn, the. fooiifh 
 Virgins had never been fhut out, Mat. iy, 3, 12. 
 We find not only profeflbrs but Preachers of Chrifr,, - 
 and Wonder-workers turned off, becaufe evil work- - 
 ere. Mat. j. 22, 23. 
 
 1. It is not the being wafted in the Liver of Regenera- 
 tion, or putting on the badge of Chrift in baptifm. 
 Many take the prefs-money, and wear the Livery 
 of Chrift, that yet never ftand to their colours, 
 nor follow their leader. Ananias and SapUra, and 
 Magm were baptized as well as the reft. How fondly 
 do rgany miftake here, deceiving, and being deceived! 
 dreaming that effectual grace is neceffarily tied to 
 the external adminiftration of Baptifm ( which 
 what is it, but to revive the Popiih Tenent, of the 
 Sacraments working grace, exopere operato ? ) and fa 
 every Infant mould be regenerated not only: ( Sa- 
 cramento tenxs) facramentally, but really and pro- 
 perly. Hence men do fancy, that being regenerated 
 already, when baptized, they need no further work. 
 
 But if this were fo, then all that were baptized (in 
 their infancy) muft neceiTarily be faved: becaufe 
 the promife of pardon and falvation is made to con- 
 version and regeneration. 
 
 ^#£3.19. 1 Pet. 3. 4. Mdt.19.2to Our Calling, 
 Sanclification, ( as to the beginnings of it) or Con- 
 version ( which are but the fame thing, under dif- 
 ferent conceptions and expreflions ) is but a middle 
 B 4 ' link 
 
S Miftakes about Converjion, 
 
 link in the golden chain, fallned to election at tho. 
 one end, and glorification at the other, Rom. 8. 30. 
 2 Thef. 2.13. 1 Pet. 1. 2. The filver cord may not be 
 broken, nor the connexion between Sanclrrfication 
 and Salvation, between grace and glory, rnpiouf- 
 iy violated, Mat. 5. 8. if we were indeed begotten 
 again, it is to an inheritance incorruptible referved 
 in heaven for us, and the divine power is engaged 
 to keep us for it, 1 Pet. 1. $. And if the very rege- 
 nerate may pen fh at la- in their fins, we will no 
 more fay, that he that is born of God, his feed re- 
 maineth in him, and that he cannot fin, 1 Job. 3.9. 
 i. e. unto death, nor that it is impofftble to de- 
 ceive the very elect, Mat. 24. 24. 
 
 And indeed were this true, then we need look no 
 farther to fee our names written in Heaven, than on- 
 ly to fearch the Regifter, and fee whether we were 
 baptized : then I would keep the certificate ©f my 
 baptifm, as my faireft evidence for Heaven, and 
 fhould come by aflurance of my gracious ftate, 
 with a wet finger 5 then men fhould do well tojjarry 
 but a certificate of their baptifm under the Regi- 
 sters hand y when they died ( as the Philofopher 
 would be buried with theBifiiopsBondin his Hand 
 which he had given him for receiving his alms in 
 another world, ) and upon fight of this, there were 
 eo doubt of their admifFion into Heaven. 
 
 In fhort, if there be no more neceffary to conver- 
 sion or regeneration, than to be turned to the Chri- 
 ihan Religion, or to be baptized in infancy, this will 
 fliedireclly in the face of that Scripture, Mat. 7. 14. 
 as well as multitudes of others. For firft we will 
 then no more fay, ftrait is the gate and narrow is the 
 way j for if all that are baptized, and of true Religion 
 are faved, the door is become heavenly wide, and 
 we will henceforth fay, wide is the gate, and broad 
 is the way that leadeth untcrlife 5 for if this be true, 
 
 whole 
 
Mifiaka about Qonvtrfim. 9 
 
 whole Panfhes, yea whole Countries, and whole 
 Kingdoms may go in a breaft, and we will no more 
 
 teacn, that the righteous is fcarcely faved, or that 
 there is need of fiich a ftir in taking the Kingdom of 
 Heaven by violence, and driving to enter in. Sure- 
 ly if the way be fo eafie as many make it, that there 
 is little more neceflary, than to be regenerated in 
 our baptifm , and cry God mercy, and be abfolved 
 by the Mini fter at our end ; 'tis more ado than needs 
 to put our felves to fuch running, and feeking, and 
 knocking, and fighting, and wreflling, as the word 
 requires as neceifary to Salvation. Secondly, if 
 this be true, we will no more fay, F eve there be thM 
 find it; yea we will rather fay, Few there be that mils 
 it: we will no more fay, that of the many that are 
 called, but few are cbofen, Maufi.-i^. and that 
 ey£hof the profefTmg Ifrid, but a, remnant ft) til heft- 
 yed, Rom. n. ?. If this Doctrine be true^ we will 
 not fay any more with the Difciples, Who then pall 
 be five d? but rather who then ihall not be faved? 
 Then if a man be called a brother, ( that is a Chri- 
 ftiari^and be baptized, though he be a fornicator, 
 or a railer, or covetous, or a drunkard, yet he 
 fnall inherit the Kingdom of God, iC-or. >.ii. 
 1 Cor. 6. o, 10. 
 
 But the ArminUn will reply 5 -fuch as thefe though 
 they did receive regenerating grace in Baptifm, are 
 fince fallen away, and muil be renewed again, or 
 eife they cannot be faved. 
 
 I anfwer, 1 . That there is an infallible connexion 
 between regeneration and falvation, as we have al- 
 ready ihe wed, and I itch to be farther evidencing 
 bur that 'tis againft defrgoed brevity. 2. Then "men 
 mull be born again, which carrys a great deal ofal> 
 fur d icy in its very face. And why may not men be 
 twice born in nature, as well as in grace ? Why not 
 as£reata.nabfurdtty to be twice regenerated as to be 
 B 5- cisiaj 
 
io fakes about Converfisn. 
 
 jwice generated ? But j* and above all, This grants 
 
 ":ing I contend for, that what ever 
 
 rren do, or pretend to receive in baptifm, if they 
 
 g h?. fc i ardstobe grofly ignorant, or pro- 
 
 fefce, or formal, without the power of godlinefs, 
 
 Th;} muftbeborn again, orelfebe thut out of the 
 
 > n cdom of God. So then they muft have more 
 
 ad for themfclves, than their baptifmai rege- 
 
 ll -ration. 
 
 Well, in this you fee all are agreed, that be it 
 moieorlefs that is. received in baptifm, if (when 
 men come to years ) they are evidently unianeTified, 
 they muft be renewed again by a through and pow- 
 erful change, or elfethey cannot efcape the damna- 
 tion of Hell. Friends and Brethren, be not deceived, 
 God is not mocked 3 Gal. 6. 7. Whether it be your 
 baptifm, or what ever elfe that you pretend, I tell 
 you from the living God, that if any of you be a 
 praycrlefs perfon, fob. 1$, 14. or unclean, or ma- 
 licious, or covetous, or riotous, or a fcoffer, or a 
 lover of evil company, Prov. 13. zo. in awgl, if 
 you are not holy, Uriel and felt-denying ChrWans, 
 Heb. 12, 14. Mat. 16. 24. you cannot be faved, ex- 
 cept you be transformed by a further worlf upon 
 you, and renewed again by repentance. 
 
 Thus I have mewed, that it is not enough to evi- 
 dence a man to be regenerate, that he hath been bap- 
 tized, effectual grace not neceffarily accompanying 
 baptifm, as fome have vainly afferted. But I muft 
 anfwer one Objection before I pals. 
 
 Object. The Sacraments do certainly attain their 
 ends, where man doth not toner e obicem, or lay fome 
 obnruction, which infants do not.. 
 " Sol. I anfwer, it is not the end of Baptifm to rege- 
 nerate, 1. Becaufe then there would be no reaion, 
 why it (hould be confined only to the feed of Belie-, 
 vers? for both the Law of God and the nature of 
 
 Chai 
 
. Mifiakes about Convey {to?}, I l 
 
 Charity, requires us to ufe the means of converfton 
 for all, as far as we can have opportunity. Were 
 thfc true, no fuch Charity as to catch the children 
 of Turks and Heathens, and baptize them, and M- 
 patch them to Heaven out of hand > like the bloody 
 Wretches, that made the poor Protectants- (to f 
 their lives ) to fwear they would come to Mais, 
 and that they would never depart from it, and then 
 put them forthwith to death, faying. They would 
 hang them white in a good mind. z. Becaufe it prefup- 
 pofeth regeneration, and therefore cannot be in- 
 tended to confer it. "In all the exprels iterances 
 in Scripture, we find that baptifm* doth fuppofe 
 their repenting, believing, receiving the Holy 
 Ghoft, -48s 8. 37. Jets. i.7$. Acts* 10:47. Mirk 
 i£. 16. And to imagine, that baptifm was inftituted 
 for an end of which not one of the firft fuhje&s was - 
 capable (for they were all adult per funs and fuppo- 
 fed to have faith and repentance according as they 
 profelied, and. their Children were not baptized till 
 after them, in their right, ) were no little abfurdity. „ 
 W^Jtehis Doctrine true, baptifm would make Dila- 
 ples^utwefinditdothbefpeak them fuch before- 
 hand, Mit.1%. 19.3. Becauie Baptifm, being but a- 
 Seal of the Covenant cannot convey the benefits, 
 but according to the tenour of the Covenant, to 
 which it is fet. 
 
 Now the Covenant is conditional, therefore the, 
 Seal conveys conditionally. The Covenant requires 
 faith and repentance, as the condition of the grand 
 benefits, pardon, and life, Acts 16.31, Acts 2,. i$ f 
 And what the Covenant doth jiot convey but upon- 
 thefe conditions, the Seal cannot. So that Baptifm 
 doth prefupp;jfe faith and repentance in the iubjecl, 
 without which it neither doth, nor can convey the . 
 faving benefits 3 otherwife the Seal ihould convey* 
 contrary to the tenour of the Covenant to which 
 is affixed*,. ?- H 
 
1 2 M'tftakes about Converfion. 
 
 3 . It lies 'not in a moral righteoufnefs. This exceeds' 
 not the righteoufnefs of the Scribes and Pharisees, 
 and therefore cannot bring us to the Kingdom of 
 God, Mat. $. 20. Paul, while unconverted^ touch- 
 ing the righteoufnefs which is in the law blameiefs, 
 Pint 3. 6. None could fay black is thine eye. The 
 fel£-juft iciary could fay, I am no Eyjortioner, Adul- 
 terer, Unjuft,Scc. Utlie 1 8. 1 1. . Thou muft havefome^ 
 thing more than all this to fhew, or elfe ( however 
 thou maye A juftifie thy felf ) God will condemn 
 thee. I condemn not morality, but warn you not 
 to reft here. , Piety includes morality, asChriftiani- 
 ty doth humanity, and Grace reafon. But we muft 
 not divide the tables. 
 
 4. It confifts not in an external conformity to the Rules 
 of Piety. T^is too manifeft, men may have a form 
 of godlinefs, without the power, 2 Tim. $ t p Men 
 may pray long, Mat. 13. 14. and faft often, Lu\t 18. 
 j 1. and hear gladly, Mar 1(6. 20. and be ^ry for- 
 ward in the fervice of God, though coftly and expen- 
 five, If a. 1. 11. and yet beftrangersto Converiion. 
 They muft have more to plead for themfelve^Phan 
 
 ~that they keep their Church, and give alms, and 
 make ufe of prayer to prove themfelves found Con- 
 verts. No outward fervice but an hypocrite may dts> 
 it 5 even to the giving all his goods to the poor, and 
 his members to the fire, 1 Cor. 13. 3. 
 
 .$. It lies net in the chaining up of corruption, by edu- 
 cation y humane law s\ or the force of incumbent affliction. 
 Tis too common and eafie, to mi ftake education for 
 grace ; but if this were enough, who a better man 
 tkimjtboajh ? While fehojadab his uncle lived he was 
 very forward in Gods fervice, and calls upon him to~ 
 Ifcpair the houfe of the Lord, 2 %jngs 12. 2, 7. But 
 here was nothing more than good education all this 
 while : for when his good Tutor was taken out of 
 the way, he appears to have been but a wolf chained " 
 up y and falls on to Idolatry, - 6. In, 
 
Mijlakes about Converfion, I 5 
 
 6. Infiort, it conjifts not in illumination, or convitti- 
 o», in afuperfieial changejr partial reformation. An Apo- 
 jhte may be a manenlighmed, Heb. 6. 4. and a Felix 
 tremble under convictions, Acts 24. 2^. and a Herod. 
 amend many things, Mar. 6. 20. "lis one thing to 
 have fin alarm'd only by convictions, and another 
 to have it captivated and crucified by converting 
 grace. Many becaufe they have been troubled in 
 confcience for their fins, think well of their cafe 5 
 miferably miftaking conviction for Converfion. 
 With thefe Cain might have parTed for a Convert, 
 who ran up and down the world, like a man diffra- 
 cted under the rage of a guilty confcience, till with 
 building and bufinefs he had worn ft away, Gen. £ 
 13,14. Others think, that becaufe they have given, 
 off their- riotous courfes, and are broken oft" from 
 evil company, or fome particular lufr, and reduced 
 to fobriety and civility, they are now no other 
 than real Converts, forgetting that there is a vaft 
 difference between being fanctified, and civilized : 
 and that many feek to enter into the Kingdom of 
 HdP'en, Lu^e 13. 24. and are not far from it, Marl;. 
 12. 34. and arrive to the almoft of Chrifhanity, AWs 
 26. 28. and yet fall fnort at kft. While conference 
 holds the whip over them, many will pray, hear, 
 read, and forbear their delightful fins : .but no foon- 
 er is this Lyon afleep, but they are at their Vomit 
 again. Who more religious than *he Jews, when 
 Gods hand was upon them? Pfal. 78. 34, 3?. but 
 nofocner was the affliction over, but they forgot 
 God, and mewed their Religion to be a fir, zer. 
 76, 37. Thou may ft have difgorged a troublefome 
 rin, that will not fit in thy fromach, and have efcaped 
 thofe grofs pollutions of the world, and yet not 
 have changed thy fwinflh nature all the while, 2 Pet* 
 2/20. 22. 
 
 You may caflthe lead out of the rude mafs, into 
 
 the. 
 
r i4 Mjtjlahs about Convnfiori. 
 
 the more comely proportion of a plant, and then 
 into the fhape of a beaft, and thence into the form 
 and features of a man 3 but all the while it is but lead 
 frill. So a man may pais thro' divers tranfmutations, 
 from ignorance co knowledge, from profanenefe 
 to civility, thence to a form of Religion j and all 
 this while he is but carnal and unregenerate, while 
 his nature remains unchanged. 
 
 application. Hear then O [inner 'j, hear as you roouli 
 ' live \ fo come and hzxr ; if a. ? ?. 3 . Why would you ib 
 wilfully deceive your felves, or build your hopes 
 upon the i- u ■ I know he fha.ll find hard work of it 
 tnaf goes : > pluck away your hopes. It cannot but 
 be ungrateful to. you, and truly it is not pleating ?o 
 me. Ifet about it as a Surgeon,, when to cut off a 
 putrifled Member from his well Beloved friend ; 
 which of force he mud do, but with an aking heart, 
 a pitiful eye, a trembling hand. But underftand 
 me, Brethren, J. arn only taking down the ruinous 
 houfe, (which will otherwhe fpeedily fall of it felf, 
 and bury yoi^in the rubbi h ) that I may build fair, 
 and ftrong, and firm fbr ever. The hope o%the 
 wicked fhall peril ri, if God be true of his word, 
 Prov. ix. 7. And wert not thou better, O finner, 
 to let the word convince thee now in time, and let 
 go thy falfe and felf- deluding hopes, than to have 
 death too late to open thine eyes, and find thy left 7 
 in hell, before thou art aware? I fhould be a falfe 
 and faithlefs Shepherd, if I fhould not tell you^ that 
 you who have built your hopes upon no better 
 grounds, than thefe forementio^ed , are yet in 
 your fins. Let your confidence- fpeak 3 what is it, 
 that you have to plead for your felves ? Is k that 
 you wear Chrift's livery .? that you bear his name? 
 that you are of the vifible Church? that you have 
 knowledge in the Points of Religion? are civilized, 
 perform religious duties, are juft in your dealings \j ' 
 
 have- 
 
Mi ft ah s about Cotivtrjiori. 1 5 
 
 have been troubled in confcience fcr your fins ? I 
 tell you from the Lord, thefe pleas- will never be 
 accepted at God's Bar. All this, though good in it 
 felf, will not prove you converted, £nd ib will not 
 fuffice to your falvation. Ch look about you, and 
 bethink your felves of turning fpeedily and foundry. 
 Set to praying, and to reading, and ftudying your 
 own hearts ; reft not, till God hath made thorough 
 work with you ; for you mult, be other men, or 
 eife you are loft men. 
 
 ' But if thefe be fliort of Converfion, what fhall I 
 fay of the profane (inner ? It may be, he will fcarce 
 cafthis Eyes, or lend his Ears to this difcourfe. But 
 iftherebeany fuch reading, or within hearing, he 
 muft know from the Lord that made him, that he is 
 tar from the Kingdom of God. May a man be civi- 
 lized and not converted ; where then mall the Drun- 
 kard, and Glutton appear ? May a man keep compa- 
 ny with the wife Virgins, and yet be ihut out ? Shall 
 not a companion of fools much more be defiroyed ? 
 Prov. 13. 2,0. May a man be true and juft in his deal- 
 mg,* f and yet not be juftifled of God ? What then will 
 become of thee, O wretched man, whofe confcience 
 tells thee thou art falfe in thy trade, and falfe of thy 
 word, and makeft thy advantage by a lying tongue ? 
 If men may be enlightned,and brought to the perfor- 
 mance of holy duties, and yet go down to perdition, 
 for refting in them, and fitting down on this fide of 
 converfion ; what will become of you, Omiferable 
 families,' that live as without God in the world? and 
 of you, O wretched finners, with whom God is 
 fcarce in all your thoughts : that are fo ignorant, 
 that you cannot, orfo carelefs, that you will not 
 pray? O" repent and be converted ; break off your 
 fins by righteoufnefs ; * way to Chrift for -pardoning 
 and renewing grace: give up your felves to him, to 
 walk with him in holrnefs, or eife you {hail never 
 
 fee 
 
1 6 Mifiakes ahaut Convtrjicn. 
 
 fee God. Oh that you would take the warnings of 
 God ! In his name I once more , admoniih you. 
 Tum you at my reproof, Prov. 1.23. Forfake the 
 -foolifh, and live, Frev.9.6. Befober,righteous,god- 
 fy, Tit. 2. 12. Warn your hands youfinners, purifie 
 your hearts ye double minded, Jzmzs 4. 8. Ceafe to 
 do evil, learn to do well, Ifa. 1. 16, 17. But if you 
 will on, you muft die, E\efi.^. 11. 
 
 Chap. If. Shewing pojitivdy what Convtr/iGn is, 
 
 IMay not leave you with your eyes half open> as 
 he that faw men as trees walking, MatI^. 24. 
 The word is profitable for Doctrine, as well as 
 reproof; %Tim.$.i6. And therefore having thus 
 far conducted you by the thelves and'* rocks of fp 
 many dangerous mi (lakes, I would guide you at 
 length into the Harbour of truth. 
 
 Convention then ( inihort) lies, in the thorow 
 change both of the heart, and life. I mail briefly 
 ddersbe it in its nature and caufes. 
 
 i.Tbs Author At is the fpirit of God ; and therefore 
 ;it is called the ianctiflcatipn of the fpirit > 2 Thef. 
 2. 13. 2nd the renewing of the holy Ghoft", Tit. 3.5-. 
 Yet not excluding the other Perfons in the Tri- 
 nity : For the. Apoftle teacheth us, to blefs the fa- 
 ther of our Lord Jetus Chriit, for that he hath be- 
 gotten us again; 1 Pet. 1. $. and Chriit is {zid to 
 give repentance' to Ijracl ; Acts 5. 31. and is called 
 the Gverlafhng Father, Ijd. 9. 6. and we his k^ 
 and the Children which God hath given him, Hib. 
 2. 13. ifi. 5 3. 10. O blefled Birth! Seven Cities 
 contended for the Birth of Homer : but the whole 
 Trinity fathers the new creature. Yet is this work 
 principally afcribed to the Holy Ghoft, and fo we 
 are (aid to be born of the Spirit, $«k. 3. 8. 
 So^henrc is a work above mans power. We are 
 
 born, 
 
The Nature of C stiver fori. I 7 
 
 born, not of the will of the flefh, nor of the will of 
 man; but of God, fobn r. 13. Never think thou 
 canft convert thy (elf. If ever thou wouldft be fave- 
 ingly converted, thou muft defpair of doing it iu- 
 thineown ftrength, fer. 13.18. It is a Relurre&i- 
 on from the dead, Rev. 20. $. Epb. 2. 1. a new 
 creation, Gd.6. if. Epb. 2.10. a work ofahiehte 
 omnipotency, Epb. 1.19. Arethefeoutofrhereacu 
 of humane power ? If thou halt no more than thou; 
 hadft by thy firit birth, a good nature, a meek and 
 chaft temper, Ore- thou art a verv itranger to true 
 Converfion. This is a fupernatui-al work. 
 
 2. The moving Caufe is internal* or I xtnnal. 
 
 the Internal mover ii only free grace Not by works 
 of righteoufnefs which we have done: But of his 
 own mercy he faved us by the renewing of 
 
 the Holy Ghoft, Tit. 3.5. Of his own will begat 
 he us, fam. 1. We are chofen and called unto San- 
 guification, not for it, Epb, 1.4. 
 
 God finds nothing in a man to turn his heart, but 
 to turn his ftomach : enough to provoke his loath- 
 ing, nothing to provoke his love. Look back upon 
 thyfelf, OChriftian : Take up thy verminous rags : 
 Look upon thy felf in thy blood, E^. 16. 6. O re- 
 flect upon thv fwinifh Nature, thy filthy fwill, thy 
 once beloveo mire, 2 Pet. z. Canft thou think with- 
 out loathing of thy trough and draugh? Open thy 
 Sepulchre, Mat. 23. 27. Art thou ftruck almoft. 
 dead with the hellifh damp ? behold thy putrid 
 foul, thy loathfome members. O (tench unfuffer- 
 able, if thou doft but fenfe thy own putrifaclion ! 
 Pfal. 14.3. Behold thy ghaftly vifage, thy crawling 
 lulls, thy flime and corruption^ Do not thine 
 own Cloaths abhor thee? Job 9.31. How then 
 fhould hoknefs and purity love thee? Be aftonift- 
 ed O Heavens at this, be moved Q Earth, Jer. i 
 12. Who but muft needs cry, Grace! Grace I 
 
 Zeck. 
 
» 8 The Mature of Qonverfiov] 
 
 grace isnamoremyo Ur ^if h " eratIon! *» «« 
 no more adored, JmreT^ ' m ^ Noughts j 
 .you. OnewoudthKnT"?!^^^ fuch « 
 Pra.fing and S y ^ btwk »8 but 
 HowcanyoumaSffW' wl »«yer you are. 
 pafs it over wxS a ffight and rJF f " Ch graCe > ° r to 
 but fee grace mouldWe r^?Ti me " t,OB ; What 
 enmity could do it rS? ^ t0 lo : /e r° u > un >eft 
 vomkorrotteme! rn,^T mit)rcouIddoit > ™!efs 
 kdothPetnmtL^h i° «£'. Howaffeaonate- 
 
 cy bath LgouTxuFt? J \ f° °f b" <***«* me,- 
 
 dothp«f ms ^T£ £££& "rcif hn?,y 
 
 Godwboisricb in mercv f«i I Y , God m ,t? 
 
 worke hin us wh i 5 "f, h ^ " ®» that G °d 
 »**• iJ. « ^Sfi, 9 dl tf e ? fin S '"te fight, 
 befowe upon u $ ^'"^11 Spiritual bleffings,' 
 
 interc^edeTfo" he tMlL' k'T' ^ ^ ? 
 17. ii. Everv fw„„ L t i ,at bd,eve not . ?»*» 
 r?.ii. One4r?,,' T V Sth , efru,tofhis wavel, //,. 
 
 ■ Phatically he groancS^n £" dured f Qr us ' How em " 
 
 thathefiVerldonhts ft^S"* 1 ' A " the pains 
 pains, AUs 7 °" h *f ft Crofs , the >' were our Bird, 
 
 thatChrifiend'uitl'f " !< ' the - P u!1 * and *»wi 
 on to us 2; 7 i f % US t ^ e c IS J T ade k "^c 3 u. 
 
 ^.nothing then without his' own bowels, but 
 
 the 
 
The Nature of Cenvetfion. 19 
 
 the merit and interceflion of Chrift, that prevails 
 with God to beftow on us converting grace. If thou 
 art a new creature,thouknoweft to whom thou ow- 
 ' eft it, to Chrift's pangs and prayers. Hence the na- 
 tural affection of a believer to Chrift. The Foal 
 -doth not more naturally run after the Dam, nor the 
 Suckling to the Dugs,than a Believer to Jefus Chrift. 
 And whither elfe fnouldft thou go ? If any in the 
 World can fliew that for thy heart that' Chrift can, 
 let them carry it. Doth Satan put in, deth the 
 World court thee? Doth fin fue for thy heart? 
 Why, were thefe crucified for thee? iCor.1.13. 
 O Chriftianj love and ferve the Lord whilft thou 
 haft a Being. Do not even the Publicans love thofe 
 that love them ? And fhew kindnefs to them that 
 are kind to them ? Mat. ?. 46, 47. 
 
 3. The Inp-ujnent is either Perfonal, or Real. 
 The perfonal is the Miniftry. I have begotten you 
 to Chrift through the Gofpel, 1 Cor. 4. if. Chrift's 
 Minifters are they that are fent to open mens eyes, 
 and to turn them to God, Afts z6. 18. 
 
 O unthankful World,little do you know what you 
 are doing, while you are perfecuting the Meflengers 
 of the Lord. Thefe are thev whofe bufinefs is ( un- 
 der Chrift ) to fave you. Whom have you reproach- 
 ed and blafphemed ? Againft whom you have exalt- 
 ed your voice, and lifted your eyes on high, 3 Ifa, 
 37. 2,3. Thefe are the fervantsofthemoft high God 
 that fliew unto you the way of falvarion Acts 16.17. 
 and do you thus requite them, O foolifh and un- 
 wile? Veut. 32. 6. O Sons of ingratitude, againft 
 whom do you fport your felves? againft whom make 
 you a widemouth,and draw out the tongue?I/tf. 77-34. 
 Thefe are the Inftruments that God ufeth to convert 
 and fave you, and do you fpit in the face of your 
 Phyikians, and throw your Pilots over-board? Fa- 
 ther forgive them, for they know »ot what they do. 
 
 Ths 
 
xo The Nature of Center fi^ti. 
 
 The Inftrument Real is the vecrd : We were begotten* 
 by the word of truth : This is it that enlightens the 
 eyes, that converteth the foul, Pfrl. 19. 7, 8. that 
 maketh wife to falvation, zTim. 3.. if. This is the 
 incorruptible feed, hj which we are born again, 
 
 1 Pet. 1. ^3. If we are waihed, 'tis by the word, 
 Eph. y. i& if we are fanctified, 'tis through the 
 truth, fobn.ij. 17. This generates faith, and rege- 
 nerates us, Rom. 10. 17. Jam. 1. 18. 
 
 O ye Saints, how mould y&u. fove the word ? for 
 by this you have been converted : O ye finners, 
 how mould you ply the Word? For by tfus you- 
 mu'l be converted : No other ordinary means but 
 this. You that have felt its renewing power, make 
 much ofit while you live, be for ever thankful for 
 k. Tie it about your Necks, write it upon your 
 hands, lay it in your bofoms,Pr<>v.6.2 1,12. When you 
 go let it lead you, when you deep let it keep you j 
 when you wake let it talk with you : Say w T ith holy 
 David, I will neyer forget thy precepts, for by 
 them haft thou quickened me, PfaLu?. 93. You 
 that are unconverted, read the word with diligence, 
 flock to it, where powerfully preached, . fill the 
 porches,as the multitude of the imp otent,blind, halt, 
 withered, waiting - for the moving of the water, 
 John f.$ f Pray for the coming of the fpirit in the 
 word. Come oft* thy knees to the fermon 5 and 
 come tothy knees from the Sermon. The feed doth 
 not profper becaufe not watered by prayers and 
 tears, nor covered by meditation. 
 
 4. The final caufe is mans fatuat ion, And Gods glery, 
 We are chofen through fanctification to falvation, 
 
 2 Thef.i. 13. Called that we might be glorified, Rom. 
 8.30. but efpecially, that God might be glorified. 
 I fa. 60.11. that we mould fhew forth his praifes, 
 1 Pet. 2. 94 and be fruitful in good works, Col. r.io. 
 
 Q.ChrifUan, do not forget the end of thy Calling, 
 
 let 
 
The Nature of Convcrfioti. 21 
 
 let thy light fhine, Mat. j. i£, Let thy Lamp 'burn, 
 let thy Fruits be good, and many, and in feafon, 
 Pfal. i. 3. Let all thy defigns fall in with Gods, 
 that he may be magnified in thee, Phil. 1. 20. Why 
 ihould God repent that he hath made thee a Chrifti- 
 "an, as in the time of the old world, that he made 
 them men ? Gen. 6. 6. Why ihouldft: thou be an eye- 
 fore in his Orchard, Lv\e*}. by thy unfruitfulnels > 
 or afonthat caufeth mame, as it were a grief to 
 thy father, and a bitternefs to her that bare thee, 
 Prov. 17,15", Prov. 10. $. O let the Womb blefs thee 
 that bare thee, Prov.17.z1. He that begets a fool 
 doth it to his forrow j and the father of a fool hath 
 no joy. 
 
 5:. Tbefubjecfii the eleff firmer, and that in all kU 
 parts and powers, members, and mind. Whom God 
 predeftinaces, them only he calls, Rom. 8. 50. Ncr.e • 
 are drawn to Ciinit by their calling, nor come to 
 him by believing, but his Sheep, thofe whom the fa- 
 ther hath given him, John 6. 37, 44. Effectual cal- 
 ling runs parallel with eternal election, 1 Pet. 
 
 I.JO. 
 
 Thou beginneft at the wrong end, if thou difr)r- 
 teft firft about thine election. Prove thy Converfi- 
 on, and then never doubt of thine election. Or 
 canft thou not yet prove it ? Set upon a prefent and 
 thorough turning. Whatever God's purpofes be, 
 ( which are fecret ) I am fure his promifes are plais. 
 Howdefperatelydo rebels argue- If I am elected 
 I mall be Caved, do what I will ; if not, I fhall be 
 damned, do what I can. Perverfe (inner, wilt thou 
 begin where thou moulded end ? Is not the word be- 
 fore thee ? What fakh it? Repent and ta converted , 
 that your fins may be blotted out, sifts 3. 19. Ifyou'mor- 
 tifiethe deeds of the body, youjhall live, Rom. 8. 13. Be- 
 lieve and befavedy AHs 16. 3 1. What can be plainer? 
 Do not ftand ftill, difputing about thine electi- 
 on^ 
 
2.x The Nature of Convtrfion, 
 
 on, but fet to repenting and believing. Cry to God 
 for converting grace. Revealed things belong to 
 thee,im thefe bulk thy. felf. 'Tis juft (as one well laid) 
 that theyi/nat will not feed on the plain food of the 
 word, fhould bechoaked with the bones. Whatever 
 Gods purpvfes be, I am jure his promt fes be true. What- 
 ever the decrees of Heaven be, I am fure, that if I 
 repent and believe I (hall be faved ; and that if I re- 
 gent not,! fhall be damned. Is not here plain ground 
 for thee, and wilt thou yet run upon the rocks ? 
 
 More particularly, this change of converfion paf- 
 fes throughout in the whole fubject. A carnal per- 
 fon may have fome Shreds of good morality, a 
 little near the lift, but he is never good throughout 
 the whole cloth, the whole body of Holinefs and 
 Chriftianity ; Feel him a little further near the ridge, 
 and you mall fee him to be but a deceitful piece. 
 Converfion is not repairing of the old building, 
 but it takes all down and erects a new ftrudure : 
 it is not the putting in a patch, or fowing on a lift 
 of holinefs ; but with the true convert, holinefs 
 i$ woven into all his powers, principles, and pra- 
 ctice. The fincere Chriftian is quite a new fabrick, 
 from the foundation to the Top-ftone, all fire- new. 
 He is a new man, Eph. 4. 24. a new creature. All 
 things are become new, z Cor. $. 17. Converfion is 
 a deep work; a heart work, Acts 1. 37. and 6. 14. 
 it turns all upfide down, and makes a man be in a 
 new world. It goes throughout with Men, through- 
 out the Mind, throughout the Members, through- 
 out the Motions of the whole Life. 
 
 1. Throughut the Mini: It makes an univerfal 
 change within Fir ft, it turns the ballance of the 
 Judgment , fo that God and his Glory do weigh 
 down ail carnal arid, worldly intereft, Afts 20. 24, 
 Pbil. 1. 20. Pfak 73. 2?. It opens the eye of the 
 mini, and makes the Scales of its Native Ignorance 
 
 to 
 
The Nature of Converfon. ■ 1 3 
 
 to fall off, and turns men from darknefs to light,,*?/ 
 ±6. 18. Eph. r . 8. i Pet. i. 9 : The man that before 
 taw no-danger m his condition, now concludes him- 
 teit loir and for ever undone, ^&r 2. 57 except 
 renewed by the power of Grace. He that formerly 
 thought there was little hurt in fin; now comes to 
 fee it to be the chief of evils 5 he fees the unreafon- 
 ab enefs,unngnteoufnefs, the deformity and filthi- 
 nds that is in fin fo that he is affrighted with it, 
 loaths it, dreads it, flies it, and even abhors himfelf 
 tor it, Rom. 7 .if. Job 41. 6, £ t ^. 36.31. He that 
 could fee little fm in himfelf, and could find no mat- 
 ter tor confeflion (as it was laid of that learned Ig- 
 noramus BeUarmine, who it feems while he knew 
 lo much abroad, was a referable Granger to himfelf) 
 that when he was to be confeffed by the Pifcft could 
 not remember any thing to confefs j but was fain to 
 run back to the fins of his youth : I fay he that 
 could no* find matter for confeflion, unlefs it were 
 iome few grofs and flaring evils, now fin reviveth 
 with him, Rom. 7. 9 . he fees the rottennds of his 
 heart, and defperate and deep pollution of his 
 whole nature: he cries, unclean, unclean, Lev. 
 i3.4f-Lord purge mewithHynop,wam me through- 
 ly, create in me a new heart, Pfal. y 1. 2, 7, 10. He 
 fees nimfclf altogether become filthy, Pfal 14. z 
 corrupt, both root and tree, Mat. 7. 17, 18. he writes 
 unclean upon all hh parts and powers, ani per- 
 formances, If* 64.6. Rom. 7. iS. He difcovers the 
 nafty corners that he was never awai>e of, and kes 
 the blafphemy, and theft, and murder, and adultery 
 that is in his heart, which before he was ignorant 
 of Heretofore he faw no form, nor eomlinefs in 
 1 V 2\ bej W thaE he fhould defire Wm; but 
 
 Ser^loatrS * *™ 1 hc ***** fm the ^ 
 
 Now, 
 
24 The Nature ofConverfan. 
 
 Now according to this new light, the man is of a- 
 nother mind,another judgment, than before he was ? 
 Now God is all with him, he hath none in Heaven 
 nor in Earth like him, Pfal. 73. *?• He prefers him 
 truly before all the World ; his favour is his life ; the 
 light of his Coantenance is more than Corn,or Wine, 
 andOyl, ( the good that he formerly enquired af- 
 ter, and fet his heart upon, Pfal. 4. 6, 7. ) Now let 
 all the world be fet on one fide, and God alone 
 on the other; Lee the Harlot put on her paint, and 
 gallantry, andprefent her felfto the foul (as when 
 Satan would have tempted our Saviour with her ) 
 in all the glory of her Kingdoms, yet the foul will 
 not fall down and worfhip her ; but will prefer a 
 naked, yea a crucified, perfecuted Chrift before her, 
 Phil. 3. %m Cor - 2 - *• Not but that a Hypocrite may- 
 come tjt^feld a general affect to this, that God is 
 the dfKt good .• yea the wiler Heathens ( forne few 
 of them ) have at lad ftumbled upon this, but there 
 is a difference between the a-biblute and comparative 
 judgment of the under/landing. No hypocrite comes 
 fo far as to look upon God, as the moft defirable and 
 fuitable good to him, and thereupon to acquiefce in 
 him. This was the Converts voice, The Lord is my 
 pmion,faitb my foul : JVhom have I in Heaven but thee } 
 And. there is none upon earth jbat I defire befides thee. God 
 is tke firengtb of my heart and my portion for ever, PjaL 
 73. zf y i6. Lam- 3.24. 
 
 Secondly, it turns the hyafs of the WiU^oth as to means 
 And end. (i.) The intention of 'the Will is altered, E\e\. 
 36.16. $er-$i. 33. Efayx6.%,$. Now the man 
 Hath new ends and defigns. Now he intends God 
 above all, and derlres and defigns nothing in all the 
 world fo much, as that Chrift may be magnified in 
 him, Phil. 1. iq. He accounts himfelf more happy 
 in this, than in all that the earth could yield, thatne 
 may be ierviceabte to Chrift, and bring him glory 
 
 in 
 
The Nature of Converfion. x $ 
 
 in his generation. This is the mark he aims at» 
 that the name of Jefus may be great in the world, 
 and that all the Sheaves of his Brethren may bow to 
 this Sheaf. 
 
 Reader, doft thou view this,and never ask thy felf, 
 whether it be thus with thee ? Paufe a while, and 
 breath on this great concernment. 
 
 j l.Tbe Election alfo is changed, fo that he choofes a- 
 nother way, Pfal. 119.30. He pitches upon God, 
 ashisbleflednefs, and upon Chrift as the principal, 
 and holinefs as the fubordinate means to bring him 
 to Gcd, John 14. 6. Rem. z. 7. He choofes Jefus for 
 his Lord, Coi.x.6. He is not meerly forced into 
 Chrift by the ftorm, nor doth he take Chrift foe 
 barenecelHty, as the man begged from the gallows, 
 when he takes the wife rather than the halter: but 
 he comes off freely in the choice. This match is 
 not made in a fright, as with the terrified confeience 
 or dying finner, that will feemingly do any thing 
 for Chrift, but doth only take Chrift, rather than: 
 Hell : but he deliberately refolves, that Chrift is his 
 beft choice, Phil. 1.13. and would rather have him 
 to chocfe, than all the good of this world, might he 
 enjoy it while he would. ^ Again, he takes holinefs 
 for his path : He doth not out of meer neceffity 
 fubmit to it : but he likes and loves it. I have cbofen 
 tkercayoftby Precepts, Pf. 119. 173. He takes God's 
 teftimonies not as his bondage, but as his heritage, 
 yea his heritage for ever, v. in. He counts them 
 not his burden, but his Blifs, not his cords, but his 
 cordials, 1 Job* $. 3. Pfal. u 9 . i 4 ,i£, 17. He doth 
 not only bear, but take up Chrift's yoke : He takes 
 not holinefs as the ftcmach doth the loathed potion* 
 ( which it will down with rather than dye ) but as 
 the hungry dotIi*iis1>eloved food: No time partes 
 fo fweetly with him ( when he is himfelf ) as that he 
 ipends in the exercifes of holinefs ; thefe are both his 
 C olimentr. 
 
%& The Nature of Ccnverf on. 
 
 aliment, and element, the defire of his eyes, and 
 the joy of his heart, Job 13. n. Pfzl. 119. 8a, 131, 
 1 ift, 174., t\dl.6\. 5-. 
 
 Put thy conscience to it as- thou goeft, whether 
 thou art the man; O happy man,if this be thy cafe ; 
 But fee thou be thorovv and impartial in the fearch. 
 
 Thirdly, It turns the bent of the affection, 2 Cor. 7. 
 1 1 . TheTe run all in a new channel. The Jordan is now 
 driven back, and the water runs upward againft its 
 natural courfe, 
 
 Chnfl is his Hope, 1 Tim. 1. 1. this is his prize, 
 Tbil. 3.8. here his eye is, here his heart is. He is con- 
 tented to caft all over board ( as tile* merchant in 
 the Storm, read)' to penih ) fo he may but keep this 
 Jewel. 
 
 The firftof his Dsfires is, not after gold, but grace, 
 Tbil. 1. 13. He hungers after it, he feeks it as filver, 
 he digs for it as for hid treaiure ; He had rather be 
 gracious, than be great \ he had rather be the holieft 
 man* on earth, than the moft learned, the mod fa- 
 mous, mod profperous. While carnal, he faid : Oh 
 if I were but in great efteem, and rolled in wealth, 
 and fwinfd in plea fare, if my debts were paid, and 
 I and mine provided for, then I were a happy man 3 
 but now the tune is changed. Oh, faith the convert, 
 if I had but my corruptions fubdued, if I had fuch 
 meafures of grace, fuch fellowfhip with God, tho' I 
 were poor and delpifed, I Ihould not care, .1 mould 
 account myfeif ablefled man. Reader, is this the 
 language of thy foul ? 
 
 His Joys are changed. He rejoyceth in the ways of 
 God's Teftimonies, as mush as in all Riches, Yfal. 
 1 1 9. 1 4. He delights in the Law of the Lord, where- 
 in once he had, little favour. He hath no fuch Joy, as 
 in the thoughts pf.Chrift, the fruition of his com- 
 pany, the proiperity of his people. 
 His Cms are quite altered. He was once fet for the ' 
 
 World, 
 
1 'he Nature of Ccnvtrjion. 27 
 
 World, and any fcraps of by time, nothing (too of- 
 ten) was enough for his foul. Now he gives over ca- 
 ring for the Aifes,and fets his heart on the Kingdom. 
 Now ail the cry is, What Jliatl I do to befaved ? A8s 
 16. 30. His great folicitude is, how to fecure his foul. 
 Oh.' how he would blefs you, if you could but put 
 him out of doubt of this .' 
 
 Hjs Fears are not fomuch offuflfering, but of fin- 
 ning, Heb. 1 1. 2?, 27. Once he was afraid of nothing 
 fo much as the lofs of his eftate, or efteem, the plea- 
 fure of friends, the frowns of the great : Nothing 
 founded fo terriMe to him as pain, or poverty, or dif- 
 grace. Now thefc are little to him, in comparifonof 
 God's di (honour or difpleafure* How warily doth he 
 walk, left he fhould tread on afnare? He feareth al- 
 way, he looks before and behind 5 he hath his eye 
 upon his heart,and is often carting over his moulder, 
 left he mould be overtaken with fin, Pfal. 3 9. 1. Pr<x%, 
 z 2.i 4. Ecclef. 2.14. It kills his heart to think of lofing 
 Gods favour; this he dreads as his only undoing, 
 Pfal. j-i. 11, 12. Pfd. 119. 8. No thought in the 
 world doth pinch him, and pain him fo much, as to 
 think of parting with Chrift. 
 
 His Love runs a new courfe. My love was crucifi- 
 ed (faid holy* Ignatius) that is, my Chrift. This is 
 my Beloved, faith the Spoufe, Cant. $. 18. How doth 
 Augufiine often pour his loves upon Chrift. Eter- 
 nal Blejfednefs, &c. 
 
 He can find no words fweet enough. Let me fee 
 thee, light of mine eyes. Come, thou joy of my ffiritjfi 
 Let me beheld thee, the gladnefs of my heart. Let rn* 
 love thee, life of my foul. Appear unto me, my great 
 delight, my fweet comfort, my God, my life, and the 
 whole glory of my foul. Let me find thee, defire of my 
 bean. Let me hold thee, love of my foul. Let me embrace 
 thee, heavenly Bridegroom. Let me poffefs thee. 
 
 His ^wrtfjfcr-have now a new vent,i Cor. 7.?, re. 7 he 
 C a view 
 
z8 The Nature of Converfion. 
 
 view of his fins, the fight of a Chrift crucified, that 
 would fcarce ftir him before, now how much do 
 they affect his heart ? 
 
 His Hatred boils, his Anger burns againft fin, 
 Vfal. 119. 104. He hath no patience with himfelf; 
 he calls himfelf fool , and beaft, and thinks any 
 Name too good for himfelf, when his indignation 
 is ftirred up againft fin, Pfal. 73. 21. Prov. 30. 2. 
 He could once lwill in it, with too much pleafure, 
 now he loaths the thought of returning to it, as 
 much as of licking up the filthiefl vomit. 
 
 Commune then with thine own heart, and attend 
 the common and general current of thine affecti- 
 ons, whether it be towards God in Chnft k above all 
 other concernments. Indeed fudden and firong- 
 commotions of the affections and fenfitive part, are 
 oft-times found in Hypocrites, efpecially where the 
 natural conftitution leads thereunto, and contrari- 
 wife, the fanctified themfelves are many times with- 
 out fenfible ftirrings of the affections, where the 
 temper is more flow, dry and dull. The great in- 
 quiry is, whether the judgment and will be fhnd- 
 ingly determined for God, above all other good, 
 real or apparent : and if the affections do fincerely 
 follow their choice, and conduct: though it be 
 not fo ftrongly and fenfibly,as is to be defired, there 
 is no doubt, but the change is faving. 
 
 2. Thororoout the Members. Thofe that were be- 
 fore the inftraments of fin, are now become the* 
 holy utenfils of Chrift's living Temple, Rom. 6.16. 
 i Cor. 3.16. He that before made, as it were, a baud 
 or a barrel of his body, now poSeffeth his veflel in 
 fanctification, and honour, m temperance, chaftity, 
 and fobriety, and dedicated to the Lord, 1 Tbef. 4. 4. 
 Gal. 5-. 22, 23. 1 Cor. 6. 1% 20. 
 
 The Eye that was once a wandring Eye, a wanton 
 Eye, a haughty, a covetous Eye, is now employed, 
 
The Nature of Convex pott. 29 
 
 as Mary, in weeping over her fins, Luke 7. 38. in 
 beholding God in his works, Pfal. 8.3. in reading 
 his word, Afts 8.30. in looking up and down for 
 obje&s of Mercy, and opportunities for his fervice. 
 
 The Ear that was once open to Satans call, and 
 that (like a vitiated Palate) did relifli nothing fo 
 much as filthy, as at leaft frothy talk, and the Fools 
 -laughter, is now bored to the Door of Chrifts Houfe 
 and open to his difcipline. It faith, Speafc, Lord, for 
 thy Servant heareth. It cries with him, Veniat verbum 
 Vemini, and waits for his word as the Rain, and re- 
 Hhesthem more than the appointed food, fob 13. 
 12. than the Honey, and the Honey-Comb, Pfal. 
 1$. 10. „ 
 
 The Head, that was the Shop of worldly deflgns, 
 is now filled with other matters, and fetonthe ftu- 
 dy of God's will, Pfalm. 1 . 2. Pfal. 119. 5/7. and the 
 Man beats his head, not fo much about his gain, but; 
 about his duty. The Thoughts and Cares that now 
 fiK his head are principally, how he may pleafe <3od, 
 and flie Sin. 
 
 His Heart, that was a Sty of filthy lufls, is now 
 become an Altar of incenfe, where the fire of divine 
 Love is ever kept in, and whence the daily Sacrifio; 
 of Prayer and Praifes, and fweet Incenfe of hoty 
 defires, Ejaculations, and Anhelations are continu- 
 ally afcending, Pfal. 108. 1. Pfal. 119. 20. Pfal. 135? 
 17, 18. ^ 
 
 The mouth is become a Well of Life, his TongR 
 as choice Silver, and his Lips feed many ; Now the 
 Salt of Grace hath feafoned his Speech and eat out 
 the Corruption, Col. 4. 6. and cleanfed the mouth 
 from his filthy Communication, Flattery, Boalhng 
 Railing, Lying, Swearing, Backbking, that once 
 came like the flaihes proceeding from the Hell that 
 was in the Heart, fames 3.6,7. The Throat, thai 
 was once an open Sepulchre, Rem. 3. 13. now fends 
 C j , forti 
 
3 o The Nature of Converfion, 
 
 forth the fwect Breath of Pray er,and holy Difcourfe, 
 and the man fpesks in another Tongue, in the Lan- 
 guage of Canaan, and is never fo well, as when talk- 
 ing of God, and Chrifr, and the matters of another 
 ■World. His Mouth bringeth forth Wifdom, his 
 Tongue is become the filyer Trumpet of his Makers 
 Praife, his glory, and the bell member that he hath. 
 
 Now here you iriall have the Hypocrite halting.* 
 He fpeaks it may be like an Angel, but he hath a 
 covetous eye, or the gain of unnghteoufn.O in his 
 hand. Or the hand is white, but his heart is full 
 of rottennefs, Mat. £3.27. full of unmortiried cares, 
 a very Oven of Luff, a Shop of Pride, the Seat of 
 Malice. It may be with Nebuchadnezzar's Image, he 
 hath a Golden Head, a great deal of Knowledge : but 
 hi? hath Feet of Clay, his Affections are Worldly, he 
 minds earthly things, and his way and walk are 
 fenfual, and carnal, you may trace him in his fecret 
 haunts, and his footfteps will be found in fome by- 
 paths of fin. Theworkisnotthorowout with him. 
 
 5. Thorowoiit the Motions, or the Life , and Practice. 
 The new Man takes a, new courfe, Epb.i.z, 3. His 
 Converlation is in Heaven, Fhil. 3. zo.«No fooner 
 doth Chriit call by effectual grace,but he itraightway 
 becomes a follower of him, Mat. 4. 10, When God 
 hath given the new heart and writ his Law in his 
 mind, he forthwith walks in his Statutes, and keeps 
 0s Judgments, E\eli. 3 6. 16, 27. 
 
 Though fin may dwell ( God knows a wearifome 
 and unwelcome gueft ) in him, yet it hath no more 
 Dominion over him, Rom. £.7,14. He hath his fruit 
 unto holinefs, Rom. 6. 22. and though he makes 
 many a blot, yet the Law and Life of Jefus is that 
 he eyes, as his copy, Pfal. 11 9. 30. Heb. 12.2. and 
 hath' an unfeigned refpect to all God's Command- 
 ments, Pfal. 119.6. He makes Confcience even of 
 little fins and little duties, Pfal. 119. 113. His very 
 
 infirmities 
 
The Nature cfCowvtrfiori. 3 1 
 
 infirmities which he cannot help, though he Would, 
 are his fouls harden, and are like the duft in a man's 
 eye, which though but little, yet are not a little- 
 troublefome. [O man doft thou read this, and 
 never turn in upon thy foul by felf- examination ? ] 
 The fincere Convert is not one man at Church, and 
 another at home, he is not a Saint on his Knees, and 
 a - Cheat in his Shop: he wiil not Tithe Mint and 
 C»mmin, and neglect Mercy and Judgment, and 
 the.weighty.matterspftheLawj he doth not pre- 
 tend Piety, and neglect Morality, Mat 23.14} but 
 he turns from ail his fins,and .keeps all GodsStatutes, 
 E^. 18. ii. though not perfectly (except in de- 
 fire and endeavour ) yet fincerely, not allowing 
 himieifin the breach of any, Rom.7. i?. Now he 
 delights in the word, and fets himfelf to Prayer, 
 and opens his Hand, (if able ) and draws out his 
 Soul to the hungry, Rom.7. i*. Pfil- 109.4. Ifa. 
 58. 10. He breaketh oflf his Sins by Righteoufneis, 
 'and his Iniquities by mewing Mercy to the poor, 
 Din. * r . 27. and hatha good Confcience, willing in 
 all things to live honelHy, Heb.13. 18. and to keep 
 without offence towards God and Men. 
 
 Here again you fhall find the unfoundnefs ot many 
 Profeilbrs, that take themfelves for good Christ- 
 ans. They are partial in the Law, Mai. 2.9. and take 
 up with the cheap and eafy duties of Religion, but 
 theygonotthorow with the work. They are as a 
 Cake not turned, half toafted, and half raw 3 It 
 may be you fhall have them exact in their words j 
 punctual in their dealings : but then they do not ex- 
 ercile themfelves unto Godlinefs; and for examin- 
 ing themfelves , and governing their hearts, to this 
 they are Grangers. You may have them duly at the 
 Church ;but follow them to their Families,and there 
 you fhall fee little but the World minded ;or if they 
 haveaRf&d of Family duties ; fc lie vv them ro rheic 
 C 4 . Clofets, . 
 
*%l The Nature of Convey (ion. 
 
 CIofets,and there you fhallfind their Souls are Iktlc 
 looked after; It may be they feem otherwife religt- 
 ous,but bridle not their Tongues,and fo all their Re- 
 ligion is in vain, Jam. i.z6. It may be they come up 
 to Clofet and Family Prayer j but follow them to 
 their Shops,and there you (hall find them in a Trade 
 of Lying, or fome covert and cleanly way of deceit. 
 Thus the Hypocrite goes not thorowout in the courfe 
 ©f his Obedience. 
 
 And thus much for the fubjed of Converfion. 
 
 6. ' The Terms are either from which, or to 
 'which. 
 
 i. The Terms from which we turn in this motion ofCon- 
 verfion, are Sin, Satan, the TVorldznd our own Righte- 
 cufnefs. 
 
 Firft, Sin. When a Man is converted, he is for 
 ever out with Sin, yea with all fin, Pfal.119. u%- 
 but moft of all with his own Sins, and efpecially 
 with his Bcfom Sin, Ffal. 18.23. Sin is now the 
 Butt of his indignation, zCor.j. u. he thirfts to 
 bathe his hands in the blood of his Sms. His Sins 
 fet a broach in forrows. It is Sin that pierces him 
 and wounds him, he feels it like a Thorn in his fide, 
 like a prick in his Eyes, he groans and ftruggles 
 under it, and not formally, but feelingly cries out, 
 O wretched Man! he is net impatient of any burden 
 fomuch as of his fin, Pfal.40. 12. If God fhould 
 give him his choice, he would choofe any affliction, 
 fo he might be rid of Sin. He feels it like the cutting 
 gravel in his Shoes, pricking and paining him as he 
 goes. 
 
 Before Converfion he had light thoughts of Sin : 
 he cherifhed it inhisBofom, as Uriah his Lamb ; he 
 nourished it up,and it grew up together with him 5 
 it did eat as it were of his own Meat, and drank of 
 his own Cup, and lay m his Bofon?, and was to 
 him as a Daughter : but when God opens his Eyes 
 
 by 
 
The Nature of Convtrfim. 3 $ 
 
 by Converfion, he throws it away with abhorence, 
 If a. 30. z 2. as a man would a loatnfome Toadjwbkb 
 in the dark he had hugged fafr. in his Bofom, and 
 thought it had been fome pretty and harmlefs bird . 
 When a man is favingly changed, he is not only deepr 
 \y convinced of the danger, but defilement of fin.: 
 and O how earneft is he with God to be purifiedrHe 
 loaths himfelf for his fins, E^k- S 6 -S l - He runs to 
 Chrifr,and cafts himfelf into the Fountain for fin and 
 for uncleannefs, Zecb. 13! 1. If he fall what a Itir is 
 there to get all clean agam?He flies to the Word^nd 
 walhes, and rubs, and nnches ; labouring tockanfe 
 himfelf from all fikhinefs both of Flefh and Spirit : 
 He abhors his once beloved fin, Pfal. 18. 13. as a 
 cleanly nature doth the Trough and Mire, wherein 
 he fees the Swine delight. 
 
 The found Convert is heartily ingaged againft fin , 
 He wreftles with it, he wars ♦againft it. He is too 
 often foiled, but he never yields the Caufe, nor 
 lays down the Weapons ; but he will up and to it a- 
 * gain, while he hath breath in his body. He will ne- 
 ver give quiet poifeifion, he will make no peace 5 he 
 will give no quarter, he falls upon it, and fires upon 
 it,and is mil difquieting of it with continual alarms. 
 He can forgive his other Enemies, he can pitty them, 
 and pray for them, Afts 7. 60. but here he is im- 
 placable , here is he fet upon revenge : he hunteth, as 
 it were for the precious life 3 his Eye {hall not pit- 
 ty, his Hand fhall not fpare, though it be a right 
 Hand or a right Eye.Be it a gainful Sin moftdelight- 
 ful to his Nature, or fupport ,to his Efteem with 
 carnal Friends, yet he will rather thr.ow his gain 
 down the Kennel,fee his credit fall, or the Flower of 
 pleafurc wither in his hand, than he will allow him- 
 felf in any known way of fin, lu?{c 19. 8. He will 
 grant no indulgence, he will give no toleration, but 
 he draws upcn !in where vei: I : aieecs it 3 and frowns 
 C 5 upon 
 
24 The IS a. ure ofCwverJion. 
 
 upon it with this unwelcome falute,H«*ve I found tf?e? f 
 mine Enemy ! 
 
 Reader, hath Confcience been at work,while thou 
 haft been looking overthefe Lines? Hall thou pon- 
 dered thefe things in thine heart? Had thou fearch- 
 ed the Book within, to fee if thefe things be fo ? If 
 not, read it again, and make thy Confcience fpeak 
 whether or no it be thus with thee. 
 
 Haft thou crucified thy Flelh with its affections 
 and lufts ; and not only confeflTed, but forfaken thy 
 fins ; all fin in thy fervent defires, and the ordinary 
 practice of every deliberate and wilful fin in thy life? 
 If not, thou art yet unconverted. Doth not Confci- 
 ence fly in thy Facets thou readeft, and tell thee that 
 thou liveft in a way of lying for thy advantage, that 
 thou ufeft deceit in thy Calling, that there is fome 
 way of fecret wantonnefs that thou lived in? why 
 then, do not deceive thy felf, -thou art in the gall of 
 bitterneis, and bond of iniquity. 
 
 Doth not thy unbridled Tongue, thy brutffh In- ^ 
 temperance, thy wicked Company , thy neglect of* 
 •Prayer, of hearing and; reading the Word, now 
 witnefs againft thee, and fay, We are thy veerhj. and 
 we will fellow the?} Or if I have not hit thee right, 
 doth not the Bird within tell them, there is fuch or 
 fuchaway, that thou knoweft to be evil, that yet 
 for fome carnal refpect thou doft tolerate thy felf in, 
 and art willing to fpare ? If this be thy Cafe, thou 
 art to this day unregenerate, and mufl be changed 
 or condemned. 
 
 Secondly, Satan. Converfion binds the ftrong 
 man, ft oils his Armour, cafis out his Goods, turns 
 men frc m the power of Satan unto God^cfs 16. 18. 
 Before, the Devil could no fooner hold up his Fin- 
 ger to the Sinner, to call him to his wicked Com- 
 pany, finful Games, filthy Delights, but prefentlr . 
 he followed, like an Ox to theSiauchter,cnda Fooi 
 
 to 
 
The Nature of CcnvefpK 3 $ 
 
 to the correction of the Stocks, as the Bird that haft- 
 erh to the prey,and knoweth not that it is for his life. 
 No (boner could Satan bid him lie, but prefently he 
 had it upon the top of his Tongue, Afts >-. 3. no 
 fooner could Satan offer a wanton Object, but he 
 was ftung with luft. The Devil could do more with 
 him than God could. If the Devil fay, Away with 
 thefe Family Duties, be fure they (hall be rarely e- 
 nough performed in his houfe.If the Devil fay, Away 
 with this ftriclnefs, this precifenefs, he will keep- 
 far enough from it : If he tells him there's no need 
 of thefe Clofet Duties, Jv ihall go from day to day, 
 and fcarce perform them. But now he is converted, 
 he lerves another Matter, and takes quite another 
 Courfe, 1 Pet. 4. 4. he goes and comes at Chrift's 
 beck,C<?/.3. 24. Satan may fometimes catch his foot 
 in a Trap j but he will no longer be a willing Cap- 
 tive. He watches againft the Snares and Baits ofSa- 
 tan, and ftudies to be acquainted with his devices. 
 He is very fufpicious of his Plots, and is very jea- 
 lous, in what comes athwart him, left Satan fliould 
 have fome defign upon him. He wreftles again! 1 
 Principalities and Powers, E'pb. 6. He entertains • 
 the Meifenger of Satan as men do the Meflenger of \ 
 Death. He keeps his Eye upon his Enemy, 1 Pet. <;. B. 
 and watches in his duties, left Satan fliould put in 
 his Foot. 
 
 Thirdly, The 7*"or/i. Before a found .faith, a man ■■- 
 is overcome of the iVorld. Either he bows down to 
 Mammon , or idolizes his reputation, or. is a lover of 
 pleafure more than a lover of God, ->x Tim. 3. 4. 
 Here's the root of Mans mifery by the fall | he 19 
 turned afide to the Creature inftead of God, and 
 give^ thatefleem, confidence and afteclion to thfr 
 Creature, that is due to him alone, Rom. 1. *<■ 
 MitAo.p.Vwv. i8.it. Jfer. 17. f. 
 
 Q irufer&ble Maai What a deformed Monger : 
 
5 6 The Nature of Convey [ion. 
 
 hath fin made thee?God made thee little lower than 
 the Angels, Sin little better than the Devils, John 
 6. 70. and 8. 44. a Monfler that hath his Head and 
 Heart, where his Feet fhould be ; and his Feet kick- 
 ing again! t Heaven, and every thing out of place 5 
 the World, that was formed to ferve thee, is come 
 to rule thee 5 and the deceitful Harlot hath bewitch- 
 ed thee with her enchantments, and made thee bow 
 down and ferve her. 
 
 But converting Grace fets all in order again, and 
 puts God in the Throne,and the world at his Foot- 
 ftool, Vfal. 73. 2?. Chri£ in the heart, and the 
 World under Feet, Eph. 3. 17. Rev. 1 2. 1. So Vaul y 
 Jam crucified to the World, and the World to me, Gal. 
 6.i4.Before this change all the cry was, Who mltjhert 
 m any ( worldly ) good ? but now he lings another 
 tune, Lord lift thou up the light of thy Countenance upon 
 me, and take the Corn and Wine whofo will, Vfal. 
 4. 6,7. Before, his hearts delight and content was 
 in the World ; then the Song was, Soul ta\e thine eafe, 
 eat, drin\, and he merry, thou haft much Goods laid up 
 for many Tears ; but now all this is withered, and 
 there is no comlineis that he frould defire it, and he 
 tunes up with the fvveet Pialmift of Ifrael, The Lord 
 ii the portion of mine inheritance ; the Lines are fallen to 
 me in a fair place, and I have a goodly heritage. He 
 bleffes himfe'.f, and boafts himfelf in God, Vfal. 
 34.2. Lam. 3. 24. nothing elfe can give him con- 
 tent. . He hath written Vanity arid Vexation upon 
 all his Worldly Enjoyments, Ecclef. 1.2. and lofs 
 and dung .upon all humane Excellencies, VhiL 3. 
 7, 8. Henathlife and immortality now in chafe, 
 jfm. 2. 7. he trades for grace and glory, and hath 
 a Crowir incorruptible in purfuit, 1 Ccr. $. 25. His 
 Heart is let mh-rn to feekthe Lord,i Cbren, 22. 15?. 
 ana 1 Ch.tr. jy, i <-. Hefirft iceks the Kingdom of 
 Heaver: end the lughtcouihefs thereof, and Religi- 
 on 
 
The Nature cfConverfion. ' 37 
 
 on is no longer a matter by the by with him,but the 
 main of his care, Mat. 6.13. fjdtm 17-4- Now the 
 gawdy Idol is become Kthujhan, 2 l^'w.18.4. and he 
 gets up and treads upon it,as Dicgenes trampling on 
 Plato s hangings, faying Cako,?laionh faftum. Before 
 the World had the lwaying intereft with him 5 he 
 would do more for gain than godlinefs, 1 Tim. 6. 6. 
 more to pleafare his friend, or his rleiri, than to 
 pleafe the God that made him, and God muft ftand 
 by till the world were firft ferved 5 but now all mud 
 ftand by 3 he hates father, and mother, and life, 
 and all in comparifon of Chrift, Luke i.z6. 
 - Well then, paufe a little, and look within : Doth 
 not this nearly concern thee ? Thou pretended: for 
 Chrift j but doth not the world fway thee?Doft thou 
 not take more real delight and content in the world, 
 than in him ? Doftnot thou find thy felf better at 
 eafe when the World goes to thy mind and thou art 
 encomparTed with carnal delights, than when reti-» 
 red to prayer and meditation in thy clofet,or attend- 
 ing upon Gods Word and Worfhip ? No furer Evi- 
 dence of an unconverted State, than to have the 
 things of the World uppermolt. in our aims, love, 
 and em'mation, tfohn 2. 15. fames 4.4. 
 
 With the found convert Chrift hath the fupre- 
 macy. How dear is this name to him ? How pre- 
 cious is its favour, Cant. 1. 3. Vftl. 54.8. The name 
 of Jefus is engraven upon his heart, Gal. 4. 1?. 
 and lies as a bundle of Myrrh between his Breads, 
 Cant. 1. 13, 14. Honour is but air, and laugh- 
 ter is but mad nefs, and Mammon is fallen like Da- 
 gon before the Ark, with hands and head broken 
 offonthethrefnold, when once Chrift is favingly 
 revealed. Here is the pearl of great price to the true 
 Convert; here is his treafure, here is his hore, 
 Mat. T3.44, 45-. This is his glory, my beloved is 
 mine, and I am his, Gal. 6.^14. Cam. 2.16. O 'tis 
 
 tweeter 
 
3 8 The Nature of Conzrerfion. 
 
 fweeterto him to be able to fay, Chrift is mine, 
 than if he could fay the Kingdom is mine, the li- 
 dians are mine. 
 
 Fourthly, Tour own Rigbteoufnefs : Before Conver- 
 sion, Man feeks to cover himfelf with hts own Fig- 
 leaves, Pbil.$.6 r 7. and to lick himfelf whole with 
 his own Duties,. Mic. 6. 6, 7. He is apt to truft in 
 himfelf, Lu^. 16. i?. and 18. 9. and fet up his own 
 Righteoufnefs, and to reckon his Counters for Gold, 
 and not fubmit to' the righteoufnefs of God, Rom. 
 10. 3. But Converfion changes his mind 5 now he 
 cads away his filthy R57S, and counts his own 
 Righteoufnefs, but a men! truous Cloth : he carts it 
 off, as a Man would the verminous Tatters of a 
 nafty Begger, Efay 64. 7. Now he is brought to po- 
 verty of Spirit, Mat.';. 1. complains of, and con- 
 demns himfelf, Rom, 7. and all his inventory is y 
 Poor, and mifer able, and wretched," and blind, and na- 
 ked, Rev. 3. 1 7. he fees a world of iniquity m his 
 Holy things, and calls his once idolized Righte- 
 oufnefs, but rleih, and lofs, and dogs-meat, and 
 would not forathoufand Worlds be found in him- 
 felf, Phil. 3. 4, 7, 8, 9. His finger is ever upon his 
 fores, Pfzl. ) 1. 3. his fins, his wants. Now he be- 
 gins to fet a high price upon Chrifts Righteouf- 
 nefs -, he fees the need of a Chrift in every duty, 
 to juftifie his pcrfon, and . jufhfie his performan- 
 ces, he cannot live without him ; he cannot pray 
 without him 5 Chriir. mull: go with him, or elie 
 he cannot come into the prefence of God ; he 
 leans upon the hand of Chrift and fo he bows 
 himfelf in the houfe of K ; s God. He fets himfelf 
 down for a loir, undone man without him. His 
 life is hid in Chrift, as the life of man in the 
 heart. He is fixed in Chrift, as the roots of the 
 tree fpread in. the earth for (lability and nutri- 
 ment. Before the- news of a Chrift was a ftale 
 
 and 
 
The Nature of Converf en. 39 
 
 and faplefs thing ; but now how fweet is a Chrift > 
 Auguftine could not reliih his before To much ad- 
 mired Cicero, becaufe he could not find the name 
 of Chrift ; how pathetically cries he, Pulciffime, 
 amantif. benignij. carif.tkc. quando te videbo} quart- 
 do fatiabor de pulchritudine tua? Mw.it. c. 37. moft 
 faeet, moft loving, moft fond, moft dear, moft preci- 
 ous, moft defired, moft lovely, moft fair, Sec. all in a 
 breath, when he fpeaks of and to his Chrift; in a 
 word, the voice of the Convert, is with the Mar- 
 tyr, None but ^Chrift. 
 
 2. The terms which, are either Ultimate, or Subor- 
 dinate and Mediate. , 
 
 The Ultimate is God the Father, Son, and Holy 
 Ghoft, whom the true Convert takes, as his All- 
 fufficient and eternal blefledneis. A Man is never 
 truly fanftified, till his very heart be in truth tet 
 upon God above all things, as his portion and 
 chief good. Thefe are the natural breathings of a 
 believers heart : Thou art my portion, Pfal. 119. 57. My 
 foul fliall mafe her boaftintbe Lord, Pfalm. 34. 2. My 
 expectation is from him, he only is my roc\, and my fal- 
 vation, he is my defence : in God is my fahation and my 
 glory, the Koch v of my ftrength, and my Refuge is in God, 
 Pfalm 62. 1. 2, u 6 y 7. Pfalm 18. 1, 2. 
 
 Would you put it to an ifTue whether you be con- 
 verted or not ? Now then let thy foul and all that is 
 within thee attend. 
 
 „ Haft thou taken God for thy happinefs? Where 
 doth the content of thy heart lie ? Whence doth thy 
 choicer!: comfort come in ? Come then and with 
 Abraham lift up thine eyes Eaftward, and Weft- 
 ward, and Northward, and Southward, and caft 
 about thee, what it is, that thou wouldft have 111 
 Heaven or Earth to make thee happy. If God 
 mould give thee thy choice as he did to Solomon, or 
 Should fey to thee, as Abajhuerm to E fiber y JVbax it 
 
40 The Nature of Conner fin. 
 
 thy petition, and rob At U thy requeji ? and it ftiall be 
 granted thee, Efther<).^. What would ft thou ask? 
 go into the gardens of pleafure, and gather all the 
 fragrant flowe-s from thence 5 would thefe content 
 thee ? Go to the treafures of Mammon 5 fuppofe thou 
 might'ft lade thy felf while thou wouldft from hence: 
 go to the towers, to the trophies of honour: what 
 thinkeft thou of being a man of renown, and hav- 
 ing a name like the name of the great men of the 
 earth? Would any of this, all this iuffice thee, and 
 make thee count thy felf a happy man ? If lb, then 
 certainly thou art carnal and unconverted. If not, 
 go farther; wade into the divine excellencies, the 
 ftore of his mercies, the hiding of his power, the 
 deeps unfathomable of his All-funiciency : Doth 
 this f nit thee beft, and ple2fe thee moft ? Deft thou 
 fay, Tit good to be here ? Mat. 17. 4. Here I will pitch, 
 here I will live and dye} Wilt thou let all the world 
 go, rather than this? Then 'tis well between God 
 and thee: "Happy art thou, O man, happy art 
 thou that ever thou waft born. If a God can make 
 thee happy, thou mud needs be happ; ', for thou 
 haft avouched the Lord to be thy God, I)eut.z6. 17. 
 Doft thou fay to Chntf, as he to us, Thy Father flmll 
 be my Father, and thy God my God} John 20. 17. Here 
 is trie turning Point. An unfound profefTor never 
 takes up his reft in God; but converting grace does 
 the work and fo cures the fatal inifery of the fall, 
 by turning the heart from "its idols, to the living 
 God, iThef. 1.9. Nov/ lays the foul, lord, whither 
 Jhould L'go } Thou baft the words of eternal life, fchn 
 6. 6%. Here he centers, here he fettles. O 'tis as 
 the entrance of Heaven to him, to fee his intereft in 
 God. When he discovers this, he faith Return unto 
 thy reft, ny foul, for the Lord hath' dealt bountifully 
 villi thee, Pfalm 116.7. and it is even ready to 
 breath out Simons Song, Lord, now Isttefl thou thy fer- 
 
 vant 
 
The Nature of Conner fion. 41 
 
 vant depart in peace, Lu{ei.%p. and faith with Jacob, 
 when his old heart revived at the welcome tidings, 
 It is enough, Gen. 45. 18. When he fees he hatha 
 God in Covenant to go to, this is aH his falvationand 
 all his defire, zSam. 23. 5. 
 
 Man, is this thy cafe ? Haft thou experienced this? 
 Why, then bleffed art thou of the Lord. God hath 
 been at work with thee, he hath laid hold on thy 
 heart by the power of converting grace, or elfe thoti 
 couldft never have done this. 
 
 The Mediate term of Conversion is either Prin- 
 cipal, or lefs Principal. 
 
 The Principalis Chrift,the only Mediator between 
 God and Man, 1 Tim. 2. jr. His work is to bring us 
 to God, 1 Pet. 3. 18. he is the way to the Father, 
 John 14. 6. the only plank on which we may efcape 5 
 the only door by which we may enter, John 10. 9. 
 Converfion brings over the foul to Chrift, to accept 
 of him^Col. 2. 6. as the only means to life,as the on- 
 ly way, the only name given under Heaven, Acts 
 4. 12. He looks not for falvation in any other but 
 him j nor in any other with him, but throws him- 
 felfon Chrift alone; as one that fhould cail him- 
 felf with fpread arms upon the Sea. 
 
 Here ( faith the convinced iinner ) here I tviil ven- 
 ture, and if I perijh, I perijh : If I die, I mil die here. 
 But Lord juffer me not to perijh under the pitiful eyes of thy 
 mercy. Intreat me not to leave thee, or to turn away from 
 following after thee, Ruth 1. 16. Here 1 roill throw my 
 [elf, If 'thou kick me -> if thou fall me, Job 13. if. I roill 
 not go from thy door. 
 
 Thus the poor foul doth venture on Chrift, and 
 refolvedly adhere to him. Before Converfion 
 the man made light of Chrift, minded the Farm, 
 Friends, Merchandife, more than Chrift, Mat. 
 22. 5. Now Chrift is to him as his neceflary food, 
 his daily bread, the life of his heart, the ftaflf of his 
 
 life, 
 
4 2 The Nuture of Converjion. 
 
 life, Phil. 3. 9. His great defign is, that Chnft 
 may be magnified in him, Phil. 1. 20. His heart 
 once faid, as they to the Spoufe, What is thy 
 Beloved more than another? Cant: $. 9. He found 
 more fweetnefs in his merry company, wicked 
 fetnes, earthly delights, than in Chrifr.. He took 
 Keligion for a fancy, and the talk of great enjoy- 
 ments for an idle dream. But now to him to live, 
 is Chrifr. He lets light by all that he accounted 
 precious, for the excellency of the knowledge of 
 Chnft, Phil. 3. 8. 
 
 All of Chnft is accepted by the fincere Convert. 
 He loves not only the Wages, but work of Chnft. 
 H.0.7. 1 z.not only the benefits,but the burden ofchriji : 
 He is willing not only to tread out the corn, but to 
 draw under the yoak : he takes up the commands 
 of Chrifr ,yea and Crofs of Chrift,Af^.n. Mxt. i6.i±. 
 
 The unfound clofes by the haives with Chnft ; 
 He is all for the Salvation of Chriftj but he is 
 not for fanftification : he is for the priviledges, 
 but appretiates not the perfon of Chrifr. He di- 
 vides the offices and benefits of Chrifr. This is 
 an error in the foundation. Whofo loveth life, 
 let him beware here. 5 Tis an undoing miflake, 
 ©f which you have been often warned, and yet 
 nsne more common. Jefus is a fweet name, but 
 men love not the Lord Jefus . in. fincerity,- Epb. 6. 
 24. They will not have him as God offers. To be a 
 Prince and a Saviour , Acis 5. 31. They divide what 
 Godnath joyned, the King and the Prieft. Yea, they 
 will not accept the Salvation of Chrifr, as he in- 
 tends it y they divide it here. Every man's vote is 
 for Salvation from fufTering, but they defire not to 
 be faved from finning. They would have their lives 
 faved, but withall they would have their lufls. Yea, 
 many divide here again, they would be content to 
 have fome of their fins deftroyed 5 but they cannot 
 
 leave 
 
7 he Nature of Cenverfion. 43 
 
 leave the lap oiVxlilxh, or divorce the beloved -He- 
 rodi^s. They cannot be cruel to the right e?e, or 
 right hand 3 the Lord mull pardon them in this 
 thing, 2 lyings 5.18. Oh be infinitely tender here 3 
 your fouls lie upon it. The found Convert takes 
 a whole Chrift, and takes him for all intents and. 
 purpofes, without exceptions, without limitations, 
 without referves. He is willing to have Chrtft, up- 
 on his terms, upon any terms. He is willing of the 
 dominion of Chrift, as well as deliverance by Chnft-, 
 he faith with Paid, Lord, what milt thou have me to do? 
 Afts 9.6. Any thing Lord.He fends the blank to Cbrifi 
 to fet down his own Conditions ,^#.1 1.2.7. Aftsi6.$o. 
 
 The lefs Principal is the Lares , Ordinances, and ways 
 ofchrift. The heart that was once fet againft thefe, 
 and could not endure the ftritftnefs of thefe bonds, 
 the kvcrity of thefe ways, now falls in love with 
 them, and chufes them as its rule and guide for e- 
 ver, Pfalm 1 15?. 111,12.. 
 
 Four things ( I obferve ) God doth work in every 
 found Convert, with reference to the Laws and 
 Ways ofChrift, by which you may come to know 
 your eftates, if you will be faithful to your own 
 fouls 5 and therefore keep your eyes upon your hearts, 
 as you go along. 
 
 1 . The Judgment is b? ought to appreve of them, and 
 fubferibe to them, as moft righteous and mofl reafonable y 
 Pialno. H2, 1 1 £,137,138. The mind is brought to 
 like the ways of God, and the corrupt prejudices 
 that were once againft them, as unreaibnable, and 
 intolerable, are now removed. The understanding 
 aifentsto them all, as holy, juft, and good, Kpm. 
 7. i2. How is Vivid taken up with thefe excellencies 
 of Gods Laws? How doth he expatiate in their prai- 
 fes both from their inherent qsaikies a and admira- 
 ble effects, Pfalm 19. 8,9, ro,^,/ 
 
 There is a twofold judgment v $Pthe- undemand- 
 ing 5 
 
44 The Nature of Converficn. 
 
 ingi Judicium abfolutum, & cemparatum. The abfo- 
 lute judgment is, when a man thinks fuch a courfe 
 beft m the general, but not for him, or not un- 
 der the prefent Circumftances he is in, pro hie <s* 
 nunc. Now a godly mans judgment is for the 
 waj/s of God, and that not only the abfolute, but 
 comparative judgment ; he thinks them not only 
 beft in general, but beft for him. He looks upon 
 the rules of Religion,* not only as tolerable, but de- 
 fireable, yea more defireable than gold, fine gold, 
 yea much fine gold, Pfalm 19.10. 
 
 His judgments are fetledly determined, that 'tis 
 beft to be holy, that 'tis beft to be ftri<5t, that it is 
 in it felf the moft eligible courfe ; and that 'tis for 
 him the wifeft and moft rational, and defireable 
 choice. Hear the godly mans judgment, I know 
 OLord, that t by judgments are right. I love thy Com- 
 mandments above Gold, yea above fine Gold 5 I e(feem 
 all thy precepts concerning all things to be right, and 
 I hate every falfe way, Pfalm 110. iz7 5 ia'8. Mark, 
 he did approve of all that God required, and dii- 
 allowed of all that he forbad, Righteous Lord, and 
 upright are thy judgments. Thy teftimonies that thou 
 haft commanded are righteous, and very faithful. Thy 
 word is true from the beginning, and every one of thy 
 righteous judgments endureth for ever, Pfalm 119. S6, 
 160, 161, 1^3. See how readily and fully he fub- 
 fcribes, he declares his aflent, and confent to it, 
 and all and every thing therein contained. 
 
 z. The dejire of the heart is to know the whole mind of 
 Chrift, Pfalm 11^. rtfeiij^irf?. Pfalm z?. 4, j. He 
 would not have one fin undifcovered, nor be igno- 
 rant of one duty required. Tis the natural and 
 earneft breathing of a fanttified heart, c Lord if 
 ' there be any way of wickednefs in me, do thou 
 * difcover it. What I know not teach thou me, and 
 4 if I have done iniquity, I will do it no more. The 
 
 unfound 
 
The Nature ofConverfion. 4y 
 
 unfound is willingly ignorant, 2 Pet. 3. f. loves 
 not to come to the light, $okn 3. 20. He is willing to 
 keep iuch or fuch a fin ; and therefore is loth to 
 know it to be a fin, and will not let in the light at 
 that Window. Now the gracious heart is willing to 
 know the whole latitude and compafs of his makers 
 Law, Pfalm 119. 18, 19,27, 3 3,64,66,6'8,78, 103,124. 
 He receives with all acceptation the word that con- 
 vinced him of any duty that he knew not, or mind- 
 ed not before, or dilcovered any fin that lay hid be- 
 fore, Pfalm 119.11. 
 
 3. 'The free and refolved choice of the will is 
 1 determined for the ways of Chrift, before all the 
 ' pleafures of fin and profperitys of the World, Pfalm 
 119. 103, 127,162. Hisconfent is p.g: extorted by 
 fome extremity of anguith, nor is it only a fudden 
 and hafty refolve, but he is deliberately purpofed, 
 and comes off freely in the choice, Pfilm 17-3. Pfal. 
 119. 30. True, the Flefh will rebel, yet the pre- 
 vailing part of his Will is for ChnfVs Laws and Go- 
 vernment j fothat he takes them not up as his toil 
 or burden, but his blifs, ijohn^.i,. Pfalm 115?. 
 tfo, 7z. When the unfanctified goes in thrifts ways, 
 as in Chains and Fetters, he doth them naturally, 
 Pfalm 40. 8. J«*. 31. 33. and counts Chnfts Law 
 his Liberty, Pfalm. 1 1^.32,45-. fames- 1.1$. 'He is 
 ' willing in the beauties of holineis, Pfam.iio. 3. 
 and hath this infeparabie Mark. 'That he had ra- 
 ' ther ( if he might have his choice ) live a firicl and 
 ' holy life than the moft profperous and flouriming 
 ' life in the world, 1 Sam. 10.26. There went with 
 ' Saul-k band of men whofe hearts God had touch- 
 ed. When God touches the heart of his chofen, 
 they prefently follow Chrift, Mat. 4. 22. and (tho' 
 drawn ) do freely run after him. Cam. 1. 4. and wil- 
 lingly offer themfelves to the fervice of the Lord, 
 2 Chron. 7. 1 6. feeking him with their whole dzhre. 
 
 2. Chron. 
 
4° The Nature of Convey fion. 
 
 i-Chron.if.if. Fear hath its ufe 5 but this is not the 
 main Spring of Motion with a fanclified heart.Chnft 
 keeps not his Subjects in by force, but is King of a 
 willing people. They are ( through his grace ) freely 
 refolved for his fervice, and do it out of choice, 
 not as flaves, but as the Sun or Spoufe, from a Spring 
 of Love, and a LoyalMind. In a Word, the Laws 
 of Chrift are the Converts Love, Pfalm ii^ij^ 
 163, 167. deiire, ver.5, 20,40. delight, ver.77, 92, 
 103,111,143. and continual itudy, ver.'^ftifr 
 Pfalm i.z. 
 
 q.ThebentofhUccurfeii directed to f^eep Gods Sta- 
 tutes, Pfalm 119.4,8,1^7, 168. 'Tis the daily care of 
 his life to walk with God. He feeks great things : he 
 hath noble defigns, though he fall too fhort. He aims 
 at nothing lefs than perfection : hedefiresit, he rea- 
 ches after it, he would not reft in any pitch of grace, 
 till he were quite rid of fin and had perfected holi- 
 nefe, Phil. 3 . 1 1 , 1 1 , 1 3 , 1 4. 
 
 Here the Hypocrites rottennefs may be difcover- 
 ed. He defires holinefs ( as one well) only as a 
 Bridge to Heaven, and enquires earneftly, what is 
 the leal that will ferve his turn ; and if he can get 
 but fo much as may juft bring him to Heaven, this is 
 all he cares for. But the found Convert defires holi- 
 nefs for holinefs fake, Pfalm 119. 97. Mat. $.6. and 
 not only for Heaven's fake. He would not be fatis- 
 fied with fo much as might fave him from Hell ; but 
 defires the higheft pitch. Yet defires are not e- 
 nough. V/hat is thy way artd thy courfe ? Is the 
 drift and fcope of thy life altered ? Is holinefs thy 
 trade, and religion thy bufinefs > Rom. 8. 1 . Mat. 
 *V, 16. Phil. 1. 20. If not, thou art fhort of found 
 Converfion. 
 
 Application. And is this, that we have defcribed, 
 the Converfion that is of abfolute neceflity to falva- 
 tion? Then be informed, 1, Thatftrait is the gate 
 
 and 
 
J be Nature of Converjion. 4.7 
 
 and narrow the way that leadeth unto life. 1. That 
 there be but few that find it. 3. That there is need 
 of a Divine power, favingly to convert a firmer to 
 Jefus Chrift. 
 
 Again, then be exhorted, O man that readeft, to 
 turn. in upon thine own felf. What faith Consci- 
 ence ? Doth it not begin to bite? Doth it not twitch 
 thee as thou goeft ? Is this thy Judgment, and this 
 t-hy Choice, and this thy way, that we have defend- 
 ed ? If fo,then 'tis well. But doth not thy heart con- 
 demn thee, and tell thee, there is fuch a fm thou Iiv- 
 eftin againft thy Confcience? Doth it not tell thee, 
 there is fuch and fuch a fecret way of wickednefs, 
 that thou makefl no bones of? Such or fuch a Duty, 
 that thou makeft no Confcience of ? 
 
 Doth not Confcience carry thee to thy Clofet, and 
 tell thee howteldom prayer, and reading is perform- 
 ed there? Doth it not carry thee to thy family, and 
 fhew thee the charge of God, and the fouls of thy 
 children andfervants, that be neglected there ? doth 
 not Confcience lead thee to thy Shop,thy Trade, and 
 tell thee of fome myftery of iniquity there ? Doth it 
 not cany thee to the Ale- Shop, or to the Sack-Shop, 
 and round thee in thine ear for the loofe Company 
 thou keepeft there,the prec^pus time thou mif-fpend- 
 eft there, for the talents ot God which thou throw- 
 eft down this Sink, for thy gaming, and thy fwillmg, 
 "6rtr. Doth it not carry thee into thy fecret Chamber, 
 and read thee a Curtain Lecture ? 
 
 O Confcience do thy duty. In the nme of the 
 living God I command thee difcharge thine office. 
 Lay hold upon this finner, fall upon him,arreft him 
 apprehend him, undeceive him. What, wilt thou 
 flatter and footh him, while he lives in his fins ? 
 Awake, O Confcience. What meaneft thou, O 
 fleeper ? What, haft thou never a reproof in thy 
 mouth? What, {hall this foul die in his carelefs 
 
 neglect 
 
48 The Neceffity of Converjion. 
 
 neglect of God and Eternity, and thou altogether 
 hold thy peace? What, {hall he go on mil in his 
 trefpalTes, and yet have peace ? O roufe up thy felf , 
 and do thy work. Now let the Preacher in the bo- 
 fom fpeak. Cry aloud and fpare not, lift up thy 
 voice like a Trumpet ; let not the blood of this Soul 
 be required at thy hands. 
 
 Chap. III. Of the Neceffity of Conver/ton. 
 
 IT may be you are ready to fay, what meaneth 
 thisftir? And are apt to wonder, why I follow 
 you with fuch earnefmefs, full ringing one lef- 
 ron in your ears, That you fhould repent and be con- 
 verted, Afts 3. ip. But I muft fay unto you, as Ruth 
 to Naomi, Intreat me not to leave you, nor to turn a fide 
 from following after you, Ruth 1.16. Were it a matter 
 of'inciifferency, I would never keep fo much ado. 
 Might you be laved as, you be, I would gladly let 
 you alone. But would you not have me felici- 
 tous fonou, when I fee you ready to perifli? As 
 the Lord liveth, before whom I am, I have not the 
 leaft hopes to fee one of your faces m Heaven, ex- 
 cept you be converted. I utterly defpair of your 
 falvation, except you will bq prevailed with to turn 
 throughly, and give up your felves to God in* holi- 
 nefs and newnefs of life. Hath God faid, Except you 
 be born again, you cannot fee the Kjvgdom of God, $okn 
 3. 3. and yet do you wonder, why your Minifters 
 do fo plainly travel in birth with you? Think it 
 not ftrange, that I am earned with } r ou to follow 
 after holinefs, 2nd long to fee the Image of God up- 
 on you. Never did any, nor (nail any enter into Hea- 
 ven by any ether way but this. The Conversion de- 
 f:rioed is not an high pitch of fome taller Chriftians, 
 but every foul, that is faved, pa(fes this univerfal 
 change. 
 
 It 
 
The Neceffity of Converfion. 49 * 
 
 Itwasapaflage of the Noble Roman, when he 
 was hafting with Corn to the City in the famine, 
 and the Mariners were loth to fet fail in foul 
 weather, Necejfarium eft navigate, noneft neceffarium 
 vivere. Our voyage is of more neceffity than our 
 lives. What is it that thou doll account neceflary ? 
 Is thy Bread neceflary ? ?Is thy Breath neceflary ? 
 then thy Conversion is much more neceflary. In- 
 deed this is the Unum neceffarium, tfce one thing ne- 
 ceflary. Thine Eftate is not neceflary ; thou maift: 
 fell all for the Pearl of great price, and yet be a gain- 
 er by the purchafe, Mat.' 13. 46. Thy life is not ne- 
 ceflary 5 thou maift part with it for Chrift to infinite 
 advantage. Thine efleem is not neceflary 5 thou 
 maifl be reproached for the name ofChrifl,and yet 
 happy, yea much more happy in reproach than in 
 repute, iPe/r.4.4. Mat.$. io>n. But thy Converfion 
 is neceflary, thy damnation lies upoa it, and is it not 
 needful info important a cafe to look about thee ? 
 Upon this one point depends-thy making, or mar- 
 ring to all eternity. 
 
 But I (hall more particularly fhew the necefllty 
 of Converfion in five things ; for without-this, 
 
 1. Thy being U in vain. Is it not pity thou 
 fliouklft be good for nothing, an unprofitable bur- 
 den of the earth, a wart, or wen in the Body of the 
 univerfe ? Thus thou art, whilft unconverted, for 
 thou canft not anfwerthe end of thy Being. Is it 
 not for the divine pleafure thou art and wert crea- 
 ted? Rev. 4. 11. Did not he make thee for him- 
 felf ? Vtov. 16. 4. Art thou a man, and haft thou 
 reafon ? Why then bethink thy felf, why and whence 
 thy Being is. Behold Gods^workmanfhip in thy 
 body, and ask thy felf, to what end did God rear 
 this fabrick ? Confider the noble faculties of thy 
 Heaven-born foul: to what end did God beftow 
 thefe excellencies ? To no other, than that thou 
 D . ihouldfl 
 
$6 7he Necejfity of Converficm'. 
 
 lhouldft pleafe thy felf,and gratifie thy fenfes ? Did 
 God fend men, like the Swallows, into the World, 
 only to gather a few fticks and dirt, and build their 
 Nefts, and breed up their young, and then away? 
 The very Heathens" could lee farther than this. 
 Art thou fo fearfully and wonderfully made, Vfal. 
 i g?. 14. and dolt thou not yet think with thy fe-lf, 
 flirely it was for fome noble and railed end ? 
 
 O man, let thy reafon a Httle in the Chair. Is 
 it not pity fiith a goodly fabrick ihould be raifed in 
 vain? Verily thou art in vain, except thou art for 
 God. Better thou hadft no Being, than not to be 
 for him. Wouldlt thou ferve thy end ? Thou muft 
 repent, and be converted. Without this thou art 
 unopurpofe, yea, to bad pur pofe.. 
 
 Firlt, To Nopum ft. Man unconverted, is like a 
 choice inftrument, that hath every ftnng broke, or 
 out of tune. The Spirit of the living God muft re- 
 pair, and tune it, by the grace.of regeneration, and 
 iweetly move it by the power of actuating grace, 
 or qKq thy prayers will be but howlings, and all thy 
 lervices will make no Mufick in the Ears of the moll 
 Holy, Epb.i.io. Vbil. 1.13. Haf. 7. 14. Ifa. 1. i<r. 
 All thy powers and faculties are fo corrupt in thy 
 natural State, that except^ thou be purged from 
 cead works, thou canft not ferve the living God, 
 Hth.y. 14. Tit. 1. 1 jr. 
 
 An unfanclified man cannot work the work of 
 God. 1. He bath no skill in it. He is altogether as 
 unskilful in the work, as in the word of righteouf- 
 nefs, Heb. ?. 13. There are. great myfteries as well 
 in ihe practices, as principles of godlinefs: now the 
 tin regenerate ': noweth not the my Series of the King- 
 
 ■ dom of Heaven, Mat. 13. n. 1 Tim. 3. 16. You may 
 as "well expect him that never learn'd -the Alphabet 
 to read,, or look for goodly Mufick on the Lute, 
 
 - troj n one that never fet his hand to an inftrument, as s 
 
 that 
 
Ybe Neceffay of Converfion. $1 
 
 that a natural man (hould do the Lord any pleafing 
 fervice. He murt firft be taught of- God, John 6. 45. 
 taught to pray, Lu\e 11.1. taught to profit, Efay 
 48.17. taught to go, Hof. 11.3. or elfe he will be ut- 
 terly at a lofs. ] 2. He hathneflrengtb for it. How 
 weak is his heart? E^. 16.30. He is prefently 
 tired. , The Sabbath what a wearinels is it ? MaL 
 1. 13. He is without ftrength, Rom. j-. 6. yea ftark 
 dtfadinfin, Eph. 1.5. ] J- He bath no mini to it ■> hi 
 defires not the knowledge of God s ways, Job 
 ...» 1 .1 4. He doth not know them,and he doth not care 
 to know them, PjalmSz. f. He knows not, neither 
 will heunderftand. ] 4. He batb neither due injlru- 
 mentSy nor materials for it. A man may as well hew 
 the Marble without Tools 5 or Limn without Co- 
 lours, or Inftruments, or build without Materials, as 
 perform any acceptable fervice without the graces 
 of the Spirit, which are both the Materials, and In- 
 ftruments in the work. Alms giving is not a fer- 
 vice of God, but of vain glory, unlets dealt forth 
 by the hand of divine love. What is the prayer 
 of the lips without grace in the heart, but the car- 
 cafs without the life ? What are all our confeaions, 
 unlefs they be theexercifes of godly ibrrow and un- 
 feigned repentance? What our petitions, unlefs 
 animated all along with holy defires, and faith in 
 divine attributes and promifes ? What our praiies 
 andthankfgivings, unlets from the Love of God, and 
 a holy grattiude, and lenfe of God's mercies in the 
 heart ? So that a man may as well expect the trees 
 mould (peak, or look for Iiogickfrom the brutes,or 
 motion from the dead, as for any fervice holy and 
 acceptable to God, from the unconverted. When 
 the tree is evil, how can the fruit be good ? Mat\ 
 7.18. 
 
 Secondly, To Badpurpoje: The unconverted foul 
 
 is a very cage of unclean birds, Rev. 1 8. 2 . a. Sepul- 
 
 D 3. chra 
 
5 * The Ncceffity ofCenverfion. 
 
 chre full of Corruption and Rottennefs, Mat.z3.1j. 
 a loathfome carkafs full of crawling Worms, and 
 fending forth a helliih and moil noifome favour in 
 thenoftrils of God. pjalm 14. 3. O dreadful cafe! 
 Doft thou not yet fee a change to be needful ? would 
 it not have grieved one, to have feen the golden 
 confecrated Veflels of God's Temple turned into 
 quaffing bowls for drunkennefs, and polluted with 
 the Idols fervice? Pan. jr. 2, 3. "Was it fuch an a- 
 bomination to the Jews, when Antiochm fet up the 
 picture of a Swine at the entrance of the temple ? 
 How much more abominable then would it have 
 been to have had the very Temple it felf turned into 
 a Stable, or a Stye, and to have the holy of holies 
 Terved like the houfe of Baal $ to have the Image 
 of God taken down, and be turned into a draught- 
 fcoufe ? 2 lyings 10. 27. This is the very cafe of the 
 unregenerate 5 all' thy Members are turned into in- 
 •ftruments of unrighteoufnefs, Rom. 6. 19. Servants 
 of Satan; and thy inmoft powers into receptacles of 
 uncleannefs, Eph. z.z. Tit. 1. if. You may fee the 
 goodly giiefts within, by what comes out. For cut of 
 the he an proceed evil thought s, Murders, Adulteries, For- 
 nications, Thefts, Falfewitnefs, Bla(pbemies,8cc.This 
 black guard difcovers what a Hell there is within. 
 
 Oh abufe unfufiferable ! to fee a Heaven-born foul 
 abafed to the filthieft drudgery, to fee the glory of 
 Gods creation, the chief of the ways of God, the 
 Xord of the Univerfe, a lapping with the prodigal 
 at the trough, or licking up with greedinefs the moil 
 loathfom vomit. Was it. fuch a lamentation, to 
 *ee thofe that did feed delicately, to fit defolate in 
 the Greets? and the precious Sons of Sio% compa- 
 rable to fine gold, tobe,eileemed as earthen Pitch-, 
 ers 5' and thofe that were cloathed in Scarlet, to em- 
 brace dunghils ?■£<«»; 4.2,5*. And is it not much 
 more fearful, to fee the only thing that hath immor- 
 tality 
 
The Necejfity ofConverfon. 5: 3 
 
 tality in this lower world, and carries the ftamp 
 of God, to become as a veffel wherein there is no 
 pleaiiire,3^r.z2.z8.(which is butthemodeft exprefli- 
 on of the veffel, men put to the moft fordid ufe. ) 
 Oh indignity intolerable / Better thou wert darned 
 in a tboufand pieces, than continue to be abufed to 
 fo filthy a fervice. 
 
 ll.Notonly manjbut the whole vifible creation is in vain 
 without this. Beloved, God hath made all the vifible 
 creatures in heaven and earth for the fervice of 
 man, and man only is the fpokefman for all the 
 reft. Man is in the univerfe, like the tongue in the 
 body, which fpeaks for all the Members. The o~ 
 ther creatures cannot praife their Maker, but by 
 dumb figns and hints to man, that he mould fpeak 
 for them. Man is, as it were, the high Prieft of Gods 
 creation, to offer the Sacrifice of praife for all his 
 fellow creatures, Pfal. 147. and 148. and 150. The 
 Lord God expecletta tribute of praife from all his 
 works, Pfalm 103. 12. now all the reft do bring in 
 their tribute to man, and pay it in by his hand. So 
 then, ifmanbefalfe, and faithlefs, and felfifh, God 
 is wronged of all, and mail have no active glory 
 from his works. 
 
 O dreadful thought to think of I That God 
 fhould buildfucha world as this, and lay out fuch 
 infinite power, and wifdom, and goodnefs, there- 
 upon, and all in vain, and man frojld be guilty at 
 lafr, of robbing, and Spoiling him of the slory of 
 all. O think of this, while thou art unconverted, 
 all the Offices of the creatures to thee are in vain 5 
 thy meat nourifhes thee in vain, the Sun holds forth 
 his light to thee in vain, the Stars, that ferve thee in 
 their courfes by their moft powerful, though hidden; 
 influence, Judges $. 20. Ho/. 2. 21, 22. do it in vain; 
 thyCloaths warm thee in vain; thy Beaft carries 
 thee in vain : in a word, the unwearied labour, and 
 D 3, continual 
 
J4 7be Necejfity ofConvtrfion. 
 
 continual travel of the whole Creation ( as to thee ) 
 is in vain. The fervice of all the creatures, that 
 drudgefortl:ee, and yield forth their ftrength unto 
 thee (that therewith thou ihoaldft ferve their 
 Maker ) is all but loft labour. Hence the whole Cre- 
 ation groaneth under the abufe of this unfanctified 
 world. Rem. 9. 22. that pervert them to the fervice 
 of their lulls, quite contrary to the very end of their 
 Being. 
 
 III. Without M 7 thy Religion is in vain. Jam. 1.16. 
 All thy religious performances will be but lofts for 
 they can neither pleafe God, Rom. O.norfave thy 
 -foul, \ Cor. i^. 2,3. Which are the very ends of 
 Religion. Be thy fervices never fo fpecious, yet 
 God hath no pleafure in them, IfaL1.14.Mdl. 1.16, 
 Is not that man's cafe dreadful, whofe facrifkes are 
 as Murder, and whofe prayers are a breath of abo- 
 mination ? Tfa. 66. 3. Prov. 28. 9. Many under 
 convictions think they will fet upon mending, and 
 that a few prayers and alms will falve all ag£in; 
 but alas, firs, while your hearts remain unianctin- 
 cd, your duties will not pafs. How punctual was 
 febu ? and yet all was rejeded , becaufe his heart was 
 notupright, 2 Kings 10. with Hof. 1.4. Howblame- 
 lefs was Paul ? and yet being unconverted all was but 
 lofs, Phil. 3.6,7. Men thirik they do much in atten- 
 ding God's Service,and are ready to twit him witn it, 
 Ifa. $2.j. Mat. 7. iz. and fet him down io much 
 their debtor, when as (their perfons being unfan- 
 - clified ) their duties cannot be accepted. 
 
 Ofoul, do not think, when thy fins puriue thee, 
 a little praying and reforming thy courfe will pacify 
 God: thou muft begin with thine heart. It JtoSX 
 be not renewed, thou canft no more pleaie God, 
 than one that having unfpeakably oftended thee, 
 ihould bring thee his vomit m a dim to pacity 
 jfcee, or having fallen into the mire,- ihoujd 
 
The Nt-ceffity of Converfion. fj 
 
 think with his loathed embraces to reconcile thee. 
 
 It is a great mifery to labour in the fire. The 
 Poets could not invent a wafer Hell lor Sijypbus than 
 to be getting the Barrel frill up the Hill,and then that 
 it Ihouid prefently fall down again and renew his la- 
 bour. God threatens 1 :, as the greateft of temporal 
 judgments, that they Should build and not inhabit, 
 plant and not gather, and their labours ihouid be 
 eat up by Grangers, -Deut. 28. 30, 38, 39,41. Is it lo 
 great a mifery tolofe our common labours,to fow in 
 vain and build in vain I how muGh more to lofe our 
 pains in Religion, to pray and hear, and faft in vain ? 
 This is an undoing and eternal lofs. Be not deceiv- 
 ed, if thou goeft on in thy fiafulftate, though thou 
 ihouldit fpread forth thine hands, God wjil hide his 
 eyes ; though thou make many prayers, he will not 
 hear, I fat. 1 . 1 5- . If a man without skill fct about 
 our work, and marr it in the doing, though he take 
 much pains, we give him but final 1 thanks. God 
 will be worshipped after the due order, 1 chron. 
 1 5 . J 3 . If a fervant do our work, but quite contrary 
 to our order, he ihall have rather (tripes than praife; 
 Gods work muft be done according to Gods mind, 
 or he will not be pleafed ; and this cannot be,except 
 it be done with a holy heart, 2 Cbron.if.z. 
 
 IV. Without this, thy hopes art in vain, A^b 8. 
 22, 13. The Lord, hath rejected thy Confidence, f'er) 2. 3 7. 
 
 Firlr, Thy hopes of Comfort here are in vain. 5 Tis 
 not only necelfary to the fafety, but comfort of 
 your condition, that you be converted. Without this 
 youihaU not know peace, Ifai.^.S. Without the 
 fear of God, you cannot have the comforts of the 
 Holy Ghoft, Aft. s 9.31. God fpeaks peace only to 
 his people, and to his Saints, Pfal.Zs. 8. If you 
 have a falfe peace, continuing in your fins, 'tis not 
 of Gods (peaking ; and then you may guefs the Au- 
 thor, tin is a real Sicknefs, Ifai. 1. 5. yea the 
 D 4 worii 
 
$6 The Necejfity ofConverfionl 
 
 worft of flcknefs, 'tis a Leprofie in the head, lev. 
 13. 44- the plague in the heart, 1 Kjngs 8.38. 'tis 
 brokennefs in the bones, Pfal. 71/8. it pierceth, it 
 woundeth, it racketh, it tormenteth, itim. 6. to. 
 A man may as well expect eafe, when his difeafes 
 are in their ftrength, or his bones out ofjoynt, as 
 true comfort, while in his fins. 
 
 O wretched man, that canft have no eafe in this 
 czk, but what comes from the deadlinefs of the 
 dika.Ce ! You fhall have the poor-fick man, faying 
 in his lightnefs, he is well ; when you fee death in 
 his face. He will needs up and about his bufinefs, 
 when the very next ftep is like to be into the grave. 
 The unfanclified often fee nothing amife, they think 
 themfelves whole, and cry not out for the Phyfician, 
 but this fhews the danger of their Cafe. 
 
 Sin doth naturally breed diflempers and diftur- 
 bances in the foul. What a continual tempeft and 
 commotion is there in a difconter.tcd mind ? What 
 Qn eating evil is inordinate care ? What is paflion but 
 a very feaver in the mind ? What is luft but a fire in 
 the bones? What is pride but a deadly tympany; 
 or jrovetoufnefs but an unfatiable and unfuffera- 
 ble thii -ft ? Or malice and envy but venom in the 
 very heart ? Spiritual floth is but a fcurvy in the 
 mi^j&ncl carnal fecurity a mortal lethargy ; and 
 how can that foul have true comfort that is under 
 To many difeafes? But converting grace cures, and 
 fo eafes the mind, and prepares the foul for a fet~ 
 led, Handing, immortal peace. Great peace have 
 they that love thy Commands, and nothing fhall offsr.d 
 them, Pfal 119.1*7. They are the ways of wifdom 
 that afford pleafure and peace, Prcv. 3. 17. VavU 
 had infinitely mose pleafure in the word, than in 
 all the delights of his Court, Pfal. 119. 103, 127. 
 The Conference cannot be truly pacified, till found- 
 ry purified, Heb. 10. %%, Curled is that peace, that 
 
The NecetfityofCenverfidnV. 5^ 
 
 is maintained in a way of fin, Veut. 29. 1% 20. 
 Two forts ofpeacearcmoretobe dreaded than all 
 the troubles in the world 5 peace with fin, and peace 
 in fin. 
 
 Secondly, Thy hopes of Salvation hereafter are in 
 vain: yea, worfe than in vain, they are mofl injuri- 
 ous to God, moft pernicious to thy felfj there is 
 death, defperation, blafphemy in the bowels of this 
 hope. 1. There is death in it. Thy Confidence jh all be 
 rooted out of thy Tabernacles (God will up with it root 
 and branch) itfhaH bring thee tothelSjng of Terrors, 
 fob 1 8. 1 4.tho thou rmift lean upon this houfe it will 
 net ftand, fob 8. 15-. but will prove like a, ruinous 
 building, which when a man trufts to, it falls down 
 about his ears. 2. There is defperation in it. JVhere 
 is the Hope of the Hypocrite, when God ia\es away his foul} 
 fob 17.%. Then there is an end for ever of his hope. 
 Indeed, the hope of the righteous hath an end, but 
 then 'tis not a deftructive, but a perfective end 5 his 
 hope ends m fruition, others in fruft ration, Prov, 
 10. 28. The godly mull fay at death, It isfinijhed, but 
 the wicked, It is periled \ and in too fad earned be- 
 moan himfelf, (as fob in a miftake) Mere now is m 
 hope ? He hath dejiroyed me, I am gone, and my hope; is 
 removed li\e a tree, Job 19.10. The righteous hath hope in 
 his death, Prov. 14.32. When nature is dying, his 
 hopes are living, when his body is languifhing, 
 his hopes are rlouriming ; his hope is a living hope, 
 1 Pet. 1.3. its \hm\Jk Ijuaav, but others a dying, 
 yea a damning, foul-undoing hope. When a wicked 
 man dieth, bis expectation fljallperijh, and the hope of un~. 
 juft menperifheth, Prov. 11. 7. It jhatl be cut of, and 
 prove like the Spiders Web, Job 8. 14. which he 
 fpins out of his own bowels, but then comes death 
 withche broom, and takes down all, and fo there is 
 an eternal end of his confidence, wherein he trufted* . 
 Vor.tbs eyts of the wicked fhall fajl, wi tbtyr hope Jhall 
 D f be 
 
5 8 The Nec(j[jftTy rf CcKverJjcft] 
 
 be 06 the giving up of the Gbofc Job n. 20. Wicked 
 men are fetled in their carnal hope, and will not 
 be beaten out of it. They hold it raft, they will not 
 let it go. Yea but death will knock off" their fingers. 
 Though we cannot undeceive them, death and judg- 
 ment will. When death ftrikes his dart through thy 
 liver, it will let out thy foul and thy hopes toge- 
 ther. The unfan&ified have hope only in this life, 
 1 Cor. 15-. i^>. and therefore are of all men moft 
 mif erable. When death comes, it lets them out into 
 the amazing gulf of endlefs defperation. 3. There is 
 blafpbemy in it. To hope we (hall be faved, though 
 continuing unconverted, is to hope we fhall prove 
 God a liar. He hath told you, that fo merciful and 
 pitiful as he is, he will never faveyou notwithstand- 
 ing, if you go on in ignorance, or a courfe of un- 
 righteoufnefs, I fa. 17.11. 1 Cor. 6. 9. In a word, he 
 hath told you, that whatever you be or do, nothing 
 fhall avail you to Salvation without you be new 
 creatures, G^/.^. if. Now to fay God is merciful, 
 and we hope he will fave us neverthelefs, is to fay in 
 effect, we hope God will not do as he faith. We may 
 not fet 'God's Attributes at variance. God is refolved 
 to glonfie mercy, but not with the prejudice of 
 truth, as the prefumptuous finner will find to his 
 €verlafling forrow. 
 
 Gbjeft. Why but we hope in Jefas Chrift, we put 
 our whole truft in God, and therefore doube not 
 but we mail be faved. 
 
 Avf. 1. This u not t$ bope in Cbrift, but again fl Chrift. 
 To hope tofee the Kingdom of God, without being 
 born again, to hope to find eternal life in the broad 
 wav, is to hope Chriit will prove a falfe Prophet. 
 'Tis David's plea, T hope in thy word, Pfalm 119. 81. 
 but this hope is againft the word. Shew me a»word 
 of Chrift for thy hope, that he will fave thee in thine 
 ignorance, or prophane neglects of liis fervice, 
 
 and 
 
The NictJJity if 'Ccnvcrfcn. fy 
 
 and I will never go to fhake thy confidence. 
 
 2. God dot}? with abhorrence reject thk hope: Thofe 
 condemned in the Prophet, went on in their fins, yet 
 (faith the Text) they will lean upon the Lord, Mic. 
 3 . 1 1 . God will not endure to be made a prop to men 
 in their fins : The Lord rejected thofe prefumptuous 
 finners, that went on flill in their trefcafles, and yet 
 would flay themfelves upon the God of Ifrael, Ifi" 
 48. 1, a. as a man would fhake off the briars (as one 
 faid wellj that cleaves to his garment. 
 
 3. If thy hope be anything veorth, it rviUpurifJethee 
 from thy fins, ifobn 3.3. but curfed is that hope, 
 which doth cherifhmen in their fins. 
 
 Objeft. Would you have us to defpair ? 
 
 Anfw. You muft defpair of ever coming to Hea- 
 ven as you are, A&s 2. 37. that is, while you remain 
 unconverted. You muft defpair ever to fee the 
 face of God without holinefs, but you muft by no 
 means defpair of finding mercy ,upon your thorough 
 repentance and converfion^ neither may you 'defpair 
 of attaining to repentance andconverfion,inthe ufe 
 of Gods means. 
 
 V. Without this, All that Chriji hath done and faffered 
 will be fas to you) in vain, John 13.8. Tit, 2. 14, 
 that is, it will no way avail to your falvation. Ma-: 
 ny urge this as a fufficient ground for their hopes, 
 thatChrirt died for finners : x but I mud tell you, 
 Chrift never died to lave 'impendent and uncon- 
 verted finners ( lb continuing ) 2 Tim. 2.19. A 
 great Divine was wont, in his private- dealings with 
 fo*;ls, to ask two^ questions, 1. What hath Chrift 
 done for you? 2 .What hath Chrifc wrought in you ? 
 Without the application of the Spirit in Regenera- 
 tion, we can have no frying intereft in the benefits 
 of Redemption. I tell you from the Lord, Chrift 
 himfelf cannot fave you, if you go on in this eftate. 
 
 I, I; were again?} fas thift. The Mediator is the Ser- 
 vant. 
 
€o 7 he Neceflity cfConverJton] 
 
 Vant of the Father, lfa.41. 1. mews his commifTion 
 from him,acts in his name, and pleads his command 
 for his jufhfication, $chn 10. 18, 36. fobn 6. 38, 40. 
 And God hath committed all things to him, entruft- 
 ed his own glory, and the falvation of his elect with 
 him, Mat. 11.27- John 17.2. Accordingly, Chrift 
 gives his Father an account of both parts of his trufr, 
 before he leaves the world, tfohn 17. 4, 6 9 iz, Now 
 Chrift mould quite crofs his Fathers glory ,hisgreateft 
 truft, if helhould fave men in their fins 5 for this 
 were to overturn all his counfels, and to offer vio- 
 lence to all his attributes. 
 
 , Firft,Tb overturn alibis Councels;of which this is the 
 order, that men mould be brought through fanctifi- 
 cation, to falvation, zTbef. 2.13. He hath chofen 
 them, that they mould be holy, Epb. 1.4. They are 
 elected to pardon and life through fanctification, 
 1 Pet. 1. 2. Ifthcucanft repeal the Law of Gods im- 
 mutable counfel, or corrupt him, whom the Father 
 hath fealed, to go directly againft his CommifTion, 
 then and not otherwife, mailt thou get to Heaven in 
 this condition. To hope that Chrift will fave thee 
 while unconverted,is to hope that Chrift will falfify 
 his truft. He never did, nor will fave one foul, but 
 whom the Father hath given him in election, and 
 drawn to him in effectual calling, John 6. 34, 37. Be 
 aifured, Chrift will fave none, in a way contrary to 
 his Fathers will, John 6. 38. 
 
 Secondly, To offer violence to all his attributes. 
 1. Tobisfuftice. For the righteoufnefs of Gods judg- 
 ment lies,in rendring to all according to their works, 
 Rom. 2.5,6. Now, mould men fow to the flem,and 
 yet of the Spirit reap everkfting life, Gal. 6. 7, 8. 
 where were the glory of divine Juftice, fince*it 
 fliould be given to the wicked according to the 
 work of the righteous? 2. To bis bolinefs. If God 
 fiiould not only faye Tinners, but fave them in their 
 
 fins, 
 
The Neceftty of Cower (ion] 6f 
 
 fins, his moft pure and ftrift holinefs would be ex- 
 ceedingly defaced. The unfanctified is in the eyes 
 of Gods holinefs, worfethanaSwineor Viper, Mat. 
 23. 33. 2 Pet. 2.22. Now what cleanly nature could 
 indure to have the filthy Swine Bed and Board with 
 him in his Parlour, or Bed-chamber ? It would offer 
 the extreameft violence to the infinite purity of the 
 divine nature, to have fuch to dwell with him. They 
 cannot ftand in his judgment, they cannot abide in 
 his prefence, Pfalm 1. '$. Pfalm y. 4, ?. If holy 
 David would not endure fuch in his houfe, 
 no nor in his fight, Pfalm 101. 3,7. ftall we 
 think God will ? Should he take men as they be 
 from the Trough to the Table,from the Harlots lips, 
 from the Stye and Draff, to the glory of Heaven, 
 the world would think God were at no fuch a dis- 
 tance from fin, nor had fuch diflike of it, as we are 
 told he hath; they would conclude, God were alto- 
 gether fuch a one asthemfelves (as they wickedly 
 did, but from the very forbearance of God, Pjal. 5-0, 
 21.) 3. To bis Veracity. For God hath declared from 
 Heaven, That if any jhall (ay he /ball have peace, tho* 
 ks fhouldgo on in the imagination of his heart : his wrath 
 Jhall fmoa\ again ft that man , Deut. 25?. ip,2o.Thatt;;ej 
 (only) that confejs, and for\a\e their fins, jhall find mer- 
 cy, Prov.28. i$.Tbat they that Jhall enter into his Hill, 
 muft be of clean hands and a pure heart, Pfal. 24. 3,4. 
 Where were Gods^truthjif notwithftanding all this, 
 he mould bring men to Salvation without Conver- 
 fion ? O defperate finner, thatdareft to -hope, that 
 Chrift will put the lye upon his Father, and nullifie 
 his word to fave thee! 4. To his Wifdom. For this 
 were to throw away the choiceft mercies, on them 
 that would not value them, nor were any way fuit- 
 edto them. Firft, thev would not value them. The 
 unfanclified finner puts but little price upon God's 
 great Salyatign, Mat. 22, ?. He fets no more by 
 
 Chrift 
 
6 z Th & Necejjity of Converjion. 
 
 Chrrft than the whole by the Phyfician, Mattbtvt 
 9. i2. he prizes not his balm, values not his cure, 
 tramples upon his blood, Heb. 10. 2 9. Now would 
 it ftand with wifdom, to force pardon and life, upon 
 them that would give him no thanks for them. ? Will 
 the all- wile God (when he hath forbidden us to 
 doit) throw his holy things to Dogs, and his 
 pearls to Swine, that would (as it were) but turn 
 again, and rend him ? Mat. 7,6. This would make 
 mercy to be defpiied indeed. Wifdom requires 
 that life be given, in a way fuitable to God's honour, 
 and that God provide for the fecuring his own glo- 
 ry, as well as Man's felicity. It would be difhonour- 
 able to God, to let his Jewels on the fiioutsof Swine 
 (continuing fuch) and to bellow his choiceft riches 
 on them, that have more pieafure in thefr fwill, 
 than the heavenly deHghts that he doth offer. God 
 fiiould lofe the praife and glory of his grace, if he 
 fhouljlcaft it away on them, that were not only 
 unworthy, but unwilling. Secondly ,They are noway 
 fuited to them. The Divine Wifdom is Teen in 
 fuiting things each to other, the means to the end, 
 the object to the faculty, the quality of the gift to 
 the capacity of the receiver. Now, if Chrift mould 
 bring the unregenerate firmer to Heaven, he could 
 take no more felicity there, than a Beaft if you fiould 
 bring him into a beautiful room, to the Society of 
 learned men, and -a well-furnifhed Table: when 
 as the poor thing had much rather be grazing with 
 his fellow-brutes. Alas, what mould an unfanoified 
 creature do in Heaven,' He could take no con- 
 tent there, becaufe nothing fuits him.The place doth 
 notfuithim, he would be but pi[cisin arido^ quite 
 out of his element, as a Swine in the parlour, or a 
 Fifli out of water. The Company doth not fuit him. 
 What communion hath darknefs with light, cor- 
 ruption with perfection? Filth and rotcennefc. 
 
 with 
 
The Neciflity of Converficn. 6*3 
 
 with glory and immortality? The imploymenc 
 doth not fuit him: The Anthems of Heaven fit 
 not his mouth, fuit not his ear. Canft thou charm 
 thy Beaft with Munek ? Or wilt thou bring him to 
 thy Organ, and ex peel; that he fhould make thee 
 melody, or keep time with the skilful Quire ? Or 
 had he skill, he would have no will, and fo could 
 find nopleaiure,no more than the naufcous ftomach 
 in the meat, on which it hath newly forfeited. 
 Spread thy Table with delicates before a languiih- 
 ing Patient, and it will be but a very offence. Alas, 
 if the poor man think a Sermon long, and fay of a 
 Sabbath, What a rvearinefs is it ? Mai. 1. 13. how mi- 
 ierabie would he think it, to be held to it to all eter- 
 nity? f. To his immutability, or elfe to his Omnifcien- 
 cy, Omnipotency. For this is enacted in the Con- 
 clave of Heaven, and enrolled in the decrees of the 
 Court above, that none but the pure in heart Jhall 
 ever fee God, Mat. $. 8. This is kid up with him, and 
 fealed among his Treafures. Now if Chrift, yet, 
 bring any to Heaven unconverted, either he muff 
 get them in without his Fathers knowledge, and 
 then where is his Omnifciency ? Or againft his will, 
 and then where were his Omnipotency ? Or he muft 
 change his will, and then where were his Immuta- 
 bility ? 
 
 Sinner, wilt thou not yet give up thy vstn hope 
 of being laved in this condition ? Saith Bildad, Shall 
 the earth be for fatten for thee ? Or the rochj moved out oj 
 their place? Jib 18. 4. MaynotI,muchmorereafonfa 
 with thee? Shall the Laws of Heaven be reverfed 
 for thee ? Shall the everlafting foundations be o- 
 verturned for thee ? Shall Chrift put out the eye of 
 his Fathers Omnifciency, or thorten the arm of his 
 eternal power for thee ? Shall divine Juftice be vio- 
 lated for thee ? or the brightnefs of. the glory of 
 hisholinefs be blemiflied for thee ? Oh the impof- 
 
 iibility, 
 
^4 The Necejfity of Qonverfion. 
 
 Ability, abfurdity, bkfphemy, that is in fuch a con- 
 \ fidence! To think Chrift will ever favetheein this 
 condition, is to make thy Saviour to become a Sin- 
 ner, and to do more wrong to the infinite Majefty, 
 than all the wicked on Earth, or Devils in Hell ever 
 did, or could. And' yet wilt thou not give^p 'fuch 
 a blafphemoushope1> 
 
 II. Againft his word. We need not fay, JVbo/baU 
 afcend into Heaven,to bring down Chrift from above} Or 
 whojhatt defend into the deep, to bring up Chrift from be- 
 neath? The word is nigh m, Rom. 10. 6,7,8. Are 
 you agreed that Chrift fhall end the controverfie ? 
 Hear then his own words \ Except you be converted you 
 fhall in no wife enter into the l{ingdom of Heaven, Mat. 
 18.3. Tou muft be born again, John 3. 7. If Iwajbthee 
 not, thou haft no part in me, John 13.8. Repent or perijb, 
 Lu{e 13.3. One word, one would think, were e- 
 jnough from Chrift 5 but how often and earneftly 
 doth he reiterate it, verily, verily, verily, verily, 
 except a man, be born again, he fhall not fee the 
 Kingdom of God, fohn 3.3,5. Yea, he doth not only 
 aftert, but prove the necefltty of the new birth, vi%. 
 from the flefhlinefs and fiithinefs of man's firft birth, 
 $ohn 3.6. by reafon of which, man is no more fit for 
 Heaven than the Bead is for the Chamber of the 
 Kings prefence. And wilt thou yet believe thine own 
 prefumptuous confidence, directly agairift Chnfts 
 words ? He muft go quite againft the Law of his 
 Kingdom, and Rule of his Judgment, to/ivethee- in 
 this eftate. 
 
 III. Againft his Oath. He hath lifted up his hand 
 to heaven, he hath fworri, that thole that remain 
 in unbelief, and know not his ways (that is, are ig- 
 norant of them, ordifobedient to them ) {hall not 
 ejiter into his reft, Pftlm 9%. n. H^.3.18. and 
 wilt thou not yet believe, G (inner, that he is in ear- 
 ned ? Canft thou hope he will be forfworn for the? ? 
 
 The 
 
The Neceffity of Converfiori, 6$ 
 
 The Covenant of Grace is confirmed by an Oath, 
 "and fealed by blood, Heb. 6. 17. Heb. 9. 16, 18, 19. 
 Mat. 16. 28. But all muft be made void, and ano- 
 ther way to heaven found out, if thou be faved, liv- 
 ing and dying unfanctified. God is come to his low- 
 eft and laft terms with man, and hath condefcended 
 as far as with honour he could, hath fet up his Pil- 
 lars with a Ne plus ultra. Men cannot be faved, 
 while unconverted, except they could get another 
 Covenant made, and the whole frame of the Go- 
 fpel, ( which was eftabliftied for ever, with fuch 
 dreadful folemnities ) quite altered 5 and would not 
 this be a diftracted hope ? 
 
 IV. A^ainft bis honour. God will fo fhew his 
 love to the finner as withal to fhew his hatred to fin. 
 Therefore he that names the name of Jefus muft de- 
 part from iniquity, 2 Tim. z. 19. and deny all un- 
 godlinefs ; and he that hath hope of life by Chrift 
 muft purifie himfelf as he is pure, 1 $ohn 3. 3. Tit. 
 2. 1 1. other wife C hrift would be thought a favourer 
 of fin. The Lord jefus would have all the world to 
 know, though he pardon fin, he will not protect it. 
 If holy David mall fay, Depart from me all you workers of 
 iniquity, Pfal. 6. 8. ^nd mail (hut the doors againft 
 them, Pfal. to 1.7. fhall not fuch much more expect 
 it from Chrifts holinefs ? Would it be for his honour, 
 to have the dogs to the table ? or to lodge the fwine 
 with his children? or to have Abrahams bofom 
 to be a neft of Vipers. 
 
 V. jigainft hU Offices. Godha-th exalted him to 
 be a Prince and a Saviour, Acts 5.31. he fhould act 
 agamft both, fhould he lave men in their fins. It is 
 the Office of a*King. 
 
 Parcere fuhjeftk, & debellare fuperbos. 
 
 To be a terror to evil doers and a praife to them that 
 
66 The JSkcejfity of Conner fion, 
 
 do well, Rom. 13. 3, .4. He is aMinifter of God, a re- 
 venger to execute wrath on him that doth evil. Now 
 fnould Chrift favour the ungodly ( fo continuing ) 
 and take thofe to reign with him that would not 
 that he mould reign over them, Liife 19-17- this 
 were quite againft his Omce: He therefore reigns, 
 that he may put his enemies under his feet, 1 Cm. 
 i*. 2?. now mould he lay them in his bofom he 
 mould crofs the end of his regal power.lt belongs to 
 Chrift, as a King to fubdue the hearts, and -flay the 
 lufts of his ch- 4 c : n, Pfalm\$.<>. Pfalm.iio.^. What 
 Kin^ would take the rebels, in open hoftility, into 
 his Court ? What were this but to betray Life, King- 
 dom, Govern nent and all together ? If drift be a 
 King, he mail have homage, honour, fubjeclioii, 
 . (tfc. Mai. 1. 6.^ Now to favemen while in their na- 
 tural enmity, were to obfcure his Dignity, lofe his 
 Authority, bring contempt on his Government, and 
 fell his dear-bought rights for nought. 
 
 Again, as Chrfft mould not be a Prince, fo nei^ 
 ther a Saviour, if he mould do this. For his Salva- 
 tion is fpiritual, he is called Jefus, becaufe he faves 
 his people from their fins, Mat. i.n. So that mould 
 he fave them in their fins, he mould be neither Lord 
 nor Jefus. To favemen from the punifhment, and 
 not from the power of fin, were to do his work by 
 " halves, and be an imperfect Saviour. His Office, as 
 the Deliverer^ is to turn away ungodliness from Jacob, 
 Rem. 11.16. He is fent to blefs men in turning them 
 from their iniquities, A&s $.z6. to ma\e an end of fin, 
 Dan. 9. 24. fo that he mould deftroy his ownde- 
 figns, and nullifie his offices, to fave men abiding 
 in their unconverted eftate. 
 
 Application. Arife then, what meaneft thou O 
 fleeper ? Awake, O fecure finner, leftthou.be con- 
 fumed in thine iniquities, Say as the Lepers, If we fit 
 bert we Jhall die, *-K in l s 7' 3>4- Verily, it is not 
 
 more 
 
The Necejjit y of ConverJIon. 6 7 
 
 more certain that thou art now out of hell, than 
 that thou (halt fpeedily be in it, except thou repent 
 and be converted, there is but this one door for thee 
 to efcape by. Arife then, O fluggard, a-nd (hake off 
 thine excufes. How long wilt thou {lumber, and 
 fold thine hands to deep? Prov. 6. 10, 11. Wilt 
 thou lie down in the midft of the Sea, or deep on 
 the top of the maft ? Prov. 13. 34. There is no re- 
 medy 5 but thou muft either turn or burn. There 
 is an unchangeable necefTity of the change of thy 
 condition, except thou art refolved to abide the 
 worftofit, and try it out with the Almighty. If 
 thou lovefl thy life, O man, arife and come away. 
 Methinks I fee the Lord Jefus laying the merciful 
 hands of an holy violence upon thee 5 methinks he 
 carries it like the Angels to Lot, Gen. 19. i?,&c. 
 Then the Angels baflened Lot, faying, Arife, left thou bs 
 confumed,- And while he lingred, the men laid hold upon 
 hU hand, the Lord being mercifull unto him, and they 
 brought him without the City and [aid, Efcape for thy life, 
 ffaynctin all the plain, efcape to- fhe mountain, left thou 
 be confumed. 
 
 Oh how willful will thy deftruc"lion be, if thou 
 fnouldeft yet harden thy felfin thy finful •ftate! But 
 none of you can fay, but you have had fair warning. 
 Yet methinks I cannot tell how to leave you fo : It is 
 not enough to me to have delivered my own foul. 
 What, mall I go away without my errand ? Will 
 none of you arife, and follow me? Have I been all 
 this while fpeaking to the wind? Have I been 
 charming the deaf Adder, or allaying the tumbling 
 Ocean with arguments ? Do I fpeak to the trees or 
 rocks, or to men ? to the tombs and monuments of 
 the dead, or to a living auditory ? If you be men, 
 and not fenfelefs ftocks, ftand ftill, and coniider 
 whither you ar.e going ; if you have the reafon and 
 •underftanding of men, dare not to run into the 
 
 flames 
 
68 TheNeceflityofConverJwri* 
 
 flames, and fall into hell with your eyes open: but 
 bethink your felves, and fet to the work of re- 
 pentance. What ! men, and yet run into the pit, 
 when the very beafts will not be forced in ! What, 
 endowed with reafon, and yet dally with death and 
 hell, and the vengeance of the Almighty ! Are men 
 herein diftinguifhed from the very brutes, that they 
 have no forefightof, and care to provide for the 
 things to come ; and will you not haften your e- 
 fcape from eternal torments? O mew your felves 
 men, and let reafon prevail with you ; Is it a reafon- 
 able thing for you to contend againft the Lord your 
 Maker? Ifa.^.p. or to harden your felves a- 
 gainft his word ? fob 9. 4. as though the ftrength 
 oflfrael would lie? iSam. 15.19. Is it reafonable 
 that an undemanding creature mould lofe, yea live 
 quite againft the very end of his Being, and be as a 
 broken pitcher, only fit for the dunghill ? Is it to- 
 lerable, that the only thing in this world that God 
 hath made capable of knowing his will, and bring- 
 ing him glory, fhould yet live in ignorance of his 
 Maker, andbeunferviceable to his ufe; yea fhould 
 be engaged againft him, and fpit his venom in the 
 face of his Creator? Hear, O Heavens, and give Ear, 
 
 earth, and let the Creatures without fenfe be judge, 
 if this be reafon, that man, when God hath nourifli- 
 ed and brought him up, mould rebel againft him, 
 
 1 fa. 1. 1. Judge in your own felves: Is it a reafona- 
 ble undertaking, for bryars and thorns, tofetthem- 
 felves in Battle againft the devouring, fire? Ifa. 
 27. 4. or for the Potfherd of the earth to ftrive with 
 his Maker ? If you will fay, this is not reafon;fureiy 
 the eye of reafon,is quite put out. And if this be rea- 
 fon, then there is no reafon that you fhould con- 
 tinue as you be, but 'tis all the reafon in the world, 
 you fhould forthwith repent and turn. 
 
 What mall I fay ? I could fpend my felf in this 
 
 argument. 
 
The Nectffity of Convey fion. 69 
 
 argument. Oh that you would but hearken to me ! 
 that you would prefently fet upon a new courfe ! 
 will you not be made clean ? When {hall it once 
 be ? What ! will no body be periwaded ? Reader, 
 fhall I prevail with thee for one? Wilt thou fit 
 down and conflder the forementioned arguments, 
 and debate it, whether it be not Deft to turn? Come 
 and let us reafon together. Is it good for thee to be 
 here ? Wilt thou fit mil, till the tide come in upon 
 thee ? Is it good for thee to try whether God will 
 be fo good as his word ? and to harden"thy felf in a 
 conceit, that all is well with thee, while thou re- 
 mained unfan&iiied. 
 
 But I know yow will not be perfuaded, but the 
 greateft part will be as they have been, and do as 
 they have done. I know the drunkard will to his 
 vomit again, and the deceiver will to his deceit again, 
 and the luftful wanton to his dalliance again. Alas, 
 that I muft. leave you where you were i in your ig- 
 norance or loofenefs, or in your lifelefs formality 
 and cuftomary devotions ! however, I will fit down 
 and bemoan my fruitlefs labours, and fpend fome 
 fighs over my perifhing hearers. 
 
 O diitracled finners! What will their end be ? 
 What will they do in the day of vifitation ? Whither 
 will they flee for help ? Where wilt they leave tbtir glory ? 
 Ifa.10.^. how powerfully kath fin bewitched them ? 
 How effectually hath the God of this world blinded 
 them?How ftrong is their delufion?How uncircumci- 
 fed their ears ? How obdurate their hearts? Satan hath 
 them at his beck. But how long may I call, and can 
 get no anfwer ? I may difpute with them year af- 
 ter year, and they will give me the hearing, and 
 that is all. They muft and will have their fins, 
 fay what I will. Though I tell them there is 
 death in the Cup, yet they will take it up. Though 
 I tell them 'tis the broad way, and endeth in deftru- 
 
 clion, 
 
Jo The Nteeffity of Converfion. 
 
 clion, yet they will go on fa. it.I warn them,yet can- 
 not win them. Sometimes I think, the mercies of 
 God will melt them, and his winning invitations 
 will overcome them : but I find them as they were-.: 
 Sometimes, that the terrour of the Lord will per- 
 fuadethem ; yet neither will this do it. They will 
 approve the word, like the Sermon, commend the 
 Preacher 3 but they will yet live as they did. They 
 will not deny me, yet they will not obey me. 
 They will flock to the word of God, and fit before 
 me as his people, and hear my words ; but they will 
 not do them. They value and will plead for Mi- 
 nifters ; and I am to them as the lovely Song of one 
 that hath a pleafant voices yet I cannot get them 
 to come under Cbrift's Yoke. They love me, and 
 will be ready to fay they will do any thing for me ; 
 but for my life, I cannot perfuade them to leave 
 their fins to forgo their Evil Company, their in- 
 temperance, their nnjufi gains, (g*c. I cannot pre- 
 vail with them, to fet up prayer in their Families 
 andClofets, yet they willpromife me, like the for- 
 ward Son, that laid, I go Sir, but went not. Mat. 1 1.30. 
 I cannot perfuade -them to learn the principles of 
 Religion, though elfe they will die without knowledge, 
 $ob 36. 11. I tell them their mifery; but they will 
 not Believe but 'tis well enough 5 If I tell them par- 
 ticularly I fear for fuch reaibns their State is bad, 
 they will fudge me cenforious •> or if they be at pre- 
 fent a little awakened, are quickly lull'd aileep 
 by Satan again, and have loft the fenie of all. 
 
 Alas for my poor hearers I Muft they periih at 
 M by hundreds, when Minifters would fo fain 
 lave them ? What courle fhall I ufe with them 
 that I have not tryed ? Wbatfhs.ll I do for the imghtef 
 cfmy people ? Jer. 9. 7. Lord God help. Alas fhall I 
 leave them tby.i ? If they will mi bear me j yet do cbouhear 
 ine. Ob that they might yet live in thy fight ! Lord fav? 
 
 them, 
 
The Marks of the Unconverted. 71 
 
 them, or elfe they per ifh. My heart would, melt to fee their 
 houjes on fire about their ears, when they were fajt ajleep 
 in their Beds : andjhall not my foul be moved within me, 
 t$ fee them falling into endlefs perdition ? Lord have 
 compaffion, and fave them out of the burning. Put forth 
 thy divine power, and the worli will be done: but m for 
 ms I cam t prevail. 
 
 Chap. IV. Shewing the Marks - 
 of the Unconverted, 
 
 '\T\ /"Kile we keep aloof in generals there is 
 V V little fruit to be expe&ed. It is the 
 band-fight that does execution. David is not a- 
 waken'd by the Prophet's hovering at a diftance, in 
 parabolical infinuattons : he is forced to clofe with 
 him, and tell him home. Thou art the man.Vcw will, 
 in words, deny theneceflity of the new Birth 5 But 
 they have a felf deluding confidence, that the work 
 is not now to do. Andbecaufe they know them- 
 felves free from that grofs hypocrifie, that doth take 
 up Religion merely for a colour to deceive others, 
 and for the covering of wicked deftgns : they are con- 
 fident of their fincerity, and fufpecT: not that more 
 clofe hypocrilie ( where the greateft danger lies ) by 
 which a man eeceiveth his own foul, Jam. i.z6. 
 But mans deceitful heart is fuch a matchlefs cheat, 
 and felf delufion, fo reigning and fo fatal a difeafe 
 that I know not whether be the greater, the diffaul- 
 ty r or the diiplicency, or the neceffity of the unde- 
 ceiving work that I am now u>pon. Alas for my un- 
 converted hearers ! They muft be undeceived, or un- 
 donejbuthow (hall this heeft'ediefobicldborjm opus eji. 
 'fdelp, ail-fearching light , and let thy dilcerning eye 
 difcover the rmen foundation of the jelf-deceiver ; and 
 lexi me, O Lord God, as thm dtdjl thy Frcp-et, into the 
 Chambers of Imagery, and dig tbr>mgh the waU of Sinners 
 
 bezrih 
 
7* The Marks of the Unconverted. 
 
 hearts, and difcover the bidden abominations that are 
 lurking, out of fight in the dark. fend thine Angel be- 
 fore me , to open the fundry Wards of their hearts, as thou 
 didjt before Peter, and make even the Iron Gates to fly q- 
 pen of their own accord. And as Jonathan no fooner ta- 
 iled the Honey, but his eyes were enlightned ; fo grant O 
 Lord, that when the poor deceived fouls with whom I have 
 to do,Jhall caft their eyes upon tbefe lines, their minds may 
 be illuminated, andtbeir conferences convinced and awa- 
 kened, that they may fee with their eyes, and hear with 
 their ears, and be converted, and thou mayft heal them. 
 
 This mult be premifed, before we proceed to 
 thedifcovery, thatitismoft certain men may have 
 a confident perfwafion, that their hearts and ftates 
 be good, and yet be unfound. Hear the Truth him- 
 felf, who fhews in Laodicea's cafe, that men may be 
 wretched, and miferable, and poor, and blind, and 
 naked, and yet not know it, yea they may be confi- 
 dent they are rich and increafed in grace, Rev. 3.17. 
 There is a generation that it pure in their own eyes, and 
 yet is not wafhed from their filthinefs, Prov. 30.12. who 
 better 'perfwadedbf his Cafe, than Paul, while yet 
 he remained unconverted ? Rom. 7. 9. So that they 
 are miferably deceived, that take a ftrong confi- 
 dence, for a fufficient evidence. They that have 
 no better proof, than barely a ftrong perfwafion, 
 that they are converted, are certainly as yet Gran- 
 gers to Converfion. 
 
 But to come more clofe, as it was faid of the 
 adherents of Antichrift, fo here; fomeofthe un- 
 converted carry their Marks in their foreheads,more 
 openly 5 and fome in their hands, more covertly. 
 The Apome reckons up fome, upon whom he writes 
 the fentence of Death, as in thefe dreadful Cata- 
 logues, which I befeech you to attend with all dili- 
 gence, Epb. s- 5)6* For this you know, that no whore- 
 monger, nor unclean perfon,nor covetous man, who is an I- 
 
 doUtsr 
 
The Marks of the Unconverted. 75' 
 
 iolater, hath an inheritance inthel&ngdomofCbriftani 
 of God. Let no man deceive you with vain words, for be- 
 caufe of 'theft 'things cometb the wrath of God upon the 
 Children of difobedience. Rev. 21. 8. But the fearful 
 And unbelieving, and the abominable, and Murderers, and 
 whoremovgers, andforcerers, andJdolaters, and-illliars 9 
 Jhall have their part in the la\e that burneth with fire 
 and brimflone, which is the fecond death. 1 Cor. 6. 9, 10J 
 t^nowyou not, that the unrighteous fhall not inherit the 
 kingdom of God> be not deceived, neither fornicators, 
 nor idolaters and adulterers, nor effeminate*, nor abufers 
 tfthemfelves with mankind, nor thieves, nor covetom,not 
 drunkards, norrevilers i or extortioners, Jhall inherit the 
 kingdom of God} See Gal. $, 19,2,0, 2,1. Wo to them 
 that have their names written in thefe bed-rolls s 
 fuch may know, as certainly as if God had told it 
 them from Heaven, that they are unfanclified, and 
 under an im? oflibility of being faved in this condi- 
 tion. 
 
 There are then thefe feveral (orts, that, paft alt 
 difpute, are unconverted, they carry their marks in 
 their foreheads. 
 
 1. The mcltan. Thefe are ever reckoned among 
 the Goats, and have their Names, whoever be left 
 oyt, inalltheforementioned Catalogues, Eph. $.£ 
 Rev, 1 1 . 8. 1 Cor. 7. $, 1 o. 
 
 t. The €ovetojts. Thefe are ever branded for Ido- 
 laters, and the Doors of the Kingdom are fliut a- 
 gainflthem by Name, Eph. f.f. Co/. 3. $•. 1 Cor. 6. 
 9, 10. 
 
 3. Vrmfytrds. Not only fuch as drink away their 
 reafon, but withal, yea, above all, fuch as are toa 
 
 • %ong for ftrong drink. The Lord fills his mouth 
 with woes againft thefe, and declares them to have 
 no inheritance in the Kingdom of God, Ifa,f, 11, 
 12, ii. Gal. ?. ii. 
 
 4. him. The God that cannot lye hath told them' 
 
 -£ tJwc. 
 
74 Tht Marks of the Unconverted, 
 
 that there is no place for them in his Kingdom, no 
 entrance into his hill j but their portion is with the 
 Father of lies ( whofe children they are ) in the Lake 
 of burnings, Pfal.if,i,i. Rev.zi. 8,z7. fohn 8.44. 
 Prov.6. 17. 
 
 5. Swear irs. The end of thefe, without deep 
 and fpeedy repentance, is fwift deftru&ion, and 
 mod certain and unavoidable condemnation, fam. 
 5. 12. Zecb.$. 1, 2,3. 
 
 6. Railers and Backbiters, that love to take up a 
 reproach agaiaft their Neighbour, and nirtg all the 
 dirt they can in his face, or elfe wound him fecretly 
 
 "behind his back, Pfal.11. 1? 3« 1 Cor. 6. 10. iCor. 
 5. 1 1. 
 
 .7. Thieves. Extortioners, Oppreffors, that grind 
 the poor, over-reach their Brethren,when they have 
 them at an advantage, thefe muft know, that God is 
 the avengir of all fucb, iThef. 4,6. Hear, O ye falfe 
 and purloining and waftful fervants : Hear, O ye de-* 
 ceitful tradefmen, hear your fentence. God will cer- 
 tainly hold his door againil you, and turn your trea- 
 fures of unrighteoufneis into the treafures of wrath, 
 and make your ill-gotten filver and gold, to torment 
 you like burning Metal in your Bowels, 1 Cor. 6. 
 9. 10. fames i.z, 3. 
 
 8. All that do ordinarily live in the prophane neglect of 
 God's JVorjhip, that hear not his word, that call not, 
 ©n his name, thatreftrain prayer before God, that 
 mind not their own, nor their families fouls,but live 
 without God in the world, Job. 8. 47. fob. 17.4. 
 Pfal. 14. 4. Pfal. 79. 6. Epb. z. 1 2. and 4. 18. 
 
 9. Thoje that are frequenters and lovers of evil com- 
 pany. God hath declared, he will be the deftruchon 
 of all fuch, and that they ihall never enter into the 
 hill of his reft, Prov.i}. 20. Pfalmii.4. Prov. 9. 6. 
 
 10. Scoffers at Religion, that make a fcorn of pre- 
 ' cife walking, and mock at the melfengers and dili- 
 gent 
 
The Math of the Unconverted. 7 ? 
 
 gent fervants of the Lord, and at their holy pro- 
 feflion, and make themfelves merry with the weak- 
 nels afld failings of profeflbrs : Hear, ye defpifers, 
 hear your dreadful doom, Prov. 19^9. 1 Cbron. 
 $6. 1 6. Prov. 3. 34. 
 
 Sinner, confider diligently, whether thou art not 
 to be found in one of thefe ranks ; for if this be. 
 thy cafe thou art in the gall of bitternefs, and bond 
 of iniquity ; for all thefe do carry their marks in 
 thea^ foreheads, and are undoubtedly the fons of 
 death. 
 
 And if fo, the Lord pitty our poor congregations; 
 Oh-how little a number will be left, when thefe ten 
 forts are fet out ! Alas on how many doors, on how 
 many faces muft we write, Lord have mercy upon 
 us i Sirs, what fhiftdoyou make to keep up your 
 confidence of your good eftate, when God from 
 Heaven declares againft you, and pronounces you in 
 aftate of damnation? I would reafon with you, as 
 God with them 5 How canft tboufsy, I am not polluted ? 
 Jer. 2. 23. See thy it ay in the vatley y \$iow what thou 
 haft done. Man, is not thy confcience privy to thy 
 tricks of deceit, to thy chamber pranks, to thy way 
 of lying? Yea, are not thy friends, thy family, thy 
 neighbours, witneffes to thy piophane neglecls of 
 Gods worfhip, to thy covetous practices, to thy en- 
 vious and malicious carriage ? may not they point 
 at thee, as thou goeft, there goes a gaming Prodi- 
 gal s there goes a drunken Nabal, a companion of 
 evil- doors ; there goes a Railer, or a Scoffer, a 
 loofe-liver? F.eloved, God hath written it, as with a 
 Sun-beam, in the book out of which you muft be 
 judged, that thefe are not the fpots of his Children, 
 and that none fuch ( except renewed by converting 
 % grace ) mall ever efcape the damnation of Hell. 
 
 Oh that fuch of you w^>uld now beperfwade^ to 
 
 repent and turn from ail your tranfgreflfions ; or elfc 
 
 E a, iniquity 
 
7 6 The Marks of the Unconverted* 
 
 iiiiquity will be your ruin!E^. i 8. 3o.Alas for poor 
 hard' ned finners I Muft I leave you at ldft where you 
 were ? Muft I leave the tipler frill at the Ale-bench » 
 Muft I leave the wanton ftill at his dalliance? Muft 
 I leave the malicious ftill in his venom? And the 
 drunkard ftill at his vomit ? However you muft 
 know that you have been warned, and that I am 
 clear of your blood. And whether men will hear, 
 ©r whether they will forbear, I will leave thefe 
 Scriptures with them, either as thundei bolts toa- 
 waken them, or as fearing Irons to harden them to 
 a reprobate fence, Pfal. 68.21. God fhaU wound the 
 bead of hit enemies, and the hairy fcalp of fuch a one, as 
 goeth on ftill in hU trefpajfes. Prov. 29.1. He that be- 
 ing oftenreproved bardnethbts neck, fhatl fuddenly be de- 
 ftroyed, and that without remedy. Prov. 1. i^&c. Be- 
 qaufe I have called, and ye refufed,lhave ftr etched out my 
 band, and no mm regarded , &c. I wiH moc\at your ca- 
 lamity when your deftruff ion cometh to a whirlwind. 
 
 And now I imagine, many will begin to blefs 
 themfelves, and think all is well, becaufe they can- 
 not be fpotted with the grofler evils above mention- 
 ed. But I muft further tell you, that there are a- 
 nother fort of unfanctified perfons, that carry not 
 their marks in their foreheads, but more fecretly 
 and covertly in their hands. Thefe do frequently 
 deceive themfelves and others, and pafs for good 
 Chriftians, when they are all the while unfound at 
 bottom. Many pafs undifcovered, till death and 
 judgment bring all to light. Thofe felf- deceivers 
 feem to come even to Heaven's gate with confidence 
 of their admiftion, and yet are turned off at laft, 
 Mat. 7. 22. Brethren, Beloved, Ibefeech you deep- 
 ly to lay to heart, and firmly to retain this awaken- 
 ing consideration : That Multitudes mi [carry by the hand 
 *f [ome fecret fin, that is not only hidden from others hut 
 (for mm of observing their own hems J even from them- 
 
 {elves* 
 
The Marks of the Unconverted. J J 
 
 f elves. A man may be free from open pollutions,and 
 yet die at laft by the fatal hand of fome unobferved 
 iniquity. And there be thefe twelve hidden fins, by 
 which fouls go down by numbers into the Cham- 
 bers of death. Thefe you muft fearch carefully for, 
 and take them as black marks ( wherever they be 
 found ) difcovering a gracelefs and unconverted e- 
 ftate. And as you love your lives, read carefully, 
 with a holy jealoufieof your felves, left you mould 
 be the perfons concerned. 
 
 1. Gr of s Ignorance. Ah how many poor fouls doth 
 this fin kill in the dark, Hof. 4. 6. while they think 
 verily they have good hearts, and are in the ready 
 way to Heaven !. This is the murderer that dif- 
 patches thoufandsina filent manner, when (poor 
 hearts f ) they fufpecl nothing, and fee not the 
 hand that mifchiefs them. You mall find whatever 
 excufes you have for ignorance, that 'tis a foul -un- 
 doing evil, Ifd.17.11. zTbef. 1.3. 2 Cor. 4.3. Ah 
 would it not have pitted a man's heart to have 
 feen that woful fpeclacle, when the poor Prote- 
 ftanss were mutup a multitude together" in a Barn, 
 and a Butcher comes with his inhumane hands warm 
 in humane blood, andleadsthemoneby one blind- 
 fold to a Block, where he flew them ( poor Inno- 
 cents! ) one after another by the fcores in cold 
 blood? But how much mora mould our hearts 
 bleed, to think of the hundreds in great Congrega- ■ 
 tions, that ignorance doth butcher in fecret, and 
 lead them blind-fold to the Block ? Beware this be 
 none of your cafe. Make no pleas for ignorance. 
 Ifyoufpare that fin, know that that will not fpare 
 you. Will a man keep a Murderer in his Bofom? 
 
 2. Secret referves in ckfing with Cbrift. To for- 
 fake allforChnft, to hate rather and mother, yea, 
 and a mans own life for him, this is a hard faying, 
 L% 74- **• Some will do much, but they will not 
 
 E % be 
 
7 8 7 he Marhj of the Unconverted. 
 
 be of the Religion that will undo them; they never 
 come to be entirely devoted to Chrift, nor fully 
 torefign to him: They mult have the fweet fin : 
 They mean to do themfelves no harm : They have 
 fecret exceptions, for Life, Liberty, or Eftate. Ma- 
 ny take Chrift thus hand over head, and never con- 
 fer his felf denying terms, nor caft up the coft 5 
 and this error in the foundation marrs all, and fe- 
 cretly ruins them for ever, Luke 1 4. 2 8. Mat. 12. 21; 
 
 3. Formality in Religion.' Many ftickin the bark, 
 and reft in the outride of Religion, and in the ex- 
 ternal performances- of holy duties, Mat. 23.25-. 
 and this oft-times doth moft effectually deceive 
 men, and doth more certainly undo them, than 
 open loofenefs ; as it was in the Pharifees cafe, Mat. 
 23. 31. They hear, they faft, they pray, they give 
 alms, and therefore will net believe but their Cafe 
 is good, Liife 18. 11. whereas retting in. the work 
 done , and coming iliort of the heart-work, and the 
 inward power and vitals of Religion, they tall at 
 laft into the burning, from the flattering hopes, 
 and confident perfuaiions of their being in the rea- 
 dy way to Heaven, Mat. 7. 22,23. Oh dreadful 
 cafe, when a mans Religion frail ferve only to 
 harden him, and effectually to delude and deceive 
 his own Soul! 
 
 4. 7 be prevalercy of falfe ends in kcly duties. Mat.- 
 23.25. This was the bane of the Pharifees. Oh 
 how many a poor foul is undone by this, and drops 
 into Hell, before he diicerns his miftake ! He per- 
 forms good duties, and fo thinks all is well, and 
 perceives not that he is actuated by carnal Motives all 
 the while. It is too true that even with the truly 
 fan&ified, many Carnal ends will oft-times creep 
 in; but they are the matter of his hatred and humi- 
 liation, and never come to be habitually prevalent 
 with him, and to bear the greateft fway, Rcm> 14-7. 
 
 But 
 
Ibe Marks of the Unconverted. ' j$ 
 
 But now when the main thing that doth ordinarily 
 carry a man out to religious duties, "mall be fome 
 carnal end, as to fatisfie his confcience, to get the 
 repute of being religious, to be feen of men, to (hew 
 his own gifts and parts, to avoid the reproach of a 
 prophane and irreligious pe^bn, or the like ; this 
 difcoversan unlbund heart, Hof. 10. i. Zecf?.7. ^6. 
 O Chriftians, if you would avoid felf- deceit, fee that 
 you mind, not only your acts, but withal, yea, a- 
 bove all, your ends. 
 
 5. Trufiing in their own righteoufnefs^ Li^. 18.9. This 
 is a foul undoing mifchief, Rom. 10.3. When men- 
 do truft in their own rights oufnefs, they do indeed 
 reject Chrift's. Beloved, you had need be watch- 
 ful on every hand, for, not only your fins,but your 
 duties, may undo ycu. It maybe you never thought 
 of this, butfoit is, that a man may as certainly 
 mifcarryby his feeming righteoufnefs, and fuppo- 
 fed graces, as by grofs fins; and that is when a 
 mandothtrufttothefe as his righteoufnefs before 
 God, for the fatisfying his juftice, appealing his 
 wrath, procuring his, favour, and obtaining of his 
 own pardon : for this is to put Chrift out of office, 
 and make a Saviour of our own duties and graces. 
 Beware of this, OprofefTors 5 you are much in du- 
 ties, 'but this one fly will fpoil all the Ointment. 
 When you have done molt, and beft, be fure to go 
 out of your felves to Chrift, reckon your own righ- 
 teoufnefs but rags, Pfalm 143. J. Phil. 3. 8. Ifa.64. 6, 
 Neh. 13. 22. 
 
 6. A fecret enmity againft the ftriftnefs of Religion. 
 Many moral perfons, punctual in their formal devo- 
 tion, have yet a bitter enmity againft precifenefs, 
 and hate the life and power of Religion, Phil. 3. 6, 
 compared with Afts 9. 1. They like riot this fro ward- 
 nefs, nor that men mould keep fuch a flir in Religi- 
 on. They condemn the ftrictnefs of Religion, as fin- 
 
 E 4 gularity 
 
! §o The Mar\% of the Unconverted. 
 gularity, indifcretion, and intemperate zeal, and 
 with them a lively Preacher, or lively Chriftian, is 
 but a heady fellow. Thefe men love not holinefs, 
 as holinefs, ( for then they would love the height of 
 holinefs ) and therefore are undoubtedly rotten at 
 heart, whatever good Jbpinion they have of them- 
 felves. 
 
 7. The re ftixg in a certain pitch of Religion. When 
 the/ have fo much as will fave them ( as they fup- 
 pofe ) they look no further, and fo mew themfelves 
 ihort of true Grace, which will ever put men upon 
 afpiring to further perfection, Pkil.$. 13. Pro^.fg. 
 
 8. The predominant love of the World. This is the 
 fure evidence of an unfanctified heart, Mar. 10. 37. 
 ^i-fob* 2.15-. 
 
 But how clofe doth this fin lurk oft-times under a 
 fair covert of forward profeflion? tu\e 8. 14. Yea 
 fuch a power of deceit is there in this fin, that ma- 
 ny times whea every body elfe can fee the man's 
 worldlinefs,and covttoufnefsjht cannot fee it himfelf, 
 but Hath fo many colours, and excufes, and preten- 
 ces for his eagemefs, on the world, that he doth 
 blind his own eyes, and perifh in his felf-deceit. 
 How many profeflbrs be here, with whom the 
 world hath more of their hearts and affections than 
 Chrift ? Who mind earthly things, and thereby are 
 evidently after the flefh, and like to end in de- 
 traction ? Rom. 8. f. Pbil,$. 19. Yet ask thefe 
 men ; and they will tell you confidently, they prize 
 Chrift above all, God forbid elfe i and fee not their 
 own earthly mindednefs for want of a narrow ob- 
 fervation of the workings of their own hearts. Did 
 they but carefully fearch, they would quickly find 
 that their greateft content is in the world, UtY x s 
 iz. 19. and their greateft care and main endeavour 
 to get andfecure the world, which are the certain 
 4ifcovery of an unconverted firmer. May the pro-- 
 
 feflbg 
 
7he A/arks of the Unconverted. 8 i 
 
 feflfmg part of the world take earned heed, that they 
 perifti not by the hand of this fin unobferved. Men 
 may be, and often are kept offfrom Chrift, as eflfectu- 
 ally,by the inordinate love of lawful comforts,as by 
 the mofl unlawful courfes, Mat. 22. j\ Lu\ei^. 18, 
 if), 20, 24. 
 
 9. Reigning Malice and Envy againft tbofe that dif- 
 refpefitbem, or are injurious to them, 1 fob. 2. 9, 1 1. O 
 how do many that feem to be religious remember 
 injuries, and carry grudges, and will return men as 
 good as they bring, rendring evil for evil, loving 
 to take revenge, wiming evil to them that wrong 
 them, direclly againft the rule of the Gofpel, the 
 pattern of Chrift, and the nature of God, Kom.izj 
 1 4, 1 7. r Pet. 2.21,23. Neb. 9. 1 7. Doubtlefs where 
 this evil is kept boiling in the heart, and is not 
 hated, refifted, mortified, but doth habitually pre- 
 vail, that perfon is in the very gallofbitternefs,and 
 in a ftate of death, Mat. 18. 34, 35-. 1 fobn 3 . 1 4, 1 j. 
 Reader, doth nothing of this touch thee \ Arc 
 thou in none of the forementioned Ranks ? O fearch 
 and fearch again ; take thy heart folemnly to task. 
 Woe unto thee, if after all thy profeflton thou 
 ftiouldft be found under the power of ignorahc«,lofl 
 in formality, drowned in earthly mindednefs, en- 
 venomed with malice, exalted in an opinion of 
 thine own righteoufnefs, levened with hypocrifie, 
 and carnal ends in Gods fervice, imbittered againft 
 ftriclnefs: this would be a fad difcovery that all thy 
 Religion were in vainv ^ut I mull proceed. 
 . 1 o. Unmoniped Pride . When men love the praife 
 of men, more than the praife of God ; and fct 
 their hearts upon mens efteem, applaufe and ap- 
 probation, it is moft certain theyare yet in their fins 9 
 and ftrangers to true converfion, John 12. 43. GaL 
 1. 1 o. When men fee not,nor complain of,nor groan 
 under the pride of their own hearts, it's a fign they 
 
8 £ the Marks of the Unconverted'. 
 
 are ft ark dead in fin. . Ohowfecretly doth this fin 
 Jive and reign in many hearts, and they know ic 
 not, but are very flrangers to themfelves ! John 
 9-40. 
 
 1 1 . The prevailing love of pkafure, i Tim. 3 .■ 4. This 
 is a black mark. When men give the rlefh the liberty 
 that it craves, and pamper, and pleafeit, anddonoc 
 deny and reftrain it : when their great delight is in 
 gratifying their bellies, and pleafing their fenfes* 
 whatever appearance they may have of Religion, all 
 is unfound, Rom. i£. 18. Tit. 3. 3. A flenS-pleafing 
 life, cannot be pleafing to God, They that are Christ 
 ~bave crucified the flejh, and are careful to crofs it, and 
 keep it under, as their enemy, Gal. ?. 24. 1 Cor. 9. 
 15,26, 27. 
 
 12. Carnal fecuriiy, or aprefumptuous and ungrounded 
 cmfidence, that their condition is already good, Rev.-$ .17. 
 Many cry, Peace and fafety, when fudden deftru<5h> 
 onis coming upon them, 1 Thef. ?, 3. This was that 
 which kept the foolifh Virgins fleeping, when they 
 H'hould have been working ; upon their Beds, when 
 they mould have been at the Markets* Mat. 25-. 
 5Yio. Prov.iotf. Tbey perceived not their want of 
 Oyl, till the Bridegroom was come 5 and while 
 they went to buy, the door was ftmt. And O that 
 thefe foolifh Virgins had no fucceffors ! where is the 
 place, yea where is the houfe alnooft, where thefe 
 00 npt dwell ? Men are willing to cheriilx in them- 
 felves, upon never fo flight grounds, a hope that 
 their condition is good, and lb look not out after a 
 change, and by this means perifli in their fins. Are 
 you at peace ? Shew me upon what grounds your 
 peace is maintained. Is it a Scripture peace ? Can 
 ycufhew the diih'nguifhmg marks of a found Be- 
 liever ? Can you evidence chat you have fomething 
 more than any Hypocrite in the world ever^ had ? If 
 
 car this peace more than any troubles and 
 
 know 
 
The Marks of the Unconverted. S$ 
 
 know that a carnal peace doth commonly prove the 
 moft mortal enemy of the poor foul ; and while it 
 (miles and kifles,and fpeaks it fair, doth fatally fmite 
 it, as it were under the fifth rib. 
 
 By this time methinks I hear my Reader crying 
 out with the Difciples, Who then (hail be laved ? 
 Set out from among our Congregations ail thole 
 ten ranks of the prophane, on the one hand, and 
 thenbefides, take out all thefe twelve forts of dole 
 and felf-deceiving Hypocrites on the other. hand, 
 and tell me then, whether it be not a remnant that 
 fhallbefaved. How few will be the Sheep that 
 flhall be left,- when all thefe mail be feparated* and 
 fet among the Goats ? For my part, of all my nu- 
 merous hearers, I have no hope to fee any of them 
 in- Heaven, that are to be found among thefe two 
 and twenty forts that are here mentioned,e>:cept by 
 found converfion they bzbrougbt into Another condition. 
 
 Application. And now, Coofcience, do thine office, 
 Speak out, and fpeak home to him that heareth or 
 readeth thefe lines. If thou find any of thefe marks 
 upon him, thou muft proribunce him utterly un^ 
 clean? Levit. 13.44. Take not up a lie into thy 
 mouth: fpeak not peace to him, to whom God 
 fpeaks no peace. Let not luft bribe thee, or felfr 
 love, or carnal prejudice blind thee. I fubpezna thee 
 from the Court of Heaven, to come and give in 
 evidence : I require thee in the name of God to go 
 with me to the fearch of the fufpecled houfe. As 
 thou wiltanfwerit at thy peril, give in a true rer 
 port of the Hate and cafe of him that readeth this 
 Book. Confcience, wilt thou altogether hold thy 
 peace at fuch a time as this ? -I adjure thee by the 
 living God, that thou tell us the truth. Mat. 26. 6 3. 
 Is the man converted, or is he not ? Doth he allow 
 himfeif in any way of fin, or doth he not? Doth 
 he, truly love, andpleafe, and prize, and delight, in 
 
 - God 
 
S+ The Math of the UnconveYiei. 
 
 God above all other things, or not ? Come put it to 
 an iffue. 
 
 How long fhail this foul live at uncertainties? 
 Oh Confcience, bring in thy verdiff. Is this man a 
 new man, or is he not ? How doft thou find it ? Hath 
 there parted a thorough and mighty change upon 
 him,or not? when was the time, where was the place, 
 or what was the means, by which this thorough 
 change of the new birth was wrought in his Soul ? 
 Speak Confcience : Or if thou canft not tell time and 
 place, canft thou (hew Scripture Evidence, that the 
 work is done ? Hath the man been ever taken off 
 from his falfe bottom, from the falfe hopes, and 
 falfe peace wherein once he trufted } Ha*h he been 
 deeply convinced of fin, and of his loft and undone 
 condition, and brought out of himfelf, and off from 
 his fins, to give up himfelf entirely to Jefus Chrift ; 
 Or doft thou not find him to this day under the 
 power of ignorance,or in the mire of prophanenefs ? 
 Haft thou not taken upon him the gains of unrigh- 
 teoufnefs? Doft not thou find him a ftranger to 
 prayer, a neglecter of the word, a lover of this pre- 
 lent world ? Doft not thou often catch him in a lie? 
 Doft not thou find his heart fermented with malice, 
 or burning with luft, or going after his covetouf- 
 nefs? Speak plainly to alf the forementioned par- 
 ticulars: Canft thou acquit this man, this woman, 
 from being any of the two and twenty forts here 
 defcribed ? If he be found with any of them,fet him 
 afide, his portion is not with the Saints. Hemuftbe 
 converted and made a new creature, or elfe he can- 
 not enter into the Kingdom of God. 
 
 Beloved, be not your own betrayers, do not de- 
 ceive your own hearts, nor fet your hands to your 
 own ruin, by a wilful blinding of your felves. Set up 
 a tribunal in your own breafts. Bring the word and 
 confeierwe together. To the Uw and to tb$ Teftimony, 
 
 Ifa, 
 
The Math of the Unconverted. $f 
 If a. 8. 20. Hear what the word concludes of your 
 eftates- O follow the fearch, till you hare found kow 
 the cafe ftands. Miflake here, and perifh. And fuch is 
 the treachery of the Heart, the fubtilty of the 
 Tempter, and the deceitfulnefs of Sin, Jer.ij. p. 
 2 Cor. 11. 3. Hzb. 3. 13. all confpire to flatter and 
 deceive the poor foul^ and withal fo common and 
 eafieitistobemiftaken, that its a thoufand to one 
 but you will be deceived, unlefs you be very care- 
 ffcU and thorough, and impartial in the enquiry into 
 your fpiritual conditions. Oh therefore ply your 
 work, go to the bottom, fearch as with candies, 
 weigh you in the ballance, come to the Standard of 
 the Sanctuary, bring your Coin to the Touch- done. 
 You have the archeft Cheats in the world to deal 
 with : a world of counterfeit Coin is going, happy is 
 he that takes no Counters for Gold. Satan's mafter 
 of deceits, he can draw to the life: he is perfect in 
 the trade : there is nothing but he can imitate. You 
 cannot wim for any Grace, but he can fit you to a 
 hair with a Counterfeit. Trade wearily ,look on every 
 piece you take, be jealous ; truft not fo much as your 
 own hearts. Run to God to fearch you, and try you, 
 to examine you, and prove your reins, Pfalmi6'.i. 
 Pfal.it 9. 23,2,4. If other helps fuffice not to bring 
 all to an iflue, but you are full at a lofs, open your 
 cafes faithfully to fome godly and faithful Minifter, 
 Mai. 1. 7. Kelt not, till you have put the bufinefs of 
 your eternal welfare out of queftion, 1 Vet. 2. 1 o. O 
 fearcher of hearts, put thou this, foul upon and h dp him, in 
 the-fearch. 
 
 Chap. V. Shewing the Miferks 
 of the Unconverted. 
 
 SO unfpeakably dreadful is the cafe of every un- 
 converted foul, that I have fome times thought, 
 T'" • ~ " if 
 
86 'The Mijeries of the Unconverted. 
 
 if we could but convince men, that they are yet 
 unregenerate, the work were upon the matter done. 
 But I fadly experience, that fuch a fpirit of floth 
 and flumber ( Rom. n. 8. Mat. i;. rjr.-) poflefles 
 the unfancTified, that though they be convinced that 
 the*- are yet unconverted 5 yet they oft-times care- 
 lefly fit mil, and what througlrthe avocation of fen^ 
 fual pleafures, or hurry of world lybufinefs, ornoife 
 and clamour of earthly cares, analufls, and aftefri- 
 ons, Luke 2. 14. the voice of Confdence is drown- 
 ed, and men go no farther than fome cold wifhes, 
 and general purpofes of repenting and amending, 
 Atis 24. if. 
 
 It's therefore of high necefTity^ that I do not on- 
 ly convince men,that they are unconverted; but that 
 I alfo endeavour to bring themto a fenfe of the fear- 
 ful mifery of this effete; 
 
 But here I find my felf aground at firfl putting 
 forth. What Tongue can tell the . Heirs of Hell 
 fufficiently of their mifery, uniefs 'twere Diitess in 
 that flame, Info 1 6. 2 4. Where is the ready Wri- 
 ter, whofe Pen can decipher their mifery, that are 
 without God in the World ? Eph. 2.12. This cannot 
 fully bedone j uniefs we knew the infinite Ocean of 
 that blifs and perfection whieh is in chat God, which 
 a ft ate of fin doth exclude men from. Who knoweth 
 ( ^ith. Mofes ) the power of thine anger ? Pfal. 90. 1 1. 
 And how' {hall I tell men.that which I do not know ? 
 Yet to much we know, as one would think would 
 {hake the heart of that man, that had the leaft. de- 
 gree of fpiritual life and fenfe. 
 
 But this is yet the more pofing difficulty, that I 
 am to fpeakto them-that are without fenfe. Alas 
 this is not the leafi part of man's mifery upon him 
 that he is dead, ftark dead in trefpafles and fins, 
 Epb.i. r. 
 Could I bring Paradife into vie-v, or reprefent 
 
 the 
 
Tfhe Mifcriei of the Unconverted. By 
 
 the Kingdom of Heaven to as much advantage as 
 the tempter did the Kingdoms of the world, and all 
 the glory t >;erecf, to our Saviour : or could I un- 
 cover the race of the deep and devouring Gulph of 
 Topbet in all its terrors, and open the Gates of the 
 infernal furnace, alas he hath no eyes to fee it, Mat. 
 .13.14,1?. Could I paint out the Beauties of Holi* 
 nefs, or glory of the Gofpel to the life j or could I 
 bring above-board the more than Diabolical defor- 
 mity and uglinefs of fin, he can no more judge of 
 the lovelinefs and beauty of the one, nor the fikhi- 
 nefs and hatefulnefs of the other, than the blind man 
 of colours. He is alienated from the life of God, 
 through the ignorance that is in him, becaufe of 
 the bHndnefs of his heart, Epb. 4. i.8. He neither, 
 doth nor can know the things of God, becaufe they 
 are fpiritually difcemed, 1 Cor. 2.14. His eyes can- 
 not be favingly opened, but by converting. grace^ 
 A5lsi6. 18. he is a Child of darknefs, and walks 
 in darknefs, 1 Job. }".€l yea the light in him is dark- 
 nefs, Mjp. 6. 2,3. 
 
 Shall 1 ring his knell, or read ; his fentence, or, 
 found in his ear, the terrible trump of Gods Judg- 
 ments, that one would think (hoald make both his 
 ears to tingle, and ftnke him into 2te//Zw^r'sfit:,even 
 ' to appale his countenance, and loofe his joynts, and 
 make his knees fmite one againft another ? Yet alas I 
 he perceives me not, he hath no ears to hear. Or 
 fhall 1 call up all the Daughters of Muiick, and ling 
 the Song of Mofes, and of the Lamb ? yet he will not 
 be ftirred. Shall 1 allure him with the joyful found, 
 and the lovely Song, and glad tidings of the Gofpel ? 
 with the moll: fweet and inviting calls,comforts, cor- 
 dials,of the divine promifes, fo exceeding great and 
 precious, it will not affect him favingly, unlefs 1 
 could find himears, Mut. 13. 1 j. as well as tell him 
 the newg. 
 
 fhall 
 
<S8 The Miferies of the Uftcowrtet!* 
 
 Shall I fet before him the feaft of fat things, the 
 wine of wifdcn, the bread of God, the tree of life, 
 the hidden Manna ? he hath no appetite for them, 
 no mind to rhem, i Cor. h. 14. Mat.n. 5. Should I 
 prefsthe choiceft grapes, the heavenly clutters of 
 Gofpel priviledges, and drink to him in the richeft 
 wine of Gods own cellar, yea of his own fide, or fet 
 before him the delicious hony-cbmb of Gods Tefti- 
 monies, Pfal. 19. 10. alas, he hathnotafttodifcern 
 them. Shall I invite the dead to arife and eat the 
 banquet of their funerals ? No more can the dead in 
 fin favour the holy food wherewith the Lord of life 
 hath-fpread his table. 
 
 What then {hall I do? mall I burn the brimftone 
 of hell at his noftrils ? or fhall I open the box of 
 Spikenard, very precious, that filleth the w r hole 
 houfe of this univerfe witfrits perfume, Mar\. 14. 3. 
 fobn 1 2,. 8. and hope that the favour of Chrift s oint- 
 ments, and the fmell of his garments will attract 
 him? Pfal.45.%. Alas! dead finners are like the 
 dumb Idols,- they have mouths, but they fpeak not 1 ; 
 eyes have they, but they fee not; they have ears, 
 but they hear not ; nofes have tshey, but they fmell 
 not 5 they have hands, but they handle' not; feet 
 have they, but they walk not: neither fpeak they 
 through their throat, Pfal. 1 1 jr. jy6,'7'. They are de-r 
 flitKte of all fpiritual fenfe and motion. 
 
 But let me try the fenfe that doth laft leave, us, 
 and draw the Sword of the word ; yet lay at him 
 while I will ; yea though I choofe mine arrows out 
 of God's quiver, and direct them to the heart, ne- 
 verthelefs hefeelethit not ; for how mould he, be- 
 ing pall feeling ? Eph. 4, 1 9. So that though the 
 wrath of God abideth on him, andthe mountainous 
 weight of fo many thoufand fins, yet he goes up and 
 down as light as if nothing ailed him, Rom. 7.57. In 
 a word he carries a dead foul ixi a living body, and 
 
 his 
 
The Miferies of the Unconverted. 89 
 
 his flefhis but "the walking Coffin of a corrupted 
 mind, that is twice dead, fude n. rotting in the 
 flime and putrefaction of noifom lufts, Mat.z3.17yi 8. 
 
 Which way then (hall I come at the miferable 
 objeds that I have to deal with 5 who fhall make 
 the heart of ftone to relent ? Zecb. 1 r. 1 z. or the life- 
 lefs Carkafs to feel and move ? That God that is 
 able of Stones to raife up Children unto Abraham, 
 Mat. 3. 9. that raifeth the Dead, zCmm.?. and 
 melteth the Mountains, Nat?. 1. %. andftrikes water 
 out of the Flints, Zto. 8. 1 ?. that loves to work like 
 himfelf, beyond the hopes and belief of man, that 
 peopleth his Church with dry bones, and planteth 
 his Orchard with dry flicks \ he is able to do this. 
 Therefore I bow my knee to the moil high God-, 
 Epb.$. 14. and as our Saviour prayed at the Sepul- 
 chre ofLa^arut, John 1 1. 3 8,41. and the Shunarnite 
 ran to the man of God for her dead Child, z King* 
 4.~z?. fo doth your mourning Minifter kneel about, 
 your graves, and carry you in the arms of prayer 
 to that God in whom your help is found. 
 
 Gb thouall powerful $ebovab, that worf{eft, and none 
 can lett thee, that baft the keys of Hell and of death, pitty - 
 thou the dead fouls that Lie here intombed, and roll away 
 the grave [tone, and fay ox to Lazarus, when already 
 ftin\ing, Come forth. Lighten thoutbhdar\nefs, O in- 
 acceffable light, and let the day-fpring from on high, vi fit 
 the darhjorr.e region of the dead to whom I fpeali ': for 
 thou canft open the eyes that death it (elf bath do fed. Thou 
 that formedjl&e ear, canft re fiore the hearing. Say thou.-, 
 to thefe ears, Ephphatah, and they fhall be opened. Give 
 thou eyes to fee thine excellencies 5 a tafte that may relijh 
 thy fweetnefs \ a f cent that may fav&ur thine Ointments, 
 a feeling that ma} fence the privilidge of thy favour, the 
 hw den of thy wrath, the intolerable weight of unpardon- 
 ' ed fin, and give thy fer-jants command to propbefie to the dry . 
 bones, and let the effeft of this propbefie, be, as of thy Pro- 
 
 phet 9 
 
9 D The Miferies of the Uncon verte& , 
 
 phet, when bepropbefied the valley of dry bones into a li- 
 ving Army, exceeding great, Ezek. $pi,$CC. The bind 
 of the Lord was upm me, and carried me out in the fpirit 
 of the Lord, andfet me down-in the midftof the valley, 
 which was full of hones; He faid unto me, prophefie upon 
 tbefe benes, and fay unto them, ye- dry boms, hear 'the 
 word of tie Lord.fhud faith the Lord Goi unto tbefe bones, 
 Behold I veill caufe. breath to entering you, and ye fball 
 live. And I will lay jinews uponyou,and will bring upflsjh 
 upon you, and cover you with Shjn, and put breail? in you % 
 andye fballlive, and ye fiall know thai I am the Lord. So 
 I propbefied as", I wm commanded, and as Iprophefied, there 
 was a wife,and behold a f->a\(ing,and the bones came toge- 
 ther bone to hk hone. And when i beheld, Lo the finews and 
 the fiejh came up upon them, and cover zithem above 7 but 
 there-was no breath in them.Then [aid he unto me, Fropbe- 
 fie unto the wind, prophefie (on of man, and fay unto the 
 windiThus faith the Lord God,Come from the four winds, 
 breath and breathe upon tbefe /Iain, that they may live. So 
 Ipropbefiedashe commanded me, and the breath came 
 intot-em, and they lived, and flood up upon their feet, an 
 exceeding great army. 
 
 But I muft proceed, as I am able, to unfold that 
 mifety, which I confefs no tongue can unfold; no 
 heart can fufficiently comprehend. Know there- 
 fere that while thou art unconverted, 
 
 i . The infini te Gcd is engaged againft thee. 
 
 It is no fmall part of thy mifery, that thou art 
 w'nbout God, Eph. i. rz. How doth Hie ah run crying 
 after the Vanites ; You have taken away my Geds, ami 
 what have I more} Judges 'i 8. z 3, 2,4. O what a 
 mourning then mufl thou lift up, that art without 
 God, that canft lay no claim to him, without daring 
 ufurpation / Thou mayft fay of God, as Sheba of 
 David; H : 'e have no part in David, neither have we in- 
 heritance in the Son of Jefie, 1. Sam. to. 1. How pitti-* 
 ful and piercing a moan is that of Saul in his extra-, 
 
 mityj 
 
The Miferki of the Unconverted. 91 
 
 mity 5 The Philiftines art upon me, and God is departed 
 from me, 1 Sam. 18.15:. Sinners,but what will you do in 
 the day of your vifitation.- whither will you flee 
 for help ? where will you leave your glory ? Tfa. 
 10.3. What will you do when the Philiftines are 
 upon you ? When the World {hall take its eternal 
 leave of you ; when you mutt bid your friends, hou- 
 fes, lands, farewel for evermore ? What will you 
 do then, I fay, that have never a God to go to ? 
 Will you callion him, will you cry to him for help ? 
 alas he will not own yon, Prov. 1. 28, 29. he will 
 not take any knowledge of you, but fend you pack- 
 ing, withanlwvtT fyiew you. Mat. 7. 23. They that 
 know what 'tis to have a Gcd to go to, a God to 
 live upon, they know a little, what a fearful mifery 
 it is to be without God. This made that holy rn^i 
 cry out, Let me have a God, or nothing. Let me i^ndlv 
 him and his rcill, and rchat will pleafe him, and how I 
 may come to enjoy him, or would I had never had an 
 under ft and ing to know anything, dec. 
 
 But thou ait not only without God, but God is 
 againft thee, E^Jfc. jr. 8, 9. Hah. 2. 13. Oh if God . 
 would but (land a neuter, though he did not own, _. 
 nor help the poor finner, his cafe were not fo deep- 
 ly miferable. Though Gcd ihould give up the poor 
 creature to the will or ail his enemies, to do their 
 worft with him ; though he fhould deliver him over 
 to the tormentors, Mat. 18. 34. that devils fhould 
 tear and torture him to their utmofr. power and 
 skill, yet this were not half fo fearful. But God 
 willfet himfelf againft the (inner; and believe it, 
 'Tis a fearful thing, to fall into the hands of the liv- 
 ingGod, Heb. 10. 31. There's no friend like him, 
 no enemy like him. As much as Heaven is above 
 the Earth, Omnipotency, above Impotency, In- 
 finity above Nullity, fo much more horrible is it to 
 fallintothe hands of the Living God, than into the 
 
 paws,. 
 
9> The Miferies of Unconverted. 
 
 paws of Bears or Lions, yea Furies, or Devils;-" 
 God himfelf will be thy tormentor ; thy deft ruction 
 fliall come from the pretence of the Lord, i Thef.1.9. 
 1 Topbet is deep and large, and the wrath of the 
 
 * Lord, like a river of Brimftcne, doth kindle it, 
 itfa. 30.33. If God be againft thee, who fhall be 
 1 for thee ? If one man (in againft another, the Judge 
 ' fhall judge him 5 but if a man fin againft the Lord, 
 
 * who fhall intreat for him 5 1 Sam. i.z*. Thou, 
 'even thou, art to be-feared 3 and who fhall ft and 
 ' in thy fight, when once thou art. angry ? F[$L 
 '76.7- Who jis that God, that fhall deliver you 
 
 * out of his hands, Pan. 3.1 jr. Can Mammon} 
 Riches profit not in the day of Wrath, Vrcv. 11. 4. 
 Can Kings, or Warriors ? No, they fhall crypto 
 c the Mountains and Rocks to fall on us, and hide 
 c us from the face of him that fittethon the Throne, 
 f and from the Wrath of the Lamb, for the great 
 'day of his wrath is come, and who fhall be able 
 c to fcand ? Rev. 6.1$, 16, 1 7. 
 
 - Sinner, methinks this (houM go like a dagger to 
 thine heart, to know that God is thine enemy. Oh 
 whither wilt thou go, where wilt thou Jbelter thee > 
 There is no hope for thee, unlefs thou lay down 
 thy weapons, and fue out thy pardon, and get 
 Chrift to ftand thy friend, and make thy peace. If 
 it were not for this, thou mighteft go into fome 
 howling wildernefs, and there pine in forrow: 
 and run mad for anguifli of heart and horrible 
 defpair. But in Chrift there is a pofTibility of mer- 
 cy for thee, yea a proffer of mercy to thee, that 
 thou mayft have God to be more for thee, than he 
 is now againft thee. But if thou wilt not forfake 
 thy fins, nor turn thoroughly and to purpofe unto 
 God, by a found Converfion, the wrath of God}, 
 abideth on thee, and he proclaims himfelf to be a- 
 gainfl thee,asin the Prophet, E^.j,8. Therefore, tfm 
 
 faith 
 
7he Mijer'm ef the Unconverted. 9 3 
 
 faith the Lord God, Behold, I, even 7, am again ft thee. 
 I. HU face is againft thee, Pfal. 34. 1 6. 2l?e face of 
 the Lord is againft them that do evil, to cut off the remerT.^ 
 brance of them. Wo unto them whom God ft all 
 fct his face againft. When he did but look upon 
 the hoft of the Egyptians, how terrible was the 
 confequence? E^. 14. 8. I will fet my face a- 
 ' gainft that man, and will make him a fign, and 
 proverb, and will cut him off from the midft of 
 my people, and you -(hall know that I am the Lord. 
 i* His heart is againft thee: He hateth all the work- 
 ers of iniquity. Man, doth not thine heart trem- 
 ble to think of thy being an object of God's hatred? 
 $er.i$. 1. Though Mofes and Samuel flood before 
 me, yet my mind could not be towards this peo- 
 ple, caft them out of my fight ; Zech. 7.8. My foul 
 loathed them, and their fouls alfo abhorred me. 
 3. His hand is againft thee, 1 Sam- it, 14, 1 $. All 
 his Attributes are againft thee. 
 'Firft, His Juftice is like a flaming Sword un- 
 fheathed agaisft thee. If I whet my glittering 
 Sword, and my Hand take hold on Judgment, I 
 will render vengeance to mine adverfaries, and 
 will reward them that hate me. I will make mine 
 arrows drunk with blood, &c. Veut. 32. 40,41. 
 So exact is Juftice, that 'twill by-no means clear the 
 uilty, Exod. 34. 7. God will not dilcharge thee, 
 ie will not hold thee euiltlefs, Exod. 20. 7. but 
 will require the whole debt in per ion of thee; 
 unlets thou canft make a Scripture claim to Chrift 
 and his fatisfaction. .When the enlightned Tinner 
 looks on juftice, and fees the ballance in which he 
 muft be weighed, and the fword by which he muft 
 be executed, he feels an earth- quake in his Breaft. 
 But Satan keeps this out of fight, and perfwades the 
 Soul while' he can, that the Lord is all made up 
 of mercy, and Co lulls it afieep in fin> Divine ju- 
 
 iiice 
 
 I 
 
94 The Miferies of the Unconverted. 
 
 flice is very ftricl: ;,it muft have fatisfaction to the 
 utmoft farthing; it denounceth indignation and 
 wrath, tribulation and anguijh, to every foul that doth 
 evil, Rom. z. 8, 9. It curfeth every one that con- 
 tinueth not in every thing that is written in the 
 Law to do it. Gal. 3. 10. The juftice of God to the 
 unpardoned firmer, that hath a fenfe of his mifery 
 is more terrible than the fight of the BaylifT or Cre- 
 ditor to the bankrupt debtor, or than the fight of 
 the Judge, and Bench to the Robber, or of the 
 Irons and Gibbet to the guilty Murderer. When 
 Juftice fits upon life and death, Oh what dre "drill 
 work doth it make with the wretched (inner ? Bind 
 him band and foot, cafi him into utter dirlyiefs, there 
 fhaU be weeping and gnafhing of teeth, Mat. it. 13. Z?£- 
 part from me, ye cur jed, into ever lafiing fire, Mat.25.41. 
 This is 'the terrible fentence that Juftice pronoun- 
 ceth. Why finner. by thisfevere Juftice mult thou 
 be tryed ; and as God liveth, this killing fentence 
 {halt thou hear, unlefs thou repent and be conver- 
 ted. 
 
 Secondly, TheholinefsofGod is full of antipathy a- 
 gainfl thee, Pfal. y. 4, ?. He is not only angry with 
 thee (fo he may be with his own Children) but he 
 hath a fixed,rooted,habitual difpleafure againft thee \ 
 he loaths thee, Zech. 1 r. 8. and what is done by thee, 
 though for fubftance commanded by him, If'.. 1.14. 
 Mai. 1. 10. As if amanfhould give his fervant never 
 fo good meat to drefs r yet if he fhould mingle filth, 
 or po'yfon with it, he would not touch it. Gods Na- 
 ture is infinitely contrary to fin,and fo he cannot but 
 hate a (inner out of Chrift. 
 
 O what a mifery is this,to be out of the favour,yea, 
 under the hatred of God ! Ecclef. %. 4. Hof. 9. 1 ?. that 
 God can as eafily lay afide his Nature,and ceafe to be 
 God, as not be contrary to thee and detejithee, except 
 thou be changed and renewed by grace ! O finner, 
 
 how 
 
The Mtjeriet of the unconverted. 9 5 
 
 how dareft thou to think of the bright and radiant 
 Sun of purity, upon the beauties, the glory of holi- 
 nete that is in God ! the Stars are not pure in his fight ; 
 Job 2.)'.^. He humbletb bimfelf to behold things that are 
 done in Heaven.P fal.i 1.3 .6.0 thoie light and fparkling 
 eyes of his ! what do they efpy in thee ? and thou halt 
 no intereftin Chrift neither, that he fhould plead for 
 thee.Methinks I mould hear thee crying out aftonifh- 
 ed, with the Bethfhemites, Who /hall ft and before ibis 
 holy Lord God ? 1 Sam. 6. 20. 
 
 Thirdly, The power of God h mounted like a mighty 
 Camion again ft tbie. The glory of Gods power is 
 to'be difpla) ed, in the wonderful confufion and de- 
 ftru<5tion of them that obey not the Gofpel, 2 Tbef.i, 
 8, p. He will make his power known in them, Rom. 
 p. 2 2. How mightily he can torment them : For this 
 end he raileth them up, that he might mah t e his power 
 known, Rom. <?. 17. O man>artthou able to make thy 
 party good with thy Maker ? No more than a fifty 
 Reed ,againft the Cedars ofGpd,or a little Cock-boat 
 again l\ the tumbling Ocean ; or the Childrens Bubr 
 pies, againft the bluftring Winds. 
 
 Sinner, the power of Gods anger is againft thee, 
 PfaL 90. 1 1. and' power and anger together, make" 
 fearful work. Twere better thou had ft all the 
 world in arms againft thee, than to have the pow- 
 er of God againft thee. There is no efcaping his 
 hands, no breaking his prifon : ' The thunder of his 
 ' power who can underhand ? fob 16.14. Unhappy 
 man that fhall underftand ic by feeling it ! If he 
 will contend with him, he cannot anfwer him one 
 of a thoufand. He is wife in heart, and mighty 
 in ftrength ; who hath hardned himfelf againft 
 him, and profpered ? Which removeth the Moun- 
 tains and they know ic not, which overturneth 
 c them in his anger : Which fhaketh the earth out of 
 J her place, and the pillars thereof tremble : ; - Which 
 
 ' commandeth 
 
9 6 The Miftnies of the Unconverted. 
 
 'commandeththeSun, and it rifeth not, andfeal- 
 
 * eth up the Stars. Behold he taketh away, who fan 
 "hinder him ? who will fay unto him, What doft 
 *thou? .If God will not withdraw his anger, the 
 'proud helpers do ftoop under him, $ob 9. 3,4. 
 ft ?, 6, cVc And art thou a fit match for fuch an 
 'antagonift ? Oconfider, this you that forget God. 
 
 * left he tear you in pieces, andthere*be none to de- 
 liver you, Pfal. 50. 2 2.Submittomercy.Letnot duft 
 and ftubble ftand it out againft the Almighty. Set 
 not Briars and Thorns againft him in Battle, left he 
 go through them, and confume them together 5 but 
 bay hold on his jirength, that you may make peace, with- 
 him, Ifa. 27. 4, 7. Wo to him that ftriveth with his 
 Ma\er, Ifa. 45.9. 
 
 Fourthly, Them fdom of God h fet to ruin thee. He 
 hath ordained his arrows, and prepared the inftru- 
 ments of death, and made all things ready, Pfal. 7." 
 12, 13. His counfels are againft thee, to contrive 
 thy deftru&ion, fer. it. 11. Helaughsinhimfelf,to 
 fee how thou w£t be taken and enfnared in the evil 
 day, Pfal. 37. 1;. The Lord Jball laugh at him, for he 
 feeth that the day is coming. He fees how thou wilt 
 come down mightily in a moment; how thou wilt 
 wring thine hands, and tear thine hair, and eat thy 
 fleih, and gnaOi thy teeth for anguifh and aftonifh- 
 ment of heart, when thou feeft thou art fallen reme- 
 dileflyinto tfee pit of deftru&ion. 
 
 Fifthly, The truth of Godis fworn againft thee, Pfal. 
 |y. 1 1. If he be true and faithful thou muft penfti, 
 if thou goeft on, iu\ei$. 3. Unlefs he be falfcof 
 his word, thou muft die, except thou repent, E?e^. 
 33.11. If we believe not, yet he abideth faithful, 
 he cannot deny himfelf, i Tim. 1.1$. That is, 
 he is faithful to his threatnings, as well as promi-- 
 fes, and will fliew his faithfulnefs in our confuiion, 
 if- we believe not. God hath told thee, as plain as ' 
 
Tht Mifirie* of the Unconverted. 9 7 
 
 tt caa be ipoken. That if he -wajb thee not i thm luff 
 no pun inhim, John 13. $. that if thou livcjl after the 
 fiejh, tboujhiU die, Rom. 8. i$.fbat except thou be con- 
 vened, thou Jhalt in no wife enter into the l^ingdom 
 of Heaven, Mat. 18^3. and he abidcth faithful, he I 
 cannot deny himfelf. Beloved, as the immutable 
 faithfulneis of God in his promife and oath, afford 
 Believers ftrong confoiation, Heb. 6. 1 8. fo they are 
 to Unbelievers, for itrohg confternation and confufi- 
 on. O linner, tell me, what fliift doft thou- make 1 3 
 think of all the threatnings of Gods word,that ftand 
 upon record againft thee ? Doft thou believe their • 
 truth, or not ? If not, thou art a wretched infidel, 
 and not a Chrifhan 5 and therefore give over the 
 name and hopes of a Chriftian. But if thou doffc 
 believe them, O heart of fteel that thou haft, that 
 canft walk up and down in quiet, when the truth 
 and faithfulneis of God is engaged to deftroy thee ! 
 That if God Almighty can do it, thou {halt furely 
 perifh and be damned. Why man, ^he whole book 
 of God dot 1 ! teffifieagainft thee, while thou re- 
 mained: unfanc"hfied : ft condemns thee in every 
 leaf, and is to thee, like E\e\iets roll, written with- 
 in and without with lamentation and mourning,and 
 woe, E^ek- 2 -.io. and all this mall furely coma 
 upon thee, and overtake thee, Veut:zS. 15-. except 
 thou repent. Heaven and Earth Jhail pafs away, but 
 eve jot, or tittle of this word jhail never pafs away. 
 Mat. f. 18. 
 
 Now put all this together,and tell me, if the cafe 
 of the unconverted be not deplorably miferable,. 
 Aswereadoffomeperfons, that had bound them- 
 felves in an oath, and in acurfe to kill Paul: So' 
 thou muft know, O ."firmer, to thy ten cr, that all 
 the Attributes of the Infinite God are bound in an 
 oath to deftroy thee; 'Heb, 3. 28. Q man, what 
 wilt thou do? Whither wik thou fly? U Gods 
 F Omnifciency 
 
* cjS The Mijeries of the Unconverted, 
 
 Omnifciency can find thee, thou {halt not efcape? 
 Ifrhe true and faithful God will fave his Oath, pe- 
 ri ill thou muft, except thou believe and repent. If 
 the Almighty hath power to torment thee, thou 
 s 1haltbe perfectly miferable in Soul and Body to all 
 eternity, unlefs it be prevented by thy fpeedy Con- 
 version. 
 
 II. The whole Creation of God h againft thee. The 
 whole Creation ( f&ith Paul ) groaneth and tranelletk 
 in pain, Rom. 8. z z. But what is it that the Creation 
 groaneth under ? Why, the fearful abufe that it is 
 iubje&to, infervingthe lulls of unfan&ified men. 
 And what is it that the Creation groaneth for ? Why, 
 for freedom and liberty from this abufe ; for the. 
 creature is very unwillingly fubjeci to this bondage, 
 Rom. 8. 15?, zo, zi. If the unreasonable and inani- 
 mate creatures Jiad fpeech and reafon, they would 
 cry out under it, as bondage unfufferable, to be a- 
 buied by the ungodly, contrary to their natures, and 
 the ends that the great Creator made them for. It 
 is a paflage of an eminent Divine; ' The liquor that 
 1 the drunkard drinketh, if it had reafon as well as 
 4 a man, to know how mamefully 'tis abuled and 
 'fpoiled, it would groan in the Barrels againfi him,. 
 1 it would groan in the Cup againft him, groan in 
 
 * his Throat, in his Belly, againft him. It would fiy 
 
 * in his Face, if it could fpeak. And if God mould 
 ' ©pen the mouths of the Creatures as he did the 
 
 * mouth of Balaams Afs, the proud mans garments 
 
 * on his back would groan againft him. There is ne- 
 
 * ver a creature but if it had reafon to know how 'tis 
 
 * fcfcufed, till a man be converted, it would groan a- 
 
 * gainft him. The land would groan to bear him, 
 
 * the air would groan to give him breathing, their 
 'hoiiies would groan to lodge them,their beds would 
 
 * groan to eafe them, their food to nounih them, 
 
 * theix clothes to coter them,and the creature would. 
 
 * groan 
 
Th e Mift riss of the Unemverttd. 9 9 
 
 \ groan to give them any help and comfort, fo Ion* 
 N * as they live in fin againft God. Thus far he: Me- 
 s thinks this mould be a terror to an unconverted 
 foul, to think that he is a burden to the Creation, 
 Lyfai3-7- CM i* down, rvby cumbretb inbeground*- 
 If the poor inanimate creatures could but fpeak,they 
 would izy to the ungodly, as Mofes to Ifrael l Mull 
 'we fetch you water out of the Rock, ye rebels? 
 4 Numb. i. 10. Thy food would fay, Lord, muft I 
 4 nourilh fuch a wretch as this, and yield forth my 
 4 ftrength for him, to diihonour thee withall? NoJ 
 c will choak him rather, it thou wilt give me com- 
 4 miflion.* The very air would fay, Lord, muft I 
 4 give this man breath, to fet his tongue againft Hea- 
 4 ven, and fcorn thy people, and vent his pride and 
 4 wrath, and filthy communication, and belch out 
 4 oath$ and blafphemy againft thee ? No, if thou but 
 4 fay the word, he mail be breathlefs for me. His 
 4 poor Beaft would fay, Lord, muft I carry him up- 
 4 on his wicked defigns ? No, I will break his bones, 
 4 1 will end his days rather, if I may have but leave 
 4 from thee. A wicked man, the earth groans under 
 him, and Hell groans for him, till death fatisMes 
 both, and unburdens the earth, and ftops the 
 mouth of Hell with him. While the Lord of Hofts 
 is againft thee, be lure the Hofts of the Lord are a- 
 gainft thee, and all the creatures as it were up ia 
 arms, till upon a mans conversion, thecontroverfie 
 being taken up between God and him, he makes a 
 covenant of peace with the creatures for him, $oh^ 
 j. 22, 23, 24. Hof. 2. 18, 19, 20. 
 
 III. Tne roaring Lyon bacb bh full .power upon 
 tbee, 1 Pet. ?.8. Thou art faft in the paw of that 
 Lion, that is greedy to devour ; ' In the fnare of 
 * the Devil, led captive by him at his will, 2 Tim. 
 £ 2. z6. This is the ipiritthat worketh in the Chil- 
 c dren of diibbedience, Efh. 2.2. I-Iis Drudges they 
 F 2 ar 
 
ICO The Miferies oftheUnconverted. 
 
 are, and his luffs they do. He is the Ruler of the 
 ■ darknefs of this world, Epb. 6. 12. that is ? of ig- 
 norant finners that live in darknefs. You pitty the 
 poor Indians, that worfhip the Devil for their God, 
 ' ^ut little-think that 'tis your own cafe. Why, 'tis 
 the common mifery of all the unia notified, that the 
 Devil is their God, 2 Cor. 4.4. Not that they do 
 intend to do him homage and worfhip, they will 
 he ready to defie him, and him that mould fay fo by 
 them j but all this while they fervehim, and come 
 and go at his beck, and live under his government. 
 His fervants you are, to whom you yield your 
 felvesto obey, Rom. 6. if. Oh how many then will 
 be found the real fervants of the Devil, that take 
 themfelves for no other than the Children of God? 
 hecannolboneroffera iinfull delight, or opportu- 
 nity for your unlawful advantage, but you embrace 
 it. If hefuggefta lie, or prompt you to revenge, 
 you readily obey. If he forbid you to read, or pray, 
 you hearken to him, and therefore his fervants you 
 are. Indeed he lies behind the curtain, he acts in 
 trie dark, and finners fee not who - fetteth them on 
 work ; but all the while he leads them in a firing. 
 Doubtlefs the, Lyar intends not a fervice to Satan, 
 but his own advantage : yet 'tis he that ftands in the 
 corner unobferved, and putteth the thing into his 
 heart, Afts.j. 3. John 8.44. Queftionlefs5f«i**when 
 he fold his Mafter for money, and the Chaldean sand 
 Sabers when they plundred 5P06, intended not to do 
 the Devil a pleafure, but to fatisfie their own cove- 
 tous thirft: yet. 'twas he that actuated them in their 
 wickednefs, 'tfobn 13. 27. fob 1.11,1^,17. Men may- 
 be very flaves and common drudges for the Devil, 
 and never know it ; nay they may pleafe themfelves 
 in die thoughts of a happy liberty, 2 Vet. 2. 19. 
 " Art thou yet in ignorance, and not turned from 
 • r "to light ? Why thou art under- the power 
 
 of 
 
The Mifries of the Unconverted i o i 
 
 ofSntan, ASisx6.i%. Doft thou live in the ordinary 
 and wilful practice of any known fin ? Know that 
 thou art of the Devil, ifohni.%, Doft thou live in 
 ftrife, or envy, or malice? verily he is thy Father, 
 5M>. 8.40, 41. O dreadful cafe / Ho wever Satan 
 may provide his flaves with divers- pleaiures. Tit. 
 3.3. yet it is but to toll them into endlefs perdition. 
 The Serpent comes with the Apple in his Mouth, 
 O but ( with Eve ) thou feeft not the deadly fting 
 in his tail. He that is now thy tempter will be one 
 day thy tormentor. Othatl could but give thee 
 to fee how blacky Mailer thou feryertj how filthy 
 a drudgery thou dqfl n rrcikis a Tyrant thou 
 
 gratifieft, ail w\ re is to let thee on work 
 
 to make thy perdition and damnation lure, and to 
 heat the furnace hotter and hotter, in which thou 
 muft burn for millions of millions of Ages. 
 
 IV. The guilt of all tbj fins lies li{e a Mountain upon 
 thee. Poor Soul ! Thou feeleft it not, but this is 
 that which feals thy mifery upon thee. While un-. 
 converted, none of thy fins are blotted out, Affs- 
 3.19. They are all upon the fcore againflthee: Re- 
 generation and remiilion are never feparated 5 
 the'unfancTiiiedare unqueftionably unjuftified and 
 unpardoned, 1 Cor. 6. ti. 1 Fet. 1.2. Heb. a. 14. Be- 
 loved, it's a fearful thing to be in debt, but above all 
 in Gods debt: for there is no arreft'fo formidable 
 as his 3 no prifon fo horrible as his. Look upon an 
 enlightned linner, who feels the weight of his own 
 guilt, oh how frightful are his looks, how fearful 
 are his complaints? His comforts are turned into 
 Wormwood, and his Moifture into Drought, 
 and his fleep departeth from his eyes. He is' a 
 terror to himfelf and all that are about him, and 
 is ready to envy the very Itoacs that lie in the 
 Street, becaufe they are fenfelels, and- feel not his 
 mifery 3 and wilhes he had been a Dog, or a Toad, 
 F 3 cr 
 
3 02 The Miferiesofthe UncotrverteJ. 
 
 * or a Serpent rather than a man, becaufe then dea&h, 
 had put an end to his mifery, whereas now it will 
 be but the beginning of that uhich will know no 
 endi Rg. . 
 
 Hpw light foever you may make of it now, you 
 w ill one day find the guilt of unpardoned fin to 
 be a heavy burden. This is a Milftone that who- 
 foever falleth upon it {hall be broken, but upon 
 v homfoever it {hall fall it {hall grind him to pow- 
 der. Mat. 21. 44. What work did it make with our 
 Saviour? Itpretfed the very blood ( to a wonder) 
 out of his veins, and broke all his bones : and if it 
 did this in the green tree, what will it do in the 
 dry ? 
 
 ph think of thy cafe in rime. Canfl thou think 
 of that threat without trembling, Tejhall die in your 
 Jrn^ John 8. 24. Oh better were it for thee to die in 
 a Goal, die in a Ditch, in a Dungeon, than die in 
 thy Sins. If death, as it will take away all thy o- 
 ther Comforts, would take away thy fins too, it 
 were fome mitigation. But thy fins will follow thee, 
 when thy friends leave thee, and all worldly enjoy- 
 ments {hake hands with thee : Thy fins will not die 
 with thee, z Cor. 5.10. Rev.io. 12. as a prifoners 
 other debts will: but they will to judgment with 
 t-hee, there to be thine accufers, and they will to Hell 
 with thee, there to be thy tormentors.Eetter to have 
 fo many fiends and furies about thee, than thy fins 
 to fall upon thee and faften in thee.Oh the work that 
 thefe will make thee ! O look over thy debts in 
 time ! How much art thou in the Books of every one 
 pjf God's Laws?How is everyone of Gods Command- 
 merits Kady to arreft thee, and take thee by the 
 thro- 1 for innumerable Bonds that it hath upon 
 thee? What wilt thou do then, when they fhall al- 
 together lay in againft thee? Hold open the eyes of 
 coniciencetoconfiderthis, that thou may ft defpair- 
 
The Miferks of the Unconverted 203 
 
 ofthyfelf, and be driven to Chrift, and fly for re- 
 fuge, to lay hold upon the hope that is let before 
 thee, Heh. £.18. 
 
 V. Thy raging lufts do mi r e rally enjlave thee. White 
 unconverted thou art a very fervant to fin, it 
 reigns over thee, and holds thee under its domin:-- 
 on, till thou art brought within the bond of Gods- 
 Covenant, fohn 8.. 3 4. 36. • Tit.$. 3. Km. 6. 12, 14. 
 Rom. 6. 16, 17. Now there's no fuch Tyrant as fin. 
 Oh the filthy and fearfuj work, that it doth ingage 
 its Servants in ! would it not pierce a mans heart to 
 fee a company of poor creatures drudging and toil- 
 ing, and all to carry together faggots and fuel for 
 their own burning ? Why, this is the employment 
 of fins drudges. Even while they blefs themfelves 
 in their unrighteous gains; while they ling and fw;ll 
 in pleafures, they are but treafuring up wrath and 
 vengeance for their eternal burnings 3 they are but 
 laying in Powder and Bullets, and adding to the IHl® 
 of Tophet, and flinging in Oyl to make the fiama 
 rage the fiercer. Who would ferve fuch a Mailer, 
 whole work is drudgery, and whofe wages is death ? 
 Kom. 6. 23. 
 
 What a woful fpeclacle was that poor wretch 
 pofTefTed with the legion? Would it not have piti- 
 ed thine heart to have feen him among the Tombs,- 
 cutting, and wounding of himfeif? Marfi.5.5. This 
 is thy cafe, fuch is thy work. Every ftroke is a 
 thruff. at thine heart, 1 Tim. 6. 1 o. Confcience ir\ u 
 deed is now afleep > but when death and judgment 
 fhall bring thee to thy fenfes, then wilt thou feel 
 the raging fmart and anguifh of every wound. The 
 convinced [inner is a fenfible inftance of the mi- 
 ferable bondage of fin. Confcience flies upon him, 
 and tells him what the end of thefe things will be ; 
 and yet fuch a Have- is he to his luffs, that-on he muff, 
 -.though he fee it will be his endlefs perdition ; anj 
 
 F 4. whea 
 
*S 04 2^e Mtfefib of the Ur.ccnvertei. 
 
 when the temptation comes, luftgets the bit in his 
 mouth, breaks ail the cords of his vows and promi- 
 ses, and carries him headlong to his own deflru* 
 cljon. 
 
 VLTh'e furnace of eternal vengeance is heated ready for 
 thee, lfa.,30.33. Hell and deftrudHon open their 
 mouths upon thee, they gape for thee, they groan 
 .for thee, [fa. y. 14. waiting as it were with a gree- 
 *&yzyQ, as thou ftandeft upon the brink, when thou 
 wilt drop in. 'If the wrath of a man be as the roar- 
 ing cf a Lion, l?rov. to. 2. more heavy than the fand, 
 Prov. 17- 3. what is the wrath of the infinite God? 
 If the burning furnace heated in Nebuchadne%tar'sfie- . 
 ry rage, when he commanded it to be made yet fcvm 
 times hotter, were fo fierce as to bum upeventhofe 
 rfcat drew near it, to throw the three children in,Dan. 
 3.19, ii. How hot is that burning Oven of the Al- 
 mighty's fury ? Md. 4. 1. Surely this is feventy 
 times feven more fierce. What thinkeft thou, O 
 man, of being a faggot in Hell to all eternity? Can 
 thine heart endure, or can thine hands heftrong in the day 
 that Ifiall deal with thee, faith the Lord cfHojis ? Ezek. 
 *i. 14. Canf] thou dwell with everlafting burnings ? 
 Canft thou abide the -confuming fire? If a, 11.4. 
 When thou ftalt be as a glowing Iron in Hell, and 
 thy whole body and foul mall be as perfeclly^ pof- 
 feiled hy Gods burning vengeance, as the fiery fpark- 
 ling Iron, when heated m the fierceft forge ? Thou 
 canrt not bear God's whip, how then wilt thou en- 
 dure his fcorpions ? Thou art even crufhed, and 
 resoy to wifh thy felf dead, under the weight of 
 rmfrger, how then wilt thou bear the weight of 
 his Icyns ? The moft patient man that ever was, 
 did an fe the day that ever he was born, fob 3.1. 
 and even wifh death to come and end his mifery, 
 $°kj. i<, iC. when God did but let out one little 
 drop cf his wrath. How then wilt thou endure when - 
 
 God 
 
The Mtftrm of the Unconverted. ' icf" 
 
 God mall pour out all his Vials, and fet himfelf 
 againfi thee to torment thee ? when he mall make 
 thy confcience the tunnel,by which he will be pour- 
 ing his burning wrath into thy foul for ever ; and 
 when he mall fill all thy powers as full of torment,as 
 they be now full of fin ? When immortality mail be 
 thymifery, and to die the death of a brute, and be 
 fwallowed into the gulf of annlhilation-fhaii be fuch 
 a felicity ,as the whole eternity of wiilicscV an Ocean 
 of tears mall never purchafe ? Now thou canft put 
 off the evil day, and canft laugh and be merry, and 
 forget the terror of the Lord, 2 Cor. f.u. but 
 how wilt thou hold out, or hold up, when God 
 will caft thee into a bed of torment?, K.ev.i.zi. 
 and make thee to lyedoiyn in forrows ? Ifa. > o. 1 1. 
 When roarings and blafj3?st«^5£ (hall be thim only 
 mufick, and "the wine of the wrath of God, which 
 is poured cxt without mixture into the Cup of his 
 indignation, fliall be thins only drink? Rev. 14. 10. 
 When thou (halt draw in flames for thy breath, 
 and the horrid flench of fulphur ihall be thy only 
 perfume? In a word, when the fmoak of thy tor- 
 ment mall a fcend for ever and ever, and thou {halt 
 have no reft,night nor day, no reft 11 thy confcience, 
 no eafe in thy bones, but thou (halt be an execrati- 
 on, and an aitonifhment, and a curfe, and a reproach 
 for evermore ? tfer. 41. 1 8. 
 
 O. (inner, ftop here 5 and confider. If thou art a 
 man, and not a fenfelefs block, confider. Bethink thy 
 leif where thou ftandeft, why upon the very brink 
 of his furnace. As the Lord liveth, and thy foul 
 liveth, there is but a ftep between thee and this, 
 j Sam. io. 3. Thou knoweft not when thou lyeft 
 down, but thou mayeft be in before the Morning, 
 thou knoweft not when thou nfeft, but thou mayTc 
 drop in before the Night. Dareft thou make light of 
 this? Wilt thgu go on in fuch a dreadful condition, 
 F $ as, 
 
: l e 6- 7 he Miferkt of the VnccfiverteJ. 
 
 as if nothing ailed tSbe ? If thou putteft it off, and 
 layeft, this doth not belong to thee 5 look again o- 
 ii er the foregoing Chapter, and tell me the trutfo, 
 z re none of fhefe black marks found upon thee ? Do 
 rot blind thine eyes, do not deceive thy felf : fee 
 thy miiery while thou mayft prevent it. Think what 
 'tis to be a vile caft-out,. a damned reprobate, a vef- 
 fd of wrarh, into which the Lord will be pouring 
 out his tormenting fury, while he hath a Being, 
 Rom. <?. zz. 
 
 Divine wrath is a fierce, Veut. jz.zz. devouring 
 1/0:33.14, everlafling, Mat.z jr. 41. unquenchable 
 fire, Mat. 3.12. and thy foul and body muft be the 
 i\\zl upon which it will be feeding for ever, unlefs 
 thou confider thy ways, apjd fpeedily turn to the 
 Lord by a found cow&ttnl They that have been 
 only finged by this fire, and had no more but the 
 fm ell thereof pafling upon them 5 0h what amazing 
 fpeclades have they been ! Whofe heart would 
 not have melted, to have heard Spirals out- cries r 
 to have feen Cbaloner that monument of Juftice, 
 worn to Skin and Bones, Blafpheming the God of 
 Heaven, curfing himfelf,and continually crying out, 
 O Ttrture, Torture, Torture ', Torture, Torture^ if the 
 flames of wrath had already took hold on him ? 
 To have heard Rogers crying out, / have had a Unit 
 pleafure, but novo I muft to Hell for evermore 5 wiihing 
 but for this mitigation, that God would but let him 
 lie burning for ever behind the back of that fire ( on 
 the earth) and -bringing in this fad conclusion ft ill, 
 at the end of whatever was fpoken to him, to af- 
 ford him fome hope, T muft to Hell, I muft to the fur- 
 nace of Hell,, for millions of millions of Ages ? O if the 
 fears and forethoughts of the wrath to come' be fo 
 terrible, fo intolerable, what is the feeling of it ? 
 
 Sinner, 'tisbutin vain to flatter you, this would 
 fee but to toll you into the unquenchable fire 5 know 
 
The Miferies of the Unconverted 207" 
 
 ye from the living God, that here you muft lie, wj'ra 
 thefe burnings mull you dwell, till immortality die, 
 and immutability change, till Eternity runout, andr 
 Omnipotency is not longer able to torment, except' 
 you be in good earned renewed throughout by 
 fan<5Hfying grace/ 
 
 VII. The Law- difcbargetb all its threats and airjes of- 
 thee, Gal. 1. 10. Rem. 7. Oh how dreadfully doth it 
 thunder ? It fpits fire and brimftone in thy face. Itsr 
 words are as drawn fwords, and as the (harp ar- 
 rows of the mighty, It demands fatisfadion to the^ 
 utmonV and cries Juftice, Juftice. It fpeaks Blood 
 and War, and Wounds^ and Death againft thee. Oh - 
 the Execrations, and Plagues, and Deaths, that this* 
 murdenng-piece is loaded with (read Vent. iJJi 
 
 1 f, 1^, &c. ) and thou art the mark at which this; » 
 mot is levelled. O man, away to the ftrong hold, 
 Zech. 9.1%. away from thy fins, haftetothe fanclu— 
 ary, the City of refuge, Heb, 13. 13. even the Lord • 
 JefusChrifr, hide thee in him, or elfe thou, -art loft 
 without any hope of recovery. 
 
 VIII. The Gofpel it [elf bindeth the fentence of etsrn 1 1 
 damnation upon thee,. Mark 16. 16. If thou conti- -■ 
 nueft in thine impenitent and unconverted eftate^ 1 
 know that the Gofpel denounceth a much forer « 
 condemnation, than ever would have been for the ? 
 traafgre/fiononly of the firft Covenants Is^ it noc ? 
 a dreadful cafe to, have the Gofpel it felf fill its,} 
 mouth with threats} and thunder,* and damnation ?* 
 ' To have the Lord to- roar from Mount Si on againfl > 
 'thee? Joel j.- v6. Heir the terror of the Lord. Hft! 
 'that believeth not ihall be damned 5 except ye re- . 
 ' pent ye ihall all periili, Lu& 13 . 3 . This is ihs con- 
 
 ' demnadon- that light is come, into the world, and 
 ' men love darkneis rather man light, fobn 3 . 1 <?. -■ . 
 * He that believeth not, the wrath of God abideth on - 
 4 i?jm ; Jc';. 3. 36. Iitiie'wordfpokenby^«^:/j wa# 
 
IOo J hi Mtjerm of the Unconverted. 
 
 * ftedfaft, and every tranfgre&on and difobedience 
 received a juft recompence of reward, how fhall 
 weefcape, if we neglect fo great falvation? Heb. 
 2. 2,3. He that del pifed Mofes's Law died with- 
 out mercy : Of how much forer punifhment ihall 
 he be. thought worthy, that hath trampled under 
 foot the Son of God ? Heb. 10. 28, %$. 
 ^application. And is this true indeed ? Is this thy 
 mifery ? Yea, 'tis as true as God is. Better open 
 thine eyes and fee it now, while thou may ft reme- 
 dy it, than blind and harden thy felf, till, to thine 
 eternal forrow, thou {halt feel what thou wouldft 
 not believe 5 and if it be true, what doft thou mean 
 to loyter, and linger in fuch a cafe as this ? 
 
 Alas for thee,poor man, how effectually hath fin 
 undone thee, and deprived and defpoiied thee even 
 of thy reafon to look after thine own everlaft- 
 ing good? O miferable Caitiff, what ftupidity 
 and fenfelefnefs hath furprized thee ? Oh ! let me 
 lenock up and awake this deeper. Who dwells 
 within the walls of this fiefh ? Is there ever a foul 
 here, a rational, undemanding foul ? Or art thou 
 only a walkingGhoft, a fenfelefs lump ? Art thou a 
 reafonable foul, and yet fo far brutiiied, as to for- 
 get thy felf immortal, and to think thy felf to be 
 as the beafts that perim ?. Art thou turned into fleih? 
 that thou favoureft nothing but gratifying the fenfe, 
 and making provifion for the flefh ? Or elfe having 
 reafon to underftand the eternity of thy future eftate, 
 doft thou yet make light of being everlaftincty 
 miferable ? which is to be fo much below a brute, 
 csit is worfe to act againft reafon, than to act with- 
 out it. O unhappy foul, that waft the glory of 
 man, the mate of Angels, and the; image of God ! 
 that waft God's reprefentative in the world, and 
 hadft the Cupremacy amongft the creatures, and the 
 ^$min£on oyer thy Maker's worfe ! Art thou now 
 
 become 
 
The Miferies of i he Unconverted, i o 9 
 
 become a (lave to -fenfe, a fervanttofobafean Idol, 
 as thy Belly ? for no higher felicity than to fill 
 thee with the wind of mans applaufe, or heaping 
 together a little refined earth, no more fuitabie to 
 thy (piritual, immortal nature, than the dirt, and 
 fhcks ? Oh,whydoft thou not bethink thee where 
 thou (halt be for ever ? Death is at hand, The fudge 
 if even at the door , Jam. 5. 9. Yet, a little while and 
 timejhallbe no longer, Rev. 16. >-,6. And wilt thou 
 run the hazard of continuing in fuch a ftate, in 
 which if thou be overtaken, thou art irrecoverably 
 miferable. 
 
 Come then, arife, and attend thy neareft con- 
 cernments. Tell me whither art thou going? 
 What, wilt thou live in fuch a courfe, wherein eve- 
 ry acl is a ftep to perdition? And thou dolt not 
 know, but the next night, thou mayft make thy 
 Bed in Hell? Oh! if thou haft a {park of reafon, 
 confider and turn, and hearken to thy very friend, 
 who would therefore fhew thee thy prefent mifery, 
 that thou mighteft in time make thine efcape, and 
 be eternally happy. 
 
 Hear what the Lord faith ; Fear ye not me, faith the 
 Lord} Will ye not tremble at my presence} Jer. j\ 22. 
 Qtfnners do ye make light of the wrath to come ? Mat, 
 3. 7. Iamfure there is a time coming, when you 
 will not make light of it. Why, the very Devils do 
 believe and tremble, James 2. 15?. What! you more 
 hardned than they ? Will you run upon the Ed|e of 
 the Rock? will you play at the hole of the Afp? 
 will you put your hand upon the Cockatrice s den ? 
 Will you dance about the fire, till you arcburnt ? or 
 dally with devouring wrath^as if you were at a point 
 of indifrerency, whether you did efcape it y or en- 
 dure it ? O madneis of folly ! Solomons mad-man, 
 that calieth fire-brands and arrows, and death, ard 
 faith, Ami not injeft t Pw,i6.i%, is norhing fo 
 
 cUftratfed 
 
itd Tie 'Mi/tries of the Unconverted. 
 
 diffracted as the wilful finncr, Luke iy. 17. that go-* 
 «th on in his unconverted eflate without fenfe, as 
 if nothing ailed him. The man that runs on the- 
 Cannons mouth, that fports with his blood, or lets ; 
 out his life in a froMick, is fenfible, fober and ferious y 
 to him that goeth on frill in his -trefpafles, Pftlm 
 62.21. For he jiretchethout his band againji God, and 
 firergthnetb bimfelf againft the Almighty. He runneth 
 upon him, even upon bis mc\, upon the tbfd{ Bojfts of 
 bis Buckler, Job 15.15, 16. Is it wifdomto dally- 
 with the fecond death, or to venture into the lake 
 that burnetii with fire and brimflone, Rev.n. 8. as- 
 if thou wert but going to wain thee, or fwim for 
 thy recreation? Wilt thou, as it were, fetch thy* 
 vieze, and jump into eternal flames, as the children 
 through the bon- fire ? What mall I fay ? I can find 
 out no expreflfion, no comparifon whereby to let 
 forth the dreadful diffraction of that foul, that fhall 
 go on in fin. 
 
 Awake, awake, Epb. 5. 14. Oh (inner, arife and 
 take thy flight. There is but one door that thou 
 may ft fly by, and that is the ffrait door of converfi- -> 
 on and the new birth. Imlefs thou turn unteignedly 
 from all thy fins, and come in to Jefus Chrift, an&i 
 take him for the Lord thy righteoufnefs, and walk* 
 in him in holinels and newnefs of life 5 as the Lord 
 liveth, it is not more certain that thou art now our 
 of Hell, than that thou malt without fail be in it, 
 but a few days and nights from hence. O fet thine 
 heart to think of thy cafe. Is not thine everiaft- 
 ingmtfery or welfare that which doth deferve a lit- 
 tle consideration ? Look again over the myferies of 
 the unconverted. If the Lord hath not fpoken by 
 me, regard me not. But if it be the very word of 
 God, that all this mtfeiy lies upon thee, what a cafe 
 art thou in? Is it for one that hath his fenfes, to live 
 infucha condition, and not to make all poflSbk? . 
 
 expedition 
 
The Mijertes of the Unccnverted. i 1 1 
 
 expedition for preventing his utter ruin? O marc, 
 who hath bewitched thee, Gal. 3.1. that in the mat- 
 ters of the preient life thou fhouldft be wife enough 
 to forecaft thy bufinefs, forefee thy danger, and 
 prevent thy mifchief, but in matters of everlafting 
 confequence fhouldft be flight and carelefs, as if they 
 litile concerned thee ? Why, is it nothing to thee 
 to have all the Attributes of God engaged againft 
 tto»e ? Canft thou do well without his favour ?' 
 Canft thou efcape his hands, or endure his venge- 
 ance? Doft thou hear the creation groaning under 
 thee, and hell groaning for thee, and yet think thy 
 cafe good enough? Art thou inthepaw of the Lion, 
 under the power of corruption, in the dark and 
 noifome pnion, fetter'd with thy lufts, workings 
 out thine own damnation; and is not this worth the 
 confidering ? Wilt thou make light of all the ter- 
 rours of the Law ; of all i|s curfes, and thunder- 
 bolts 3 as if they were but the report of the Childrens 
 pot- guns, or thou wert to war with their paper pel- 
 lets ? doft thou laugh at hell and deftru&ton, or 
 canft thou drink the envenomed Cup of the Almigh* 
 ty's fury, as if k were but a common potion ? 
 
 Gird up now thy loyns like a man, for I will de- 
 mand of thee, and anfwer thou me, Job 40. 7. Art 
 thou fuch a Leviathan, as that the fcales of thy pride 
 ihouklkeep thee from thy Makers coming at thee ? 
 Wilt thou efteem his Arrows as ftraw, and the in- 
 ftruments of death as rotten wood ? Art thou chief 
 of all the Children of pride, even that thou {houldft 
 count his darts as ftubble; and laugh at the making 
 of his fpear ? Art thou made without fear,and con- 
 temneft his barbed Irons ? fob 41. Art thou like the 
 horfe that paweth in the valley, and rejoyceth in 
 his ftrength,who goeth out to meet the armed men ? - 
 Doft thou mock at fear, and art not affrighted, nei- 
 thertumeft back from Gods fword; when his qui- 
 
J i x The Miferies of the Vnconverted. 
 
 ver ratleth againit thee, the glittering fpear and 
 the fhield ? fob 3 9. i 1, 1 a, 2,3 . Well, if the threats 
 and calls of the word will not fear thee, nor awaken 
 thee, I am fure death and judgment will. Oh what 
 wilt thou do when the Lord cometh forth againft 
 thee, and in his fury falleth upon thee, and thou {"halt 
 feel what thou readeft ? If when Darnels enemas 
 were caft into the Den of Lions, both they and 
 their wives and their children, the Lions had we 
 maflery of them, and brake all their bones in pie- 
 . ces, ere ever they came at the bottom of the Den, 
 Van. 6. 24. what (hall be done with thee, when thou 
 falieft into the hands of the living God? When he 
 {hall gripe thee in his Iron arms, and grind and cruln 
 thee to a thoufand pieces in hrs wrath? 
 
 Oh do not then contend with God. Repent and 
 be converted, fo none of this mail come upon thee -, 
 I fa. 5?. 6, 7. See\ ye the Lord while be may be 
 found, call ye upon him while he is near. Let the 
 voic\ed forfa\e his veay, and the unrighteous man 
 hh thoughts, la him return unto the Lord, and he 
 nill have mercy on him, and to our God, fcr he mil 
 abundantly pardon. ■- 
 
 Chap. VI. Containing DIRECTIONS 
 for Converftmi. 
 
 Mark IO.17. And there came one, And Reeled 
 to him, and asked him. Good Mafter, what 
 flail I do that J may inherit eternal life f 
 
 BLfore thou readeft thefe Directions, I adviie 
 thee, yea, I charge thee before God, and his 
 holy Angels, to refolve to follow them {as far as 
 Conicience (hall be convinced of their agreeablendi 
 to Gods word,and thy eitate)and call in his aififtance 
 
 and' 
 
DireB ions for Convtrjion* 113 
 
 and bleffing that they may fucceed. And as I have 
 fought the Lord, and confulted his Oracles what ad- 
 vice to give thee, fo mull thou entertain it, with that 
 awe, reverence, and purpofe of obedience that the 
 word of the living God doth require. 
 
 Now then attend. Set thine bean unto all that I 
 fhali teftife unto thee in this day -/or it is not a vain things 
 it is your life, Deut. 3 r. 46. This is the end of ail that 
 hath been fpoken hitherto, to bring you to fet up-; 
 on turning, and making ufe of Gods means for 
 your conversion. I would not trouble you, nor 
 torment you before the time with the forethoughts 
 of your eternal mifery, but in order to your n 
 yourefcape. Were you {hut up under you: 
 fent mifery, without remedy, is were but mercy (as 
 one (peaks) to let you alone, that you might take 
 in that little poor comfort, that you are capable of 
 here in this world. But you may yet be happy : If 
 you do not wilfully refufe the means of your recove- 
 ry .Behold,I hold open the door unto you, afife take 
 your flight ; I fet the way of life before you, walk 
 in iz, and you fhali liveand not die, Veut^o.19. $er. 
 p. 16. It pities me to think, you mould be your 
 own Murderers, and throw your felves headlong, 
 when God and men cry out to you, as Peter, in ano- 
 ther Cafe, to his Matter, Spare thy felf. A noble 
 Virgin, that attended the Court of Spain, was wic- 
 kedly, ravifhed by the King; and hereupon exciting 
 the Duke her Father to revenge, he called in the 
 Moors to his help, who when they had executed 
 his defign, miierably waited and fpoiled the Coun- 
 try, which this Virgin laying fo exceedingly to 
 heart, (hut her felf up in a Tower belonging to 
 her Father's houfe, and defired her Father and Mo- 
 ther might be called forth; and, bewailing to them 
 herownwretchednefs, that fhe mould haveoccali- 
 oned fo much mifery and defolation to her Coun- 
 try, 
 
1 1-4 Directions for Conversion. 
 
 try, for the fatisfying of her revenge, (he told them 
 {he was refolved to be avenged upon her felf. Her 
 Father and Mother befought her to pity her felf and 
 them, but nothing could prevail, but (he took her 
 leave of them, and threw her felf off the battle- 
 ments, and fo peri flied before their faces. 
 
 Juft thus is the wilful destruction of ungodly men. 
 The God that made them befeecheth them, and 
 eryeth out to them, as Paul to the diffracted Jay- 
 lor, when about to murder himfelf, Do t by felf no 
 barm. The Minifters of Chrift forewarn them and 
 follow them, and fain would have them back. But 
 alas! No expostulations, nor obteftations will pre- 
 vail j but men will hurl themfelves into perdition, 
 while pity it feif looketh on. 
 
 What mall I fay ? would it not grieve a perfon 
 of any humanity, if in the time of a reigning plague 
 he fliould have a receipt (as onefaid well)that would 
 infallibly cure all the Country, and recover the 
 moil: hopelefs patients,and yet his friends ?nd neighs 
 hours fliould die by the hundreds about him,becaufe 
 they would not ufe it f> Men and Brethren, though 
 you carry the certain Symptoms of death in your ri- 
 ces, yet I have a receipt that will cure you all, that- 
 will cure infallibly. Follow but thefe few Directi- 
 ons, and if you do not then win Heaven, I will be 
 content to lofe it. 
 
 Hear then , Oh firmer ,and as ever thou wouldfl be 
 converted and feved,2mbrace this following counfel. 
 
 ! Direct. I. Set it down with thy feif, as an undoubted 
 truth, that it is impojjible for thee ever to get to Heaven I 
 in thkthy unconverted [late. Can any other but Chrift 
 fave thee ? And he tells thee he will never do it, 
 except thou be regenerated and converted, Mat. 18.3. 
 $ohn 3.3. Doth he not keep €aQ Keys of Heaven? 
 And canft thou get In ' without his leave, as thou 
 muft, if ever thou corned thither in thy natural con- 
 dition,. 
 
DireBknsfor CmtMrfion. I j f 
 
 dition, without a found and thorough renovation? 
 
 Direct. II. Labour to get a thorough fight and lively 
 ' fenfe and feeling of thy fins. Till men are weary 
 and heavy laden, and pricked at the heart, and" 
 • ftarkfick of fin, they will net come to Chriffc in 
 his way for eafe and cure, nor to purpofe enquire, 
 Whit /failure do ? Mat. 1 1. 28. Atts 2.37. Mat. 9. iz. 
 They muft fct themfelves down for dead men be- 
 fore they will come unto ChriS, that they may 
 have life, fchn ?. 40. Labour therefore to let ail thy 
 fins in order before thee. Never be afraid to look 
 upon them, but let thy fpirit make diligent fearch, 
 Tfrt. 77.6. Enquire into thine heart and into thy 
 life, enter into a thorow examination ef thy felf, 
 and of all thy ways, Pfal. 119.59. that thou mayfl 
 make a full difcovery, and call in the help of God's 
 Spirit, in the fenie of thine own inability hereunto, 
 for it is his proper work to convince of fin, John 
 16.%. Spread all before the face of thy Confcience, 
 till thine heart and eyes be fet abroach. Leave not 
 ftriving with God, and thine own foul, till it cry 
 out under the fenfe of thy fins, as the enlightned 
 Jay lor JVl?at mujt I do to be faved? Acts 16.30. To this 
 purpofe, 
 
 Meditate of the mmeroitfnefs of thy fins. David's heart 
 failed when he thought of this, and considered that 
 he had more fins than hairs, Pfal. 40. 12. This made 
 him to cry out upon the multitudes of Gods tender 
 mercies, Pfal. yi. 1. The loathfome carcafs doth not. 
 more hatefully fwarm with crawling worms.thanan 
 unfanclified foul with filthy lufts. They fill the head, 
 the heart, the eyes and mouth of him. Look back- 
 ward, where was ever the place, what was ever the 
 time, in which thou didft not fin ? Look inward, 
 what part or power canit thou find in foul or body, 
 but it is poifoned with fin? What duty doft thou 
 ever perform into vvluch poifon is not {hed ? Oh 
 
 how. 
 
1 1 6 Directions for Convcrfion. 
 
 how great is the fum of thy debts, who haft been all 
 thy life long running upon the hooks, and never 
 didft, norcanftpay eft one penny ? Look over the 
 fin of thy Nature, and all its curled brood, the fins 
 of thy KfcCall to mind thy Oirufli6ns,Commifiions, 
 the fins of thy thoughts, of thy words, ot thine acti- 
 ons, the fins of thy youth, the fins of thy years, &c. 
 Be not like a defperate Bankrupt,that is afraid to look 
 over his Books, Read the Records of Confidence - 
 carefully. Thefe Books muft be opened fooner, or 
 later, Rev. 20, 12. 
 
 Meditate upon the aggravations of thy fm, & they are 
 the grand enemies again ft the God of thy life, againji the 
 life (f thy foul ; in a nerd. 1 ' enemies if 
 
 all mankind. Row do VaviL£\ra.T>az'id and the good 
 Leyites aggravate their fins, from the confederati- 
 on of their injurioufhefs to God, their opposition to 
 his good and righteous Laws, the mercies, the warn- 
 ings that they were committed againft, Neh. 9- V<i*>9> 
 E%ra 9. O the work that fin hath made in the world. 
 This is the enemy that hath brought in death, that- 
 hath robbed and enfiaved man, that hath blacked, 
 the Devil, that hath digged Hell 5. Rom. $, 12.2 Pet. 
 2. 4. $ohn 8.34. This is the enemy that hath turn- 
 edthe Creation upfide down, and fown difTention 
 between man and the creatures, between man and 
 man, yea between man and himfeif, fcttingthefen- 
 fitive part agamft the rational, the will againft the 
 judgment, Juft againft confeience, yea worft of all, 
 between God and man, making the lapfed finner. 
 both hateful to God, and a hater of him, Zecb.11.%. 
 O man, how canft thou make lb light of fin? This 
 is the Traytor that lucked the blood of the Son of 
 God, that fold him, that mocked him, that fcourg- 
 ed him, that fpit in his face, that digged his hands, 
 that pierced his fide, that,prefled his foul, that 
 mangled his body, that never ieft, till it had bound 
 
 him. 
 
Directions for Converjtom i 1 J 
 
 him, condemned him, nailed him, crucified him, 
 and put him to open fhame, J^. 5-3.4,5-, 6. This is 
 that deadly poj^'on, fo powerful of operation, as 
 that one drop of it fried upon the root of mankind, 
 hath corrupted, fpoiled, andpoifoned, and undone 
 his whole race at once, Rom. 5. 18, ij?/ This is the 
 common Butcher,the Woody Executioner, that hath 
 killed the Prophets, burnt the Martyrs, murdered all 
 the Apoftles, all the Patriarchs, all the Kings and 
 Potentates, that hath deflroyed Cities, fwallowed 
 Empires, butchered and devoured whole Nations. 
 Whatever was the weapon that 'twas done by, fin 
 was it that did Execution, Rom. 6. 23. doft thou, 
 yet think it but a imall thing ? If Adam and all his 
 Children could be digged out of their Graves, and 
 their Bodies piled up to Heaven, ard an inqueft 
 were made, what matchlefs murderer were guilty 
 of all this blood 5 it would be all found in the skirts 
 of fin. Study the nature of fin, till thy heart be 
 brought to fear and loath it. And meditate on the 
 aggravations of thy particular fins, how thou haft 
 finned againft all God's warnings, againft thine own 
 'prayers, againft mercies, againft corrections, againft 
 cleareft light, againft freeft love, againft thine own 
 refolutions, againft promifes, vows, covenants of 
 better obedience, &c. charge thy heart home with 
 thefethings, till it blufh for fhame, and be brought 
 out of all good opinion of it felf, E\ra 9. 6. 
 
 Meditate upon the defert of fin : It cryeth up to 
 Heaven : It calls for vengeance, Gen. 1 8. 2 1. Its due 
 wages is death, and damnation. It pulls the curie 
 of God upon the Soul and Body, Gal. 3. 10.Ite.28. 
 The leaf? finful word or thought, lays thee under 
 the infinite wrath of God Almighty, Roar. 2. 8, 9. 
 Mit. 12. 3*. Oh what a load of wrath, what a 
 weight of curfes, what treafure o£ vengeance have 
 ail the millions of thy fins then defer yed ? Rom. 2. 5. 
 
 John 
 
1 1 8 Directions for Converfioii] 
 
 fohn 3.36. Oh Judge thy felf,that the Loud may ndl 
 judge thee, 1 Cor. 11. 3 1. 
 
 Meditate upon the deformity, and defilement of fin, 
 *Tis as black as Hell, the very image and likenefs 
 of the Devil drawn upon the Soul, ifobn^.S, 10. 
 It would more affright thee, to fee thy felf in the 
 hateful deformity of thy nature, than to fee the. 
 Devil. There is no mire fo unclean, no vomit, fo 
 loathfome, no i^arcafs or carrion fo offenfive, no 
 plague or leprofie fo noifom as fin, in which thou 
 art all inrolled, and covered with its odious filth, 
 whereby thou art rendred more difpleafing to the 
 pure and holy nature of the glorious God, than the 
 raoft filthy object, compofed of whatever is hate- 
 ful to all thy fenfes, can be to thee, fob ij. 1?, 16. 
 Could ft thou take up a Toad into thy bofom ? 
 Couldft thou cheriOi it, and take delight in it? 
 Why, thou art as contrary to the pure and perfect 
 holinefe of the divine nature, and as loathfome as 
 that is to thee, Mat. 3.33. till thou art purified by 
 the blood of Jefus, and the power of renewing 
 grace. 
 
 Above all other fins fix the eye of Confederation on tbefe 
 two. 1. The fin of thy nature. 'Tis to little purpofe 
 to lop the branches, while the root»of original cor- 
 ruption remains untouched. In vain do men lave 
 out the ftreams, when the fountain is running, that 
 fills up all again. Let the Axe of thy repentance 
 ( with David's) go to the root of fin, Pfal.51. 5. 
 Study how deep, how clofe,, how permanent is 
 thy natural pollution j how univerfal it is, till thou 
 doft cry out withSauIs feeling, upon thy body of 
 death, Rom. 7. 2. Look into all thy pirts and 
 powers, and fee what unclean veflels, what ftyes, 
 what dunghills, what links they are become. H:u 
 mifei\quid fum? v;tt (terairilinii, concha futre iinis>ple~ 
 imfatoreyijorrore. Auguji. Saljl.c. i. The heart is 
 
 never 
 
Eireflions for Converfion* i 1*9 
 
 never foundly broken, till throughly convinced of 
 the heinoufnefs of original fin. Here fix thy 
 thoughts. This is that, that makes thee backward 
 to all good, prone to all evil, Rom. 7. 1 5. that fheds 
 blindnefs, pride, prejudice, unbelief into thy mind, 
 enmity, unconftancy, obftinacy, into thy will 5 in- 
 ordinate heats and colds into thy affections 5 mfen- 
 fiblenefs, benummednefs, unfaithfulneis into thy 
 coniaence, fbppennefs into thy memory, and in a 
 word, hath put every wheel of thy foul out of or- 
 der, and made it of an habitation of holinefs, to 
 become a very hell of iniquity, James 3 . 6. This 
 is that that hath defiled, corrupted, perverted all 
 thy members, and turned them into weapons of 
 unrighteoufnefSj and fervants of fin, Rom. 6. 19. 
 that hath filled the head with carnal and corrupt 
 defigns, Mic.1.1. the hand with finful practices, 
 
 1 fa. 1. 15. the eyes wit*h wandring and wantonnefs, 
 
 2 Pet. z.i 4. the tongue with deadly poifon, fames 
 3. 8. that hath opened the ears to tales, flattery, and - 
 filthy communication, and lhut them againft the in- 
 ftructionof life, Zeeb.7. n, 12. and hath rendred 
 thy heart a very mint and forge for fin, and the cur- 
 led wr-nb of ail deadly conceptions, Mat. 1 j r t i& So 
 that it poure r h forth its wickednels without ceafing 
 2 Pet. 2. 1 4 even as naturally , freely, and unweariedly, 
 as a fountain doth pour forth its waters, j*£r. 6. 7. or 
 the raging Sea doth caft forth mire and dirt, Ifa. 
 57.10. And wilt thou yet be in love with thy felf,and 
 tell us any longer of thy good heart ? O never leave 
 meditating on this defperate contagion of original 
 corruption, till with Epbraim thou bemoan thy ielf, 
 fer. 3 1 .1 8. and with deepeft fhame and forrow finite 
 on thy breaftasthe Publican, Luke 18. 13. and with 
 fob abhor thy ielf, and repent in duft and afhes, fob 
 41. 6, a. The particular evil that thou ai t moft ad- 
 dicted to. Find out all its aggravations. Set 
 
 home 
 
iio Direffiomfor Converfiori. 
 
 home upon thy heart all Gods threatnings againft 
 it. Repentance drives before it the whole herd, 
 but efpecially flicks the arrow in the beloved fin, 
 and (ingles this out, above the reft, to run it down, 
 Pfal. 18.23. O labour to make this fin odious to 
 thy foul, and double thy guards, and thy refolu- 
 tions againft it, becaufe this hath, and doth, moft 
 diihonour God and endanger thee. 
 - Direct. III. Strive to affett thy heart with a deep fenfe 
 of thyprefent mifery. Read over the foregoing Chap- 
 ter again, and again, and get it out of the Book into 
 thine heart. Remember when thou Heft down, 
 that for ought thou knoweft, thou may ft awake in 
 flames, and when thou rifeft up, that by the next 
 night thou mayft make thy bed in Hell Is it a juft 
 matter to live irt fuch a fearful cafe ? to ftand tot- 
 tering upon the brink of the bottomlefs Pit, and to 
 live at the mercy of every difeafe, that if it will but' 
 fall upon thee, will fend thee forthwith into the 
 burnings ? Suppofe thou faweft a condemned wretch 
 hanging over Nebuchadnezzar shuming fiery furnace, 
 by nothing but a twine thready which were ready to 
 breakevery moment, would not thine heart trem- 
 ble for fuch an one ? Why thou art the man^ r This 
 is thy very cafe, O man, woman, that reade/t this, 
 if thou be yet unconverted. What if the thred 
 of thy life mould break ? ( Why, thou knoweft not 
 but it may he the next night, yea the next moment) 
 where wouldft thou be then? Whither wouldft 
 thou drop ? Verily upon the crack but of this thred^ 
 thou falleft into the lake that burneth with Fire 
 and Brimftone where thou muft lie fcalding and 
 fweltering in a fiery Ocean, while God hath a Being, 
 if thou die in thy prefentCafe. And doth not thy 
 foul tremble as thou readeft? Do not thy tears be- 
 dew the paper, and thy heart throb in thy bofom ? 
 Doft thou not yet begin to finite on thy breaft, and, 
 
 bethink 
 
DireBiomfor Convey fion. 1 2 1 
 
 bethink thy felf what need thou haft of a change? 
 O what is thy heart made of? Haft thou not only 
 loft all regard to God, but art without any love and 
 pity to thy felf ? 
 
 O ftudy thy mifery, till thy heart do cry out for 
 Chrift, as earneftly, as ever a drowning man did 
 "for a Boat, or the wounded for a Chirurgeon. Men 
 muft come to fee the danger,and feel the ftnart of 
 their deadly fores and ficknefs, or elfe Chrift will 
 be to them a Phyfician of no value, Mat. o. 12. 
 Then the man-flayer haftens to the City of refuge, , 
 when purfued by the avenger of blood. Men muft:* 
 be even forced and fired out of themfelves, or elfe 
 they will not come to Chrift. 'Twas diftrefs and 
 extremity, that made the Prodigal think of return- 
 ing, Lu\e 11.16, 17. While Laodicea thinks her felf 
 rich, increafed in goods, in need of nothing, there 
 is little hope. She muft be deeply convinced of 
 her wretchednefs, blindnefs, poverty, nakednefs,' 
 before flie will come to Chrift for histoid, raiment, 
 eye-falve, Rev. 3. 17, 18. Therefore hold the eyes 
 of conference open, amplifie thy mifery as much 
 as poffible. Do not flie the fight of it, for fear it 
 fhould fill thee with terror. The fenfe of thy mi- 
 fery is but as it were the fuppuration of the wound,' 
 which is neceftary to the Cure. Better fear the 
 torments that abide thee now, than feel them here- 
 after. 
 
 Direct IV. Settle it upon thy heart, that thou art 
 under an everlafting inability ever to recover thy felf. 
 Never think thy praying, reading, hearing, confer- 
 ring, amending will do the Cure. Thefe muft be 
 attended j but thou art undone if thou refteft inr 
 them, Rom. 10. 3. Thou art a loft man, if thou ho- 
 peft to efcape drowning upon any other plank, 
 but Jefus Chrift, AHs\. 12. Thou muft unlearn thy 
 feif, and renounce thine own wiidom, thine owr* 
 G ttf rightegufnefegi 
 
"I Z1 DireSUons for Converf.cn. 
 
 righteoufnefs, thine own ftrength, and throw thy 
 felf wholly upon Chrift, as a man that fwimmeth 
 cafteth himfelf upon the water, or elfe thou canft 
 not efcape. While men truft in themfelves, and 
 eftabliiTi their own righteoufnefs, and have confi- 
 dence in the flefh, they will not come favingly to 
 Chrift, Luke 18. 9. Pbil. 3.3. Thou muft know 
 thy gain to be but lofs and dung, thy ftrength but 
 weaknefs, thy righteoufnefs rags and rottennefs, be- 
 fore there will bean effectual clofure between Chrift 
 and thee, Pbil. 3. 7, 8, 9. z Cor. 3. 5-. Ifa. 64. 6. Can 
 the Hfelefs carcafs make off its grave cloths, and 
 loofethe bonds of death ? Then mayft thou reco- 
 ver thy felf who art dead in trefpafles and fins, and 
 under an impofTibiltty of ferving thy Maker, ( ac- 
 ceptably ) in this condition, Rom. 8. 8. Heb. n. 4, 
 Therefore when thou goeft to pray, or meditate, 
 or to do any of the duties, to which thou art here 
 directed, go out of thy felf, call in the help of the 
 Spirit,as defpairing to do anything pleating to God, 
 in thine own ftrength. Yet neglect not thy duty -> 
 but lie at the pool, and wait in the way of the Spirit. 
 While the Eunuch was reading, then the Holy Ghoft. 
 fent Philip to him, AcisS. 28,25). when the Diici* 
 pies were praying, Afts 4. 3 1. when Cornelius and his 
 friends were hearing, Afts 10. 44. then the Holy 
 Ghoft fell upon them, and filled them all. Strive to 
 give up thy felf to Chrift •► Strive to pray, ftrive 
 to meditate, ftrive an hundred and an hundred 
 times, try to doit as well as thou canft, and while 
 thou art endeavouring in the way of thy duty, the 
 Spirit of the Lord will come upon thee, and help 
 thee to do, what of thy felf thou art utterly unable 
 unto, Prov. 1. 23. 
 
 Direct. V. Forthwith renounce all thy fins. If thou 
 yield thy felf to the contrary practice of any fin,thou 
 art undone, Km, 6. 17* in vain dofttjiou hope for 
 
 life 
 
Directions for Converfiori. 12} 
 
 life by Chrift, except thou depart from iniquity, 
 2 Tim. z. 19. For fake thy fins, or elfe thou canft not 
 find mercy, Prov. 28.13. Thou canft not be married 
 to Chrift except divorced from fin.Give up the Trai- 
 tor, or you can have no peace with Heaven. Caft 
 the head ofsbebu over the wall. Keep not Vdil&b in 
 thy lap. Thou muft part with thy fins, or with thy. 
 foul. Spare but one fin, and God will not fpare thee. 
 Never make excufes,thy finsmuftdie,or thou muft 
 die for them, Pfal. 68. zi. If thou allow of one fin, 
 though but a little, a fecret one, though thou may'ft 
 plead neceflity, and have a hundred Jhifts and ex- 
 cufes for it, the life of thy foul muft go for the life 
 Of that fin, Eie\. 18. 21. and will it not be dearly 
 bought? 
 
 O finner, hear and confider. If thou wilt part 
 with thy fins, God will give thee his Chrift 5 Is 
 not this a fair exchange? I teftifie unto thee this 
 day, that if thou perifn, it is not becaufe there was 
 never a Saviour provided, nor life tendred, but 
 becaufe thou preferredft (with the Jews) the 
 Murderer before thy Saviour, fin before Chrift, and 
 lovedft darknefs rather than light, John $.19. 
 Search thy heart therefore with Candles, as the 
 Jews did their Houfes for Leaven, before the Pafs- 
 over : Labour to find out thy fins, enter into thy 
 Clofet, and confider, What evil have I lived in ? 
 What duty have I neglected towards God ? What 
 fin have I lived in againft my- Brother ? And now 
 ftrike the darts through the heart of thy fin, as 
 tfoab did through Abfuloms, zSam.iS. 14. Never 
 ftand looking upon thy fin, nor rolling the morfei 
 under thy tongue, Job 20. ir. butfpit itoutaspoy- 
 fon, with fear and detefiation. Alas, what will 
 thy fins do for thee, that thou Ihouldft flick ac 
 parting with them? They will flatter thee, but 
 they will endg thee, and cut thy throat, while they 
 G v fmile 
 
fa 24 DireEHomfor Conver/lon. 
 
 fmile upon thee, and poyfon thee while they 
 pleafe thee, and arm the jufrice and wrath of the in- 
 finite God againft thee. They will open Hell for 
 thee, and pile up fuel to burn thee. Behold the 
 Gibbet that they have prepared for thee. " Oh ferve 
 them like Human ^ and do upon them the Execution, 
 they would elfe have done upon thee. Away with 
 them, crucifie them, and let Chrift only be Lord 
 pver thee. 
 
 Direct. VI. Ma\eafckmnchoiceof God for thy por- 
 tion and blejfednefs, Deut. 16. With' all poffible de- 
 votion and veneration avouch the Lord for thy 
 God. Set the world with all its glory, and paint, 
 and gallantry, with all its pleafures and promoti- 
 ons on the one hand, andfet God with all his infi- 
 nite excellencies, and perfections on the other, and 
 fee that thou do deliberately make thy choice, $ofh~ 
 24. i*. Take up thy reft in God, $ob. 6. 62. Set 
 thee down under his fhadow, Cant. 2. 3. Let his 
 promifes and perfections turn the fcale againft all 
 x he world. Settle it upon thy heart that the 
 lord is an all-fufficient portion, that thou canft 
 not(be miferable, while thou haft a God to live up- 
 jon, take him for thy fhield and exceeding great, 
 reward. God alone is more than all the world. 
 Content thy felf with him. Let others carry the 
 preferments and glory of the world, place thou thy 
 happincis in his favour, and the light of his coun- 
 tenance, Pfal. 4. 6, 7. 
 
 Poorfinner, thou art fallen off from God, and 
 Jiaft engaged his power, and wrath againft thee. 
 Yet know that of his abundant grace, he doch of- 
 fer to be thy God again in Chrift, 2 Cor. 6. 17, 18. 
 What fayeft thnu man? Wilt thou have the Lord 
 for thy God ? Why, take this counfel, and thou 
 Ihalt have him. Come to him by his Chrift, fob. 
 £4«-& to^uncethe Idols of ttyne own pleafures,. 
 
 gain 
 
Dire ff ions for Conversion. Tzf 
 
 gain, reputation, i Tbsf. i. 9. Let thefe be pulled 
 out of the Throne, andfet Godsintereftuppermoft: 
 in thine heart. Take him as God, to be chief in 
 thine affections, eftimations, intentions ; for he- 
 will net endure to have any fet above him, Rom,. 
 1.24, Pfal. 73.25'. Inaword, thou muft take him/ 
 in all his Perfonal Relations, and in all his Effential 
 Perfections. 
 
 Firft, In all bU Per fond Relations.. God the Father - 
 muft be taken for thy Father, fer. 3. 4, 19, 22. O 
 come to him with the Prodigal, Father, I have finned, 
 again ft Heaven, and. in thy fight, and am not worthy to be- 
 called thy Son, but fine e of thy wonderful mercy, thou art: 
 plea fed to ta\e me, tbatlam ofmy fe If a dog, a fwine, a. 
 devil, to be thy child, IfoUmnlyta\e*theefor myPatlrer^ 
 commendmy fe If to thy care, and truft to thy pt -evidence > l% 
 and c aft my bur den on thy Jboulders. 1 depend on thy pro- 
 vifion, and fuhmit to thy corrections, and truft under the- 
 fbadow of thy wings, and hide in thy chambers, and fly ta 
 thy name. I renounce all confidence in my felf, I repofe my 
 confidence in thee, Tdepofe my concernments with thee. Z r 
 will be for thee, and for no other. Again, God the 
 Son muft betaken for thy Saviour, for thy Redeem- 
 er and Righteoufnefs tfobn 1.2. He muft be accep- 
 ted as the only way to the Father, and the only- 
 means of Life," ' Hek 7. 25-. O then put off the: 
 rayment of thy captivity, on wiih the wedding, 
 garment, and go and marry thy felf to Jefus Chrift. 
 Lord I am thine, and all that I have, my body, my foul, my 
 name, my eft ate. I jend a bill cf divorce to my other lo- : 
 vers. I give my heart to thee, I will be thine undivided^, 
 thine everlaftingly. I will fet thy name on all I have, and 
 ufe it only m thy goods, as thy loan duringthy leave, rea- 
 ligning all to thee. I will have no t$jng but thee : Reign 
 thou over me. Other Lords have had dominion over me : 
 But now I will nu\e mention of thy name only, and do) 
 here ta^e an oath of fealty to thee, promifing and vowing 
 G s *? 
 
H6 DtreBions for Converjionl 
 
 toferve, andlove, and fear thee, above all competitors. I 
 difavow mine own righteoufnefs, and dejpair of ever be- 
 ing pardoned and faved for mine own duties, or graces, 
 and lean only on thine aU-fuff.aent facrifite and inter- 
 cejfion, for pardon,* and life, and acceptance before God. 
 I tali? thee for mine on h guide and inftrufter, refolving 
 to be led and directed by thee, and to wait for thy counfel^ 
 and that thine Jhall be the cafting voice with me. Xaft- 
 ly, God the Spirit muft be taken for thy fanflifler. 
 Rom. 8. 9, 14. Gal. 5. 16, 18. for thine Jdvocate, thy 
 
 ' Counfellor, thy Comforter, the teacher of thine 
 ignorance, the pledge and earneft of thine inheri- 
 tance, Rcm.$. i6. Ffal.73.iA, tfobn 14. i6."Epb. 
 1. 14. $&hn 14. z6. Epb. 4. 30 1 fa thou Horthwind, 
 and come thou South y aid bio/ ,y& my Garden, Cant. 
 4. 16. Come thou Spirit of tin moftbigb : here is a houfe 
 for thee, here is a Temple for thee. Here do thou reft for 
 ever; dwell here, and reft here. Lo, I give up the pof- 
 fejpon to thee, full p off effm. I fend thee the fays of my 
 heart, that all may be for thy ufe, that thou may ft put thy 
 goods., thy grace into every Room. I give up the ufe of 
 all to thee, that every faculty, and every member may be 
 thine inftrument, to wor\ righteoufnefs, and do the will of 
 my Father which k in Heaven. 
 
 Secondly, In all hk effential perfections. Confider 
 how the Lord hath revealed himfelf to you in his 
 word : will you take him as fuch a God ? O (inner, 
 here's the bleffedeft News that ever came to the fon3 
 of Men. The Lord will be thy God, Gen. 17. 7- Rev. 
 2i. 3. if thou wilt but clofe with him in his excel- 
 lencies/ V/ilt thou have the merciful, the gracious, 
 the fin- pardoning God, to be thy God ? O yes, (faith 
 the (inner, ) I am undone elfe. But he farther tells 
 thee, I am the holy and fin- hating God. If thou 
 wilt be owned as one of my people, thou muft be 
 holv, 1 Pet. 1. 16. holy in heart, holy in life. Thou 
 
 • muft put awavaii thine iniquities, be th^y never fa 
 
 near, 
 
Directions for Conversion. I if 
 
 near, never fo natural, never fo neceflary to the 
 maintaining thy flefhly intereft. Unlefs thou wilt 
 be at defiance with (in, I cannot be thy God. Caft 
 out the leaven, put away the evil of thy doings, ceafe 
 to do evil, learn to do well, orelfe 1 can have no- 
 thing to do with thee, Ifa. 1.16,17,18. Bring 
 forth mine enemies, or there is no peace to be had 
 with me. What doth thine heart anfwer ? Lord I de- 
 fire to have thee m fuel? a God. I defire to be holy m thou 
 art holy, to be made partaker of thy bolinefs. I love thee, 
 not only fo r thy goodnefs and mere) ', but for thy bolinejs and 
 parity. I ta\e thy bolinefs for ray happinefs. Ob! bete 
 me a fount ain of bolinefs : jet on me the ft amp and imprefs 
 of thy -olimfs,! will thankfully part with all my fins at 
 tbj command. My wilful fins I do forthwith forja^e ; and 
 for my infirmities that I cannot get rid of, though IwotiU.^ 
 Tmllftriye againft them in the ufe of the means. I deteft 
 them, and ir ill pray and roar againft them, ami never let 
 them have quiet reft in my fmt. Beloved j whofoever ' 
 of you will thus accept of the Lord for his God, he 
 fhsll have him. 
 
 Again, he tells you 3 I am the All-fufficient God, 
 Gen. 17, 1. Will you lay all at my feet, and give it 
 up tomydifpofe, and take me for your only por- 
 tion ? Will you own and honour mine All-fufficien- 
 cy ? Will you take me as your happinefs and trea- 
 ibre, your hope andbliis? I am a Sun and a Shield, 
 all in one : will you have me for your all ? Gen. 1 f . 1 . 
 Ffal. 84,11. Now what doft thou fay to this? 
 Doth thy mouth water after the Onions and Fleih- 
 pots of Egypt ? Art thou loarh to exchange the earth- 
 ly happinefs, for a part in God, and though than 
 wouldeftbegladto have God, and the World too, 
 yet canft thou not think of having him, and no- 
 thing but him, but hadir. rather take up with the 
 earth below, if God would but let thee keep it, 
 as long as thou wouldft? This is a fearful fi^n. 
 G 4 But. 
 
128 Directions for Center fion. 
 
 But now if thou art willing to fell all for the Pearl of 
 great price, Mi*. 13.46. If thine heart anfwer, 
 Lord I defire no other portion but thee. Ta\e the Corn y 
 and the Wine, and the Oyl whofo will, fo I may have the 
 tight of thy Countenance. I pitch upon thee fomy bap- 
 pirn fs, I gladly venture my felf on thee, and truftmyjelf 
 vith thee. I fet my hopes in thee, I tak$ up my reft with 
 thee, let me hear thee fay, I amthy God, thySalvation,ani 
 I have enough, all Iwijh for. Twill maftf n0 x ^ras with 
 thee, but for thy felf. Let me hut have thee jure, let me 
 legible toma\e my claim, and fee my Title to thy felf, and 
 for other things, I leave them to thee, give me more or 
 lefs, any thing cr nothing, I will be fatisfied in my God. 
 Take him thus, and he is thine own. 
 
 Again, he tells you -, I am the Soveraign Lord : If 
 yen vvilihav erne for your God, you muft give me 
 the fupremaey, Mat. 6. 24. I will not be an under- 
 ling. You muft not make me a fecond to fin, or 
 any worldly intereft. If you will be my people, I 
 muft have the rule over you. You muft not live at 
 your own litt. Will you come under my yoke ? 
 Will you bow to my government ? Will you fubmit 
 to my difcipline ? to my word? to my rod ? Sinner, 
 What fayeft thou to this? Lord I had rather be at thy 
 command,tban live at mine own l-ift,Ihad rather have thy 
 mil to be done, than mine, I approve of and confent to thy 
 Laws ^and account it mypriviledge to lie under them. And 
 though theflefh rebel,ar.d often hrea\ over bounds,! am re- 
 folded to ta\e no other Lord but thee. I willingly ta\\e the 
 Oath of thy fupremaey, and acknowledge thee for my Liege 
 Soveraign, and refolve all my days to pay the tribute of 
 Worjhip, Obedience, andLove, and Service to thee, and 
 to live to thee , as the end of my Life. This is a right ac- 
 cepting of God. 
 
 To be fliort, he tells you ; I am the true and 
 faithful God. If you will have me for your God, 
 you muft be content to truftme, 1 Tim. 1. 12. Prov. 
 
 3-f» 
 
Directions for Converfion] 7i$> 
 
 "3. r. Will you venture your felves upon my word*' 
 and depend on my faithfulnefs, and take my bond 
 for your fecunty ? Will you be content to follow 
 me, in poverty, and reproach, and affliction here, 
 and to fee much going out, and little coming in, and 
 to tarry till the next world for your preferment? 
 Mat. 9. 21. 1 deal much upon truft, will you be con- 
 tent to labour, and iufter, and to tarry for your re-, 
 turns till the Refurrection of the Jun^ Lu\e 14. 14 j 
 The womb of my Promife will not prefently bring 
 forth ; will you have the patience to wait ? Heb. ioj 
 16. Now Beloved, wliatfayyou to this? Will you. 
 have this God for your God ? Will you be content - 
 to live by faith, and tru ft him for an unfeen happi-: 
 nefs, an unfeen heaven, an unfeen glory ? Do your* 
 hearts anfwer, Lord, we will venture our felves upon thee,', 
 we commit our. [elves to thee : We roll upon thee, roe l^novo 
 whom we have truflei, use are willing to ta\e thy word y 
 we will prefer thy prowifes before cur ownpoffeffions 5 and*. 
 the hopes cf Heaven before all the enjoyments of the Earth*. 
 We will wait thy lei 'furs. What thou wilt here, fo that- 
 we may have but toy faithful promife for Heaven hereafter J . 
 If you can in truth, and upon deliberation, thus ac- 
 cept of God, he will be yours. Thus there mull ber 
 in a right converfion toGod^a doling with him fiiin 
 table to his excellencies. But when men clofe wirfr'-: 
 his mercy, but yet love fin, hating holinefs and-' 
 purity, or wi 11 take him for their Benefactor, but not- 
 for their Sovereign ; or for their Patron, but noc : 
 for their Portion, this is no thorow, and no found i 
 Converfion. 
 
 Direct, VII. Accept of the Lord tfefus in all hisCjJices^ . 
 'with ail his inconveniences, as thine. Upon thele terms *t 
 Chrift maybe had. Sinner,thou haft undone thy felrV* 
 and art plunged into the Ditch of molt-deplorable - 
 mifery out of which thou art never able to climb >' 
 up. But Jefus Chrift is able and ready to help'* 
 G7. thie^ 
 
i^o Directions fo? Converfion. 
 
 thee, and he freely tenders himfelfto thee, Heb.7.1 5-. 
 *fobn$. 3 6. Be thy fins never fo many, never fo 
 great, of never fo long continuance, yet thou (halt be 
 rnoft certainly pardoned and faved, if thou d oft not 
 wretchedly neglect the offer that in the name of 
 God is here made unto thee. The Lord Jefus cal- 
 leth unto thee, to look unto him and be faved, If*. 
 4 t . 2 2. to come unto him, and he will in no wife caft 
 thee out, jotm 6. 37. Yea he is a liutor to thee, and 
 befeecheth thee to be reconciled, . 2 Cor. 5.10. he 
 cryeth in the ftreets, he knocketh at thy door, he 
 wooeththee to accept of him, and live with him, 
 Prov.i.zo. Rev. 3.1c, If thou dieft 'tis becaufe 
 thou wouldft not come to him for life, fohn $. 40. 
 Now accept of an offered Chrift, and thou art made 
 forever. Now give up thy content to him, and the 
 match is made, all the world cannot hinder it. Do 
 • not ftand off becaufe of thine unworthinefs. Man, 
 I tell thee, nothing in all the world can undo thee, 
 but thine unwillingnefs. Speak man, art thou wil- 
 ling of the match ? Wilt thou have Chrift in all his 
 relations to be thine 3 thy King, thy Priefr, thy Pro- 
 phet ? Wilt thou have him with all his inconveni- 
 ences? Take not Chrift hand over head, but fit 
 down fir ft, and count the coft. Wilt thou lay all at 
 his feet ? V/ilt thou be content to run all hazards 
 with him ? Wilt thou take thy lot with him, fall 
 where it will? Wilt thou deny thy felf, take up thy 
 Crofs, and follow him ? Art thou deliberately, un- 
 der ftandingly, freely, fixedly, determined to cleave 
 to him in all timec,and conditions ? If fo, my foul 
 for thine, thou fhalt never perirn^ 9°^ n l-}6- but 
 art palled from death to life.Here lies the main point 
 of thy falvation,that thou be found in thy covenant- 
 cloiure with jefus Chrift, and therefore if thou love 
 thv felf, fee that thou be faifihful to God and thy 
 fcuihere. ' . 
 
 Direct, VIIL 
 
D'ire&iom for Convey fatf. 1 3 1 
 
 Dired. VIII. Refign up all t by powers and faculties, 
 and t by whole inter eft to he bis. They gave their own 
 [elves unto the Lord, 2 Cor. 8. f. Prejentyour bodies as 
 a living Sacrifice, Rom. 12.1. The Lord feeks not 
 yours, but you. Refign therefore thy body with 
 all its members to him, and thy foul with all its 
 powers, that he may be glorified in thy body and in 
 thy fpirit which are his, 1 Cor. 6. 20. In a right clo- 
 ture with Chrifr, all the faculties give up to him. The 
 Judgment iubfenbe?, Lord thou art worthy of all accep- 
 tation, chief often thoufand : Happy is the man that find- 
 eth 1 bee. Ail the things that are to be de fired, are not to 
 be compared with thee, Prov. 3.13,14, 1 r. The under- 
 ftanding lays afide its corrupt reafonings and cavils, 
 and its prejudices againft Chrift and his wafs. It 
 is now pail queftioning and difputing, and cafts it 
 for Chrift againft all the World. It concludes, its 
 good to benere, and fees fuchatreafureinthis field, 
 fuch value in this pearl, as is worth all, Mat. 13.44, 
 Oh here's the ricbeft bargain that ever I made, here's the 
 ricbe ft pri^e that ever man was off ere lucre's the fever eign- .. 
 eft remedy that ever mercy prepared, he is worthy of my e~> 
 fteem, worthy of my choice, worthy of my teve, worthy to be 
 embraced, adored, admired for evermore,RQV. $.11. 1 ap- 
 prove of his Articles, his terms are righteous & reafonable, 
 full of equity and mer cy. Again the willreli.gns.lt Hands 
 no longer waveringmor wiihingand woulding,but is 
 peremptorily dstermin'd: Lord thy love hath overcome 
 me, thou haft won me, and thoufhalt haveme.-Come in Lord, ■ 
 to thee I freely open, I confent to be faved in thine own 
 way, thoufhalt have anything, thou Jhalt have all,letme 
 have but thee. The memory gives up to Chrift : 
 Lord here is aftore-houfefor thee. Out with this trafi^ 
 Itffinthy treafme. Let me be agranarv, a repofitory of, 
 thy truths, thy trow ifes, ttr/ providences. The Confci- 
 ence com^ in ; Lord I will ever fide with thee. I will 
 be thy faithful Kegiftsr i twill warn when the [inner is 
 
 temp p J 7 
 
i$i Directions for Converfion. 
 
 tempted, and [mite when thou art offended. I will witnsfs 
 for- thee, and judge for thee, and guide into thy ways, and 
 will never let fm have quiet in this foul. The afFe&ions 
 alfocomeintoChnft. O faith iove, Iamfic^ofthee. 
 O faith defire, now I have my longing. Here's the fa- 
 tis faff ion I fought for. Here's the de fire of Nations. Here's 
 bread for me, and balm for me, all that I want. Fear 
 bows the knee with awe and veneration. Welcome 
 Lord, to thee will I pay my homage. Thy word and thy rod 
 fhall command my motions. Thee will I reverence and a- 
 dore,before thee will I fall down and worfbip. Grief like- 
 wife puts in, Lord thy difpleafure and thy difvonour, thy 
 peoples calamities, and 'mine own iniquities fhaU be that 
 thatfhMl \st me abroach, I will mourn when thou art of- 
 fended,! will weep when thy caufe is wo'unded: Anger like- 
 wife comes in for Chrift: Lord nothing Jo enrages me, as 
 my folly agairftthee, that I JJjould be fo befooled and be- 
 witched as to hearken to the flatteries of fin,and temptations- 
 ef Satan againft tbee.Ud.tred too will fide with Chrift.r 
 froteft mortal enmity with thine enemies that I will never 
 be friends with thy foes, I vow an immortal quarrel with 
 every fin. I will give no quarter, I will rna^e no peace* 
 Thus let all thy powers give up to Jefus Chrift. 
 
 ; Again, thou rnuit give up thy whole intereft to 
 him. If there be any thing that thou keeper! back 
 from Chrift it will be thine undoing, Lu\e 14. 35. 
 Urlefsthou wilt forfake ail (in preparation and re- 
 folution of thy heart) thou canft not be his Difciple. 
 Thou mult hate Father and Mother, yea and thine 
 own life alfo in comparifon of him, and as far as 
 k ftands in competition with him, Mat. 10. 37. Litfe 
 14. z£, 27, &c. In a word, thou muft give him thy 
 felf, and all that thou haft without refervation, or 
 clfe thou canft have no part in him. 
 
 Dired. IX. Ma^e choice of the Laws of ChTijl as the 
 vule of thy words, thoughts and actions, Pfal. 119. 30. 
 
 This is the true Converts choice. But here remem- 
 ber 
 
VireB tons for Converfiop, i 33 
 
 ber thefe three rules. 1. Tou muft ckufe them all. 
 There's no* coming to Heaven by a partial obedi- 
 ence j Read Pfal. 1 1 9. 6, 12.8, ido.E^. 18. 2i.None 
 may think it enough to take up with the cheap and 
 eafie part of Religion, and let alone the duties that 
 are coftly, and felf- denying, and grate upon thein- 
 tereft of the flem. You muft t?*ke all or none. A 
 fmcere Convert, though he makes molt conference 
 of the greatefl fins and weightier!: duties -, yet he 
 makes true confeience of little fins, and of all duties, 
 Pfal. 1 1 9. 6, 113. Mat. 23, 23. 2. Fcr all times \ tor 
 profperity, and for adverfity, whether it ram or 
 fhine. A true Convert is refolved in his way, he 
 will ft and to his choice, and will not fet his back to 
 the wind, and be of the religion of the times./ have 
 ftue'rito thy te ft monies, I have enclineivny heart to perform 
 thy ftatutes alway, even to the end. Thy testimonies have 
 I ta^en, as an heritage fcr ever, Pfal. 1 19. 3 1,1 r 1, 1 17, 
 44, 93. Irvill haverefpeCi unto thy (lamtes continually. 
 3 . This muft not he done hand over head, hut deti'ietately 
 andundtrftandingly. That difobedient Son faid, I go 
 fir, hut he went not, Mat. 24. 30. How fairly did they 
 promife ? Alt that the Lord our God /hall fpeafi unto 
 thee, tee will do it 3 and it's like they fpake as they 
 meant, but when it came to try a lit was found that 
 there was ootfucha heart in them, as to do what 
 they had promifed, Veut. $-.27,25;. If you wou'd be 
 lincereinclofing with the laws and ways of Chnft, 
 Firft, Study the meaning, and latitude and compos of 
 them. Remember, that thev are very fpiritual : they, 
 reach the very thoughts and inclinations of the heart ; 
 fo that if you will walk by this rule, your very 
 thoughts and inward motions muft be under govern- 
 ment. Again,that they are very ftrict. and felf- deny ing, 
 quite contrary to the gram of your na. ral incKnati- 
 ons, Mat. id. 24. You muft take the fa t gate, the 
 narrow way, and be content to haye the ilefh curb- 
 ed 
 
i g 4 BfreBiofis for Con verfioti, 
 
 ed from the liberty it defires, Mat. 7. 14. In a word, 
 that they are very large: For thy Commandment is ex- 
 ceeding broad, Pfal. 119. 96. Secondly, reft not in ge- 
 nerals (for there's much deceit in that) but bring 
 down thy heart to the particular commands ofCbrift.Thofe 
 Jews in the Prophet feemed as well refolved as 
 any in the world,and call'd God to witnefs,tnat they 
 meant as they (aid : But they fhick in generals. 
 When Gods command croffes their inclination, they 
 will not obey, fer. 42. i, 2, 3, 4,?, ,6. compared 
 with Chap. 43. v. 1. Take the Aiiemblies larger Ca- 
 tecfcifm, and fee their excellent and rnoft compendi- 
 ous expofition of the Commandments, and put thy 
 heart to it. Art thou refolved in the ftrength, of 
 Chrifb, to fet upon the confcientious practice ofe- 
 v-eryduty tha^thou findefe to be there required of 
 thee, and to fet againft every fin that thoa findefT 
 there forbidden? This is the way to be found in 
 Gods flatutes,that thou mai£ never be afliamed,P/i/. 
 1 1 p.So.Thivdly,Objirve the fpecial duties that thy heart 
 is mo ft againft, and the fpecial fins th.u 'tis mfi inclirid 
 unto, and fee whether it be truly refolved to perform the 
 one, and forgo the other. What fayeit thou to thy bo- 
 fomfin, thy gainful fin? What fayefr thou to coftly 
 and hazardous,.and llelVdtfpkafing duties? If thou 
 haltefthere,ancldoltnotrefolve,by the grace of God, 
 to crofs thy fiefli, and put to it, thou art unfound, 
 1-fiL 18.13. Pfal. 11 9. 6. 
 
 Direct. X- Let alltbis be compleated in a folemn Co- 
 venant be tree enGod and thy find, Pfalm 119. 106. Neh. 
 1 c . 2 9. For thy better help therein, take thefe few . 
 Directions. 
 
 Firji, Set apart fome time, more than once to be ; 
 fpent in fecret before the Lord. 
 
 1. In feeding eafne ft ly bis fpecial ajfiftxnce, andgn- 
 cicvA acceptance if thee. 
 
 2. In confi during dijiinft'y all the terms or conditions - 
 
Directum fir Convey [ton, 1 3 $ 
 
 of the Covenant, exprejfed in the form hereafter propo- 
 sed. 
 
 3. In fe arching thine he art, whether thou art fincerely 
 willing toforfa^e all thy fins, andto refgn up thy [elf, body 
 and foul unto God, t and his fervice, to {trve him in holinefs 
 andrighteoufnefs, all the days ef thy life. 
 
 Secondly, Compofe thy Spirit into the moft feri- 
 ous frame pofiible, fuitable to a transition of fo 
 high importance. 
 
 Thirdly, Lay hold on the Covenant of God, and 
 rely upon his prornife of giving grace and ftrength, 
 whereby thou may'ft be enabled to perform thy 
 prornife. Truft not to thine own ftrength, to the 
 ftrength of thine own refclutions, but take hold on 
 his ftrength 
 
 Fourthly, Refolve to be faithful, having engaged 
 thine heart, opened thy mouth, and fubfcribed 
 with thy hand unto the Lord, refolve in his ftrength 
 never to go back. 
 
 Laftly, Being thus prepared, on fome convenient 
 time fet apart for the purpofe, fet upon the work, 
 and in the moft folemn manner poifible, as if the 
 Lord were vifibly prefent before thine eyes, fall 
 down on thy knees, and fpreading forth thine hands 
 toward Heaven, open thine heart to the Lord in 
 thefe, or the like words. 
 
 OMoft dreadful God, for the PafTion of thy 
 Son, I beleech thee^accept of Thy poor Pro- 
 digal now profiting himfelf at thy Door y I have 
 fallen from thee by mine iniquity, and am by Na- 
 ture a Son of Death, and a thoufand fold n~ore 
 the Child of Hell by my wicked practice : But of 
 
 thins 
 
1 3 °" Diretl tens for Converfloni 
 
 thine infinite Grace thou haft promifed 
 The terms of Mercy to me in Chrift if I will but turn 
 ciirCommimi- to Thee with all my Heart : Therefore 
 on are either upon the Call of thy ■ Gofpel, I am now 
 from which, come in, and throwing down my wea- 
 or to which, pons, fubmit my felf to thy Mercy. 
 
 And becaufe thou requireft, as the 
 Condition of my Peace with Thee, that I (hould 
 put away mine Idols and be at de~ 
 The terms from fiance with all thine Enemies, which 
 which we muft I acknowledge I have wickedly fided 
 turn, fin, Sa- with againft Thee, I here from the 
 tan, the World bottom of my heart renounce them 
 and our own all, firmly Covenanting with thee 
 Kighteoufnefs, not to, allow my felf in any known 
 which muft be iin, but confcientioufly to ufe all the 
 thmr enounced, means that I know thou haft prefcri- 
 bed, for the death and utter deftru- 
 ctionofallmy corruptions, And whereas I have 
 formerly inordinately and idolatroufly let out my 
 affections upon the World, I do here refign up my 
 heart to Thee that madeft it, humbly protefting 
 before thy Glorious Majefty, that it is the firm Yefo- 
 lutionof my heart, and that I do unfsignedly defire 
 Grace from Thee, that when thou (halt call me here- 
 unto, I may practife this my refolution through- 
 thy afitftance, to forfake all that is dear unto me 
 in this world, rather than to turn from thee to the 
 ways of fin ; and that I will watch againft all its 
 temptations, whether of Profperity, or Adverfity, 
 left they fhould withdraw my heart from thee : he- 
 leeching thee alfo to help me againft the temptati- . 
 ohsof Satan, towhofe wicked SuggeftionsI refolve 
 by thy grace never to yield my felf a Servant. And , 
 becaufe my own righteoufnefs is but ineriftruous 
 rags, I renounce all confidence therein, and ac- 
 knowledge that I am of my felf a hopelcfs, help- 
 
Directions for Converfion. 1 5 y 
 
 lets, undone creature, without righteoufnefs or 
 Itrength. 
 
 And forafmuch as thou haft of thy 
 bottomlefs Mercy offered moft gra- the terms to 
 cioufly to me wretched finner, to be which we mufi 
 again my God through Chrift, if I turn, are either 
 would accept of thee: I call Heaven ultimate or' 
 and Earth to record this day, that mediate. 
 I do here folemnly avouch thee for 
 the Lord my God, and with all poffibje veneration^ 
 bowing the neck of my Soul under 
 the feet of thy moft Sacred Majefly, the ultimate 
 I do here take thee, Lord Jsbovab, Fa- is God the Fa- 
 ther, Son, and HolyGhoft, for my ther, Son and 
 Portion, and chief good, and to give HolyGbcftjeho 
 up my felf, Body and Soul, for thy muft be thvA 
 Servant, promiiing and vowing to accepted. 
 ferve thee in Holinefs and Righteouf- 
 nefs all the days of my life. 
 
 And fince thou haft appointed the 
 Lord Jefus Chrift, the only means of the mediate 
 coming unto thee, I do here upon the terms are ei- 
 bended knees of my Soul accept of ther principal, 
 him as the only new and living way, or lefs princi- 
 by which finners may have accefs to pal. 
 thee, and do here folemnly joyn my The principal 
 felf m Marriage Covenant to him. is Chrift the 
 
 O Blefled Jefus, I come to thee Mediator, who 
 hungry and hardly befted, poor and muft thm be 
 wretched, and miferable, and blind, embraced. 
 and naked r a moft loathfom, polluted 
 wretch, a guilty, condemned Malefactor, unworthy 
 for ever to wain the feet of the fervants of my Lord, 
 much more to be folemnly married to the King of 
 Glory, but fith fuch is thine unparaliel'd love, F do 
 here with all my power accept thee, and do take thee 
 for my Head and Husband, for better for worfe,fbr 
 
 richer, 
 
I 3 8 Directions for Cpnverjlon. 
 
 richer, for poorer, for all times and conditions, to 
 love, honour, and obey thee before all others, 
 Mid this to the death 3 I embrace thee in all thine of. 
 Bees: I renounce mine own worthinefs, and do here 
 avow thee to be the Lord my Righteoufcels, I re- 
 nounce mine own wifdom, and do here take thee 
 for mine only guide? I renounce mine own Will, 
 and take thy Will for my Law. 
 
 And fince thou hail told me that I muft fuffer if 
 I will reign, I do here Covenant with thee to take 
 my Lor, as it falls, with thee, and by thy grace affjft- 
 ing, to run all hazards with thee, verily fup] 
 tha* neither life nor death Ikall part between thee, 
 nidme. 
 
 And becaufe thou haft been pleafed 
 T ! :- lezftprin- to give me thy holy laws, astherule 
 chat are the ofmyl/e, and the way in wl 
 
 • Chrijl mould walk to thy Kingdom, I do 
 which mufibe here willingly put my Neck under 
 tbtn bjervsj. thy Yoak, and 1st my fhoul ier to thy 
 burden j and fublcribing to all thy 
 laws, as holy, jqfjt, and good, I lolemnly take 
 them as the rule of my words, thoughts and actions; 
 pfomiung that though my fieih contradict and rebel, 
 yet I will endeavour to order and govern my whole 
 life according to thy direction, and will not allow my . 
 felf in the negleci of any thing that I know to be my 
 duty. 
 
 Only becaufe. through the frailty of my fiefh, I 
 am fubjecl to many failings; lam bold humbly to 
 protefr, That unallowed mifcarriagesj contrary to 
 the fe tied, bent and refolution of my heart, {hall 
 not make void this Covenant, for fo thou haft 
 faid. 
 
 R Now A'mighty Gel, fearcher of hearts, thou 
 knowelt that I make this Covenant with' thee this 
 day, without any known guile, or refervation, be- 
 
 feeefcing 
 
Dir eBions for Converfion. 139 
 
 feeching thee,that if thou efpieft any flaw or falfhood 
 therein, thou wouldft difcover it to me, and help me 
 to do it aright. 
 
 And now glory be to thee, O God the Father, 
 whom I {"hall be bold from this day forward, to look 
 upon as my God and Father, that ever thou fhouldft 
 find out iuch a way for the recovery of undone fin- 
 ners.Glcry be to thee,0 God the Son,who haft loved 
 me,and warned me from my fins in thine own Blood, 
 and art now become my Saviour and Redeemer.Glo- 
 ry be to thee, O God the Holy Ghoft,who by the fin- 
 ger of thine Almighty Power haft turned about my 
 Heart from Sin to God. 
 
 O dreadful Jehovah, the Lord God Omnipotent, 
 Father, Son, and Holy Ghoft, thou art now become 
 my Covenant friend, and I through thine infinite 
 Grace, am become thy Covenant Servant, -A .-,<.? ;■?. 
 So be it. And the Covenant which I have made on 
 Earth let it be ratified in Heaven. 
 
 The AUTHORS Advice. 
 
 THU Covenant Iadvifeyouto magnet only in Heart, 
 but inifox&i not only in Word, but in JVrhing-, 
 and that you would with all pojjible r/vsrence [tread ths 
 Writing bejore the Lord, as if you would prefent it to 
 him as your AH and Veed. Andwbenyou have done -V.V., 
 fetyour hand to it. i{eep it as a 'Mpyiorial of ; he Solemn 
 TranfaHions that have pajfed between God and you, that 
 you may have recourfe to it in Doubts and temptations. 
 
 Direct. XL Taf(e heed of delaying thy Cinvcrficn, and 
 fet upon a fptedy and prefent turning. I made ha fie, and de- 
 layed not, Pfal. 1 19. 60. Rsmember,and tremble at the 
 fad inftancecfthefooliih Virgins, that came not till 
 the door of mercy was (but, Mat. %<;. and of a con- 
 vinced Felix, that put off Paul to another feafon,ar.d 
 we never find that he had fach a feafon more, Afts 
 
14° DireBionsfor Converfiort. 
 
 24. 2 jr. O come in while it is called today, left thou 
 fhouldft be hardened through thedeceitf ulnefs offing 
 left thy day of grace mould be over, and the things 
 that belong to thy peace mould be hid from thine 
 eyes. Now mercy is wooing of thee. Now Chrift is 
 waiting to be gracious to thee, and the Spirit of 
 God is ftriving with thee. Now Miriifters are 
 calling, now Confcience is ftirring 5 now the Market 
 is open, and Oylmaybehad, thou haft opportunity 
 for the buying.NowChrift is to be had for the taking. 
 Oh! ftnke in with the offers of Grace. Oh! now or 
 never. If thou make light of this offer, God may 
 fwear in his wrath thou (halt never tail of his Sup- 
 per, Liife 14. 24. 
 
 Direct. XII. Attend, confeientiou fly upon the V/ord as 
 th mians appointed for thy Converfion, James 1. 18,19. 
 iCor.A. 15V Attend, I fay, not cu'somarily, but 
 confcientioufly ; with this derlre, deflgn, hope and 
 expectation, -that thou may eft be converted by it. 
 To every Sermon thou heareft, come with this 
 thought, Oh, I hope God will novo come in. I hope this 
 day may be the time, this may he the man by whom God 
 will bring me borne. When thou art coming to the 
 Ordinances, lilt up thine heart thus to God. Lord 
 let this be the Sabbath, let this be the Seafon, wherein I 
 may receive renewing Gr tee. Oh let it be [-aid, that to 
 dayfu-h a one was born unto thee. 
 
 Object. Thou wil£lay, I have been long a hearer 
 of the word, and yet it hath not been effectual to my 
 Converfion. Anf. Yea, but thou haft not attended 
 upon it in this manner, as a means of thy Convcrii- 
 on r nor with this defign, nor praying for, and ex- 
 pecting of this happy effect of it. 
 
 Direct. XIII. Strike in with the Spirit, when he be- 
 gin* to worfi upon thy heart. When he works convicti- 
 ons, O do not ftifle them, but joyn in with him, 
 and beg the Lord to carry on convictions to con- 
 version, 
 
DireBioni for Converfion* 14 i 
 
 Vernon. Quench not the Spirit 5 do not out-ftrive 
 him: do not refift him. Beware of putting out 
 convictions by evil company, or worldly buimefs. 
 When thou j&ndeft any troubles for iin, and fears 
 cibouc thine eternal State, beg ot God that they 
 may never leave thee till they have wrought off 
 thy heart throughly from (in, and wrought it over 
 to Jefus Chi'iit. Say to him, Strife borne, Lord, leave 
 not the wcrli in the mid ji. If thou jeeft that I am not 
 yet wounded enough, that lay* not troubled enough, tvouni 
 fneyet deeper, Lord. O go to the bottom oj my Corruption, 
 let outthe life-blood of my frns. Thusyidd up thy felf 
 to the workings of the Spirit, andhoifethy Sails to 
 his guft& 
 
 Direct. XIV. Set upon the conflant and diligent ufe 
 offer iom and fervent 'grayer. He that neglects pray- 
 er, is a prcphane an unfanctified (inner, -fob ij. 4. 
 He that is not contract m prayer, is but an Hypo- 
 crite, fob 27.10. (unlcfs the Omiffran be contrary 
 to his ordinary courfe, under the force of fome in- 
 ftant temptation. ) This is one of the firft things 
 Converflon appears in, that it fets men on praying, 
 Acts £. 1 1 . Therefore let to this duty. Let never 
 a day pafs over thee, wherein thou haft not, Morn- 
 ing, and Evening, fet apart fon«. time for fet and 
 folemn prayer in fecret. Call thy family alfo to- 
 gether daily and duly, to wor'Hp God with thee. 
 Wo be unto thee if thine be found amongft the fa- 
 milies that call not on Gods name. $er. 10. 2^ But 
 cold and lifelefs devotions will not reach halfway to 
 Heaveni Be fervent, and importunate. Importu- 
 nity will carry it.But without violence the Kingdom 
 of Heaven will not be taken, Mat. 11. iz. Thoumuft 
 o enter, Luliei^. 14. andwreftle with tears 
 and fuppiications, as Jacob, if thou meaneftto carry 
 the blefiing, Gen. $z. 24.comp.with Hof. 12. 4. Thou 
 art undone for ever without grace, and therefore 
 
 thou, 
 
1-42- Directions for Converfton, 
 
 thoumuftputtoit, andrefolveto take no denyal; 
 That man that is fixed in this refolution 5 Well I 
 muft have grace, and I will never give over, till I have 
 grace, and I -will never leave feeding and waiting, and 
 Jiriving with God, and mine own heart, till he do renew 
 me by the power ' of 'hU grace $ this man is in the likelieft 
 way to win Grace. 
 
 Obj. But God heareth not linnets, their prayer is 
 an abomination. 
 
 Anf. Diftinguifh between finners. 1. There are 
 refolved finners: their prayers God abhors. 2, Re- 
 turning finners -, thefe God will eome forth to, and 
 meet with mercy, though yet afar off, Luke 15.10. 
 Though the prayers of the unfanclified cannot 
 have full acceptance ; yet God hath done much at 
 the requeft 01 fuch, as at Abab's humiliation, and 
 Nineveh s Faft, iJ&ngsn. z6. Jonah 3. 8,9,10. 
 Surely thou mayft go as far as thefe, though thou 
 haft no grace: and howdoft thou know but thou 
 mayft fpeed in thy fuit, as they did in theirs? Yea, 
 is he not far more likely to grant thee, than them 5 
 fince thou askeft m the Name of Chnft, and that 
 not for temporal bleffings, as they, but for things 
 much more pleaflng to him, vi\. fovChrift, Grace, 
 Pardon, f that thou mayfi be juftified, fanclified, renew* 
 ed and fitted to fervebim} Turn to theie foul incou- 
 raging Scriptures, Vrov.z. i,to 6. Lu\. 11. $, xo, 11, 
 12,13. Prov. 8. 34. jr. 
 
 Is it not good comfort, that he calleth thee? 
 Wm\ 10 49. Doth he fet thee on the uie of means, 
 ' end doft thou think he will mock thee? Doubtiefs, 
 he will not fail thee, ifthoubenot wanting to thy 
 felf. O pray and foirtnot, Lu\e iS.'i. A perfon.cf 
 great Quality having offended the Duke of Bucking- 
 ham, the Kings great Favourite, being admitted 
 into his pretence" after long writing, proftrates 
 himfelf at his feet, faying, I ani refolved never to 
 v , rife 
 
DireBions for Conver/ion. 143 
 
 rife more, till I have obtained your Grace's favour, 
 with which carnage he did overcome him. With 
 fuch a refolution, do thou throw thy feif at the feet 
 of God. 'Tis for thy life, and therefore follow 
 him, and give not over. Refolve thou wilt nor be 
 put off with bones, with common mercies. What 
 though God do not prefently open to thee ? Is not 
 grace worth the waiting for? Knock, and wait, and 
 no doubt but fooner or later, mercy will come. 
 
 And this know, that thou haft the very fame en- 
 couragement to feekand wait, that the Saints now 
 in glory once had : for they were once in thy very 
 cale. And have they fped fo well ? and wilt thou 
 not go to the fame door, and wait upon God m the 
 lame courfe ? 
 
 Direct. XV. Forfa^e tby evil Company, Prov. 9. 6. 
 and forbear the occasions if fin, Prov. 23.31. Thou 
 wilt never be turned from fin till thou wilt decline 
 and Ibrego the temptations of fin. 
 
 I never expect thy Converfion from fin, unlefs 
 thou art brought to ibme felf- denial, as to fly the 
 occafions. If thou wilt be niblmg at the bait, and 
 playing on the brink, and tampering and medling 
 with the fnare, thy outwill furely betaken. Where 
 G®ddothexpofemeji in his providence, unavoid- 
 ably, to temptations, and the occafions are fuch as 
 we cannot remove, we' may expect fpecial afli- 
 ftance in the u fe of -his means. But when' we tempt 
 God by running into danger, hew'llnot ?ngsge to 
 fupport us, when we are tempted. And of all 
 temptations one of the moft fatal and pernicious, 
 is evil company. Oh what hopeful beginnings 
 have thefe often furled ! Oh the fouls, the eftates, 
 the families, the towns that thefe have rumed I 
 How many a poor firmer hath been enlightned, and 
 convinced, and hath -beeta juft ready to give the ■ 
 Devil the flip, and hath even efcaped his fnare 
 
 and 
 
1 44 T>ireB ions fir Cmverfion. 
 
 and yet wicked company have pull'd him back at 
 lad, and made him feven fold more the Child of 
 Hell. In one word , I have no hopes of thee,excer t 
 thou wilt (hake off thy evil company. Chrift fpeak- 
 ethtothee, as to them, in another cafe ; If thou fei\ 
 me, then let thefe go their way, Joh. 18. 8. Thy lire 
 lies upon it : Forfake thefe, or elfe thou canft not 
 live, Prov.$. 6. Wilt thou be worfe than the beaft, 
 to run on, when thou feeft the Lord with a drawn 
 fword mthe way? Numb. 22.33. Let this fentence 
 be written in Capitals upon thy Conference, A 
 COMPANION OF FOOLS SHALL BE DE- 
 STROYED, Prov. 13.20. The Lord hath fpoken 
 it, and who {hall reverfe it? And wilt thou run up- 
 on deftruction, when God him felf doth. forewarn 
 thee? If God do ever change thy heart it will ap- 
 pear in the change of thy company Oh fear, and 
 ifly this Gulf by which fo many thoufand fouls have 
 been fwallo wed into perdition. It will be hard for 
 thee indeed, to make thine efcape. Thy Compa- 
 nions will be mocking thee out of thy Religion, and 
 will ftudy to fill thee with prejudices againft ftrift- 
 nefs, as ridiculous and comfortlefs. They will be 
 flattering thee, and alluring thee 5 but remember 
 the warnings of the Holy Ghoft, My Sen, if [inner s 
 entice thee, con-em thou-not. If they fay come with us,c;fl 
 in thy lot among us 5 wal\{ not thou in the way with tbem r 
 refrain thy foot from their path. Avoid it, pafs not by ?& 
 turn from it, and pafs away. For the way of the wicked is 
 as dar&efs, they ^now not at what they (tumble. They by 
 wait for their own blood ; they lurli privily for their own 
 lives. Prov. 1. 10. to the 18. Prov. 4. 14. to the 19. 
 My foul is moved within me, to fee how many of 
 my hearers are like to perifh both they and their 
 houfesy by this wretched mifchief, even the haunt- 
 ing of fuch places, and company, whereby thty 
 are drawn into fin, Once more I admonilh you, 
 
 as 
 
Dire&iom for ConverfioTt. 1 45" 
 
 is Mofes did Ifrael, Num. 16. 16. And he fpafe unto 
 'be Congregation, jaying, Depart, I pray you, fron tb> 
 Ventf of tbefe wicked men. Oh! flee them as yo'i 
 would thofe that had the Plague- Sores running in 
 their fore-heads ; thefe are the Devils Panders, 
 ani Decoys ; and if thou doit not make thine e- 
 fcape, they will toll thee into perdition, and will 
 prove thine eternal ruin. 
 
 Direct. XVI. Laftly, Set apart a day to bumble tby 
 foulinfecret, by fafting and prayer, to work the fenfe of 
 tby fins and miferies upon tby heart. Read over the Af- 
 femblies Expofition of the Commandments, an! 
 write down the duties omitted, and fins committed 
 by theeagainft every Commandment, and fo make 
 a Catalogue of thy (ins, and with fhame and lbrrow 
 fpread them before the Lord. And if thy heart be 
 truly willing to the terms, join thy felffolemnly to 
 the Lord in that Covenant, let down in the IXth. Di- 
 rection, and the Lord grant thee mercy in his fight. 
 
 Thus I have told thee, what thou muft do to be 
 faved. Wilt thou not now obey the voice of the 
 Lord? Wilt thou arife and fet to thy work? Oh 
 man, what anfwer wilt thou make, what excufe 
 wilt thou have, if thou ihouldfr. peril"h at laft through 
 very wilfulnefs, when thou haft known the way 
 of life? I do not fear thy mifcarrying, if thine own 
 idlenefs do not at lafr undo thee, in neglecting the 
 ufe of the means, that are fo plainly here pre! cubed, 
 Rouze up, Oh fluggard, and ply thy work. Be do- 
 ing, and the Lord will be with thee. 
 
 A Short Selilctjuy for an Unregentrate Simtr* 
 
 AW wretched man that I am! What a condi- 
 tion have I brought my felf into by fin } Oh! 
 I fee my heart hath but deceived me all this while, 
 ■H in 
 
.146 -^ Soliloquy 
 
 m flattering me, that my condition was good. I 
 fee, I fee, I am but a loft and undone man ; for ever; 
 undone, unlefsthe Lord help me out-of this con-1 
 dition. My fins ! My fins ! Lord, what an un- 
 clean, polluted wretch am I ! mere loathfome and 
 cdious to thee, than the moft hateful Venom, or 
 noifome carcafe, can be to me. Oh! what a Hell 
 offinisinthis heart of mine, which I have flatter-" 
 ed my ielf to be a good heart? Lord, how univer- 
 ially-am I corrupted, rri all my parts, powers, per- 
 formances ? All the imaginations of the thoughts 
 of my heart, are only evil, continually. I am un- 
 der an inability to, averfenefs from, and enmity, a- 
 gainft any thing that is good 5 and am prone to all 
 that is evil. My heart is a very fink of all fin : And 
 Oh the innumerable hofts, and fwarms of finful 
 thoughts, words, and actions, that have flown from 
 rnence. Oh the load of guilt that is on my foul! 
 My head is full, my heart full, my mind and my members,* 
 they are all full of fin. On my fins ! How do they ftare 
 upon me ! How do they witnefs againft me ! Wo 
 is me, my Creditors are upon me, every Command- 
 ment taketh hold upon me, for more than ten thou- 
 fand Talents, yea ten thoufand times ten thoufand. 
 How endlefs then is the fum of all my debts? If 
 this whole world were filled up. from Earth to Hea- 
 ven with paper, and all this paper written over, 
 within and without, by Arithmeticians: yet when 
 all were caft up together, it would come unconceiv- 
 ably fliort of what I owe to the ieaft of Gods 
 Con.»mandments. Wo unto me ! for my debts are 
 infinite, and . my fins are increafed. They are 
 wrongs to an infinite Majefty : And if he that com- 
 mittethTreafon againft a filken Mortal, is worthy 
 to be racked, drawn and quartered : What have I 
 deferved, that have fo often lifted up my hand a- 
 gainft Heaven, "and have ft ruck at the -Crown and 
 Dignity of the Almighty ? Oh 
 
for an Unr (generate Sinner. 147 
 
 Oh my fins! my fins ! Behold a Troop cometh ! 
 Multitudes ! Multitudes ! there is no number of 
 their Armies.' Innumerable evils have compared 
 me about : Mine iniquities have taken hold upon 
 me ; they have fet themfelves in aray againft me. 
 Oh ! it were better to have all the Regiments of 
 Hell come againft me, than to have my fins to fall 
 upon me, to the fpoiling of my foul. Lord, how 
 am I furrounded ? How many are they that rife up 
 againft me ? They have befet me behind and before: 
 They fwarm within me and without me : They have 
 poflefled all my powers, and have fortified mine 
 unhappy foul, as a Garifon, which this brood of 
 Hell doth man, and maintain, againft the God that 
 made me. 
 
 And they are as mighty, as they be many. The 
 Sands are many, but then they are not great : The 
 Mountains great, but then they are not many. Buc 
 wo is me ! my fins are as many as the Sands, and as 
 mighty as the Mountains. Their weigh]; is greater 
 than their number. It were better that the Rocks 
 and the Mountains mould fall upon me, than the 
 crufhingand infupportable load of my own fins* 
 Lord, I am heavy loaden -^ let mercy help, or J 
 am gone. Unload me of this heavy guilt, this 
 finking load, or I am crushed without: hope, and 
 muft be preiled down to Hell. ' If my grief were 
 thorowly weighed, and my fins laid in the balances 
 together, they would be heavier than the Sand of 
 the Sea, therefore my words are fwallowed up : 
 They would weigh down all the rocks and the hills, 
 and turn the balance againft all the Ifies of the 
 Earth. O Lord, thou knoweft myjaianifbld tranf- 
 greffions, and my mighty fins. 
 
 Ah my Soul ! Alas my Glory .' Whither arc 
 thou humbled ? Once the Glory of the Creation 
 and the Image of God 5 now, a Lump of fiitlimefs • 
 H 2, a Co/fin 
 
148 A Soliloquy 
 
 a Coffin of rottennefs, replenished with ftench and 
 loathlbmnefs. O what work hath fin made with 
 thee ?. thou fhalt be termed Forfafcn, and all the 
 rooms of thy faculties Vefelate, and the name that 
 thou lhslt be called by is, Ichabod, or, Where is the 
 Glory? How art thou come down mightily? My 
 Beauty is turned into deformity, and my Glory in- 
 to fhame. Lord, what a loathfome Leper am I ? 
 The Ulcerous Bodies of fob or Lazarus were not 
 more offenfive to the eyes and noflrils of men, than 
 I mufi needsbetothe moft holy God, whofe eyes 
 cannot behold iniquity. 
 
 And what mifery have my fins brought upon 
 me ? Lord, what a cafe am I in ? Sold under fin, 
 caft cut of Gods favour,accurted frorn the Lord,cur- 
 fedinmybody, curfed in my foul,'curfed in my 
 name,in rr.y eftate, my relations, and ali that I haye. 
 My fins are unpardoned, and my foul within a 
 Pep ©f death. Alas! What (hall I do? Whither 
 mall I go? Which way mall I look? God is 
 frowning on me from above ; Hell gaping for me 
 beneath ; Confcience uniting me within -, tempta- 
 tions and dangers furrounding me without. Oh, 
 whither (hall I flee ? What place can hide me from 
 Omnifciency ? What power can fecure me from 
 Omnipotency ? 
 
 What meaneft thou, O my foul, to go on thus? 
 Art thou in league with Hell? Haft thou made a 
 Covenant with Death > Art thou in love with thy 
 mifery ? Is it good for thee to be here ? Alas what 
 fhall I do ! Shall I go on in my finful ways ? Why 
 then certain damnation will be mine end : and fhall 
 I be lb befctted and bemadded, as to go and fell my 
 foul to the flames, for a little Ale, and a little eafe, 
 for a little pleafure,or gain, or content to my flefh ? 
 Shall I linger any longer in this wretched eftate ? 
 &o, if 1 tarry here, I (hall die 5 What then ? Is there 
 
 no 
 
for an Unregenerate Sinner, 149 
 
 no help, no hope ? None except I turn. Why, but 
 is there any remedy for fuch woful mifery ? Any 
 mercy after fuch provoking iniquity ? Yes, as lure 
 as God's Oath is true, I fliall have pardon, and mer- 
 cy yet, if prefently, unfeignedly, and unrefervedly 
 I turn by Chnft to him. 
 
 Why then I thank thee upon the bended knees 
 of my foul, O mpft merciful Jehovah, that thy Pa- 
 tience hath waited upon me hitherto : For hadft 
 thou took me away in this eftate, 1 had periftied for 
 ever. And now I adore thy grace, and accept the 
 offers of thy mercy. I renounce all my fins, and re- 
 folve by thy grace,to fet my felf againft them, and to 
 follow thee in holinefs and righteoumefsall the days 
 of my life. 
 
 Who am I, Lord, that I mould make any claim 
 unto thee, or have any part or portion in thee, who 
 am not worthy to lick up the duit of thy feet ? 
 Yet flnce thou holdeft forth the golden Scepter, I 
 am bold, to come and touch. To defpair, would 
 be to difparage thy mercy ; and to ftand off when 
 thou biddeft me come, would be at once to undo 
 my felf, and rebel againft thee, under the pretence 
 of humility, therefore I bow my foul to thee, 
 and with all poffible thankmlnefs accept thee, as 
 mine, and give up my felf to thee, as thine. Thou 
 fhaltbeSoveraign over me, my King, and my God: 
 Thou (halt be in the Throne, and ail my powers 
 mall bow to thee, they fliall come and worfhip be- 
 fore thy feet. Thou malt be my Portion, O Lord, 
 and I will reft in thee. 
 
 Thou calleft for my heart. O that it were any 
 way fit for thine acceptance ! I am unworthy, o 
 tori, everlaftingly unworthy to be thine. But iince 
 thou wilt have it fo, I freely give up my heart to* 
 thee : Take its it is thine. Oh that it were better ! But 
 Lord, I put it into thine hand, who alone canft mend 
 
 Hi, k 
 
'i?o A Soliloquy 
 
 it. Mould it after thine own heart ; make it as thou 
 uouldfthaveit, holy, humble, heavenly, fort, ten- 
 der, flexible, and write thy Law upon it. _ ; 
 
 Come, Lord Jefus, come quickly : Enter in trium- 
 phantly :take me up to thee for ever.I give up to thee, 
 I come to thee, as the only way to the Father, as the 
 only Mediator, the means ordained to bring me to 
 God. I have deflro} ed my felf, but in thee is my 
 heJp. Save Lord, or elfe I perilh, I come to thee 
 with the rope about my Neck. I am worthy to 
 die, and to be damned. Never was the hire more 
 due to the fervant, never was penny more due to 
 the labourer, than Death and Hell, my juft 
 wages, is due to me for my fins. But I fly to thy 
 merits, I truft alone to the value and virtue of thy 
 Sacrifice, and prevalency of thine interceflion. I 
 fubmittothy teaching, I make choice of thy Go- 
 vernment. Stand open, ye everlafting doors, that 
 the King of Glory may come in. 
 
 O thoufpiritof the moil high, the comforter and 
 fanclifierofthychofenj come in with all thy glo- 
 rious train, all thy courtly attendants, thy fruits, 
 and graces. Let me be thine habitation. I can 
 give thee but what is thine own already -, but 
 here with the poor Widdow, I caft my two mites, 
 my foul, and my body, into thy treafury 5 fully 
 refigning them up to thee, to be fanclified by thee, 
 to be fervants to thee. Theyfhallfoe thy Patients, 
 Cure thou their Malady ; they (hall be thy Agents, 
 Govern thou their Motions. Too long have I ferv- 
 edthe world, too long have I hearkned to Satan, 
 but now I renounce them all, and will be ruled by 
 thy Dilates, and Directions, and guided by thy 
 Counfel. 
 
 O blefied Trinity I O glorious Unity ! I deliver 
 up my felf to thee 5 receive me 5 write thy name, 
 O Lord, upon m? and upon all that I have as thy 
 
 proper 
 
for an Unregenerate Sinner. i f I 
 
 proper goods. Set thy mark upon me, upon every 
 member of my body, and every faculty of my foiri. 
 I have chofen thy precepts. Thy law will I lay be- 
 fore me : This mall be the Copy, which I will 
 keep in my eye, and ftudy to wiite after. Accord- 
 ing to this rule do I reiblvc, by thy Grace, to walk : 
 After this law (hall my whole man be governed. 
 And though I cannot perfectly keep one of thy 
 Commandments, yet I will allow my felf in the 
 breach of none. I know my flelh will hangbacxs 
 But I refolve, in the power of thy Grace, to cleave 
 to thee, and thy holy ways, what ever it coil me. I 
 am lure I cannot come oflfalofer by thee, there- 
 fore I will be content with reproach, and dif! ; cul- 
 ties, and hardships here, and will deny my felf, and 
 take up my Crois, and follow thee. Lord jefus thy 
 Yoke is eaiie, thy Crofs is welcome, as it is the 
 way to thee. I lay aiide all hopes of worldly hap- 
 pmefs. I will be content to tarry till I come to 
 thee. Let me be poor and low, little and deipifed 
 here, fo I may but be admitted to live, and reign 
 with thee hereafter. Lord, thou halt my heart and 
 hand to this agreement. Be it as the laws of the 
 Medes and Perfians, never to be reverfed. To this, 
 I will ftand 5 In this refelution, by Grace I will 
 live and die. I have (worn and will perform it 
 that I will keep thy righteous judgments. I have 
 given my free confent, I have made my ever- 
 lafting choice. Lord jefus confirm the Contract, 
 Amen. 
 
 Chap. VII, Containing the Motivts to 
 Conversion. 
 
 T Hough what is already faid of the Necef- 
 fity of Converfion, and of the Miferies 
 ©f the Unconverted, might be fufficient to m- 
 H 4 duce 
 
I $ x Motives to Converfion, 
 
 duce any confidering mind to refolve upon a 
 prefect Turning, or Converfion unto God : Yet 
 knowing what a piece of defperate obftinacy and 
 untraclablenefs the heart of man naturally is, 
 I have thought it neceffary, to add to the means 
 of Converfion and Directions for a Covenant- do- 
 lure with God in Chriit, ibme Motives to perfwade 
 you hereunto. 
 
 'OLcrd, fail me not now at my laft attempts. 
 'Tf any foul hath read hitherto, and be yet un- 
 *touched,now Lord fallen in him and do thy work ; 
 'Now take him by the heart, overcome him, per- 
 4 (wade him, till he fay, thou haft prevailed, for 
 'thou waft frronger than I. Lcrd , didft thou not 
 'make me a Fiilier of men? And have I toiled all 
 'this while and caught nothing ? Alas that I fhould 
 ' have fpent my flrength for nought! And now t 
 'am calling my lafr. 5 Lord Jefus, fland thou upon 
 'die Shore, and direct, how, and where I fhall 
 'ipresd my Net,and let me fo enclofe with arguments 
 ' the foals I feek for, that they may not be able to 
 ' get out. Now Lord for a multitude of fouls I 
 'Now for a full draught / O Lord God, remember 
 ' me I pray thee, and ftrengthen me this once, O 
 <Gcd. 
 
 But I turn me unto you. 
 
 Men and Brethren, Heaven and Earth do call upon 
 you, yea Hell it felf doth preach the Dodrine of 
 Repentance unto you. The Angels of the Churches 
 travel with you, Gal 4. 1 o. the Angels of Heaven 
 wait for you, for your repenting and turning unto 
 God. O finner, why fnould the Devils make merry 
 with thee? Why inculdll thou be a morfel for that 
 devouring' Leviathan} Why inould Harpies and 
 Hell-Hounds tear thee, and make a feaft upon thee, 
 ?nd when they have got thee into the Snare, and 
 have fattened their Talons in thee, laugh at thy de- 
 
 itruclipn, 
 
Motives to Converfiott, i j 3 
 
 ftru&ion, and deride thy mifery, and fport them- 
 felves with thy damnable folly? This muft be thy 
 cafe, except thou turn. And were it not better thou 
 fhouldft be a joy to Angels, than a laughing flock 
 and fport for Devils ? Verily if thou wouldft but 
 come in, the Heavenly Ho-1 would take up their 
 Anthems, and ring, Glory be to God in the Higheji j 
 the Morning Stars would fing together, and all the 
 Sons ofGod flioutfor joy, and celebrate this new 
 Creation as they did the firft. Thy Repentance 
 would,as it were,make Holy-day in Heaven, and the 
 glorious Spirits would rejoice in that there is anew 
 Brother added to their fociety, Rev. iz.?. another 
 Heir born to their Lord, and the loft Son received 
 fafe and found. The true penitents tears are indeed 
 the Wine that cheareth both God and Man. 
 
 If it be little, that Men and Angels would re- 
 joice at thy Converfton, know that God himfelf 
 would rejoice over thee, even with ringing, and 
 reft in his love, Luke is. 9. Ifi.61.5. Never did 
 tfacob with fuch joy weep over the Nock of his $0- 
 fepb as thy Heavenly Father would rejoice over 
 thee, upon thy coming in to him. Look over the 
 Story of the Prodigal. Methinks I fee how the 
 Aged Father lays afide his eftate, and forgets his 
 years: Behold how he runneth! Luke iy.ie>. Oh 
 the hafte that mercy makes ! The Sinner makes not 
 half that fpeed. Methinks I fee how his Bowels 
 turn, how his companions yearn. (Howquick- 
 fighted is love ! ) Mercy fpies him a great way off, 
 forgets his riotous courfes, uonatural rebellion, 
 horrid unthankfulnefs, debauched practices (not 
 a word of thefe ) but receives him with open Arms, 
 clafps about his Neck, forgets the naftinefs of his 
 Rags, kiiles the Lips that delerve to be loathed, 
 the Lips that had been joined to Harlots, that had 
 been commoners with the Swine, calls for the fat- 
 H ; fed 
 
1)4 Motives to Converpon. 
 
 ted Calf, the bed Robe, the Ring, the Shooes, the 
 bift che< r n Heavens Store, the belt attire in Hea- 
 vens Wardrobe, La^e i ?. 6, 9, 23. yea rhe joy cannot 
 be held in one breaft, <£?c. others mult be called to 
 participate : the friends mud meet and make merry. 
 Angels mult wait but the Prodigal mult be fet ac 
 the Table under his Fathers wing. He is the joy j 
 of the feaft : He is the fweet fubjeS of the Fathers! 
 delight. The Friends fympathize, but none knows 
 the felicity the Father takes in his new born Son, 
 whom he hath received from the dead. Me- 
 thinks I hear the Muiick and the Dancing at a di- 
 flanee. Oh the Melody of the Heavenly Chorifters ! 
 I cannot learn the Song, Rev. 14. 3. But methinks 
 I over- hear the burden, at which all the harmoni- 
 ous Quire with one confent ftrikes fweetly in, for' 
 thus goes the round at Heavens Table, For this my 
 Son row dead, and is alive again 5 tom loft, and* found, 
 Luke ■ 7 . 2 3 , 2 4, 3 2 . I need not farther explain the pa-, 
 rable. God is the Father ,Chrift the Cheer,his Rightc- 
 eufnefs the Robe, his Graces the Ornaments, Mini- 
 sters, Saints, Angels the Friends and Servants, and 
 thou that readeft ( if thou wilt but unfeignedly re- 
 pent and turn ) the welcome Prodigal, the happy 
 jnftance of all this grace, and bleiTed lubjecl of this 
 joy and love. 
 
 O Rock ! Oh Adamant ! What ! not moved yet ? 
 Siot yet refolved to turn forthwith, and to dole 
 with mercy ? I will try thee yet once again : 
 If one were fent to thee from the dead, wouldft 
 thou be perfwaded? Why, hear* the voice from 
 the dead, from the damned, crying to thee that 
 thou mould ft repent. I pray thee that thou wouldft 
 fend him to my Fathers houje, for I have five Brethren, 
 that he may teftifie unto them, left they alfp come into this 
 place ef torment. If one vcent unto them from the dead, 
 ike} mil re.pm x Luke 16. 17 > i3, #V, Hear, Q man, 
 
Motives to Converfion. i 5" 5 
 
 thy PredecefTors in impenitence Preach to thee 
 from the infernal Gibbets, from the Flames, from 
 the Rack, that thou (houldft repent. O look down 
 into the bottomlefs Pit. Seed thou how the lmoak 
 of their torment afceddeth forever and ever, Rev. 
 14. ii. How black are the Fiends ? How furious are 
 their Tormentors ? Tis their only mulick to hear 
 how their miferable Patients roar, to hear their 
 bones crack. 'Tis their meat and drink, to fe 1 1 10 w 
 their flem frieth and tneir fat droppeth, to drench 
 them with burning metal, and to rip open their 
 bodie?, and to pour in the fierce burning braf? int.o 
 their bowels, and the recefTes and ventricles of 
 their hearts. Whatthinkefc thou of thofe chains of 
 darknefs, of thofe inftruments of cruelty ? Canft 
 thou be content to burn? Seeil thou how the worm 
 gnaweth, how the oven gloweth ? how the fire ra- 
 geth ? What fay'ft thou to that River of Rrimitone, 
 that dark and horrible vault, that gulf of perdition ? 
 Wilt thou take up thy habitation here ? O lay thine 
 ear to the door of Hell. Heareft thou the curies and 
 blafphemies, the weepings and the wailings, how 
 they lament their folly, and curie their day? Map. 
 22. 13. Rev. 16.9. How do they roar and yell, and 
 gnafh their teeth ? How deep are their groans } How 
 feeling are their moans? How unconceivable are 
 their miferies ? If the fhrieksof£or^, Vatban, aid 
 Abiram, were fo terrible ( when the Earth clave a- 
 funder,and opened her mouth, and fwaMowed them 
 up , and all that appertained to them, ) that all Ifra- 
 el fled at the cry of them, Numb. 16.33,34. Oh 
 how fearful would the. cry be, if God ihouid take 
 off the covering from the mouth of Hell, and let the 
 cry of the damned afcend in all its terror among the 
 Children of men? And of all their moans* and mir- 
 feries, this the piercing, killing emphafis and bur- 
 den, /or ever, for ever. Why, asC?qd liveth, that 
 
 mad 
 
150 Mot rues to CcnverfiQn. 
 
 made thy foul, thou art but a few hours diftant 
 from all this, except thou repent and be convert- 
 ed. 
 
 Oh ! I am even loft and fwallowed up in the a- 
 bundance of thofe arguments that I might fuggeft. 
 If there be any point of wifdom in all the world, it 
 is to repent and come in, if there be any thing 
 righteous, any thing reafonable, this is it. If there 
 be any thing in the world that may be called mad- 
 nefs, and folly, snd any thing that may be counted 
 ibttifti, abfurd, brutiih, unreafonable, it is this, to 
 go on in thine unconverted eftate. Let me beg thee, 
 as thou wouldft not wilfully deftroythy felf, to fit 
 down and weigh, befides what hath been faid, thefe 
 following Motives, and let confeience fpeak, if it be 
 not reafon, that thou mouldft repent and turn. 
 
 i . The. God that made thee doth moft gracioufly invite 
 thee. 
 
 Firft, His moft fweet and merciful nature doth invite 
 thee; Oh the kindnefs of God, his working bowels, 
 his tender mercies ! they are infinitely above our 
 thoughts,higher than heaven, what can we do? Deep- 
 er than hell, what can we know?, fob n. 7,8, 9. 
 He is full ofcompaffion, and gracious lengfuffering, and 
 plenteous in mercy, Pfal. 86. i?. This is a great ar- 
 gument to perfwade finners to come in. Turn unto 
 iheLordyourGod, fer he h gracious and merciful, flow to 
 anger, of great fondnefs, andrepentethhimof the evil. If 
 God would not repent of the evil, it were fome dif- 
 touragement to us, why we mould not repent. If 
 there were no hope of mercy ,it were no fuch won- 
 der,if rebels mould ftend out ) but never had Subjects 
 fuch a gracious Prince, fuch Piety, Patience, Cle- 
 mency, pity to deal with, as you have. Who is a 
 Gjd like unto thee that pardoneth iniquity ? &c. Mic. 
 7. 1 8. Oh finners : See u hat a God you have to deal 
 jyith i if you will but turn, He will tun again, and 
 
 have 
 
Motives to Converfion. 157 
 
 have compxjfien on you, be will fubdue your iniquities ,and 
 caft all your fins mo the depth of the Sea, v. 19. Return 
 unto me, faith the Lord of Hefts, and I will return unto 
 you, Mai. 3. 7. Zech. 1. 3. Sinners do not fail in that 
 they have too high thoughts of Gods mercies, but in 
 that, 1. They overlook his $uftice. 2; They promife 
 themfelves mercy out of Gods way. His mercy is beyond 
 all imagination, lfa.^.%. great mercies, iChron. 
 21.13. manifold mercies, Neb. 9. 1 ^.tender mercies, 
 Pfal. 2 ? . 6. fure mercies, ifa. $$.$. everlafting 
 mercies, Pfal. 103. 17. If a. ?4- 8, and all thine 
 own, if thou wilt but turn. Art thou willing to come 
 in ? Why the Lord hath laid afide his terror, erected 
 a Throne of Grace, holds forth the golden Scepter : 
 Touch and live. Would a merciful man flay his 
 enemy, when proftrate at his feet, acknowledging 
 his wrong, begging pardon, and offering to enter 
 with him into a Covenant of peace? Much lefs will 
 the merciful God. Study his Name, Exod. 34.7. 
 Read their experience, Neh. 9. 17. 
 
 Secondly, HU Soul ercouragirg calls and promife s do 
 invite thee. Ah what an earneft fuiter is mercy to 
 thee! how lovingly, howinrhmtly it calleth after 
 thee ! how paflionately itwooeththee ! Return, thou 
 bac\-jliding Ifrael, faith the Lord, and I will not caufe 
 mine anger to faU upon ycu ; for I am merciful, faith the 
 Lord, and I will not \cep anger for ever. Only acknow- 
 ledge thine iniquity. Turn bzdi-fliding children, faith 
 the Lord, fori am married unto you : return and I will 
 heal y cur bac\-fti dings. Thou haft plaid the Harlot with 
 many Lovers, yet return unto me, faith the Lord, Jer. 3. 
 1 1, 12, 1 3, 14, 22. As I live, faith the LordGod, I have 
 wpleajurt intbe death of the wicked but that he tarn 
 from hit way and live \ turn ye, turn ye, from your evil 
 ways, for why will ye die, O houfe cflfraehlUzzk. 33.11. 
 Jf the wicked will turn from all hisfins that he hath com- 
 mitted, and keep ail my ftatutes, and do that which if law- 
 
 ful 
 
1 5" 8 Motives to' Convey (ion. 
 
 jul and right , be fall fur ely live, he jball not die. All hk 
 tranfgrejjions that he bath commute d, they fall not be men- 
 tioned unto him i in bis righteoufnefs that be hath done 
 jball be live. Repent andturn your [elves from all your 
 tranfgrejjions, [o iniquity jball not be your ruin, Cajl away 
 from you alt your tranfgrejjions, and ma\{e you & clean 
 heart, and a new fpirit, for why will ye die, boufe of 
 ifrael? For I have no pleafure in the death of him that 
 dieth, faith the Lord God, wberfore turnyour felves, and 
 live ye, Ezek. 18.21,23,30,31, 32. 
 
 Oh melting, gracious words I The voice ofa God, 
 and not ofa man ! This is not the manner of men, 
 . for the offending Sovereign to fue to the offending 
 traiterousvarlet. Ohhow doth mercy follow thee, 
 and plead with thee ! Is not thy heart broken yet? 
 Oh that to day you would hear his voice ! 
 
 2. The Doors of Heaven are thrown' open to thee; The 
 Everlajfing Gates are fet wide for thee, and an abun- 
 dant entrance into the l\ingdo:n of Heaven admini- 
 ftred to thee. Chhft now befpeaks thee, ( as {he 
 her Husband ) Arife and uh K e poffejjton, 1 Icings 
 21.15-. View the glory of the other world as fet 
 forth in the map of the Gofpel. Get thee up in- 
 to Pifgab of the promifes, and lift up thine eyes 
 weftward, northward, fouthward, and eaftward, 
 and fee the good land that is beyond Jordan, and 
 that goodly mountain. Behold the Paradife of 
 God, watered with the ftreams of glory. Arife 
 and walk through the land, m the length of it, and 
 in the breadth of it, for all the land which thou kt9:, 
 the Lord will give it to thee for ever, if thou wilt 
 but return, Gen. 13. 14, i?, 17. Let me fay to thee, 
 as Paul to Agrippa, Believe ji thou the Prophets} If thou 
 believeft iv.deed, do but view what glorious things 
 are fpoken of the City of God, Pfal.%7. 3. and, 
 know, that all this is here tendred in the name of 
 God to thee. As verily as God is true it (Hall he 
 
 for 
 
Motives to Conver [ton. 15-9 
 
 for ever thine, if thou wilt but throughly turn. 
 Behold the City of pure tranfparent Gold, whofe 
 foundations are garniflied with all manner of pre- 
 cious ftones, whole gates are pearls, whole light is 
 glory, whofe temple is God. Believeft thou this ? 
 if thou doft, art thou not worfe than diffracted that 
 wilt not take pofTefTion, when the gates are flung 
 open to thee, and thou art bid to enter ? O ye fons 
 of folly, will ye embrace the dunghills, and refufe 
 the Kingdom ? Behold, the Lord God taketh you up 
 into the mountain, ihews you the Kingdom of Hea- 
 ven, and all the glory thereof, and tells you, All 
 this -will I givey on, if you will fall down and worjhip me : 
 Ifyouwillfubmit to mercy, accept my Son, and 
 fervemeinrighteoufnefsand holinefs. fools, and. 
 Jlow of heart to believe ! will you court the har]ot,will 
 you feek and ferve the world, and neglect the eter- 
 nal glory ? What ! not enter into Paradife, when the 
 flaming fword, that was once fet to keep you out, 
 is now ufed to drive you in ? But you will fay, I 
 am uncharitable, to think you infidels and unbelie- 
 vers. Why, what mail I think you ? either you are 
 defperate unbelievers that do not credit it, or 
 ftark diffracted, that you know and believe the ex- 
 cellency and eternity of his glory, and yet do fo 
 fearfully neglect it. Surely you have no faith, or 
 noreafon 5 and I had almoftfaid, conference mould 
 tell you fo, before I leave you. 
 
 Do but attend what is offered you, Oh ble/Ted 
 Kingdom/ A Kingdom of glory, iThef.z.i. a 
 Kingdom of righteoufneft, 1 Pet. 3. 13. a Kingdom 
 of peace, Rom. 14. 17. an everlafting Kingdom, 
 xPef.i. 11. Here thou (halt dwell, here thou malt 
 reign for ever 5 and the Lord mall fet thee in a throne 
 of glory, Mat. 19. 28. and with his own hand fhall 
 fet the Royal Diadem upon thine head, and give 
 theeaCrQWHnQtofthQrns(fQr there fhall be no 
 
 finning 
 
i 6q Motives to Converfion. 
 
 finning nor fuffering there, Rev. n. 27. 21,3, 4, 5;.) 
 not of Gold ( for this {hall be viler than the dirt in 
 that day) but a Crown of Life, fames 1. 12. a 
 Crown of righteoufnefs, zTim.^.%. a Crown of 
 glory, 1 Pet. 5. 4.' Yea. thou {halt put on glory as a 
 robe, 1 Cor. %. 15. 53 . and {halt mine like the Sun 
 in the firmament in the glory of thy Father, Mat. 
 13.43. Look now upon thy dirty flem, thyclay,thy 
 worms meat: this very flefh, this lump, this car- 
 cafe mall be brighter than the Stars, Dan. 11.3. In 
 Ihort, thou {halt be made like unto the Angels of 
 God, Lu\e 20.36. and behold his face in righteouf- 
 nefs, Pfal. 17. if. Look in now and tell me, doft 
 thou yet believe ? If not, confeience mull: pronounce 
 thee an infidel, for it is the very word of God that 
 I fpeak. 
 
 But if thou fay, thou believeft, let me next know 
 thy refoiutions. Wilt thou embrace this for thy 
 happinets? Wilt thou forgo thy finful gains, thy 
 forbidden pleafures? Wilt thou trample on the 
 worlds efteem, andfpit in the harlots face, and flop 
 thine ears at her flatteries, and wreft thee out of 
 her embraces? Wilt thou be content to take up with 
 prefent reproach and poverty, if it lie in thy way 
 to Heaven, and follow the Lord with humble felf- 
 denyal, in a mortified and flefh-difpieafing life ? If 
 fo, all is thine, and that for ever. And art not thou 
 fairly offered ? Is it not pity but he mould be damn- 
 ed, that will needs go on and pcriih, when all 
 this may be had for the taking? In a word, wilt 
 thou now clofe with thefe proffers ? Wilt thou take 
 God at his word ? Wilt thou let go thy hold-faft of 
 the world, and rid thy hands of thy fins, and lay 
 hold on eternal life ? If not, let confeience tell thee 
 whether thou art not diftraded, or bewitched, that 
 thou fhouldftnegledfo happy a choice, by which 
 thou mighteft be made for ever. 
 
 3. Goi 
 
Motives to Conver/jon] 1 6 1 
 
 • 3. God will fettle iwfpe arable friviledges dt prefent, 
 upon thee, 1 Ccr. ?..izi Heb. 12. 22, 23,24. Though 
 the full of your bkjfednefsjhallbe deferred till hereafter , 
 yet God mil give you no little things in hand. 
 
 He will redeem you from your thraldom, tfobn 
 8. i'6. He will pluck you from the paw of the Lyon, 
 Col 1. 13. the fefpent lhall bruife your heel, but 
 you fhail bruife his head, Gen. 3. 1$. He {hall deli- 
 ver you from the prefent evil world, Gal. 1. 4. Prof- 
 perky mall not deftroy you ; Advenity mall not fe- 
 parate between him and you, Ror//. 8. 3?, 37, 38. 
 Ke will redeem you from the power of the grave, 
 Pfal. 4^. 15. and make the King of Terrors a mef- 
 fenger of peace tG ycu. He will take out the curfe 
 from the Crcfs, Pfal. 119. 71. and make affliction 
 the fining- pot, the fan, the phyfkk, to blow ofFthe 
 chaff, purifie the metal, and purge the mind, Van. 
 12. 10. if a. 27. 9. He will fave you from the ar- 
 reft of the Law, and turn the curfe into a bleffing to 
 you, Rom. 6.1 +. Gal. 3. 14. He hath the keys of 
 hell and death, andfhutteth that no man cpeneth, 
 Rev. 3. 7. and 1, 18. and he will fhutits mouth, as 
 once he did the Lions, Van. 6.iz, that you mall not 
 be hurt of the fecond death, Rev. 1. 1 1. 
 
 But he will not only fave you from mifery, but 
 inftall you into unfpeakable prerogatives. He will 
 beftow himfelf upon you, he will be a friend unto 
 unto you, and a father to you, 2 Cor. 6. 1 8. he will 
 be a Sun and a Shield to you, Pfal. 84. 1 1. in a word, 
 he will be a God to you, Gen. 17. 7. and what can 
 be faid more ? What you may expect that a God 
 mould do for you, and be to you, that he will be, 
 that he w ill do. She that marries a Prince, expects 
 he mould do for her like a Prince, that fhe may 
 live in a fuitable ftate, and have an anfwerable dow- 
 ry. He that hath a King for his Father or Friend, 
 expects he mould do for him like a King. Alas, 
 
 the 
 
1 6 1 Motives to Converfion. 
 
 the Kings and' Monarchs of the Earth, fomuch a- 
 boveyou, are but like the painted Butter- flies a- 
 mongft the reft of their kind, or the fair coloured 
 Palmer- worm amongft the reft of the worms, if 
 compared with God. As he doth infinitely exceed 
 the glory and power of his glittering duft, fo he 
 will beyond all proportion exceed, m doing for his 
 Favourites, whatever Princes can do for theirs. He 
 will give you grace and glory, and withhold no 
 good thing from you, PfaL 84. 1 1. He will take you 
 for his Sons and Daughters, and make ycu Heirs of 
 his promifes, Heb. 6. 17. and eftablifo his ever lair- 
 ing 'Covenant with you, fer. 32.40. He will ju0 
 fie you from ail that Law, Conference, Satan, can 
 charge upon you, Rom. 8. 33,34. he will give you 
 free accefs into his prefence, and accept your per- 
 fons, and receive your prayers, Epb. 3. 12. Epb. 1. 6. 
 1 John ?. 14. He will abide in yon, and make youthe 
 menofhisfecrets, and hold a conftant and friend- 
 ly communion with you, John 14. 23. tfobn if* if. 
 1 Jobn 1.3. His ear 'iliall be open, his door open,' 
 his (lore open at all times to you. His bleffmg fhall 
 reft upon you, and he will make your enemies to 
 ferveyou, and work about all things for good unto 
 you, Pfal. 1 if. 13. Rom. 8. 28. 
 
 4. the Terms of mercy are brought as low, as pojfible, 
 to you. God hath ftooped as low to Tinners, as-with 
 honour he can. He will not be thought a fautor 
 of fin, nor ftain the glory of his holinefs, and whi- 
 ther could he ccme lower than he hath, unkfs he 
 ihould do this ? He hath abated the impoflible 
 terms of the fir ft Covenant, Jer. 3.13. Mark M^- 
 A&s 16. 3 1 . Acts- 3.19. Prov. 28.13. H « doth not 
 lmpcie any thing unreafonable, or impoflible, as a 
 condition of life upon you. Two things were ne- 
 ceftary to be done, according to the Tenour of 
 the firft Covenant by you. 1. That you Jbould fully 
 
 faisfit 
 
Motives to Converfion. i <f 3 
 
 fatisfie the demands ofjuftice forpajf offences'. 2. That 
 youjhould perform personally , perfectly, and perpetually the 
 whole Law for the time to come. Both thefe are to us 
 tmpofiible, Rom. 8. 3. But behold Gods gracious 
 abatement in both . Ke doth not fland upon iatif- 
 faction, he is content to take off the furety (and he 
 of his own providing too) what he might have 
 exacted from you, 2 Cor. $.19* He declares him- 
 felf-to have received a ranfom, fob 33. 24. 1 Tim. 
 1.6. and that he expecls nothing but that you 
 fhould accept his Son, and he (hall be nghteoufnefs 
 and redemption to you, ^obn 1. 12. 1 Cor. 1.30. And 
 for the future obedience, here he is content to 
 yield to your weaknefs, and remit the rigour. He 
 doth not ftand upon perfection ( as a condition of 
 life, though he ftill infills upon it as due) but is 
 content to accept ofiincerity, Gen. 1,7.1. Prov.i 1.20. 
 Though you cannot pay the full debt, he will ac- 
 cept you according to that which you have, and take 
 willing for doing, and the. pur pole for the perfor- 
 mance, 1 Cor. 8. 12. 2 Cbron. 6.8. Heb. 11. 17. and 
 it you come in his Chrift, and fet your hearts to 
 pleafe him, and make it the chief of your cares, he 
 will approve and reward you, though the veffel be 
 marred in your hands. 
 
 Oh confider your Makers condefcention. Let me 
 fay to you , as Naamans fervant to him : My Father, 
 if the Prophet bad bid thee do fame great thing, wouldjf 
 thou not have done it ? how much rather, when he faith un- 
 to thee, wafo and bs clean} 2KingSf. 13. IfGodhad 
 demanded fome terrible, feme fevere and rigorous 
 ..thing of you, to el cape eternal damnation, would 
 you not have done it ? Suppofe it had been to fpend 
 all your clays in ibrrow m fome howling Wilder- 
 nefs, or pine your felves with' famine, or to offer 
 the fruit of your bodies for the fin of your fouls, 
 would yon not have thankfully accepted eternal re- 
 demption, 
 
1 64 Motives to Converfion. 
 
 coemption, though thefe had been the conditions? \ 
 Yea farther, if God fhould have told you,you mould 
 have fryed in the fire for millions of ages, or been 
 fo long tormented in Hell, would you not have 
 gladly accepted it? Alas, all thefe are not fo much 
 as one fand in the glafs of eternity. If your offend- 
 ed Creator mould have held you but one year up- 
 on the rack, and then bid you come and forfake your 
 fins, accept Chrifr, and ferve him a few years in 
 felf- denial, or lie in this cafe for ever and ever : Do 
 you think you fhou'ld have ftuck at the offer, and 
 difputed the terms, and have been unrefolved, 
 whether you were heft to accept of the motion ? 
 O firmer return and lives why inouldefr. thou 
 die, when life is to be had for" the taking, and 
 mercy mould be beholding to thee ( as it were ) 
 to be faved ? Couldft thou fay indeed, Lord, 1 
 ^noto that thou waft an bard man, Mat. 27.24. thou 
 hadft fome little excufe , but when the God of 
 Heaven hath ftooped fo 1 ©w, and bated fo far, if 
 now thou fliouldft fhnd off, who mail plead for 
 thee? 
 
 Ob). Notwithstanding all thefe abatements, I am 
 no more able to perform thofe conditions,(in them- 
 felves fo eafie ) of faith and repentance, and fincere 
 obedience 5 than to fatisfy and fulfil the Law. 
 
 An fa. Thefe you may perform by Gods grace 
 enabling, whereas the other are naturally impo-ffi- 
 ble in this ftate, even to believers themfelves. 
 But let the next confideration ferve for a fuller an- 
 
 f. Whereinyou an impotent, God doth offer grace to 
 enable you. I have ftretcbed ml my band, and no man re- 
 garded,Prov.i.*4. What though you are plunged into 
 the ditch of that mifery, from which you can never 
 get out? Chrift offereth to help you out 5 he 
 ftrctcheth his hand to you, and if you perifh, it is 
 
 for 
 
Motives to Ccnvcrfioit', 16$ 
 
 for refuting his help. Behold IjUnd at the doer, and 
 knock : if any man open to me, I will come in, Rev. 
 3.20. What though you are poor,and wretched ,and 
 blind, and naked, Chrift oftereth a cure for your, 
 blindnefs, a cover for your nakednefs, a remedy. 
 for your poverty, he tendreth you his righteouf- 
 nefs, his graces, I counfel thee to buy of me gold, that 
 thou may ft be rich, and whiter ayment, that thou may ft. be 
 cloathed, and anoint thine eyes with eye-falve, that thou 
 may ft fee, Rev. 3.17, 1$. Do you fay the condition 
 is lmpoflible, for I have not wherewith to buy ? You 
 muft know, that this buying is without money, and 
 without price, l/^.^.i. This buying is by beg- 
 ging, and feeking with diligence and conftancy in 
 the ufe of God's means, Prov.i. 3,4. God com- 
 mandeth thee to know him, and to tear him. Doft 
 thou fay, Yea but my mind is blinded, and my heart 
 is hardened from his fear ? I anfwer, God doth of- s 
 fer to enlighten thy mind, and to teach thee his 
 fear : that is prefented to thy choice, Prov. r. 19. 
 For that they hated knowledge, and did notchoofe the fear 
 vf the Lord. So that now^f men live in ignorance and 
 eftrangement from the Lord, it is becaufe they will 
 not underftand, and defire not the knowledge of his ways, 
 Job 21.14. ff thou cry eft after knowledge, if thou 
 feekeft her as Silver, &c Thenjhalt thou underftand the 
 fear of the lord, and find the knowledge of God, Prov. 
 z. 3, 4, $. Is not here a fair offer} Turn you at my re- 
 proof. Behold I will pour out my Spirit unto you, Prov. 
 1.23. Though of your felves you can do nothing,yet 
 you may do all through his Spirit enabling you, and 
 he doth offer afliftance to you .God bids you wafh and 
 make you clean, Ifa, 1.16. you fay you are unable 
 as much as the Leopard to wafli out his fpots, fer. 
 13.23. yea but the Lord doth offer to purge you, 
 fo that if you be filthy ftill, 'tis through your own 
 wijfulnefs, E^.24. 13. I have purged thee, and theu 
 
 waft. 
 
1 66 Motives to Converfiori. 
 
 tvaft not purged, Jer. 13.17. O Jerufalem, wilt thou noi 
 .be made clean ? wbenjlnll it once be ? God doth wat 
 when you wijl be made clean, when you will yield 
 to his motions, and accept of his offers, and let him 
 do for and m you, what you cannot do for your 
 felves. You do not know how much God will do 
 upon your importunity, if you will but be reftieis 
 and inftant with him, Luke 1 1 . 8. and 1 8. 5. 
 
 If God hath not bound himfelf by exprefs pro- 
 mife to wicked men, to give them grace in the dili- 
 gent ufe of the means, yet he hath given them a- 
 bundant encouragement to expect it from him, if 
 they feek it earneftly m his way. His moft graci- 
 ous nature is abundant encouragement. If a rich and 
 moft bountiful man fhould fee thee in mifery, and 
 bid thee come to his door, wouldft thou not with 
 confidence exped, at thy coming to find fome re- 
 lief? Thou art not able to believe, nor repent: 
 God appoints thee to ufe fuch and fuch means, m 
 order to thy obtaining faith and repentance: doth 
 not this argue that God will beftow thefe upon thee, 
 if thou doeft ply him diligently in prayer, medita- 
 tion, reading, hearing, felf-examination, and the 
 reft of his means? Otherwise God fhould but 
 mock his poor creatures, to put them upon thefe 
 felt-denying endeavours, and then when they have 
 put hard to it, and continued waiting upon him for 
 grace, deny them at laft. Surety if a fweet natured 
 man would not deal th r us, much leis will the moft 
 merciful and gracious Gcd. 
 
 I intended to have added many other arguments, 
 but thefe have fwoln under my hands, and I hope 
 the judicious reader.wUJirather look upon the weight 
 than, the number. ' 
 
 The 
 
m 
 
 The Conclusion of the whole. 
 
 AND no\v,my brethren,let me know your minds,' 
 What do you intend to do ? Will you go on 
 and dk, or will you fet upon a thorow and 
 fpeedy conversion, and lay hold on eternal life ? 
 how long wjil you linger in Sodom ? how long will 
 you halt between two opinions? icings 18,21. 
 Are you not yet refolved whether Chrift or Ba- 
 ribbw, whether Blifs or Torment, whether the land 
 dfCabul, 1 lyings 9. 13. or the Paradife of God be 
 the better choice ? Is it a difputable cafe, whether 
 the Ahana, and Pbarpbar of Vamafcus, be better than 
 all the ftreams of Eden ? or whether the vile -puddle 
 of fin, be to be preferred before the water of life, 
 clear as Criftal, proceeding out of the throne of God 
 and of the Lamb ? Can the world in good earneft 
 do that for you, that Chrift can ? Will it Hand by 
 you to eternity ? Will pleafures, titles, lands, trea- 
 sures, defcend with you? Ffal. 49. 17. i.Tim.6.7. 
 If not, had you not need look after fomewhat that 
 will ? What mean you to ftand wavering, to be off 
 and on ? Foolifh Children ! how long will you fhck 
 between the womb and the world? Shall I leave you 
 at laftno farther than Agrippj, butaimoft perfwad- 
 ed ? Why ycu are for ever loft, if left here. As 
 good not at all, as not altogether Chriftians. You 
 are half of the mind to give over your former neg- 
 ligent life, and to fet to aftrid and holy courferyou 
 could wiin you were as fome others be, and could 
 do as they can do. How long will you reft in idle 
 wilhes, and fruitless purpofes ? When will you 
 come to a fixed, full, and firm refolve ? Do not 
 ycu fee how Satan gulls you, by tempting you to 
 delays? How long hath he toli'dyou on in the way 
 of perdition ? How many years have you been pur- 
 poling 
 
*6$ TbeConclufion. 
 
 poling to amend ? What if God mould have taken 
 you off this while? 
 
 Well, put me not off with a dilatory anfwer : 
 Tell me not of hereafter. I mu ft have your prefent 
 confent. If you be not now refolved, while the LorH 
 is treating with you, and wooing of you, much lefs 
 are you like to be hereafter, when thefe impreiTions 
 are worn out, and you are hardened through the 
 deceitfulnefs'offin. Will you give me your hands? 
 Will you fet open the doors, and give the Lord Je- 
 fus the full and prefent pofleffion ? Will you put 
 your names into his Covenant? Will you fubfcribe? 
 What do you refolve upon? If you are ittll upon 
 your delays, my labour is loft, and all is like to 
 come to nothing. Fain I would, that you mould 
 now put in your adventures. Come, caft in your 
 Lot, make your choice : Now is the accepted time, now 
 h the day of thy falvat ion ; to day ifyouwiLl bear bis voice. 
 Way mould not this be the day from whence thou 
 fhouldeft be able to date thine happinefs ? Why 
 fhouldeft thou venture a day longer, in this danger- 
 ous and dreadful condition ? What if God mould 
 this night require thy foul ? that thou migbteft h^now 
 in this thy day, the things that belong unto thy peace, be- 
 fore they be hid from thine eyes! Lu\ei$. 42. This is 
 thy day, and 'tis but a day, fohn^.q. Others have 
 had their day, and have received their doom ; and 
 now art thou brought upon the ftage of this world, 
 here to acl thy pare for a whole eternity. Remem- 
 ber, thou art now upon thy good behaviour for e- 
 verlafting. If thou make not a wife choice 
 now, thou art undone for ever. Look what 
 thy prefent choice is, fuch muft thine ete-rnal con- 
 dition be, Lul{e 10. 42. Lu^e 16. zf. - Prov. 1. 27, 
 28, i 9 . 
 
 And is it true indeed ? is life and death at thy 
 choice? yea 'tis as true as truth is, Bent. 30. 19. 
 
 why 
 
The Cenclufwn. 1^9 
 
 why then, what hinders but that thou fiiouldeft be 
 happy ? Nothing doth or can hinder, but thine 
 own wilful neglect, orrefu(al. It was the paflage 
 of the Eunw b to Philip 5 See hre vs water, re-bat doth 
 hinder me to be bapi\ed ? So I may fay to thee : fee, 
 here is Chrift, here is meixy, pardon, life, what 
 hinders but that thou mould ft be pardoned, and 
 faved f One of the Martyr^ as he was praying at 
 the flake, had his pardon fet by in a box (which 
 indeed he refufed, deiervedly, hecaufe upon unwor- 
 thy terms. ) But here the terms are molt honoura- 
 ble and e?fie. O (inner, wilt thou burn with thy 
 pardon by thee ? Why do but forthwith give up thy 
 content to Chrift, to renounce thy fins, deny thy 
 felf, take up the Yoak and the Ci cis,and thou carri- 
 ed the day, Chrift is thine, pardon, peace, iife,bld- 
 icdnefs, all are thine : and is not this an offer worth 
 the embracing? Why moulded thou hefltace, or 
 doubtfully difpute about the cafe,? Is k notpaft con- 
 troverfie, whether God be better than fin, and glory 
 better than vanity? Why mculdeit thou ferfake thine 
 Own mercy, and fin againft thane own life? When 
 wilt thou make oft' thy floth, and lay by thine excu- 
 fes ? Boaji net tbyfelfvft-o nvrnve, thou knoweft not 
 where this right may lodge thee, Prov. 27. 1.' 
 
 Beloved now the holy Spirit is iiriving with you, 
 Ke will not always ftrive. Haft thou not felt thy 
 heart warned by the word, and been almoft per- 
 (waded to leave off thy fins, and come in to God ? 
 Haft thou not felt fome good morions in thy mind, 
 wherein thou haft been warned of thy danger, and 
 told what thy carelefs courfe would end in ? It may 
 be thou arthkeyoung Samuel, who when the Lord 
 called once and again, he knew net the voice of the 
 Lord, 1 Sam. 3.6,7. butthefe motions and ite«rsare 
 the offers, and el&ys, and calls, and ftrivings of the 
 fpint. O take the advantage of the tide, and know 
 the day of thy Yifitation . I Now 
 
170 Tin Conclufiorii 
 
 Now the Lord Jefus ftretcheth wide his arms to 
 receive you. He beieecheth you by us. How mo- 
 vingly how meltingly, how pitifully, how pal-, 
 iionately he calleth ! The Church is put into, a . 
 fudden extafie upon the found of his voice, The voice 
 cf my beloved, Cam. i. 8. O wilt thou turn a deaf 
 ear to his voice ? It is net the voice that breaketh 
 the Cedars, andmaketh the mountains to skip like 
 a Calf, that fhaketh the Wildernefs, and divideth 
 the flames of fire, it is not Sinai's Thunder ; but the 
 foft and mil voice.lt is not the voice of Mount Ebal, 
 a voice of curling, and terror ; but the voice of 
 Mount Geri\im, the voice of Welling, and of glad 
 tidings of good things. It is not the voice of the 
 Trumpet, northenoife of War, but a meflage of 
 peace from the King of peace, Efh. 6.i<>. z Cor. 
 5. 18,20. Methinksitfliouldbe with thee as with 
 theSpoufe 5 My foul failed when be fpt\e, Cam. 7. 6. 
 I may fay to thee, O firmer, as Martha to her Sifter, 
 TbeMa(ier is come, and hecaUetbfor thee, John 1 1. z8. 
 Oh now with Mary arife quickly, and come unto . 
 him. How fweet are his invitations ! He cryeth in 
 the open concourie, If any man tbirfi let him come un- 
 to me and drink, John 7 ■. 37 . Prov.i.n. He broach- 
 eth his own body for thee. O come and ky thy 
 mouth to his fide. How free is he I he excludeth 
 none. Whofoever will let him come and take the water 
 cf life freely. Rev. 22. 17. JVhofoii fimple, let him turn 
 in hither. Come eat of my bread, drir.fi of the wine which 
 I have mingled. Forfab v e the fcolifn, and live, Prov. 
 $. 4, f,6. Come unto me, &c. Take my yoak^upon )ou y 
 and learn of me, and yeJhaUfind reft unto pur fouls, Mat.? 
 11. a8, 29. Him that cometbto me, I will in no wife 
 call out, John 6.37. How doth he bemoan the. ob- 
 mnate rcfufer ? O Jerufalem, Jerufalem, bm often 
 would I have gathered ihy Children, m a Hen gatberetb 
 for Chickens unfar her wings, find je would not ! Mat. 
 
 *3-37 T 
 
The Conclufion. 1 7 1 
 
 15. 37. Behold me, behold me: I have fhetcbed out my 
 hands alltbedayn a rebelli»mpeople y Ifa.^.i, z. O be 
 periwaded now at lafr, to throw your ielyes into 
 the arms of love. 
 
 Behold, O ye ions of men, the Lord Tefus hath 
 thrown open the priibns, and now he cometh to 
 you ( as the Magiftrates once to them. Acts 16.19.) 
 and befeecheth you "to come out. if it were from a 
 Palace, or a Paradife that Chrift did call you, it 
 were no wonder if you were unwilling (and yet 
 how ealily was Adam tolled from thence?) but it. is 
 from your prifon Sirs, from your Chains, from the 
 Dungeon, from the Darknefs that he calleth you, 
 l\.i.\.z. 6,7. and yet will you not ccme? He cal- 
 leth you unto liberty, Gal. 5. 13. ar.d yet will you 
 not hearken ? His Yoak is eafie, his Laws are Liber- 
 ty, his Service Freedom, Matth. 11. 30. fames 1.1 f. 
 
 - 1 Cor. 7. zz. and (whatever prejudices you have 
 again?* his ways ) if a God may be believed, you mall 
 find them all pleafure and peace, and ihaUtaft lweet- 
 nefs and joy unutterable, and take infinite delight 
 and felicity in then!, Prov.3.17. Pfal, ii$,i6f. 
 1 Pet. 1.8. Pfal. 119. 103, in. 
 
 Beloved, I am loth to ieave you. I cannot tell 
 how to give you over. I am now ready to ihut up, 
 but fain I would drive this bargain between Chrift 
 and you, before I end. What ! mall I ieave you as I 
 found you at laft ? iHave you read hitherto, and are 
 not yet refolved upon a pre Cent abandoning all your 
 fins, and clofing v/ith Jefus Chrift ? Alas, what 
 fhalll fay.? What mall I do? Will you turn ofF all 
 my importunity ? Have I run in vain? Have I ufed 
 
 • -fo many arguments, andfpent fo much time to per- 
 fwade you, and yet muft fit down, at laft in diiap- 
 pointment ? But it is a fmall matter that you turn 
 me off: You put a flight upon the God that made 
 you 5 you reject the bowels and belecchings of a Sa- 
 I z viour, 
 
17^ The Gvncfajion. 
 
 viour, and will be found refifters of the Holy Gho#, 
 Afts 7. s f • if yoa will not now be prevailed with to 
 repent and be converted. 
 
 .Well, though I have called you !ong, and ye have- 
 refilled, I fball yet this once more Hft up my voice 
 like a Trumpet, and cry from the higheft places of 
 the City, before I conclude with a rniferable C&d- 
 rtam.uum eft. Once more I (hall call after regardlas 
 frnners, tnat, if it be pollibte, I may awaked them. 
 ©earth, earth, earth, hear the word of the lord, Jer. 
 &*> : *$ Unlefeyou berefolvedto die, lend your ears 
 to the laft calls of mercy. Behold, in the name of God 
 I make open proclamation to you. Hearken unto 
 me, O ye children* Hear injlrvMion, and he wife andre- 
 fitfe it not, Prov. 3.- 2 2. ? 3. 
 
 Ho, every onethatihir]feth c*me ye to the maters, and. 
 be that hath no money, corns ye, buy and eat 5 yea, come, buy 
 mine and ml^, without money and without price. Where- 
 fore do you fpend your money for that which U net bread, 
 and your laUur for that which fatisfieth net ? Hearken 
 diligently rmo me, and eat yethatw.nch is good, and let 
 yvur feuL delight it-ftlf in fatnefs. Incline your ear and, 
 come ye unto me -, hearandycur joul Jhall live, and I mil 
 ma\e an ever lading Covenant with you, even the fure 
 mercies of David, ifai. fy. 1, 2, 3. . 
 
 Ho, every one that is lick of any manner of dif. 
 eafe or torment, Mattb. 4.2,3, 24. or is poilefTed 
 with an evil ipirit, whether of pride, or fury, or 
 luft, or covetouihefs* come ye to the Phyflcian > 
 bring away your tick. Lo, here is he that bealetb 
 all manner of feline fs, and all manner of difeafe among the 
 people. 1 
 
 Ho, every one that is indebt, and every one that 
 is in diftrefs, and every one tjhat is diicontented, ga- 
 ther your felves unto-Chrifi an<l he will become- a 
 Captain over you. He will be your protection from . 
 £he arrclts of die law ; He will fave.yeii.from .the 
 
 hand 
 
7he Conclufion* 17^ 
 
 hand of Juftice. Behold he is an open fanctuary to 
 you, he is a known Refuge, Heb. 6. 18. PfaL 48. 3, 
 Away with your fins, and come in unto him, left the 
 avenger of blood feize you, left devouring wrath 
 overtake you. 
 
 Ho, every ignorant (inner, come and buy eye- 
 falve that thou may 'ft fee, Rev. 3. 18. Away with 
 thine excufes 3 thou art for ever loft, if thou centi- 
 nueft in this eftate, zCor. 4.3. But accept of 
 Chrift for thy Prophet, and he will be a light unto 
 thee, Jfa..^i.6. Epbef.f.iq. Cry unto him for 
 knowledge, ftudy nis word, take pains about the 
 Principles of Religion, humble thy ielf before him, 
 and he wili teach thee his way, and make thee wife 
 unto, falvation, Mat. 1 3 .3 6. Liife 8 . 9. fobn 5.39* 
 Pfal. Z5.9. But if thou wilt not follow him, in the 
 painful ufe of his means, but ^fit down, becaufe thou 
 haft but one talent, he will condemn thee for a 
 wicked a*nd flothful fervant, Mat. 25. 24, 2£. 
 
 Ho, every prophane finner, come in and live s 
 Return unto the Lord,and he will have mercy upon 
 thee. Beintreated'. Oh return, come: Thou that halt 
 filled thy mouth with oaths, and execrations, all 
 manner of fins and blafphemtes fhali be forgiven 
 thee, Mar\ 3. 28. if thou wilt but throughly turn 
 unto Chrift, and come in. Though thou waft as 
 unclean as Magdalen \yetput away thy Whoredoms out of 
 thy fight, and thine adulteries from between thy breafts, 
 and give up thy felf unto Chrift, as a veflel of ho!i- 
 nefs, alone for his ufe, and then, though thy fins Be 
 as fey let, they (hall be as wootl, and though the) be as 
 crimfon, they fhall be as white as [now, Luke 7. 57, 
 Hof. 2. 2. 1 Thef. 4. 4. Ifa. 1. 18. 
 
 Hear, O ye drunkards, How long mil you be Apm- 
 \en} put away your wine, 1 Sam. 1. 14> Though you 
 have rolled in the vomit of your fin, take the vomit 
 of repentance and heartily dtfgorge your beloved 
 
 i :•'- 1 3 • *~ lugf 
 
1 74 ^ e Ccnclufioti] 
 
 lufts, and the Lord will receive you, i Ccr. 6. 17. 
 Give up your ielves unto Chrifhto live foberly, righ- 
 . teoufiy and godly 3 embrace his righteoufnefs ; ac- 
 cept his government j and though you have, been 
 fwine he will waih you, Rev. 3 . 6. 
 
 Hear O ye loofe companions, whofe. delight is in 
 vain and wicked ibciety, to iport away your time 
 in carnal mirth and jollity with them, come in at 
 wifdoms call, and choofe her, and her ways, and 
 you mall live, Piov.?. %,&. 
 
 Hear, O ye fcorners, hear the word of the Lord : 
 Though you have made a fport at godlinefs, and 
 the profeflcrs thereof j though you have made a 
 fcorn of Chrifr, and of his ways ; yet, even to you 
 doth he call, to gather you under the wings of his 
 -.mercy, Prov. 1.21,33. In a word, though you 
 mould be found among the worft of that black roil, 
 2 Cor. 6. 9, 10. yet, upon your through Converfion, 
 youmallbewaffied, you mall be juflified, you mall 
 be fanftified, in the name of the Lord Jefus,andby 
 the fpirit of our God, vtr. 1 1. 
 
 Ho, every formal profeflbr, that art but a luke- 
 warm and dough- baked Chriftian, and refteft in the 
 form of god lineiV. give over thy halving,andthy halt- 
 ing,be a throughout Chriftian, and be zealous and re- 
 pent, and then though thou haft been an offence to 
 Chrift's ftomach, thou malt be the joy of his heart, 
 %ev. 3.16, 1^,20.. 
 
 And now bear witnefs, that mercy hath been of- 
 fered you. I callRedven at i Earth to record againft 
 you this day, that I have fet before yen life and death, 
 bleffing and curfingithere fore choofe lift,thatyoumay live y 
 Beut. 30. 19. I can but woo you, and warn you : I 
 cannot compel you to be happy, if I could, I would. 
 What anfwer will you fend me with to my Matter ? 
 Let me fpeakumo you as Jbrabams &rvznttothem y 
 tmdnvw if} M.will iul kindly and try.ly with my Ma- 
 
 P*9 
 
TbeConcfafion. iy~ 
 
 fitr y tell me, Gen. 14. 49. O forfuch a happy an- 
 i'wer, as Kebikah gave to them, Gen. 24. $7, 58. And 
 they [aid we will caliche damfel,and inquire at her mouth: 
 And thy called Rebekah, and [aid unto her, IVilt thou 
 go with this man ? and jbefaid I will go. O that I had 
 but thus much from you ! Why fhould I be your 
 accufer, Mat. 10. 14, 15. who thirft for your falva- 
 tion ? Why mould the patfionate pleadings and 
 wcoings of mercy be turned into the horrid aggra- 
 vations ofyourobftinacyand additions to your mi- 
 fery? Judge in your felves.. Do you not think 
 their condemnation will be doubly dreadful, that 
 fhall ftill goon in their tins, after all endeavours to 
 recall them? Doubtlefs, itjhallhemore tolerable for 
 Tyre andS\c\on, yea for Sodom and Gomorrah, in the 
 day of judgment, than for you, Mat. 1 1.22, 24. 
 
 Beloved, if you have any pity for your perifhing 
 fouls, clofe with the prefect offers of mercy. If 
 you would not continue and increafe the pains of 
 your travelling Minifters, do not flick in the birth. 
 If the God that made you have any Authority with 
 you, obey his command and come m. If you are not 
 the defpifers of grace, and would not {hut up the 
 doors of mercy againft your felves, repent and be 
 converted. Let net Heaven Mand open for you in 
 vain. Let not the Lord Jefusopen his wares, and 
 bid you buy without money and without price, in 
 vain. Let not his Minifters and his Spirit, ftrive 
 with you in vain, and leave you now at laft unper- 
 fwaded > left the fentence go forth againft you, The 
 Bellows are burnt, the Lead is confumed of the fie, the 
 Founder melteth in vain. Reprobate Silvtr fhall men 
 call them, becaufe the Lord hath rejected them, Jer. 6. 
 
 Father of Spirits, ta\ethe heart in hand that h too hard 
 for my wea^nefs. Vo not thou have ended, though I ha-ve 
 fane, Haifa mrdfroqi \\nue efft final power 2 will do tl e 
 
 work. 
 
Tj6 ,: Mr\ K\\eim*sCounfelf$ 
 
 work. O tbou that baft the ^ty of David, that openefi 
 when no man fbutttth, open thou this heart as thou didft 
 Lydia\r and let the l{ing of glory enter in : Anima\e 
 this foul thy captive. Let not the tempter harden him in 
 delays, hetbim not ftir from this place, nor ta\e hU eyes 
 from thefe lines till he be refolved to forgo his fins, and to 
 accept of life upon thy felf- denying terms. In thy name, 
 O Lord God, did I go forth to thefe Labours, in thy name 
 do ifbut them up. Let not all the time they have coft, he 
 but.lofl hours ; let not all the thoughts of heart, and at the 
 pains that have been about them, be but loft labour. Lord 
 put in thine hand into the heart of this Reader, and fend 
 thy Spirit as' once thou didft Philips joinhimfeiftothe 
 Chariot of the Eunuch, while he was reading the word. 
 And though I Jhould never ^now it white I live, yet I 
 hefeech thee, Lord God, let it be found at that day, that 
 fome fouls are converted by thefe labours, and let form 
 be able to ft and forth and (ay, that by thefe perfwafions, 
 they were won unto thee. Amen, Amen. Let him that 
 node b fay, Amen. 
 
 Mr. AlleineV Counfelfor Perfoml and Family-godlincfs. 
 
 BEloved, I defpair of ever bringing you to falva- 
 tion without fan&ifieation: Or pofieifingyou 
 of happinefs, without perfwading you toholinefs. 
 God knows I have not the leaft hope ever to fee one 
 of your faces in Heaven, except you be converted 
 and fandificd, and exercife your felves unto godli- 
 nefs. I befeech you fliKlyperfonal godlinefs, and fa- 
 mily- godlinefs. 
 
 i. Perfonal godlinefs. Let k be your firft care to 
 fee up Cnrf* in. your hearus. See that you make all 
 your worldlyir.terefts to (loop to him, that you be 
 entirely and unrefervedly devoted unto him. If you 
 wilfully, and deliberately, and ordincvily harbour 
 any iin, you are undone, Pfal.6S.zi. E^e/{. 18.10. See 
 that you unfeigned ly take the Lawsof Chrift, as the 
 ' ~ ruis 
 
Verfottal and Fam : lygodlinefsl 1 7 7 
 
 rule of your words, thoughts, and anions ; and fub- 
 jeft your whole man, members and mind faithfully 
 to hunSfal. 1 1 2.3 4.Rom.6.i3. If you ha ve not a tru'e 
 reipeft to all Gods Command ments,you are unfound 
 at heart. Pfal. 1 1 9 . 6. Oh ftudy to get the Image and 
 imprcfs of Chriit upon you within. Begin with your 
 hearts, elfe you build without a foundation. Labour 
 to get a faving change within ! or elfe all external 
 performances will be to no purpofe. - And then ftudy 
 to mew forth the po*-erof godlinefs in the life. Lee 
 Piety be your firft and great bufinefs. "Tis the higheft 
 point of Juftice, to give God his due. Beware that 
 none of you be a Brayer-lefs perfon; for that is a m«ft 
 certain difcovery of a Chriftlefs and a gracelels per- 
 fon,of one that is a very Stranger to the fear of God. 
 Pfal. 14. 4. fab 1 $ . 4. Suffer not your Bibles to gather 
 duft. See that you converle daily with the word^Joim 
 5-39-That man can never lay claim to bleflednels, - 
 whofe delight is not in the Law of the Lord,?/**/. 1.1,2. 
 Let meditation and feif- examination be your daily 
 exerciie. '.. 
 
 But Piety,wkhout Charity ,is but the half ofChri#H- 
 anity,or rather impious hypocrifie.We may not di- 
 vide the Table* See therefore that you do Juftly, and > 
 love mercy ,and let Equity and Charity run like an e- - 
 ven thread,throughout aliyourdealmgs.Be you tem- 
 perate in all things, and letChafHty and Sobriety be 
 your undivided companions. Let Truth and Purity, 
 Serioufnefsand Modeftyy Heavenlinefs and Gravity, 
 be the conftant ornaments of your fpeech. Let pa- 
 tience and humility ,iimplicity and fincerity,(hine out 
 in all the parts of your converfations. See that you 
 forget and forgive wrongs, and requite them with 
 kindnefs,as you would be found children of the moft 
 High. Be merciful in your cenfures, and put the moft : 
 favourable conftruftion upon your brethrens car- 
 riage^tjut. their A&igns will reasonably bear. Be flow 
 
I 7 S Mr, Alleine'/ Counfelfor 
 
 in promifing, punctual in fulfilling. Let meeknefs and innocencyi 
 aftc;blenc(s, yieldingnefs and courtelie, commend your conversati- 
 on's to all men. Let none of your relations want that love and loy- 
 alty, that reverence and duty, that teRdeme(s,care and vigilancy, 
 which their ieveral places and capacities call for. This is through- 
 out godlineis. *• charge you before the moft high God, that none 
 ©fyou be found a (wearer, or a lyar, a lover of evil company, or 
 a (coffer, or malicious, or covetous, or a drunkard, or a glutton, 
 unrighteous in his dealing, unclean in his Hving, or a quarreller, or 
 a thief, or a backbiter, or a railer : For I denounce unto you from 
 the living God, that deftru&ien and damnation is the end of all 
 t;ieh, PrcTz.i3.20 Jam. S.\2.Rev.2l. 8.1 Ccr.6. 9,Io Grf/.S. 19,20,21. 
 2. Family godlineis. He that hath let up Chrift in his heart, 
 will be Kue to ftudy to (et him up in his houie. Let every family 
 with you be a Chriftian Church} iCor. 16. 1$-. every houfe a 
 Iwuft of prayer -, let eyu-y haulholder (ay, with Jojhtta, 1 and my 
 houfe veitt ferve the Lord ; Joih. 24. 15. and -refolve with Dazid, 
 I mil vcaik within my hoitfe with a p erf eft heart, 1-ftl. I or. 2. 
 Let n.e prefs upon you a few duties. In general, 
 
 Firft, Let Religion be in your families, not as a matter by the 
 by (to be minded at leifurc, when the world will give you leave) 
 but the (landing bufineis of the houle. Let them have your prayers 
 as duly as their meals. Is there any of your families, but have time 
 for their taking food ? wretched man I canft thou find time to eat 
 ii, and not find time to pray in ? 
 
 Secondly, Settle it upon your hearts, that your (buls are bound 
 tip in the fouls of your family. They are committed unto you, aud 
 (if they be loft through your negle&Jwill be required at your hands. 
 Sirs, if you do not, you (hall know, that the charge of (ouls is a 
 .heavy charge, and that the blood of fouls is a heavy guilt. O man, 
 haft thou a charge of (ouls to aniwer for, and doft thou not yet be- 
 itir thy (elf for then, that their blood be not found in thy skirts ? 
 viltthou do no more for immortal (ouls than thou wilt do for thy 
 fceafts that perifh ? what doft thou do for thy children, and fer- 
 vants ? thou provideft meat and drink for them, agreeable to their 
 natur«, and doft thou not the (ame for thy beafts ? thou giveft 
 them medicines, and cheriiheft them when they be (ick, and doft 
 thou not as much for thy (wine ? More particularly, 
 
 1. Let the (blemn reading of the word and ringing of Pfalms, be 
 your family exercifes, Ifa. 34.. 16. Joh. s. 39. Pfal. 118. 15. [See 
 Chiift(ingingwithhisfamily ) t//i.hisDifciples,M^f.26.3oL».9-l8.] 
 
 2. Let every perfon in your families be duly called to an account, 
 of their profiting by the word heard or read, as the,y be about dc- 
 im> your own bufinefs. This is a duty of confluence unlpeakable, 
 ajid would be a means to bring thole under your charge, to remem- 
 ber 
 
Terfottal and Family godlinefs. 179 
 
 ber and profit by what they receive. SeeChrifts example incal^ 
 ling his family to an account, Mat. 16, II, 13, 15/ 
 
 3. Often take an account of the fouls under your care, concern- 
 ing their Spiritual eftates; [Herein youmuft be followers of Chrift, 
 «?/«**. 13. 10,36,$ 1. Mark 4 10,11] make inquiry into their condi- 
 tions, infift much upon- the finfulnefs and mifuy ©f their natural 
 eftate.and upon the neceifity of regeneration and conver(ion,in or- 
 der to their falvation. Admonifh them gravely of their fins, encou- 
 rage beginnings. Follow them earneftly, and let them have noquiec 
 for you, till you fee them in a faving change. This is a duty of high 
 conlequence, but (I am afraid) fearfully negle&ed. Doth not Con- 
 feience fay, thou art the Man? 
 
 4. Look to the ftri& fandifying of the Sabbath by all your 
 houiholds, Exod. ao.19. Lev. 23. 3. Many poor families have little 
 time elfe. O improve but your Sabbath days as diligently in la- 
 bouring for knowledge, and doing your Makers work, as you do 
 the other days in doing your own work, and I doubt not but you 
 may come to forne proficiency. 
 
 5 • Let the Morning and Evening Sacrifice of folemn Prayer, be 
 daily offered up in all your families, Pfal. 92.1, 2. Exod. 30. 7, 8» 
 Luke 1.9,1 o.Beware they be not found among the families that call 
 not upon Gods name,for why fhould there be wrath from the Lord 
 upon your families ? Jer.10.2s. O miferable families, without God 
 in the world, that are without family Prayer^ what l^have you fo 
 many family fins, family v/ants.family mercies, what! and yet no fa- 
 mily Prayers? how do you pray with all prayer and fupplication, if 
 you do not with family Prayer? Eph.6.iS.Sa.y not.I have no time. 
 What, haft thou all thy time on puipofe to ferve God,andfave thy 
 foul?and yet is this it for which thou canft nad no time? find but 2 
 heart, and I will find time. Pinch out of your meals, and fleep, ra- 
 ther than want for Prayer. Say not,My bufinefs will not give leave* 
 This is the greateft bufinefs to fave thy felf, and the fouls committee! 
 to thee. Befides, a whet will be no let. Iia a word the blefling of 
 all is to be get by prayer, Jer.29.1 1,12. 2 Sam.j. 29. and what is 
 thy buHnefs without Gods bleffing ? fay not, I am net able. Ufe the 
 one talent, and God will increafe, Mat.2$.2\,&.c. Helps are to be 
 had, till thou art better able. But if there be no other remedy, thou 
 muft join with thine abler neighbour, Gcd hath fpecial regard to 
 joint-prayer, Jams. 4- to 19.^^12. 5,10,12. 2 Or.1.11. and 
 therefore you muft improve family advantages for the performing 
 of it. 
 
 6. Put every one in your families upon private prayer. Qbferve 
 whether they do perform it. Get them the heir of a form, if they 
 need it.till tlu y arc able to go withr ut it. Direct them how topray* 
 by minding U em of their lins, wants, and mercies, thematciials 
 
J* 8$ ~Mr.AlleiTic's'C-cunfel-fir 9 cVcv 
 
 of. prayer. This was. the pra;Kee of John, and of Jefus, Luke i r. 
 L Z, 2, c*C. 
 
 7. Set up Catecbifing in your families, at the leaft once every 
 week: Have you no dread or the Almighties charge, that you 
 Ihould teach thefe things diligently to your children, and tall^tf them 
 ,*s you ft my cur houfs, Shc.Dk.vh.6 6,7,8,9. & 4.9,10. &.11 ii,\9 t 
 So. and tram them up in the rvay wherein theyjhould go, Frov.2 2.6. 
 the margin. Hath God (6 commended ^Abraham, that he would 
 teach hti children and houfbold, Gen. 1 8.19. and that he had many 
 wjiriitted Servants, Gen. 14. 14. lee the margin, and given luch «t 
 .. promiie to him thereupon, and will not you.put in for a ifiare,nei- 
 incr in the praile, nor the promife? Hath Chrxft honoured Catechi- 
 iing with his preience,L#.2.4-6.and will you not own it with your 
 i piaciice ? Say not,ihey are cartlef's,and will not learn 5 What have 
 you your authority for, if net to ule it for God, and the good of- 
 iheir fouls ? You will call them up,ar.d force them to do your workj 
 and fliould you not at leaft be as zealous in putting them upon Gods 
 <work ? fay not, they are dull, and are not capable : If they be dull, 
 i God requires of you the more pains, ard paticr.ee } bit fo dull as 
 they are, you wi II make them to learn how to work jaiid can thty 
 not learn as well how to live 1 Are they, capable of the myfteries 
 of your Trade, and are fhey^ not capable of the plain Principles of 
 ^Religion ? well, as ever you would lee the growth of Religion, the 
 cure oi'Ignoiance, the remedy of Prophanenef<, the downtal of Er- 
 ror, fulfil you my joy in going through wi:h this duty. 
 
 Will you aalwer the calls of divine providence? would you re- 
 - move the incumbent, or prevent the impending calamities? would 
 you plant nurieries for the Cbui;ch of God ? would you that God 
 -iiould build your houfes, and blefsyour Jubftance? would you that 
 your ennaren fhoufd blcfs you? that youtfcrvantsfhould blefsyou? 
 Oh then let up Piety in your families as ever you would Deblt^ed/ 
 or fee a bleffmg; let your hearts and your houfes be the temples of 
 the living God, in which his weifhip (according to a!.' the fori men- 
 tioned directions) may be, with couftancy, leverently performed. 
 Irov. 29. 1. trie mat being often rcjrcxtkhardetieth his nec\, fhaU 
 fuddenly be deftrtyed and that without remedy. Chbe wile in time 
 that you be not miierable to Eternity. 
 
 Boo\sUttlj Frimed for Tho.Parkhmft, &e. 
 
 (X * A D ^ cour ^ e concerning Old Age tending to the Iiiftruftioa^ 
 Caution and.Comtprt to the Aged. By Rich. £>teel Minifter 
 ;©FtheGolpel. 
 
 g. TRAptilmal Bonds: 'Renewed,' being feme Meditations on P/i4»_ 
 -ZZ $Q. $. By 0. Heywoed M. A. '■> 
 
 £ I N IS. 
 
THE 
 
 GROUNDS 
 
 AND 
 
 PRINCIPLES 
 
 O F 
 
 Chriftian Religion, 
 
 Contained in a 
 
 Short CATECHISM. 
 
 With the Proofs thereof out of the Scriptures. 
 
 LONDON, 
 Printed, Anno Bom. 1687. 
 
O) 
 
 THE 
 
 GROUNDS 
 
 AND 
 
 PRINCIPLES 
 
 O F 
 
 Chriftian Religion. 
 
 w 
 
 Queft. 
 r £&t w t fcf chief end of Man ? 
 
 A. Mam chief End is to glorifie a r Cor. ic.$u 
 God, a and to enjoy him for b ever. Rom. u. 35'. 
 
 Q. What Rule hath God given to direel us b Pfal, 72. 24 
 forc? *?? may glorifie and enjoy him ? to the end. 
 
 A. The Word of God, which is contain- c 2 Tim, 3. io\ 
 ed in the Scriptures of the QJd and New c Eph. 2. 20. 
 Teftament, is the only Rule to direct us d 1 Job. 1.2 
 how we may glorifie and enjoy d him. 14. 
 
 <^» What do the Scriptures principally teach ? e 2 Tim. 1. 1 2. 
 A. The Scriptures principally teach, & 3, i<5. 
 what man is to believe concerning God, f John a. 24 
 and what duty God requires of e man. g Exod \ i ! k 
 ^ What is God? m hFfal.il' 7 ,V 
 
 A. God is af Spirit, £ infinite, fe eternal, i Apoc. 4, 8. 
 and j unchangeable in his £ being, /wif-k^^ 1*5/4 
 A 2 ^w ) \Exod.ZA.l% 
 
©7^11.7,8,9. Horn, m power, nholinefs, juftice, good- 
 
 n Pfal. 93. 5. ne f £ an d <, truth. 
 
 © Jam. 1. 1 7. q. Are there more Gods than one ? 
 
 f> Deut. 6. 4. a- There is but one only, the living 
 
 Jer. 10. 10. and true/? God. 
 
 Q. How mary.perfons are there in the Godhead ? 
 A. There are three perfons in the God- 
 head, the Father, the Son, and the Holy 
 Ghoft, and thefe three are one God, the 
 fame in fubftauce, equal in power and 
 q 1 Job. $. 7. q glory. 
 Mat. 28. 19. (^ What are the Decrees of God ? 
 
 A. The Decrees of God are his eternal 
 
 purpofe, according to the counfel of his 
 
 own Will, whereby for his own Glory he 
 
 hath fore-ordained whatfoever (hall come 
 
 rEph. 1.4, 11. to rpafs. 
 
 Rom. 9. 22, 25. q. How doth God execute his Decrees ? 
 
 A. God executeth his Decrees in the 
 works of Creation and Providence. 
 Q^ What is' the wor^ of Creadon ? 
 A. The work of Creation is Gods mi- 
 king all things of nothing by the word of 
 his power, in the fpace of fix dayes, and 
 all very /"good. 
 
 Q. How did God Create Mm ? 
 A. God created M-m, Male and Fe- 
 male, after his own Image, in knowledge, 
 righteoufnefs, and holinefs, with domini- 
 on over the t creatures. 
 - (^ What are Gods worlds of Providence ? 
 
 A. Gods works of Providence are, his 
 mod u holy, w wife and x powerful pre- 
 ferving and governing all his creatures and 
 all their y actions. 
 
 Q. What Jpecial acl of Providence did 
 God exercife towards Man in the eftate 
 wherein he was creaeed ? 
 
 A* When God had created Man, he en- 
 tered 
 
 (Gen. 1 
 
 .cap. 
 
 Htb.i\ 
 
 •3» 
 
 t Gen. ] 
 
 [.25, 
 
 27, 28. 
 
 
 Col 3. 
 
 10. 
 
 Eph. 4. 
 
 24. 
 
 u Pfal. 
 
 X45.17. 
 
 w Pfal. 
 
 104.24. 
 
 If a. 28. 
 
 29. 
 
 x Pfal. 
 
 103.19. 
 
 Mat.' 1 
 
 0. 29, 
 
 90,31 
 
 • 
 
 y Heb. 
 
 1.3. 
 
(3) 
 tered into a Covenant of life with him, up- 
 on condition of perfecl obedience, forbid- 
 ding him to eat of the tree of knowledge 
 of good and evil, upon pain of ^ death. z Gal. 5. 1 2. 
 
 9. Did our firft Parents continue in the Gen. 2. 17. 
 ejlate wherein they were creatsd ? 
 
 A. Our rlrft Parents being left to the 
 freedom of their own will, fell from the 
 eftare wherein they were crea-red, by fin- 
 ning againft a God. aGen. 26. 7, 
 
 Q: What is fin? 8, 13. 
 
 A. Sin is any want of. conformity unto, Eccl. 7. 29. 
 or tranfgrefiion of the Law of b God. b 1 John 3. 4. 
 
 (^ What was the fin whereby our fir ft Pa- 
 rents fell from the Eftate wherein they were 
 created ? 
 
 A. The (in whereby our firft Parents 
 fell from the eftate wherein they were cre- 
 ated, was the eating of the forbidden c fruit, c Gen. 3.6,1 2« 
 
 Q. Did all mankind fall in Adams firft 
 tranlgreffion ? 
 
 A. The Covenant being made with A- 
 dam, not only for himfelf, but for his Po- 
 fterity, all mankind defcending from him 
 by ordinary generation, finned in him, and 
 fell with him in his firfr d tranfgrefiion. d Gen.2. 1 6,1 7. 
 
 C^. Into what eft ate did the fall bring man- Rom. 5. 1 2. 
 kind? 1 Cor. 15. 21, 
 
 A. The fall brought mankind into an 22. 
 eftate of S'm and e mifery. e Rom* 18. 1?. 
 
 Q. Wherein confijh the finfulnefs of that 
 eftate vrh'reinto man fell ? 
 
 A. The Sinfulnefs of that eftate where- 
 into man fell, confifts in the guilt of Adams 
 firfl fin, the want of original righteoufhefs, 
 and the corruption of his whole nature, 
 which is commonly called Original Sin, to- 
 gether with all actual tranfgrefiions which 
 proceed from /it. f ito.$.i8,i£. 
 
 A3 Q, What 
 
C4) 
 
 <^. What is the mifery of that eft ate where' 
 vuo man je/l ? 
 Q m »« A. Al! Mankind by their fall, loft Com- 
 
 ?g \S.?. J nmnion with g God, are under his wrath 
 . rj' and fc purfe, an 1 fo made liable to all mi- 
 
 GM 2 io ^ er!es ^ n ^'islife, t0 death it felf, and to 
 • ~" *' '■ the im ; '.!s of Hell for i ever. 
 
 Rm*6 22 • " °- E M ^ /mz " W/ ***^*< ^;^- 
 &*■ * r , to* *$ ** th( $ aie °ffi n M ^ wifery ? J 
 '.-* '***' "^ ' A. God having out of his meer good 
 pleafure, from all eternity, ele&ed fame 
 K E?h. r. 4. to cverlafting £Iife, did enter into a Co- 
 venant of Grace, to deliver them out of 
 theefi3re of fin and mifery, and to bring 
 them into an eftate of Salvation, by a 
 1 Rom. 3, 20, / Redeemer. 
 
 21,22, Q [ Who is the Re dee merofG ods Elecl ? ~] 
 
 O'L 2. 2i, 22. A. the only Redeemer of Gods Elecl: 
 ni 1 Ti»>2.$,6. is the Lord jefus m Chrift, who being the 
 n John 1. 14. eternal Son of God, became n man, and fo 
 GaL 4. 4. was, and continueth to be God and man, 
 in two diftind Natures, and one perfon 
 o Rom. 9. 5. for ever. 
 
 Li'\. 1.35. Q. How did Chrift being the Son of God 9 
 
 Col. 2. p. become Man ? 
 
 Neb. 7, 24, 2«j. A. Chrift the Son of God became Man, 
 pHeb.2,1^16. hy taking to himfelf a p true body, and 
 & 10. 5. a reafonablc q fouh being conceived by 
 
 q Mat. 26. 2,8* the power of the HolyGhoft,in the womb 
 r Lut>. 1.27. of the Virgin Mary, and born of r her with- 
 2t, 2,5, 42. our Tfin. 
 
 Gal. 4.4. Q^ [ffof Offices doth Chrift execute as our 
 
 f H*k 4. 1 5. Redeems ? 
 
 & 7. 20. A Chrift as our Redeemer execureth 
 
 the Oflkeof a Prophet, of a Prieft, and 
 
 of a King, both in his eftate of Humilia- 
 
 f Affs 2, 22. tion and t Exalration. 
 
 ft h. \ 2. 2 5. Qj flow doth Chrijt execute the Office of a 
 
 '< 5.6. Prophet? 
 Fiat. 2, 6. A- Chrift 
 
(s) 
 
 A. Chrift executeth the Office of a Pro- 
 phet in revealing to us by his Word and 
 Spirit the Will of God for our u falvation. u Job. x. 18. 
 
 Q^ How doth Cbriji execute the Office of a i Pet. i. io, 
 Priefi ? i r, 1 2. 
 
 A. Chrift executeth the Office of a Job. 1 $. 1 5. 
 Prieft in his once offering up of himfelf & 20. 31. 
 a facriflce to fatisfie Divine tv Juftice, and vv Heb.9.i^.22» 
 reconcile us to x God, and in making con- x Ffeb. 2. 27. 
 tinual.Interceflion for y us. y Htb.7. 24.2$; 
 
 Q^'Hotv doth Cbriji execute the Office ofzAcls 15. 14, 
 a King? 15, 1 6 t 
 
 A. Chrift executeth the Office of a King a Ifa. 33. 22; 
 in fubduing us to ^himfelf, in iuling a and b Ifa. 32. 1, 2. 
 defending b us, and in retraining and con- c 1 Cor. 15.25. 
 quering all his and our c enemies. PfaL no. per 
 
 (^ Wherein did Cbrifis Humiliation covfift ? totum. 
 
 A. Chrifts Humiliation confided in his d Ltt%. 2. 7. 
 being born, and that in a low d conditi- e Gal. 4. 4. 
 on,made under the e Law, undergoing the f W.b. 1 2. 2, 5*' 
 rciferies of this/Iife, the wrath of g God, if a. $3 2, 3. 
 and the curfed death of the h Crofs, in g Luf^ 22. 44. 
 being i buried, and continuing under the Mat. 27 45. 
 power of death for a ^time. h Phil. 2. 8. 
 
 Q. Wherein confifis Chrifts Exaltation ? \ 1 Cor. 153. 
 
 A Chrifts Exaltation confifteth in his kAcl. 2.24,25, 
 rifing again from the dead on the third / 26, 27, 31. 
 day, in afcending up into m Heaven, in 1 i Cor. 1 5. 4. 
 fitting at the right hand of God the n m Mar. i<5,iq. 
 Father, and in coming to judge the World n Eph. 1 . 20. 
 at the laft day. o Acls 1. 1 1. 
 
 Q. How are tvt made partakers of the Re- & 17. 31. 
 dempt ion pur chafed by thrift ? 
 
 A. We are made partakers of the Re- 
 demption purchafed by Chrift, by the 
 erTednal application of it to p us, by his nTit. 2. 5, 6 J 
 holy q Spirit. q7oLi'.u\iL 
 
 q. How doth the Spmt apply to us the Re- 
 demotion purshafed by Cbriji? 
 
 A 4 A. The 
 
CO 
 
 A. The Spirit applyeth to us the Re- 
 rEob. 1.13,14. dem prion purchafed by Ch rift, by vvork- 
 Joh. 7. 39. ing r faith in as, arid thereby uniting us to 
 Eph. 2. 8. Chrift in our effectual /calling. 
 
 f £&£. 5.17. Q: W»*f. Is effe final calling ? 
 
 1 Cor. 1. 9. A Effectual calling is the work of 
 t 2 71 .72. 1. p. Gods t Spirit, whereby convincing us of 
 
 2 Ifo/; 2. 3,14. our fin, and u mifery, enlightning cur 
 u Afis 2. 57. minds in the knowledge of vo Chrift, and 
 w Acls 26. 1 8. renewing our x wills, lie doth perfwade 
 "x E\?ch.i6^26 i and enable us to embrace Jtfus Chrift 
 in. freely offered to us in rhejy Gofpel. 
 
 y Job. £.44,45. C^« V/bat bemfits do they that an effe final- 
 Phil. 2. 1 5. ly called partake of in this life ? 
 
 A. They that are effectually called do 
 
 Z Rom. 8. 50. in this life partake of \ Juftification, a A- 
 
 a £;>/;. .1.5, dopcion, SancYification, and the fe vera I 
 
 benefits which in this life do either accom- 
 
 b 1 Cor, 1. go* P an y or A° w from 6 them. 
 
 C^ What is Juftification ? 
 cRom- 3 r$.2<5. A ' Juftification is an ad of Gods free 
 & 7. 6, 7, 8. ~ c § race > wherein he pardoneth all our 
 d 2 Cor. 5. 21. ^ ins ' anc * accepteth us as righteous in his 
 Eph. 1.7. d fight, only for the righteoufnefs of 
 
 e Rom. 5.3,28, Chrift imputed to e us, and received by 
 2 p. faith f alone. 
 
 f Gal. 2. 16. Q.i W&a* » Adoption ? 
 
 Phil. 3. p. A Adoption is an aft of Gods free 
 
 g 1 John 3. 18. grace, whereby we are received into the 
 h John 1.12. £ number, and have a right to all the pri- 
 Aom, 3. 1 7. viledges of the Sons of h God. 
 J John 3. 1. ^ What is Sanfiification ? 
 
 A. Sanctifkation is the work of Gods 
 
 i 2Thef 2. 13. free i grace, whereby we are renewed 
 
 in the whole man after the Image of 
 
 kE^.4.22 24. God, £and are enabled more and more 
 
 2 Tim. 2. 12. t0 ^ie unto ^ in > an< * ^ ve unco righteouf- 
 
 Rom, 8. 1. nefs - 
 
 C^ What are the benefits which in this life 
 
 do 
 
(7) 
 
 do accompany or flow from Juftificatioft) Adop- 
 tion, and Sanclification ? 
 
 A The benefits which in this life 
 do accompany or flow from Juitifica- 
 tion, Adoption and Sandification, are 
 aflurance of Gods love, peace of m con- m Rom. 5.2,4. 
 fcience, joy in the holy n Ghoft, increafe n Rom. 14. 17. 
 of grace, and perfeverance therein to o Prov.4. 18. 
 the p end. p 1 J'M. 13. 
 
 (^ What benefits do believers receive from 1 Pit. 1. 5. 
 Chrili at their death .? 
 
 /. The Souls of believers are at their 
 death made perfed q in holinefs, and do q Heb. 12. 23. 
 immediately pafs into r glory, and their r 2 Coy. 1. 6,3. 
 bodies being (till united to f Chrift , do Phil. 1. 2. 
 reft in their graves t till the u RefurrecYion. f £#£. 25. 43. 
 
 Q. What benefits do believers receive from l Thef. 4. 14. 
 Chrifi at the Refurreflton ? . l T %' 57* 2 « 
 
 A. At the Refurredion , believers be- u John 19. 25, 
 ing raifed up to ^glory,fliall be openly ac- 2 7- 
 knowledged, andacquitred in the day of x w l Cor. 1 5.43. 
 Judgment, and made perfectly bleifed in x Mat. 2$. 23. 
 the full enjoying ofy God to all eternity ^. Mat. 10. 32. 
 
 Q. What 'is the duty that God requireth of Y l 7 ohn ?• 
 man? 1 Cor. 23. 2. 
 
 A. The duty which God requireth of z ! 2^^4« 1 7j 
 man, is obedience to his revealed a will. *8. 
 
 (^ WW <tfi God at fi)(l reveal to Man a Mich. 6. 8. 
 for the Rule of hit Obedience ? 1 Sam. 1 5. 2. 
 
 A. The Rule which God at firft reveal- 
 ed to man for his Obedience, was the Mo- 
 ral b Law. bRom. 2. 14, 
 
 Q. W\mt is the A(o Y al Law fiimmarily 15. & 10.5. 
 comprehended ? 
 
 A. The Moral Law is fummarily com- 
 prehended in the ten c Commandments. C Deut. 10. 4. 
 
 QWIiat is the (urn ofth tev commandments ? Mat. 19. ip. 
 
 AThefum of the Ten Commandments, 
 
 is, to love the Lord our God with all our 
 
 A $ heart, 
 
(8) 
 
 heart, with all oor foul, with all our 
 ftrengtb, and with all our mind, and our 
 
 d Mat. 22.57, Neighbours as our d felves. 
 
 38, 39, 40. q. What is the Preface to the Ten Com- 
 
 mandments ? 
 A. The Preface to the ten Command- 
 
 c Exod* 20. 2. ments is in thefe words, e I am the Lord thy 
 Go-d -which have brought thee out of the Land 
 *f EgyP^ Qut °f the Houfe of Bondage. 
 
 q. What doth the Preface oj the ten Com- 
 mandments teach m ? 
 A. The Preface to the ten Command- 
 Peut. 11. 1. menrs teacheth us, that becaufe God is the 
 Lord, and our * God and Redeemer, there- 
 
 f Lu\ 1.74.75;. fore we are bound to keep all his / Com- 
 
 1 Pet. 1. 15, mandments. 
 
 1 ^> 1 7, 1 8, 1 9. Q. Which Is the firft Commandment ? 
 
 A. The firft Commandment is, [ Thou 
 
 g Exod. 20. 2,. [halt have no other Gods before g me.~] 
 
 Q. What is required in the fir (I Command- 
 ment ? 
 
 A. The firft Commandment requireth 
 us to know and acknowledge God to be 
 
 h 1 Chr. 28. 9. the only true God, and our h God, and to 
 
 Veut. 26. 17. worfhip and glorifie Him i accordingly. 
 
 iMk. 4. 10. Q. What is forbidden in the firfi Com- 
 mandment ? 
 . A. The firft Commandment forbiddeth 
 
 k Pfal. 14. 1. the £ denying, or not worfhipping and 
 
 I Rom. 1. 21. glorifying the true / God, as God and our 
 
 m PfaU 81. m God, and the giving that Wormip and 
 
 10, ir. Glory to any other, which is due to him 
 
 n Rom. 1.2$, »aione. 
 
 26. Q. What are we efteciaUy taught by thefe 
 
 words^&efore me] in the firft Commandment? 
 
 A. Thefe words, [_Before me,"] in the firft 
 
 Commandment, teach us, that God who 
 
 fecth all things, takcth notice of, and is 
 
 o £^£. 8.. 5. -much difplealed with the Sin of having any 
 
 to the end. other God. C^- which 
 
(9) 
 
 Q. Which is the fecond Commandment ? 
 
 A. The fecond Commandment is. [Ihou 
 {hilt not maty unto thee any graven Image, 
 v'the lifynefs of any thing, that is in the 
 Heaven above, or that is in the Earth beneath, 
 or that is in the Water under the Earth j thou 
 /halt not bow down thy felf to them nor ferve 
 them, for J the Lord thy God am a jealous 
 God, vifiting the iniquity of the Fathers upon 
 the Children, unto the third and fourth Gene- 
 ration ojtkem that hate me, and (hewing mer- 
 cy unto thoufands of them that love me, and 
 tyep my p Commandments.'] p Exod. 20.4, 
 
 C^. What is required in the fecond Com- $> 6. 
 mandment ? 
 
 A. The fecond Commandment requireth 
 the receiving, obferving and keeping pure 
 and entire all fuch Religious Worfhip and 
 Ordinances as God hath appointed in his 
 q word. flDttf.32.4$. 
 
 Q. What is forbidden in the fecond Com- Mat. 28.2a 
 mandment ? &%* 2 - 4 2 - 
 
 A. The fecond Commandment forbid- 
 deth the worfhipping of God by r Images, TDeut.^.i$,\6 9 
 or any other way not appointed in his 17,18, 19. 
 Word. Exod. 32.5,8. 
 
 9. What are the Reafons annexed to the f Dent. 12. 13; 
 fecond Commandment ? 32. 
 
 A. The Reafons annexed to the fecond 
 Commandment, are Gods Sovereignty c . 
 
 over t us, his propriety in u us, and the * *j:9$- 2 & 6 
 zeal he hath to his own w Worfhip. * ? \ aL ! 4 $• x * • 
 
 (^ Which is the third Commandment ? ™ Exod -14' 1 3> 
 
 A. The third Commandment is, \Jhou ! 4* 
 [halt not talfj the Name of the Lord thy God 
 in vain ; jor the Lord will not hold him guilt- 
 lefs that ta^eth his Name in x vain. 
 
 ^ What k required in the third Com- x Exod.io.j 
 m andment ? 
 
 A. The 
 
A. The third Commandment requireth 
 
 y Mat. 6. 9. the holy and reverend ufe of Gods y Names, 
 
 Vent. 28. $8. -7 K Titles, a Attributes, b Ordinances, c 
 
 Z Pfd.68. 4. Word and d Works. 
 
 a Apoc. 1 5.34. Q. What is forbidden in the third Com- 
 
 b Mai. 1.11,14. mandment ? 
 
 cP/z/.i 38.1,2. ^4. The third Commandment forbiddeth 
 
 d Job 7,6. 24. all prophaning or abufing of any thing 
 
 e Mai. 2. 6, 7. whereby God makes himfelf e known. 
 
 \\.& 2.2.& QWhat is the Reafon annexed to the 
 
 13.14. third Commandment ? 
 
 -d.The Reafon annexed to the third Com- 
 mandment is,that however the breakers of 
 this Commandment may efcape punifhment 
 from men,yet the Lord our God will not fuf- 
 f 1 Sam. 2. i2.fer them to efcape his righteous / Judg- 
 17. 22. 29. ment. 
 
 1 Sam. 3.15. (^ Winch is the fourth Commandment ? 
 Dfltf.28.58,59. A. The fourth Commandment is, [Re- 
 member the Sabbath day to i^eep it holy : Six 
 dayes (halt thou labour and do all thy worfa 
 but the feventh day is the Sabbath of the Lord 
 tby God, in it thou [halt not do any worl^, 
 thou, nor thy Son, nor thy Daughter, thy Man- 
 fervant, nor thy Maid- ftrv ant, nor thy Cattel, 
 mr the granger that is within thy gates : For 
 in (ix dayes the Lord made Heaven and Earth, 
 the Sea, and all that in them is, and refted 
 the feventh day, wherefore the Lord bleffedths 
 g Exod. 20,2,9. Seventh day and g hallowed it. ] 
 10, 11. (^ What is required in the fourth Com- 
 
 mandment ? 
 
 A. The fourth Commandment recjuireth 
 the keeping holy to God fuch fet times as 
 he hath appointed in his Word, exprefly 
 one whole day mi feven to be a holy Sab- 
 fa Pf/tf. 5.7,1 5, bath to h hirafelf. 
 
 14. Q^. Which day of the feven hath God ap- 
 pointed to be the weekly Sabbath ? 
 
 A' From 
 
(II) 
 
 A. From the beginning of theWorfd 
 to the Refurre&ion of Chrift, God ap- 
 pointed the feventh day of the week to 
 be the weekly Sabbath, and the firrt day 
 of the week ever fince to continue to the 
 end of the world, which is the Chriftian . • 
 /SabLarh. iG;*. 2.2,3. 
 
 O. How is the Sabbath to be Sanftifi- \^ or - l6 - l £ 
 ed ^ Aft. 20.7. 
 
 A. The Sabbath is to be fancYifled by a 
 holy refting all that t^ay, even from fuch k Ex. 20.8.12. 
 worldly employments and recreations as 
 are lawful on other /dayes, and fpending 1 Exod. 15.25, 
 the whole time in the publick and pri- 26, 27, 28. 
 vate Exercifes of God s m Worfhip, ex- Neb. 1 3.1 5,16 
 cept fo much as is to be taken up in the 17,18, 19,20, 
 works of neceflity and n mercy. 2 r, 22. 
 
 Q. What is forbidden in the fourth Com- m Mat.i 2.1. to 
 mindment? 13. 
 
 A, The fourth Commandment forbid- n Lu\. 4. 1 6. 
 deth the omifTion or carelefs perform- Aft. 20. 7. 
 ance of the Dunes required, and the pro- cxP(al. 92. Tit 
 faning the day by p Idlenefs, or doing that Ifa. 66. 23. 
 which is in it felf q (infill, or by unnecef- E\e^ 22. 26. 
 fary thoughts, words, or works, about Amos 8. 5. 
 worldly Employments or r Recreations. Mil. i. 13. 
 
 C^ W\)it are the Keafons annexed to the p Aft. 20. 7. 
 fourth Commandment? q £^£.23.38 
 
 A. The Reafons annexed to the fourth xjer. 17.24,25 
 Commandment are, Gods allowing us fix 26. 
 dayes of the week for our own / Tm- l\a. 53. 13. 
 ployments, his challenging a fpecial pro- (Exod. 20. 9 
 priety in the feventh, his own example, 
 and his blefllng the t Sabbath day. t Exod. 20. 1 1 
 
 q. Which is the fifth Commandment ? 
 A. The fifth u Commandment is, [Ho- a Exod.20. 1 
 nour thy Father and thy Mother, that thy 
 dayes may be long upon the Land which tht 
 Lord thy God givttb tbie.~] 
 
 %What 
 
Q. What is required in the fifth Command* 
 ment ? 
 
 A. The fifth Commandment requir- 
 eth the preferving the Honour, and per- 
 forming the Duties belonging to every one 
 * E P": 5,21, in their feveral places, and Relations, as 
 y Rom. 12. 10. w fuperiours, x inferiours, or y equals. 
 
 £. What is forbidden in the fifth Com- 
 mandment ? 
 
 A. The fifth Commandment forbid- 
 deth the neglefting of, or doing any thiqg 
 againft the Honour and Duty which belong- 
 ed! to every one in their feveral places 
 ^Mat. i5.4i5.£. anc j ^relations. 
 
 Ezech.34.2,1,4, & Whit is the Reafon annexed to the 
 Rom. 13.8. fifth Co mmandment ? 
 
 A. The Reafon annexed to the fifth 
 
 Commandment, is, a Promife of long life 
 
 and profperity Q as far as it mall ferve for 
 
 godsglojy and their own good ) toallfuch 
 
 a Deut. 5. 16 . as keep this a Commandment. 
 
 iph. 6. 2,3. ^ ifflfcij i s t fo fafi commandment ? 
 
 i4. The fixth Commandment is, £ Thou 
 I Exod. 20. 13. (halt not b kill' ] 
 
 £. What is required in the fixth Com- 
 mandment ? 
 
 A, The fixth Commandment requir- 
 ethall lawful endeavours to preferveour 
 c Eph. 5. 28, 29. own c life, and the life of d others. 
 d 1 King. 18. 4. j£. What is forbidden in the fixth Com- 
 mandment ? 
 
 A. The fixth Commandment forbid- 
 deth the taking away our own life, or the 
 life of our neighbour unjuftly, and what- 
 thCts 16.28. foever tendeth e thereunto. 
 
 & Which is the [event b Commandment? 
 A The feventh Commandment '^[ThoK 
 f Exod. 20. 14. jbalt not commit f adultery , ? ] 
 
 & What 
 
Os) 
 
 £. What is required inthefeventh Com- 
 mandment ? 
 
 A. The feventh Commandment re- 
 quireth the prefervationofour own, and/ 1 Cor. 7.2,3,5, 
 our Neighbours chaftity, in heart, /fpeech, J coi.4. <*• 
 and £ behaviour. 1 p e t.' 3. 2.* 
 
 &. WW w fordidden in the feventb Com- 
 mandment ? 
 
 & The feventh Commandment b for- jjMat.15.1?. 
 biddethall unchaft thoughts, words, ajd*?' 28, 
 aaions. *»■*** 
 
 J2. WW fr ffa ^fctfe Commandment ? 
 
 A, The eighth Commandment is, [Thou 
 (halt not i fteal.'] i Exod. 20. 15. 
 
 £. WW « required in the eighth Com- 
 mandment ? 
 
 A The eighth Commandment re- 
 quireth the lawful procuring, and fur- 
 thering the wealth, and outward Eftate of 
 our felves and £ others. \ §£ 3%f ' 
 
 j^. WW w forbidden in the eighth Com- L ev . 95.35'. 
 mandment ? Deut. 22. 1 , 2, 3, 
 
 A The eighth Commandment forbid- 4, 5. 
 deth whatsoever doth, or may unjuftly Exod * 2 3 # 4> *• 
 hinder our o-vn or our Neighbours wealth 
 or outward / Eftate. l C^"- 47- i4>*o. 
 
 ^ mbfefe if rtt ninth Commandment ? g^^o' ^ 
 
 A The ninth Commandment is, QT7jo« & 28.19! 
 jbalt not bear falfe witnefs agmft thy mEph.4.28. 
 Neighbour.^ m Exod. 20. itf. 
 
 s2t What is required in the ninth Com- 
 mandment ? 
 
 A. The ninth Commandment requir- 
 ed! the maintaining and promoting of 
 truth between man and n man, and of * £ech. 8. 16, 
 our own, and our neighbours good ° 5 J oh - v - 2 * £ 
 name, cfpecially in witnefs-bearing ;. * Prov * I4 ' 5 * 6t 
 
 &WW 
 
(14) 
 
 Q^What is' forbidden in the ninth Com- 
 mandment ? 
 
 A. The ninth Commandment forbid- 
 
 deth whatfoever is prejudicial to truth, 
 
 _ • „ or injurious to our own or our Neigh- 
 qiS**.M.28. boursgood mCt 
 
 Lev. i p. i o. „ Which is the mfh Cmmn £ mn t ? 
 FJal. 1 5. 3. £ Tne tenr j 1 Commandment is ; [thou 
 
 fbalt not covet thy Neighbours Houfe, thou 
 [halt not covet thy Neighbours Wife, nor his 
 Man-fervant, nor his Maid- ferv ant, nor his 
 Oxe, nor his Afs y nor any thing that is thy 
 r Exod 20. 17. r Neighbours."] 
 
 Web. 13. 5. £. What is required in the tenth Com- 
 1 Tim. 6, 6. mandment ? 
 
 t Job 31. 29. a. The tenth Commandment requireth 
 Rom. 12. 15. full contentment with our own f condition, 
 1 tint. 1. 5. with a right and charitable frame of Spirit 
 1 Cor. 13. 4, $, towards our neighboured all that is t his. 
 $■> 7- Q What isjorbidden in the tenth Com- 
 xx 1 King. 2i- 4. mandment I 
 
 Eflh. $. 13. a. The tenth Commandment forbid- 
 
 1 Cor. 10. 10. deth all difcontentment with our own * 
 w Gal. 5. 6. eftate, envying or grieving at the good 
 Lam. 3.14,16. of our w neighbour, and all inordinate 
 x Rom. 7. 7, 8. motions and aftedions to any thing that 
 ^13.9. is x his. 
 
 Deut. 5. 21. £. is any man able perftftly to \ee%the 
 y Eccl. 7. 20. Commandments oj God ? 
 
 1 Joh. 18. i®. A. No meer man fmce the fall is able 
 Gal. $. 1 7. in this life perfectly to keep the Command- 
 
 2 Gen.6.$.&3. ments of God ', v but doth daily break them 
 31. in thought, word, and ^ deed. 
 Rom.$.9*to 2i. £. Are all tranfgrefions oj the Law equally 
 J 'am. ,3. 1 -to i7,.hainous? 
 
 a E^e\.S.6. 13. a. Some fins in themfelves, and by rea- 
 1 $> fon of fcveral aggravations, are more hai- 
 Job. 1 9. 1 1 . n ous in the fight of God than aoriiers. . 
 jP/.78.I7>3 2 >$* £, What doth every fin defen 
 
 Every ^ 
 
A. Every fin deferveth Gods wrath and 
 curfe, both in this life, and that which is 
 to b come. b E ph. 5. 6. 
 
 &. What doth God require of us, that we Gal. 5. 10. 
 may efcape the wrath and curfe due unto us for Lam. 2 00 
 
 A. To efcape the wrath and curfe of 
 God due to us for fin, God requireth of 
 us Faith in Jefus Chrift, Repentance unto 
 life f, with the diligent ufe of all outward r An 
 means whereby Chrift communicatee to 2 °' 2I# 
 
 us the benefits of d Redemption. dProv.2.1 10 
 
 H JVhat is Faith in Jms Chrifi? f^fj' S3 ' ** 
 
 A. Faith in T e fus Chrift is a faving Tfa <t 2 
 e grace, whereby we receive, and reft c «A ,0 ** 
 upon him alone for Salvation, as he is **' 
 
 offered to us in the j Gofpel. f? , 
 
 0, mat is Repentance unto Ufi ? jl * U I2 ' 
 
 A. Repentance unto life, is a faving Phil 2 "n 
 i grace whereby a (inner cut of a true Gal \ *« *' 
 fenfe oi his & fin, and apprehenfion of the o Aftl „ tP 
 mercy of God in rChrifr, doth with grief h A%1 \ l8m 
 and hatred of his fin, turn from it £,£ J *' ?7 > 
 * God with full purpofeof, and endea- ' \lj oh a T „ 
 vours after / new obedience. V 7 2 " T2 - 
 
 £, What are the outward means. whprphvC* 2 ' t2, 
 
 3*- 18, 
 
 £, WV *r* f &* outward means, whereby i 7 fy 
 (thrift communicatee tows the benefits of Re 
 tempt m? J L?- 
 
 A. The outward and ordinary means, j f L 3 *; 3T * 
 whereby Chnft communicatee to us the jl ' I' ku 
 benefits of Redemption, are hisOrdinan- j l6j I?9 
 ces, cfpccially the Word, Sacraments, and 
 
 S^L? Which are m * de erTeclualto 
 the Elea for m Salvation. m Mat. 28.10, 
 
 ^ How w f,^ ^ ^ ^fe/ f , 20. 
 
 B A. The 
 
(,0 
 
 A. The Spirit of God maketh the Read- 
 ing, but efpccialiy the Preaching of the 
 Word, an effe&ual means of convincing 
 and converting fmners, and of building 
 them ap in holinefs and comfort throngh 
 
 ? Cor' i £ 2 ¥ZVh UUt0 n Saivatlon ' 
 
 $£t.6. 8. ' 5 &< Mow is the Word to be read and heard, 
 
 Plai. 19. 8. that it may become effectual to Salvation ? 
 
 Aft. 20. 32. A. That the Word may become effe- 
 
 Kotn. 15.4. dual to Salvation, we muft attend there- 
 2 Tim. 1. 15, i<5, • , ,-,- ' - , 
 
 17> 3 ^ ' unto with diligence, preparation p and q 
 
 Kom.10. 13, 14, prayer, receive it with faith and r love, lay 
 
 15, 16. 17. and 1 .it up in our /"hearts, and practice it in our 
 
 l6 - t lives. 
 
 ■pVva\.\'\i€ A. ^^ ^ th* Sacraments become effe* 
 
 q Proves 34. #<to/ w^w 0/ Salvation ? 
 
 fkeb.4.10. A The Sacraments become effe&ual 
 
 sThef.-s. 10- means of Salvation, not from any vcrtue 
 
 ri.uk! s! tV/ i n them, or in him that doth administer 
 
 Jam.1.25.^' them, but onely by the bleiling of u Chrift, 
 
 « 1 Pet. 3. 21. and the working of the Spirit in them, 
 
 Mat. 3. 11. tfc a f bv faith receive rr them. 
 
 L i°Cor' f 2 7 n & ^ bat is a SacrtLmnr ? 
 
 /■■..: A. A Sacrament is an Holy Ordinance 
 
 inftituted by Chrift, wherein by fenfnle 
 
 figns, Chrift and the benefits of the New 
 
 Covenant are reprefented, fealed and ap- 
 
 j Gen. 17.7. pi ved to x Be) ievers. 
 
 Exod. 12. cap. "jrs ^- fe ^ Sacraments of the New 
 
 1 Cor. 11. 5u,2tf. -* -7^ \ 5 J 
 
 A The Sacraments of the New-Tefta- 
 31 Mat 28. 9. menr are y Baptifm, and the Lords ^Sup- 
 
 *M..t. 26. 16. > * 
 
 W>rt- ^ What is Brylijh ? 
 
 A. Baptifm is a Sacrament, wherein 
 the wafting with Water, in the Name of 
 the Father, and of the Son, and oftheho- 
 
 4 Mat. 18. 1?. Jy a Gho ^ dotn fjgnjfie an d feal our 
 
 ingrafting into Chrift and partaking of 
 
 the 
 
C'trj 
 
 the benefits of the Covenant of Grace, and 
 
 our ingasement t0 be die b Lords. h Q^ 27^ ' 
 
 Q, to whom is Baptifm to be Admini. x * 
 fired i 
 
 A. Baptifme is not to be ad mini ft red 
 to any that are out of the vifible Church, 
 till they profefs their Faith m Chrift, and 
 obedience to c him*, but the Infants of £ .£*%} 5 ' V% 
 fuch as are members of the vifible Church dkk.i\ 33. 39, 
 are to be d baptized. Gen. 17. 10, 
 
 £. What U the Lords Supper ? Co1 - 2 - 1 r > I2 « 
 
 A. The Lords Supper is a Sacrament, lCor -7- M« 
 wherein, by giving and receiving Bread 
 and Wine according to Chrifts appoint- 
 ment, his death is fhewed forth *, and the 
 worthy receivers are, not after a corporal 
 and a carnal manner, but by Faith made 
 partakers of his Body and Blood, with all 
 his benefits, to their fpiritual nourifhment, e r Cor# In 2 „ -? 
 and growth in e grace. 24, 25, 26. m&- 
 
 Q. What is required in the worthy receiv- *°« i<$> 
 ing of the Lords Supper ? 
 
 A. It is required of them that would 
 worthily partake of the Lords Supper, 
 that they examine themfelves, of their 
 knowledge to difcern the Lords/ Body// Cc ^ T i-a8> 
 of their Faitli to feed upon g him, ol 2 ^' .-_.. 
 their h Repentance, i Love, and new ^.T> icV ;u|r» 
 obedience: left coming unworthily, they i 1 Gor. i q- rtf, 
 eat and drink / judgment ?o them- ] 7 - ■ 
 ielves *i Cor. 5. 7, 8. 
 
 ■&Wbat is Prayer? H Co, ^^ 
 
 i4. Prayer is an offering cf our defires m p/ah ^ g, 
 to w God, for things agreeable to his n n l Joh. 5. ^ 
 will, in the Name of Chrift, with con- ; ijfe; x ^*i; 
 feftionofour />fins, and thankful acknow- Daip. 3 ^ '*** 
 ledgement of his q mercies. q miL^'^ 
 
 £, What Rde hith Gedgivtn for our di~ 
 rifl'min Pweri 
 
 £ 2 . A The 
 
OS) 
 
 A. The whole word of God is of ufe to 
 
 r John 5. 14. direct us in r Prayer, but the efpecial rule 
 
 of direction is, that form of Prayer which 
 
 -Chrift taught his difciples, commonly 
 
 iMat.6.^toio. cal!ed ' The Lords (Prayer. 
 
 11. 12 13 &< What doth the Preface oj the Lords 
 
 uk 1 1. 2,2,4. ***!"**&■**? 
 
 A. The Preface of the Lords Prayer, 
 M t 6 w hich is, Our Father which art in Heaven, 
 
 a * ' *' t teacheth us to draw near to God touch 
 Holy reverence and Confidence, as chil- 
 dren to a father, able and ready to help 
 
 u Rom. 8. 1 $. a us ; and that we fhould pray with and 
 
 Lu\e ii. 15. forw others. 
 
 w Acl. 12.42. QVVbat do we pray for in thefirfi Petition? 
 
 1 Tim. 2. 1, 2. a. In the firft Petition, which is, Hal- 
 lowed be thy x Name, we pray, that God 
 
 x Mat, 6. $. would enable u? and others to g'orifie him 
 in all that whereby he maketh himfelf 
 
 ^ rt a * 2 '^ ' y known, anc * tnac ne would difpofe all 
 
 Z Pjal. 8 3, things to his own \ glory. 
 
 per totum. ^ m ^ do we pray ^ h thg f tcond 
 
 Petition ? 
 
 A. In the fecond Petition, which is, 
 
 *Mat. 6. 10. j7,y a Kingdom come, we pray that Satans 
 
 Fp/. 58. 1. Kingdom may be b deftrbyed, and that the 
 
 c^0.i2.io,i 1. Kingdom of Grace may be c advanced, our 
 
 felves and others brought into it, and kept 
 
 d 2 Thef 3. 1. j n ^ i t) an j t j iat tne Kingdom of Glory 
 
 Rom. 10. 1. may be^haftened. 
 
 Job. 1 7. 1 9.2C. ^ Wwt ^ m p ra)l j 0Y - in t y £ t fo r( i Fn i. 
 
 € ApOC. 22 1 20. t - m > 
 
 A. Tn the third Petition, which is, 
 f Mat. 6. 10. Xn Will be done on Earth as it is in f Hei- 
 g Pfal. 67. vm . we pray, that God by his Grace 
 Pfal. 1 1 9 35. vvould make us able and willing to know, 
 .flftf. 2-5. 29. obey, and fubmit to his will in ail g things, 
 h 2Sam. 1525. as the Angels do in b Heaven. 
 John 1. 23. £. VVb.it do we pray for in the fourth Pe- 
 
 tition! •., A.lx 
 
(19) 
 
 A. In the fourth Petition, which is, 
 Give us this day our daily, i bread ', We pray, i Mat* 6. 1 1. 
 that of Gods free gift we may receive a 
 competent portion of the good things of 
 this life, and enjoy his bleflings with £ k Prov.2,0.2.9. 
 them. ' Gen.2S.20. 
 
 Q. What do we pray for in the fifth Petition? 1 Tim. 4. 4, $. 
 
 A. In the fifth Petition, which is, And 
 forghe us our debts, as we forgive our 
 1 Debtors, we pray, that God for Chrifts I Mat. 6. 12. 
 fake would freely pardon all our #2 fins : mPfal.$ 1.1,2, 
 which we are the rather encouraged to Vl->9» 
 
 ask, becaufe by his grace we are enabled Dan.9. 17, 18, 
 from the hearc to forgive n Others. f X p, 
 
 Q. What do we pray for in the fix th Piti- n Lul^. 11. 4. 
 tion> _ y Mat. 18. 35. 
 
 A. In the fixth Petition, which is, 
 And lead us not into temptation, but deliver 
 us from o Evil, we prav, that God would o Mat. 6. 15. 
 either keep us from being tempted to p fin, p Mat. 26. 4 1 . 
 orfupport and deliver us when we are 
 ^tempted. q 2Cor.i2.'],B. 
 
 i2. What doth the conclufion of the Lords 
 Prayer teach us ? 
 
 A. The Conclufion of the Lords Prayer, 
 which is, For thine is the Kingdom-, and the 
 Power, and the Glory for ever, r Amen, r Mat. 6. 1 5. 
 teacheth us to take oar encouragement in {Dan. 9.4.7,8, 
 prayer from God onely, and in our pray- 9,1(5,17,18,19 
 ers to praife him, alcribing f kingdom, t iChron. 2 9.10, 
 power and glory tot him: and in tefli- u, 12,13. 
 mony of our deftre and afliirance to be u 1 Cor. 1. 20. 
 heard, we fay u A men. Apoc.22.2o i zi.. 
 
 The 
 
The Ten Commandments. 
 
 Exodus i®. 
 
 GOdfpake all thefe words, faying, /*« the Lord thy 
 God which have brought thee out of the Land of 
 Egypt, out of the houfe of bondage. m 
 
 I. Thou fhalt have no other Gods before me. 
 
 II. Thou (halt not make unto thee any graven image, 
 or any likenefs of any thing that is in heaven above, or 
 that is in the earth beneath, or that is in the water under 
 the earth ; thou fhalt not bow down thy felftothem 
 nor ferve them : For I the Lord thy God am a jealous 
 God, vifiting the iniquity of the Fathers upon the Chil- 
 dren, unto the third and fourth Generation of them that 
 hate me : and (hewing mercy unto thoufands of them 
 that love me, and keep my Commandments. 
 
 III. Thou (halt not take the Name of the Lord thy 
 God in vain : for the Lord will not hold him guiltlefs 
 that taketh his Name in vain. 
 
 IV. Remember the Sabbath day to keep it holy ; 
 fix days flult thou labour and do all thy work ; but 
 t!te feventh day is the Sabbath of the Lord thy God, in 
 it thou ihalt not do any work, thou, nor thy fon, nor 
 thy daughter, thy man-fervant, nor thy maid-fervanr, 
 nor rhy camel, nor the fcingsr that is within thy Gates. 
 For in fix days the Lord made Heaven and Earth, the 
 Sea, and all that in them is *, and refted the feventh-day, 
 wherefore the Lord blefled the Sabbath day, and hal- 
 lowed it. 
 
 V. Honour thy Father and thy Mother, that thy days 
 felly be long upon the land which the Lord thy God 
 giveth :hee. 
 
 VI. Thou (halt not kill. 
 
 VII. • Thou (halt not commit adultery. 
 VITI. Thou fhalt not fteal. 
 
 IX. Thou lhalt not bear falfe witnefs againft thy 
 Neighbour. 
 
 X. Thou 
 
X. Thou flialt not covet thy Neighbours houfe, thou 
 fhak not covet thy Neighbours wife, nor his man fervant, 
 nor his m/id- fervant, nor his Ox, nor his Aft, nor any 
 thing that is thy Neighbours. 
 
 The LORDS PRAYER. 
 
 OUr Father which art in Heaven, Hallowed be thy 
 Name : Thy Kingdom come. Thy will be done on 
 Earth, as it is in Heaven : Give us this dav our daily 
 bread. And forgive us our debts, as we forgive our 
 debtors : And lead us not into temptation, but deliver 
 us ftom evil: for thine is the Kingdom, and the power, 
 and the glory for ever. Amen. 
 
 THE CREED. 
 
 I Believe in God the Father Almighty, Maker of Heaven 
 and Earth : And in Jefus Chrift his only Son our Lord, 
 which was conceived by the Holy Ghoft, born of the 
 Virgin Mary, fuffered under Pontius Pilate, was crucified, 
 dead and Buried, he defcended 
 
 into * Hell, the third day he * That is, continued in the 
 arofe again from the dead, he ft ate of the Dead, and 
 afcended into Heaven, and fit- under the power oj death 
 teth on the right hand of God till the third day. 
 the Father Almighty, from 
 
 thence he (hall come to judge the quick and the dead, 
 I believe in the Holy Ghoft, the Holy Catholick Church, 
 the Communion of Saints, the forgivenefs of fins, the 
 Refurrecuon of the Body, and the life everlafhng, 
 Amen. 
 
 SO much of every queftion is repeated in the Anfwer, as 
 maketh every Anfwer an entire Proportion or fen- 
 tencein itfelf, to the end the Learner ma v fur her im- 
 prove it upon all occafions, for his increale in knowledge 
 and Piety, even out of the courfe of Carechifing, as well 
 as in it. 
 
 Anrl 
 
And albeit the fubftance of the docVine comprifed in 
 that abridgment, commonly called, Tbi Apoflles Cried, be 
 fully fet ftfhh in each of the Catechifms, fo as there is no 
 neceflity of inferring the Creed it felf, yet it is here an- 
 nexed, not as though it were compofed by the Apoftles, 
 or ought to be efteemed Canonical Scripture, as the ten 
 Commandments, and the Lords prayer, much lefs a 
 Prayer (as ignorant people have been apt to make both 
 it and the Decalogue) but becaufe it is a brief fumme of 
 theChriftian Faith, agreeable to the Word of God, and 
 anciently received in the Churches of Chrift. 
 
 FINIS. 
 
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