'^s *v » ^ *»/' J # Al> m t 'r£ /;> ^ fi .^ A L ARM TO Unconverted Sinners : I N A Serious Treatis e'^ SHEWING I. What Converfion is not, and corredling fome MUlalces about it. II. What Convcrfion is,* and wherein it con- fifteth. III. The Neceflity of Converfron. IV. The Marks of the Unconverted* V. The Miferics of the Unconverted^ VI. Directions for Converfion. VII^ Motives to Converfion. Wharevoto are aiinexel Divers Praftical C a s e s of Co nscieMce judicioufly refolved. •' '.!■■■■■ II I u^j iLw^iwjjL Mifi m *^j' ■■■II t j3y Joseph Alleine, late Minifter of the? Gofpel, at TdunioTiy in Somerfetjlnre^ LONDON: ^ Printed for J. Buckland; Havves, Clarke, an^ Collins; W. Johnston; T. Longmak;. T. Field i C. Pilly; and G. KEiTHf M.OCC.LXXXe~ A 1^0 all the Ignorant, carnal, and ungodly, Jr,who are Lovers of Pleaiure more than God, and feek this World more than^- the Life everlaftlng, and live after the"* FJedi, and not after the Spirit, thele , Calls and Counfels are dire(5led, in Hope »obf their Converfion to God, and of their Salvation. He that hath an Ear to hear^ let him hear, , "< • Miferable Soul ! THERE is that Lif^y and Lights and Lo^ve^ m every true BtUe'ver, but efpecially in every faithful Minijferoi Chri^, which engageth them to Jong and labour for your Salvation. Lfe is commu- nicative and adive ; it maketh us fenfible that Faith is not a Fantafy, nor true Religion a Stage-play, nor our Hopes of eterr.alHappinefs a Dream. And, as we defire Nothing more for ourfelves than to have more of the holy Life, (which we have, alas I in fo fmall a Meafure,) fo what is it we ihould more defire for o- thers? With theEyeof an infallible (though too weakf Faith, we fee the Heaven which you negled, and the blefled Souls in Glory with Ckrift, whole Companions you might be for ever. We fee the Multitudes of Souls in Hell, who came thither in the fame Way that you are going in, who are ftjut out of the glorious Prefencc • of God, and are now among thofeDevils that deceived them, remembering that they had their^6o^7)^/;/g'/ here, Lukexvi. 25. and now they fpent the Day of their Vi. fitation, and how light they once fet by God, by C.irift, by Heaven, by Mercy, whil ft Mercy was.an earneft So- Jicitor for their Hearts : And, with our bodily^ yes, wd fe€ at {he fame Time Abundance of pooc Sioners living A z «boii;» iv" An EpiftU to the abottt tts as If tlJCte were no "God, no Chrift, no Hea- ven, no Hell, no J a gensent, no, nor any Death, to be expedcd; asifaMan were but a Maft^r beait^torule the Reit, and feed upon and perifii with them. And, if it w^re yo'i'" o^"^ Calic, to Ibe what Souls do in Hea- ven and Hell, and at once to ee how unbe ievingiy, '^arelefly, and fenfelefly, moft Men live on Earth, as iftuere were no fuch ..ifftrence in another World, -would it not Teem a puifui Sight to you } If you had -once feen the five Brethren of Di'ves on Earth, eating, drinking, laughing, and merry, clothe::, and faring daily with the beft, and at the fame Time leen their Brother's Soul in Hell, begging in vain for a little Eafe, and wiflhing that one from the dead might go warn them, that they come not to that Place of Tor- ment, wouldit not feeni to you a pititu; Si -ht? Would not Pity have made you think, Is thtre no Way to open thefe Genileme.n Eyei? No Way to cquaint them nx>bqt is become of their Brother^ and 'ojhere Lazarus is, and m^hither they ihemjel'ves are going ? Ao one drinjcth or forceth them loHdl, and'wHiWey gothither ofthemJelves'F And is there no Wuy tt.fi:p them or keep them back 'f D-id you but fee yourleives what we fe^ by Faith, (believing God,) and at once behold the oaints in Heaven, the Joil defpairing Souls in Hell, and the fenfelefs fenfual Sinners on Earth, that yet will lay none of this to Heart, furely it would make you wonder at the Stu- pidity of Mankind. Would you not fay, O what a Deceiver is the Devil, that can thus lead on Souls to their own Damnation ! O what a Cheat is this tranfi- tory World, that can make l-iitn Jo forget the World where they mull live for ever! O wiiat an Enemy is thja Fkili, that thus draweth down Mens Souis from Gg^ ! O what a befotting Thing is bin, that turneth a reafonable Soul into wprfe than a Beaft 1 What a Bedlam is this wicked World, when Thoufands are fo Ullfy, labouring to undo therafeives and others, and gratifying the Devil againlt their God and Saviour, w|^ would give them everkiiing blelTed Life. And, ^ rhtttn^ertid Reader, v Aftd, is wc Bave fuch a Sight as this tiy Faitli, to itiake us pity you. To we have fo much Tafle of the Gaddnefs of God, the Sweetnefs of his Ways, and the Uappinefi of Believtfs, as muft needs make «s wiih thac vou had but once tried the fame Delights ; it would turn the Pleafure of Sin in c Deteft^tion. God k' ows we defire Nothing more for ourfe^ves than the Perfe£lion and Eternity of this HsUtiefs'iL^^ Happine/:^ which we believe and tarte : And fhotild we not iefire the fame for you ? And> being thus moved with neairart-Piiy/weafk of God w hat h e wo a I d h a V e u 9 d 0 for v 0 ur ^al-vtihcn. A ixi he hath told us in S^wnu re', That-thePre-HChmo; of hi$ Gojpil to acquaint you pjaitily with the Tfuth, and^ earneftly and frequently entreat you to torn froiij tha Fiefhand World to God by jf;fus Chrifty kthe Means with wh.ch his Grace is ready to concur for your Sal" vafioMt when oblHnate Refinance cauleth the Holy- Spirit to forfake the Sinner, Una leave him to himfelF to pufu€ his own Counfcls, Luft£, and Wilh In this Hope wc undertook the facrcdMiniftry, and gave up omfelves to this great and moit itaportanc Work. In the great Serfe of our own Unworthinefs, but vet in a 3en/fe ofour Soul's Neceffity, we were noc fucftF<7o// Ptourfirft ret^^ng out, as not to knoW it muft be a Life of Labo''j(', Self denial, and Patience, and that theDevil would do his woriVto hiRcieTUSjthatail his InltrarBents wuula be ready to ferve him againfl: our Labours, and a^ainft your Souls. Ghritt our Cap- tain faved by pdcient Conqueft, and fo nfia-ft We fave our/eJ Could we not be content that the Cup of Reproach, Scorn, blander, Poverty,andLabours, might pafs from us, if it were not for the Will of God and your Salva^tion? Wniy {hould we. love to be the low- cjil, andtrodoen down by malignant Pride, and count- ed as the Filth of the World, and the OiF^fcouring o£ all Thirigs, and reprefer ted to Rulers, whom we harf «our, as Schifmatics, difobedienty turbulent, un- ruly, by every Church-Ufurper whom we refule to make a God of? Why give we not over this Preach- ing of the Gofpel at the Will of Satan, who is for the everlafting fuffering of your Souls y under Pretence g# making Mt fuffer? Is not all this that you may be coii*i verted and faved? If we be herein befide ourfelvesj' it is for you : Could the Words ot the ignorant or' proud have peifuaded us, that either your Wants or Dangers are 1q inconfiderable (or your other Supplies- and Helps fufRcient) that our Labours had been un-. jieceiTary to you, God kooweth, we Ihould readiljr have obeyed xhefJencing Sort of Pajiors, and have be- taken us to fonne other Land, where our Service had been more neceiTary. Let Shame be the Hypocrite*s Reward, who takes not the favingof SouU, andpleaf- ing of God for a fufiicient Reward, without ecclefiaf^ tical Dignities,; Preferments, or vMOrldly Wealth. I have told y,ou our Motives ^ I «4ve tQld yOu our Bufmefs^ UH^oHtftrUd Recnifr, \ vi« Buftnefsy and the Terms-pf ourUpdertakitif»;, hi* Gcd and jo« Sinners that next mu/l tell us whacouj Enter.'^ tainment and Succe/s (hall bd. Shah it ItUi be/Negled and unthankful Contempt, and t^iroing.avvay )Ouf Ears and Hear.ts, and i^y'ingtWe hci'ue Somi^hat tljeto mind? Will yov ftiil becheatedby thisdeteiifulW.orld,, and fpend all your Days in pdnipering your Gut, and pi^yidin^foriHeFle(h,ihat niuil be rotting fhortlyitt a Grave ? Were you made for no better Uie. than this i May not we bring you to foraefoberrThc^ghtsof your Condition, nofone fclpur fefiquily^to think whither you are goingt? ^yhat I not cnve awakened Look in- to the World .w^ere you, mu ft be forever ;. not onf ^eart-piercing ThougU-r of everlailing Qlory l/nqj one Heart-piercing Thought of your Saviour's Lov9^j. Bot one Tear lor all your finfui Lives 1 O I ,God for- bid I Let not our Labours be fa defpifed : Let not your God, your Saviour, and your Souh, be fo Ii|;bt fet by : O let there be no more profane Perfons amoi)j; .y«43, lake E/au, who/«r one Mor/el fold his Birthright:, r- ...J^oor Sinnersl we talk not to you as on a Stage, in cuftomary Words, and as if Talking weieour/Tradei we are in aa good Earneft with you as if ue faw you murdering yourfelves, and ir^^perfuading you to fav^ yourfelves. Can an^v Mi.n be in Je(l With you, who believeth God,,- who by Faith fofef<^eth whithef you are going, and w.. at you jpf*;;, and. where the Game of Sin will end^? U is little better to jv& with yott now, in-a Pulpit, or. in private, than to itandje fling over your departing ur lait. Alas I with bhame and Grief we confefs, we ne- ver fpeak.to you ottbefc Thi.^gs as their Truth and Weight deferve, nor wiih the Skill and Wifdom, the AfFedion and F-ervency, that befeem Men engaging in the Saving of ^louls; but yet you njay perceive that we are in Earned with you (for God is fo). What elfo do we ftudy for, labour for, fuffer for, live for? Why elfe do we io much trouble ourfelves, and trouble you, A 4 with. with tins Ado, and .nger them ttiat would bav to know what is the Happinefs ©f M«n ; and, had we found better for ourfelves, we had offered better to you. If the World would hav^ ferv'ed our Turns, it would have ferved yours alfo, and we would not have troubled you with theTalk ofano" iher World\ but it will not, I am furs it will not,fcrve your Turns to make you happy, nor fhall you long make that felf-deceiving Sliift with it as now ye do* But, if ye wilInot//^?/7iofthefe Things, if ye will not ufe the Reafon of Men, alas ! what can we do to fave your Souls ? O pity tiiem, Lord, that they may pity themfelves ; have Mercy on them, that they may have fome Mercy on themleivesj help them, that they may help themfelves and us. Ifyouftillrefufe, will not your Lofs be more than ours }. \{ we lofe our Labourj (which to Ourfelves we (hall not,) if we. lofe otir Hopes of yourSalvation^whatis this toyour everlaftingLofs of Salvation itfelf ? And what are our Sufferings for your Sake inCcmparifon of your end lefs Sufferings? But O 1 this it is that breaketh our Hearts,, that we leave yoa under more Guih^ than we found youj and, when we have laid out Life and Labour to fave- you, the impenitent Souls muft have their Pains' en- creaied for refuiing thefe Calls ; and that it will bfc Part of your Hell- to think for ever how madly you refttfed our Counlel,. and what Pains, Coil, and Pa- tience, were ufed to have faved you, and all in vain,. It will be fo, it -muft needs be {0\ Chria faith-, It fi>all be eajUr for Sodom and Gomorrah,, <« the Day of Judgement y than for the Rejettors of hisGofpeLCalli. The Nature of the Thing, and theNature of juiticfcj, certainly inform yoa it mult be fo. O turn not oar Complaints to God againfr'yoc ! taiiLuj not fiom bei'eeching yoa to be recoociied \o A 5- God^, i ^^« Epijile to the : God/ to fell him you will not b« reconcHed ; forcet us not to fay, that ive earnejily innjifed you to the Ika- *Vtnly F-Mji, and you 'would not come ! force us not to bear this Witnefs againft you : Lord, tve could hauc hoii-ne all our Labour and Sufferings for them much eafier, if they ithout Maintenance than njjithout Sue- (•ejs. It *was they that nvere nx'orje to us than, all the Per- Jtcutors in the World. Hoiu oft- avould <-aje haiie gather- ed them, but they njoould not, but are ungathcred Jlill ! How many holy, faithful, Minifters/have I known, thefe eleven years lall'palt, who have lived in pining Poverty and Want, and hardly by Charity gor Bread and Cioclring; and yet, if they cc^ulJ but have truly iaid. Lord, the Sermont that deniedft them thy Converfion, which \*as^ the End of all their Labours, haft dealt much ", more, cruelly with them than they that denied the Le-vites Bread. Fcor Sinners 1 I know that I am fpeaking all this to thoie that are dead in Sin ; but it is z, Death confijlittg f with a natural Life, which hath 2l Capacity ofjpiritual Lift, or elfe I would no more fpeak to you than to a tstone. And i know that you are blind to Sin ; but i t is a Blindnefs conf.Jling with 2L.reafonable Faculty,Vf\i\Qh. is capable oi jpiritual Illumination^ or elfe 1 would no more per fu ad e you than 1 do a Beaft. And I know that you are in the Fetters of_yo/i and World ; but your Wills iiXiiTiOi forced inio this Captivity j furely thofe Wills may be chajiged, by God's Grace, when you clearly ituld be perfaaded ; and yeVrnuft. Ibehopelcfs when I perfuade^ you from everlafting R^lifery, and not to prefer the World and Flefh i^f- fore your S a-viour a.nu your God, and ^^o;Va fureCf veriaiting Joy r Gcd forbid ![ \ '' 'f; , Reader, i take it ior a-reat Mercy of God, tfiit, before my Head lies 'down in the_]3uft,, and l,go. to give up my Account unto my Judge^ ^ ]^^y^ this Opportunity 'once more earneilly to tefiieak fhee for thy own iJalvation, I beg it oT th'£e,"a'S one that muil {hcrUy be called away and fpeak to thee no- more lili we come unto our endlefs St'ate, that thoa woujdft bLit^fometimes retire into tliyfelf, and ufe'the Reafon' of a. Man, aiu' lock h' fore f^p^ whither thou. art going, and look h^hind thee 'hdw thou Hall Uv^'d; and what thpu hail been doing in the World til now J. and/cci^W/,^j« thee^ what a Cafe' thy SottrJs xil Ah Epijih to ihi in,and whether it be fit to enter uponEtemitf ; and^ took ahcve ihce, what a Heaven of Glory thou doft Tiegleft, and that thou haft God to be thine everlaft- ing Fruvd or Enemy ^ as thou choofeft and as thou Jiveft, and that thou art always in his Sight : Yea, and Icck belcw thee, and think where ihey are that die unconverted. And, when thou haft foberly thought of all thefe Things, then do as God and ,trae}?^^7/c7Tfl^alldirefl thee. And is this an unrea- ftiifable Requcft ? I appeal to God, and to all wife Wen, and to thy own Conscience, when it (hall be awakened, if 1 fpeak agmnjl thie^ or it all this be not loir thy Qocd -, or, if it be not true and fure, thcnre- gard not what I fay j if I fpeak not that Meffage,. which God hath commanded his Miniflers to fpeak, then let it berefufed a£ contemptuoufly as thou wilt. But, if I do but, in ChriiVs Name and Stead, beftxch thee to be reconciled to God, 2 Cor. v. 20. refufe itatihy Peril. And, if God's befeeching thee Ihalh j>ot prevail againfl. thy Sloth> thy Lal\, thy Appetite, againll the Defires ot the Flefti, againft the Dull and Shadows of the World, remember it, when, with fruitlefs Cries and Horror, thou art befeeching him fco late. 1 know, poor Sinner, that Tfefh is brutifh, and Hull and Appetite have no Reafon ; but I know thou Ihaft Reafon thyfelf;, which was given thee to over- rule them ; and that he, that will not be a Many can- act be a ^aint, T[or chappy Man. I know thou lived in a tempting and wicked World, where Things and Perfons will be daily hindering thee ; but I know that this is no more, to a Man that by Faith itcs, Heaven, and Hell hefote him, than a Grain of Sand to a Kingdom, or a Blaft of Wind to one that is^ fighting or flying for his Life, . Luie xii. 4., O Man I that thou didJl but know the Difference between: that which the Devil and Sin wiU give thee, if thou wilt fell thy Soul and Heaven,, and that which God luxh promifed and Yw era to giv^ thee, if thou wilt Mearul/ ttncmi^erted ReaStr, tvl kcartily give up thyfelf to him! I know tliou inayft poffibly fall into Company (at leafl amongft fome Sots and Drunkards) that will tell thee, AU this is hat troublefome Precifenefsy and making more ado than mads; but I know withal what that Man deferveth who will believe a Fool before his Maker (for he can be no better than a miferaW^ Fool that will con- tradid-and revile the Word of GOD, even the Word of Grace that would fave Mens Souls). And, alas! it is poffible thoa mayft hear fome of the Tribe of Le-vi (or rather of Cain} deriding this Jerivus Goahnefsy as mere Hyf verify, and Fanaticifm, and Svif- conceit eJne/s : As if you muft be no better than the Devil* s Slaves, left you be proud in thinking that you are bttter than they; that is, you muft go with them to Hell, left in Htctn^m ye be proud Hypocrites,., ibr thinking yourfelves happier than they. It may be, they will tell you, that this Talk of Convex-fan is fitter for Pagans and Infidels to hear than- ior Cljrijiiar.s and Protejiants ; becaufe fuch Mens big Look or Coat n: ay make the Poifon be the eafier taken down. I will intreat thee but (as before God) to anfw^^r thefc following Queftions, or to ^etthem anfwered, and then judge whether it ^o; they ox vhence he i& polling Day and Night : And whether it be no^ wifer.to lay up our TreafAjre where we muft Hay than where we mull: not Hay, but daily look to be- called away, and never more to be ken on Earth. Jl^ 4. Afk, themy. whether, God Ihppld not be /dly, ones. ^ 9. .ilk them, whether iVt Nameoi & Chrijiian will fave any of thefe uncodly ones? And,, whether God will like Men the better for lying, and caking themfelves Chriitiaas,.wl^ea indeed they are none? And, XVI J^« Ipifth to tht Ant3, whether they dare preach to the People, Hiat* chriftianDrunkard, or chnftian Fornicator, or OppreC for, or a chrillian World line;, ncedeth no Coffverjion? ^ ro. AOc ihem, whether they fay notthemielves that Hypocrify is a great Aggria^ation to all other Sin ? And, whether God hath not made the Hypo' crites and Unhelie'vers to be Statidards in H^ll? Matt. XXV. 5 I . And, whether feeking to amufc God by a mock Religion doth make fuch /^/i Chrifiians better than the poor Heathem add InJiJels, or much worle ? And, whether he be not an HypocHtt, that pr. fefleth to be a Chriftian and a bcrvant of God, when he is none, nor will be? And, whether he that knonfjetb his Maftcr's Willy and dmh it mt^ fhall not have the foreft Stripes cr Funilhoient? Luke xii. 47. i^ II. Afk them, whctherintheirBaptifra (whicJx is their chrillening as a Covenant) they did not re- nounce ihtFlfJh, the PTdrUt and tht De'vil, and vow and delivei up themfelves to God their Father, their Saviour, and their San^ifier ? And, whether all or jtioft Men ptrform this Vow ? And, whether a per- jured Covenant 'kfeaker againft God is fitter for Sal- vation than one that never was baptized ? ^ 12^ Afk them, whether the holy Nature if God be not fo contrary to Sin, as that it is Blafpheruy to fay that he will bring to Heaven, and into the Bo- ibm of his etern J Delights, aa unholy and unrenew- ed Soul ? 1 Pet. 1. T 5, 16, ^ 13. Alk them, why it was that Ghrift came in- to the Worl.;, w^eiher it was not to favc his People from their Sins, A/a/, i. 2^1 . and to deftroy the Woiks of the Devil, i ^o^»iii. 8, and to parify to himjeif a peculiar People y zealous of good IVorks^ Tit. ii. 1 1 .and to brin-o hcn-e lUaying Souia to God,* Luke xv. and to be tiie Way to the Father? J hrtxW^ 6. And, whe- ther Chnft will ft ve that Sou! that \s not ccnvertec by him, and clearfed tVom his Sln^? Or whether it be the dead Image only of a cruajied Jejus that is alLibeir S^ifiaurp, whiie lUey wiU have m morg of him t - "^ 1 4. AS: tlitrti why t9iey belifeFfe, and tPWe bap- tifcfe^ it!f«) the HoIy^GhtJi ? Attd, whether ft Man t^A enter into the Kingdom of Heaven that is not bcrft- tfxht Spirit srs wcM as 6f Water ? John iii. 3, 5, 6« ^nd that is not converted, and begitis not the World us' it- were anew, in -A.^eachMe^ traBable, Ne*wtie/i of lift, like a little CUM ? Mac . xviii. 3 . Ar\A whether it be not a certain Tiiith, that // hiiy Miin hate^iot the Sfirit cfCkriJi ht h ftom&f bts f Rom. vHi. 9.- ^ 15. Afkthem why Chriftgave the World ^ Jniiiy W!lmingS Of fhe Damrtablen^efs of the Phari' ^/ Hypocrifj', if hypocritical Chriftians m€y bfe UvtA ? And what were theft Phari/eesP They wei< the Maflers of the jetvijh Church, the Rabbis, that wijH: have high Places, high Tythes, Ceremonies^ and formal Garments, and mult be reverenced of all ; that gave God Lip-fer^'ice, without the Hearty And made void his Commands, and wor (hipped him j-n vain, teaching for DoSlrine the Commandments of Men, «nd ftridtly tithed Mint and Cummin, while Love, TV^ercy, and Juftice, were pafled by, who wot- ihlpped God with Abundance of Or^/w^wV/, and bitilt the Tombs, and garnijhed the Sepulchres if the Saints^ While .they killed and perfecuted thofe that did imi* tite them, and hated the living Saints, bat honour- ed the dead : they were the bittereft Enemies and Murderers of Chrift, on Pretence that he was a Blaf* phemer, and a feditiO'US Enemy toCeefar and the com* men Peace, and one that fpok« agaiflft the Temples : They were the greateft Enemies of th€ Apoftles^ and Silencers of thofe that preached Chrift's Gofpel, and perfecuted them that called upon his Name* And had thefe no Need of Con^verjton becaufe they could faiy, God is cjtr Father, (when the Devil was their Father, John viii. 44.) and that they were Abnt- ham^s Seed? And are not hypocritical Chrijtiansy drunken Chrijiians, forniceeti>ig ChrifiAns, carnal, •worldly, infdel, Chrifians, (the Contradiction is yooir own,) •ptrftttitingChrtftianiffalfd^mud-y hypocriticdy Qhrijiiansy Xviii . An Epijile to ihe C/?riJ}iani 2Lsh2Ldyy€SLW0T{e, as they abufe a mofi excellent Piofeffion? Maf. xv. 7, 8> 13. and xxii, 18. andvi. 2, &c. Luke xii. i. . ,., Q^ 1 6. Doth not the Hoij ^tate qF, Heaven require HoliDe(s in all that fhall poffefs it ? Can an unholy Soul there fee, and love, and praife, and delight in, God for ever, and in the holy Society and Einploy- ■ment cf the Saints ? Is he not more like a Mahome- tan than a Chriilian, that looketh for a ienfual and unholy Heaven ? ^ 17. Whatis the DifFerence between the Churcl^ and the World? Is not the Church a holy Society of regenerate Souls? Yea, the Church vifible is on-~ ly thole that in Baptifm vow Holiiiefs, and profefif it. Look thefe Hypocrites in the Face, , and fee whether they do not blufh when they repeat in the Creed, I belie've in the Holy Ghojiy I believe in the Holy Caiholic Churchy and the Communion of Saints, who ihali have the F or gii/ene/s of. Sins^ and Life e'verlafti^tg, i^lk them, whether they mean holy Adulterers, hoi/ Worldlings, holy p^rjuied Perfons ? Alk them vvhe* therthey mean a Communion of Saints in aTaven^, in a Play-houfe, in a Gaming -houfe, in a Whore- houfe, or a jelling, canting, ftage-play, Communion? If the Church be holy, be holy if you wil] be of the Church : If it be a Communion of Saints, make it noc a Communion ofSwine; and make no,t Saings and their Communion feem odious, either for their Infirmitiias, or their Cr^ffnefs to yoiir carnal intcrt^iU Or Conceits. ♦ , ]^, , /- ^ ; \^ ^ 18. Afkihem, whether there-'ba a Heaven an4 a Hell, or not? If not, why are they pretended Chriflians ? If there be, will God fend one -Man.Tto Heaven, and another to Hell, to fo vaft, fa amaa-» ing, a Difference of States, if there be no great Dif- ference between them here ? If Holinefs no more diiferenced Chriftians from others, than hearing a Sermon or faying over a Prayer -doth difference one from an Infidel, where were the Juflice^of God ... " ■ in. vnconverted Reader* 3f IX MJ faving fome and damning others ? And what were Chriftianity better than the Religion oi JntO' 'jtine, Plato, Socrates, Seneca, Cicero, Plutarch, and others, if not much worfe? Go into London Streets, And, when you have talked with living prudent Men, then go to thePainter'sShop, and fee zcomeyPiSiure; and to the Looking-glafs, and fee the Appearance pf each Paflenger in a Glafs ; and to the Perriwig- Shop?, and lee a wooden Head with aPerriwig upon th^Bulk ;andyou have Something like the Difference of a holy Soul and of a dead and dreffed formal Hypocrite. ... f^iQ. Afk them whether Kings, and all Men, make not a Difference between Man and Man ; the loyal and •perfidious, the obedient and difobedient ? and whe- ther they differ not themfelves between a Friend and a Foe ; one thatloveth them, and one thatrob- beth, hateth, or would kill, them ? And fhall not the more holy God make more Difference between the righteous and the wicked ? ^ 20. But, if they are dead in every Point fave rarnal lnter6ft, aik them why they are Preachers or Priefts ? and, if Converfion and Holinefs be a need- lefs Thing, what Ufe they are themfelves of? and why muft the Country be troubled with them, and pay them Tithes, and owe them Reverence? Whea thefe twenty Queiiions are well anfwered, conclude you may be faved without Converfion. But if, poor Soul, thou art fully convinced, and aikeft. What Jhall I do to be connjerted ?. the Lord make thee willing, and fave thee from Hypocrify, and I will quickly tell thee in a few Words. 1 . Give not over fober Thinking of thefe Things till thy Heart be changed, , , 2. Come to Chrift, and take him for thy Saviour, thy Teacher, thy King ; and he will pardon all thaC is part, and fave thee. J. Believe God's Love, the Pardon of. Sin, and the e^'crlalling Joys of Heaven, that thou mayell feel KJC Jin EpiftJt ttUhe feci that til the Pleafores of the World arc Dung hi Comparifon of the heavenly Delight of Faith, and Hope, atrd hofy LdVf, and Peace of Coftfcience, and fincere Obedience. 4. Szn no mere wilfully y but fbrbeffrihat wtiich thou mayeft forbear, JjaAv^ 7. 5. Anvay froinTc.'ipttitions, Occnjtons cf Sin, and !tvil Company^ and he a Corfipaniott of the hu^hh, hcly, hean^enly, andjincere. Pfal. Cxix. 63, 115. 6. ff^ait cti G^d's Spirit in the diU^nt and cbtifittrtt V/e of his o^wn Mt^anf, Read, hear, Bi«ditate, pra^, pray hard for that Grsce that muft convert the6^. wait thus, and thou fhait not wait in y&in,.P/aL Xxv» and xxxvii. 34; and Ixix. 6. Pify, OLord, andperf^mde, ihi Smih!< Let not ChriJP^ Bloos^ his De^rine, his Exampie^ his Spirit^ be lojt mnto themy and they hf for e^ir! Let net Hea'ven he at no Heait M9oky 1 muftteJl the«, Reader, that I takt it for aii Honour to coroa^nd fo nfvifcu1i»« a Birtk unto the Word. The y\^^v^\{tQri Alxan^er &t Aif- htie need not to be afhamed of her Offit e. Who the Author of this Trcatifewas, how he preached, hovtr lie lived, how he fuftered, (and for what,)" 'a»n>i \ift'trs, not to tti4 thctn whAl Men have here l^en forbidden to p«^each Ghrill'j GofpeJ, and for what, nor what Men they are thai fo many Years have done it, but to rell you what Men Chrift's Minillers Ihould be. iut fay not, he kided iimfoif ^m^ wecegi-vt fc«Aw% thh^fofi IiahI! takt faJif Wamipg (md take mf Eaft* For, I . He lived \m perfcft Health all liis Days, notwitbftanding all hi« Xabours, till after his loag and hard Imprifonoient^ ?. Jt was not the greateft Labour of his Tim^s of Li^ Ijerty that hurt hira, but his preaching fix, feven, or eight, Times in a Week, after he w^ filcnced, be* caufe b« could not fpeak to ^ed Perfon ; /ead and eonfidcr them, and ** then fay if thou art not the Man. '* Be willing to know thyfelf, and to know the ** worft of thy Cafe : Wink not at the Light ; hide ** not tbyfelf from thine own Soul. Wilt'thou never «• know thy Difeafe till it be paft Remedy i ** Much of our hardeft Work would be over, if we ** could fee the Sinners, tt whom we are fent, to be *' con'vinced Sinners, if we could but open the blind ** Eyes, there were Hopes we fliould Iho/tly raife «« the Dead. ** Sinner, of a Truth thou art in evil Cafe, whe- ** ther thou know it or not ; thou art among the. ** Dead, and there is but a Step betwixt thee and " Hell. Thou wilt not believe it, though it be told ♦* thee : Yet once again, let me befeech thee, come " to the Glafs that is here prefented to thee, and nar- ** rowly obferve whether the very Marks of the Dead «' be not found npon thee. ** If S0E&r dm Eprfih t^tU " If tbew be RUfcarriag^es ia tliis firft Work, tf i '* thou wih not luiderHdod thy JV^fcu"/ aiui thy JJaUr " g^> thqre is an End of all Hopes concerniug t>ec. " WhiUl Sielf^ignorance abides upoq thee, afl th« «' Cou-nfeU, that are aeceiTary to a Mania thy Cafe» •* will do th^o noCJood; tlwy are nevejr Ukdy ta *5 pi-ofper with the«. Who wiU be perfuaded to da ** that which he believes i* already done? Wh^. *y will cake the Coanfel of the P%fician that dotk «» not think bimfelf fick ? The Man of God nwy ** fpare his Painst of pcrfuading thee to Convcrfion^ << whilil thou a?t confident tjCou art converted aU *« ready. Who will beXt the Paiojs of Hepentance* «« that concludes he hath repented ? Wha will be '« at the Labour and Pangs of the New^irth, that «* is confidant he is already f^Jf^d from Death Uk t '^ Life? \ •* But Frieftd, let mc a little aeafon with tbceu. ] « Thou art confident it i^ well with thee, yet why «« wilt thou not yield to thus much at leaft^ to put it «« to the queftion. Ami 7iot mifiakanf Thou art worf exceedingly *' well worth thy moH ferious Perufal. O mayll •* thou hear that Voice, (fuch a Voice from Hea- ** ven there is, whether thou hear it or not,) Tolled ** hge^ Take up avd read. Read, Friend, and read ** over again, read and underftand, underiland and ** pray, pray and ccnfiier, and confent unto him, •* who by the Pen of his Servant calls to thee fiom ** \{Q3i\e.ii^.lFly nvilt thou die P Turn and li^e. O ** fufFer this Word of Inft-udlion an i hxhoriation ♦* to open thy blind Eyes, to turn ihte/rom Darknefs ** to Light i f.om the Poi-ver of Sat cm unto Gody that ** thou mayefl receive Fcrgivenefs of Sins, and an ** Inheritance among them that c.re fandtilied. Et •* cum talis fuerii me/Ktmo mU : When it is thus with ** thee, then pray for "hy Fritnd, and Servant of thy Soul^ Richard Alleine. [ > 1 An earneft Invitation to Sinners to turn to God, in order to their eternal Salvation, DEARLY beloved and longed-for, I gladi/ acknowledge myfelf a Debtor to ycu all, and am concerned, as I would be found a good Steward to the Houfehold of God, to give to every one his Portion. But the Phyficiaa is moll felicitous 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 unconverted Souls among you call for my moll: earnell Compaifions and hafty Diligence to pluck them out of burning, Jude 23 ;' and therefore to thefe firfi: I (hall apply mylelf in thefe Lines. But whence Ihall I fetch my Argument, or how fhall I choofe my Words ? Lord, wherewith Ihall I woo them? Wherewith Ihall I win them ? Oh! that I could but tell ! I would write unto them in Tears, I would weep out every Argument, I would empty my Veins for Ink, I would petition them on my Knees, verily (were f able) I would. Oh ! how thankful would I be, if they would be prevailed with to repent and turn ! How long have I travailed Jn Birth with you ? How frequently have I made fuit to you r How often would I have gathered you? How inilant have I been with you? This is. hat I have prayed for and lludied for, for many Years, that I might bring you to God. Oh ! that I might but do it ! Will you yet be entreated ? Oh I what a happy Man might you B 2 yet 2 An Invitation to Sinners, yet make me, if you would but hearken to me, and fufFer me to carry you oyer to Jefus Chrift ! But, Lordt honv infufficient am 1 fcr this Work ! I ha've been many a Year nuooing for thee^ hut the Damjel luoxe fay, that, of the f^a^j that are called, but feija e,re chofen^ M^tt. xxjj. 14. and that, even of the pro- feffing Ifrael^ hut a Re7nnant Jhall he Ja^ved^ Rom. ix. 27. If this Doflrine be true, we will not fay any more, with the Difclples, IVho then Jh.afl he fa'ved ? but rather. Who then ihall not be faved ? Then, if a Man be called a Brother, (ihat is, a Chrijlian,) an4 be baptized, though lie be a Fornicator, or aHailer^j or covetous, or a Drunkard, yet he (hall inherit the Kingdom of God, 1 Car. v. ii. and vi. 9, jgu But x.\iht have pRded for a Convert, vvhb ran up and down the World like a Man diftraifled, under the Rage of a .guilty Gonfcience', till, with Building and Eufinef?, he had worn it away. Gen. iv. 13, 14.' Others think, that, brcaufe th'ey have given over rheir riotous Courfes, and arc broken off /rom evil Company or fome particular Luil, and 'reduced to Sobriety and Civility, they are now no other than real Converts, forgetting that there'is a Vaft Difference between being fandlfied and civUi-- zed J and that many feek to enter into the Kihg*- 'dom of Heaven, Luke xiii. 24. and are not fsr from ,'ir, Mark xii. 34, and arrive to the rJmofi of Chrif- ■ tianity, Afrs xxvi. 28. and yet fall fliort at laft. While Confcienge holds the Whip over them, maiiy will pray, hear, read, and fo.bear their delighrful rins; . but no fooner is the Lion afleep, but they are ^t their Vomit again. Who more religious than the Jews, when God's Hand was upon them ? Pf. Ixxviii. 34, 35. Yet no fooner was the Afflidion over, buc they forgot God, and fliewed their Religion to be a Fit, ^erit and Interceffion of Chrift, that prevails with God to beftow on us converting Grace, if thou art a new Creature, thou knoweft to whom thou oweft it ; to Chrift's Pangs and Prayers. Hence the na- tural Affedion of a Believer to Chrift. The Foal <4oth no more naturally run after the Dam, nor the Suckling to the Dugs, than a Believer to Jefus Chrift. And whither elfe fhouldft thou go i If any in the World can ftiew that for thy Heart that Chrift can, let them carry it. Doth Satan put in ? J> th the World court thee ? Doth Sin fue for thy Heart * Why, were thefe crucified for thee ? i Cor. i. i ^, O Chriftiaii, The Nature of Converfion, i ^ O Chflftian, love and ferve the Lord whilft thou haft a Being. Do not even the Publicans love thofe that love them, and (hew Kindnefs to them that are kind to them ? Matt. v. 46, 47. 3. The Injlrument is either perfonal or real. The perfonal is the Miniftry. I have begotten you in ChriJIt through the Go/pel, I Cor. iv. i^. Chrift*s Minifters are they that are fent to open Men's Eyes, and to tarn them to God, J^is xxvi. 18. O unthankful World, little do ye know what you are doing while you are perfecuting the Meflengers of the Lord. Thefe are they whofe Bufinefs it is (under Chrift) to fave you. Whom have you re- proached and blafphemed? Againft whom haue you exalted your Voice, and lifted your Eyes on nigh ? J/a.xxxvn, 23. Thefe are the Servants ofthemoft high God, that fhew unto you the Way of Salvation, J^s xvi. 17. and do you thus requite them ? Ofoolifhand nnwife ! D^t, xxxii. 6. O Sons of Ingratitude ? a- gainft whom do you fport yourfelves ? againft whom inake you a wide Mouth, and loll out the Tongue? I/a. Ivii. 4. Thefe are tie Inftruments that God mfeth to convert and fave you ; and do ycu fpit in the Face of your Phyficians, and throw yoar Pilots overboard ? Father, forgi'ue them ; for they kno^ not nuhat they do. The Injirument real is the Word. We "were begotten by the Word of Truth : This is it that enlightens the Eye ; that converteth the Soul, Pfa xix. 7, 8. that maketh wifetoSalvaiion, zTim, iii. i^. This is the incorruptible Seed, by which we are born again, ] Pet. i. 23. If we are wafhed, it is by theV/ord, Eph. V. 26. If we are fandlified, it is through the Truth, John xvii. 17. This generates Faith, and regenerates us, Rom.x. 17. James i. 18. O ye Saints, how fhould ye love the Word ! for by this you have been converted : O ye Sinners, how Ihottld you ply the Word ? For by this you 20 ^'he Nature of Cofiverjiott. muft be converted : No other ordinary Means but this. You, that have felt its renewing Power, make much of it while you live ; be for ever thankful for It ; tie it about your Necks ; write it upon your Hand ; lay it in your Bofoms, Fro^v. vi. 21, 22. When you go, let it lead you ; when you Heep, let it keep you ; when you wake, let it talk with you : Say, with holy Danjid^ 1 ivill m'vcr forget thy PyeceptStfor hy them thou hajl quickened me^ Pfa. cxix. 93. You, that 9re unconverted, read the Word with Diligence ; flock to it where powerfully preached ; fill the Porches as the Multitude of the impotent, blind, halt, withered, waiting for the Moving of the Water, Johnw, 3. pray for the Coming of the Spirit in the Word ; cora^fF thy Knees to the Sermon, and come to thy ICnees from the Sermon : The Seed doth not prof- per, becaufe not watered by Prayers and Tears, nor covered by Meditation. 4. ^he final Caufe is Man's Bal'vatioity and God^s Glory, We are chofen thiough Sandification to Salva- tion, zTheJf.u. 13. caHed that we might be glori- fied, Rofn. viii. 30. but efoecially that God might be glorified, I/a. Ix. 21. that we fhouldy^fzv forth his Fraife, l Pet. ii. 9. and he fruitful in good Works ^ Col. i. JO. O Chriltian ! do not Ibrget the End of thy Calling; let thy Light fijiney Mat, v. 16. let thy Lamp burn; let thy Fruits be good, and many, and in Sea- fon, Ffa. i. 3. let all thy Defigns fall in with God's, that he may be magnified in thecy Phil. i. 20. Why, (hould God repent that he hath made thee a ChrifV tian, as in the Time of the old World that he made them Men ? Gen. vi. 6. Why ftiouldft thou be aa Eye-fore in his Orchard, (Lukexiii, 7.) by thy Un- fruiifuinefs ? or a Son that caufeth Shame, as it were a Grief 10 thy Father, and a Bitternefs to her that bare thee? Pr^o;. xvii. 25. and x. 5. O let the Womb hlefs thte thai hare thee. . He that begets Oi^ Fool doth It to his Sorrow^ and the FatJier of a Fool hathnofoy^ Prov. xvii. 21. 5. The The Nature afXlm'vtrJion, 2 1 I „5. The BubjeB is iheeled Sinner , and that in all hit Parts and Po^ers^ Members and Mind, Whom God predcftinates, them only he calls, Rom.v'm. 30. None are drawn toChrift by their Calling, nor cometohini by believing, but his Sheep, thofe whom the Father* hath given him-, J ohn \'i. xj y ^/^. Effedlual Calling runs equal with eternal Eledion, 2 Pet. i. 10. Thou beginneil at the wrong End if thou difputeft firft about thine Eled:ion: Prove thy Converfion, and then never doubt of thy Kledion ; or, canll thoa not yet prove it ? fet upon a prelent and thorough Turning. Whatever God's Purpofes be, (which are fecret,) I am fure his Precepts are plain. How delperately do Rebels argue ! Jf I am eJeded, I fhall be faved, do what Iwill ; if not, 1 fliall be damned, do what I can. Perverfe Sinner ! wilt thou begin where thou (houldft end ? Is not the Word before thee ? What faith it ? Repent and be co.-.'vertcd, that your Sins may be blctted out, Afts iii. 19. If you tnor- tify the Deeds of the Body, you Jhall live ^ Rom. viii. 1 3. Believe and be faved^ Adls xvi. 31. What can be plainer? Do not Hand ftill difputing 'about thine Eledion, but fet to repenting and believing ; cry to God for converting Grace. Revealed Things be- long to thee; in thele bufy thyfelf. Itisjull (as one well faid) that they who will not feed on the plain Food of the Word fhould be choked with the Bones. Whatever God's Purpofes be, I am fure bis Fromifes are true : Whatever the Decrees of Heaven be, I am fure that, if I repent and believe, I Ihall be faved; and that, if 1 repent not, I fhall be damned. Is not here plain Ground for thee ? and wilt thou yet run upon the Rocks ? More particularly this Change of Converfion pafles throughout the whole Subjed. A carnal Per* fon may have fome Shreds of good Morality, a little near the Lift ; but he is Jiever good throughout the whole Cloth, the whole Body of Holinefs and Chrif- tianity : 22 The Nature of Coifverfion, tianity : Feel him a little farther near the Ridge, and you Ihall fee him to be but a deceitful Piece. Con- verfion is not Repairing of the old Building ; but it takes all down, and ercdls a new Stru6lure : It is not the putting in a Patch, or fewing a Lift of Holinefs : But, with the true Convert, Holinefs is woven into all his Powers, Principles, and Pradice. The finceie Chriftian is quite a new Fabric, from the Foundation to the Top-ftone all Fire-new. He is a new Man, Eph. iv. 24. a new Creature. All Things arc be- come new, 2 Cor. V. 17. Converfion is a deep Work, a Heart.Work, ^^7/ ii. 37. and vi. 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 Motioiis of the whole Life. I. Throughout the Mind. It makes an univerfal Change within. Firft, it turns the Balance of the Judgement ; fo that God and his Glory do weigh down all carnal and worldly Intereil, Jcis xx. 24. Phil. I, 20. PfaAxxm. 25. It opens the Eye of the Mind, and makes the Scales of its native Ignorance to fall off, and turns Men from Darknefs to Light, ^^jxxvi. 18. Eph. V. 8. I Pet. i1. 2. The Man, that before faw no Danger in his Condition, now con- cludes himfelf loft and for ever undone, A^s ii. 37, except renewed by the Power of Grace. He, that formerly thought there was liitle Hurt in Sin, now comes to fee it to be the chief of Evils : He fees the Unreafonablenefs, Unrighteoulnefs, the Deformity, and Fillhinefs, that are in Sin ; fo that he is affrighted with it; lothes it, dreads it, flees it, and even ab- hors himfelf forit, Rom, vii. \%.Jobx\i\. 6. £;^f/5.xx> vi. 3 1 . He that could fee litde Sin in himfelf, and could find no Matter for ConfefTion, (as it was faid of that learned Ignoramus Bellarmine, who, it feems, while he knew fo much abroad, vv'as a mi'crable Stranger 10 himfelf, that, when he was to be confefTcd by the The Nature of Con^verfion, t% the Pneft, could not remember aiiy Thing to con- fefs, b«t was fain to run back to the Sins of his Youth,) I fay, be that could not find Matter for ConfelTion, unlefs it were feme few grofs and flaring Evils, now Sin reviveth wtth him, Rom, vii. 9. hp fees the Rottennefs of his Heart, and defperate and deep Pollution of his whole Nature ; he cries. Un- clean, unclean, Z.^o'. xiii. 45. Lord, purge me with Hyfop, wafti me thoroughly, create in me a new Heart, Pf, li. 2, 7, 10. He fees himfelf altoge- ther become filthy, Pf.\\\. 3. corrupt both Root and Tree, Mat. vii. 17, 18. he writes unclean upon all his Parts, and Powers, and Performances, Ifau xlvi. 6. Rom. vii. 18. he difcovers the nafty Corners that he was never aware of, and fees the Blafphe- my, and Theft, and Murder, and Adaltery, that is in his Heart, which before he was ignorant of : lieretofore, he faw no Form nor Comelinels in Chriil, nor Beauty, that he Ihould defire him; but now he finds the hidden Treafure, and will fell all to buy this Field. Chriil is the Pearl he feeks; fciin the Puddle he lothes. Now, according to this new Light, the Man is of another Mind, another Judgement, than before he was : Now God is all with him, he hath none ru Heaven, nor on Earth, like him, Ff, Ixxiii. 25. He prefers him truly before all the World ; his Favour is his Life, the Light of his Countenance is more than Corn, or Wine and Oil, the Gcod that, former- ly he enquired after, and fet his Pleart upon, PfaU iv. 6, 7. Now, let all the World be fet on one Side, and God alone on the other; let the Harlot put on her Paint and Gallantry, and prefent herfelf to the Soul (as when Satan wo«ald have temped our Sa- viour with her) in all the Glory of her Kingdoms, yet the Soul will not fall dowo and wcrfhipher, but will prefer a naked, yea, a crucified, perfecuied, Cbrill before her, Phil iii. 8. i Gor, ii. 2. Not C but 24 ^'he Nature cf Convet'Jion. but a Hypocrite majr come to yield a generous A(' fent to this, that God is ihe chief Good ; yea, ihe wifer Heathens (feme few of tJiem) have at latl liumbled upon this ; but there is aDifferencc between the abfolute and comparative judgement of the Un- derftanding. No Hypocrite comes fo fai as to look upon God as the moft defirable and fuitable Good to him, and thereupon to acquieicein him. This was the Convert's Voice : The Lord is my Portion jaith my Scul : IVhom ha^je I in Hea'ven but thee ? and there is time upon Earth that 1 dejjre hefides thee. Gcd is the Strength of ruy litarty and my Porticn for ever, Ffa, Ixxiii. 25, 26. Lam. iii. 24, Secondly, It turns the Bias of ihe IViII, both as to fAeans and End. 1 The intent ions of the 14 ill are alter edy Ezek. XAXvi. 26. jer. xxxi. 3 -. ifa. xxvi. 8, 9. Now the Man hath new Ends and Defigns ; now he in- tends God above all, and defires and defigns No- thing in all the World fo much as that Chrilt may be magnified in him, PhiL i. 20. He counts himfelf more happy in th.s, than in all that the Earth could yield, that ]ie may be ferviceable to Chrift, and bring him Glory 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 his Sheaf. Rtades doft thou view this, and never afk thy- felf whether it be thus with thee ? Paufe a-while, and breathe on this great Concernment. 2. i he EleSiion is aifo changed ', fo that he choofeth another Way, Pfa. cxix. 15. He pitchcth upon God as his BlelTednefs, and upon Chritt as the principal and Holinefs as the fub rdinate Means to bring him to God, joonxiv. 6. Rom- ii. 7. He choofeth lefus for his Lord, Col. ii. 6. He is not merely forced into Chrift by the Storm, nor doth he take Chrift for bare Neceflity, as the Man begged from the Gal- lows, when he takes the Wife rather than the Hal- ter ; Th. Nafurg of Con'ver/Ioft, 25 ter; but he comes ofF freely in the Choice. This Match is not made in a Fright, sl^ with the terrified Confcience, or dying Sinner, that will feemingly do any Thing for Chrift, but doth only take Chriil rather than Hell ; but he deliberately refolves thac Chriil is hh beft Choice, Phi/, i. 23. and itould ra- ther have him to choofe, than all the Good of this World, might he enjoy it while he would. Again, he takes Holinefs for his Pa.h ; he doth not of mere Necefiity fubmit to it ; but he likes and loves it: / /^aoje chojen the Way of ihy FreaptSy Pfa. cxix. 173. He takes God's Teftimonies, not'as his Bon- dage, but as his Heritage ; yea, Heritage for ever, ^. lu. He counts them not hjs Burden, but his Blifs ; not his Cords, but his Cordials, ijohnv,^, Pf. cxix. 14, 16, 17. He doth not only bear, but takes up, Chrift's Yoke : He takes not Holinefs as the Stomach doth the lothed Potion, (which it will down with rather than die,) but as the hungry doth his beloved Food. No Time pafleth (o fweetly with him (when he is himfelf) as that he fpcnds in tlie Ex- ercifes of Holinefs : Thefe are both his Aliment and Element, the Defire of his Eyes, and the Joy of his Heart, Job xxm. 12. Pf, cxix. 82, 131, 162, 174, and Ixiii. 5. Put thy Confcience to it as ihougoeit, whether thou art the Man. O happy Man, if this be thy Cafe I i?ui fee thou be thoiough and impar- tial in the Search. Thirdly, // iurns the Bent of the JJ'eSiion, 2 Cor. vii. II. Thefe run ail in anew Channel: The Jordan is now driven back, and the Water runs up- ward, againfl its natural Courfe. Chriil is his Hcpe, i Tim. i. i. This is his Prize, PZ?//. iii. 8. Here his Eye is ; here his Heart is. He is contented to call all overboard, (as the Merchant in the Storm ready to peri ih,) fo he may but keep this Jewel. C 2 The 26 The Nature of Con'verjioni The firfl of his Df/ires is not after Gold, but Grace, PhiL vt\. i 3. H^ hungers after it, he fecks it as Silver, he digs for it as for hid Treafure; he had rather be gracious than be great; he had ra- ther be the holieil Man on Eaith than the moH jiea-ncd, the mcft famous, moll profperous. While carnal, he faid, Oh 1 if I were but in great Eiteem, and rolled in Wealth, and fwimming in PleaJure, if jny Debts were paid, and I and mine provided lor, then I were a happy Man. But now the Tone is changed; Oh! {aith the Convert, if 1 had but my Corruptions fubdued, if I had fuch Meafures of Grace, fuch FeDowihip with God, though I were poor and dcl^'ifed, 1 ihould not care ; 1 ihouIJ ac- count myfeJf a bleffed Man. Reader, is this the Language of thy Soul? His Joys are changed. He rejoiceth in the Ways of God's Tellimonies, as much as in all Riches, Pf, cxix. 14. Me delights in the Law of the Lord, wherein once he had little Sf.vour. He hath no fuch Joy as in the Thoughts of Chrift, the Fruition of his C'.mpany, tht; rrolperiiy of his People. His Cares are cuite altered. He was once fet for the World, and any Scraps of By-time (Nothing too often) were enough for his Soul : Now he gives over caring for the AfTes, and ets his Heart on the Kingdom ; now all the Cry is. What Jh ail 1 do to be faved .' ftb xvi, 30. His great Solicitude is now to Ici-ure hii Soul. Oh ! how he would blefs y^u, if yt'U cocid but put him out of Doubt of this! His/V^jr/artnotfomuchof luffering, burof finning, Ht6,\u 25, 2~. Once he was af ai of Nothing To much as the I ofs ol his EiLuc or Efteem, the i lea- fure of Friends, tht Frowns of the Great; Nothing foundeu fo teirible to him as Pain, or Poverty, or Diigrace; now, thefe are litvle to him, in Compa- lifon of God's Dilhonour or Diipieafure. How warily The 'Nature cf.Convsrfiwu 27 warily doth he walk, Icil he fhoiild tread upon a Snare! he feareth alway ; he looks before and be- hind; he hath his Eye upon his Heart, and is often calling over his Shoulder, left he fhould be overtaken w/ith Sin, Pf. xxxix. \, P/««i;. xxviil. 14. Ec,\\. 14. It kills his Heart to think of iofing God's Favour, this he dieads as his only undoing, Pjal. li. 1 1, 12, and cxix. 8. No Thought in the World doth pinch him and pain him ib mjch, as to f^;-'- ^^^bxJ^A'i'J-. vins a new Courfe. My Love was craci- £ed, (iaith ]gnaii-usyj that is, my Chriil. This is iiv beloved, Iaith tne Spoufe, Cant,v, i5. How dorh Au^ujiine often pour his Love upon Chrift 1 Q eternal BlejJ'eane/s ! i^c. He can find no Words fweet enough. Let me fee thee, 0 Light of mine Vye:^ : Come^ Oihou Joy of my Sj.zr tt Let nif beholo. thee^ 0 Lfecfmy SouL Appear unto me, O my great Delight y tnyfaieei Comfort 'y O my Godj my Ltfe, and the ^hurch and ano- ther at Home ; he is not a oaint on his Knees, and a Cheat in his Shop; he will not tithe Mint and Cu'mmin,and neglect Mercy and Judgement.aud the weighty Matters of the Law; he dcth not p.etend Piety, and n gled Morality, Mat. xxiii. 14.^ but he turneth from all his Sins, and keeps all God's Sta- tutes, ^zeiJ.xviii. 21. though not perfedly, (except in Pcfire and Endeavour) yet fincerely, not allowing himfelf The "Nature ofCon^srf^m. 3X -himfelf in the Breach of any, Rom. vii. 15. 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. vii. 22. Pf. cix. 4. Ifai^ Iviii. 10. He breaketh off his Sins by Right eovfnffs, ■end his Iniquities by Jhe^ing Mercy to the Poor, Dan, iv. 27. and hath a good Confcxencey twilling in all ■Things to I'l^s honejiiy, Heb. xiii. I 3. and to keep- without Oitence towards God and Man. Here again you find the Unfoundnefs of many PrcfefTors, that take themfelves for good Chriftians ; they are partial in the Law, Mai. ii. 9. and take up with the cheap and eafv Duties of Religion, but go not through with the Work. They are as a Cake not turned, half toafted andhalfraw. It may bcyou fhallhave them exa6t in their Words, punftual in their Dealings, but then they do nor exercife themfelves unto Godlinefs ; and, for examining themfelves and j^overning their Hearts, to this they are .Strangers. You may have them duly at the Church; byt, follow them to their Families, and there you fha!l fee little but the World mii>ded; or, if they have a Road for Family-duties, follow them to their Clofets, and there )0U fhall find their Souls are little looked after. It may be they feem othervvife religious, but bridle not their Tongues, and {o all their Pel: g: on is in'vain^ Jam. i. 26. It may be they come up to Clofet and Family Prayer; but, follow them to their Shops, and there you fhall find tliem in a Trade of Lying, or fome covert ana cleanly Way of Deceit. Thus the Hypo:ri.te goes throughout in the Courfe of his O- bedience. And thus much for the Subjedl of Cea- •oer/ion. 6. '* The Terms are either from which- or to •* which. '^ 1 . The Terms from luhicb ixie turn in this Moticn of Con^>er/io}iz.m, Sin, Sufan^ the ^?Wld^ and- our cwn Rightiauf.efs, C 5 Firft^ ^Z The Nature of Connferjton* Firft, Sin, When a Man is converted, he is for- ever out with Sin ; yea, with all Sin, P/" cxix. 128. but moll ol all wirh his own Sins, and efpecially with his Bo'bm Sin, Pf. xviii. 23. Sin is now the But of his Indignation, 2 Cor. vii. 11. he thiri^s to bathe his Hands in the Blood of his Sins. His Sins iet abroach his Sorrows. It is Sin that pierces him and wounds him ; he feels it like a Thorn in his Side, like a Prick in his Eyes ; he groans and ftruggles • under it, and not formally, but feelingly, cries out, O luretcked Man ! He is not impatient of any Bur- den fo much as of his Sin^ P/a. xl. 12. If God fhould give him his Choice, he would choofe any Afflitlion, fo he might bd rid of Sin : He feels it like the cutting Gravel in his Shot^s, pricking and paining him as he goes. Before Converfion he had light Thoughts of Sin ; he cheri(hed it in his Bofom, as Uriah his Lamb ; he nourilhed it up^ and it grew up together with him ; it did eat, as it were, of his own Meat, and drank of his own Cup, and lay in his Bofom, and was to him ss a Daughter : But, when God open*; his Eyes by Converfion, he throws it away vvi;h Abhorrence, I/a; XXX. 22. as a Man would a lothefome Toad, which in the Dark he hath hugged fall in his Bofom, and thought it had been fome pretty and harmlefs Bird. When a Man is favingly changed, he is not only deeply convinced of the Danger, but Defilement, of Sin ; and. Oh 1 how earnell is he with God to be pu- rified! helotheshimfelfforhis Sins, ^z^i.xxxvi. 31, He runs to Chrill, and cafls himfelf into the Foun- tain for Sin and for Uncle^nnefs, Zech. xiii. i. If he fall, what a Stir is there to get all clean again I He flies to the Word, and wafhes, and rubs, and rinfes, labouring to cleanfe himfelf from all Filthi- nels both of Flefh and Spirit : He abhors his once- belcved Sin, Pfa. xviii. 23. as a cleanly Nature doth the I'rough aad Mire wherein' he iees the bwiae delighu T-lie ^'he Nature of Converjicn, 33 The found Convert is heartily engaged agalnft Sin ; he ftruggles with it, he wars againll it ; he is too often foiled, but he will never yield the Caufe, nor lay down the Weapons, but he will up and to it* again, while he has Breath in his Body : He will never give quiet Fofleflion ; he will make no Peace ; he will give no Quarter ; he falls upon it, and fires upon it, and is uill difquieting it with continual i^laims. He can forgive his other Enemies ; he can pity them, and pray for them, Adswu, 60. but here he is implacable, here he is iet upon Revenge ; he hunteth, as it were, for the precious Life ; his Eye fhali not pity, his Hand (hall not fpare, though it be a right Hand or a right Eye : Be it a gainful Sin, moft delightful to his Nature, or Support to his Ef- teem with carnal Friends, yet he will rather throw his Gain down the Kennel, iee his Credit fall, or the flower of Pieafure wither in his Hand, than he will allow himfel fin any known Way of Sin, Luie xix.S, He wiil grant no Indulgence ; he will give no Tole- ration ; he draws upon Sin wherever he meets it, and frouns upon it with this unwelcome Salute, Hu've 1 Jound tbee, O mine Enemy ! Reader, haih Confcience been at Work while thou haii been looking over thefe Lines ? Haft thou pon- dered thefe Things in thy Heart ? Haft thou fearched the Book within, to fee if thefe Things be fo ? If nor, read it again, and make thy Coulcience fpeak, whether or not it be thus wiui thee. ilaft thou crucified thy Flefh, with its AfFedions and Lufts ; ana not only corifeflcd, but forfaken, thy Sins, ali Sin in thy fervent Defire^, and the ordinary fradice of every deliocrate and wilful Sin in thy Life ? if not, thou art ytt unconverted. Doih not ConfciencQ fly in thy Face as thou readeft, and. tell thee that thou iivelt in a Way of Lying for thy x'^dvan- tage, that thou ufeft Deceit in thy Calling, that there ib iume Way offecret Wanton^efs that thou bveft inf C 6 wfey 34- The Kature of Con'verjion* why then do not deceive thyfelf ; thou art in the Gall of Bitternefs, and Bond of Iniquity. Doth not thy unbridled Tongue, thy brutifh In- temperance, thy wicked Company, thy Negleft of Prayer, of reading and hearing the Word, now wit- nefs againft thee, and fay, M'e are thy Works, and nve fwillfollo^o thee F Or, if 1 hare not hit ihee right, doth not the Bird within tell thee, there is fuch or fuch a Way that thou knowell to be evil, that yet for fome carnal Refpedl thou doft tolerate thyfelf in, and art willing to fpare ? If this be thy Cafe, thou art to this Day unregenerate, and rauft be changed or condemned. Secondly, Satan, Converfion binds the ftrong Man, fpoils his Armour, cafts out his Goods, turns Menfrom the Power of Satan unto God, A^isxxvi. i8^ Eefore, the Devil could no fooner liold up his Finger to the Sinner, to call him to his wicked Company, finfulGarr.es, and filthy DelightSjbutprefently he fol- lowed, like an Ox to the Slaughter, and a Fool- 10 the Corredion of the Stocks ; as the Bird that liafteth to the Prey, and knoweth not that it is for i»is. Life. No fooner could Satan bid him lie, but prefently he had it on the Top of his Tongue, A£}s\, 3. No fooner could Satan offer a wanton Objeft, but he was ftung with Lull. The Dwil could do more with him than God could : If the Devil fays, A'l^cy njuith theje Family- duties., be lure they (hall be rarely enough performed in his Houfe : Jf the Devil fays, jiivay 'with this Stridne/s, this Precijenef:, he will keep far enough from it : If he tells him. There is no JSeed of thefe Clofet- duties^ he (hall go from Day to Day, and fcaice perform them. But, fince he is converted, he ferves another Mailer, and takes quite another Courlfi^ i Pet. iv. 4. he goes and comes at Chrifl's Beck, Qoh iii. 24. Satan may fometimes catch bis Foot in a Trap, but he will no longer be a ■willing Captive j he vvitcKes again^ the Siiures and Baits The Nature of Converjion, 35 Baits of Satan, and ftudies to be acquainted with liis Devices ; he is very fufpicious of his Plots, and is very jealous in what comes athwart him, Itil Satan fhould have ^o^le Defign upon him ; he ^jjrcjiles againjl Principalities and PciverSy Eph. vi, 12. he entei tains the Mefienger of Satan as Men do the iV'iefienger of Death ; he keeps his Eye upon his Enemy, 1 Pet. v. 8. and watches in his Duties, lell Satan fhoiild put in his Foot. Thirdly, The World. Before a found Faith a Man is overcome of the World ; either he bows down to Mammon, or idolizes his Reputation, or is a io'z^fr cf Fleafure more than a Lo'uer of God, 2 Tim. iii. 4, Here is the Root of Man's Mifery bv the Fall ; he is turned afide to the Creature inlkad of God, and gives that Efteem, Confidence, and Affection, to the Creature, that is due to him aJone, Rom. i. 25, Mat, X. 37. Prorv. xviii. 11. Jer. .wif- q. O miferable Man ! what a de/ormed Monller hath Sia made thee ! God made thee little longer than the Angels ; Sin, little better than ihe Devils, Johnv'u 70. and viii. 44. a Moniler, that hath his head and Heart where his Feet ftiould be, and his Feet kick- ing againft Heaven, and every Thing out of Place 1 The World, that was formed to ferve thee, is come to rule thee, and the deceitful Harlot hath be- witchd'd thee with her Enchantments, and made thee bown and ferve her. But converting Grace fets all in Order again, and puts God in the Throne, and the Wond at his Foot- Jiool, Pfa. Ixxiii. 2c. Chrlll in the Heart, and the VVorld under the ¥^€^1^ Eph. iii. 17. P.e^o. xii. i. So Paul, I am crucified to the World, and the World to me. Gal. vi. 14. Before this Change all the Cry was. Who Hvill Jhe-Lv us any nxjorldly Good? but now he lings ano- ther Tune, Lordy lift thou up thr. Light of thy Countenance upon me, and take the Corn and Wine vvhofo will, Efa, \w, 6, 7. Before, bis Heart's Delight and Conient were io 36 T/je Nature of Con'vcrjion, in the World ; then the Son^ was, SouU lake thy Eafe, eat, drinky avd he merry ; thou baft much Goods laid up fonnatyTiars: But now a}l this is withered, and there is no Comelinefj, that we fhould defirc it ; and he tunes up with the fwe-: t Pfalniift of Ifrael : The Lord is the Postlon of my Inherilance \ the Lin.-s are fallen to me in a fair Place, and I ha'v. a goodly Htritage, tie blcfTcth himfelf, and b' alleth himielf in God, P/a* xxxiv.2. Lr.m.'u]. 24. Notlnngelfecnn givehim Con- tent. He hath written V.-.nity and Vexation upon all his worldly Enioyments, Ecclef. i. 2. and Lofs and Dung upon all human Excellences, P<'v/. iii. 7, 8. He hath |!.ireand Immortality now in Chace, Rom, ii. 7. He trades for Grace and Glcry, and nath a Crown incwruptible in Purfuit, i Cor, ix. 25. His Heart is fctin him to fee k the Lord, i Chron. xxii. 19. and 2 Cbron. XV. 15. He firlt ieeks the Kingdom of Hea- ven and the Righreoufnefs thereof, and Religion is no longer a Matter by the bye with him, but the main of his Care, Matt. vi. 33. Pja. xxvii. 4. Now the gaudy idol is btcome Kehujhtaa, 2 Kings xviii, 4., and begets up and treads upon it, as Diovfnes U^ivn- pling upon P/tT/o's Elai-.gings, faying, Calco Platonis fcfifm. Before, the Work had ihe nvaying Intereft wifhhim; he would do more for Gain than Gcdlinefs, I T'm. vi. 5. more to pleafure his Friend, or his Fleih, than to pieafe the God that made him ; and God muft ftand by till the World were firil ferved : But now all muft Hand by ; he hates Father and Mother, and Life, and all, in Comparifon of Chrill, Lukixw, 26. V/ell, then, pnufe a little, and look within : Doth not ihis nearly concern thee ? Thou pretendell for Chrilt, but doth not the Woild fway thee? Doft not thou take moie real Delight and Content in the World than in him ? Doll ihou not find thyfelf bet- ter at Eafe when the World goes to thy Mind, and thou art er.confpalTcd with carnal Delights, than wh€n retired 10 Prayer and Meditation in thy Clolet, or The Nature of Connjerficn, 57 or attending upon God's Word and Worihip ? No furer Evidenie of an unconverted State than to have the Things of the World uppermcft in our Aim, Love, and Eftimatio^, JohnW. 15. yam.'w. 4. With 'the found Convert, Chrift hath the bupre- macy. How dear is his Name to him ! How pre- cious is his Favour ! Cant. i. 3. P/a. xlv. 8. The Name of je(us is engraven upon his Heart, Gal. iv. 19. and lies as a Bundle of Myrrh between his Brealb, Ccnt.'i, 13, 14. Honour is but Air, and Laughcer is but IVIadnefs, and Mammon is fallen like Dagon before the Ark, with Hands and Head broken rff on the ThrelhQld, when once Chrift is favingly revealed. Here is the Pearl of great Price to the true Convert; here is his Treafare; here is his Hope, Mat. xiii. 44, 45. This is his Glory ; my Beloved is mine, and 1 am his, GaL vi. 14. Cant. ii. 16. Oh ! it is fweeter to him to be able to fay, Chrill is mine than if he could fay, the Kingdom is mine, thei«- dies are mine. Fourthly, Your onxn Riohteou/nefs. Before Conver- fion, Man feeks to cover hi mfelf vv'ith his own Fig- leaves, P/jii.ui. 6, 7. and to lick himfeif whole with his own Duties, Mich. vi. 6, 7. He is apt to truft inhimfelfj. Luke xv'i. 15. and xviii. 9. and fet up his own Righteoufnefs, and to reckon his Counters for Gold, and not fubmit to the Righteoufnefs of God Rom. X. 3. But Converfion changes his Mind • now he calls away his filthy Rags, and counts his own Righteoufnefs as a m.enilruous CJorh : He calls it off, as a Man would the verminous Tatters of a nafly Beggar, I/a, Ixiv. 6. Now he is brought to Poverty of Spirit, Matt. v. 3. complains of and condemns himfeif, Rom. vii. and all his Inventory is poorj and mifer able y and ivreiched^ and blind, and naked Rev. iii. 17. He fees a World of Iniquity in hij holy Things, and calls his once-idolized Rii^hteouf^ nels but Filth, and Lofs, and Dog's-meat j and would not 38 TJ)e Nature of Cowfrjion, not for a fhoufand Worlds be found in himfelf, PhiL iii. 4, 7, ?, 9. His Finger is ever upon his Sores, Pja. IJ. 3. his Sins, his Wants. Now he begins to fet a high Price upon Chriii's Righteoufnef^ ; he fees the Need of a Chrill in every Duty, tD jullify his Perfon, and Jullify his Performances ; he cannot live without him ; he cannot pray without him : Chrifl: mull go with him, or elfe he cannot come into the Prefence of God ; he leans upon the Hand of Chrift, and fo bows himfelf in the Houfe of his God ; he fets himfe'f down /or a loft undone Man without him ; his Life is hid in Chrift, as the Root of a Tree fpreads in the Earth, for Stability and Nu- triment. Before, the News of a Chrift was a Hale and faplefs Thing ; but now how fweet is a Chrift ! Augvjiine (iO^\6. noirelilh his before fo much- ad mired Cicero, becaufe he could not find the Name of Chrift : how pathetically cri:s he, Duhijjjjney itmantif benignijl clarij. SiC. ^uandote -videbo!^ quandojatiahor de pulchri- tudine tua? Meditat. c, 37. Omojtpweet, mnji lo'vingy moj} kindy mojl d^ar^ moji precious^ troji dffirtdy mcj} h-veJy, nrjl 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 Martyr, No?ie but Chriji, The Terms, which are either ultimate, or fuboV' dinate^ or mediate Ihe ultimate is, God the Father, Son, and Holy Ghoft, whom the true Convert takes as his all-lufH- cient and eternal BlelTef^nefs. A Man is never truly iandibed tiil his very Hear; be in Truth fet upon God above all Things, as his Portion and chief Good^ Thefe are the natural Breathings of a Believer's Heart: Ihou art my Ponion^ Pfa. ocix. 5,7. My Soul Jhalimake her Boaji in ihe Lordy Pfa. xxxiv. 2. My Ex* feSlation is from ktm ; hz cnly is my Rock ck>id my Hal'va- Uon ; he a my Defence ; w Gcd is my Sahaticn and' The Nature of Connjerficn. 3-9' Glory ; the Rock of my Strength ana my Refuge is in God^ Pfa. Ixii. 1, 2, 5, 6, 7. and xviii. !, 2. Would you put it to an I Hue whether you be con- verted or not ? Now let thy boui and all that is \^itnin thee artend. Haft thou t-ken God for thy Happinefs ? Wher^ doth the Content of thy Heart lie ? Whence doth thy choiccft Comfort come in ? Come then, and, with Jbraham, lift up thi).e Eyes Halt vvard, and Weitward, and ^NorthvvarJ, and Southward, and caft about thee, wi*at is it that thou wouldft have in Heaven, or on Earth, to make thee happy ? If God fhould give thee ihy Choice, as he did to Se Fall, by turning the Heart from its Idol to the li- ving God. I rhj. i. 9. Now lays the Soul, Lord, nvhitherpoll I got Thou haft the Words of eternal Life^ John vi. 68. Here hecfnrers, here he fettles: Oh! it i^ the entrance of Heaven to him, to fee bis Inte- reft in God. When he difcovcrs this, he faith. Re- turn urjo ihyRejK O try Soul, for the Lord hath dealt bountiful y nAj:th th-e^ Pfal. cxvi. 7, And it is even ready to breathe out ^imecn^s Seng, Lord, new letteft ti. uu thy Sc^ycr,^f:t depart in Peace, Luke ii. 29. and faith, w th Jacob, when his cia iio«-t •■^.uived at the weU conie [idings. It ;$ enough, Qtx\, •i'.Xw. 28. v-a\.._u^ fees he hatli a Gol in Covenant to«go to, this is all his SrHal or Ifs princii>aL The Prvncipal is Chrilt, the only M^'diator be- tween GoD iina IvJan, 1 Tim, ii. 5. His Work is to bring us to God. 1 Pet, iii. «8. He is the Way to the Father, John xiv. 6. the only Plank on which we may efcape, the only Door by which we may enter. Jobnx. 9. Converfion brings over the Soul to Chrift toacce}.l him, Ccl. ii, 6. as the only Means of Life, as the only Way^ the only Name given under Hea- ven, Jits iv. 12, He looks not for Salvation in any other but him, nor in any other with him; but throws The Nature of Coti'verpn, 4' throws himfelf on Chrill alone, as one that (hould cail himfelf with fpread Arms upon the Sea. Here (faith the convinced Sinner) / nvill 'venture ; and, tflperip.lperijh', if Idte. UvilUte here. But Lord/fJer me not to ferijh unaer the pmful Eye of thy Mercy, Entreat me not to lea^ve thee, or to turn a^ay fromfcllon.in^ after thee. Ruth i. 1 6. H^re l^i^ threw nty/elf if thou kiek me, rfibcu kill me. Job xill. I c, I cwill net go from thy Door. Thus the poor Soul doth venture on Chnlt, ana r^Xplvedly adhere to him. Before Converfion, the W r--,->^^'^f Chrilt, minded tbeFarm,Fnends, ' Mrrcnandife, more tnan v^*. n.. Mat.^xn. 5. now, Chrill is to him as his neccffary Food, ina Jaily Bread, the Life of his Heart, the Staff of his Life, Gal. ii. 20. His great Defign is, that Chrifl: may be magnified in him, Phil. i. 20. His Heart once faid, as they to the Spoul'e, // hat is thy behaved more than anothtr? Cant. v. 9. He found more bweet- refs in his merry Company, wicked Gan eb, earthly Delights, than in Lhrift. He took Religion for a Fancy, and the Talk of frreac Enjoyments for an idle Dream; but i.ow to him to linje is Chrifl, He fets light by all that he accounted precious, for the Excellency of the Knowledge of Chrilt, PhiL iii. 8. All of Chrifl: is accepted by the fincere Convert : He loves not only theVWagcs, but the Work, of Chrift, B.om. vii. 12. not only the Benefits, but the Burden of Chrift; he is willing not only to tread out the Corn, but to draw under the Yoke; he takes up the Commands of Chrilt, yea, and Crofs of Chrift, ^laf, xi. g. and xvi. 24. The Unfound clofeth by the Halves with Chrifl ; he is all for the Salvation of Chrill, but he is not for San<5liiication ; he is for the Privileges, but ap- propriates not the Perfon, of Chtill ; he divides the Office's and Benefits of Chrill. This is an Error ia the 42 ^'he Nature cfConnjerJ^on. the Foiindatmn : Whofo loveth Life, let Km beware JJerc ; ir u an undoing MifUke, of which you h;;ve tern often w^rneri, and yet non^- more commrn. Jefus -IS a fwe^'t Name ; hut Men love n,t the Lord Was tn Sniariiy, £ph. vi. 24. They will not have Aim as God offers, /. be a Prince a»^ a Sanjiour, \i V' ^''. P''^' ^i^''« ^1-'^^ God ha h joined, the King r,nd the Pneft : Yea. they will not accept the S.dvation of Chriil as i -^ intends it ; thev divide It here. Jivery Man».s Vce is for -alvation from Suffering ; but they dcfire not to be Ta.ed from Sin- i"n;c ; they would have their Lives favr-^ ,V ., , -' vvouil have th-i- ' '*-• *^^» rfi^ny divide heic rfg.'in ; they would be content to have fome cf their Shis > cftroyed, but they cannot Ifr.ve the Lap of Ddli'ah^ or divorce the beloved ILrod'u : 7'hcy can- not he c;ucl to the right Eye, or ri^hr ria/id : The Lord mud pardon them in this Tnir.g, 2 Kin^s v, I 8, Oh ! be carefully tender here ; jour Souls lie upon it. ""l he louiid Convert takes a whole vJhrift, and twkes him for al! intents and Purpfns, without Exception?, withr ut Limitntions, without Refcrves. He ifi willing to have ChriR upo'. an/ Terms ; he \n willing to hwe the Dominion of Chrill, as well as Deiiver-ince by Chrift ; he faith, with Paul, Lotd^ wjhat nxilt thr.uhavt me tn do? AA''ix.6. Anv Thinjr, Lord ; Me (end. the Blank to Chrilt, to fet down hii own Condition>, A5ls ii. 37. and xvi. '^c. The lejs principal is the LaJe.r.pement: 1 kno-a;, O Lord, that i y luog vivu art , ,ght : I k'-oe thy Commandments aboJ^ila^yea. .b.vj.neGod:Ief.e>n all thy Pre- cepts ,cncern:ng ud Tht.gs to be right ; auA I hateifuery fulje Wcy, Fla. cxix. . q. 1.8. Ma-k ne cid ap. . trr ve of all that God require-!, and .iinl.owe 1 o. . il that he forbade ; Righieous, O Lord, and upright an tby J udgenunii* ^^ ^he Nature of Converjion, judgements* Thy Tejilmoniis that thou hajl tommandid are righteous and 'very , ait hful. Thy Word is true from the Beginningy ande'very ont of thy righteous Judgements endureth for ever, Pf. cxix, 137, 138, 160. Sec how readily and fully he fubfcribes; he declares his AlFent and Confent to it, and all and every Thing therein contained. 2. The Dejire of the Heart is to kno-vj the nvhole Mind ofChrif, Pi. cxix. 124, 125, 169, and xxv. 4, 5. He "would not have one Sin undifcovered, nor be ignorant of one Duty required. Jt is the natural and earned Breathing of a fandified Heart, ** Lord, •* if there be any Way of Wickedneis in me, do thoa ** difcover it. What i know not teach thou me; *' and, if 1 have done Iniquity, 1 will do it no more." TheUnfound is willingly ignorant, 2 P^/riii. 5. loves not to come to the Light, John iii. 20. He is wil- ling to keep fuch or fuch a bin, and therefore is lothe to know it to be a Sin, and will not let in the Light at that Window. Now the gracious Heart is willing to know the whole Latitude and Compafs of his Ma- ker's Law, Pf. cxix. iH, 19, 27, 33, 64,66, 68,73, 108, 124. He receives, with all Acceptation, the "Word that convinceth him of any Duty that he knew not, or minded not, before, or difcovereth any Sin that lay hid before, Pjnl. cxix. 11. 3, The free and rtjolved Choice of the Will is dtttr' ?ninfdfor the Ways of Chriji bfore ail the Pleafures of Sin andPyofperitiesoftheWorL!,?L\:\\x> 103, 127, \6i. His Confent is not extorted by Ibme Lxiremity of Anguifh, nor is it only a judoen and hafty Kefoive, but he i-. deliberately purpofed, and comes off freely to the Choice, Pf. xvii. 3. and cxix. 30. True, the Flefh will rebel, yet the prevailing Part of his Will is for Chriil's Laws and Government; fo that he takes them not up as his Toil or Ijurden, but his Bliis. 1 johnw 3. Pf. cxix. 60, 72. While the \jn(an6l)fied goes in Chriil's Ways as in Chains and Fetters, ^he Nature of Co/iverf^on, 45 Fetters, he doth it naturally, P/. \\. 8. J^r. xxxi. 3;?. and counts Chrilt's Laws his Liberty, P/aL cxix. ^2,45. yam. i. 25. He is willing in the Beauties of Holinefs, /*/ ex. 5. and hath this inff- parable Mark, •* Thar he had rather (if he might *' have his Choice) live a ftridl and holy Life, than •* the mod profperous and flouriOiing Life in the "World." I Sam.x.zb. Thete. voent 'i;s wr-au Chap. III. 6/4he Neceffity of Cpnnjerfim, [ ■. ^^ ^\ IT may be you are ready to fay, What i^eaneth'*' this Stir? and are apt to wonder why 1 follow you v,'ith fuch Earneftnefs, lliil ringing one Lefibn in your Ears, that you fsould repent ^ and be con'verledi Adls iii. 19. But 1 muft fayunto you, as Ruih to Naomi y\ Entreat me not to lea'veyoui nor to turn ajide fro/n follovj'i ihg after youy Rath i. j6. Were it a Matter of In- difference, 1 would never keep fo much ado: Might you be iaved as you are, I would gladly let you alone : But would you not have me folicitoua' for you, when I fee you ready to penih ? As the Lord liveth, before whom 1 am, \ have not the leaft Hopes to fee one of your Faces in Heaven, ex- cept vou be converted : 1 titterly defpair of your D Salvation, 4? The SeeeJJity &/ Ci>nverfti>it* Salvation, except you will be prevailed with to turn thoroughly, and give up yourfelves to God in Holi- nefs and Newnefs of Life. Hath God faid. Except ytu be born again, you cannot fee the Kingdom of God, John iii. 3. and yet do you wonder why your Minif- ters do fo plainly travail in Birth with you ? Think it not ilrangc that I an^ earned with you to follow af- ter Holinefs, and long to fee the Image of God upon you : Never did any, nor (hall any, enter into Heaven by any other Way but this. The Conver- fion defcribed is not a high Pitch of fome taller Chridians, but every Soul that is faved pafTeth this univerfal Change. It was a Paflage of the noble Itemany when he was hading with Corn to the City in the Famine, and the Mariners were lothe to fet Sail in foul Weather, Neeeffarium efi na*vigare, non ef neceffarium ^vi^vere ; Our Voyage is more neceffary than our Lives. What is it that thou dod count necedary \ Is thy Bread neceflary ? Is thy Breath neceflary ? Then thy Converfion is much more neceflary. Indeed^ this is the unum neceffariumy the one Thing necedTary. Thine Edate is not necedary ; thou mayed fell all for the Pearl of great Price, and yet be a Gainer by the Purchal?, Mau» xiii. 46. Thy Life is not neceflary ; thou mayed part with it for Chrid to infinite Advan- tage. Thine Edeem is not neceflTary j thou mayed be reproached for the Name of Chrid, and yet be happy ; yea, much more happy in Reproach than in Repute, i/*^/. iv. 14. Matt.y. 10, IK But thy Converfion is necedary ; thy Damnation lies upon it: And is it not nee{]ful, in lb important a Caie, to look about thee ? On this one Point depends thy Making or Marring to all Eternity. But I diall m<»e particularly ftew the Neceffity of Cou iv. 11. Did he not make thee for him- felf ? Prt)^ Nneffity of Coirjerf.on* ^\ and Faith in divine Attributes and Promifei ? "What our Praifes and Thanksgivings, unlefs from the Love of God, and a holy Gratitude and Senfe of God's Mercies in the Hesrt ? So that a Man may as welt expect the Trees ihould fpeak:, or look for Logic from the Brutes, or Motion from the oead, as lor any Service holy and acceptable to God froir, the unconverted. When the Tree is evil, how can the Fruit be good ? Matt. vii. 18. -^ ■ Secondly, To bad Purpofe. The unconverted Son! is a very Cageof unclean Birds, A'^i;. xviii. 2. a Sepul- chre full of Corruption and Rottcnnefe, Matt, xxiii, 27. a lothefome Carcafe full of crawling Worms, and fending forth a helliih and moft noifome Savour in the Noftrils of Go(i, P/cr. xiv. 3. O dreadful Cafe ! Doll thou not yet fee a Change to be needful ? Would it not have grieved one to have fcen the gol- den confecrated Ve/Tels of God*s Temple turned into quaffing Bowls of Drunkennefs, and polluted with the Idol's Service ? Dc'n. v, 2, 3. V/as it fachi- an Abomination to the Je'^vs, when Antiochm fet up the Pidlure of a Swinu at the Entrance cf the Tenii« pie? How much more abominable then would 'i^ have been to have had the very Temple itfelf turned" into a Stable or a Sty, and. to have bad the Holy ef H lies ferved like the Houfe o'i Baal; to nave ha'd the Image of God taken down, and have been turnedintq a Draught-i oufe i z Kings x. 27* This it> the very Cafe of the -unrcgenerate :• All thy Members a/^ turntd into Tntirumenis of Unrighiioufnefs, Rem. vfy 19. Servants of Satan j and thy inmoll Power into a Pvccepiacle of Uncleanncis, \£'/'&.-ii. 2. 7//. i. 15. Vou may fee the goodly Guelis within, by what comes out ; for out of' the Heart proceed evil Thoughts , Murders, Adulteries^ Fornications^ TheftSy falfe tV.t- ve/si Blajphemies, &c. This Blackguard difcovers what a Hell there is within. D 3 ' O Abufe J J ^Iht Ntcejjlty of Comuerjton, O Abufe jnfufFerable 1 to fee a Heaven-born Soul abafed to ihe fihhieil Drudgery ! to fee the Glory of God's Creation, the Chief of the Works of God, the Lord of the Univerfe, lapping wiih the Prodigal at the Trough, or licking up with Greedinefs the moll Uthefome Vomit ! Was it fuch a Lamentation to fee thofe that did feed delicately fit defclate in the Sdeets ; and the precious Sons of S:oTt, comparable to fine Gold, efteemed as earthen Pitchers ; and thofe that were clothed in Scarlet en-brace Dung* JbiJls ! Lam, iv, 2, 5, And is it not much mere fearful to fee the only Thing that hath Immcrtality in this lower World, and car: its the Stamp of God, become 9s a VelTel whtrein ihere i* no Pleafure, Jer. xxii. ^S, (which is but a modeil Kxprtffion of the Veflel Men put to the moll fordid Vf), O indignity intolerable ! Betted ihou wert daftied in a thou and Pieces, thaa continue to be abafed 10 fo hlthy a Service, II. Aot on' J Man, hut the ivhoU %'ijihle Creation y it in 'uain ^iihut this, Btloved, God hath made all the vifible Creatures in Heaven and Earth for the Service of Man, and Man only is the Spokefman for all the Reft. Man is, in the Unive* fe, like the Tongue to the Body, which fpeaks for all the Members : The other Creatuies cannot praife their Maker, but by dumb Signs and Minis to Man, that he (hould fpeak forrhem. Man is, as it were, the High-prieil of God*3 Creation, to offer the Sacrifice of Praife for a'l his FcUow-creaiures, Pf. cxlvii. cxlviii. cl. The Lord GoJ ex|.edeth a Tribute of Praife from all his Woiks, Pja, ciii. 2.2. Now, all the Rtil do bring in their '1 ribute to Man, and pay it by his Hand : So then, if a Man be falfe, and faithlds, and fel- fifh, God is wronged of all, and ihali have no ac« live Glory from his Work*. O dieadful Thought to think of ! that Goi ihculd build fuch a World as this, and lay cut fuch infinite Power, and Wifdom, and Goodnef?, there. upon, The NiseJJiiy of CmverfiGH* 53 upon, and alUn vain; and Man ftiouM be guilty, at laft, of robbing and f polling him of the Glory of all! Oil, think of this! While thou arc unconverted, all the Offices of the Creatures to thee are in vain ; thy Meat nourilhes thee in vain ; the Sun holds forth his Light to thee in vain ; the Stars, that {^xvt thee in their Courfes by their powerful, though hidden, la- flaence, {Jud w* 20, Ho/, ii. ai, 22.) doit in vain; thy Clothes warm thee in vain ; thy Bead carries thee in vain. In a Word, the unwearied Labour and con - tinual Travail of the whole Creation (as to thee) are ia vain. The Service of all the Creatures that druclga for thee, and yield forth their Strength unto thee, (that therewith thou Ihouldd ferve their Maker,) is all but loil Labour. Hence the whole Creation groaneih under the Abufeof this unfanflificd World, T^jom. viii. 22, that pervert them to the Service of their Lulls, quite contrary to the very End of their Being. 111. IJ^ithout this, thy Religion is 'vain. Jam. i, 26. All thy religious Performances will be but loll ; for they can neither pleafe God, Rom. viii. 8. nor fave thy Soul, I Cor. xiii. 2, 3. which are the very Ends of Religion. Be thy Services never fo fpecious, yet G^)d hath no Plealure in them, J/a, i. i^. Ma/, u 10. Is not that Man's Cafe dreadful, whofe Sacri- fices are as Murders, and whofe Prayers are 3 Breath of Abomination? I/u. Ixvi. 3. Pro^v. xxyf'ni. g. Many under Convidicni think they will let upon mending, and that a few Prayers and Alms will falve all again j but alas. Sirs! while your Hearts remain unfanfti- fied, your Duties will not pafs. How pun6lualwa& Jehu/ and yet z\ was rejefted, becauie his Heart was| not upright, 2 Kin. x. with Ho/» i. 4. How bla me- lefs was Pan/ / and yet, being unconverted, all was but Lofs, Phi/, iii. 6, 7. Men think they do much ia attending God's Service, aad are ready to twit bini withi;, Ifa. Win, 3. Mait, vii. 22. and fethim dowa D ^ ' To 54 f ^he Nictffttj of CoHverJton, fo much' their Debtor, whereas (their PerfoRs beicg unrandlified) their Duties cannot be accepted. O Soul ! do not think, when thy Sins purfuetbee, a little Praying and reforming thy Courfe will pacify God: Thou mull begin with thine Heart: If that be liot renewed, thou canft no more pleafe God than one that, having unfpeakably offended thee, fhoold bring thee his Vomit in a Difii to pacify thee, or, having fallen into the Mire, Diould think with his lothed Embraces to reconcile thee. It is a great Mifery to labour in the Fire. The Poets could not invent a worfe Hell for Sijyphus than to be getting the Barrel ftill up the Hil), and then that it Ihculd prefently fail down again and renew his La- bour. God threatens it, as the ^^reateft of temporal Judgement!?, that they Ihould build and not inhabit, plant and nctgather, and their Labours i\ ould beeaten cp by Strangers^ Deut. xxviii. 50, 38, 39, 41. Is it fo great aMiicry to lole ourccmmon Labours, to fow in vain, and build in vain? how much more to lofe cur Pains in Religion, to pray, and hear, and faf^, in vain ! '1 his is an undoing and eternal Lofs. Be not deceived; if thou goeft on in thy finful State, though rhou (hculdft fpread forth thy Hands, God will hide his Eyes; though ihcu make many Prayers, he will not hear, Jfa. i. 15. If a Man without Skill fet about our Work, and mar it in the doing, though he take much Pains, we give him but fmall Thanks. God will be worlhipped after the due Order, 1 Chi on. xv. 13. If a Servant do our Work, but quite contrary ro ctr Order, he ihall k:ive rather Stripes than Praiie. Cod's Work muft be done according to God's Mind, 01 be will not be pleafed ; and this canno: be, except it be dene with a holy Heart, 2 Chron. xxv. 7. IV. Without thiSi thy Hopes are in vain. Job viii. 12, 13. T he Lcrdhalh reje^ed thy Covjidence,- Jer; ii" "57. Firft, The Hope of Comforts here is in vain* ' Jt is not only necelTary to the Safety, but Comfort, of ^ your ^hi .NeceJJity-ofConnJirJion* 5j your Condition, that you be converted. Without this, youjhallmcthionx) Peace, Ifa. lix. 8. Without the Fear of God you .cannot have the Comfort of the Holy Ghoji^ Aifts ix. 3 I . God fpeaks Peace only to his Peo- ple and to his Saints. ?fa. Ixxxv. 8. If you have a falfe Peace, continuing in your Sins, it is not of God's fpeaking, and then you may guefs the Author. Sin is a real Sicknefs, lfa.\. ;. yea, the worft of Sicknefs; it. is a Leprofy in the Kead, Z,^'X7V.xiii. 44, thePlague in the Heart, i ir/«. viii. gB. itisBioken- cefs in the Bones, Pfa. li. 8. it pierceth, it wound* eth, it racketh, it tormenteth, i T^/w. vi. 10. A Man may as well exped. Eafe when his D:fterapers are in their full Strength, or his Bones cut of Joint, as true Comfort while in his Sins. O wretched [Vlan, that can ft have no Eafe in this Cafe, but what comes from the Deadlinefs of the Difeafe ! You faall have the poor fick Man fa.ying, in his Lightnels, he is ^<^eU, when you fee Death in his Face; he would needs up and about his B.afmefs, when the very next ^tep is like to be in his Grave. The un fan dined often fee Nothinigamifs; they think themielves whole, and cry not out for the Phyfician; but this (hews the Danger of their Cafe. Sin doth naturally breed Diftemper- and Diilur- bances in the 5oul i vVhat a conimual Tempeil and Commotion i& there in a difcontented Mind ! what an eating Evil is inordinate Care ! what is Paffion but a veiy Fever in the ^'iind ?, what is Lull but a Fire in the Bonca ? what is Pride but a deadly Tym- panv f or Covetoufnefs, but an infatiable and insuf- ferable Thiift f cr Malixre and Envy, but V^enom in the very Heart I Spiritual loth is but a Scurvy ia tha iViindy and carnal ecurity a moruL Lethargy ; and how can that Soul havetrue Com-for.C thatis under fo many Difeaies? But converting Grace cures, andfa eafcs,the Mind ; prepares the Soul for afettied, itand- ding, i.n.'norta!. Peace : Gieat Peace hav.e. thcj th-atiorjc D 5 tl^^y, 5 5 ^fhe Netejiiy of Ccnvirjiott* tly Commandment Sy and h'otbingjball offend themt Pfa, cxix. 165. They are the Ways of Wifdom, that afford Pleafure and Peace, Pro-v. hi. 17. Da'vid \iZ(i infinitely more Pleafuje in the Word than in all the Delights of his Court, Pfa. cxi^. 103, 127. The Conicience cannot be truly pacified till foundly puri- fied, Heb. X. 21. Curfed is that Peace that is main- tained in a Way of Sin, Deut,x\\x. 19,20. Two Sorts of Peace are more to be dreaded than all the Trou- bles in the Word ; Peace with Sin, and Peace in Sin. Secondly, Thy Hopes of Salvation hiTftiftir art in me a Word of Chrilt for thy Hope, that he will fave thee. , in thine Ignorance or profane Negledt of his Servlce,'^^ and I will never go to fhake thy Confidence. 2. Gcd doth nvith Abhorrence reje5l this Hope, Thofe condemned in the Prophet went on in their Sins, yet (faith the Text) they will lean upon the Lord, Mic» iii. IK God will not endure to be made a Prop to Men in their Sins : The Lord reje£led thofe prefump- taous Sinners that went on iHll in their Trefpafi'es, and yet would ftay themfelves upon IfraeVs God, Ifa. xlviii. J, 2. as a Man would (hake off the Briars (as one faid well) that cleave to his Garment* 3. If thy Hope he any Thing ivorthj it nxj ill purify thee from thy Si?is, i Johi iii. 3. but curfed is that Hope which doth cherifli Men in their Sins, QhjeSi. Would you have us to defpair ? Anfix), Yc-'U muft defpair of e»'er coming to Heaveik^ as you are. Ads ii. 37. that is, while you remain un-„ converted. You muft defpair of ever ieeing the Face of God without Holinefs ; but you muft by no Means defpair of ftnding Mercy, upon your thorough Re- pentance and Converfion ; neither may you defpair of attaining to Repentance and "Converfion in the Uie of God's Means. V. Without thisy all that Gcd hath done and fuffcred <-dtii!l be (as io you) in 'vain, John xiij, 8. Tit. ii. 14.,^ that is, it will no Way avail you to Salvation. Many, urge this as a fufficient Ground for their Hopes, that. Chrift died for Sinners : But I muft teil you,. Chrill never died to lave impenitent and unconverted Sinr. ners (fo continuing), 2 Tim, ii. 19. A great Divined was worit, in his private Dealings >^h bouls, to afjc two Queftions : i. Whai hath Chrift done for ycu ? 2. Whet haih Chrift v.rcught in you? With- t)ui the ^application ©f the Spirit in Regeneration, we we can have no faving friterell in the Benefits of Re- den[ipdori. I tell you from the Lord, Chrift hini» felf cannot fave you, if you go on in this Statfe/^ '"'^ I. It Hjuere again/} his TrujL The Mediator is the? Servatit of the Father, I/, xlii. i . (hews his Commif- fion from him, and afts in his Name, and pleads his Command for his Juftificatioa, Johnx. i 8, :6. and vi 3'8,4.o. and God has committed all Things to him^ entrulled his own G ory and the Salvation of rheE- Icd with him, M-^/. xi. 2-. John-iivW. 2. According-' ly Chrift gives his Father an Account of both Parts of his Truft before he leaves the World, Jo. xvii. ^ 6, 12. Now Chrift would quite crofs his Father*^ Glory, his greatefl Trull:, if he fhould five Men in their Sins, for this were to overturn all his Counfels, and to offer Violence to all his Attributes. Firft, To overturn all his Counsels', of which this is theOrder, that Men (hould be brought thiough Sanc- tification to Salvation, 2 The/, ii. 13. He hath cho- fen them, that they fhould be holy, Eph. i. 4. They areelefted to Pardon and Life through Sandification, I Pet. i. 2. If thou canil repeal the Law of God's immutable Counfel, or corrupt him whom the Fa- ther hath fcaled, to godiredly againft his Comraif- fion, then, and nototherwife, mayft thou ^.et to Heaven in this Condition. To hope that Chrift will fave thee, while unc' nverted, is to hope that Chrift will fali.fy his TiulL He never did ror will fave one Soul, but whom the Father hath given him in £- le£lion, and drawn 10 him in efadtual Callmg, Jo, vi. 35, 37. Be aflured Chrift will fave nonein a Way contrary to his Father's Will, "Jchnxl. 58. Secondly yTo off", r Violence to all his y^ttrilmtss. I To his Juftice^ for the ighteoufnefs of God's Judgement licb in rendering to all according to their Works, Ro* ii. 5, 6. Now, (hould Men fow to the Flefti, and yet ofiheSpiritreap everlaftingLife, Qal.^\.-j ,Z. where were the Glory of divine Juaice, ^'nce it ^lOuld be given $a , The Necejptyi of Ctnverfion, given to the wicked according to the V/ork of the righteous i 2. To his Holine/s. If God fhould not only fave Sijiners, but fave them in their Sins, his fliolt pure and (Irid Holinefs would be excrcdinglyr defaced : The unfandlified is, in the Eyej. cf God's Holinefs, worfe than the Swine or Viper, Matt. xli. 34. iPtt. ii. 22. Now, what cleanly Nature could endure to have the fihhy Swine bed and board with him in his Parlour or Bed-chamber? It would be offering the cxtremelt Violence to the infinite Purity of the divine Nature to have luch to dwell with him : Thej cannot Jiand in Ins Judgement \ thty cannot abide his Pre/encet Pfa. i. 5. and v. 4, 5. li holy David would not endure luch in his Houfe, no, nor in his Sight, P/a. cxxxi. 3, 7. can we think God will ? Should he take Men as they are, from the Trough to the Table, from the Harlot's Lips, from the Stye and Draff to the Glory of Heaven, the World woul4 think God were at no fuch Dillance f cm bin, nor had fuch Diflike of ic as we are told he hath ; they would concludeGod \^tTQaJtcgetherJuchc.nontasihem» fehes (as they wickedly did, but from the very For- bearance of God, P/a A' 21). 3. To his Ferocity : For God hath declared from Heaven, that, ifanyjhall fay he Jhall ba've Peact, though hejhallgo on in the Ima* gination of his Heart, his IFr at h Jhall J moke againji that Many Deut. xxix. 19, 20. That they (only) that cenfefs and forfake their Sins Jhall find IWe cy, Prov. xxviii. i 3. That fhfy that Jhall enter into his Hid mufi he of clean Hands and a pure Hearty Pf. xxiv. 3, 4 Where were God's Truth, if, notwithftanding all this, he ihould bring Men to Salvation without Convcrfion ? O def- peraie Sinner, that dareft to hope that Chrift will put the Lie upon his Father, and nullify his Word, to fave thee ! 4. To his JViJdom : For this were to throvsf away the choiceft of Mercies on them that would nos value them, nor were any Way fuited to them, fiiit. They ivQuld nft valu( thtm : The unfanftified Sinner The Necejjiy of Ccnverjion, #t Sinner puts but little Price upo» God*s great Salva* tion, Matt, \xii. 5. He fets no more by Chrift than the whole by the Phyfician, M^tt. ix. 12. He prizes not his Balm, values not his Cure, tramples upOa his Blood, Heb. x. 29. Now, would it lUnd with Wifdom to force Piiidon and Life upon thofe that would give them no I hanks for them ? Will the all-wife God (when he hath forbidden us to do it) throw his holy Things to Dogs, and his Pearl to Swine, that would, as it were, but turn again and rend him ? Matt. vii. 6. This would make Mercy to be defpifed indeed. Wifdom requires that Life be given in a Way fuitable to God's Honour, and that God provide for the fecuring bis own Glory, as well as Man's Felicity. It would be difhonourable to God to fet Jev/els on the Snouts of Swine, (continue ing fuch,) and to bellow his choicefi Riches on them that have more Pleafure in their Swill than in the heavenly Delights that he doth cfFer. God would lofe the Praife and Glory of his Grace, if he Should calt it away upon them that were not only un» worthy, but unwilling. Secondly, They are no Way fmted to them. The di- vine Wifdom is feen in fuiting Things to each other, the Means to the End, the ObjeA to the Faculty, the Quality of the Gift to ihe Capacity ot the Receiver. Now, if Chriftfhould bring the unregeneraied Sinner to Heaven, he could take no more Felicity there than a Beail if you (hould bring him inioa beautiful Room, to the Society of learned Men, and a well-furni(hed Table ; whereas the poor Thing had rouch rather be grazing with bis Fellow-brutes. Alas \ what fhouJd an unfanftined Creature do in Heaven/ he could lake no Content there, becaufe Nothing fuits him ; the Place doth not luit him ; he would be but p^fcis im aridOf quite out of his Element, as Swine in a Par- lour, or Filh out of Water ; the Company doth not fait him. What Communion hath Darknefs with Lights 62 The NeceJJity of Converfion* light ? Corruption with Perfeilipn ? Filth and Rot- lennefs with Glory and Immor'-ality ? "] he Employ- ment doth not fait him ; the nnthems of Heaven fie not his Mouth, fuit not his Ear. Canrt thou charm thy Beaft with Mufic? or wjI: thou bring him to thy Organ, and exped that he Ihould make thee Melo- dy, or keep Time with the tuneful Choir? or, had he Skill, he would have no Wiil, and fo could find no Pleafure, no more than the naufeous Stomach in the Meat on which he hath newly furfeited. Spread thy Table with Delicates befor-e a languifh- ing Patient, and it will be a very great Offence. Aiasl if the poor Man think a Sermon long, and fay, of a Sabbath-day, What aWearinefs it is ! Mai. i. 13. how (i.ifjiable would he think it, to beholden to it to all Eteriuty ! 5. To his Immutability, or elfe to his Omnifciency or O.\7iipottncy', for this is enaded in the Conclave of Heaven, and enrollea in the Decrees of the Court above, that none but "Cat pure in Heart /ball eojer fee Godj Mat. V. 8. This is laid up with him, ^nd fcaled among his Treafures. Now, if Chrift yet bring any to Heaven unconverted, either he mull get them in without his Father's Knowledge, (and then where is his Omnifciency ?) or againft his Will, (and then vvheie were hii; Omnipotencyr) Or he muft change his Will, (and then where were his Immutability :). Sinner, wilt thou not give up thy vam Hope of be- ing faved in this Condition: Saith liL^ad, Jhall the Earth he for/nkni for thee ? or the t\Dcks minjed out of their Place? Job xviii. 4. May I not much more rea- fon fj with thee? i^hall the Laws or Heaven be re- verfed for thee ? i: hall the everlafting Foundations be overturned for tl.ee? Shail Chrill put out the Eye of his Father's Omi ilciency, crlliorien the Arm of his eternal Power, for thee ? Shall divine jullicc be violated for thee? or the Erightnefs of the Glory of his Holinels be blenilhtd for thee? Oh I the Impof- fibilitv. The NeceJJify ofCon'ver/Jon, 6^ fibility, Abfurdity, Blafphemy, that are In fuch a Confidence : To think Ohrift will ever fave ihee la this Condition is to make thy Saviour become a Sinner, and do more Wrong to the infinite Majerty than all the wicked on Earth, or Devils in Hell, ever did, or could do; and yet wilt thou not give up fuch ablafpliemous Hope? U. Againji his Word. We need not fay, nuho Jhall afcctid itito Hea yet cannot 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 : Son>etim€s that the Terror of the Lord will perf»iadc them ; yet neither will this do it. They will ap- prove the Word, like the S«rmon, commend the Preacher, b^jt tl*cy will yet lire as they did. They wili The Necefftty ef CbnverJ^on. fig will not deny me, and yet they will not obey me. They will flock to the Word oi God, and fit before me as his People, and hear ray Words, bucthey will not do them. They value and will plead for Minis- ters, and I am to them as the lovely Song of one that hatha pleafant Voice, yet I cannot get them to come under Chrift'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 Sins, to forgo their evil Company, their In- temperance, thtir unjuft Gains, tsff. I cannot pre- vail with them to fei up Prayer in their Families and Clofets, yet they will promife me, like the froward Son thai faid, J go. Sir, hutivent not. Mat. xxi. 30. I cannot perfuade them to learn the Principles of Religion, though, elfe, they would die without Knoiu^ ledge, Jobxxxvi. 12. I tell them their Mifery, but they will rot believe but it is well enough : Jf 1 tell them particularly, I fear, for fuch Reafons, their State 18 bad, they will judge me cenforious; or, if they be at prefent a little awakened, they are quick- ly lulled afleep by Satan again, and have lofl the Senfeofall. Alas ! for my poor Hearers, maft they perifh at lad by Hundreds, when Miniilers would 6> fain fave them? What Courfe (hall I ufe with them that I feave not tried ? What fifall 1 do for the Daughter of my Peopled jer. ix. 7. O Lord Gody help. Alas! Jbad J lea'vt them thus? 1/ they wU not bear me, yet do thou bear me : Oh / that they may yet live in thy Sigh / Lord, Ja've them^ er el/e ibyf perijh. My Heart tuould melt to fee their Houfes $n Fire about their Ears, nvhen they *wirefafi aftep in their Beds ; and Jhall not nj Soul be moved wthin me, to fee them falling into endlefs Perditioet^ Lord, have Compajfion, emdfa've them cut of the Burning: put forth thy di^vine Peiuer, and the ^'orb HviU be dtn4 ; bnt^ m for me, I cemnot j>revaiL Chap. ■ • [ 7° } Chap. IV. Shelving the Marks cf the Vncon'veried, WHile we keep aloof in Generals, there is lit- tle Fruit to be expeded ; it is the Hand-fight that does Execution. David is not awakened by the Prophet's hovering at a Diftance in parabolical Jnfinuations; he is forced to clofe with him, and tell him ^\z\xi\yjl'hou art the Man, Few will in Words deny the Neceffity of the new Birth, but they have a felf-deluding Confidence that the Work is not now todov And becaufe they know ihemfelves free from that j>rofs Kypocrily which lakes up Re- ligion merely for a Colour, to deceive others, and for covering wicked Defigns, they are confident of their Sincerity, and fufpeft not that more clofe Hy- pocrify, (wherein the greatell Danger lies,) by which a Man deceiveth his own Soul, Jam. i. 26. But Man's deceitful Heart is fuch a matcJilefs Cheat and Self-delufion, fo reigning and fo fatal aDifeafe, - that 1 know not whether be the greater, the Diffi- culty or Difplicency, or the Neceflity of the unde- ceiving Work that i am now upon. Alas! for my unconverted Hearers! they muft be undeceived or undone, Biit how fhall this beeffetled? Hie Lhor, hoc cpusy ej}. Help, O all'fearching Light, and Jet thy difcerning Eye dilco'ver the rotten Foundation of the iielj'-decei xxi. 8. i Cor, vi. 9, 10. 2. The ccvetous. Thefe are ever branded for Idolaters y and the Doors of ihe Kingdom are fhut againll them by Name, Ephrf. v. 5. Col, iii. 5. I Cor, vi. 9, ic. 3. Drunkards, Not only fuch as drink away their Reafon, but withal (yea, above all) fuch as are too Urong for ftrong Drink. The Lc-rd fills his Mouth with Woes again ft thele, aru declares them to have no Inheritance in the Kingdom of God, Ifa, v. 1 1, 12, 22. Gal. v^ 21. 4. Liars, The God that cannot lie has told them, that there is no Place for them in his Kingdom, no Entrance into his Hill ; but their Portion is with the Father of Lies (whofe Children they are) in the Lake of Burnings, Pfa,xv, i, 2. i^^o;. xxi. 8, 2^. John viii. 44. Prov. vi. 17. 5. Snvearers, The End of thefe, without deep and fpeedy Repentance, is fwift Deftruftion, and moil certaitt and unavoidable Condemnation, fam. v. 1 2, Zech. V. I, 2, 3. 6. liailers and Backbiters, that love to take up a Reproach The Marks cf the Unconusrtsd, 73 Reproach againft their Neighbour, and fling all the Dirt they can in his Face, or elfe wound him fe- cretly behind his Back, Pja. xv. i, 3. 1 Cor. vi. 10. and V. 1 1 . 7. Thie'ves, Extortioners, OppreJforSy that grind the poor, over-reach their Brethren when they have them at an Advantage : Thefe mufl know that God /; the Anjengef cfallfuch, I ThefT. iv. 6. Hear, O ye faHe and purloining and wafteful Servants ; hear, O ye deceitful Tradefmen, hear your Sentence : God will certainly hold his Door againfl: you, and turn your Treafures of Unrighteoufnefs into the Treafures of Wrath, and make your ill-gotten Silver and Gold to torment you, like burning Metal in your Bowels, 1 Cor. vi. 9, 10. Jam, v. 2, 3. 8. AR that do ordinarily linje in the profane NegJeSl of God's Worjhipy that hear not his Word, that call not on his Name, that reflrain Prayer before God, that mind not their own nor their Family's Souls, but linje ix)ithout God in the World ^ John viii. 47. Job xv. 4.. Pfa. xiv. 4. and Ixxix, 6. Eph. ii. 12. and iv. 18. 9. Thofe that are Frequenters and Lonjers of Company, God hath declared, he will be the Deftroyer of alt fuch, and that they Jh all never enter into the Hill of his Reji, Prov. xiii. 20. and ix. 6. Pfa. xv. 4. 10. Scoffers at Religion, that make a Scorn of pre- cife Walking, and mock at the MefTengers and di- ligent Servants of the Lord, and at their holy Pro- feffion, and make themfelvesmerry with the Weak- nefs and Failings of Profeffors. Hear, ye Defpifers, hear your dreadful Doom, Prcv, xix. 29. andiii. 34. 2 Chron. xxxvi. 16. Sinner, confider diligently whether thou art not to *be found in one of thele Ranks ; for, if this be thy 'Cafe, thou art in the Gallof Bitter nefs and Bond of hii^ quity ; for all thefe do carry their Marks in their Foreheads, and are undoubtedly the Sons of Death. E 2 And, 74 '^^f Marks of the Uncon'ueHed* And, if fo, the Lord pity our poor Congregations! Dh, how imall a Number will be left when thefe ten Sorts are left out ! Alas ! on hew many Doors, oa how many Faces, muft we write, Lord^ ha^ve Mercy vpon us ! Sirs, what Shift do you make to k^€p up your Confidence of your good State, when God from Heaven declares againft you, and pronounces you in a State of Damnation ? 1 would realon with you as God with them, Hc-w canji thou fay I am not polluted? (Jer. ii. 23.) See thy Way in the Val'.ey ; know nxjhat thou haji done, Man, is not thy Conlcience privy to thy Tricks of Deceit, to thy Chamber-pranks, to the Way of Lying ? Yea, are not thy Friends, thy Fa- inily, thy Neighbours, WitnefTes to thy profane Ne- glefts of God's Worlhip, to thy covetou> PraQices, to thy envious and malicious Cairiage? May not they point at thee as thou goeft ; there goes a gaming Pro- digal ; there goes a drunken Nabalj a Companion of Evil-doers ; there goes a Railer, or a Scoif^r, or a Loofe-liver ? Beloved, God hath written it as with a Sun-Beam, in the Book by which you mull be judg- ed^ that thefe are not the ipots of his Children, and that none fuch (except renewed by converting Grace) ihall fi\&T efcape the Damnation of Hell. O that fuch as you would now be perfuaded to r^ pentt and turn from all your Tra'fgrrJJionSy or elfe /«/- ^i^uity ^U he your Ruin! Eztk xvjii^ 30. Alas for poor hardened Sinners! Muft \ leave you atlalt where you were? Muft i leave the Tipler It ill at the Ale-bench? Muft I leave the Wanton Itill at his Dalliance? Mufl J leave the malicious ftiJl in his Venom, and the Drunkard Hill at his Vomit ? However, you muil | know that you have been warned, and that 1 am clear of your Blood ; and, whether Men will hear, or i whether they will forbear, I will leave thefe Scrip- tures with them^ either as Thunder-bolts to awaken them, or as Searing-irons to harden them to a repro- bate Senfe, Pfa, Ixviii. zu God fiall ifjound the Head The Math of the Uncon^erteet. 75 of his Enemies, and the hairy Scalp offuch a on£ as ^oe» onjlillin his Trefpajfes^ Prov. xxix, i. He that, being often repro'vtdy hardeneth his Neck-, Jhall fuddenly he de- Jfroyedj and that nuithout Remedy, Prov. i. 24, &c. Be- eaufe I have called ^ and ye refufed, I have Jiretched out tny Hand, and no Man regarded, &e. I will mock at your Calamity ixhenyour Dejlru8ion cometh as a Whirlivind, And now I imagine many will begin to blefs them- felvesy and think all is well, becattfe they cannot be fpotted with the grofTer Evils before- mentioned ; but 1 muft farther tell you that there are another Sort of unfanAified 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 un- difcovered tillDeath andjadgement bringall toLight, Thofe Self-deceivers feem to come even to Heaven's Gate with Confidence of their AdmilSon, and yet are turned off at laft. Mat. vii, 22. Brethren, beloved, I befeech you deeply to lay to Heart and firmly retain this awakening Confideration, that Mulitudes mif- carry by the Hand offomtfecret Sin, that is not only hid* den fro?n others, but for Want of obferving their cwn Hearts even from themjelves. A Man may be irte from open Pollutions, and yet die at laft by the fatal Hand of feme unobferved liiiquity ; and there are thefe twelve hidden Sins, through which Souls go down by Numbers into the Chambers of Death ; thefe yon ■luil fearch carefully for, and take them as black Marks (wnerever they be found) difcovering a grace- leis and unconverted State ; a id, as you iove your Lives, read carefully, vvitli a holy Jealoufy of your- ieives, left you Ihould be the Perfons concerned. I . Grofs Ignorance. Oh, how many poor Souls doth this Sin kil. in the Dark! Hof'vf b. while they think verily they have good Hearts, and are in the ready E 3 Way "^fr The Marks of the Vnccnwrted^ Way fro Heaven ! This is the Murderer that difpatch- cth Thoufands in n filent Manjieri,when (poorHearts!) they fufped Nothing, and f^e not the Hand that mif- chiefsthem. Yon (hall lind, whatever Excufes you have for I^rnbrance, that it is a Soul-undoing Evil, Jfa,xxv\\.\\. zTheJ/]i.Z. zCor.iv.j. Ah! would it. not have grieved a Man's Heart to have feen that woful Speftacle, when the poor Proteji ants were fhut up (a Multitude together) in a Barn, and a Butcher can.e, with his inhuman Hands warmed in human Blood, and led them one by one (blindfold) to a Block, where he flew them (poor Innocents !) one af- ter another, by the Scores, in cool Blood? But how jnuch more fhould your Hearts bleed to think of the Hundreds, in great Congregations, that Ignorance doth butcher in Secret, and lead blindfold to the Block \ Beware this be none of your Cafe : Make no Plea for Ignorance : \i you fpare that Sin, knoW' that it will not fpare you ; and would a Man keep a Murderer in his Boiom ? 2. Secret Re/er a Man's own Life, for him, this is a hard Sayings Luke xiv. id. Some will do much, but they will not be of the Religion that will undo them ; they never come to be entirely devoted to Chrift, nor fully to refign to him ; they muft have the fweet Sin ; they mean lo da themfelves no Harm ; they have fecret Exceptions for Life, Liberty, or Eftate. Many take Chrift thus, Hand-over-head, and never confider his felf-deny- ing Terms, nor caft up the Coft ; and this Error in the Foundation mars all, and fecretiy rains them for ever, Luke xiv. 28. Matt. xiii. 21. 3, Formality in Religioti, Many ftick in the Dark, and reft in theOutfideof Religion, and in the external Performances of holy Duties, Matt, xxiii. 25. And this oftentimes doth moft effedually deceive Men, and doth more certainly undo them than open Loofe- The Marks of the Vncorfveried, 77 Jiefs ; as It was in the Fharife.e'*^ Cafe, Matt, xxiii. 3 1 , They hear, they fail, they pray, they give Alms, and therefore will not believe but their Cafe is good, Lukex-^ni. 1 1. Whereas, reliing in the Work done, and coming fhort of the Heart-work and the inward Power and Vitals of Religion, they fall at lail into the Burning, from the flattering Hopes and conn- dent Perfuafions of their being in the ready Way to Heaven, Matt. vii. 22, 23. O dreadful Cafe, when a Man^s Religion fhali ferve only to harden him, and eiFedually to delude and deceive his own Soul ! 4. The Prs'valence of falje Ends in holy Duties i Mat. xxiii. 2,-. this was the Bane of the P>&flr//^^j. Oh, how many a poor Sou) is undone by this, and drops into Hell before 1 e dilcjrns his Miilake! he performs good Duties, and fo thinks all is well, but perceives not that be is af^uated by carnal Motives all the While. Jt is too true, that, even with the truly fanc- tified, many carnal Ends will oft-times creep in; but they are the Matter of hi«^ Hatred and Humiliation, and never come to be habitually prevalent with him, and bear the greateft Sway, Rom. xiv. 7. But now, when the main Thing that doth ordinarily carry a Man out to religious Duties fhall be really fome carnal End, as ro fatisty his Confcience, to get the Repute of being religious, to befeen of Men, to fhew his own Gifts and Parts, to avoid the Reproach of a profane and irreligious Perfcn, or the like ; this difcovers a* unfound Heart, Hof. x. i . Zechwn.^i 6. OChriftian [ if you would avoid Self-deceit, fee that you mind not Only your A6ls, but withal (yea above all) your Ends, . 5. Trujiing in their onvn Righteoufnefs, Luke xviii. p.. This is a Soul-undoing Mifchief, Rom. x. 3. When Men do truft in their own Righteoufnefs, they do indeed reject Chrift's. Beloved, you had need be watchful on every Hand ; for not only your Sins, £4 but 7^ ^he Marks of the Uncenvertedm bat your Duties, may undo you.: It may be you ne- ver thought of this, but fo it is, that a Man may a» certainly mifcarry by his feeming Righteoufnefs and fiippofed Graces as by grofs Sins ; and that is wherk a Man doth truO: to thefe as his Righteoufnefs before God, fer the fatisfying his Juftice, appeafing 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 Duiies and Graces. Beware of this, O ProfefTcrs 1 you are much in Du- ties, but this one Fly will fpoil all the Ointment. When you have done moft and beft, be fure go out of ycurfelves to Chrift ; reckon your own Righte- oufnefs but Rags, P/a, cxliii. 2. Phil. iii. 9. J/a. Ixiv. 6. Nchetmak xiii. 22^ 6. A fecrei Enmity againj} the Striiinefs of Religion, Many moral Peifons, pundlual in their formal Devo- tion, have a bitter Enmity againft Precifenefs, and tate the Life and Power of Religion, /'/6z7. iii. 6. com* pared with Ads ix. i. They like not this Forward* nefs, nor that Men (hould keep fuch a Stir in Reli- gion ; they condemn the Striclnefs of Religion as Singularity, Indifcretion, and intemperate Zeal, and with them a lively Preacher, or lively Chriilian, is but a heady Fellow. Thefe Men love not Holinefs as Holinefs, (for then they would love the Height of Ho- linefs,) and therefore are undoubtedly rotten at Heart, whatever good Opinion they have of themfelves. 7. The refiing in a certain Pitch of Religion. When they have fo much as willfave them, (as they fuppofe,)' they look no farther, and fo fhew themfelves fhort of true Grace, which will ever put Men upon afpiring to farther Perfedlion, Phil. iii. 13. Prov. iv. j8. 8. The predominant Lo've of the World, This is the fure Evidence of an unfandlined Heart, Markx^ zz, I John ii. 15. But how clofe doth this Sin lurk oft-times under the fair Covert of forward Profeffion 1 Lukey'\ii,i^. Yea, iuch. The Marks of the Unconnjerted. 79 fuch a Power of Deceit is there in this Sin, that many ' Times, when every Boav eiie can lee the Man'* Worldlinei's and Covetoulhefi, he cannot lee it him- ^feU, but hath lo many Colours, and Excufes, and Pretences for his Eagerneis on the World, that he doth blind his own Eye^, and perifh in his Self De- ceit. How many Profeflbrs are thert wjth whom the World hath more of their Hearts and AfFediions than- Chrift, nxho mind earthly Things^ and thereby are evi- dently alter the Flefli, and like to end in Delb uttion 1' Rouu viii. 5. Phil iii. 19. yet aflc thefe Men, ami they will tell )OU confiden ly, they • rize Chriit above all; (God forbid eJfc !) and fee not their own Earthly- mindednefs, for Want of a narow . biervation of the Workings of their own Hea-ts. Did thev but carefully fearch, thev would quickly find that their greateltCoi^tentisin;heWor]d,Z.a/J^xii.i9. and their greatelt Care and main Endeavour are to get and fe- cuie the World ; which are the certain Difcoveries of an unconverted Sinner. May the profefll:;g Part of the World take earned Heed that they periflv not by the Hand of this Sin unobferved. Men may be, and often are,, kept oft trom Chnll as ef- fedually, by the inordinate Love of lawful Com- forts, as by the moll unlawful Courfes, MaL xxii. 5; Luke xiv, 18, l()y 20, 24,- 9. Reigning Malice and En