II. Having told you what should be tne matter of —

your consideration, I shall next tell you. (but briefly) m what manner you should perform it. And here I shall not stand to prescribe to you any long or exact
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fae >.
TO A/SOUND CONVERSION. | A437
method for meditation, both because it agreeth not with my present resolved brevity, and because the persons that I now’ deal with, are not capable of ob- serving such rules; and if any desire’ such helps, they may transfer the directions which are given on another em in my book of Rest, to the subject now in hand. wT ~~ 1. Do not stay tillsuch thoughts willcome ofthem- - Selves into your minds, but set yourselves purposely to consider of these matters. Take some time to ‘call your souls toan account concerning their present state, and their preparations for eternity. Ifa heaten Se- neca could call himself every night to an account, for the evil committed: and the good on,itted in the day past, as he professed that he ordinarily did; why may not even an unconverted man, that hath the helps that are now among us, bethink himself of the state of» his soul?’ But I know that a carnal heart is exceeding backward to serious consideration, and is loth to be troubled with such thoughts as these; and the devil will do what he can to hinder it, by himself and others; but yet) if men would do what they may do, it might be better with them than it is. Will you but now and then purposely withdraw yourselves from company _ Into some secret place, and there set the Lord before
your-eyes, and call your souls toa strict account about the matters that I have mentioned even now, and make it your business to exercise your reason upon them; and as you purposely go to church to hear, so pur- posely set yourselves to this duty of consideration, as a necessary thing? ; ,
3. When you are upon it, labour to waken your souls, and to be very serious in all your thoughts; and do not think of the matters of salvation, as you would of an ordinary trivial business, which you do not much regard or care how it goes. But remember that your life lieth on it, even your everlasting life: and there- fore call up the most earnest of your thoughts, and rouse up all the powers of your souls, and suffer them not to draw back, but command them to the work: and then set the seven points that I mentioned even
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438 DIRECTIONS AND PERSUASIONS
now before you; and as you think of! them, Jabour to be: affected with them, in somé measure »according ito their exceeding weight;. as’ Mosesysaid/ to Israel, Set your hearts to all the words which I testify among you this day; which ye shall command your: children; ito do, &c.For it is nota vain thing for you, ‘because it is your life. (7) And as Christ said, Let these sayings sink anto your ears.(k)y So I say to you, let the matters which you think of go to: your hearts, and sink: down to the quick of your affections.) to tobi
« And if your hearts would slip away from the work, and other thoughts would creep into your. mind, and you are weary of these'considerations before they have done their work, see that you give not way to this lazi- ness, or unwillingness; but remember it,is a work that must be done, and therefore hold your thoughts upon it, till your hearts are stitred and warned within you. And if after all you cannot awake them to seriousness and sensibility, put two or three ouch waleretis qhen: tions as these to yourselves. © 1!)
1: Quest. What if it were but the case of! my body, or state or name, should I not’ earnestly consider of it. Ifone do but wrong me, how easily I can think of it, and how tenderly do I feel it; and can ;scarce forget it? If my good name: be blemished, and I be but disgraced, I can think of it night and day::if I lose but a beast, or have any cross in the world, or decay in my estate, I can think of it; with ‘sensibility: if I lose a child or a friend, I can feel it:as well as think of it. Ifmy health be decayed, and my life in — danger, I am in good earnest in! thinking of this. © And should I not be as serious in the matters of ever- — lasting life? Should I not think of it, and soberly and — earnestly think of it, when body and soul do lie at the stake, and when it concerneth my cveniaating | joy or eorinieht? &
2. Quest. What if I had but heard the Son of God himself calling on me to repent, and be converted, and seconding his commands with that earnest ex-
@) Deut. xxii. 46. (A) Luke ix. 44. |
TO A’ SOUND CONVERSION. 439
pression, He that hath-an ear to hear let him hear; would it not have brought me to some serious thoughts of my state? Why, this he hath done in his word, and doth it by his ambassadors, and. why then should [not consider it? ©: iw] “
/S. Quest. If I did,but know that death were at my back, and ready to arrest me, and,that I should be in another world before this day seven-night, I should then begin to bethink me in good sadness: and why do I not so now, when I have no hold of my life an hour, and when I am sure that shortly that time will come?
4, Quest. If my eyes were but open to. see that which I pretend to: believe, and which is certainly true; even to see a glimpse of the majesty of the Lord, to see the saints in joy and glory; and to see the damned souls in misery, and if I heard their la- mentations; would not even this force my heart, to consideration?, O then how earnestly should I think of these things! And why should I not do so now, when they are as sure as if I saw them, and when I must see them ere it be long? |
Many more such awakening questions are at hand, but I give you but these brief touches onthe things that are most common and obvious, that the most ignorant may be able to make some use'of them, With such thoughts as these, you must bring on your back wardshearts, and shake them out of their insensibili ty, andawaken them tothe work. ©
Iif., When you have’ brought your hearts; to. be _ serious, be sure that you drive on your considera- ‘tions toa resolution.’ Break not off in the middle, or before. you bring the matter to an issue: but let,all -be done in. order)to. practice. When you have, been thinking of the excellencies of God. and the world to ‘come, and comparing them with all the delights on ‘earth; put the) question then to. your, hearts, and ‘say, What sayest ‘thou, O my soul! which’ of, these is‘ the better for thee? which is the more desirable? and which of them shouldst thou)prefer? Resolve then,
440 DIRECTIONS AND PERSUASIONS.
and make thy ‘choice according’ to the! light and con- victions which thou hast received. When you’ are thinking of the reasons that should move you'to be converted, ask yourselves, Whether these reasons be not clear, and what you have to say against them? And whether any thing that can be said to. the contrary, can prove it better for you to be as you
are, and to remain ‘unconverted? Ask yourselves, —
Is my judgment resolved, or is it not? And if it be, (as sure it must be, if you be not beside yourselves,) then write it down under your hands, or at least in your hearts: ‘Ido here confess before the Lord, that his commands are just, his motions are reasona- ble, his offers are exceeding merciful: I am satisfied that it is best for me to turn to him speedily, and: with all. my heart: I confess before him, that I have no reason to the contrary that deserves to be owned and called reason: this is my own judgment; of thisI am convinced. If I turn not after this, the light that is in me, and the judgment that I now possess, must needs be'a-witness against my soul.’ If you would but thus drive on the case to a resolution of your judgments, you would have a great advantage for the resolving of your wills; which is the next thing that you must proceed to. And therefore next ask your- ‘selves, Why should I not now resolve, and fixedly resolve, to turn without any more delay?» Is not the case plain before me? What reason have’ I to stand questioning the matter any longer, and to be unwilling to be happy? Shall I provoke God by
dallying with him, and hazard my soul by lingering -
out my time, in such a miserable state? No: by the grace of God I will return even this hour, without ‘any more delay. Thus. drive on all your: considera- ‘tion to resolution.
~ By this time you may see of what necessity this duty of consideration is, and how it:must be performed, that it may further your conversion: /but because it isa matter of so great necessity,/I 4m loth to leave it thus, till I have done what: I can to persuade you to the
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TO A SOUND CONVERSION. 441
“practice of it. To which end I -entreat you to think of these following motives.
1. Consideration is a duty that you may perform if you will. You cannot say that it is wholly out of your power; so that you are left inexcusable, if you will not be persuaded to it. You say, you cannot con- vert yourselves: but cannot you set yourselves to consider of your ways, and bethink you of those truths that must be the instruments of your conver- sion? Your thoughts are partly at the command of your will: you can turn them up and down from one thing to another. Even an unsanctified minister, that hath no saving relish of spiritual things, can think of them, that he may preach them to others: and why cannot you then turn your thoughts to them for yourselves? You can think of house and land, and friends and trading, and of any thing that aileth you, or any thing that you want, or any thing that you Jove, or think would do you good: and why cannot you think of your sin and danger, of God, and of his word and works, of the state of your souls, and of ever- lasting life? Are you not able to go sometimes by yourselves, and consider of these matters? Are you not able, when you are alone in your beds, or as you travel in the way, or at-your labour, to bethink you how things stand with your souls? Why are you not able? What is it that could hinder you, if you were but willing? ;
2. Yea, further, consideration is so cheap a remedy, that if you will not use this, you despise your souls ; yea, and you despise the Lord himself, and the ever- lasting things which you are called to consider of. A man that is in danger of losing his estate, or health, or life, and will not so much as bethink him of a re- medy, doth sure set light by them, and lose them by his contempt. A man that had but his house on fire, and would not so much as think how to quench it, doth deserve that it should be burnt. If your parents, or children, or ffiends, were in distress, if you would not so much as think of pa it were a sign that you
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442 DIRECTIONS AND PERSUASIONS
did not set much by them. Why, sirs, are not your souls worth the thinking on? Is not God, is not your Redeemer worth the thinking on? And yet you will hypocritically pretend that you love God above all, when you will not so much as seriously think of him. — How can you show greater contempt of any thing, than to cast it out of your minds as unworthy to be thought on? And how can you more plainly shew that you despise God and heaven, than by such a — course as this? If it be not worth thinking on, it is worth nothing. :
3. Consider that God doth not set so lightly by your salvation. He thought it worth a great deal more. Must Christ think it worth his bloody suffer- ings, and worth such a life of labour and sorrow; and will you not judge it worth your serious consider- ation? If he had not thought on it, and thought — again how miserable should we have remained! Mi- nisters also must think on it, and study how to save your souls. And should you not study how to save
our own? Must another man make it the business of his life to think how to do you good, that you may be saved; and are you not as much bound to do good to yourselves? Yea, all that fear God about you are bound to study to do you good; and should you not bethink you then of the things that concern your own good?
4. Moreover, what have you your reason for, but to consider? And wherein do you differ from the beasts, so much as in your reason? If you have reason, and will not use it, you brutify yourselves ; you live like madmen: for what is madness, but a loss of the use of reason? And do you think it a small thing to deface so noble a creature as man, and to turn yourselves ito beasts, and madmen? Do you think that God will not call you to account for your reason, how you have used it? Doubtless he gave it you for a higher employment, than to enable you to plow and sow, and follow your trades, and provide for your flesh. If this were all that a man did
TO A SOUND CONVERSION. . 443
exceed a beast in, what a silly wretched wight -were man! Yea, so much more miserable than the beasts as his knowledge begets more care, and sorrow, and fear, than theirs. What matter is it for having reason at all, if it be not that we may use it for the matters of God, and eternal life? .
5. Moreover, your soul is an active principle, which will be working one way or other; your thoughts will be going on one thing or other; and _ therefore the bare consideration is no great labour to you. And if you must lay out your thoughts on something, is it not better to lay them out on these things than on any other? Have you any better mat- ters to think on than these? Have you any greater matters, or matters of greater necessity, to think of ? You cannot sure imagine it; at least you will not say so, for shame. This makes your inconsiderateness an inexcusable sin. If thinking were a toil to you, it were another matter. But when you must think of something, why not of God, and your eternal state,
and the way to heaven, as well as of other matters ? Will you rather throw away your thoughts than God shall have them? If a man command his servant that is lame to go on his business, the refuser hath a good excuse: I cannot go, or not without great pain and danger. But if he have a son, or a servant, that is so wanton that he cannot stand on his legs, but spends his time in running up and down, and dancing, and leap- ing; this person hath no excuse, if he will refuse to go on his master’s or his father’s errand, but will gad about on his pleasure all day, and will not go a few steps when he is bidden; especially if it were for his own life or welfare. So, when you have thoughts that will not be kept idle, but will be gadding abroad through the world, and yet you will not think of God, and the matters of your peace, what wilfulness is this! If you should ask one that hath it not, for meat or drink,.or money, they might well deny you. But if you ask these of one that hath abundance, and knows not what to do with them, but would throw
444 DIRECTIONS AND PERSUASIONS =
them down the channel rather than you should haye them, what would you think of such a one? espe- cially if it were your servant or your child, that owed you much more?—Thus do you by God and your own souls. You have thoughts enough and to spare, you know not what to do with them; and yet rather than you will spend one hour in a day or a week, in serious thoughts of the state of your souls, and the life to come, you will cast them away upon news and tales, and other people’s business, that do not concern you; yea, you will cast them down the sink of covet- ousness, and malice, and lust, and wantonness,
and make them servants to the devil and the flesh._—
If you have a brook running by your land, you will endeavour to turn it over your ground, that seeing it must run, it may as well run that way where it may ‘do good, as run in vain. So when your thoughts must run, is it not better that you turn them to your own hearts and states, to prepare for the world that you are ready to step into, than to let them run in vain? If you see a man go into a wine cellar, (though it be his own,) and pull out all the spiggots, and let all the wine run about the cellar, and suffer nobody to catch it, or be the better for it, what would you conceive of the wisdom and charity of that man ?— Your thoughts are a thing more precious than wine,
and such a thing as should not be spilt. And yet is ©
not this your every day’s practice? You are before Him that knows your thoughts: deny it if you can. What hour of the day can a man come to you, and find your thoughts altogether idle? What minute of an hour can a man come and ask you, What are you now thinking on? And can you truly say, Nothing? I know, as long as you are awake, you are always thinking of somewhat; and perhaps when you are asleep. And what is iton? This body shall have a thought, and that body a thought; every word you hear, and every wrong that is done you, and almost every thing you look upon, shall have a thought: but
God and your own salvation shall have none; that is, —
TO A SOUND CONVERSION. A445
you will lose them, and let them run in waste; but you will do no good with them, nor take in any profit by them to yourselves..
6. Have you any thing that better deserves your consideration than God and your salvation? Certainly God hath more right to your thoughts, than any thing else you can place them on. Your flesh, your friends, your worldly business, are neither so honour- able, so necessary, or so profitable subjects, as God and heaven are. As there is more profit to be got by
_the tillage of fruitful land, than barren heath; or by digging in a mine of gold, than in a clay-pit: so is there more pleasure and profit to be gotten in one hour's serious thoughts of your salvation, than in thinking all your life-time of the world.
7. At least methinks you should consider, how disproportionably and unequally you lay out your thoughts. Cannot you spare God the tenths? no, nor the hundredth part of them? Look back upon your lives, and trace your thoughts from day to day, and tell me how many hours in a week, in a month, in a year, you have spent in serious thoughts of the state of your souls, and of the life to come? Is it one hour of a hundred, of a thousand, of ten thousand, with some of you, that is thus spent? Nay, I have very great cause tc fear, that there are some, yea, that there are many, yea, that there is far the greatest number, that never spent one hour since they were born in withdrawing themselves purposely from all other busi- ness, and soberly, and in good sadness, bethinking themselves what case they are in, what evidence they have of their title to salvation, or how they must be justified at the bar of God; no, nor what business they have in the world, and to what end they were made, and how they have done the work that they were made for. Ah, sirs, doth conscience justify you in this? or, rather, will it not torment you one day to remember it? Did thy land, and livings, and worldly matters, deserve all thy thoughts; and did not the saving of thy soul deserve some of them? Did thy lusts, and Eure and wantonness, deserve all; and did
446 DIRECTIONS AND PERSUASIONS
not God deserve some of them? Was it not worth:
now and then an hour's time, no, not one hour’s study in all thy life, to bethink thee in good sadness how to make sure of a life of endless joy and glory, and how to escape the flames of hell? This is not an equal dis- tribution of thy thoughts, as thou wilt confess at last in the horror of thy soul. ;
8. It is the end of your present time and warnings, that you may consider, and prepare for your everlast- ing state. What have you to do on earth, but to con- sider how to get well to heaven? O that you did but
know what a mercy it is, before you enter upon an—
endless life, to have but time to bethink you of it, and
to make your election sure! If yon were to be called —
away suddenly this night, and the angel of the Lord should say to any of you, Prepare; for within this hour thou must die, and appear before the living God: then would you not cry out, O not so suddenly, Lord? Let me have a little more time to consider of my condition: Let me have one month longer, to
bethink me of the case of my soul, and to make sure —
that I am justified from the guilt of my sins: Let me have one day more at least to prepare for my everlast- ing state; for, alas, I am yet unready! Would not these be your cries, if God should call you presently away? And yet now you have time, you will not con- sider of these matters, and prepare.
9. Moreover, is it not time for you to consider your
ways, when God doth consider them? If he would — forget them, or did not regard them, you might regard —
them the less yourselves: but be sure of it, he doth observe them whether you do or not, and he remem- bereth them though you forget them. Dost thou not know that all the sins of thy life are still on record be- fore the Lord? Thou numberest my steps: dost thou not watch over my sin? My transgression is sealed up in a bag, and thou sewest up mine iniquity.) Do you think that God forgets your sins as you forget them? Saith the Lord by the prophet Hosea, They consider not in
(2) Job xiv. 16, 17.
TO A SOUND CONVERSION: 447
their hearts, that I remember all their wickedness : now their doings have beset them about, they are before my face. But you will say, What if God do consider our ways? Why surely then it is not for nothing, but evil is near if not prevented. As the Lord saith, Is this not laid up in store with me, and sealed up among my treasures? To me belongeth ven- geance, and recompence; their foot shall slide in due time. For the day of their calamity is at hand; and the things that shall come upon them make haste. If God be registering up thy sins, thou hast cause to tremble to think what that portends; for in this hardness and impenitency of thy heart, thou art treasuring up wrath against the day of wrath, and re- velation of the righteous judgment of God. As grace is the seed of glory, so sin is the seed of shame, and trouble, and everlasting torment: and though it may seem long before the harvest, you will taste the bitter fruit at last; and whatsoever you have sowed, that shall you reap. 10. Moreover, if any thing ailed you, you look that God should presently consider you; or if you want any thing, you think he should consider your wants: and yet will you not consider of him, and of your own wants? When you are in trouble, you will cry to God, Have mercy upon me, O Lord, consider my trouble: Consider and hear me, O God. When you lie in pain and sickness, you will then cry to God, Consider mine affliction, and deliver me. If you be oppressed or abused, you will groan as the Israelites under their task-masters, and perhaps cry to God, as the captive people, See, O Lord and consider; for I am become vile: Remember, O Lord, what is come upon us: Consider and behold our reproach. And must God consider of you, that will not consider of him or your own souls? Or may you not rather expect that dreadful answer which he gives to such regard- less sinners,(m) and hear your cries as you hear his counsel, and think of you as you thought of him? (m) Prov. 1. 24—30.
448 DIRECTIONS AND PERSUASIONS
Nay, more than so; even while you forget him, the Lord doth daily consider you, and supply your wants, and ‘save you from dangers; and should you then cast him out of your thoughts? If he did not think on you, you would quickly feel it to your cost and sorrow. |
11. Moreover, the nature of the matter is such, as one would think should force a. reasonable creature to consider of it, and often and earnestly to consider. When all these things concur in the matter, he must be a block or a madman that will not consider. 1. When they are the most excellent, or the greatest” things in all the world. 2. When they are our own matters, or nearly concern us. 3. When they are the most necessary, and profitable, and delightful things. And, 4. When there is much difficulty in getting them, and danger of losing them. And all these go together ~ in the matter of your salvation. 3
1. If you will not think of God, and your souls, of ' heaven and hell, what then will you think of? All ~ other things in the world are but toys and jesting mat- ; ters to these. Crowns and kingdoms, lands and lord- — ships, are but chaff and baubles, dirt and dung, to these everlasting things. The acts of renowned kings and conquerors, are but as puppet-plays in comparison of the working out of your salvation. And yet will you not be drawn to the consideration of such astonishing © things as these? One would think that the exceeding © greatness of the matter should force you to consider — it, whether you will or no: when smaller objects ~ affect not the senses, yet greater will even enforce their — way.. He that hath so hard a skin that he cannot feel — a feather, methinks should feel the weight of a mill-— stone; snd if he feel not the prick of a pin, methinks © he should feel a dagger. He that cannot hear one whisper, methinks should hear a cannon, or a clap of thunder, if he has any such thing as hearing left — to him. He hath bad eyes that cannot see the sun. One would think that so glorious an object as God, should so entice the eyes of men, that they should not
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TO. A SOUND CONVERSION. 449
look off lim. One would think that such matters as heaven and hell should follow thy thoughts which way ever thou goest, so that thou shouldst not be able to look» beside them, or to think almost of any thing else, unless with great neglect and disesteem. O what a thing is a stony heart, that can forget not only the God that he liveth by, but also the place where he must live for ever: yea,. that will not be persuaded to the sober consideration of it for one hour!
2. And as these are the greatest matters, so they are your own matters; and therefore one would think you should not need so much ado to bring you to con- sider them. If it were only other men’s matters, I should not wonder at it. But self-love should make you regard your own. In outward matters all seek their own things. And have they not more reason to seek their own salvation? It is your own souls, your own danger, your own sin, your own duty, that I per- suade you to consider of. It is that God and Christ, that would be your own: it is that heaven, that bless- edness, that may be your own, if you lose it not by neglect: it is that hell and torment, that will cer- tainly be your own if you prevent it not. And should not these be thought on? You will think of your own goods, lands, or riches; of your own families, your own business, your own lives: and why not also of your own salvation?
3. Especially, when it is not only your own, but it is the one thing needful :—It is that which your life or death, your everlasting joy or torment, lieth on; and therefore must be considered of, or you are utterly undone for ever. Necessity lieth upon you; and woe be to you if you consider not these things.— It is not so necessary that you eat or drink, or sleep, or live, as it is necessary that you make sure your everlasting life-—And the profit also doth answer,the necessity. Buy but this one pearl, and you will be infinite gainers, though you sell all that you have in the world to buy it. Get God, and get all: make sure of
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450 DIRECTIONS AND PERSUASIONS. .
heaven, and then fear no loss, nor want, nor sorrow. If you count not all the world as dung, for the win- ing of Christ, that you may be found im him, pos- sessed of his righteousness, it is because you know neither the world nor Christ.—Yea, the delight also - will answer the commodity: for in the presence of God is fulness of joy, and at his right hand are plea- sures for evermore. And the fore-thoughts of them may well make glad our hearts, and cause our glory to rejoice. For goodness and. mercy shall follow us all the days of our lives, and we shall dwell in the house of the Lord for ever. He shall guide us with his counsel, and afterward receive us into glory. And
lest you yet should suspect any lack of comfort, he ~
tells you, you shall enter into the joy of your Lord ; and that you shall be with him where he is, to behold his glory.
4. And yet if all this might be had with a wet fin- ger; if heaven were the portion of worldlings and sluggards, that trouble not their thoughts much about it; then you might have some excuse for your incon- siderateness. But it isnot so: there are difficulties in your way; and they are many and great. What a dark understanding have you to inform! What a dull and backward nature to spuron! What an unreasonable appetite! What raging passions! What violent re-
bellious senses to contend with, to master, and torule! —
Abundance of adversaries on every hand: a subtle devil, and as malicious as subtle, and as furious and able to do you a mischief, if God restrain him not.— A world of wicked men about you; each one more stiff in error than you in the truth; and more fast to the devil than you are to God, if his grace do not hold you faster than you will hold yourselves: and therefore they are more able to deceive you, than you are to undeceive them: many of them are crafty, and can puzzle such ignorant beginners as you, and put a face of reverence and truth upon damnable errors, and pernicious ways: and those that have not wit, have foolish violence, and scorn, and passion, and can
TO A SOUND CONVERSION. 45]
drive you towards hell, if they cannot draw you. Al these enemies you must conquer, or you are lost— And is it not time for a man, in so much danger, to consider of them, that he may know how to escape ?— and for one that is compassed about with such diffi- culties, to consider how he may well go through them? What abundance of things have you to consider of! Of all your life past: of the relations you have borne and how you have performed the duties of those rela- tions : of the time you have had, and how you have spent it: of the means you have had, and what you have received by them: of the present state of your souls, your sins, your miseries, your hopes, and the duties that are incumbent on you, in order to your re- covery: of the temptations to be encountered with, and the graces that are daily to be exercised and con- firmed. Should not a man bethink himself with all pos- sible caré, and consider, and a hundred times con- sider, that hath all this to do, or be undone for ever? You have much to know, and much to do, receive, and suffer, that hath difficulty joined with necessity. Were it necessary, and not hard, the facility might draw you to make light of it; and were it hard, and not necessary, the difficulty might more discourage you than the matter might excite you: but it must be done, or you must be shut out of heaven, and lie in hell for it world without end. And yet there are so many difficulties in the way, I think it is time to look about you, and seriously consider.
12. To conclude; Consideration would prevent a world of misery, which else wil] make you consider when it is too late. It must be a principal means of your salvation, if ever you be saved. If God. have so much mercy for you, he will make you consider, and set your sins in order before you. He will set before you a crucified Christ, and tell you, that this your sins have done ; and make you think of the reason of his sufferings, and what there is in sin that could require it; and what it is to rebel against the Lord, and run yourselves into the consuming fire. Now your thoughts
452 DIRECTIONS AND! PERSUASIONS
are gadding abroad the world, and straggling after every trifle, and going away from God; but if ever God save you, he will overtake your hearts and fetch them home, and show them that they have somewhat else to think on. If commands: will not serve, he will send out his threatenings, and terrors shall come upon you, and pursue your soul as the wind(n) If you are taken up with the cares of the world, he will show y have somewhat else to care for, and drown in greater cares.. If you have such giddy, unsettled, vagrant minds, that you cannot call in your thoughts to God, nor hold them with him; he. will lay 1 hose clogs and bolts upon them at first, that shall * restrai them from their idle vagaries; and then he wil upon them such bias as shall better order them, ane them for the time tocome. Men dor to heaven, and never think of it; and : plague of sin, and the curse of the law, a of God, and the rage of Satan, and never tk And now, before I dismiss this dire question and a request to make to thee art, that readest these lines. My quest 0 Hast thou ever soberly considered of thy ways, laid these greatest matters to heart, or hast hea ite} Dost thou ever use to retire into thyself, and spend any time in this needful work? If thou’dost not, my request to thee is, that now at last thou wouldst do it without delay. Shall the Lord that made thee, that bought thee, that preserveth thee, request this that thou wouldst sometimes betake thyself into some
=
ewe
a i i i i
r
secret place, and set thyself purposely to this work of —
consideration, and follow it earnestly, and close with thy heart, till thou hast made something of it, and brought it to a resolution? Wilt thou hen spend a little time, in reasoning the case with thyself, and
calling thy heart to a strict account, and ask thyself, — What is it that was made for? And what business was ~
I sent into the world about? And how have I dis-
(n) Job xxxii. 15.
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- Ao
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ees =
‘TO A SOUND CONVERSION. 453
patched it? How have I spent my time, my thoughts, my words: and how shall I answer for them? Am I ready to die, were it this hour? Am I sure of my salvation? Is my soul converted, and truly sanctified by the Holy Ghost? If not, what reason have I to delay? Why do I not set about it, and speedily resolve ? Shall I linger till death come and find me unconverted? Oh then what a sad appearance shall I make before the ' Lord! And thus follow on the discourse with your hearts. What say you, sirs? Will you here promise me to bestow but some few hours, if it be but on the Lord’s day, or when you are private on the way, or in your beds, or in your shops, in these considerations? I ‘beseech you, as ever you will do any thing at my re- quest, deny me not this request. It is nothing that is unreasonable. If I desired one of you to spend an hour in talking with me, you would grant it; yea, orif it were to ride or go for me: and will you not be entreated to spend now and then a little time in thinking of the matters of your own salvation? Deny not this much to yourselves ; deny it not to God, if you will deny it me. Should you not bethink you a few hours, of the place and state that,.you must live in for ever? Men will build strong, whiere they think to live long; but a tent or a hut will serve a soldier for a few nights.— Oh sirs, everlasting is a long day. In the name of God, let not conscience have such a charge as this against you hereafter: Thou art come to thy long home, to thy endless state, before ever thou spentest the space of an hour, in deep, and sad, and serious considerations of it, or in trying thy title to it. O what a confounding charge would this be! I am confident I have the wit- ness of your consciences going along with me, and telling you, it is but reasonable, yea, and needful, which I say. If yet you will not do it, and I cannot beg one hour's sober discourse in secret, between you and your-hearts, about these things, then what remedy, but even to leave you to your misery? But I shall tell you in the conclusion, that I have no hope of that soul that will not be persuaded to this duty of con-
454 DIRECTIONS AND PERSUASIONS sideration; but if I could persuade you to this
able, this cheap, this necessary work, and to follow it 1
close, I should have exceeding great hopes of the sal- vation of you all. I have told the truth: consider what I say, and the Lord give you understanding !—
Or if you put me to conclude in harsher terms, they — shall still be the oracles of God. Now consider this, ye that forget God, lest I tear you in pieces, and there —
be none to deliver you.—Psalm 1. 22.
The next direction which I shall give you, that the ©
work of your conversion may not miscarry, is this: See that the work of humiliation be thoroughly done, and break not away from the Spirit of contrition, before he have done with you: and yet see that you mistake
Mint
not the nature and the ends of the work, and that you —
drive it not on further than God requireth you.
Here I shall, 1. Show you the true nature of hu- — miliation. And, 2. The use and ends of it. And, ©
3. The mistakes about it that you must avoid. And
lastly, I shall press on the substance of the direction, —
and show you the necessity of it. .
1. There is a preparatory humiliation that goes be- — fore a saving change, which yet is not to be despised, — because there is a drawing somewhat nearer unto God, —
though it be not a faithful closure with him. This pre- paratory humiliation, which many have that perish,
doth chiefly consist in these things following: 1. It heth —
most in the fear of being damned; as it is most in the passions, so most in this of fear. 2. It consisteth also.
in some apprehension of the greatness of our sins, and —
the wrath of God that hangs over our heads, and the
danger that we are in of being damned for ever. 3. It —
consisteth also in some apprehensions of the folly that —
we are guilty of in sinning, and of some repentings
that ever we did it, and some remorse of conscience
for it. 4..Hereto may be joined some passions of sor- row, and this expressed by groans and tears. 5, And all this may be accompanied with confessions of sin to God and man, and lamentations for our misery, and
in some measure it proceedeth to desperation itself, —
TO A SOUND CONVERSION. 455
6. And lastly, It may proceed to an indignation against ourselves, and to the taking a severe revenge of our- selves; yea, more than God would have men take; as Judas did by self-destroying. This desperation of ‘self-execution, are no parts of the preparatory humilia- tion ; but the excess and error of it, and the entrance upon hell. )
See that you close with the Lord Jesus Christ un- derstandingly, heartily, and entirely, as he is revealed _ and offered to you in the gospel.- In this your Christia- nity doth consist; upon this your justification and sal- vation lie. This is the sum of your conversion, and the very heart of your new creature. The rest is all but the preparatives to this, or the fruits of this. Christ is the end and the fulfilling of the law; the substance of the gospel; the way to the Father; the life, the help, the hope, of the believer. If you know not him, you know nothing ; if you possess not him, you have no- - thing; and if you are out of him, you can do nothing that hath a promise of salvation.
I beseech you therefore remember what it is to be truly converted: Itis to be called from things com- mon and unclean, and separated to God; it is to be brought nigh to him, as the children of his household, that are themselves, and all that they have, in his hands ; it is to be taken off yourselves, and your own, and to lose yourselves, and all you have, in God, by the most gainful loss ; Jest indeed you lose yourselves, and all the while you persuade yourselves you save or gain. It isa taking God in Christ for your all, and so being content to have nothing but him, and for him. Itisa changing of your old master, self, for God, a better master; and your old work, which was self-seeking and self-pleasing, to self-denial, and to the seeking and pleasing of God. See now that this be done, and that your treacherous hearts hide nothing for them- selves, as Rachel, under pretence of necessity, hid her idols; but say, Here I am, to be- thine, O Lord, and to do thy will. .
My next advice, that the work of conversion may
‘
‘456 DIRECTIONS AND PERSUASIONS not miscarry, is this: Take heed, lest you mistake ‘a
mere change of your opinions, and outward profession ’
‘and behaviour, for a true saving change: ©) 7)» 94)
Wicked opinions must be changed, and so must evil { professions and outward practices: ‘but if no more’ be © changed, you are wicked still. | have great cause to
fear that this is the most common damning deceit’ that
befalleth professors of godliness, and that it is the case ©
of most hypocrites in the church. A man may ‘be brought to hold any truth in scripture as an‘ opinion,
and so far be sound and orthodox; and yet never ‘be —
indeed a sound ‘believer, nor have lis heart possessed
with the life and power of those sacred truths. “It:is"
one thing to have a man’s opinion changed, and ano- ther thing to have his heart renewed by the change of his practical estimation, resolutions, and disposi- tions. It is one thing to turn from loose profane opi- nions to strict opinions; and think the godly are indeed in the right, and that their case and way is safest and best; and it is another thing to be made one of them in newness and spirituality of heart and life. A lively faith differs much from opinion; and that which is in unholy men, which we: call «faith, and is a kind of faith indeed, is but a mere: opinion- ative faith. I call it an opinionative faith, because it differs from saving faith, much like as opinion | doth from knowledge. Merely speculative. it: is not ;»for some intention of practice there is: But the. practical intention of such persons ‘differs from the predominant
intention of the sanctified, even as their w engpemionei:
faith differs*from the saving faith. ‘ay
a
O what abundance of poor reighbours would go. to heaven, that are now in the way to hell, if an opi- —
nion that godliness is the wisest course would serve the turn! If instead-of conversion, God would take up
with an opinion that they ought to turn; and if instead — of a holy, heavenly life, God would accept of an opi- |
%
¥
nion, that such are the happiest men that live such a life; —
and if instead of temperance, and meekness, and self
denial, and forgiving wrongs, God would accept of an
TO A SOUND CONVERSION. 457
opinion and confession, that they should be temperate and meek, and self-denying, and should forbear others, and forgive them; then O what abundance would be saved, that are now in little hope of salvation! If instead of a diligent life of holiness, and good works, it would serve the turn to lie still, and be of a good opinion, that men should strive and labour for sal- vation, and lay out all they have for God: how happy then were our towns and countries, in comparison of what they are!
I am afraid this deceit will be the undoing of many, that they take a change of their opinions for a true conversion. Have not some of you been formerly of the mind, that the best way is to eat and drink, and be merry, and venture your souls, and follow your worldly business, and never trouble yourselves with any deep and searching thoughts about your spiritual state, or your salvation? Have you not thought that this diligent godliness is but a needless strict- ness and preciseness? And have you not since been convinced of your,error, and perceived that this is the wisest course, which you before thought to be needless, and thereupon have betaken you to the com- pany of the godly, and set upon a course of outward duties? And now you think that you are made new creatures, and that this is regeneration, and the work is done.—lI fear lest this be all the conversion that many forward professors are acquainted with: but woe to them that have no more!
And because the face of our present times doth plainly show the commonness and the prevalency of this disease, and because it is a matter of so great concernment to you, I shall here give you (but as briefly as I well can) some signs by which a true con- version may be known, from this mere opinionative change.
1. The true convert is brought to an unfeigned hatred of the whole body of sin; and especially of those secret or beloved sins, that did most powerfully captivate him before. But the opinionative convert + wD. 3
458 DIRECTIONS AND PERSUASIONS
is still carnal and unfructified, and inwardly, at the heart, the interest of the flesh is habitually predomi- nant. He is not brought to an itreconcileable hatred — to the great master-sins that ruled him, and lay deepest; but only hath eased the top of his stomach, and cr
off some of the branches of the tree of death. The thorns of worldly desires and cares, are still rooted in his heart; and therefore no wonder if they choke the seed of wholesome truth, and there be a greater harvest for the devil than for God.
2. Another sign that follows upon this, is, that the sound convert doth carry on the course of his obe-— dience in a way of self-denial, as living in a continual — conflict with his own flesh, and expecting his comfort and salvation. to come in upon the conquest; and therefore he can suffer for Christ, as well as be found — in cheaper obedience, and he dare not ordinarily re-— fuse the most costly service. For the spoils of his fleshly desires are his prey, and crown of glorying in | the Lord. |
But the opinionative convert still liveth in his car- nal self; and therefore secretly, at least, seeks himself, — and layeth hold on present thing's, as a true convert layeth hold on eternal life. The truths of God being received but into his opinion, do not go deep enough to conquer self, and to take down his great idol, nor make him go through fire and water, and to serve Ged — with the best, seid honour him with his substance, | ; much less with his sufferings and death.
3. The sound convert hath taken God for his por- tion, and heaven for that sure and full felicity, which — he is resolved to venture upon; that is it that he hath — set his heart and hopes upon, and thither tends the” drift of his life. .
But he that is changed only in his opinions, had never such sure apprehensions of the life to come, ~ nor so full a confidence in the promises of God, as to set his heart unfeignedly upon God, and make him truly heavenly-mmded. He may have a heavenly tongue, but he hath an earthly heart. A bare opinion, be it ever so true, will not raise men’s hearts so high,
TO A SOUND CONVERSION. - ASO
as to make their affections, and the very design and business of their lives, to.be heavenly. Pale ei
4. The sound convert hath seen the vileness of him- self, in the sinfulness of his heart and life, and the mi- sery thereby deserved ; and so is a sincerely humbled selfaccusing man. )
But the opinionist is commonly unhumbled, and well conceited of himself, and a self-justifying phari- see; unless it be that self-accusing will cost him no - disgrace, and he take it up as a custom, or that which may bring him into the repute of being hum- bled and sincere. For his opinion’will not search and pierce his heart, nor batter down his self-ex- alting thoughts, nor root up the master-sin of pride, These are-too great works for an opinion to perform, And therefore you shall hear him more in the ex- cusing of his sin, the magnifying of himself, or the stiff maintaining of his own conceits, than an unfeigned self-abasing. .
5. The sound convert is so acquainted with the de- fects, and sins, and necessities, of his own soul, that he is much taken up at home, in his studies, and cares, and censures, and his daily work: the acting and strength- ening of grace, the subduing of corruption, and his daily walking with God, are much of his employment :— Above all keeping, he keeps his heart, as knowing that from thence are the issues of life. He cannot have time to spy out the faults of others, or meddle with their affairs, where duty bids him not, as others can do; because he hath so much to do at home.
But the opinionist is ‘most employed abroad, and about mere notions and opinions; but he is little em- ployed ‘in such heart-searching or heart-observing work. His light doth not pierce so deep, as to show him his heart, and the work that is there to be neces- sarily done. As the change is little upon his heart, so his employment is little there. He is little in bewail- ing his secret defects and corruptions, and little in keeping his soul’s accounts, and little in secret striving with his heart, to work it into communion with God,
460 DIRECTIONS AND PERSUASIONS
and into a spiritual lively fruitful frame. He is for- ward to aggravate the sins of others, and oft-times severe enough in censuring them: but he is a ve gentle censurer of himself, and a patient man wit his own corruptions, and puts the best construction upon all that is his own. He hath much labour _per- haps in shaping his opinions, but little for the hum- bling and sanctifying his heart, by the power of the truth.
6. And as the difference lieth thus constantly in the heart, so it is usually manifested by the tongue. The sound convert is most desirous to discourse of those great and saving truths, which his very heart hath taken in, aud which he hath found to be the seed of God for his regeneration, and the instruments of that holy and happy change that is made upon him: he feeleth most savour, and life, in these great and most neces- sary points. Read John xvii. 3. 1 Cor. xv. 1, 2, 3, 4, 5; 6. 1 Cor. 11.2. Phil nis oa ae 1 Tim. iii. 16. Acts xxxvi. 22, 23. In these scrip- tures you may find what points they were that the greatest saints did study and live upon. But the opi- nionist is most forward to discourse of mere opinions, and to feed upon the air of notions, and controversies of lesser moment.
A serious Christian, even when he is necessitated to speak of lower controverted points, yet doth it ina spiritual manner, as one that more savoureth higher truths, and makes a holy and heavenly life his end, even in these lower matters; and deals about such controversies in a practical manner, and in order to the growth of holiness.
Lastly, true converts are stedfast, but opinionists are usually mutable and unconstant. The sound con- vert receiveth the greatest truths, and receives the good- ness as well as the truth; and takes it not only into
the head, but into the heart, and giveth it deep root-
ing: he closeth with God as his own felicity, and with Christ as his only refuge and redeemer, and with heaven as the sure everlasting glory, to which the
TO A SOUND CONVERSION. 461
world is but a mole-hill or a dungeon. No wonder then if this man be stedfast, and immoveable, always abounding in the work of the Lord.
To which end I further desire you, 1. To consider, that it is a higher matter that Christ came into the world for, than to change men’s bare opinions; and it is a higher matter that the gospel is intended for, and that ministers are sent to you: for it is more than a corruption of men’s opinions, that sin hath brought upon you; and therefore it is a deeper disease that must be cured. The work of Christ by his gospel, is no less than to fetch you off all that which flesh and blood accounts your happiness, and to unite you to himself, and make you holy, as God is holy, and to give you a new nature, and make you as the dwellers or citizens of heaven, while you walk on earth.— And these are greater matters than the changing of a party, or opinion. The Holy Spirit himself must dwell in you, and work in you, and employ your soul and life for God, that you may study him, and love him, and live to him here, and live with him for ever. Do but think well of the ends and meaning of the Gospel, and how much greater matters it drives at; and then you will see that there is no taking up with any opinionative religion.
THE CONCLUSION.
And now I have given you directions in the most great and necessary business in the world: they are such as I received of God, and, faithfully practised, will put your salvation past all hazard. But what they have done, or what they will do, I cannot tell; but must leave the issue to God and you. It’s pity eternal glory should be lost for want of yielding to so holy, and sweet, and reasonable a course. It is lamentable to observe, what ignorant, base, unworthy thoughts, the most have of the very office of the Holy Ghost, who is the sanctifier of all that God will save. The very name of regeneration, and sanctification is not understood by some, and is but matter of derision
462 DIRECTIONS AND PERSUASIONS
to others; and the most think that it is another kind of matter than indeed it is. To be baptized; and come to church, and to say some cold and heartless prayers, and to forbear some gross disgraceful sins, is all the sanctification that most are acquainted with ;
(and all have not this.) And thus they debase the work — of the Holy Ghost. Ifa prince have built asumptuous — palace, and you will show men a swine-sty, and say, —
There is the palace that the prince hath been so long a building ; were not this to abuse him by contempt? Remember what it is to believe in the name of the Father, Son, and Holy Ghost: and remember that you were baptized into the name of the Father, Son, and Holy Ghost. And do you not yet know why? nor know the meaning of your baptismal covenant? _ Itis not only to believe that there are three persons in the Trinity, but to consent to the relations and duty to them, in respect to their several relations and work. If the Father had not created you, how could you have been men? The Lord of nature must be ac-
knowledged as the end and governor of nature, and
accordingly obeyed. And this is to believe, and be baptized in the name of God the Father. If the Son
had not redeemed you, you had been as the devils
were, forsaken and given over to despair. The pur- chaser, procurer, and author of grace, of pardon, and salvation, must be acknowledged to be such, him- self and his salvation accordingly accepted, and his terms submitted to, And this is to believe in the name of the Son; and in baptism we make profession hereof. And certainly the work of the Holy Ghost is as necessary to your salvation. Without the sanctify- ing work of the Spirit, you could never be delivered
from sin and Satan, nor restored to God’s image, and ~
consequently could never be the members of Christ,
nor have any saving benefit by his sufferings. Would —
you not think him unworthy to live, that would
reproach the Father’s work of nature, and say, that the —
whole creation is but some poor contemptible work ?
es. ei
ae
And would you not think him unworthy the name of ©
a Christian, that had contemptible thoughts of the —
TO A SOUND CONVERSION. 463
Son’s redemption, as if we could be saved as well without a Saviour, or as if it were but some poor and trivial commodity that Christ had purchased us? I know you would confess the misery of that man, that believed no better in the Father and the Son. And how comes it to pass that you think not of your own misery, that believe no better in the Holy Ghost? Do you not debase the sanctifying office of the Holy Spirit, when you show us your knowledge, and parts, and outward duties, and civility, and tell us that these are the work of sanctification : what is sanctification but such a thing as this? Why, holiness is a new life and spirit in us; and these that you talk of are but as a few flowers that are stuck upon a corpse, to keep it awhile from stinking among men, till death convey it to a burial in hell: O sirs, sanctification is another kind of matter than the forsaking of some of your fouler vices, and speaking well of a godly life. It is not the patching up of the old man, but the creating of a new man. I will give you warning therefore from God, that you think not basely of the work of the Holy Ghost ; and that you think no more to be saved without the sanctifying work of the Spirit, than with- out the redeeming work of the Son, or creation, go- vernment, or love of the Father. Sanctification must turn the very bent and stream of heart and life to God, to Christ, to heaven: it must mortify carnal] self and the world to you: it must make you a people devoted, consecrated, and resigned up to God, with all that you have: it must make all sin odious to you, and make God the love and desire of your souls: so that it must give you a new heart, a newend, a new master, a new law, and anew conversation. This is that noble hea- venly work which the holy Ghost hath vouchsafed to make the business of his office: to slight and despise this, is to slight and despise the Holy Ghost, and not. to believe in him: to be without this work, is to be without the Holy Ghost: and 7f any man have not the Spirit of Christ, he is none of his.(o) The holy catholic
Gy Rome ile
464 DIRECTIONS AND PERSUASIONS
church is composed of all through the world that have — this work upon them, and therefore it is called holy.
The communion of saints, is the blessed vital fellow- ship of the sanctified ones: for these only is the resur- rection unto blessedness, and the life everlasting with the Lord of life; for all others is the resurrection of condemnation, and the everlasting punishment. ‘
But if the other two articles of our faith have been so denied by the blind, it is less wonder if this be so. Some heretics denied God to be the Creator of the world: and because they saw so much evil in the world, they said it was made by devils or evil angels, (who indeed made the sin, but not the world.) So dealt the Jews by the Son, and the second article of our faith. The sacrifice of bulls and goats, and such beasts, was ali the sacrifice for sin that they believed in. And thus deal the multitude of the ungodly by
the Spirit. Indeed they know not themselves suffi- —
ciently to know the need and worth of sanctification. They are too whole to value the skill and care of Christ or the Holy Ghost. The insensibility of spiri- tual death and misery, and thinking too lightly of original corruption, and too well of our depraved na- ture, is both the cause of many of the heresies of the learned, and of the common contempt of Christ, and the Spirit, and recovering grace, in all the unre- generate. For it is not possible that. men should have any deeper sense of the need or worth of the remedy, than they have of the greatness of their sin and misery. ;
Oh sirs, did we not come upon this great disadvan- tage to you, that we speak to dead men, that have in- deed a natural life, which doth but take pleasure in their spiritual death; how confidently should we ex- pect to prevail with you all! But while you think lightly of your disease, we can expect no better but that you think as lightly of Christ and holiness, and all the means that tend to your recovery; and think of the new man, as the poets fabled of the Promethean race, that it grows out of the earth (of your own poor sorry purposes and performances) like ordinary plants!
|
TO A SOUND CONVERSION. 465
* Truly, sirs, I have Jed you even as far as I can: and what more to say to you, or what more to do for you, to procure your conversion, I do not know. ~ If it had been in my power to have shown you heaven and hell itself, that you might better have known the matters that we speak of, I think I should have done it. But God will not have men live by sense in this hfe, but by faith. If I could but help you all to such a know- ledge and apprehension of these invisible things, as the worst of you shall have as soon as you are dead, then I should make but little doubt of your conversion and salvation. Sure if you had but such a sight, the force of it would so work upon you, that you would all cry out that you are resolved to be new creatures. But though this be beyond my power, and though I cannot show you the great and wonderful things that every eye must shortly see; yet 1 come not to you without a glass of God’s own making, and in that glass you may see them. There, if you have but an eye of faith, you may see that God you have so long offended, and that now so- earnestly mviteth you to return: there you may see that crucified Christ, that hath opened you a way for repentance by his blood, and pleadeth that blood with you. for the melting of your impenitent obstinate hearts. There you may see the odious face of sin, and the amiable face of holiness, which is the image of God. There you may see both heaven and hell,
_ although they are invisible, and may know what will
be, and that to all eternity, as well as what is. And will not such a sight, in the glass of God’s word, serve to move thee presently to give up the trade of sinning, and to resolve, before thou stir, for God? Fam now come to the end of this part of my work; if the reading of it have brought thee to the end of thy un- godly careless life, it will be happy for thee, and I shail so far attain the end of my labour. I have purposely put this direction of the necessity of resolution in the last place, that I might leave upon thy spirit the reasons . for resolution that here I have laid down.—And now I beseech thee, reader, whoever thou art, with all the 16. 3 N
466 DIRECTIONS AND PERSUASIONS
earnestness that I am able to use with thee, as ever thou.
wouldst escape the fruits of all thy sin; as ever thou wouldst see the face of God with comfort, and have him thy reconciled Father in Christ ;—as ever thou wouldst have a saving part in Christ, and have him stand thy friend in thy extremities ;—as ever thou wouldst have hope in thy death, and stand on the right hand, and be justified at judgment ;—as ever thou wouldst escape the day of vengeance prepared for the unconverted, and the endless misery that will fall upon all unsanctified souls, as sure as the heaven is over thy head—see that thou resolve and turn to God, and trifle with him no more. Away with thy old transgressions ;—away with thy careless worldly life;—away with thy ungodly com- pany; and set thyself presently to seek after thy salva- tion with all thy heart, and mind, and might. I tell thee once more, that heaven and hell are not matters to be jested with ; nor to be carelessly thought of, or spoken, or regarded, The God of heaven stands over thee now while thou art reading these words, and he seeth thy heart, whether thou art resolved to turn or not. Shall he see thee read such urgent reasons, and
yet wilt thou not resolve ? Shall he see thee read these.
earnest requests, and yet not resolve? What! not come home to thy God, to thy Father, to thy Saviour, to thy- self, after so long and wilful sinning? What! not to accept of mercy, now it is even thrust into thy hands; when thou hast neglected and abused mercy so long ? O let not the just and jealous God stand over thee, and see thee guilty of such wickedness. If thou be a Chris- tian, show thyself a Christian, and use thy belief, and come to God. If thou be a man, show thyself aman, and use thy reason, and come away to God. I beseech thee to read over and over again the reasons that I have here offered: thee, and judge whether a reasonable man should resist them, and delay an hour tocome unto God. I that am now writing these lines of exhortation to thee, must shortly meet thee at the bar of Christ. I donow adjure thee, and charge thee in the name of the living God, that thou do not thyself and me that wrong, as to
ne tne
TO A SOUND CONVERSION. - (hee
make me lose this labour with thee, and that thou put me not to.come in asa witness against thee to thy con- fusion and condemnation. Resolve therefore presently in the strength of Christ, and strike an unchangeable covenant with him. Get thee to thy kness, and bewail with tears thy former life, and deliver up thyself wholly now to Christ; and never break this covenant more...
If thou lay by the book, and go away the same, and no persuasion will do thee any good, but unholy thou wilt still be, and sensual, and worldly ; I call thy con- science to witness, that thou wast warned of the evil that is near thee, and conscience shall obey this call, and bear me witness whether thou wilt or not: and this book, which thou hast read, ‘which I intended for thy conversion and salvation, shall be a witness against thee: though age or fire consume the leaves and lines of it, yet God and conscience shall bring it to thy me- mory, and thou shalt then be the more confounded to think what reasons and earnest persuasions thou didst reject, in so plain, so great, and necessary a case.
But if the Holy Ghost will now become thy tutor, and at once both put this book into thy hand, and his heavenly light into thy understanding, and his life into thy heart, and effectually persuade thee to resolve and turn, how happy wilt thou be to all eternity! Make no more words of it; but answer my request, as thou wouldst do if thou wert in a burning fire, and I en- treated thee to come out. Thou hast long enough grieved Christ and his Spirit, and long enough grieved thy friends and teachers: resolve this hour, and rejoice: then that thou hast grieved ; and now grieve the devil, whom thou hast hitherto rejoiced; and hereafter grieve the wicked, and thy own deceitful flesh, whose sinful desires thou hast hitherto followed ; and if thou also grieve thyself a little while, by that moderate sorrow that thy sin hath made necessary for thee, it will be but a preparative to thy endless joys ; and the day is pro- mised, and coming apace, when Satan that thou turnest from shall trouble thee no more, and God that thou turnest to shall wipe away all tears from thy eyes. And
468 DIRECTIONS, ETC.
if the reading of this book may be but a means of so blessed an end, as God shall have the glory, so when Christ. cometh to be glorified in his saints, and ad- mired in all them that do believe, (2 Thes. i. 10.) both thou and [I shall then partake of the communication - of his glory ; if so be that I be sincere in writing, and thou and I sincere in obeying the doctrine of this book. Amen.
A
SERIOUS ADDRESS
TO THE
TRUE PENITENT,
WHO INQUIRES, “ WHAT MUST I DO TO BE SAVED.”
CONTAINING,