AN

ALARM

TO

UNCONVERTED SINNERS.

CHAP. 1:

Showing what Conversion is not, and correcting some
mistakes about it.

            LET the blind Samaritans worship they know not what; let the heathen Athenians superscribe their altar unto the unknown GOD; let the guileful Papists commend the mother of destruction for the mother of devotion; they that know the nature of the reasonable soul, cannot but know that, the understanding having the empire in the soul, he that will go rationally to work must labor to let in the light here: and therefore, that you may not mistake me, I shall show you what I mean by the Conversion I persuade you to endeavor after.

            The Devil has made many counterfeits of this Con-version, and cheats one with this, and another with that; and such artifice he has, in this mystery of deceits, that, if it were possible, he would deceive the very elect. Now, that I may cure the damnable mistakes of some, who think they are converted when they are not, as well as remove the fears of others, who think they are not con­verted when they are, I shall show you the Nature of Conversion; both negatively, or what it is not; and posi­tively, or what it is.

            We will begin with the negative.

            1. It is not the taking on us the profession of Christianity. Doubtless, Christianity is more than a name: it lies not in word, but in power. If to cease to be Jews and Pagans, and to put on the Christian profession, had been true conversion, (as this is all that some would have understood by it,) who were better Christians than they of Sardis and Laodicea? These were all Christians by profession, and had a name to live; but because they had but a name, they are condemned by CHRIST. Are there not many who name the name of the LORD JESUS, and yet depart not from iniquity; who profess that they know GOD, but in works deny him? And will Gm:, receive these for true converts? What! converts from sin, when yet they live in sin? It is a visible contradiction. Surely, if the lamp of profession would have served the turn, the foolish virgins had never been shut out. We find not only professors, but preachers of CHRIST, and wonder-workers turned off, becaue evil-workers. (Matt. 7: 22, 23.)

            2. It is not the being washed in the laver of regenera­tion, of putting on the badge of CHRIST in baptism. Many wear the livery of CHRIST, that yet never follow their Leader. How fondly do many mistake here, deceiving, and being deceived; dreaming that effectual grace is necessarily tied to the external administration of baptism. Hence men fancy that, being regenerated already, when baptized, they need no farther work.

            Were this true, we need look no farther to see our names written in heaven, than only to search the register, and see whether we were baptized. Then I would keep the certificate of my baptism, as my fairest evidence for heaven. Then men would do well to carry but a cer­tificate of their baptism when they died, (as the Philo­sopher would be buried with the Bishop's bond in his hand, which he had given him for receiving his alms in another world,) and upon sight of this there would be no doubt of their admission into heaven.

            In short, if there be nothing more necessary to con-version than to be baptized, we will no longer say, "Strait is the gate, and narrow is the way:" for if all that were baptized are saved, wide is the gate, and broad is the way, that leadeth unto life; if this be true, whole parishes, yea, whole countries, and whole kingdoms may go in a-breast, and we will no more teach, that the righteous is scarcely saved, or that there is need of taking the kingdom of heaven by violence, and striving to enter in. If the way be so easy, it is more ado than needs, to put ourselves to such running, and seeking, and knocking, and fighting, and wrestling. If this be true, we will no more say, "Few there be that find it;" but we will rather say, "Few there be that miss it." We will no more say, that of the many that are called, " but few are chosen;" and that even of the professing Israel, " but a remnant shall be saved." If this doctrine be true, we will not say any more with the disciples, " Who then shall be saved? " but rather, " Who then shall not be saved? "

            Be it more or less that is received in baptism, if, when men come to years, they are evidently unsanctified, they must be renewed again, by a thorough and powerful change, or else they cannot escape the damnation of hell. Friends and brethren, be not deceived; GOD is not mocked. Whether it be your baptism, or whatever else that you pretend; I tell you from the living GOD, that if any of you be prayerless persons, or unclean, or mali­cious, or covetous, or riotous, or a scoffer, or a lover of evil company, in a word, if you are not holy, strict, and self-denying Christians, you cannot be saved, except you be transformed by a further work upon you, and renewed again by repentance.

            3. It lies not in a nzereli/ moral righteousness. This ex­ceeds not the righteousness of the Scribes and Pharisees, and therefore cannot bring us to the kingdom of GOD. ST. PAUL was, while unconverted, touching the righteousness which is of the law, blameless. The Pharisee could say, "I am no extortioner, adulterer, unjust," &c. (Luke 18: 11.)

            You must have something more than all this to show, or else, however you may justify thyself, GOD will con­demn thee. I condemn not morality, but warn you not to rest here. Piety includes morality, as Christianity in­cludes humanity, and grace includes reason: but we must not divide the tables.

            4. It consists not in external conformity to the rules of piety. It is too manifest, that men may have a form of Godliness, without the power. Men may pray long, and fast often, and hear gladly, and be very forward in the service of GOD, though costly and expensive, and yet be strangers to conversion. They must have more to plead for themselves, than that they keep to their church, and give alms, and make use of prayer, to prove themselves sound converts: a hypocrite may perform every outward ser­vice, even to the giving of all his goods to the poor, and his members to the fire.

            5. It lies not in the chaining up of corruption, by edu­cation, human laws, or the force of incumbent addiction. It is too common to mistake education for grace; but if this were enough, who was a better man than JEHOASH? While JEHOIADA his uncle lived, he was very forward in GOD's service, and called upon him to repair the house of the LORD: (2 Kings 12: 2:) but here was nothing more than good education all this while; for when his good tutor was taken out of the way, he appears to have been but a wolf chained up.

            6. In short, it consists not in conviction, in a superficial change, or partial reformation. An apostate may be a man enlightened, and a FELIx tremble under convictions, and a HEROD amend many things. It is one thing to have sin alarmed only by convictions, and another to have it crucified by converting grace. Many, because they have been troubled in conscience for their sins, think well of their case, miserably mistaking conviction for conversion. Others think, that because they have left off their riotous courses, and are reduced to sobriety and civility, they are real converts; forgetting that there is avast difference between being sanctified and civilized, and that many seek to enter into the kingdom of heaven, and are not far from it, and arrive to the almost of Christianity, and yet fall short at last. While conscience holds the whip over them, many will pray, hear, read, and re­frain from their delightful sills; but no sooner is this lion asleep, but they are at their vomit again.

            You may cast the lead out of the rude mass into the more comely proportion of a plant, and then into the shape of a beast, and thence into the form and features of a man; but all the while it is but lead still. So a man may pass through divers changes, from ignorance to knowledge, from profaneness to civility, and thence to a form of religion; and all this while he is but unre­generate, while his nature remains unchanged.

            Hear then, O sinners, hear, as you would live! Why would you so wilfully deceive yourselves, or build your hopes upon the sand? I know he shall find hard work of it, that goes to pluck away your hopes. It cannot but be ungrateful to you; and truly it is not pleasing to me. I set about it as a surgeon, when he is to cut off a putrefied member from his well-beloved friend, which of necessity he must do, but with an aching heart, and a trembling hand. But understand me, brethren, I am only taking down the ruinous house, (which will otherwise speedily fall of itself, and bury you in the rubbish,) that I may build fair, and strong, and firm for ever. " The hope of the wicked shall perish," if GOD be true; and will it not be better, O sinner, to let the Word convince thee now in time, than for death to open thine eyes too late? I should be a faithless, shepherd, if I did not tell you, that you, who have built your hopes upon no better grounds than these before-mentioned, are yet in your sins. Let your conscience speak: what is it that you have to plead for yourselves? Is it that you wear CHRIST'S livery? that you bear his name? that you are of the visible church? that you have knowledge iii the points of religion, are civilized, perform religious duties, are just in your deal­ings, have been troubled in conscience for your sins? I tell you, from the LORD, these pleas will never be accepted at GOD’s bar. All this, though good in itself, will not prove you converted; and therefore will not suffice to your salvation. O look about you, and bethink yourselves of turning to GOD speedily and soundly. Begin to pray, and read, and search your own hearts: rest not, till GOD has made thorough work with you; for you must be different men, or else you are lost men.

            But if these be short of conversion, what shall I say of the profane sinner? It may be, he will scarcely cast his eyes, or lend his ears to this discourse; but if there be any such reader, he must know from the LORD that made him, that he is far from the kingdom of Goo. May a. man be civilized, and not converted? Where, then, shall the drunkard and glutton appear? May a man keep company with the wise virgins, and yet be shut out? Shall not a companion of fools much more be destroyed? May a man be true and just in his dealing, and yet not be justified of Goo? What then will become of thee, O wretched man, whose conscience tells thee that you art false in thy trade, and false in thy word, and makest thy advantage by a lying tongue? If men may be enlightened, and brought to the performance of holy duties, and yet go down to perdition for resting in them, and sitting down on this side of conversion, what will become of you, O miserable families, that live without GOD in the world, and of you, O wretched sinners, with whom GOD is scarcely in all your thoughts,—who are so ignorant, that you cannot, or so careless, that you will not pray? O repent and be converted; break off your sins by righte­ousness; go to CHRIST for pardoning and renewing grace; give up yourselves to him, to walk with Him in holiness, or else you shall never see Goy! O that you would take the warnings of Goo! In his name I once more admonish you. Turn you at my reproof. Forsakethe foolish, and live: be sober, righteous, Godly: wash your hands, ye sinners; purify your hearts, ye double-minded: cease to do evil; learn to do well: but if you will go on, you must die.

CHAP. 2
Showing, positively, what Conversion is.

            I MAY not leave you with your eyes half open, as he that saw men as trees walking. The word is profitable for doctrine, as well as reproof. And therefore, having thus far conducted you by the rocks and sands of so many dangerous mistakes, I would guide you at length, into the harbor of truth.  Conversion, then, in short, lies im the thorough change both of the heart and life. I shall briefly describe it in its nature and causes.

            I. The Author of it is the SPIRIT of Goo; and therefore it is called " the sanctification of the SPIRIT," and " the renewing of the HOLY GHOST." This does not exclude the other persons in the Trinity; for the Apostle teaches us to " bless the Father of our LORD JESUS CHRIST, for that he has begotten us again:" and CHRIST is said to give repentance to Israel; and is called " the everlasting FATHER," and we his seed, and the children which GOD has given him. Yet is this work principally ascribed to the HOLY GHOST, and so we are said to be " born of the SPIRIT."

            So then it is a work above man's power. " We are born, not of the will of the flesh, nor of the will of man, but of GOD." Never think you can convert thyself: if ever you wouldst be savingly converted, you must despair of doing it in thine own strength: it is a resurrec­tion from the dead, a new creation, a work of absolute omnipotency. Are these out of the reach of human power? If you have no more than you hadst by thy first birth, a good nature, or a meek and chaste temper, you art a stranger to true conversion: this is a super-natural work.

            II. The moving Cause is internal, or external.

            1. The internal mover is only free Grace. " Not by works of righteousness which we have clone, but of his own mercy he saved us,—by the renewing of the HOLY GHOST: " " of his own will begat he us." GOD finds nothing in a man to deserve converting grace; enough to provoke his loathing, nothing to provoke his love. Look back upon thyself, O Christian; look upon thyself in thy blood: O reflect upon thy swinish nature, thy once be-loved mire. Open thy sepulchre: art you struck almost dead with the damp? Behold thy putrid soul, thy loath-some members: O stench insufferable, if you dost but scent thy own putrefaction! Behold thy ghastly visage, thy crawling lusts, thy slime and corruption! Do not thine own clothes abhor thee? How then should holiness and purity love thee? Be astonished, O heavens, at this, and be moved, O earth! Who but must needs cry, "Grace! Grace!" Hear, you children of the Most High, and blush, O you unthankful generation, that free grace is no more in your mouths, and in your thoughts; no more adored, admired, commended by you! One would think you would do nothing but praise and admire GOD, wherever you are. How can you forget such grace, or pass it over with a slight and rare mention? What, but free grace, should move GOD to love you, unless enmity or deformity could do it, unless vomit or rottenness could do it? How affectionately does PETER lift up his hands; " Blessed be the GOD and FATHER of our LORD JESUS CHRIST, who of his abundant mercy has begotten us again." How feelingly does PALM, magnify the free mercy of GOD in it; " GOD, who is rich in mercy, for his great love wherewith He loved us, has quickened us together with CHRIST: by grace ye are saved."

            2. The external mover is the Merit and Intercession of the blessed JESUS. He has obtained gifts for the rebellious;and through him it is, that GOD worketh in us that which is well pleasing in his sight. Through him are all spiritual blessings bestowed upon us in heavenly things. He in­tercedeth for them that believe not: every convert is the fruit of his travail. O never was infant born into the world with that difficulty which CHRIST endured for us! How emphatically he groaned in his travail! All the pains that he suffered on his cross were our birth-pains, the throes which CHRIST endured. It is nothing, then, but the merit and intercession of CHRIST, that prevails with GOD to bestow on us converting grace. If you art a new creature, you knows to whom you owest it; to CHRIST'S pangs and prayers. Hence the natural affection of a believer to CHRIST. Whither else should you go? If any in the world can show that right to thy heart, that CHRIST can, let him carry it. Does SATAN put in a claim? Does the world court thee? Does sin sue for thy heart? Why, were these crucified for thee? O Christian, love and serve the LORD while you have a being. Do not even the publicans love those that love’them, and show kindness to those who arc kind to them?

            III. The Instrument is either personal or real.

            1. The personal instrument is the Ministry. " I have begotten you in CHRIST, through the Gospel." CHRIST'S Ministers are they that are sent " to open men's eyes, and to turn them to GOD."—O unthankful world! little do you know what you are doing, while you are persecuting the messengers of the LORD. These are they whose business is (under CHRIST) to save you. Whom have you reproached and blasphemed? Against whom have you exalted your voice, and lifted your eyes on high? Those are the servants of the Most High GOD, that show unto you the way of salvation; and do you thus requite them, O foolish and unwise? O sons of ingratitude, against whom do you sport yourselves? against whom make you a wide mouth, and draw out the tongue? These are the instruments which GOD uses to convert and save you; and do you spit in the face of your Physicians? Father, forgive them, for they know not what they do!

            2. The real Instrument is the Word. We were begotten by the Word of Truth. This it is which enlightens the eyes; which converts the soul; which makes wise unto salvation. This is the incorruptible seed by which we are born again. If we are washed it is by the word; if we are sanctified it is through the truth.—O ye Christians, how ought ye to love the word? for by this you have been converted: O ye sinners, how should you ply the word? for by this you must be converted: there is no other ordinary means but this. You that have felt its renewing power, make much of it while you live; be for ever thankful for it. Tie it about your necks, write it upon your hands, lay it in your bosoms. When you go, let it lead you; when you sleep, let it keep you; when you wake, let it talk with you: say with DAVID, " I will never forget thy precepts; for by them you have quickened me." You that are unconverted, read the word with dili­gence; flock to it, where it is powerfully preached; fill the porches, as the multitude of the impotent, blind, halt, and withered, " waited for the moving of the water." Pray for the coming of the SPIRIT in the Word. Come from thy knees to the Sermon, and come to thy knees from the Sermon: the seed does not prosper, because not watered by prayers and tears, nor covered by meditation.

            IV. The Final Cause is Man's Salvation, and GOD's Glory. We are chosen through Sanctification to Salva­tion; called, that we might be glorified; but especially, that GOD might be glorified; that we should show forth his praises, and be fruitful in good works. O Christian., do not forget the end of thy calling; let thy light shine; let thy lamp burn; let thy fruits be good, and many, and in season: let all thy designs fall in with GOD's, that he may be magnified irLthee.

            V. The Subject is the Sinner, in all his parts and powers, members and mind. This change of conversion passes throughout the whole subject. A carnal person may havesome shreds of good morality, but he is never good throughout the whole body of holiness. Conversion is no repairing of the old building; but it takes all down, and erects a new structure: it is not the putting on a patch of holiness; but with the true convert, holiness is woven into all his powers, principles, and practice. The sincere Christian is quite a new fabric; from the foundation to the top-stone, all quite new: he is a new man, a new creature; all things are become new. Conversion is a deep work, a heart-work: it turns all upside-clown, and makes a man to be in a new world. It goes throughout with men; throughout the mind, throughout the members, throughout the motions of the whole life.

            1. Throughout the Mind. It makes an universal change within. First, It turns the balance of the Judgment, so that GOD and his glory weigh down all worldly interest. It opens the eye of the mind, and makes the scales of its native ignorance to fall off, and turns men from darkness to light. The man that before saw no danger in his condition, now concludes himself lost, and for ever undone, except renewed by the power of grace. He that formerly thought there was little hurt in sin, now comes to see it to be the chief of evils; he sees the unrea­sonableness, the unrighteousness, the deformity that is in sin: so that he is affrighted with it, loathes it, dreads it, flees from it, and even abhors himself for it. He that could see little sin in himself, now sees the rottenness of his heart, and the desperate pollution of his whole nature: he cries, " Unclean, unclean; LORD, purge’ me with hyssop, wash me thoroughly, create in me a new heart." He sees himself become altogether filthy and corrupt, both root and branch: he writes unclean upon all his parts, and powers, and performances. He discovers the blasphemy, and theft, and murder, and adultery that are in his heart, of which, before, he was ignorant. Heretofore he saw no form nor comeliness in CHRIST; no beauty, that he should desire him: but now he finds the hid treasure, and will sell all to buy this field.—Now, the man is of another mind, another judgment, than he was before: now GOD is all with him; he has none in heaven, nor in earth, like him. He prefers him before all the world; his favor is his life; the light of his countenance is more than corn, or wine, or oil,—the good that formerly he inquired after, and set his heart upon. Now let all the world be set on one side, and GOD alone on the other;—let the harlot put on her paint and gal­lantry, and present herself to the soul (as when SATAN would have tempted our Savior with her) in all the glory of her kingdoms, yet the soul will not fall down and worship her, but will prefer a naked, yea, a crucified, persecuted CHRIST before her. This is the convert's voice: " The LORD is my portion: whom have I in heaven but thee? and there is none upon earth, that I desire besides thee. GOD is the strength of my heart, and my portion for ever."

            Secondly, It turns the bias of the will, both as to means and end.

            (1.) The Intention of the Will is altered. Now the man has new ends and designs: now he intends GOD above all, and desires and designs nothing in all the world so much, as that CHRIST may be magnified in him. He accounts himself more happy in this, than in all that the earth could yield, that he may be serviceable to CHRIST, and bring him glory in his generation. This is the mark he aims at, that the name of JESUS may be great in the world.—Reader, dost you view this, and never ask thyself whether it be thus with thee? Pause a while, and meditate on this great concernment.

            (2.) The Election also is changed, so that he chooseth another way. He fixeth upon GOD, as his blessedness; and upon CHRIST, as the principal, and holiness, as the subordinate means to bring him to GOD. He chooseth JESUS for his LORD. He is not merely forced into CHRIST by the storm, nor does he take CHRIST from bare necessity,—as the man begged from the gallows when he takes the wife rather than the halter; but be comes freely to the choice. This match is not made in a fright, as by a dying sinner, that will seemingly do any thing for CHRIST, but does only take CHRIST rather than hell; but he deli­berately resolves that CHRIST is his best choice, and would rather have him than all the good of this world, might he enjoy it while he would. Again, he takes holiness for his path: he does not of mere necessity submit to it, but he likes and loves it: " I have chosen the way of thy pre­cepts." He takes GOD's testimonies, not as his bondage, but as his heritage; yea, his heritage for ever. He counts them not his hurthen, but his bliss; not his cords, but his cordials. He does not only bear, but take up CHRIST'S yoke: he takes not holiness as the stomach does the loathed potion, (which it will receive rather than die) but as hungry man does his beloved food. No time passes so sweetly with him as that which he spends in the exercises of holiness; these are both the desire of his eyes, and the joy of his heart.—Put thy conscience to it as you goest, whether you art the man. O happy man, if this be thy case! but see that you be impartial in the search.

            Thirdly, It turns the bent of the Aections. These run all in a new channel: Jordan is now driven back, and the waters run upward against their natural course.

CHRIST is his hope: this is his prize; here his eye is; here his heart is. He is contented to cast all over-board, (as the merchant in the storm,) so he may but keep his jewel.

            The first of his desires is not after gold, but grace. He hungers after it, he seeks it as silver, he digs for it as for hid treasure; he had rather be gracious than be great; he had rather be the holiest man on earth, than the most learned, the most famous, most prosperous. Once he said, Oh, if I were but in great esteem, and rolled in wealth, and swimmed in pleasure, if my debts were paid, and I and mine provided for, then I were a happy man! But now he says, Oh, if I had but my corruptions subdued, if I had but large measures of grace, and much fellowship with GOD, though I were poor and despised, I should not care, I should account myself a blessed man!—Reader! is this the language of thy soul?

            His joys are changed. He rejoiceth in the way of GOD's testimonies as much as in all riches. He delights in the law of the LORD, whereof once he had little savour. He has no such joy, as in the thoughts of CHRIST, the fruition of his company, the prosperity of his people.

His cares are quite altered. He was once set upon the world, and any scrap of by-time was enough for his soul. Now he gives over caring for the asses, and sets his heart on the kingdom. Now all the cry is, " What shall I do to be saved?" His great solicitude is, how to secure his soul. Oh, how would he bless you, if you could but put him out of doubt about this!

            His fears are not so much of suffering, as of sinning. Once he was afraid of nothing so much as the loss of his estate or esteem, the displeasure of friends, and the frowns of the great: nothing sounded so terrible to him as pain, or poverty, or disgrace. Now these are little to him, in comparison of GOD's dishonor or displeasure. How warily does he walk, lest he should tread on a snare? He feareth alway; he Iooks before and behind; he has set his eye upon his heart, and is often looking over his shoulder, lest he should be overtaken by sin. It kills his heart to think of losing GOD's favor; this he dreads as his only undoing. No thought in the world does pinch him, and pain him so much, as to think of parting with CHRIST.

            His love runs in a new course. " My love was crucified," (said holy IGNATIUS,) that is, my CHRIST. " This is my beloved," says the Spouse. How does AUGUSTINE often express his love to CHRIST? He can find no words sweet enough."—"Let me see thee, O light of mine eyes. Come, O you joy of my spirit: let me behold thee, O the gladness of my heart: let me love thee, O life of my soul. Appear unto me, O my great delight, my sweet comfort, O my Con, my life, and the whole glory of my soul. Let me find thee, O desire of my heart: let me hold thee, O love of my soul: let me embrace thee, O heavenly bridegroom: let me possess thee!

            His sorrows have now a new vent. The view of his sins, the sight of CHRIST crucified, which would scarcely stir him before, how much now do they affect his heart!

            Commune then with thine own heart, and attend the general current of thine affections, whether it be towards GOD in CHRIST, above all other concernments. The inquiry is, whether the judgment and will be determined for GOD, above all other good, real or apparent; and if the affections do sincerely follow their choice and conduct, though it be not so strongly and sensibly as is to be desired, there is no doubt but the change is saving.

            2. Throughout the Members. Those that were before the instruments of sin, are now become utensils of CHRIST'S living temple. He that before abused his body, now possesseth his vessel in sanctification and honor, in temperance, chastity, and sobriety, dedicated to the LORD.

The eye that was once a wandering eye, a wanton eye, a haughty, or a covetous eye, is now employed, as MARY, in weeping over sin, in beholding GOD in his works, in reading his word, in looking up and down for objects of mercy, and opportunities for his service.

            The ear that was once open to SATAN's call, and that (like a vitiated palate) did relish nothing so much as filthy, or, at least, frothy talk, and the fool's laughter, is now bored to the door of CHRIST'S house, and open to his discipline: it says, "Speak LORD, for thy servant heareth: it waits for his words as the rain, and relishes them more than honey and the honey-comb.

            The head, that was the shop of worldly designs, is now set on GOD's will. The thoughts and cares that fill it, are, principally, how he may please GOD, and flee from sin.  His heart, which was a sty of filthy lusts, is now become an altar of incense, where the fire of divine love is ever kept burning, and whence the daily sacrifice of prayer and praise, and the sweet incense of holy desires and ejacula­tions, are continually ascending.

            His mouth is become a well of life, his tongue as choice silver, and his lips feed many: now the salt of grace has seasoned his speech, and eaten out the cor­ruption, and cleansed the mouth from filthy commu­nication, flattery, boasting, railing, lying, swearing, back-biting. The throat, that was once an open sepulchre, now sends forth the sweet breath of prayer, and holy discourse; and the man speaks in another tongue, and is never so well, as when talking of GOD and CHRIST, and the matters of another world. His mouth bringeth forth wisdom, his tongue is become the trumpet of his Maker's praise, his glory, and the best member that he has.

            3. Throughout the Life and Practice. The new man takes a new course. His conversation is in heaven. When GOD has written his law in his mind, he forthwith walks in his statutes, and keeps his judgments.  Though sin may dwell (GOD knows a wearisome and unwelcome guest) in him, yet it has no more dominion over him. He has his fruit unto holiness, and has an unfeigned respect unto GOD's commandments. He makes conscience even of little sins, and little duties. His very infirmities, which he cannot help, are his soul's burthen, and are like the dust in a man's eye, which, though but little, yet are not a little troublesome. [O man! dost you read this, and never turn in upon thy soul by self-examination?] The sincere convert is not one man at church, and another at home; he is not a saint on his knees, and a cheat in his shop; he does not pretend to piety, and neglect morality; but he turns from all his sins, and keeps all GOD’s statutes sincerely, not allowing himself in the breach of any. Now he delights in the word, and sets himself to prayer, and opens his hand, (if able,) and draws out his soul to the hungry. He breaks off his sins by righteousness, and his iniquities by showing mercy to the poor, and has a good conscience, willingin all things to live honestly, and to be without offence towards GOD and men. And thus much for the subject of conversion.

            VI. The terms are either from which or to which.

            1. The terms from which we turn in Conversion are, Sin, SATAN, the World, and our own Righteousness.  (1.) Sin. When a man is converted, he is for ever out with sin; yea, with all sin, but most of all with his own sin, and especially with his bosom sin. If GOD should give him his choice, he would choose any affliction; so he might be rid of sin.

            When a man is savingly changed, he is deeply convinced, not only of the danger, but also of the defilement of sin; and, O, how earnest he is with GOD to be purified! He loathes himself for his sins. He runs to CHR!ST, and casts himself into the fountain opened for sin and for unclean­ness. If he fall, what a stir is there to get all clean again! He flies to the word, and washes, and rubs, and rinses, laboring to cleanse himself from all filthiness, both of flesh and spirit.

He can forgive his other enemies, but here he is implacable, here he is set upon revenge: he hunted), as it were, for the precious life; his eye shall not pity, his hand shall not spare, though it be a right hand, or a right eye.

            Reader, has conscience been at work, while you have been looking over these lines? Have you pondered these things in thine heart? Have you searched the Book within, to see if these things be so? If not, read it again, and make thy conscience speak whether or no it be thus with thee. Have you crucified thy flesh with its affections and desires, and not only confessed but forsaken thy sins; all sin in fervent desires, and the practice of every deli-berate sin in thy life? If not, you art yet unconverted. Does not conscience fly in thy face, and tell thee that you live in a way of lying for thy advantage, that you usest deceit in thy calling, that there is some way of secret wantonness that you live in? Why, then, do not deceive thyself; " you art in the gall of bitterness and the bond of iniquity."'

            Does not thy unbridled tongue, thy intemperance, thy wicked company, thy neglect of prayer, of hearing, or of reading the word, now witness against thee, and say, " We are thy works, and we will follow thee?" Or if I have not hit thee right, does not one within tell thee, there is such or such a way, which you knows to be evil, and which yet you dost tolerate thyself in, and art willing to spare? If this be thy case, you art to this day unregenerate, and must be changed or condemned.

            (2.) SATAN. Conversion binds the strong man, spoils his armour, casts out his goods, turns men from the power of SATAN unto GOD. Before, the Devil could no sooner hold up his finger to the sinner, to call him to his sinful delights, but presently he followed, like an ox to the slaughter, and a fool to the correction of the stocks; as the bird that hasteth to the prey, and knows not that it is for his life. No sooner could SATAN bid him lie, but presently he had it upon the top of his tongue; no sooner could SATAN offer a wanton object, but he was stung with lust. But now he serves another Master, and takes quite another course; he goes and comes at CHRIST'S beck. SATAN may sometimes catch his foot in a trap, but he will no longer be a willing captive: he watches against his snares and baits, and studies to he acquainted with his devices: he is very suspicious of his plots, and is very jealous in what happens to him, lest his adversary should have some design upon him. He entertains the messengers of SATAN as men do the messenger of death: he keeps his eye upon his enemy, and watches in his duties, lest SATAN should put in his foot.

            (3.) The World. Before he obtains a sound faith, a man is overcome of the world; either he bows down to Mammon, or idolises his reputation, or is a lover of pleasure more than a lover of GOD. Here is the root of man's misery by the fall; he is turned aside to the creature, instead of GOD, and gives that esteem, confidence, or affection to the creature, that is due to Him alone, O miserable man! \Vhat a deformed monster has sin made thee? GOD made thee little lower than the angels; sin little better than the devils,—a monster, that has his head and heart where his feet should be, his feet kicking against heaven, and every thing out of place. The world, that was formed to serve thee, now rules thee; and the deceitful harlot has bewitched thee with her enchantments, and made thee bow down and serve her.

            But grace sets all in order again, and puts GOD on the throne, and the world at his footstool; CHRIST in the heart, and the world under the feet. So PAUL says, " I am crucified to the world, and the world to me." Before this change, all the cry was, " Who will show us any (worldly) good?" But now it is, " LORD, lift you up the light of thy countenance upon me," and take the corn and wine whoso will. Before, his heart's delight was in the world; then the song was, " Soul, take thine ease, eat, drink, and be merry; you have much goods laid up for many years:" but now all this is withered, and there is no comeliness that he should desire it. He has written vanity and vexation upon all his worldly enjoyments, and loss and dung upon all human excellencies: he has life and immortality now in chase: he trades for grace and glory, and has a crown incorruptible in pursuit: his heart is set in him to seek the LORD: he first seeks the kingdom of heaven, and the righteousness thereof; and religion is no longer a matter by the bye with him, but the main of his care: all must stand by; he hates father, and mother, and life, and all, in comparison of CHRIST. Well then, pause a little, and look within: does not this nearly concern thee? You pretendest to be for CHRIST, but does not the world sway thee? Dost you not take more real delight in the world, than in him? Dost you not find thyself better at ease when the world goes according to thy mind, and you art encompassed with carnal delights, than when retired for prayer and meditation in thy closet, or attending upon GOD's word and worship? There is no surer evidence of an unconverted state, than to have the things of the world uppermost in our aims, love, and estimation.

            (4.) Our own Righteousness. Before conversion, man seeks to cover himself with his own fig-leaves, and to make himself whole with his own duties: he is apt to trust in himself, to set up his own righteousness, and not submit to the righteousness of Gov: but conversion changes his mind; now he casts away his filthy rags, and counts his own righteousness but an unclean thing. Now he begins to set a high price upon CHRIST'S righteous­ness; he sees the need of CHRIST in every duty, to justify his person, and justify his performances; he cannot live without him, he cannot pray without him; CHRIST =St go with him, or else he cannot come into the presence of Goo; he leans upon the hand of CHRIST, and so bows himself in the house of his Gov; he sets himself down for a lost, undone man, without him; his life is hid in CHRIST, as the roots of the tree spread in the earth, for stability and nutriment. Before, the news of CHRIST was a stale and sapless thing; but now how precious is CHRIST! The voice of the convert is, with the martyr, s' None but CHRIST."

            2. The terms to which we turn in Conversion, are either ultimate or subordinate.

            (1.) The ultimate is GOD the FATHER, SON, and HOLY GHOST, whom the true convert takes, as his all-sufficient and eternal blessedness. A man is never truly sanctified till his very heart be set upon GOD as his portion and chief good. These are the natural breathings of a be­liever's heart: " You art my portion; my soul shall make her boast in the LORD; my expectation is from him; he only is my rock, and my salvation; he is my defense, in GOD is my salvation and my glory; the rock of my strength, and my refuge is in GOD."

            Wouldest you put it to an issue whether you be con­verted or not? Now let thy soul and all that is within thee attend.  Have you taken GOD for thy happiness? Where does the content of thy heart lie? Whence Both thy choicest comfort arise? Come then,.and, with ABRAHAM, lift up thine eyes eastward, and westward, and northward, and southward, and think what is it you wouldest have, in heaven or earth, to make thee happy. If GOD should give thee thy choice, as he did to SOLOMON, or should say to thee, as AHASUERIiS to ESTHER, " What is thy petition, and what is thy request, and it shall be granted thee; " what wouldest you ask? Go into the gardens of pleasure, and gather all the fragrant flowers from thence: would these content thee? Go to the treasures of Mammon; and suppose you might load thyself while you wouldest from thence. Go to the towers, and to the trophies of honor: what thinkest you of being a man of renown, and having a name like the name of the great men of the earth? Would any of this, or would all this suffice thee, and make thee count thyself a happy man? If so, then certainly you art unconverted. If not, go farther; wade into the divine excellencies, the store of his mercies, the hiding of his power, the depths unfathomable of his all­sufl^iciency; Both this suit thee best, and please thee most? Post you say, " It is good to be here; here will I pitch, here will I live and die?" Wilt you let all the world go, rather than this? Then it is well between GOD and the.e: happy art You, O man! happy art you that ever you vast born: if GOD can make thee happy, you must needs be happy; for you have avouched the LORD to be thy GOD. Dost you say to CHRIST, " Thy FATHER shall be my FATHER, and thy GOD my GOD." Here is the turning point; an unsound professor never takes up his rest in Goo; but converting grace does the work, and so cures the fatal misery of the fall, by turning the heart from its idols to the living GOD. Now, the soul says, " LORD, whither should I go? You have the words of eternal life." Here he centres, here he settles: O, it is as the entrance of heaven to him, to see his interest in (ion. When the discovers this, he says, " Return unto thy rest, O my soul, for the LORD has dealt bountifully with thee.  Man, is this thy case? Have you experienced this? Why then, blessed art you of the LORD: GOD has been at work with thee, he has laid hold on thy heart by the power of converting grace, or else you couldest never have done this.

            (2.) The mediate term of conversion is eitherprincipal,or lesc principal.—The principal is CHRIST, the only mediator between GOD and man. His work is to bring us to GOD: He is the way to the Father; the only door by which we can enter. Conversion brings over the soul to CHRIST, to accept of him, as the only means of life, the onlyname given under heaven. He looks not for salvation in any other but him, nor in any other with him; but throws himself on CHRIST alone, as one that should cast himself with spread arms upon the sea. " Here, (says the convinced sinner,) here I will venture, and if I perish, I perish; if I die, I will die here. But, LORD, suffer me not to perish under the eyes of thy mercy. Entreat me not to leave thee, or to turn away from following after thee. Here I will throw myself: if you kill me, I will not go from thy door."

            Thus the poor soul does venture on CHRIST, and re­solutely adhere to him. Before conversion, the man made light of CHRIST, and minded his farm, friends, or merchandise, more than CHRIST. Now CHRIST iS tO him as his necessary food, his daily bread, the life of his heart, the staff of his life. His great design is, that CHRIST may be magnified in him. His heart once said, as they to the Spouse, in the Canticles, " What is thy beloved more than another?" He found more sweetness in his merry com­pany, or earthly delights, than in CHRIST. He took religion for an idle dream. But now, to him to live is CHRIST. He sets light by all that he counted precious, for the excellency of the knowledge of CHRIST.

            All belonging to CHRIST is accepted by the sincere convert: he loves not only the wages, but the work of CHRIST, not only the benefits, but the burden of CHRIST: he is willing not only to tread out the corn, but to draw under the yoke: he takes up the commands of CHRIST.  The unsound closes with CHRIST by halves: he is eager for the salvation of CHRIST, but not for sanctification: he divides the offices and benefits of CHRIST. This is an error in the foundation: whoso loves life let him beware here; it is an undoing mistake, of which you have been often warned, and yet none is more common. JESUS is a sweet name, but men love not the LORD JESUS in sincerity. They will not have him as GOD offers, " to be a Prince and a Savior." They divide what GOD has joined, the King and the Priest: yea, they will not accept the salvation of CHRIST, as he intends it; they divide it here. Every man's vote is for salvation from suffering, but they desire not to be saved from sinning: they would have their lives saved, but withal, they would have their lusts. Yea, many divide here again; they would be content to have some of their sins destroyed, but they cannot leave the lap of DELILAH, Or divorce the beloved HERODIAS. They can-not be cruel to the right eye, or right hand; the LORD must " pardon them in this thing." O! be infinitely tender here; your souls depend upon it. The sound convert takes a whole CHRIST, and takes him for all intents and purposes; without exceptions, without limi­tations, without reserves. He is willing to have CHRIST upon his own terms, upon any terms: he sends a blank to CHRIST, to set down his own conditions.

            The less principal term of conversion, is the laws, or­dinances, and ways of CHRIST. The heart that was once set against these, and could not endure the strictness of them, now falls in love with them, and chooses them as its rule and guide for ever.  Four things, I observe, GOD does work in every sound convert, with reference to the law and ways of CHRIST, by which you may know your state; therefore keep your eyes upon your heart as you go along.

            1. The judgment is brought to approve of them, as most righteous and most reasonable. The mind is brought to like the ways of Gout; and the prejudices that were against them, as unreasonable and intolerable, are now removed. The understanding assents to them all, as holy, just, and good. How is DAVID taken up with these excellencies of Gout's laws? How does he expatiate in their praises, both on account of their inherent qualities and of their admirable effects. See Psal. xix.  A Godly man's judgment is for the ways of GOD; he thinks them not only best in general, but best for him. He looks upon the rules of religion, not only as tolerable, but desirable, " more desirable than gold, than fine gold, yea, than much fine gold."

            2. The desire of the heart is to k now the whole mind of CHRIST. He would not have one sin undiscovered, nor be ignorant of one duty required. The natural and earnest breathing of a sanctified heart, is, " LORD, if there be any way of wickedness in me, do you discover it. What I know not, teach you me; and if I have done iniquity, I will do it no more." He is willing to know the whole latitude and compass of his Maker's law. He receives with all acceptation the word that convinces him of any duty that he knew not, or minded not before, or discovereth any sin that lay hid before.

            3. The will is determined for the ways of CHRIST, in preference to all the pleasures of sin, and the prosperities of the world. His consent is not extorted by some ex­tremity of anguish, nor is it only a sudden and hasty resolve, but he is deliberately purposed, and comes freely to the choice. True, the flesh will rebel, yet his will is for CHRIST'S laws and government; so that he takes them not up as his toil and burden, but as his bliss, and counts CHRIST'S law his liberty. He had rather (if he might have his choice) live a strict, and holy life, than the most prosperous and flourishing life in the world. Fear has its use,; but this is not the main spring of motion with a sanctified heart. CHRIST constrains not his subjects by force, but is King of a willing people. They ale (throughhis grace) freely resolved for his service, and engage in it out of choice, not as slaves, but as sons, from a principle of love, and a loyal mind. In a word, the laws of CHRIST are the convert's love, desire, delight, and continual study.

            4. The bent of his course is directed to keep Gout's statutes. It is the daily care of his life to walk with GOD. He seeks great things, he has noble designs. He aims at nothing less than perfection; he desires it; he reaches after it; he would not rest in any height of grace, till he were quite rid of sin, and had perfected holiness.

            The sound convert desires holiness for holiness' sake, and not only for heaven's sake. He would not be satisfied with so much as might save him from hell, but desires the highest measure. Yet desires are not enough. What is thy way, and what is thy course? Is the drift, the scope of thy life altered? Is holiness thy trade, and religion thy business? If not, you art short of sound conversion.

            And is this, which we have described, the Conversion, that is of absolute necessity to salvation? Then be in-formed, 1. That " strait is the gate, and narrow the way that leadeth unto life:" 2. That " there be few that find it: " 3. That there is need of a divine power, savingly to convert a sinner to JESUS CHRIST.

Again, then, be exhorted, O man that readest, to turn in upon thine own self. Is this thy judgment, and this thy choice, and this thy way, that we have described? If so, then it is well. But does not thy heart condemn thee, and tell thee, there is such a sin, in which you live, against thy conscience? Does it not tell thee, that there is such and such a secret way of wickedness,—such or such a duty, of which you makest no conscience?

            Does not conscience carry thee to thy closet, and tell thee how seldom prayer and reading are performed there? Does it not carry thee to thy family, and show the charge of GOD, and the souls of thy children and servants, that are neglected there? Does not conscience lead thee to thy shop, or thy trade, and tell thee of some mystery of iniquity there? Does it not carry thee to the ale-house, or to the tavern, and reprove thee for the loose company you keepest there, for the precious time you mis­spendest there, for the talents of GOD which you throwest down this sink? Does it not carry thee into thy secret chamber, and read thee a curtain-lecture?

            O Conscience, do thy duty: in the name of the living GOD, I command thee, discharge thine office: lay hold upon this sinner; fall upon him, arrest him, apprehend him, undeceive him. What! wilt you flatter and sooth him, while he lives in his sins? Awake, O Conscience! What meanest You, O sleeper? What! have you never a reproof in thy mouth? What! shall this soul die in his careless neglect of GOD and eternity, and you alto­gether hold thy peace? Shall he go on still in his tres­passes, and yet have peace? Oh! rouse up thyself, and do thy work. Now let the preacher in the bosom speak: cry aloud, and spare not; lift up thy voice like a trumpet: let not the blood of this soul be required at thy hands!

CHAP. 3:
Of the Necessity of Conversion.

            IT may be, you are ready to say, What means this stir? You are apt to wonder why I follow you with such earnestness, still ringing one lesson in your ears, that you should repent and he converted. But I must say unto you, as Runt to NAOMI, " Entreat in not to leave you, nor to turn aside from following after you." Were it a matter of indifference, I would never make so much ado. If you might be saved as you are, I' would gladly let you alone. But would you not have me solicitous for you, when I see you ready to perish? As the LORD liveth, before whom I am, I have not the least hopes of seeing one of your faces in heaven, except you be converted: I utterly despair of your salvation, except you will be pre­vailed with to turn thoroughly, and give yourselves to God in holiness and newness of life. has GOD said, " Except you be born again, you cannot see the kingdom of GOD; "—and yet do you wonder why your Ministers travail in birth with you? Think it not strange, that I am in earnest with you to follow after holiness: never did, nor shall, any one enter heaven by any other way. The Conversion described is not a high attainment of some Christians, but every soul that is saved experiences this universal change.

            What is it that you dost account necessary? Is thy bread necessary? Is thy breath necessary? Then thy Conversion is much more necessary. Indeed this is the one thing necessary. Thine estate is not necessary; you may sell all for the pearl of great price, and yet be a gainer by the purchase. Thy life is not necessary, you may part with it for CHRIST, to infinite advantage. Thine honor is not necessary, you may be reproached for the name of CHRIST, and yet be happy; yea, much more happy in reproach than in repute. But thy Con-version is necessary; thy damnation will be the conse­quence of neglecting it. And is it not needful in so im­portant a case to look about thee? Upon this one point depends thy making, or marring, to all eternity.

            But I shall more particularly show the necessity of Conversion in five things: without this,

            I. Thy being is in vain. Is it not a pity, that you should be good for nothing, an unprofitable burden of the earth, a wen in the body of the universe? Thus you art, whilst unconverted; for you can not answer the end of thy being. Is it not for the divine pleasure that you art, and wert created? Did he not make thee for Himself? Art you a man, and has you reason? Then bethink thyself, why and whence thy being is. Behold Gay's workmanship in thy body, and ask thyself, for what end did GOD rear this fabrick? Consider the noble faculties of thy heaven-born soul: for what end did GOD bestow these excellencies? for no other, than that you should please thyself, and gratify thy senses? Did GOD send men, like the swallows, into the world, only to gather a few sticks and dirt, and build their nests, and bring up their young, and then go away? The very heathens could see farther than this. Art you so fearfully and wonder-fully made, and dost you not yet think with thyself, that surely it was for some noble end?

            O Man! set thy reason a little in the chair. Is it not a pity, that such a goodly fabric should be raised in vain? Verily you art in vain, except you art for Gov: better you hadst no being, than not to be for him. Wouldest you serve the end of thy creation? You must repent, and be converted. without this, you art to no purpose; yea, to a bad purpose.

            1. To no purpose. Man unconverted is like a choice instrument, every string of which is broken, or out of tune: the SPIRIT of the living GOD must repair and tune it by regeneration, and sweetly move it by the power of grace, or else thy prayers will be but howlings, and all thy services will make no music in the ears of the MOST HoLY. All thy powers and faculties are so corrupt in thy natural state, that except you be purged from dead works, you can not serve the living GOD.—An un­sanctified man cannot work the work of GOD. For, (1.) He has no skill in it. He is altogether as unskillful in the work, as in the word of righteousness. There are great mysteries, as well in the practices as in the prin­ciples of Godliness. Now the unregenerate knows not the mysteries of the Kingdom of Heaven. You may as well expect him that never learnt the alphabet, to read; or look for music from one that never set his hand to an instrument, as, that a natural man should do any service pleasing to the LORD. He must first be taught of Gov; taught to pray, taught to profit, taught to go; or else he will be utterly at a loss. (2.) He has no strength for it. How weak is his heart? He is presently tired. The Sabbath, what a weariness is it? He is without strength, yea, dead in sin. (3.) He has no mind to it. He desires not. the knowledge of GOD’s ways: he does not know them, and he does not care to know them. He knows not, neither will he understand. (4.) He has neither due instruments nor materials for it. A man may as well hew the marble without tools, or paint without colours, or build without materials, as perform any acceptable service without the graces of the SPIRIT. Alms-giving is not a service of GOD, but of vain glory, till performed by the hand of divine love. What is the prayer of the lips, without grace in the heart, but the carcass without the life? What are all our confessions, unless they be exercises or Godly sorrow and unfeigned repentance? What our petitions, unless animated with holy desires, and with faith in the divine attributes and promises? What our praises and thanksgivings, unless they spring from holy gratitude, and a sense of GOD’s mercies in the heart?—So that a man may as well expect that the trees should speak, or look for motion from the dead, as for any service holy and acceptable to GOD from the unconverted. When the tree is evil, how can the fruit be good?

            2. To had purpose. The unconverted soul is a very cage of unclean birds; a sepulchre full of corruption and rottenness; a loathsome carcass, full of crawling worms, and sending forth a noisome savour in the nostrils of GOD. O dreadful case! Dost you not yet see a change to be needful? Would it not have grieved one, to have seen the consecrated vessels of Gov's temple turned into bowls of drunkenness, and polluted with the idol's service? Was it such an abomination to the JEWS, when ANTIOCHUS set up the picture of a swine at the entrance of the temple? How much more abominable would it have been, to have had the temple itself turned into a stable, and the Holy of Holies served like a house of Baal,; turned into a draught-house? This is the very case of the unregenerate: all thy members are turned into instruments of unrighteousness, and servants of SATAN; and thy inmost powers into receptacles of un­cleanness. You may see the goodly guests within, by what comes out; «For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." These discover what a hell there is within.

            O abuse insufferable!—to see a heaven-born soul abased to the filthiest drudgery; to see the glory of GOD'S creation, the chief of the ways of GOD, the LORD of the universe, feeding with the prodigal at the trough, or devouring with greediness the loathsome vomit. Was it such a lamentation, to see those who did feed delicately, sitting desolate in the streets, and the precious sons of ZION, comparable to fine gold, esteemed as earthen pitchers? And is it not much more fearful to see the only thing in this world that has immortality, and carries the stamp of GOD, become as a vessel wherein there is no pleasure? O indignity intolerable! better you wert dashed in a thousand pieces, than continue to be abused to so filthy a service as that of sin!

            II. Not only Man, but the whole visible Creation is in vain without this. Beloved, GOD has made all the visible creatures in heaven and earth for the service of man, and man only is the spokesman for all the rest. Man is in the universe, like the tongue in the body, which speaks for all the members. The other creatures cannot praise their Maker but by dumb signs to man, that he should speak for them. Man is, as it were, the High-Priest of GOD’s Creation, to offer the sacrifice of praise for all his fellow-creatures. The LORD GOD expecteth a tribute of praise from all his works. Now all the rest bring in their tribute to man, and pay it in by his hand; so then, if man be false and faithless, GOD is wronged of all the glory from his works.

            O dreadful thought! that GOD should build such a world as this, and lay out such infinite power, and wisdom, and goodness thereon, and all in vain; and that man should be guilty of robbing and spoiling him of the glory of all. O, think of this! While you art unconverted, all the offices of the creatures to thee are in vain thy meat nourishes thee in vain: the sun holds forth his light to thee in vain; the stars that serve thee in their courses, by their powerful, though hidden influence, do it in vain; thy clothes warm thee in vain; thy beast carries thee in vain: in a word, the unwearied labor and continued travail of the whole creation, as to thee, is in vain. The service of all the creatures which yield forth their strength unto thee, (that wherewith you should serve their Maker,) is all but lost labor. Hence the whole creation groaneth under the abuse of this unsanctified world, which perverts them to the service of sin, quite contrary to the very end of their being.

            3. Without this, thy Religion is in vain. All thy religious performances will be lost; for they can neither please GOD, nor save thy soul, which are the very ends of Religion. Be thy services ever so specious, yet GOD has no pleasure in them. Is not that man's case dread­ful, whose sacrifices are as murder, and whose prayers are abomination? Many, under convictions, think they will set about mending themselves, and that a few prayers and psalms will salve all again. But, alas! while your hearts remain unsanctified, your duties will not pass. How punctual was JEHU; and yet all was rejected, because his heart was not upright. How blameless was PAUL; and yet being unconverted, all was but loss. Men think they do much in attending GOD's service, and are ready to tell him of it, and set him down their debtors for so much; whereas, their persons being unsanctified, their duties cannot be accepted.

            O Soul, do not think, when thy sins pursue thee, that a little prayer and reformation of thy course, will pacify GOD. You must begin with thine heart; if that be not renewed, you can no more please GOD, than one who has unspeakably offended thee, having fallen into the mire, would be able with his loathed embraces, while in that defiled condition, to reconcile thee to himself.

            It is great misery to labor in the fire. The poets could not invent a worse hell for Sisyphus, than that he should be getting the stone up the hill, and then that it should presently fall down again, and so perpetually renew his labor. GOD threatens it as the greatest of temporal judgments, that they should build and not inhabit, plant and not gather, and have their labors eaten up by strangers. Is it so great a misery to lose our common labors, to sow in vain, and build in vain? How much more, to lose our pains in religion; to pray, and hear, and fast in vain? This is eternal loss. Be not deceived; if you goest on in thy sinful state, though you should spread forth thine hands, GOD will hide his eyes; though you make many prayers, he will not hear. If a man without skill set about our work, and mar it in the doing, though he take much pains, we give him but small thanks. GOD will be worshipped after the due order. If a servant do our work, but in a way quite contrary to our order, he shall have rather stripes than praise. GOD's work must be done according to Gov's mind, or he will not be pleased; and this cannot be, except it he done with a holy heart. (2 Chron. 25: 2.)

            IV. without this thy hopes are in vain.—" The LORD has rejected thy confidence." (Jer. 2: 37.)  1. Thy hopes of comfort here are in vain. It is not only necessary to the safety, but to the comfort of your condition, that you be converted. without this, you shall not know peace. (Isa. lix. 8.) without the fear of GOD, you cannot have the comforts of the HOLY GHOST. (Acts 9: 31.) GOD speaks peace only to his people, and to his- saints. (Psal. lxxxv. S.) If you have a false peace, continuing in your sins, it is not of GOD's speaking; and then you may guess the author. Sin is a real sickness, yea, the worst of sicknesses; it is a leprosy in the head; it is a plague in the heart; it is brokenness in the bones; it pierceth, it woundeth, it racketh, it tormenteth. A man may as well expect ease, when his diseases are in their strength, or his bones out of joint, as true comfort while in his sins.

            O wretched man, that can have no ease in this case, but what conies from the deadliness of the disease 1 You shall hear the poor sick man saying, in his delirium, he is well, when you see death in his face. He will be up, and about his business, when the very next step is like to be into the grave. The unsanctified often think themselves whole, but this shows the danger of their case.

            Sin does naturally produce disturbances in the soul. What a continual tempest is there in a discontented mind? What a corroding evil is in inordinate care? What is passion, but a very fever in the mind? What is sinful desire, but a fire in the bones? What is pride, but a deadly tympany; or covetousness, but an insatiable and insufferable thirst; or malice and envy, but venom in the heart; or carnal security, but a mortal lethargy? And how can that soul have true comfort, that is under so many diseases? But converting grace cures, and so eases the mind; and prepares the soul for a settled, standing, immortal peace. " Great peace have they that love thy law, and nothing shall offend them." They are the ways of wisdom that afford pleasure and peace. DAVID had infinitely more pleasure in the word of GOD, than in all the delights of his court. The con-science cannot be truly pacified, till soundly purified. Cursed is that peace, that is maintained in a way of sin. Two sorts of peace are more to be dreaded than all the troubles in the world; peace with sin, and peace in sin.

            2. Thy hopes of salvation are in vain; yea, worse than in vain; they are most injurious to GOD, most pernicious to thyself. There is death, despair, blasphemy, in the bowels of such hope. (I.) There is death in it. " Thy confidence shall be rooted out of thy tabernacles;" (GOD will destroy it root and branch;) " it shall bring thee to the King of Terrors." Though you may lean upon such a house, it will not stand, but will prove like a ruinous building, which, when one trusts to it, falls down about his ears. (2.) There is despair in it. " Where is the hope of a hypocrite, when GOD takes away his soul? " Then there is an end for ever of this hope.

            Indeed the hope of the righteous has an end; but then it is not a destructive, but a perfect end; his hope ends in fruition, that of others in frustration. The Godly must say at death, " It is finished;" but the. wicked, " It is perished,"—in too sad earnest bemoaning himself, (as JOB in mistake did,) and saying " Where now is my hope? he has destroyed me; I am gone; and my hope is re-moved like a tree."—But " the righteous has hope in his death." When nature is dying, his hopes are living; when his body is languishing, his hopes are flourishing; his hope is a living hope, but that of others is a dying, yea, a damning hope. " When a wicked man dieth, his expectation shall perish, and the hope of unjust men perisheth. It shall be cut off, and prove like the spider's web," which he spins out of his own bowels, but then comes death, and takes down all; and so there is an eternal end of his confidence, wherein he trusted; " for the eyes of the wicked shall fail, and their hope shall be as the giving up of the ghost." When death strikes his dart through the body, it will let out thy soul and thy hopes together. (3.) There is blasphemy in it. To hope we shall be saved, though continuing unconverted, is to hope we shall prove GOD a liar. He has told you, that merciful as he is, he will never save you, if you go on in ignorance or unrighteousness. He has told you, that whatever you be, or do, nothing shall avail you to salva­tion, unless you become new creatures. Now, to say that GOD is merciful, and we hope will save us nevertheless, is to say, in effect, that we hope GOD will not do as he sayso We may not set GOD'S attributes at variance: GOD is re-solved to glorify mercy, but not to the prejudice of truth, —as the presumptuous sinner will find, to his everlasting sorrow.

            But some say, " We hope in JESUS CHRIST; we put our whole trust in GOD; and therefore we doubt not but we shall be saved." I answer,

            (1.) This is not to hope in CHRIST, but against CHRIST. To hope to see the Kingdom of GOD, withoutbeing born again,—to hope to find eternal life in the broad way,—is to hope that CHRIST will prove a false prophet. DAVID'S plea was, " I hope in thy word;" but this hope is against the word. Show inc a word of CHRIST, which warrants thy hopes that he will save thee in thine ignorance, or in thy neglect of his service, and I will never attempt to shake thy confidence.

            (2.) GOD sdoes with abhorrence reject this he. Those condemned by the Prophet of old, went on in their sins; yet (says the text) " they will lean upon the LORD." GOD will not endure to be made a prop to men in their sins. The LORD rejected those presumptuous sinners that went on still in their trespasses, and yet would stay themselves upon the GOD of Israel, as a man would shake off the briars that claw to his garment.

            (3.) If thy hope he any thing worth, it will purify thee from thy sins; but cursed is that hope which does encou­rage men in their sins. It may be said, " Would you have us, then, to despair?’ I answer, You must despair of ever coming to heaven as you are; that is, while you remain unconverted. You must despair ever to see the face of GOD, without holiness. But you must by no means despair of finding mercy, upon your thorough repentance and conversion; neither may you despair of attaining to repentance and conversion in the use of GOD's means.

            V. Without this, all that CHRIST has done and suffered will be (as to you) in vain: it will in no way avail to your salvation. Many urge this as a sufficient ground for their hopes, that CHRIST died for sinners: but I must tell you, that CHRIST's death will never save sinners who continue impenitent. A great divine was wont, in his private dealings with souls, to ask two questions: (1.) What has CHRIST done for you? (2.) What has CHRIST wrought in you? without the application of the SPIRIT in regeneration, we can have no saving interest in the benefits of redemption.  I tell you from the LORD, CHRIST himself cannot save you, if you go on in this state. For,

            1. It would be against his trust. The Mediator is the servant of the FATHER; shows his commission from Him; acts in his name; and pleads his command: GOD has committed all things to him, and entrusted with him his own glory, and the salvation of believers. Accord­ingly, CHRIST gave to his FATHER an account of both parts of his trust, before he left the world. Now CHRIST would quite oppose his FATHER'S glory, his greatest trust, if he should save men in their sins; for this were to overturn all his counsels, and to offer violence to all his attributes.—First, It would overturn all his counsels; of which, this is the order:—That men should be brought through sanctification to salvation. " He has chosen them, that they should be holy." If you can repeal the law of GOD’s immutable counsel, or bribe Him, whom the FATHER has sealed, to go directly against his com­mission, then, and not otherwise, may you get to heaven in an unconverted condition. To hope that CHRIST will save thee, in that state, is to hope that CHRIST will falsify his trust.—Secondly, It would offer violence to all his attributes: (1.) To his Justice. For the righteous­ness of GOD's judgment lies in rendering to all according to their works. Now should men " sow to the flesh," and yet " real) everlasting life," where would be the glory of divine justice? That would be giving to the wicked according to the work of the righteous. (2.) To his Holiness. If GOD should not only save sinners, but save them in their sins, his immaculate holiness would be exceedingly defaced. They cannot stand in his judgment, they cannot abide in his presence. If holy DAVID would not endure such in his house, no, nor in his sight, shall we think that GOD will? (3.) To his Veracity. For Gm) has declared from heaven, that " If any shall say, he shall have peace, though he go on in the imagina­tion of his heart, his wrath shall smoke against that man;"—that they only who " confess and forsake their sins, shall find mercy;" and that they who " ascend his holy hill, must be of clean hands and a pure heart." Where were GOD’s truth, if, notwithstanding all this, he should bring men to salvation, without conversion? O desperate sinner, who darest to hope that CHRIST will put the he upon his FATHER, and nullify his word to save thee! (4.) To his Wisdom, For this were to throw away the choicest mercies on men who would not value them, nor are at all suited to them.—First, they would not value them. The unsanctified sinner puts but little price upon GOD’s great salvation. He no more esteems CHRIST, than " the whole" esteem the physician. He prizes not his balm, values not his cure, tramples upon his blood. Now, would it be consistent with wisdom, to force pardon and life upon those who would give him no thanks for them? Will the all-wise GOD, when he has forbidden us to do it, " cast his holy things to clogs, and his pearls to swine," who would, as it were, but " turn again and rend him?" This would indeed make mercy to be despised.—Secondly, They are not at all suited to them. The divine wisdom is seen in suiting things to each other; as the means to the end, and the quality of the gift to the capacity of the receiver. Now, if CHRIST should bring the unregenerate sinner to heaven, he could no more enjoy felicity there, than a beast which should be brought into a beautiful room, could enjoy the society of learned men, and a well-furnished table; --the poor animal had much rather be grazing with his fellow brutes. Alas! what should an unsanctified creature do in heaven? He could take no content there, because nothing suits hire. The place does not suit him: he would be quite out of his element, as a fish out of water. The company does not suit him: what communion has darkness with light, or corruption with perfection? The employment does not suit him: the anthems of heaven fit not his mouth, please not his ear. Can you charm thy beast with music? Or wilt you bring him to the organ, and expect that he should make thee melody, or

keep time with the choir? Had he skill, he would have no will; and so could find no pleasure. Alas! if the carnal man think a sermon long, and say of a sabbath, " what a weariness is it?" how miserable would he think it, to be so employed to all eternity? (5.) To his Immu­tability, to his Omniscience, and to his Omnipotence. For this is enacted in heaven, and enrolled in the decrees of the court above, that none but " the pure in heart" shall ever " see GOD." This is laid up with him, and sealed among his treasures. Now, if CHRIST yet bring any to heaven unconverted, either he must get them in without his FATHER'S knowledge;—and then where is his Omni-science? or against his will;—and then, where is his Omnipotence?—or, he must change his will;—and then, where is his Immutability?

Sinner! wilt you not yet give up thy vain hope of being saved in this condition? As Bildad says, " Shall all the earth be forsaken for thee, or the rocks moved out of their place?" Shall the laws of heaven be reversed, or the everlasting foundations be overturned, for thee? Shall CHRIST put out the eye of his FATHER'S omniscience, or shorten the arm of his eternal power, for thee? Shall divine justice be violated, or the brightness of the glory of his holiness be blemished, for thee? O the impossi­bility, absurdity, blasphemy, that is in such a confidence! To think that CHRIST will ever save thee in this condition, is to make thy SAVIOR become a sinner; and to do more wrong to the infinite Majesty, than all the wicked on earth, or devils in hell ever did, or could: and yet wilt you not give up such a blasphemous hope?

            To save men without conversion would be against his word. We need not say, " Who shall ascend into heaven, to bring down CHRIST from above; or who shall descend into the deep, to bring CHRIST up from beneath? The word is nigh us." Are you agreed that CHRIST shall end the controversy? Hear, then, his words: " Except you be converted, you shall in no wise enter into the kingdom of heaven. You must be born again. Repent,or perish." One word, one would think, were enough from CHRIST; but how often and how earnestly does he reiterate it? " Verily, verily, except a man be born again, he shall not see the kingdom of GOD." Yea, he not only asserts, but proves the necessity of the New Birth; viz. from the fleshliness and corruption of man's first birth; by reason of which, man is no more fit for heaven, than the beast is for the chamber of the king's presence. And wilt you yet believe thine own presump­tuous confidence, directly against CHRIST'S words? He must go quite against the laws of his kingdom, and the settled rule of his judgment, to save thee in this state.

            3. It would be against his oath. He has lifted up his hand to heaven, and sworn, that those who remain in unbelief, and know not his ways, (that is, are ignorant of then, or refuse to walk in them,) "shall not enter into his rest." And wilt you not yet believe, O sinner, that he is in earnest? Can you hope that he will be forsworn for thee? The covenant of grace is confirmed by an oath, and sealed by blood; but all must be made void, and another way to heaven found out, if you be saved, living and dying unsanctified. GOD is come to his lowest and last terms with man: but men cannot be saved, while unconverted, except they could get another covenant made, and the whole frame of the gospel (which was established for ever, with such solemnities,) quite altered. And is it not madness to hope for such a thing?

            4. It would be against his honor. GOD will so show his love to the sinner, as withal to show his hatred to sin; therefore, he that "names the name of Jrsus " must "depart from iniquity," and " deny all unGodliness:" and he that has "hope" of life by CHRIST, must "purify himself as he is pure;" otherwise, CHRIST would be a favorer of sin. The LORD JESUS would have all the world to know, that though he pardon sin, he will not protect it.

            5. It would be against his ekes. GOD has exalted him,to be "a Prince and a Savior." He would act against both offices, should he save men in their sins: — It is the office of a King, to be "a terror to evil doers, and a praise to them that do well." He is "a minister of GOD, a revenger to execute wrath on him that does evil." Now, should CHRIST favor the unGodly, (so con­tinuing,) and take those to reign with him, that would not that he should reign over them, this would be quite against his office. He reigns for this purpose, that he may put his enemies under his feet. Now, should he lay them in his bosom, he would defeat the very end of his regal power. What king would take rebels, in open hos­tility, into his court? What were this, but to betray life, kingdom, government, and all together? If CHR1s'r be a King, he must have homage, honor, subjection. Now, to save men while in their natural enmity, were to obscure his dignity, lose his authority, bring contempt on his go­vernment, and sell his dear-bought rights for nought.—Again, as CHRIST would not act like a Prince, so neither would he be a Savior, if he should do this: For his sal­vation is spiritual: he is called JESUS, because "he saves his people from their sins:" so that should he save them in their sins, he would be neither LORD nor JESUS. To save men from the punishment, and not from the power of sin, were to do this work by halves, and to be an im­perfect savior. His office, as "the Deliverer," is, to "turn away unGodliness from JACOB." He is " sent to bless men, in turning them from their iniquities," and to "make an end of sin:" so that he would destroy his own designs, and nullify his offices, by saving men who abide in their unconverted state.

            Arise, then! What meanest You, O sleeper? Awake, O secure sinner, lest you be consumed in thine iniquities. Say, as the lepers of old, " If we sit here, we shall die." Verily, it is not more certain that you art now out of hell, than that you shall speedily be in it, except you repent, and be converted. There is but this one door by which you can escape. Arise, then,O sluggard, and shake off thine excuses: how long wilt you slumber, and fold thinohands to sleep? Wilt you he down in the midst of the sea, or sleep on the top of the mast? There is no remedy; but you must either turn or burn. There is an unchangeable necessity for a change of thy condition, unless you art resolved to abide the worst, and contest the matter with the Almighty. If you loves thy life, O man, arise, and come away. Methinks I see the LORD Jasus laying the merciful hands of a holy violence upon thee. Methinks he acts as the angels did to LoT: "Then the angels hastened LOT, saying, Arise, lest you be con­sumed: and while he lingered, the men laid hold upon his hand, the LORD being merciful unto him, and they brought him without the city, and said, Escape for thy life, tarry not in all the plain; escape to the mountain, lest you be consumed."

            O how wilful will thy destruction be, if you should yet harden thyself in thy sinful state! None of you can say, that you have not had fair warning. Yet I cannot tell how to leave you so: it is not enough to me to have delivered my own soul. AV hat! Shall I go away without my errand? Will none of you arise, and follow Inc Have I been all this while speaking to the wind? Have I been charming the deaf adder, or allaying the tumbling ocean with arguments? Do I speak to the trees, or rocks, or to men? to the tombs and monuments of the dead, or to a living auditory? If you be men, and not senseless stocks, stand still, and consider whither you are going. If you have the reason and understanding of men, dare not to run into the flames, and fall into hell, with your eyes open; but bethink yourselves, and set about the work of repentance. What, are you men, and yet will you run into the pit, when the very beasts will not be forced in! What, endued with reason, and yet dally with death, and hell, and the vengeance of the ALMIGHTY! Are men herein distinguished front the brutes, that the latter have no foresight of, and care for, the things to come; and will you not hasten your escape from eternal torments? O, show yourselves men, and let reason prevail with you. Is it a reasonable thing for you to contend against the LORD, your Maker, or to harden yourselves against his word, as though the Strength of Israel would lie? Is it reasonable that an understanding creature should lose and counteract the very end of his being, and be as a broken pitcher, only fit for the dung-hill? Is it tolerable, that the only thing in this world which GOD has made capable of knowing his will, and of bringing him glory, should yet live in ignorance of his Maker, and be unserviceable to his use; yea, should be engaged against him, and spit his venom in the face of his Creator? Hear, O heavens, and give ear, O earth! Let the creatures without sense be judges if this be reason, that man, when GOD has nourished and brought him up, should rebel against Him. Judge your ownselves: is it a reasonable undertaking, for briars and thorns to set themselves in battle against the devouring fire, or for " the potsherd of the earth to strive with his Maker?" If you will say that this is reason, surely the eye of reason is quite put out.

            What shall I say? I could spend myself in this argu­ment. O that you would but hearken to me! that you would presently set upon a new course! "Will you not be made clean? When shall it once be?" What! will nobody be persuaded? Reader, shall I prevail with thee, for one? Wilt you sit down, and consider the above-mentioned arguments, and debate it with thyself, whether it be not best to turn? " Come, and let us reason together." Is it good for thee to be here? Wilt you sit still, till the tide come in upon thee? Is it good for thee to try whether GOD will be so good as his word; and to harden thyself in a conceit that all is well with thee, while you remainest unsanctified?

            But I know you will not be persuaded! The greatest part will be as they have been, and do as they have done. it know the drunkard will " return to his vomit again;" the deceiver will go to his deceit again; and the wanton to his sinful dalliance again. Alas! that I must leaveyou where you were, in your ignorance or carelessness, or ice your lifeless formality, and merely customary devotions! —However, I will sit down, and bemoan my fruitless labors, and spend some sighs over my perishing hearers!

            O distracted sinners! What will their end be! What will they do in the day of visitation; whither will they flee for help; where will they leave their glory? How powerfully has sin bewitched them; how effectually has the GOD of this World blinded them; how strong is their delusion; how uncircumcised their ears; how obdurate their hearts! SATAN has them at his beck: but how long may I call, and get no answer! I may dispute with them year after year, and they will give me the hearing, and that is all. They must and will have their sins, say what I will. Though I tell them there is death in the cup, yet they will take it up. Though I tell them it is the broad way, and ends in destruction, yet they will go on in it. I warn them, yet cannot win them. Sometimes I think that the mercies of GOD will melt them, and his winning invita­tions overcome them; but I find them as they were: sometimes I hope that the terror of the LORD will persuade them; yet neither will this do it. They will approve the word, like the sermon, and commend the preacher; but they will still live as they did. They will not deny me; and yet they will not obey me. They will flock to the word of GOD, and sit before me as his people, and hear my words; but they will not do them. They value, and will plead for ministers, and I am to them as the lovely song of one that has a pleasant voice; yet I cannot get them to come under CHRIST'S yoke. They love me, and are ready to say, they will do any thing for me; but I cannot persuade them to leave their sins, to forego their evil company, their intemperance, their unjust gains. I cannot prevail with them to set up prayer in their families and closets; yet they will promise me, like the forward son, that said, " I go, sir," but "went not." I cannot persuade them to learn the principles of religion; though else they will "die without knowledge." I tell them their misery; but they will not believe but that all is well enough. If I tell them particularly, that, for such and such reasons, I fear their state is bad, they will judge me censorious; or, if they be a little awakened, they are quickly lulled asleep by SATAN, and so lose all sense again!

            Alas for my poor hearers! Must they perish at last by hundreds, when ministers would so fain save them? What course shall I use with them that I have not tried? What shall I do "for the daughter of my people?" O LORD GOD, help! Alas! shall I leave them thus? If they will not hear me, yet do you hear me: O that they might yet live in thy sight! LORD, save them, or else they perish! My heart would melt to see their houses on fire around them, when they were fast asleep in their beds; and shall not my soul be moved within me, to see them falling into endless perdition! LORD, have compassion, and save them out of the burning: put forth thy divine power, and the work will be done!

CHAP. 4
Showing the Marks of the Unconverted.

            WHILE we keep aloof by dealing only in generals, there is little fruit to be expected. It is the hand-fight that does execution. DAVID was not awakened by the Prophet's hovering at a distance: he was forced to close with him, and tell him home, "You art the man!" Few will, in words, deny the necessity of the New Birth; but they have a self-deluding confidence, that the work is not now to be done. Because they know themselves to be free from gross hypocrisy, they are confident of their since­rity, and suspect not that more close hypocrisy, (where the greatest danger lies,) by which a man deceiveth his own soul. But man's deceitful heart is such a matchless cheat, that I know not whether be greater, the difficulty, or the necessity, of the undeceiving work upon which I am now entering. Alas, for my unconverted hearers! they must be undeceived, or undone! But how shall this be effected?

            Help, O all-searching Light! and let thy discerning eyediscover the rotten foundation of the self-deceiver; and lead me, O LORD GOD, as you didst thy Prophet, into the chambers of imagery, and dig through the wall of sinners' hearts, and discover the hidden abominations that are lurking out of sight. O, send thine angel before me, to open the sundry wards of their hearts, as you didst before PETER, and make even the iron gates to fly open of their own accord. Grant, O LORD, that when the poor deceived souls, with whom I have to do, shall east their eyes upon these lines, their minds may be illuminated, and their consciences awakened; that they may see with their eyes, and hear with their ears, and be converted, and you may heal them!

            This must be premised, before we proceed to the dis­covery, that men may have a confident persuasion that their hearts and states are good, and yet be unsound. Men may be wretched, and miserable, and poor, and blind, and naked, and yet not know it; yea, they may be confident that they are rich, and increased in grace. So that they are miserably deceived, who take a strong con­fidence for a sufficient evidence. They that have no better proof, than barely a strong persuasion that they are con­verted, are certainly as yet strangers to Conversion.

            But to come more close: As it was said of the ad­herents of Antichrist, so here; some of the unconverted carry their marks in their forehead, more openly; and some in their hands, more covertly. The Apostle reckons up some, upon whom he writes the sentence of death; as in these dreadful catalogues, to which I beseech you to attend with all diligence. " For this you know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, has an inheritance in the kingdom of CHRIST and of GOD. Let no man deceive you with vain words; for because of these things cometh the wrath of GOD upon the children of disobedience. But the fearful and unbe­lieving, and the abominable, and murderers, and whore-mongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake that burner' with fire and brimstone, which is the second death. Know ye not that the unrighteous shall not inherit the kingdom of Gon? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of GOD." Woe to them that have their names written in these lists. Such may know, as certainly as if GOD had told them from heaven, that they are unsanctified, and under an impossibility of being saved in this condition.

            There are then these several sorts of men, who, beyond all dispute, are unconverted; they carry their marks in their foreheads.

1. The Unclean. These are ever reckoned among the goats, and have their names in all the before-mentioned catalogues.

2. The Covetous. These are ever branded as idolaters; and the doors of the kingdom are shut against them by name.

3. Drunkards: not only such as drink away their reason, but such as are given to strong drink. The LORD fills his mouth with woes against these; and declares them to have no inheritance in the kingdom of GOD.

4. Liars. The GOD that cannot he has told them, that there is no place for them in his kingdom; but their portion is with the Father of Lies, (whose children they are,) in the lake of burnings.

5. Swearers. The end of these, without deep and speedy repentance, is swift destruction, unavoidable con­demnation.

6. Bailers and Backbiters; that love to take up a reproach against their neighbor, and fling dirt in his face, or wound him secretly behind his back.

7. Thieves, Extortioners, Oppressors, that grind the poor, or over-reach their brethren. These must know, that " GOD is the avenger of all such." Hear, O ye false, and purloining, and wasteful servants; hear, O ye deceit­ful tradesmen; hear your sentence! GOD will certainly turn your treasures of unrighteousness into the treasures of wrath, and make your ill-gotten silver and gold to torment you, like burning metal in your bowels. (James 5: 2, 3.)

8. All that live in the neglect of GOD'S worship; that hear not his word; that mind Clot their own, nor their families' souls; but live without GOD in the world.

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

            And if so, the LORD pity our poor congregations. Oh, how little a number will remain when these are left out! Alas, on how many doors, on how many faces, must we write, "LORD, have mercy upon us!'' Sirs, how can you contrive to keep up your confidence of the goodness of your state, when GOD from heaven declares against you, and pronounces you to be in a state of damnation? I would reason with you, as GOD did with some of old; " How can you say, I am not polluted? Sec thy way in the valley, know what you have clone." Man! is not thy conscience privy to thy tricks of deceit, to thy cham­ber-pranks, to thy way of lying? Yea, are not thy friends, thy family, thy neighbors, witnesses to thy neglects of GOD's worship, to thy covetous practices, to thy envious or malicious carriage? May not they point at thee as you goest, and say, "There goes a drunken Arabal, a companion of evil-doers; there goes a railer, or a scoffer, or a loose liver!'' Beloved, GOD has written it as with a sun-beam, in the book out of which you must be judged, that none such (except renewed) shall ever escape the damnation of hell.

            O that such of you would now be persuaded to repent, and turn from all your transgressions; or else iniquity will prove your ruin! Alas for poor hardened sinners! Must I leave you at last where you were? Must I leave the wanton still at his dalliance, the malicious in his. venom, and the drunkard at his vomit? However, you must know, that you have been warned; and that I am clear of your blood. And whether men will hear, or whether they will forbear, I will leave these scriptures with them, either as thunderbolts to awaken them, or as searing-irons to harden them to a reprobate sense:—"GOD shall wound the head of his enemies, and the hairy scalp of such an one as go on still in his trespasses."—" He that, being often reproved, hardeneth his neck, shall sud­denly be destroyed, and that without remedy."—" Be-cause I have called, and ye have refused; I have stretched out my hand, and no man regarded; I will mock at your calamity, when your destruction cometh as a whirl-wind."

            And now, I imagine, many will begin to bless them-selves, and to think all is well, because they cannot be charged with the grosser evils above-mentioned. But I must further tell you, that there are another sort of unsanctified persons, who carry not their marks in their foreheads, but more secretly and covertly in their hands. These fre­quently deceive themselves and others, and pass for good Christians, when they are all the while unsound at bottom. Many pass undiscovered, till Death and Judg­ment bring all to light. These self-deceivers seem to come even to heaven's gate, with confidence of their admission, and yet are turned away at last. Brethren beloved, I beseech you deeply to lay to heart, and firmly to retain this awakening consideration; that multitudes miscarry by the hand of some secret sin, which is not only hid from others, but (for want of observing their own hearts) even from themselves. A man may be free from open pollutions, and yet die at last by the hand of some unobserved iniquity. And there are the following twelve hidden sins, by which souls go down by numbers into the chambers of death. These you must search carefully for, and take them as black marks, (wherever they be found,) discovering an unconverted state. And as you love your lives, read carefully, with a holy jealousy of yourselves, lest you should be the persons concerned.

            1. Gross Ignorance. Oh, how many poor souls does this sin kill in the dark, while they think that verily they are in the ready way to heaven! This is the murderer that dispatcheth thousands in a silent manner, when they suspect nothing, and see not the hand that injures them. You shall find, whatever excuses you have for ignorance, that it is a soul-destroying evil. Ah! would it not have pitied a man's heart to have seen that woeful spectacle, when the poor Protestants were shut up, a multitude to­gether in a barn, and a butcher came, with his inhuman hands warm in human blood, and led them one by one, blindfold, to a block, where he slew them one after an-other by scores, in cool blood? But how much more should your hearts bleed to think of the hundreds in great congregations whom ignorance butchers in secret, and leads blindfold to the block. Beware that this be not your case: make no pleas for ignorance: if you spare that sin, know that it will not spare you. Will a man keep a murderer in his bosom?

            2. Secret Reserves in closing with CHRIST. To forsake all for CHRIST, to hate father and mother, yea, and a man's own life for him; this is a hard saying. Some will do much, but they will not be of the religion that will undo them; they never cone to be entirely devoted to CHRIST, nor fully to resign all to him; they must have the sweet sin; they mean to do themselves no harm; they have secret exceptions for life, liberty, or estate. Many take CHRIST thus, and never consider his self-denying terms, nor cast up the cost; and this error in the foundation mars all, and secretly ruins them for ever.

            3. Formality. Many rest in the outside of religion, and in the external performances of holy duties: and this does often most effectually deceive men; and more certainly ruins them than open profligacy. They hear, they fast, they pray, they give alms; and therefore will not believe but that their case is good: whereas, resting in the work done, and coining short of the heart-work, the inward power and vitality of religion, they fall at last into the burning, from the confident persuasion of their being in the ready way to heaven. O dreadful case, when a man's religion serves only to harden him, and to delude and deceive his own soul

            4. The prevalency of False Ends in holly Duties. This was the bane of the Pharisees. Oh, how many a poor soul is undone by this, and drops into hell before he discerns his mistake! He performs good duties, and so thinks all is well, and perceives not that he is actuated by