Of the hazards attending conversion,
The Possibility and Necessity of Conversion.
produce all this bythatAlmightyPower,whereby he is able to subdue all things to himself.
VI. Of the hazards attending conversion.
F the Lord shall, in his rich grace and mercy to your souls, I ftirup in them the thoughts and resolutions of a change of your course ; great care ought to be taken, in the time of this change, left they miscarry in their remove from one state to another ; multitudes miscarrybetwixt a state ofprofaneness, and true godliness. To continue in the state ofprofaneness, istobecertainly loft ; and so it istotakeup short of Christ, in mere civility and formality in religion.
This middle state takes up multitudes by the way, who do but change the open road, for a moreprivatewaytohell.
" Mere civilized nature is unregenerated nature still ; " They return, but not to the most High ; they are like a deceitf
" bow," saith the prophet, Hofea vii. 16. They seem to aim at Christ, and salvation; but, as an arrow from a weak bow, it goes not home ; or, as from a deceitful bow, it flants aside, and misses the mark.
It is true, they are not openly profane, as they were before ; but they take up, and fettle in anunregenerate state still: 'Their condition is the fame, though their company be not.
This is excellently set forth by our Saviour, Matth. xii.
43, 44, 45. the devil may be cast out as a profane devil, and yet keep his propriety still as a formal devil. The sense of that text is well expressed by one, in this note upon it : That a restraint by formality, keeps the devil's propriety, and disposes the soul to final apoftacy.
You are as far from Christ and fatvation, under the power of formality, as you were before.
He that is cured ofa fever, hath no great cause to rejoice, if his fever has left him under a consumption, which will kill him as surely, though it may be less violently, or speedily.
§ VII. Of the absolute necessity ofa thorough change.
THatever the difficulties and hazards are, that attend this Watangeby converfionuntoGod,the change itself is absolutely and indispensibly necessary to every man's falvatiThedoor offalvationcan never be opened, without the key of regeneration.
Christ assures civil and formal Nicodemus, " That except he be born again, he cannot seethe king- " dom of God," John iii. 3. Think not conversion to be the on.
The Possibility and Necessity of Conversion. attainment of some singular and extraordinary Christians, for it is the very point upon which every man's eternal happiness or miferydepends.
There is one law for all the world ; they must be changed, or damned : No restitutionsor reformations, no common gifts or abilities, no religious duties or services, can save anyman from hell, without a change by thorough conversion. Rom. viii. 8. " They that are in the flesh, can- " not please God."
Satisfy and please not yourselves with this : Though we live in fin, yet God is a merciful God. We will confess our fins to him, say our prayers, keep our church ; and no doubt but God will be merciful to us, as well as others.
Confider it, man, that this merciful God is also a God of truth ; and this God of truth hath plainly assured thee, that all these external things signify nothing to thy salvation,unless thou become a new creature, Gal. vi. 15. and that thou must be born again,
John iii. 3. Say not, without this you will hope in God: If you hope in God,you must hopeinhisword, Psalm cxix. 81.
Nowwhere will you find that word in the Bible, that warrants
the hope of salvation in the unregenerate person ? All scripturalhope is ofa purifying nature, and evermore productive of an holy life, I John iii . 3.
If you fay, Christ died for the greatest of sinners, and you trufttobe favedthrough him; it is true, he did fo, but con version is his only method offalvation, Tit. ii. 14. and those that are not washed by fanctification, have no part in him, of in his blood, John xiii. 8. He came not to save men continuing in their sins, but to save his people from their fins, Matth. i. 21. His way is to lead you through sanctification unto salvation, 2 Thef. ii. 13. If you have a mind to see whom, and how he faves ; you have it before your eyes, Tit. ii. 14.
Who gave himself for us, that he might redeem us from all ini- " quity, and purify unto himself a peculiar people, zealous
" ofgoodworks."
Those only are saved by him, that " deny66 ing ungodliness,and worldly lusts, live not only foberly and " righteously, but godly in this present world."
And this is the change I am here pressing you to; and until this change be made, you cannot find yourselves within the compass of any covenant-promise, Eph. ii. 12. but if you will turn to Heb. xii. 14. you may, the very next minute, find yourelves barred out of heaven by a scripture threatening.
Let no man, therefore, impose so great a cheat upon his own soul, as once to imagine, that any thing short of
The Possibility and Necessity of Converfioti.
foundconverfioncan ever put him out of the danger of damnation.
§ VIII. Every man might do more than he doth, towards his own conversion.
ITT is not in any man's power to convert himself; but yet becauseeveryman might do more towards it than he loth do, and doth it not, he is justly chargeable with his own damnation. We are bid, and bound to strive to enter in at the strait gate, Luke xiii. 24. It is true, a man, in his natural state, can do nothing that is spiritually, or fupernaturallygood ; yet he can do, and for bear todomanythings, the doing or forbearing of which, have a true (though remoter) tendency to his con version; and not doing, or forbearing of them, his destruction is of and from himself.
You can, if you will, forbear to swear, andblafpheme the name of God.
Who can, or does compel, or force your tongues to it ? The devil can tempt, but not compel them : you can, if you will stop, when nature is duly refreshed.
Your wicked companions can provoke, but not force you.
You can, if you please, shun lascivious books, and company, and keep your bodies chaste, at least from the external acts ofuncleannefs.
And why cannot you (if you please) perform, as well as neglect, the external acts of religious duties ? The same feet that carry you toa tavern, can carry you to your closets, if you please to have them do so. Nor do I know any reason why you cannot compose yourselves, when engaged in God's public or private worship, to a close and serious attendance to those duties.
The application of the mind to what is spoken isofgreatconcernment to you; and if an unsanctified minister can apply his thoughts to compose afermon, and preach it; I see no reason why an unsanctified hearer may not also compose, and apply his mind to hear it. And I am past all doubt, that something may be done beyond all this.
You have some power certainly to reflect upon, and confiderwhat concernmentyou have in the things you read or hear; and how they agree, or disagree with your experience.
Now, ifmenwouldbut do this, (which certainlytheyhave a power to do) though they cannot convert themselves, yer hereby they would lie in the hopefulwayofconverting grace; which is more than they could ever yet be persuaded to do
And though there be no positive certainty, or assurance, th
VOL . VIII.
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The Possibility and Necessity of Conversion. converfionand salvation shall follow these acts ; yet hope and probability are engagements enough. Hopefets all the world on work,without assurance.
Theploughmanploughs in hope, and the merchant ventures in hope. Do but as much for your souls, as these do for their bodies.
IX. Temptations and discouragements in the way of conversion.
BUT here I expect to be encountered by all the policy and power of hell.
Satan, and your own lusts, are in confederacy, to turn away your minds from such counsel and perfuafions as these. They will tell you,this is no proper season to mind your conversion ; it is either too soon,or too late;
You have not yet had pleasure enough in fin, or fo much as hath put you beyond all hopes of mercy: That religion is a melancholy thing, and ifonceyou look that way, you will never have a merry day, or hour more; with a thousand such damps and discouragements.
But pray, gentlemen, dofo much, at least for your souls, before you turn away your ear from the instructions of life, as to hear these matters examined: If they are not worth that, they are worth nothing.
I will suppose you in the flower and vigour of your youth, and this dangerous feasonnownicked with a more dangerous temptation ; that it is too foonto mind such serious matters now : You have not yet had your full pleasure out off in.
Need I tofpendaword, to refute and baffle such a temptation as this ? I doubt not, but you yourselves can easily do it.
Ask yourselves, Sirs, iffentence of death were passed upon youbymen, (as it is by God, Johniii. 18. " He thatbelieveth
"not,is condemned already,") would you think apardoncould come toofoon ? Beaffured, every bit of bread you eat, is the breadofthecondemned ; you are indangerofhell everyday, and hour : There wants nothing but a sword, a bullet, a shipwreck, or disease, (of which multitudeswaitonyou everyday) toputyoubeyondmercy, and all hopes of mercy. And can yougettoo soon (think you) out of this danger and misery ?
Owhydoyou linger any longer ? The danger is too great and imminent, to admit one hour's longer delay.
And it is as strange and strong a delusion on the other side, to fancy it is now too late : The vanity and groundlesiness of this, hath been evinced in the second section,to which I refer you for fullfatisfaction.
And for the loss of your pleasures, by conversion to God,
The Possibility and Necessity of Conversion.
that is the thinnest and silliest pretence of all the rest : That is the same thing, as to imagine it is to a thirsty man's loss, to leavethepuddle waters of a broken cistern,to enjoy the crystal streams of a flowing fountain; for the pleasures of an alehouse, playhouse, or whorehouse, to be sweeter than the light of God'scountenance, the comforts of his pardon, or the lively hopes ofglorywithhim in heaven ; of which you read, I Pet. i. 8.
Poor men ! O that you did but once know what the life of holiness, and dedication to God is ! what the seals, earnest, and first-fruits of his Spirit are ! How willingly and joyfully would you trample all the fordidpleasures off in under your feet, to enjoy them!
X. Motives and considerations persuading to conversion.
T His short discourse shall wind up itself in motives and considerations, to prevail with you, not only to make the first step out of profaneness to civility; but the other neceffaryand happy step too; for the Lord's fake, gentlemen, that blessed step beyond mere civility, to serious godliness.
O that I knewwhatwordsto chuse, and what arguments to urge, that might possibly prevail with you! My witness is in heaven, I would do any thing within my power, to procure your temporal and eternal happiness.
I beg you, in the bowelsofChrift Jesus, as if I were upon my bended knees before your feet, turnnotawayyour eye nor earfromthesediscourses:
Ponder and confider, once and again, what hath been rationally debated in the first part, about your reformation, and what hath, and shall be offered, in this second part.
O my God1 thou that haft counted me faithful, and put •me into the ministry ; thou that haft inclined my heart to ⚫make this attempt, and encouraged me with hope, that it
• shall not be in vain to all them that read it, if it must be fo to some ; I beseech thee,lay the hand of thy Spirit upon the heart and hand of thy servant; strengthen and guide him in • drawing the bow of the gospel, and directing the arrows,
⚫that they may strike the mark he aims at, even the conviction and conversion oflewd and dissolute sinners. Command
⚫these considerations to stay and settle in their hearts, till they bring them fully overtothyselfin Christ.'
Consideration 1. And first, Othat you would confider how the whole of your life past hath beeen cast away in vain, as to the great end and business you came into the world for. You
Ggg 2
The Possibility and Necessity of Conversion. have breathed many years, but nothvedoneday to God. Your consciences could never yet prevail with youtoget out of the noifeandhurry of the world, andgo along with it into some private retiring-place, to debate the state of your souls, and think close (but for one hour) on such awful subjects as God, foul, Christ,and eternity,heaven,hell, death, and judgment.
Do you think, gentlemen, that you came into this world to do nothing else but to eat and drink, sport and play, sleep and die ? Ask yourselves, Ibeseechyou, whether the life you have hitherto lived, has looked to your own eyes like an earnest flight from hell, and a serious pursuit of heaven and salvation?How much nearer are you got to Christ now, than you were when in your cradles ? The sweetest, and fittest part of your life, ispaffedawayinvanity, and there is no calling one day, or hour of it, back again.
Consideration 2. Confider, gentlemen, for Christ Jesus sake, you have yet an opportunity to be eternally happy, if you will flight and neglect opportunities of salvation no longer; the door of mercy is not yet finally shut up : The Lord Jesus yet waits to be gracious to you. Such is his aftonishinggrace and mercy, he will pardon and pass by all that you have done against him, if now, after all, you will but come unto him, that you may have life. Turnye, turnye ; forwhy willye die? Your swearing,andblafpheming, your drunkenness,uncleanness, and enmity at godliness, shall neverbementioned, ifyouwillyetrepentandreturn. Ezek. xviii. 21, 22. " If the
"wicked will turn from all his fins that he hath committed, "and keep all my statutes, and do that which is lawful and " right ; he shall surely live, he shall not die. All his tranf- "greffions that he hath committed,they shallnotbemention- " edunto him."
If you say, these are hard and impossible terms to nature, it is true, they are so, and God's endinurging them here upon you, is to convince you of your natural impotence, and drive you to Christ ; that by union with him, the righteousness of the law might be fulfilled in you.
Consideration 3. Let it be thoroughly considered, it is no less than salvation, and your own salvation too,which depends upon your conversion. How diligent was Christ in purchasing salvation ! how negligent and remissareweinapplying it !
O what compositions of sloth and stupidity are unconverted sinners ! how do they fit with folded arms, as if it were easy to perish ? Is this your running and striving to obtain the palms and crowns of immortal glory ? Work out (faith the a
The Possibility and Necessity of Conversion.
postle, Phil. ii. 12, 13.) your own salvation with fear and trembling.
It is for salvation, and nothing less, you are here pressed to strive: And what care, pains, or folicitude of ours, can be equal and proportionateto fo greatathing as salvation ?
Ifeverythought of the heart were rescued from all other concerns, and the mind stand continually fixed with utmost intentionuponthis subject, surely such a subject deserves it all, and much more.
But when you confider it is not another's, but your own salvation you are striving for ; how powerful should the principle of self-preservation awaken and invigorate your utmost endeavours after it ! The law of charity, and bowels of mercy, would compel us to do much to save the body, and muchmorethe foul of another : And will they move us to do nothing for our salvation ?
Say not, if I should be careless and neglective, yet God is good, and gracious ; if this season be neglected, there are more to come: Alas ! that is more than you know.
It is possible your eternal happiness may depend upon the improvement of this present opportunity; there is much of time in a short opportunity.
Consideration 4. Do you think your hearts would be in such a dead, careless, and unconcerned frame, about this great and awful matter of your conversion and salvation; ifthosethings were now before your eyes, which certainly and shortly must be before them !
How rational and necessary is it, for you now to suppose thoseverythings as present before you, which you know to be near you, and a few days or hours will make present ? Here let me make a few suppositions, so rational, because certainly future and near, that no wiseman will, or dare to flight them, as fictions or chimera's .
Supposition 1. Supposeyourselvesnow uponyourdeath-beds, your hearts and breaths failing, your eyes and heart-strings breaking, all earthly comforts failing, and shrinking from you ; these things you know, are unavoidable, and must shortlybefal you, Eccl. viii. 8. suppose also, in these your last extremities, your consciences should awake (as probably they will, therebeingnow no more charms of pleasure, and sinful companions, to divert or stupify them) what acafe will you find yourselves in ! what a cold sweat will then lie uponyourpant . ing bosoms what a pale horror will appear in your countenances ? Will younotthen wish, Othat the time I have spent invanityhadbeen spent in the duties ofseriouspiety ! O that
The Possibility and Necessity of Conversion.
I had been as careful of my soul, as I was of my body ! What are the pains of mortification, which I was so afraid of, to the pains of damnation, which I begin to scent, and apprehend! I thought it hard to pray, mourn,anddenymyself; but I shall find it harder to grapple with the wrath of an incensed
God to all eternity.
Supposition 2. Supposeyourselves now to be atthejudgmentfeat of God, where you know you must be immediately after death ; or, that you did behold the process, and awful folemnityof thegeneraljudgmentof the great day! both which appearances are indisputably sure, and certain, Heb. ix. 27.
2Cor. v. 10. Suppose you saw all Adam's posterity there assembled, and convened, even multitudes, multitudes which nomancannumber ; all these separated into two grand divisions ; Christ, the supreme and final Judge, upon the judg. ment-feat; the Christless, and unregenerateworld, quivering at the bar; the last sentence pronouncing on them; the executioners standing ready to take them away: Will you not then
(think you) be ready to tear yourselves with indignation, for this your supine and fottish carelessness ? A voice from the throne, like the voice of a trumpet, sounds a loud alarm to all careless, negligent, and trifling sinners: And this is the voice, if you will not be in the same case with the miserable, condemned world.
Put to it heartily, then, in the use of all means with God and men, for converting and regenerating grace now, which is the onlything that differences your state from those miserable wretches then.
Supposition 3. SupposeGoddidbut give you aforefight, or foretaste in the terrors of your consciences, of that damnation youhavejested at, and so often imprecated upon yourselves :
Did you but lie one night in that plight poor Spira, and many others beside him have done, with the terrors of the Lord upon your spirits, under horror, and remorse of conscience, which are the first niblings andbitings of that worm which ball never die :
-Tum pallida mens est * Criminibus, tacita fudantpraecordia culpa.
Paleness and horror, fear and trembling, upon the outward and inward man, whilst God is making the immediate impressions of his wrath upon the conscience; seeming to want some onetolet out that miserable, wretched foul, that is weary to * The mind now conscious of its guilt, Feelshellwithin : the rest'sahorrid fight.
The Possibility and Necessity of Conversion.
stay any longer in the body, and yet afraid to be dislodged, left its condition be made worse by the exchange : do you think you would ever imprecate damnation any more ? And yet all these terrors and horrors upon the conscience, are but as the sweating of marble-stone, before the great rains fall.
But what if God should give you a vision of hell itself, and oftheunconceivable, and inexpressible miseryofthose desperate, and forlorn wretches, that lie there sweltering, and groaning under the heavy pressures of the wrath of a great and terrible God, immediately, and everlastingly transacted upon their souls ? Would you ever jestwith damnation any more, as with an harmless thing ? Nay, would you not strive totheuttermoft, to flee from this wrath to come ? Do you not seem to hear, in this rational and just supposition, anddoleful cry coming from hell, and the state of the damned, with this very found and sense? Good fouls, i fever you expect
⚫to be delivered from this state, and place of torments, strive, to the utmost, strive while you have opportunity, strive • whilst breath and strength do last, to flee from, and escape,
⚫by a found conversion, thisdoleful state of eternal damn at i- 'on.'
Supposition 4. Lastly, andinaword, suppose you had a vifionofheaven, as Stephen and Paul had in the body ; suppose yousawthe glory of God, and Jesus standing at his right hand, surrounded with the triumphant myriads of palm-bearing faints, singing Hosanna's and Hallelujahs to God, and the Lamb forever ; and blessing, praising,and admiringhimthat gavethemanother spirit, vastly different from that which governs such as you: Blessing the Lord,thatenabledthem to be praying and praising, whilst others were curfingand swearing; to be sighing and groaning for fininsecret, whilst others were shouting and singing intaverns and ale-houses ; to beat down their bodies, and keep them under, whilst others were pleasing and gratifying theirlusts ; would you still drivethatcourseyou do? Well, firs, ifeveryou expect to come where these blessed ones are, youmusttake the course they did.
Let this be yourendeavour, and it shall be my fervent, andheartyprayer.