Of the hazards attending converfion,
The Poffibility and Neceffity of Converfion.
produceall this bythatAlmightyPower,wherebyhe is able to fubdue allthings to himself.
VI. Of the hazards attending converfion.
F the Lord ſhall, inhis rich grace and mercyto your fouls, I ftirup in them thethoughts and reſolutions of achange ofyour courſe ; great care ought to be taken, in the time of this change, left they miſcarry in theirremove from one ſtate toanother ; multitudes miſcarrybetwixt a ſtate ofprofaneneſs, andtrue godlineſs. To continue in the ſtate ofprofaneneſs, istobecertainly loft ; and ſo it istotakeup ſhort ofChrift, 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 afide, andmiſſes the mark.
It is true, theyare not openlyprofane, as they were before ; but they take up, and fettle in anunregenerate ſtate ſtill: 'Their condition is the fame, though their companybenot.
This is excellently ſet forth by our Saviour, Matth. xii.
43, 44, 45. the devilmay be caft out as a profane devil, and yet keep his propriety ſtill as a formal devil. The ſenſe of thattext is well expreſſedby one, inthis note upon it : That a reſtraintby formality, keeps the devil's propriety, and diſpoſes thefoul to final apoftacy.
You are as far from Chrift and fatvation, under the power of formality, as you were before.
He that is cured ofa fever, hath no great cauſe to rejoice, ifhis fever has left him under a confumption, which will kill him as furely, though it may be leſs violently, or ſpeedily.
§ VII. Ofthe abfolute neceffity ofa thorough change.
THatever the difficulties and hazards are, that attendthis Watangeby converfionuntoGod,the change itſelfis abſolutely and indiſpenſibly neceffary to every man's falvatiThedoor offalvationcan never be opened, without the key of regeneration.
Chriſt aſſures civiland formal Nicodemus, " That excepthe beborn again, hecannot feethe king- " dom of God," John iii. 3. Think not converfion tobe the on.
The Poſſibility and Neceffity of Conversion. attainment of ſome fingular 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, ordamned : No reſtitutionsor reformations, no common gifts or abilities, no religious duties or fervices, canſave anyman from hell, without a change by thorough converfion. Rom. viii. 8. " They thatare in the flesh, can- " not pleaſeGod."
Satisfy andpleaſe not yourſelves with this : Though we live in fin, yetGod is a mercifulGod. We will confefs our fins tohim, 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 aGod of truth ; and this God oftruth hath plainly aſſured thee, that all theſe external things fignify nothing to thy falvation,unleſs thou become a new creature, Gal. vi. 15. andthat thou mustbe born again,
John iii. 3. Say not, without this you will hope in God: If you hope inGod,you must hopeinhisword, Pfalm cxix. 81.
Nowwhere willyou find that word in the Bible, that warrants
thehope of falvation inthe unregenerate perſon ? All ſcripturalhope is ofa purifying nature, and evermore productive of anholy life, I John iii . 3.
Ifyou fay, Chriſt died for the greatest of ſinners, and you trufttobe favedthrough him; itis 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 inhis blood, John xiii. 8. He came not to ſave men continuing intheir ſins, but to ſave his people from their fins, Matth. i. 21. Hisway is to lead you through ſanctification unto falvation, 2 Thef. ii. 13. Ifyou have a mind toſee whom, and howhe faves ; youhave it before youreyes, Tit. ii. 14.
Who gavehimſelf for us, that he might redeem us fromall ini- " quity, and purify unto himſelf a peculiar people, zealous
" ofgoodworks."
Thoſe only areſavedby him, that " deny66 ing ungodliness,and worldly luſts, live not only foberly and " righteously, but godly in this preſentworld."
Andthis is the change Iam here preſſing you to; anduntil this change be made, you cannot find yourſelves within the compaſs ofany covenant-promiſe, Eph. ii. 12. but if you willturn 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 foul, as once to imagine, that any thing ſhort of
The Poffibility and Neceffity of Converfioti.
foundconverfioncan everput him out ofthe danger ofdamnation.
§ VIII. Every man might do more than he doth, towardshis own converfion.
ITT is not in any man's power to convert himself; but yet becauſeeveryman might domore towards it thanhe loth do, anddoth it not, he isjuſtly 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 cando, andforbear todomanythings, thedoing or forbearing ofwhich, have a true (though remoter) tendency tohis con verſion; andnotdoing, or forbearing ofthem, his deſtruction isofand from himſelf.
You can, ifyou 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, ifyou will ſtop, whennature is duly refreſhed.
Your wickedcompanions canprovoke, butnot forceyou.
You can, ifyou pleaſe, ſhun lafcivious books, and company, and keep your bodies chafte, at least from the external acts ofuncleannefs.
Andwhy cannotyou (ifyou pleaſe) perform, as well as neglect, the external acts of religious duties ? The ſame feetthat carryyou toa tavern, can carry you to your cloſets, ifyou pleaſe tohave them do ſo. Nor do I know anyreaſon why youcannot compoſe yourſelves, when engaged inGod's public or private worſhip, to a cloſe and ferious attendance to thoſe duties.
The application ofthe mind to what is ſpoken isofgreatconcernment to you; and ifan unſanctified miniſter canapply his thoughts to compoſe afermon, and preach it; I ſeeno reasonwhy an unſanctified hearer maynot alſo compoſe, and apply his mind to hear it. And Iam 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 howthey agree, or diſagree with yourexperience.
Now, ifmenwouldbut do this, (which certainlytheyhave a power to do) though they cannot convert themselves, yer hereby theywould liein the hopefulwayofconverting grace; which is morethan they could ever yet be perfuaded todo
Andthough there be no poſitive certainty, or affurance, th
VOL . VIII.
Ggg
The Poſſibility and Neceffity of Converfion. converfionand ſalvation ſhallfollow theſe acts ; yet hope and probability are engagements enough. Hopefets allthe world onwork,withoutaſſurance.
Theploughmanploughs inhope, andthe merchant ventures in hope. Do but as much for your fouls, as theſedofor their bodies.
IX. Temptations and discouragements inthe way ofconverfion.
BUT here I expect to be encountered by all the policy and power of hell.
Satan, andyour own lufts, are in confederacy, toturn awayyour minds from fuch counſel and perfuafions as thefe. Theywill tell you,this isnoproper ſeafon to mind your converfion ; itis either tooſoon,ortoo late;
You have notyethad pleaſure enough in fin, or fo much as hathput you beyond all hopes ofmercy: That religion is a melancholy thing, and ifonceyou look that way, you willneverhave a merry day, or hour more; with a thousand ſuch damps and diſcouragements.
Butpray, gentlemen, dofo much, at least for your fouls, beforeyou turn awayyour ear from the inſtructions of life, as tohear theſe matters examined: Ifthey are not worth that, they are worth nothing.
Iwillſuppoſe you in the flower and vigour ofyouryouth, and this dangerous feaſonnownicked with a more dangerous temptation ; that it istoo foonto mind ſuch ſerious matters now : You have not yet hadyour fullpleaſure out offin.
Need I tofpendaword, to refute and baffle fuch a temptationasthis ? I doubt not, butyou yourſelves can easilydo it.
Aſk yourſelves, Sirs, iffentence of death were paffed upon youbymen, (as it is byGod, Johniii. 18. " He thatbelieveth
"not,is condemnedalready,") would you think apardoncould come toofoon ? Beaffured, everybit of bread you eat, is the breadofthecondemned ; you are indangerofhell everyday, and hour : There wants nothing but a fword, abullet, a ſhipwreck, ordiſeaſe, (ofwhich multitudeswaitonyou everyday) toputyoubeyondmercy, and all hopes ofmercy. Andcan yougettoo foon (think you) out ofthisdanger and miſery ?
Owhydoyou lingerany longer ? Thedanger is toogreat and imminent, to admit one hour's longer delay.
And it is as ſtrange and strong adelusion onthe other fide, to fancy it isnow toolate : The vanity and groundleſineſs of this, hath been evinced inthe ſecond ſection,to which I refer you for fullfatisfaction.
Andfor the loss ofyour pleaſures, by converfion toGod,
The Poffibility and Neceffity ofConversion.
thatis the thinneſt and fillieſt pretence ofall the reſt : That is the ſame thing, as to imagine it is to a thirſty man's loſs, to leavethepuddle waters ofabroken ciſtern,to enjoy the crystal ſtreams of a flowing fountain; for the pleaſures of an alehouſe, playhouſe, or whorehouse, to be ſweeterthan the light ofGod'scountenance, the comforts ofhis pardon, orthe lively hopes ofglorywithhim inheaven ; ofwhich you read, I Pet. i. 8.
Poor men ! O thatyou did but onceknow what the life ofholiness, and dedication to God is ! what the ſeals, earnest, and firſt-fruits ofhis Spirit are ! How willingly andjoyfully would you trample all the fordidpleaſures offin under your feet, toenjoy them!
X. Motivesand confiderations perfuading to converfion.
T His ſhort difcourſe ſhall wind up itſelf in motives and confiderations, toprevail with you, not only to make the firſt ſtep out of profaneneſs to civility; but the other neceffaryand happy ſteptoo; 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! Mywitneſs is in heaven, I woulddo any thing within my power, to procure your temporal and eternal happiness.
Ibeg you, in the bowelsofChrift Jeſus, as ifIwere uponmy bendedknees before your feet, turnnotawayyour eye nor earfromtheſediſcourſes:
Ponderand confider, once and again, what hath been rationallydebated 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, andput •me into the miniſtry ; thou that haft inclined myheart to ⚫make this attempt, and encouraged me with hope, that it
• ſhallnotbe in vain to allthem that read it, ifit must be fo to fome ; Ibeſeech thee,laythe hand ofthy Spirit upon the heart and hand ofthy ſervant; strengthen and guide him in • drawing the bow ofthe goſpel, and directing the arrows,
⚫that theymay ſtrikethe markhe aims at, eventhe convictionand converfion oflewd and diffolute ſinners. Command
⚫theſe conſiderations to ſtay and ſettle intheir hearts, tillthey bringthem fully overtothyselfin Chrift.'
Confideration 1. And firſt, Othat you would confider how thewhole ofyour life paſt hath beeen caſt away in vain, as to the great end and buſineſsyou came into the world for. You
Ggg 2
The Poffibility and Neceffity of Converfion. have breathed manyyears, but notlivedoneday toGod. Your confciences could neveryet prevail with youtoget outof the noifeandhurry of the world, andgo along with it into ſome private retiring-place, todebate the ſtate ofyour fouls, and thinkcloſe (but for onehour) onſuch awful fubjects asGod, foul, Chrift,and eternity,heaven,hell, death, andjudgment.
Do you think, gentlemen, thatyou came into this world to do nothing else buttoeat anddrink, ſport and play, fleep and die ? Afk yourſelves, Ibeſeechyou, whetherthe lifeyou have hitherto lived, has looked to yourown eyes like an earnest flight from hell, andaſerious pursuit ofheaven and ſalvation?Howmuch nearer are you got to Chrift now, than you werewhen in your cradles ? The ſweetest, and fitteſt part of your life, ispaffedawayinvanity, andthere is no calling one day, or hour ofit, back again.
Confideration 2. Confider, gentlemen, for Chrift Jeſus ſake, you have yet an opportunity to beeternally happy, ifyou will flight and neglect opportunities of ſalvation no longer; the door ofmercy is not yet finally ſhut up : The Lord Jeſus yet waits tobe gracious toyou. Such is his aftoniſhinggrace and mercy, he willpardon and paſs by all that you havedone againsthim, if now, after all, you willbut come unto him, that you may have life. Turnye, turnye ; forwhy willye die? Your ſwearing,andblafpheming, yourdrunkenneſs,uncleanneſs, andenmityat godlineſs, ſhall neverbementioned, ifyouwillyetrepentandreturn. Ezek. xviii. 21, 22. " Ifthe
"wicked will turn from all his fins thathe hath committed, "andkeep all my ſtatutes, and do that which is lawful and " right ; he ſhallſurely live, he ſhall notdie. Allhis tranf- "greffions that he hath committed,they ſhallnotbemention- " edunto him."
If you ſay, theſe are hard and impoſſible terms to nature, itistrue, theyare ſo, andGod's endinurging them here upon you, is to convinceyou of your natural impotence, and driveyou toChriſt ; that byunion withhim, therighteouſneſs of the law mightbe fulfilled in you.
Confideration 3. Let it be thoroughly confidered, it is no leſs than ſalvation, and yourown ſalvationtoo,which depends upon your converfion. How diligent was Chrift in purchaſing ſalvation ! how negligent and remiſsareweinapplying it !
O what compoſitions of floth and ſtupidity are unconverted finners ! how do they fit with folded arms, as ifitwere eaſy to periſh ? Isthis your running and ſtriving to obtain the palms andcrowns of immortal glory ? Work out (faith the a
The Poſſibility and Neceffity of Converfion.
poſtle, Phil. ii. 12, 13.) yourown falvation with fear and trembling.
It is for falvation, and nothing leſs, you are here preffed to ſtrive: And what care, pains, or folicitude of ours, canbe equal and proportionateto fo greatathing as falvation ?
Ifeverythought ofthe heart were reſcued from allother concerns, and themind ſtand continually fixed with utmoſt intentionuponthis ſubject, ſurely fuch a fubject deſerves it all, andmuch more.
But whenyou confider it is not another's, but yourown ſalvation you are striving for ; how powerful ſhould the principle of felf-preſervation awaken and invigorate your utmoſt endeavours after it ! The lawof charity, andbowels ofmercy, would compel us to do much to ſave the body, and muchmorethe foul ofanother : Andwillthey move us todo nothing for our falvation ?
Say not, if I shouldbe careleſs and neglective, yetGod is good, and gracious ; if this ſeaſon be neglected, there are moreto come: Alas ! that is more thanyou know.
It is poffible your eternal happineſs may depend upon the improvementof this preſent opportunity; there is much oftime in a ſhort opportunity.
Confideration 4. Do you thinkyour hearts would be in fuch adead, careleſs, andunconcerned frame, about this great and awful matter ofyour converfion and falvation; ifthoſethings were nowbefore your eyes, which certainly and shortly muft be before them !
How rational and neceſſary is it, for you now to ſuppoſe thoſeverythings as preſentbefore you, which you knowtobe 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, thatno wiſeman will, ordare to flightthem, as fictions or chimera's .
Suppofition 1. Suppoſeyourſelvesnow uponyourdeath-beds, your hearts and breaths failing, your eyes and heart-ſtrings breaking, all earthly comforts failing, and ſhrinking fromyou ; theſe things you know, are unavoidable, andmuſt ſhortlybefal you, Eccl. viii. 8. ſuppoſe alſo, in theſeyour last extremities, your confciences ſhould awake (as probably they will, therebeingnow no more charms of pleaſure, and finful companions, to divert or ſtupify them) what acafe will you find yourſelves in ! what acold 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 inthe duties ofſeriouspiety ! O that
The Poffibility and Neceffity of Converfion.
Ihad been as careful of my foul, as Iwas 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! Ithought it hard to pray, mourn,anddenymyſelf; but I ſhall find it harder to grapple with the wrath of an incenſed
God to all eternity.
Suppofition 2. Suppoſeyourſelves now tobe atthejudgmentfeat of God, where you knowyou must be immediately after death ; or, thatyou didbehold the proceſs, and awful folemnityof thegeneraljudgmentof thegreat day! bothwhich appearances are indiſputably fure, and certain, Heb. ix. 27.
2Cor. v. 10. Suppoſe you faw all Adam's pofterity there afſembled, and convened, even multitudes, multitudes which nomancannumber ; all theſe ſeparated into two grand divifions ; Chriſt, the ſupreme and finalJudge, upon the judg. ment-feat; the Chriſtleſs, and unregenerateworld, quivering atthe bar; the laſt ſentence pronouncing on them; the executioners ſtanding readyto takethem away: Willyou 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, ifyouwill not be in the ſame caſe with the miferable, 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.
Suppofition 3. SuppoſeGoddidbut give you aforefight, or foretaſte in the terrors ofyour confciences, of that damnation youhavejeſted at, and ſo often imprecated upon yourſelves :
Didyou but lie onenight in that plight poor Spira, and many others beſide him have done, withthe terrors ofthe Lord upon your ſpirits, under horror, andremorfe ofconfcience, which are the firſt niblings andbitings ofthat worm which ball never die :
-Tum pallida mens est * Criminibus, tacita fudantpraecordia culpa.
Paleneſs and horror, fear and trembling, upon the outward andinward man, whilstGod is makingthe immediate impreffions of his wrath upon the confcience; seeming towant ſome onetolet out that miferable, wretched foul, that is weary to * The mind now conſciousof its guilt, Feelshellwithin : the reſt'sahorrid fight.
The Poſſibility and Neceffity of Converfion.
ſtay anylonger inthe body, and yet afraid to be diflodged, 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 confcience, are but as the ſweating of marble-ſtone, before the great rains fall.
Butwhat ifGod fhould give you a viſion ofhell itſelf, and oftheunconceivable, and inexpreſſible miſeryofthoſe deſperate, and forlorn wretches, that lie there ſweltering, and groaning under the heavy preffures of the wrath of a great and terrible God, immediately, and everlastingly tranſacted upon their fouls ? Would you ever jeſtwith damnation any more, as with an harmleſs thing ? Nay, wouldyou not ſtrive totheuttermoft, to flee from this wrath to come ? Doyou not ſeem to hear, inthis rationaland juſt ſuppoſition, anddoleful cry coming from hell, andthe ſtate ofthe damned, with this very foundand ſenſe? Good fouls, ifever you expect
⚫to be delivered from this ſtate, and place oftorments, ſtrive, to the utmoſt, ſtrive while you have opportunity, ſtrive • whilst breath and ſtrength do laſt, to flee from, and eſcape,
⚫byafound converfion, thisdoleful ſtate ofeternal damnati- 'on.'
Suppoſition 4. Lastly, andinaword, ſuppoſe youhad a vifionofheaven, as Stephenand Paul had in the body ; ſuppoſe yousawthe glory ofGod, and Jeſusſtanding athis right hand, furrounded with the triumphant myriads of palm-bearing faints, finging Hoſanna's and Hallelujahs toGod, and the Lamb forever ; andbleſſing, praiſing,and admiringhimthat gavethemanother ſpirit, vaſtly different from that whichgoverns ſuch as you: Bleſſing the Lord,thatenabledthem tobe praying andpraiſing, whilst others were curfingand ſwearing; tobe fighing andgroaningfor fininſecret, whilſtothers were ſhouting and finging intaverns and ale-houses ; to beat down theirbodies, andkeep them under, whilſt others werepleaſing and gratifying theirluſts ; would you ſtill drivethatcourſeyou do? Well, firs, ifeveryou expect to come where theſe blefſed ones are, youmusttake thecourſe theydid.
Let this be yourendeavour, andit ſhallbe myfervent, andheartyprayer.