plainest truths of God, yea, contradict them, and cavil against them, when they can scarcely speak sense, and will believe them no farther than agrees with their foolish wisdom. our Saviour, What shall it profit a man to gain all the world and lose his own soul?' O did you but know what matters they are we are now speaking to you of! The saints in heaven have other kind of thoughts of these things. If the devil could come to them that live in the sight and love of God, and should offer them all the luxuries of life to entice them away from God and glory; I pray you tell me, how do you think they would entertain the motion. Nay, if he should offer them to be kings on the earth, do you think this would entice them down from heaven? O with what hatred, and holy scorn would they disdain and reject the motion, and why should not you do so that have heaven opened to your faith, if you had but faith to see it? There is never a soul in hell, but knows by this time, that it was a mad exchange to let go heaven for fleshly pleasure: and that it is not a little mirth, a pleasure, or 2. As I know that God must needs be in the right, so I know the case is so palpable and gross which he pleads against, that no man can have reason for it. Is it possible that a man can have any good reason to break his master's laws, reason to dishonour the Lord of glory, and reason to abuse the Lord that bought him? Is it possible that a man can have any good reason to damn his own immortal soul? Mark the Lord's question, Turn ye, turn ye, why will ye die?' Is eternal death a thing to be desired; are you in love with hell; what reason have you wilfully to perish? If you think you have some reason to sin, should you not remember that death is the wages of sin, and think whether you have any reason to undo yourselves body and soul for ever? You should not only ask whe-worldly riches or honour, or the good will, or ther you love the adder, but whether you love the word of men, that will quench hell fire, or the sting. It is such a thing for a man to cast make him amends that loses his soul. O if you away his everlasting happiness, and to sin against had heard, what I believe, if you had seen what God, that no good reason can be given for it; I believe, and that on the credit of the word of but the more any one pleads for it, the more mad God, you would say, there can be no reason to he shows himself to be. Had you a lordship or warrant a man to damn his soul; you durst not a kingdom offered to you, for every sin that you sleep quietly another night, before you had recommit, it were not reason but madness to ex-solved to turn and live. cept it. Could you by every sin obtain the highest thing on earth that flesh desires, it were of no considerable value to persuade you in reason to commit it. If it were to please your greatest and dearest friends, or obey the greatest prince on earth, or save your lives, or escape the greatest earthly misery, all these are of no consideration to draw a man in reason to the committing of one sin. If it were a right hand or a right eye that would hinder your salvation, it would be your bounden duty to cast it away, rather than go to hell to save it. For there is no saving a part, when you lose the whole. So exceeding great are the matters of eternity, that nothing in this world deserves once to be named in comparison with them, nor can any earthly thing, though it were life, or crowns and kingdoms, be a reasonable excuse for matters of so high and everlasting consequence. A man can have no reason to cross his ultimate end. Heaven is such a thing, that if you lose it, nothing can supply the want, or make up the loss; and hell is such a thing, that if you suffer it, nothing can remove your misery, or give you ease and comfort. Therefore nothing can be a valuable consideration to excuse you for neglecting your own salvation. For saith If you see a man put his hand in the fire till it burn off, you marvel at it; but this is a thing that a man may have reason for, as bishop Cranmer had when he burnt off his hand for subscribing to popery. If you see a man cut off a leg, or an arm, it is a sad sight; but this is a thing a man may have good reason for; as many a man doth to save his life. If you see a man give his body to be burned to ashes, and to be tormented with stripes and racks, and refuse deliverance when it is offered; this is a hard case to flesh and blood. But this a man may have good reason for; and as many a hundred martyrs have done. But for a man to forsake the Lord that made him, and for a man to run into the fire of hell, when he is told of it, and intreated to turn, that he may be saved; this is a thing that can have no reason in the world, that is reason indeed, to justify or excuse it. For heaven will pay for the loss of any thing that we can lose to get it, or for any labour which we bestow for it. But nothing can pay for the loss of heaven. I beseech you now, let his word come nearer to your hearts. As you are convinced you have no reason to destroy yourselves, so tell me what reason you have to refuse to turn, and live to God; what reason hath the worldling or drunk ard, or ignorant careless sinner of you all, why | Or, do you think you may not have company you should not be as holy as any you know, and be as careful for your souls as any other? Will not hell be as hot to you as to others? Should not your own souls be as dear to you as theirs to them? Hath not God as much authority over you? Why then will ye not become a sanctified people, as well as they? When God brings down the matter to the very principles of nature, and shows you that you have no more reason to be ungodly, than you have to damn your own souls: if yet you will not understand and turn, it seems a desperate case that you are in. Now either you have reason for what you do, or you have not. If not, will you go on against reason itself? Will you do that which you have no reason for? But if you think you have, produce them, and make the best of your matter, reason the case a little while with your fellow creature, which is far easier than to reason the case with God. Tell me here, before the Lord, as if thou wert to die this hour, why shouldest thou not resolve to turn this day, before thou stir from the place thou standest in? What reason hast thou to deny, or to delay? Hast thou any reason that satisfies thine own conscience for it? Or any that thou darest own and plead at the bar of God? If thou hast, let us hear them, bring them forth, and make them good. But alas, what false arguments, what excuses, instead of sacred reasons, do we daily hear from ungodly men? But for their necessity, I should be ashamed to name them. 1. One saith, if none shall be saved but such converted and sanctified ones as you talk of, heaven would be but empty; then, God help a great many. Ans. What! it seems you think God doth not know, or else that he is not to be believed: measure not all by yourselves; God hath thousands and millions of his sanctified ones; but yet they are few in comparison of the world, as Christ himself hath told us. It better beseems you to make that use of this truth which Christ teaches you; Strive to enter in at the strait gate; for strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it; but wide is the gate, and broad is the way that leadeth to destruction, and many there be that go in thereat. And fear not little flock, saith Christ to his sanctified ones, for it is your Father's good pleasure to give you the kingdom.' Object. 2. I am sure if such as I go to hell, we shall have store of company. enough in heaven? Will you be undone for company? Or, will you not believe that God will execute his threatenings, because there are so many that are guilty? All these are silly, unreasonable conceits. Object. 3. But all men are sinners, even the best of you all. Ans. But all are not unconverted sinners. The godly live not in gross sins; and their very infirmities are their grief and burden, which they daily long, pray, and strive to be rid of. Sin hath not dominion over them. Object. 4. I do not see that professors are any better than other men: they will over-reach and oppress, and are as covetous as any. Ans. Whatever hypocrites are, it is not so with those that are sanctified. God hath thousands and ten thousands that are otherwise. Though the malicious world doth accuse them of what they can never prove, and of that which never entered into their hearts. And commonly they charge them with heart-sins, which none can see but God; because they can charge them with no such wickedness in their lives, as they are guilty of themselves. Object. 5. But I am no whoremonger, drunkard, nor oppressor; and therefore why should you call upon me to be converted? Ans. As if you were not born after the flesh, and had not lived after the flesh; as well as others. Is it not as great a sin, as any of these, for a man to have an earthly mind, to love the world above God, and to have a faithless unhumbled heart? Nay, let me tell you more, that many persons who avoid disgraceful sins, are fast glued to the world, as much slaves to the flesh, as strange to God, and averse to heaven in their more civil course, as others are in their more shameful notorious sins. Object. 6. But I mean nobody any harm, or do no harm; and why then should God condemn me? Ans. Is it no harm to neglect the Lord that made thee, the work for which thou camest into the world, and prefer the creature before the Creator; and neglect grace that is daily offered thee? It is the depth of thy sinfulness to be insensible of it. The dead feel not that they are dead. If once thou were made alive, thou wouldst see more amiss in thyself, and marvel at thyself, for making so light of it. Object. 7. I think you will make men mad under a pretence of converting them: it is enough to rack the brains of simple people, to Ans. Will that be any ease or comfort to you? muse so much on matters too high for them. Answ. 1. Can you be more foolish than you | falsely? Surely if you believe not a particular are already? Or at least, can there be a more eye of providence observing your hearts and dangerous madness, than to neglect your everlasting welfare and wilfully undo yourselves. 2. A man is never well in his senses till he be converted; he neither knows God, nor sin, nor Christ, nor the world, nor himself, nor what his business is on the earth, so as to set himself about it till he be converted. The scripture saith that the wicked are unreasonable men,' and that the wisdom of the world is foolishness with God; it is said of the prodigal, that when he came to himself, he resolved to return. It is a wise world when men will disobey God and run to hell for fear of being out of their wits. 3. What is there in the work that Christ calls you to, that should drive a man out of his senses? Is it the loving of God, and calling upon him, and comfortable thinking of the glory to come, and the forsaking of our sins, and the loving of one another, and delighting ourselves in the service of God? Are these such things as should make men mad? 4. And whereas you say, that these matters are too high for us, you accuse God himself for making this our work, giving us his word, and commanding all that will be blessed, to meditate in it day and night. Are the matters which we are made for, and which we live for, too high for us to study? This is plainly to unman us, and to make beasts of us, as if we were like to them that must attend to no higher matters than what belongs to flesh and earth; if heaven be too high for you to think on, and to provide for, it will be too high for you ever to possess. 5. If God should sometimes suffer any weakheaded person to be distracted by thinking of eternal things; this is because they misunderstand them, and run without a guide. Of the two, I had rather be in the case of such a one, than of the mad unconverted world, that take their distraction to be their wisdom. Object. 8. I do not think that God doth care so much what men think, or speak, or do, as to make so great a matter of it. Answ. It seems then you take the word of God to be false, and then what will you believe? But your own reason might teach you better, if you believe not the scriptures: for you see God doth not disneglect us, but that he vouchsafed to make us, still preserves us, daily upholds us, and provides for us; and will any wise man make a curious frame for nothing? Will you make or buy a clock, or a watch, and daily look to it, and not care whether it go truly or lives, you cannot believe or expect any particular providence to observe your wants and troubles, to relieve you. And if God had so little cared for you, as you imagine, you would never have lived till now: an hundred diseases would have striven which should first destroy you. Yea, the devil would have haunted you, and brought you away alive, as the great fishes devour the less; and as ravenous beasts and birds devour others. You cannot think that God made man for no end, or use: if he made him for any, it was surely for himself. Can you think he cares not whether his end be accomplished, and whether we do the work that we are made for? Yea, by this atheistical objection, you make God to have made and upheld all the world in vain. For, what are all other lower creatures for, but for man? What doth the earth but bear us, and nourish us? The beasts serve us with their labours and lives and so of the rest. Hath God made so glorious an habitation, and set man to dwell in it, and made all his servants: now doth he look for nothing at his hands; nor care how he thinks, or speaks, or lives? This is most unreasonable. Object. 9. It was a better world when men did not make so much ado about religion. Answ. 1. It hath ever been the custom to praise the time past. That world that you speak of, was wont to say, It was a better world in our forefathers' days, and so did they of their forefathers. This is but an old custom, because we all feel the evil of our own times, but we see not that which was before us. 2. Perhaps you speak as you think: worldlings think the world is best when it is agreeable to their minds; and when they have most mirth and worldly pleasure. I doubt not but the devil, as well as you, would say, that then it was a better world; for then he had more service and less disturbance; but the world is best, when God is most loved, regarded and obeyed. How else will you know when the world is good or bad, but by this? Object. 10. There are so many ways and religions, that we know not which to be of; and therefore we will be even as we are. Answ. Because there are many, will you be in that way that you may be sure is wrong? None are farther out of the way, than worldly, fleshly, unconverted sinners. For they do not err in this or that opinion, as many sects do; but in the very scope of their lives. If you were going a journey that your life lay on, would you stop or turn again, because you meet some cross ways, or because you saw some travellers go the main-way, some the foot-way, and some perhaps break over the hedge, yea, and some miss the way? Or would you not rather be the more careful to inquire the way? If you have some servants that know not how to do your work right, and some that are unfaithful, would you take it well at any of the rest, that would therefore be idle and do you no service, because they see the rest so bad? Object. 11. I do not see that it goes any better with those that are so godly, than with other men. They are as poor, and in as much trou ble as others. Answ. Perhaps in much more, when God sees it meet. They take not an earthly prosperity for their wages. They have laid up their treasure and hopes in another world, or else they are not Christians indeed. The less they have, the more is behind: and they are content to wait till then. Object. 12. When you have said all that you can, I am resolved to hope well, and trust in God, and do as well as I can, and not make so much ado. Answ. 1. Is that doing as well as you can, when you will not turn to God, but your heart is against his holy and diligent service? It is as well as you will indeed; but that is your misery. 2. My desire is that you should hope and trust in God. But for what is it that you will hope; is it to be saved, if you turn and be sanctified? For this you have God's promise; and therefore hope for it, and spare not; but if you hope to be saved without conversion and a holy life, this is not to hope in God but in Satan, or yourselves for God hath given you no such promise, but told you the contrary; but it is Satan and self-love that made you such promises, and raised you to such hopes. Well, if these, and such as these, be all you have to say against conversion, and a holy life, your all is nothing, and worse than nothing; and if these and such as these seem reasons sufficient to persuade you to forsake God, and cast yourselves into hell, the Lord deliver you from such reasons, from such blind understandings, and from such senseless hardened hearts. Dare you stand to every one of these reasons at the bar of God? Do you think it will then serve your turn to say, Lord, I did not turn, because I had so much to do in the world, or because I did not like the lives of some professors, or because I saw men of so many minds?' How easily will the light of that day confound and shame such reasons as these? Had you the world to look after? Let the world which you served, now pay you your wages, and save you if it can! Had you not a better world to look after first? And were ye not commanded to seek first God's kingdom and righteousness,' and promised, that other things shall be added to you? And were you not told, that godliness was profitable to all things, having the promise of this life, and of that which is to come?' Did the sins of professors hinder you? You should rather have been the more watchful, and learned by their falls to beware; and have been the more careful, and not to be more careless; it was the scripture and not their lives, that was your rule. Did the many opinions of the world hinder you? Why, the scripture, that was your rule, did teach you but one way and that was the right way: if you had followed that, even in so much as was plain and easy, you would never have miscarried. Will not such answers as these confound and silence you? If these will not, God hath those that will. When he asks the man, Friend, how camest thou in hither, not having on a wedding garment ?' That is, what dost thou in my church amongst professed Chris-, tians, without a holy heart and life; what answer did he make? Why, the text saith, he was speechless,' he had nothing to say. The clearness of the case, and the majesty of God, will then easily stop the mouths of the most confident of you, though you will not be put down by any thing that we can say to you now, but will make good your cause, be it ever so bad. I know already, that not a reason that now you can give me, will do you any good at last, when your case must be opened before the Lord and all the world. Nay, I scarcely think that your own consciences are well satisfied with your reasons. For if they are, it seems then you have not so much as a purpose to repent: but if you do but purpose to repent, it seems you do not put much confidence in your reasons which you bring against it. What say you, unconverted sinners; have you any good reason to give, why you should not turn, and presently turn with all your heart; or will you go to hell regardless of reason itselt? Bethink you what you do in time, for it will shortly be too late to bethink you. Can you find any fault with God, or his work, or wages ; is he a bad master; is the devil, whom ye serve, a better; or is the flesh a better? Is there any harm in a holy life? Is a life of worldliness and ungodliness better? you think, in your conscience, that it would do you any harm to be converted, and live an holy life? What harm can it do you? Is it harm to you to have the Spirit of Christ within you, and to have a purified heart? If it be bad to be holy, why doth God say, 'be ye holy, for I am holy? Is it evil to be like God? Is it not said, that God made man in his own image? Why, this holiness is his image: this Adam lost, and this, Christ, by his word and Spirit, would restore you, as he doth to all that he will save. Why were you baptized into the Holy Ghost; and why do you baptize your children into the Holy Ghost, as your sanctifier, if ye will not be sanctified by him, but think it an hurt to be sanctified? Tell me truly, as before the Lord; though you are loth to live an holy life, had you not rather die in the case of those that do so, than of others? If you were to die this day, had you not rather die in the case of a converted man, than of the uncon-life of sinful pleasure. I had rather be a doorverted-of an holy and heavenly man, than keeper in the house of God, than to dwell in of a carnal, earthly man? Would you not say the tents of wickedness; a day in his courts are as Balaam, 'Let me die the death of the righte- better than a thousand any where else.' ous, and let my last end be like his :' and why will you not now be of the mind that you will be of then? First or last, you must come to this either to be converted, or to wish you had been, when it is too late. Do|ishness, that makes children so delight in trifles, that they would not leave them for all your lands; so it is but foolish worldliness, fleshliness, and wickedness, that makes you so much delight in your houses, lands, meat, drink, ease, and honour, as that you would not part with them for heavenly delights. But what will you do for pleasure when these are gone? Do you not think of that? When your pleasures end in horror, and go out with a foul flavour, the pleasures of the saints are then at the best; I have had myself but a little taste of the heavenly pleasures in the fore-thoughts of the blessed approaching day, and in the present persuasions of the love of God in Christ; but I have taken too deep a draught of earthly pleasures, so that you may see, if I be partial, it is on your side, yet I must profess, from that little experience, that there is no comparison: there is more joy to be had in a day, if the sun of life shine clear upon us, in the state of holiness, than in a whole The mirth of the wicked is like the laughter of a madman, that knows not his own misery: therefore Solomon saith of such laughter, it is mad; and of mirth, what doth it?-It is better to go to the house of mourning, than to go to But what is it that you are afraid of losing, the house of feasting; for that is the end of all if you turn? Is it your friends? You will but men, and the living will lay it to his heart: sorchange them: God will be your friend, Christ row is better than laughter; for by the sadness and the Spirit will be your friend, and every of the countenance, the heart is made better. Christian will be your friend. You will get one The heart of the wise is in the house of mournfriend that will stand in more stead than all the ing, but the heart of fools is in the house of friends in the world could have done. The mirth. It is better to hear the rebuke of the friends you lose would have but enticed you to wise, than to hear the song of fools; for as the hell, but could not have delivered you; but the crackling of thorns under a pot, so is the laughfriend you get will save you from hell, and ter of a fool.' All the pleasure of fleshly things bring you to his own eternal rest. is but like passing vapour. Your loudest laughIs it your pleasures that you are afraid of los-ter is but like that of a man that is tickled, he ing; you think you shall never have a happy day again, if once you be converted: alas, that you should think it a greater pleasure to live in foolish sports and merriments, and please your flesh, than live in the believing thoughts of glory, in the love of God, in righteousness and peace, and joy in the Holy Ghost, in which the state of grace consists. If it be a greater pleasure to you to think of your lands, and inheritance, if you were lord of all the country, than it is to a child to play with toys, why should it not be a greater joy to you to think of the kingdom of heaven being yours, than all the riches or pleasures of the world? As it is but foolish child laughs when he hath no cause of joy. It is a wiser thing for a man to give all his estate, and his life, to be tickled to make him laugh, than for you to part with the love of God, the comforts of holiness, the hopes of heaven, and to cast yourselves into damnation, that you may have your flesh gratified with the pleasure of sin for a little while. Judge as you are men, whether this be a wise man's part. It is your carnal unsanctified nature, that makes an holy life seem grievous to you, and a course of sensuality seem more delightful. If you will but turn, the Holy Ghost will give you another nature and inclination, and then it will be more |