1. That you must hear or read the word of G.o.d, and other good books which expound it and apply it, I showed you before. The new-born christian doth incline to this, as the new-born child doth to the breast; 1 Pet. ii. 1, 2, "Laying aside all malice, and guile, and hypocrisies, and envies, and all evil speakings, as new-born babes, desire the sincere milk of the word, that ye may grow thereby." Psal.

i. 2, 3, the blessed man's "delight is in the law of the Lord, and therein doth he meditate day and night."

2. Another means is the public worshipping of G.o.d in communion with his church and people. Besides the benefit of the word there preached, the prayers of the church are effectual for the members; and it raiseth the soul to holy joys, to join with well ordered a.s.semblies of the saints, in the praises of the Almighty. The a.s.semblies of holy worshippers of G.o.d, are the places of his delight, and must be the places of our delight. They are most like to the celestial society, that sound forth the praises of the glorious Jehovah, with purest minds and cheerful voice. "In his temple doth every one speak of his glory," Psal. xxix. 9. In such a choir, what soul will not be rapt up with delight, and desire to join in the concert and harmony? In such a flame of united desires and praises, what soul so cold and dull that will not be inflamed, and with more than ordinary facility and alacrity fly up to G.o.d?

3. Another means is private prayer unto G.o.d. When G.o.d would tell Ananias that Paul was converted, he saith of him, "Behold, he prayeth," Acts ix. 11. Prayer is the breath of the new creature. The spirit of adoption given to every child of G.o.d is a spirit of prayer, and teacheth them to cry, "Abba, Father," and helpeth their infirmities; when they know not what to pray for as they ought, and when words are wanting, it (as it were) intercedeth for them with groans, which they cannot express in words, Gal. iv. 6; Rom. viii. 15, 26, 27. And G.o.d knoweth the meaning of the Spirit in those groans. The first workings of grace are in desires after grace, provoking the soul to fervent prayer, by which more grace is speedily obtained. "Ask,"

then, "and ye shall have; seek, and ye shall find; knock, and it shall be opened to you," Luke xi. 9.

4. Another means to be used is confession of sin; not only to G.o.d, (for so every wicked man may do, because he knoweth that G.o.d is already acquainted with it all, and this is no addition to his shame: he so little regardeth the eye of G.o.d, that he is more ashamed when it is known to men,) but in three cases confession must be made also to man. 1. In case you have wronged man, and are thus bound to make him satisfaction: as if you have robbed him, defrauded him, slandered him, or borne false witness against him. 2. In case you are children or servants, that are under the government of parents or masters, and are called by them to give an account of your actions: you are bound then to give a true account. 3. In case you have need of the counsel or prayers of others, for the settling of your consciences in peace: in this case, you must so far open your case to them, as is necessary to their effectual help for your recovery; for if they know not the disease, they will be unfit to apply the remedy. In these cases, it is true, that "he that covereth his sins shall not prosper: but he that confesseth and forsaketh them, shall have mercy," Prov. xxviii. 13.

5. Another means to be used, is the familiar company and holy converse with humble, sincere, experienced christians. The Spirit that is in them, and breatheth and acteth by them, will kindle the like holy flames in you. Away with the company of idle, prating, sensual men, that can talk of nothing but their worldly wealth, or business, or their reputations, or their appet.i.tes and l.u.s.ts; a.s.sociate yourselves with them that go the way to heaven, if you resolve yourselves to go in it. O what a deal of difference will you find between these two sorts of companions! The one sort, if you have any thoughts of repentance, would stifle them, and laugh you out of the use of your reason, into their own distracted mirth and dotage: and if you have any serious thoughts of your salvation, or any inclinations to repent and be wise, they will do much to divert them, and hold you in the power and snares of Satan, till it be too late: if you have any zeal, or heavenly-mindedness, they will do much to quench it, and fetch down your minds to earth again. The other sort will speak of things of so great weight and moment, and that with seriousness and reverence, as will tend to raise and quicken your souls; and possess you with a taste of the heavenly things which they discourse of; they will encourage you by their own experiences, and direct you by that truth which hath directed them, and zealously communicate what they have received: they will pray for you, and teach you how to pray: they will give the example of holy, humble, obedient lives, and lovingly admonish you of your duties, and reprove your sins. In a word, as the carnal mind doth savour the things of the flesh, and is enmity against G.o.d, the company of such will be a powerful means to infect you with their plague, and make you such, if you were escaped from them; much more to keep you such, if you are not escaped: and as they that are spiritual, do mind the things of the Spirit, so their converse tendeth to make you spiritually-minded, as they are, Rom. viii. 7, 8. Though there are some useful qualities and gifts in some that are unG.o.dly, and some lamentable faults in many that are spiritual; yet experience will show you so great a difference between them in the main, in heart and life, as will make you the more easily believe the difference that will be between them in the life to come.

6. Another means is serious meditation on the life to come, and the way thereto; which though all cannot manage so methodically as some, yet all should in some measure and season be acquainted with it.

7. The last means is, to choose some prudent, faithful guide and counsellor for your soul,[35] to open those cases to which are not fit for all to know, and to resolve and advise you in cases that are too hard for you: not to lead you blindfold after the interest of any seduced or ambitious men, nor to engage you to his singular conceits, against the Scripture or the church of G.o.d; but to be to your soul, as a physician to your body, or a lawyer to your estates, to help you where they are wiser than you, and where you need their helps.

Resolve now, that instead of your idle company and pastime, your excessive cares and sinful pleasures, you will wait on G.o.d in the seasonable use of these his own appointed means; and you will find, that he hath appointed them not in vain, and that you shall not lose your labour.

_Direct._ XVII. That in all this you may be sincere, and not deceived by a hypocritical change, be sure that G.o.d be all your confidence, and all your hopes be placed in heaven; and that there be no secret reserve in your hearts, for the world and flesh; and that you divide not your hearts between G.o.d and the things below, nor take up with the religion of a hypocrite, which giveth G.o.d what the flesh can spare.

When the devil cannot keep you from a change and reformation, he will seek to deceive you with a superficial change and half reformation, which goeth not to the root, nor doth recover the heart to G.o.d, nor deliver it entirely to him. If he can by a partial, deceitful change, persuade you that you are truly renewed and sanctified, and fix you there that you go no further, you are as surely his, as if you had continued in your grosser sins. And, of all other, this is the most common and dangerous cheat of souls, when they think to halve it between G.o.d and the world, and to secure their fleshly interest of pleasure and prosperity, and their salvation too; and so they will needs serve G.o.d and mammon.

[Sidenote: The full description of a false conversion, and of a hypocrite.]

This is the true character of a self-deceiving hypocrite.[36] He is neither so fully persuaded of the certain truth of the Scripture and the life to come, nor yet so mortified to the flesh and the world, as to take the joys of heaven for his whole portion, and to subject all his worldly prosperity and hopes thereunto, and to part with all things in this world, when it is necessary to the securing of his salvation: and therefore he will not lose his hold of present things, nor forsake his worldly interest for Christ, as long as he can keep it. Nor will he be any further religious, than may stand with his bodily welfare; resolving never to be undone by his G.o.dliness; but in the first place to save himself, and his prosperity in the world, as long as he can: and therefore he is truly a carnal, worldly-minded man; being denominated from what is predominant in him. And yet, because he knoweth that he must die, and for aught he knows, he may then find, against his will, that there is another life which he must enter upon; lest the gospel should prove true, he must have some religion: and therefore he will take up as much as will stand with his temporal welfare, hoping that he may have both that and heaven hereafter; and he will be as religious as the predominant interest of the flesh will give him leave. He is resolved rather to venture his soul, than to be here undone: and that is his first principle. But he is resolved to be as G.o.dly as will stand with a worldly, fleshly life: that is his second principle. And he will hope for heaven as the end of such a way as this: that is his third. Therefore he will place most of his religion in those things which are most consistent with worldliness and carnality, and will not cost his flesh too dear; as in being of this or that opinion, church, or party, (whether papist, protestant, or some smaller party,) in adhering to that party and being zealous for them, in acquiring and using such parts and gifts, as may make him highly esteemed by others; and in doing such good works as cost him not too dear; and in forbearing such sins as would procure his disgrace and shame, and cost his flesh dearer to commit them, than forbear them; and such other as his flesh can spare: this is his fourth principle. And he is resolved, when trial calleth him to part with G.o.d and his conscience, or with the world, that he will rather let go G.o.d and conscience, and venture upon the pains hereafter, which he thinks to be uncertain, than to run upon a certain calamity or undoing here; at least, he hath no resolution to the contrary, which will carry him out in a day of trial: this is his fifth principle. And his sixth principle is, That yet he will not torment himself, or blot his name, with confessing himself a temporizing worldling, resolved to turn any way to save himself. And therefore he will be sure to believe nothing to be truth and duty that is dangerous; but will furnish himself with arguments to prove that it is not the will of G.o.d; and that sin is no sin: yea, perhaps, conscience and duty shall be pleaded for his sin: it shall be out of tenderness, and piety, and charity to others, that he will sin; and will charge them to be the sinners that comply not, and do not wickedly as well as he. He will be one that shall first make a controversy of every sin which his flesh calls necessary, and of every duty which his flesh counts intolerably dear; and then, when it is a controversy, and many reputed wise, and some reputed good, are on his side, he thinks he is on equal terms with the most honest and sincere: he hath got a burrow for his conscience and his credit: he will not believe himself to be a hypocrite, and no one else must think him one, lest they be uncharitable; for then the censure must fall on the whole party; and then it is sufficient to defend his reputation of piety to say, Though we differ in opinion, we must not differ in affection, and must not condemn each other for such differences (a very great truth where rightly applied.) But what is it, O hypocrite, that makes thee differ in cases where thy flesh is interested, rather than in any other? and why wast thou never of that mind till now that thy worldly interest requireth it? and how cometh it to pa.s.s, that thou art always on the self-saving opinion? and whence is it that thou consultest with those only that are of the opinion which thou desirest should be true, and either not at all, or partially and slightly, with those that are against it? Wast thou ever conscious to thyself, that thou hast accounted what it might cost thee to be saved, and reckoned on the worst, and resolved in the strength of grace to go through all?

Didst thou ever meddle with much of the self-denying part of religion, or any duties that would cost thee dear? May not thy conscience tell thee, that thou never didst believe that thou shouldst suffer much for thy religion; that is, thou hadst a secret purpose to avoid it?

O sirs! take warning from the mouth of Christ, who hath so oft and plainly warned you of this sin and danger! and told you how necessary self-denial, and a suffering disposition is, to all that are his disciples; and that the worldly, fleshly principle, predominant in the hypocrite, is manifest by his self-saving course: he must take up his cross, and follow him in a conformity to his sufferings, that will indeed be his disciple. We must suffer with him, if we will reign with him, Rom. viii. 17, 18. Matt. xiii. 20-22, "He that received the seed in stony places, the same is he that heareth the word, and anon with joy receiveth it, yet hath he not the root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns, is he that heareth the word, and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful." If thou have not taken heaven for thy part, and art not resolved to let go all that would keep thee from it, I must say to thy conscience, as Christ to one of thy predecessors, Luke xviii. 22, "Yet lackest thou one thing," and such a one, as thou wilt find of flat necessity to thy salvation. And it is likely some trying time, even in this life, will detect thine hypocrisy, and make thee "go away sorrowful," for thy riches' sake, as he, ver. 23. If G.o.dliness with contentment seem not sufficient gain to thee, thou wilt make thy gain go instead of G.o.dliness; that is, thy gain shall be next thy heart, and have the precedency which G.o.dliness should have, and thy gain shall choose thee thy religion, and overrule thy conscience, and sway thy life.

O sirs! take warning by the apostates, and temporizing hypocrites, that have looked behind them, and, with Demas, for the world forsaken their duty, and are set up by justice as pillars of salt, for your warning and remembrance. And as ever you would make sure work in turning to G.o.d, and escape the too late repentance of the hypocrite, see that you go to the root, and resign the world to the will of G.o.d,--and reckon what it may cost you to be followers of Christ,--and look not after any portion, but the favour of G.o.d and life eternal,--and see that there be no secret reserve in your hearts for your worldly interest or prosperity,--and think not of halving it between G.o.d and the world, nor making your religion compliant with the desires and interest of the flesh. Take G.o.d as enough for you, yea, as all, or else you take him not as your G.o.d.

_Direct._ XVIII. If you would prove true converts, come over to G.o.d, as your Father and felicity, with desire and delight, and close with Christ, as your only Saviour, with thankfulness and joy; and set upon the way of G.o.dliness with pleasure and alacrity, as your exceeding privilege, and the only way of profit, honour, and content: and do it not as against your wills, as those that had rather do otherwise if they durst, and account the service of G.o.d an unsuitable and unpleasant thing.

You are never truly changed, till your hearts be changed; and the heart is not changed, till the will or love be changed. Fear is not the man; but usually is mixed with unwillingness and dislike, and so is contrary to that which is indeed the man. Though fear may do much for you, it will not do enough: it is oft more sensible than love, even in the best, as being more pa.s.sionate and violent; but yet there is no more acceptableness in all, than there is will or love.[37] G.o.d sent not soldiers, or inquisitors, or persecutors, to convert the world by working upon their fear, and driving them upon that which they take to be a mischief to them: but he sent poor preachers, that had no matter of worldly fears or hopes to move their auditors with; but had authority from Christ to offer them eternal life; and who were to convert the world by proposing to them the best and most desirable condition, and showing them where is the true felicity, and proving the certainty and excellency of it to them, and working upon their love, desire, and hope: G.o.d will not be your G.o.d against your wills, while you esteem him as the devil, that is only terrible and hurtful to you, and take his service for a slavery, and had rather be from him, and serve the world and the flesh, if it were not for fear of being d.a.m.ned. He will be feared as great, and holy, and just; but he will also be loved as good, and holy, and merciful, and every way suited to be the felicity and rest of souls. If you take not G.o.d to be better than the creature, (and better to you,) and heaven to be better for you than earth, and holiness than sin, you are not converted; but if you do, then show it by your willingness, alacrity, and delight.

Serve him with gladness and cheerfulness of heart, as one that hath found the way of life, and never had cause of gladness until now. If you see your servant do all his work with groans, and tears, and lamentations, you will not think he is well pleased with his master and his work. Come to G.o.d willingly with your hearts, or you come not to him indeed at all. You must either make him and his service your delight, or at least your desire; as apprehending him most fit to be your delight, so far as you enjoy him.

_Direct._ XIX. Remember still that conversion is the turning from your carnal selves to G.o.d; and therefore that it engageth you in a perpetual opposition to your own corrupt conceits and wills, to mortify and annihilate them, and captivate them wholly to the holy word and will of G.o.d.

Think not that your conversion despatcheth all that is to be done in order to your salvation. No, it is but the beginning of your work, that is, of your delight and happiness; you are but engaged by it to that which must be performed throughout all your lives; it entereth you into the right way, not to sit down there, but to go on till you come to the desired end. It entereth you into Christ's army, that afterwards you may there win the crown of life; and the great enemy that you engage against, is yourselves. There will still be a law in your members, rebelling against the law that the Holy Ghost hath put into your minds: your own conceits and your own wills are the great rebels against Christ, and enemies of your sanctification. Therefore it must be your resolved daily work to mortify them, and bring them clean over to the mind and will of G.o.d, which is their rule and end.

If you feel any conceits arising in you that are contrary to the Scripture, and quarrel with the word of G.o.d, suppress them as rebellious, and give them not liberty to cavil with your Maker, and malapertly dispute with your Governor and Judge; but silence it, and force it reverently to submit. If you feel any will in you contrary to your Creator's will, and that there is something which you would have or do, which G.o.d is against, and hath forbid you, remember now how great a part of your work it is, to fly for help to the Spirit of grace, and to destroy all such rebellious desires. Think it not enough, that you can bear the denial of those desires; but presently destroy the desires themselves. For if you let alone the desires, they may at last lay hold upon their prey, before you are aware: or if you should be guilty of nothing but the desires themselves, it is no small iniquity; being the corruption of the heart, and the rebellion and adultery of the princ.i.p.al faculty, which should be kept loyal and chaste to G.o.d. The crossness of thy will to the will of G.o.d, is the sum of all the impiety and evil of the soul; and the subjection and conformity of thy will to his, is the heart of the new creature, and of thy rect.i.tude and sanctification. Favour not therefore any self-conceitedness or self-willedness, nor any rebelliousness against the mind and will of G.o.d, any more than you would bear with the disjointing of your bones, which will be little for your ease or use, till they are reduced to their proper place.

_Direct._ XX. Lastly, Be sure that you renounce all conceit of self-sufficiency or merit in any thing you do, and wholly rely on the Lord Jesus Christ, as your Head, and Life, and Saviour, and Intercessor with the Father.

Remember that "without him ye can do nothing," John xv. 5. Nor can any thing you do be acceptable to G.o.d, any other way than in him, the beloved Son, in whom he is well pleased. As your persons had never been accepted but in him, no more can any of your services. All your repentings, if you had wept out your eyes for sin, would not have satisfied the justice of G.o.d, nor procured you pardon and justification, without the satisfaction and merit of Christ. If he had not first taken away the sins of the world, and reconciled them so far to G.o.d, as to procure and tender them the pardon and salvation contained in his covenant, there had been no place for your repentance, nor faith, nor prayers, nor endeavours, as to any hope of your salvation. Your believing would not have saved you, nor indeed had any justifying object, if he had not purchased you the promise and gift of pardon and salvation to all believers.

_Objection._ But perhaps you will say, That if we had loved G.o.d, without a Saviour, we should have been saved; for G.o.d cannot hate and d.a.m.n those that love him. To which I answer, You could not have loved G.o.d as G.o.d, without a Saviour: to have loved him as the giver of your worldly prosperity, with a love subordinate to the love of sin and your carnal selves, and to love him as one that you imagine so unholy and unjust, as to give you leave to sin against him, and prefer every vanity before him, this is not to love G.o.d, but to love an image of your own fantasy; nor will it at all procure your salvation. But to love him as your G.o.d and happiness, with a superlative love, you could never have done without a Saviour. For, 1. Objectively; G.o.d being not your reconciled father, but your enemy, engaged in justice to d.a.m.n you for ever, you could not love him as thus related to you, because he could not seem amiable to you; and therefore the d.a.m.ned hate him as their destroyer, as the thief or murderer hates the judge. 2. And as to the efficiency; your blinded minds and depraved wills could never have been restored so far to their rect.i.tude, as to have loved G.o.d as G.o.d, without the teaching of Christ, and the renewing, sanctifying work of his Spirit. And without a Saviour, you could never have expected this gift of the Holy Ghost. So that your supposition itself is groundless.

Indeed conversion is your implanting into Christ, and your uniting to him, and marriage with him, that he may be your life, and help, and hope. "He is the way, the truth, and the life: and no man cometh to the Father, but by him," John xiv. 6. "G.o.d hath given us eternal life, and this life is in his Son: he that hath the Son, hath life; and he that hath not the Son, hath not life," 1 John v. 11, 12. "He is the Vine, and we are the branches: as the branch cannot bear fruit of itself, except it abide in the vine, so neither can we, except we abide in him: he that abideth not in Christ, is cast forth as a branch, and withered, to be burned," John xv. 4-6. All your life and help is in him, and from him: without Christ, you cannot believe in the Father, as in one that will show you any saving mercy, but only as the devils, that believe him just, and tremble at his justice. Without Christ, you cannot love G.o.d, nor have any lively apprehensions of his love. Without Christ, you can have no hope of heaven, and therefore no endeavours for it. Without him, you cannot come near to G.o.d in prayer, as having no confidence, because no admittance, acceptance, or hope.

Without him, how terrible are the thoughts of death! which in him we may see as a conquered thing: and when we remember that he was dead, and is now alive, and the Lord of life, and hath the keys of death and h.e.l.l, with what boldness may we lay down this flesh, and suffer death to undress our souls! It is only in Christ that we can comfortably think of the world to come; when we remember that he must be our Judge, and that in our nature, glorified, he is now in the highest, Lord of all; and that he is "preparing a place for us, and will come again to take us to himself, that where he is, there we may be also,"

John xiv. 3. Alas! without Christ, we know not how to live an hour; nor can have hope or peace in any thing we have or do; nor look with comfort either upward or downward, to G.o.d, or the creature; nor think without terrors of our sins, of G.o.d, or of the life to come. Resolve, therefore, that as true converts, you are wholly to live upon Jesus Christ, and to do all that you do by his Spirit and strength; and to expect all your acceptance with G.o.d upon his account. When other men are reputed philosophers, or wise, for some unsatisfactory knowledge of these transitory things, do you desire to know nothing but a crucified and glorified Christ: study him, and take him (objectively) for your wisdom. When other men have confidence in the flesh, and in their show of wisdom, in will-worship, and humility, after the commandments and doctrines of men, (Col. ii. 20-23,) and would establish their own righteousness, do you rejoice in Christ your righteousness; and set continually before your eyes his doctrine and example, as your rule: look still to Jesus, the author and finisher of your faith, who contemned all the glory of the world, and trampled upon its vanity, and subjected himself to a life of suffering, and made himself of no reputation, but "for the joy that was set before him, endured the cross, despising the shame," and underwent the contradiction of sinners against himself. Live so, that you may truly say, as Paul, Gal. ii. 20, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of G.o.d, who loved me, and gave himself for me."

Having given you these directions, I most earnestly beseech you to peruse and practise them, that my labour may not rise up as a witness against you, which I intend for your conversion and salvation. Think on it, whether this be an unreasonable course, or an unpleasant life, or a thing unnecessary? and what is reasonable, necessary, and pleasant, if this be not?

And if you meet with any of those distracted sinners, that would deride you from Christ and your salvation, and say, this is the way to make men mad,[38] or, this is more ado than needs; I will not stand here to manifest their brutishness and wickedness, having largely done it already, in my book called, "A Saint or a Brute," and "Now or Never," and in the third part of the "Saints' Rest:" but only I desire thee, as a full defensative against all the pratings of the enemies of a holy, heavenly life, to take good notice but of these three things.

1. Mark well the language of the holy Scriptures, and see whether it speak not contrary to these men; and bethink thee whether G.o.d or they be wiser, and whether G.o.d or they must be thy judge?

2. Mark, whether these men do not change their minds,[39] and turn their tongues when they come to die? Or think whether they will not change their minds, when death hath sent them into that world where there is none of these deceits? And think whether thou shouldst be moved with that man's words, that will shortly change his mind himself, and wish he had never spoke such words?

3. Observe well, whether their own profession do not condemn them; and whether the very thing that they hate the G.o.dly for, be not that they are serious in practising that which these malignants themselves profess as their religion? And are they not then notorious hypocrites,[40] to profess to believe in G.o.d, and yet scorn at those that "diligently seek him?" Heb. xi. 6; to profess faith in Christ, and hate those that obey him? to profess to believe in the Holy Ghost as the sanctifier, and yet hate and scorn his sanctifying work? to profess to believe the day of judgment, and everlasting torment of the unG.o.dly, and yet to deride those that endeavour to escape it? to profess to believe that heaven is prepared for the G.o.dly, and yet to scorn at those that make it the chief business of their lives to attain it? to profess to take the holy Scripture for G.o.d's word and law, and yet to scorn those that obey it? to pray after each of the ten commandments, "Lord, have mercy upon us, and incline our hearts to keep this law," and yet to hate all those that desire and endeavour to keep them? What impudent hypocrisy is joined with this malignity!

Mark, whether the greatest diligence of the most G.o.dly be not justified by the formal profession of those very men that hate and scorn them? The difference between them is, that the G.o.dly profess christianity in good earnest, and when they say what they believe, they believe as they say; but the unG.o.dly customarily, and for company, take on them to be christians when they are not, and by their own mouths condemn themselves, and hate and oppose the serious practice of that which they say they do themselves believe.

PART II.

_The Temptations whereby the devil hindereth Men's Conversion; with the proper Remedies against them._

The most holy and righteous Governor of the world hath so restrained Satan and all our enemies, and so far given us free-will, that no man can be forced to sin against his will; it is not sin if it be not (positively or privatively) voluntary. All our enemies in h.e.l.l or earth cannot make us miserable without ourselves; nor keep a sinner from true conversion, and salvation, if he do it not himself; no, nor compel him to one sinful thought, or word, or deed, or omission, but by tempting and enticing him to be willing: all that are graceless, are wilfully graceless. None go to h.e.l.l, but those that choose the way to h.e.l.l, and would not be persuaded out of it: none miss of heaven, but those that did set so light by it, as to prefer the world and sin before it, and refused the holy way that leadeth to it. And surely man, that naturally loveth himself, would never take so mad a course, if his reason were not laid asleep, and his understanding were not woefully deluded: and this is the business of the tempter, who doth not drag men to sin by violence, but draw and entice them by temptations. I shall therefore take it for the next part of my work, to open these temptations, and tell you the remedies.

_Temptation_ I. The first endeavour of the tempter, is, in general, to keep the sinner asleep in sin: so that he shall be as a dead man, that hath no use of any of his faculties; that hath eyes and seeth not, and ears but heareth not, and a heart that understandeth not, nor feeleth any thing that concerneth his peace. The light that shineth upon a man asleep, is of no use to him; his work lieth undone; his friends, and wealth, and greatest concernments are all forgotten by him, as if there were no such things or persons in the world: you may say what you will against him, or do what you will against him, and he can do nothing in his own defence. This is the case that the devil most laboureth to keep the world in; even in so dead a sleep, that their reason and their wills, their fear and hope, and all their powers, shall be of no use to them: that when they hear a preacher, or read the Scripture or good books, or see the holy examples of the G.o.dly, yea, when they see the grave, and know where they must shortly lay, and know that their souls must stay here but a little while; yet they shall hear, and see, and know all this, as men asleep, that mind it not, as if it concerned not them at all; never once soberly considering and laying it to heart.[41]

_Direct._ I. For the remedy against this deadly sin, 1. Take heed of sleeping opinions, or doctrines and conceits which tend to the lethargy of security. 2. Sit not still, but be up and doing: stirring tends to shake off drowsiness. 3. Come into the light: live under an awakening minister and in wakening company, that will not sleep with you, nor easily let you sleep: agree with them to deal faithfully with you, and promise them to take it thankfully. 4. And meditate oft on wakening considerations. Think whether a sleepy soul beseem one in thy dangerous condition. Canst thou sleep with such a load of sin upon thy soul? Canst thou sleep under the thundering threatenings of G.o.d, and the curse of his law; with so many wounds in thy conscience, and ulcers in thy soul? If thy body were sick, or in the case of Job, yea, if thou hadst but an aching tooth, it would not let thee sleep; and is not the guilt of sin a thing more grievous? If thorns, or toads and adders, were in thy bed, they would keep thee waking; and how much more odious and dangerous a thing is sin! If thy body want but meat, or drink, or covering, it will break thy sleep; and is it nothing for thy soul to be dest.i.tute of Christ and grace? A condemned man will be easily kept awake; and if thou be unregenerate, thou art already condemned, John iii. 18, 3, 5. Thou sleepest in irons, in the captivity of the devil, among the walking judgments of G.o.d, in a life that is still expecting an end, in a boat that is swiftly carried to eternity, just at the entrance of another world; and that world will be h.e.l.l, if grace awake thee not: thou art going to see the face of G.o.d, to see the world of angels or devils, and to be accompanied with one of them for ever; and is this a place or case to sleep in? Is thy bed so soft? thy dwelling so safe? G.o.d standeth over thee, man, and dost thou sleep? Christ is coming, and death is coming, and judgment coming, and dost thou sleep? Didst thou never read of the foolish virgins, that slept out their time, and knocked and cried in vain when it was too late, Matt. xxv. 5. Thou mightest wiselier sleep on the pinnacle of a steeple in a storm, than have a soul asleep in so dangerous a case as thou art in. The devil is awake, and is rocking thy cradle! How busy is he to keep off ministers, or conscience, or any that would awake thee! None of thine enemies are asleep; and yet wilt thou sleep, in the thickest of thy foes? Is the battle a sleeping time, or thy race a sleeping time, when heaven or h.e.l.l must be the end? While he can keep thee asleep, the devil can do almost what he list with thee. He knows that thou hast now no use of thy eyes, or understanding, or power to resist him: the learnedest doctor in his sleep is as unlearned actually as an idiot, and will dispute no better than an unlearned man: this makes many learned men to be unG.o.dly; they are asleep in sin. The devil could never have made such a drudge of thee, to do his work against Christ and thy soul, if thou hadst been awake. Thou wouldst never have followed his whistle to the ale-house, the play-house, the gaming-house, and to other sins, if thou hadst been in thy wits, and well awake. Read Prov. vii. 23, 24. I cannot believe that thou longest to be d.a.m.ned, or so hatest thyself, as to have done as thou hast done, to have lived a G.o.dless, a graceless, a prayerless, and yet a merry, careless life, if thy eyes had been opened, and thou hadst known, and feelingly known, that this was the way to h.e.l.l. Nature itself will hardly go to h.e.l.l awake. But it is easy to abuse a man that is asleep. Thou hast reason; but didst thou ever awake it to one hours' serious consideration of thy endless state and present case? Oh dreadful judgment, to be given over to the spirit of slumber! Rom. xi. 8. Is it not high time now to awake out of sleep?

Rom. xiii. 11; when the light is arisen and shines about thee! when others that care for their souls, are busy at work! when thou hast slept out so much precious time already! Many a mercy, and perhaps some ministers, have been as candles burnt out to light thee while thou hast slept. How oft hast thou been called already! "How long wilt thou sleep, O sluggard?" Prov. vi. 9, 10. Yet thou hast thundering calls and alarms to awake thee. G.o.d calls, and ministers call; mercies call, and judgments call; and yet wilt thou not awake? "The voice of the Lord is powerful; full of majesty; breaketh the cedars; shaketh the wilderness:" and yet cannot it awake thee? Thou wilt not sleep about far smaller matters; at meat, or drink, or in common talk, or market. But O! how much greater business hast thou to keep thee awake!

Thou hast yet an unholy soul to be renewed; and an unG.o.dly life to be reformed; an offending G.o.d to be reconciled to; and many thousand sins to be forgiven! Thou hast death and judgment to prepare for; thou hast heaven to win, and h.e.l.l to scape! Thou hast many a needful truth to learn, and many a holy duty to perform; and yet dost thou think it time to sleep? Paul, that had less need than thou, did watch, and pray, and labour, day and night, Acts xx. 31; 1 Thess. iii. 10. O that thou knewest how much better it is to be awake. While thou sleepest, thou losest the benefit of the light, and all the mercies that attend thee: the sun is but as a clod to a man asleep; the world is as no world to him; the beauty of heaven and earth are nothing to him; princes, friends, and all things are forgotten by him! So doth thy sleep in sin make nothing of health and patience, time and help, ministers, books, and daily warnings. O what a day hast thou for everlasting, if thou hadst but a heart to use it! What a price hast thou in thine hand! Sleep not out thy day, thy harvest time, thy tide time, Prov. x. 5. "They that sleep, sleep in the night," 1 Thess. v.

7. "Awake, and Christ will give thee light," Rom. xiii. 12; Eph. v.

14. "Awake to righteousness, and sin not," 1 Cor. xv. 34. O when thou seest the light of Christ, what a wonder will it possess thee with, at the things which thou now forgettest! What joy will it fill thee with!

and with what pity to the sleepy world! But if thou wilt needs sleep on, be it known to thee, sinner, it shall not be long. If thou wilt wake no sooner, death and vengeance will awake thee. Thou wilt wake when thou seest the other world, and seest the things which thou wouldst not believe, and contest before thy dreadful Judge! "Thy d.a.m.nation slumbereth not," 2 Pet. ii. 3. There are no sleepy souls in heaven or h.e.l.l, all are awake there: and the day that hath awakened so many, shall waken thee. Watch, then, if thou love thy soul, lest thy Lord come "suddenly and find thee sleeping. What I say to one, I say to all, Watch," Mark xiii. 34-37.

_Tempt._ II. If Satan cannot keep the soul in a sleepy, careless, inconsiderate forgetfulness, he would make the unregenerate soul believe, that there is no such thing as regenerating grace; but that it is a fancied thing, which no man hath experience of; and he saith, as Nicodemus, "How can these things be?" John iii. 9. He thinks that natural conscience is enough.

_Direct._ II. But this may easily be refuted by observing, that holiness is but the very health and rect.i.tude of the soul; and is no otherwise supernatural, than as health to him that is born a leper. It is the rect.i.tude of nature, or its disposition to the use and end that it was made for. Though grace be called supernatural, 1. Because it is not born with us; and 2. Corrupted nature is against it; 3. And the end of it is the G.o.d of nature, who is above nature; 4. And the revelation and other means are supernatural (as Christ's incarnation, resurrection, &c.): yet both nature, and Scripture, and experience tell you, that man is made for another life, and for such works which he is utterly unfit for, till grace have changed and renewed him, as it doth by many before your eyes. See 2 Cor. v. 17; Gal. vi. 15; Gal.

iv. 19; John iii. 3, 5, 6; Matt. xviii. 3; 1 Pet. i. 23.

_Tempt._ III. But, saith the tempter, if supernatural grace be necessary, yet it may be born in you. Infants have no sin; Christ saith, "Of such is the kingdom of G.o.d: Abraham is your Father; yea, G.o.d," John viii. 39, 41. You are born of christian parents.

_Direct._ III. See the full proof of original sin in all infants, in my "Treatise of the Divine Life," part I. chap. xi. xii. Grace may indeed be put betimes into nature, but comes not by nature.[42] "Except you be born again, you cannot enter into the kingdom of G.o.d," John iii. 3, 5.

"If any man be in Christ, he is a new creature: old things are pa.s.sed away: behold, all things are become new," 2 Cor. v. 17. But how vain is it for him to boast that he was born holy, who finds himself at the present unholy! Show that you have a holy, heavenly heart and life, and then you are happy, whenever it was wrought.

_Tempt._ IV. But, saith the tempter, baptism is the laver of regeneration: you are baptized, and therefore you are regenerated. The ancients taught that all sins were washed away in baptism, and grace conferred.

_Direct._ IV. _Answ._ The ancients by baptism meant the internal and external acts conjunct, the soul's delivering up itself to G.o.d in the covenant, and sealing it by baptism, Matt, xxviii. 19, 20: and so it includeth conversion, and true repentance, and faith: and all that are thus baptized are pardoned, justified and holy. But they that have only sacramental regeneration, or the external ordinance, are not for that in a state of life; for Christ expressly saith, that "except you are born of the Spirit," as well as "water, you cannot enter into the kingdom of heaven," John iii. 5, 6. And Peter told Simon Magus, after he was baptized, that he was "yet in the gall of bitterness, and bond of iniquity," Acts viii. 13. It is not the "putting away the filth of the flesh, but the answer of a good conscience," 1 Pet. iii. 21.

Christ cleanseth his church "by the washing of water by the word,"

Eph. v. 26. But if you had been cleansed in baptism, if at present you are unclean and unholy, can you be saved so?

_Tempt._ V. When this faileth, the tempter would persuade them, that G.o.dliness is nothing but a matter of mere opinion or belief: to believe all the articles of the faith, and to be no papist nor heretic, but of true religion, and to be confident of G.o.d's mercy through Christ; for "he that believeth shall be saved," Mark xvi. 16.

_Direct._ V. To this you must answer, that it will not save a man, that his religion is true, unless he be true to it. Read James ii.

against such a dead faith. Saving faith is the hearty entertainment of Christ as our Lord and Saviour, and the delivering up of the soul to him to be sanctified and ruled, as well as pardoned. "Knowledge puffeth up, but charity edifieth." "He that knoweth his master's will and doth it not, shall be beaten with many stripes," Luke xii. 47. It is sad that men should think to be saved by that which will condemn them; by being of a right opinion, and a wrong conversation; by believing their duty, instead of doing it; and then presuming that Christ forgiveth them, and that their state is good. Opinion and presumption are not faith.