The unfound closeth by halves with Chrift; he is all for the falvation of Chrift, but he is not for fanctification. This is an error in the foundation: whofoever loveth life, let him beware here: 'tis an undoing mistake, of which you have been often warned, and yet none more common. Jefus is a fweet name, but men love not the Lord Jefus in fincerity, Eph. vi. 24. They will not have him as God offers, To be a Prince and a Saviour. They divide what God hath joined, the King and the Prieft. Every man's vote is for falvation from fuffering, but they defire not to be faved from finning. Yea, many divide here again; they would be content to have fome of their fins deftroyed, but they cannot leave the lap of Delilah, or divorce the beloved Herodias. They cannot be cruel to the right eye, or right hand. O! be in-. finitely tender here, your fouls lie upon it. The found Convert takes a whole Chrift, and takes him for all intents and purposes; without exceptions, without limitations, without referves. Hc. is willing to have Chrift upon his own terms, upon any terms. He is willing to have the dominion of Chrift, as well as deliverance by Chrift: he faith with Paul, Lord, what wilt thou have me to do? Any thing, Lord. He fends the blank to Chrift, to fet down his own conditions.

- The lefs principal is the laws, ordinances, and ways of Chrift. The heart that was once fet against these, and could not endure the feverity.. of thefe ways, now falls in love with them, and chufes them as its rule and guide for ever.

Four things I obferve, God doth work in every found Convert, with reference to the laws and ways of Chrift, by which you may know your state, if you will be faithful to your own souls : therefore keep your eyes upon your hearts as you. go along.

1. The judgment is brought to approve of them as moft righteous and most reafonable. The mind is brought to like the ways of God; and the prejudices

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judices that were once against them are removed, The understanding affents to them all, as holy, just, and good. His judgment is for the ways of God, and that not only the abfolute, but comparative judgment; he thinks them not only beit in general, but beft for him: he looks upon the rules of religion, not only as tolerable, but defirable; more defirable than gold: yea, than much fine gold.

2. The defire of the heart is to know the whole mind of Chrift. He would not have one fin undifcovered, nor be ignorant of one duty. 'Tis the earnest breathing of his heart, Lord, if there be any way of wickedness in me. do thou difcover it.. What I know not, teach thau me; and if I have done iniquity, I will do it no more." The graci ous heart is willing to know the whole compass of his Maker's law. He receives with all acceptation the word that convinceth him of any duty that he knew not, or minded not before, or dil Covereth any fin that lay hid before.

3. The will is determined for the ways of Chrift, Before all the pleafures of fun, and profperities of the zorid. His confent is not extorted by fome extremity of anguish, nor is it only a sudden and hasty refolve, but he is deliberately purpofed, and comes off freely to the choice; his will is for Chrift's laws and government; fo that he takes them not up as his toil or burthen, but his blifs, He had

rather (if he might have his choice) live a ftriét and holy life, than the most profperous and flourifhing life in the world. Chrift keeps not his fubjects in by force, but is king of a willing people, They are (through his grace) freely refolved for his fervice, and do it out of choice, not as flaves, but as the fon or spouse, from a fpring of love, and a loyal mind. In a word, the laws of Chrifl are the Convert's love, defire, delight, and continual study.

4. The bent of his courfe is directed to keep God's ftatutes, Tis the daily care of his life, to walk

with

with God. He feeks great things, he hath noble defigns. He aims at nothing less than Perfection; he defires it, he reaches after it, he would not reft in any pitch of grace till he were quite rid of fin, and had perfected holiness.

A found convert defines holinefs for holiness' fake, and not only for heaven's fake. He would not be futisfied with fo much as might fave him from hell, but defires the highest pitch; yet defires are not enough. What is thy way and thy courfe? Is the drift and fcope of thy life altered ? Is holiness thy trade, and religion thy business ? If not, thou art fhort of found converfion.

And is this that we have defcribed, the conver fion that is of abfolute neceífity to falvation? Then be informed, 1. That trait is the gate, and narrow the way that leadeth unto life. 2. That there are but few that find it. 3. That there is need of a divine power to convert a finner to Jefus Chrift.

Again, Then be exhorted, O thou that readeft, to turn it upon thine own felf. What faith confcience ? Doth it not twitch thee as thou goest ? Is this thy judgment, and is this thy choice, and this thy way, that we have defcribed? If fo, 'tis well. But doth not thy heart condemn thee, and tell thee, there is fuch a fin thou liveft in against thy confcience ? Doth it not tell thee, there is fuch and fuch a fecret way of wickednels that thou makeft no bones of? Such or fuch a duty, that tho make it no confcience of ?

Doth not confcience carry thee to thy clofet, and tell thee how feldom prayer and reading are performed there? Doth it not carry thee to thy family, and flew thee the charge of God, and the fouls of thy children and fervants, that are neglected there? Doth not confcience lead thee to thy fhop, thy trade, and tell thee of fome myftery of iniquity there? Doth it not found thee in thy ear for the loofe company thou keepelt, and the precious time thou míf-fpendeft ?

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O con

O confcience! Do thy duty in the Name of the living God, I command thee, discharge thine office, lay hold upon this finner, fall upon him, arreft him. apprehend him, undeceive him! What! Wilt thou flatter and fmooth him while he lives in his fins ? Awake, O confcience ! What meaneft thou, O fleeper? What! haft thou never a reproof in thy mouth ? What! Shall this foul die in this neglect of God and eternity, and thou altogether hold thy peace ? Shall he go on ftill in his trefpaffes, and yet have peace ? O! roule up thyfelf, and do thy work; now let the Preacher in thy bosom speak; cry aloud and fpare not; lift up thy voice like a trumpet; let not the Blood of his foul be required at thy hands.

CHA P. III.

Of the Neceffity of CONVERSION.

Τ may be

IT you are apt to wonder why I follow

you with fuch earneftnefs, ftill ringing one leffon in your ears, that you should repent, and be converted. Were it a matter of indifferency, I would never keep fo much ado: but would you not have me fo folicitous for you, when I see you ready to perifh? As the Lord liveth, before whom I am, I have not the leaft hopes to fee one of your faces in heaven, except you be converted; I utterly defpair of your falvation, except you will be prevailed with to turn thoroughly, and give up yourselves to God. Hath God faid, Except ye be born again, ye cannot fee the kingdom of God, John iii. 3. and yet do you wonder why your minifters fo painfully travail in birth with you? Think it not ftrange that I am earnest with you to follow after holiness, and long to fee the image of God upon you; never did any, nor fhall any, enter into heaven by any other way but this.

What

What is it that thou doft count neceffary ? Is thy bread neceffary? Is thy breath neceffary? Then thy converfion is much more neceffary. Indeed, this is the one thing neceffary. Thine estate is not neceffary; thou mayeft fell all for the pearl of great price, and yet be a gainer by the purchafe. Thy life is not neceffary, thou mayeft part with it for Chrift to infinite advantage. Thine efteem is not neceffary; thou mayest be reproached for the Name of Chrift, and yet be happy; yea, much more happy in reproach than in repute. But thy conversion is neceffary, thy damnation lies upon it; and is it not needful in lo important a cafe, to look about thee? On this one point depends thy making or marring to all eternity.

But 1 fhall more particularly fhew the neceffity of Converfion in five things: without this,

1. Thy Being is in vain. Is it not a pity thou fhouldft be good for nothing, an unprofitable burden of the earth ? Thus thou art whilst unconverted; for thou canst not anfwer the end of thy being. Is it not for the divine pleasure thou art and wert created? Did he not make thee for himself? Art thou a man, and haft thou reafon ? Then bethink thyfelf why and whence thy being is behold God's workmanfhip in thy body, and afk thyfelf, To what end did God rear this fabric? Confider the noble faculties of thy heaven-born foul; to what end did God bestow thefe excellencies? To no other, than that thou fhouldeit gratify thy fenfes? Did God lend men, like the fwallows, into the world only to gather a few fticks and dirt, and build their nefts, and breed up their young, and then away? The very hea. thens could fee farther than this.

O man! Set thy reafon a little in the chair. Is it not pity fuch a goodly fabric fhould be raised in vain ? Verily, thou art in vain, except thou art for God: better thou hadst no being, than not to be for him. Would it thou ferve thy end? Thou

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must