good. How is David taken up with the excellences of God's laws! how doth he expatiate on their praises, both from their inherent qualities and admirable effects! 2 There is a twofold judgment of the understanding. The absolute judgment is, when a man thinks such a course best in the general, but not for him, or not under his present circumstances. Now, a godly man's judgment is for the ways of God, and that not only the absolute, but comparative, judgment; he thinks them not only the best in general, but best for him : he looks upon the rules of religion not only as tolerable, but desirable; yea, more desirable than gold, fine gold; yea, much fine gold." His judgment is fully determined, that it is best to be holy, that it is best to be strict, that it is in itself the most eligible course, and that it is for him the wisest and most rational and desirable choice. Hear the godly man's judgment: "I know, O Lord, that thy judgments are right; I love thy commandments above gold, yea, above fine gold; I esteem all thy precepts concerning all things to be right; and I hate every false way."4 Mark, he approves of all that God requires, and disallows of all that he forbids. "Righteous, O Lord, and upright are thy judgments. Thy testimonies that thou hast commanded are righteous and very faithful. Thy word is true from the beginning, and every one of thy righteous judgments endureth for ever. See how readily and fully he subscribes; he declares his assent and consent to it, and all and everything therein contained. 2. The desire of the heart is to know the whole mind of Christ. He would not have one sin undiscovered; nor be ignorant of one duty required. It is the natural and earnest breathing of a sanctified heart: “Lord, if there be any way of wickedness in me, do thou discover it. What I know not, teach thou me; and if I have Rom. vii. 12. 2 Psalm xix. 8, 9, 10, &c. 3 Ibid. xix. 10. 4 Ibid. cxix. 127, 128, 5 Ibid. cxix. 137, 138, 160. 6 Ibid. cxix. 124, 125, 169, and Xxv. 4, 5. done iniquity, I will do it no more." The unsound is willingly ignorant,' loves not to come to the light.2 He is willing to keep such or such a sin, and therefore is loth to know it to be a sin, and will not let in the light at that window. Now the gracious heart is willing to know the whole latitude and compass of his Maker's law. He receives, with all acceptation, the word which convinceth him of any duty that he knew not, or minded not before, or which discovereth any sin that lay hid before.* 3 5 3. The free and resolved choice of the will is determined for the ways of Christ before all the pleasures of sin, and prosperities of the world. His consent is not extorted by some extremity of anguish, nor is it only a sudden and hasty resolve, but he is deliberately purposed, and comes off freely to the choice. True, the flesh will rebel, yet the prevailing part of his will is for Christ's laws and government; so that he takes them not up as his toil, or burden, but his bliss." While the unsanctified goes in Christ's ways as in chains and fetters, he does it heartily, and counts Christ's laws his liberty. He is willing in the beauties of holiness,10 and has this inseparable mark, "that he had rather (if he might have his choice) live a strict and holy life, than the most prosperous and flourishing life in the world." "There went with Saul a band of men whose hearts God had touched." 11 When God toucheth the hearts of his chosen, they presently follow Christ,12 and (though drawn) do freely run after him,13 and willingly offer themselves to the service of the Lord,1 seeking him with their whole desire.1 Fear hath its use; but this is not the main spring of motion with a sanctified 1 2 Pet. iii. 5. 2 John iii. 20. 9 3 Psa. cxix. 18, 19, 27, 33, 64, 66, 68, 78, 108, 124. 4 Ibid. xix. 11, 12, cxix. 11. 7 1 John v. 3; Psalm cxix. 60, 72. 15 14 8 Psalm xl. 8; Jer. xxxi. 33. 9 Psa. cxix. 32, 45; James i. 25. 10 Ibid. cx. 3. 11 1 Sam. x. 26. 12 Matt. iv. 22. 14 2 Chron. xvii. 16. heart. Christ keeps not his subjects by force, but is king of a willing people. They are, through his grace, freely resolved for his service, and do it out of choice, not as slaves, but as the son or spouse, from a spring of love, and a loyal mind. In a word, the laws of Christ are the convert's love,' desire,2 delight," and continual study.4 4. The bent of his course is directed to keep God's statutes.5 It is the daily care of his life to walk with God. He seeks great things, he hath noble designs, though he fall too short. He aims at nothing less than perfection: he desires it, he reaches after it, he would not rest in any degree of grace, till he were quite rid of sin, and had perfect holiness." Here the hypocrite's rottenness may be discovered. He desires holiness (as one well said) only as a bridge to heaven, and inquires earnestly what is the least that will serve his turn, and if he can get but so much as may bring him to heaven this is all he cares for. But the sound convert desires holiness for holiness' sake," and not only for heaven's sake. He would not be satisfied with so much as might save him from hell, but desires the highest degree: yet desires are not enough. What is thy way and thy course? Is holiness thy pursuit, and religion thy business? If not, thou art short of sound conversion. 8 Application. And is this, that we have described, the conversion that is of absolute necessity to salvation ? Then be informed,-That strait is the gate, and narrow the way, that leadeth unto life-That there are but few that find it-That there is need of a divine power savingly to convert a sinner to Jesus Christ. Again, then, be exhorted, turn in upon thine own self. Doth it not begin to bite ? 1 Psalm cxix. 159, 163, 167. + Ibid. cxix. 97, 99, anli. 2. O man that readest, to What saith conscience? Doth it not pierce thee as 5 Ibid. cxix. 4, 5, 8, 167, 168. Phil. iii. 11-14. 7 Psalm cxix, 97; Matt. v. 6. Rom. viii. 1; Matt. xxv. 16; Phil. i, 20. thou goest? Is this thy judgment, and this thy choice, and this thy way, that we have described? If so, then it is well. But doth not thy heart condemn thee, and tell thee there is such a sin thou livest in against thy conscience? Doth it not tell thee there is such and such a secret way of wickedness, that thou makest no account of? such or such a duty, that thou makest no conscience of ? Doth not conscience carry thee to thy closet, and tell thee how seldom prayer and reading are performed there? Doth it not carry thee to thy family, and shew thee the charge of God, and the souls of thy children and servants, that are neglected there? Doth not conscience lead thee to thy shop, thy trade, and tell thee of some iniquity there. Doth it not carry thee to the ale-shop, or to the dram-shop, and blame thee for the loose company thou keepest there, the precious time thou mis-spendest there, for the talents of God which thou wastest there, for thy gaming, and thy drinking? &c. Doth it not carry thee into thy secret chamber, and read there thy condemnation ? : O conscience! do thy duty in the name of the living God, I command thee, discharge thine office; lay hold upon this sinner, fall upon him, arrest him, apprehend him, undeceive him. What! wilt thou flatter and smooth him while he lives in his sins? Awake, O conscience! what meanest thou, O sleeper? What! hast thou never a reproof in thy mouth? What! shall this soul die in his careless neglect of God and of eternity, and thou altogether hold thy peace? What shall he go on still in his trespasses, and yet have peace? Oh! rouse up thyself, and do thy work. Now let the preacher in thy bosom speak; cry aloud, and spare not; lift up thy voice like a trumpet; let not the blood of his soul be required at thy hands. CHAPTER III. OF THE NECESSITY OF CONVERSION. IT may be you are ready to say, What meaneth this stir? and are apt to wonder why I follow you with such earnestness, still ringing one lesson in your ears, that "you should repent, and be converted."1 But I must say unto you, as Ruth to Naomi, "Intreat me not to leave thee, or to return from following after thee." 2 Were it a matter of indifference, I would never keep so much ado: might you be saved as you are, I would gladly let you alone: but would you not have me solicitous for you, when I see you ready to perish? As the Lord liveth, before whom I am, I have not the least hopes to see one of your faces in heaven, except you be converted. I utterly despair of your salvation, except you will be prevailed with to turn thoroughly, and give up yourselves to God in holiness and newness of life. Hath God said, "Except a man be born again, he cannot see the kingdom of God," 3 and yet do you wonder why your ministers do so earnestly labour for you? Think it not strange that I am earnest with you to follow after holiness, and long to see the image of God upon you. Never did any, nor shall any, enter into heaven by any other way but this. The conversion described is not a high attainment of some eminent christians, but every soul that is saved passeth this universal change. It was a saying of the noble Roman, when he was hasting with corn to the city in the famine, and the mariners were loth to set sail in foul weather, It is necessary for us to sail-it is not necessary for us to live.-What is it that thou dost count necessary? Is 1 Acts iii. 19. 2 Ruth i. 16. 3 John iii. 3. |