A Call to the Unconverted: Preface

In that short acquaintance I had with that reverend learned servant of Christ, Bishop Usher, he was oft, from first to last, importuning me to write a tUrectory for the several ranks of professed Christians, which might distinctly give each one their portion; beginning mth the unconverted, and then proceeding to the babes in Christ, and then to the strong; and mixing some special helps against the several sins that they are addicted to. By the suddenness of his motion at our first congress, I perceived it was in his mind before; and I told him, both that it was abundantly done by many already, and that his unacquaintedness with my weakness, might make him think me fitter for It then I was. But this did not satisfy him, but still he made it his request. I confess I was not moved by his reasons, nor did I apprehend any great need of doing more than is done in that way: nor that I was likely to do more. And, therefore, I parted fi’om him without the least purpose to answer his desire. But smce his death, his words often canie into my mind; and the great reverence I bore to him, did the more Incline me to think with some complacency of his motion. And having of late Intended to wi-ite a “Family Directory,” I began to apprehend how congruously the forementloned work should lead the way; and the several conditions of men’s souls be spoken of, before we come to the several relations. Hereupon I resolved, by God’s assistance, to proceed in the order following. First, to speak to the Impenitent, unconverted sinners, who are not yet so much as purposing to turn; or at least are not setting about the work. And with these, I thought, a wakening persuasive was a more necessary means than mere dii’ections; for directions suppose men wlUing to obey them. But the persons that we have fii-st to deal with, are wHful and asleep in sin, and as men that are past feeling, having given themselves over to sin with gi-eediness, Eph. iv. 19. My next work must be for those that have some pm-poses to turn, and are about the work, to direct them for a thorough and a true conversion, that they miscarry not in the birth. The third part must be directions for the younger and weaker sort of Christians, that they may be established, built up, and persevere. The fourth part, directions for lapsed and backsliding Christians, for their safe recovery. Besides these, there is intended some short persuasions and directions against some special errors of the times, and against some common, killing sins. As for dii’ections to doubting, troubled consciences, that is done already. And the strong I shall not wiite directions for, because they are so much taught of God already. And then the last part is intended more especially for fiiirulies, as such, directing the several relations in their duties. Some of these are already written. “Whether I shall have life and leisiure for the rest, God only knoweth: and therefore I shall pubUsh the several pai’ts by themselves, as I wiTite them. And the rather because they are intended for men of diflerent states, and because I would not deter them by the bidk or price, fi’om reading what is written for their benefit. The use that this part is published for, is, 1. For masters and parents to read often in their flimilies, if they have servants or childi-en that are yet imconverted. 2. For all such imconverted persons to read and consider of themselves. 3. For the richer sort, that have any pity on such miserable souls, to give to the unsanctified that need them (if they have not fitter at hand to use and give). The Lord awake us to work while it is day, for the saving of our own and others’ souls, in subserviency to the blessed God, the Maker, the Redeemer, and the Sanctifier of souls.

RICHARD 10, 1657.

TO ALL UNSANCTIFIED PERSONS THAT SHALL READ
THIS BOOK, ESPECIALLY ilY HEARERS IX THE
PARISH OF KIDDERMINSTER;

Mex ^vxd Brethrex,

The eternal God that made you for life everlasting, and hath redeemed you by his only Son, when you had lost it and yoiu”selves, being mindful of you in your sin and misery, hath indited the gospel, and sealed it by his Spirit, and commanded his ministers to preach it to the world, that pardon bemg fi-eely offered you, and heaven being set before you, he might call you off from your fleshly pleasm’es, and from following after this deceitful world, and acquaint you -w-ith the life you were created and redeemed for, before you are dead and past remedy. He sendeth you not prophets or apostles, that receive their message by immediate revelation, but j’et he calleth you by his ordiiiaiy ministers, who are commissioned by him to preach the same gospel which Chiist and his apostles first delivered. The Lord standeth over you, and seeth how you forget him and your latter end, and how light you make of everlasting things, as men that understand not what they have to do or suffer. He seeth how bold you are in sin, and how fearless of Ins threatenings, and how careless of your souls, and how the works of infidels are in your lives, while the belief of Chiisrians is in yom* mouths. He seeth the dreadfld day at hand, when yom* sorrows will begin, and you must lament all this with fruitless cries in torment and desperation; and then the remembrance of yom- folly will teai* your hearts, if true conversion now prevent it not. In compassion of your sinful, miserable souls, the Lord, that better knows your case than you can know it, hath made it our duty to speak to you in his name (2 Cor. v. 19), and to tell you plainly of your sin and miserv, and what vnU be vour end, and how sad a chano;e you wtU shortly see, if yet you go on a little longer. Having bought you at so dear a rate as the blood of his Son Jesus Christ, and made you so free and general a promise of pardon and grace, and everlasting glory, he conimandeth us to tender all this to you, as the gift of God, and to entreat you to consider of the necessity and worth of what he ofiereth. He seeth and pitieth you, while you are di’ovned in worldly cares and pleasures, and eagerly following cMdish toys, and wasting that short and precious time for a thing of nought, in which j’ou should make ready for au everlastuig life; and therefore he hath commanded us to call after you, and to tell jou how you lose jour labom’, and are about to lose your souls, and to tell j’ou what gi’eater and better things you might certainly have, if you would hearken to his call, Isa. Iv. 1-3. We beUeve and obey the voice of God; and come to j’ou daily on his message, who hath charged us to preach and be instant with you in season and out of season, and to lift up our voice Uke a trumpet, and shew you your transgressions and your sins, Isa. lviii. 1; 2 Tim. iv. 1,2. But woe and alas! to the grief of our souls, and your own undomg, you stop your ears, you stilTen yoiu* necks, you harden your hearts, and break our hearts, and send us back to God with groans, to teU him that we have done his message, but can do no good, nor scarcely get a sober hearing. Oh that our eyes were as a fountain of tears, that we might lament our ignorant, careless people, that have Christ before them, and pardon, and life, and heaven before them, and have not hearts to know and value them! that might have Christ, and grace, and glory, as well as others, if it were not for their wilful negUgence and contempt! Oh that the Lord would fill our hearts with more compassion to these miserable souls, that we might cast ourselves even at their feet, and follow them to then* houses, and speak to them -with our bitter tears. For long have we preached to many of them, as in vain: we study plainness to make them understand, and many of them will not understand us: Ave study serious, piercing word§ to make them feel, but they will not feel.

If the greatest matters would work with them, we should awake them. If the sweetest things would work, we should entice them, and win their hearts. If the most di’eadful thmgs would work, we should at least aflfright them fi’om their lnckedness. If truth and sincerity would take with them, we should soon convince them. If the God that made them, and the Christ that bought them, might be heard, the case would soon be altered with them. If Scriptui-e might be heard, we should soon prevail. If reason, even the best and strongest reason, might be heard, we should not doubt but we should speedily convince them. If experience might be heard, and even then- own experience, and the experience of all the world, the matter might be mended. Yea, if the conscience within them might be heard, the case would be better vnth them than it is. But if nothing can be heard, what then shall we do for them? If the di’eadful God of heaven be slighted, who then shall be regarded V If the inestimable love and blood of a Redeemer be made light of, what then shall be valued? If heaven have no desirable glory with them, and everlasting joys be worth nothing; if they can jest at heU, and dance about a bottomless pit, and play with the consuming fii’e, and that when God and man do warn them of it; what shall we do for such souls as these?

Once more, in the name of the God of heaven, I shall do the message to you which he hath commanded us, and leave it in these stauduig lines to convert you or condemn you; to change you, or rise up in judgment against you, and to be a witness to your faces, that once you had a serious call to turn. Hear, all you that are the drudges of the world, and the servants of flesh and Satan; that spend jour days in looking after prosperity on earth, and di’O’ivn your consciences in di-inking, and gluttony, and idleness, and foolish sports, and know your sua, and yet will sin, as if you set God at defiance, and bid him do his worst, and spare not. Hearken, all you that muid not God, and have no heart to holy things, and feel no savoiu” m the word or worship of the Lord, or in the thoughts or mention of eternal life 5 that are careless of your immortal souls, and never bestowed one hour in inquiring what case they are in, whether sanctified or unsanctified, and whether you are ready to appear before the Lord! Hearken, all you that by sinning in the light, have sinned yourselves into atheism and infidelity, and do not believe the word of God. “He that hath an ear to hear, let him hear” the gi’acious and yet dreadful call of God! His eye is all this while upon you, your sins are registered, and you shall sm-ely hear of them again; God keepeth the book now, and he will write it upon your consciences with his terrors; and then you also shall keep it yourselves. O sinners! that you but knew what you are doing! and whom you are all this while ofiending! The sun itself is darkness before the glory of that Majesty which you daily abuse and carelessly provoke. The sinning angels were not able to stand before him, but were cast down to be tormented with devils. And dare such silly worms as you so carelessly ofiend, and set yourselves against your Maker? O that you did but a little know what a case that wi’ctched sold is in, that hath engaged the living God against hun! The word of his mouth that made thee can mimake thee; a fi’OAvn of his face will cut thee off, and cast thee out into utter darkness: how eager are the de’ils to be doing with thee that have tempted thee, and do but wait for the word from God to take and use thee as their own! And then in a moment thou wilt be in hell. If God be against thee, all things are against thee. This world is but thy prison for all that thou so lovest it: thou art but reserved in it to the day of ■ATath, Job xxi. 30. The Judge is coming, thy soul is even going: yea, a little while and thy friends shall say of thee, He is dead; and thou shalt see the things that thou dost now despise, and feel what now thou wilt not beUeve. Death will biing such an argument as thou canst not answer; an argument that shall effectually (jonfute thy cavUs against the word and ways of God, and all thy self-conceited dotages: and then how soon will thy mind be changed! Then be an unbeliever if thou canst! Stand then to all thy former words which thou wast wont to utter against the Scriptures, or against a holy and heavenly life! ISIake good that cause then before the Lord, which thou wast wont to plead against thy teachers, and against the people that feared God. Then stand to thy old opinions, and contemptuous thoughts of the diligence of the saints. Make ready now thy strongest reasons, and stand up then before the Judge, and plead like a man, for thy fleshly, thy worldly, and ungodly life; but loiow that thou must have one to plead with thee, that will not be outfaced by thee, nor so easily put off as we thy fellow-creatures. O poor deceived, wretched soul! there is nothing but a slender veil of flesh betwixt thee and that amazing sight, which will quickly silence thee and turn thy tune, and make thee

of another mind! As soon as death has drawn this curtain, thou shalt see that which will quickly leave thee speechless. And how quickly will that day and hour come! When thou hast had but a few more merry hours, and but a few more pleasant draughts and morsels, and a little more of the honours and riches of the world, thy portion will be spent, and thy pleasures ended, and all is then gone that thou settest thy heart upon; of all that thou soldest thy Saiiour and salvation for, thei’e is nothing left but the heavy reckoning. As a thief that sits merrily spending the money in an ale-house which he hath stolen, when men are riding in post haste to apprehend him; so it is with you: while you are droAVTied in cares or fleshly pleasures, and making merry with your own shame, death is coming in post haste to seize upon you, and carry’ your souls to such a place and state, as now you little know or think of. Suppose when you are bold and busy in your sin, that a messenger were but coming post from London to apprehend you, and take away your life; though you saw him not, yet if you knew of his coming it would mar your mirth, and you would be thinking of the haste he makes, and hearkening when he knocketh at your door. Oh that ye could but see what haste death makes, though yet it hath not overtaken you! No post so swift! No messenger more sure! As sure as the sun will be with you in the morning, though it hath many

D thousand and liundi-ed thousand miles to go in the night, so sure will death be quickly Alith you; and then where is yoiu* sport and pleasiu’e? Then vnR you jest and brave it out? Then will you jeer at them that warned you? Then is it better to be a belle-ing saint, or a sensual worldling? And then whose shall all those things be that you have gathered? Luke xii. 19-21. Do you not observe that days and weeks are quickly gone, and nights and mornings come apace, and speedily succeed each other? You sleep, but “your damnation slumbereth not;” you linger, “but your judgment this long time lingereth not,” 2 Pet. ii. 3-5; to which you are reserved for punishment, 2 Pet. ii. 8, 9., *’ Oh that you were wise to understand this, and that you did consider your latter end! “Deut. xxxii. 20. “He that hath an ear to hear, let him hear” the call of God in this day of his salvation.

O careless sinners, that you did but know the love that you imthankfully neglect, and the preciousness of the blood of Christ which you despise! Oh that you did but know the riches of the gospel! Oh that you did but know a little the certainty, and the glory, and blessedness of that everlasting life, which now you Mill not set your hearts upon, nor be persuaded first and dihgently to seek! Heb. xi. 6; xii. 28; Matt. vi. 13. Did you but know the endless life ^■ith God which you now neglect, how quickly would you cast away your sm! how quickly would you change your muid and life, your course and company, and tm-n the streams of your affections, and lay out your care another way! how resolutely would you scorn to yield to such temptations as now deceive you, and carry you away! how zealously would you bestir yom-selves for that most blessed life! how earnest would you be with God m prayer! how diligent in hearing, learning, and inquiring! how serious in meditatmg on the laws of God! Psal. i. 2. how fearM of sinning in thought, word, or deed! and how carefld to please God and grow in holiness! Oh what a changed people you would be! And why should not the certain word of God be beUeved, and prevail with you, which openeth to y”0u these glorious and eternal tilings? Yea, let me toll you, that even here upon earth, you little know the diiference between the life you refixse and the life you choose. The sanctified are conversing with God, when you scarce dare think of him, and when you are conversing but -^vith earth and flesh; their conversation is in heaven, when you are utter strangers to it, and your belly is your god, and you are minding earthly things, PhU. iii. 18-20. They are seeking after the face of God, when you seek for nothing higher than this world. They are busily laj-ing out for an endless life, where they shall be equal vnth the angels, Luke xx. 36, when you are taken up with a shadow, and a transitory thing of nought. How low and base is your earthly, fleshly, sinftil life, in comparison of the noble, spiritual life of true believers! Many a time have I looked on such men with grief and pity, to see them trudge about the world, and spend theu- lives, care, and labom-, for nothing but a little food and raiment, or a Uttle fading pelf, or fleshly pleasm-es, or empty honours, as if they had no higher thing to mind. ^Tiat diiference is there between the lives of these men, and of the beasts that perish, that spend their time in workuig, and eating, and H’ing, but that they may live? They taste not of the mward heavenly pleasures which believers taste and live upon. I had rather have a little of their comfort, which the forethoughts of their heavenly inheritance doth afford them, though I had all their scorn and sufferings with it, than to have all yom- pleasures and treacherous prosperities; I would not have one of yom- secret gripes and pangs of conscience, dark and dreadful thoughts of death and the life to come, for all that ever the world hath done for you, or all that you should reasonably hope that it should do. If I were in yom- imconverted, cai-nal state, and knew but what I know, beHeved but what I now beHeve, methinks my life woidd be a foretaste of hell. How oft should I be thuiking of the ten-ors of the Lord, and of the dismal day that is hasting on! Sm-e death and heU would be still before me. I should think of them by day, and dream of them by night; I should He do^Ti in fear, and riein terror and live in anguish, lest death should come before I was converted: I should have small felicity in any thing that I possessed, and little pleasure in any company, and little joy in any thing in the world, as long as I knew mysell’ to be under the curse and wi-ath of God: I should still be afraid of hearing

that voice, “Thou fool, this night shall thy sold be required of thee,” Luke xii. 20. And that fearful sentence would be wi-itten upon my conscience, “Verily there is no peace, saith my God, to the wicked,” Isa. xhoii. 22; hdi. 21. O poor sinners! it is a more joj-ful life than this that you might live, if you were but willing, but truly -niUing to hearken to Christ, and to come home to God. You might then draw near to God with boldness, and call him your Father, and comfortably trust him with your souls and bodies. If you look upon promises, you may say. They are all mine; if upon the curse, you may say, From this I am delivered. When yon read the law, you may see what you are saved fi’om: when you read the gospel, you may see him that redeemed you, and see the com’se of his love, and holy life, and sufferings, and trace him in his temptations, tears, and blood, in the work of your salvation. You may see death conquered, and heaven opened, and your resurrection and glorification provided for, in the resurrection and glorification of your Lord. If you look on the saints, you may say, They are my brethren and companions. If on the unsanctified, you may rejoice to think that you are saved fi-om that state. If you look upon the heavens, the sun, and moon, and stars innumerable, you may think and say, My Father’s face is infinitely more glorious; it is higher matters that he hath prepared for his saints. Yonder is but the outward coiul of heaven. The blessedness that he hath promised me, is so much higher, that flesh and blood cannot behold it. If you think of the grave, you may remember that the glorified Spirit, a living Head, and a loving Father, have all so near relation to your dust, that it cannot be forgotten or neglected; but wUl more certainly rerive than the plants and floM’ers in the spring; because the soul is still alive, that is the root of the body, and Christ is alive, that is the root of both. Even death, which I:^ the king of fears, may be remembered and entertamed with joy, as being the day of y-our deHverance from the remnants of sin and sorrow, and the day which you believed, and hoped, and waited for, when you shall see the blessed things which you have heard of, and shall find by present 30)^01 exiDenence, what It was to choose the better part, and be a sincere believing saint. ^Vhat say you, su’s? is not this a more delightful life, to be assured of salvation, and ready to die, than to live as the ungodly, that have their hearts “overcharged with sm-feiting and drunkenness, and the cares of this life, and so that day comes upon them unawares?” Luke xxi. 34, 36. ]Might you not live a comfortable life, if once you were made the heirs of heaven, and sm’e to be saved when you leave the world? O look about you then, and think what you do, and cast not away such hopes as these for very nothing. The flesh and world can give you no such hopes or comlorts. And besides all the misery that you bring ujion yom-selves, you are the troublers of others as long as you ai’e unconverted. You trouble magistrates to rule you by their laws. You trouble ministers, by resisting the light and guidance which they offer you; your sin and misery is the gi-eatest gi’ief and trouble to them in the world. You trouble the commonwealth, and draw the judgments of God upon us: it is you that most distm-b the hoh’ peace and order of the churches, and hinder our union and reformation, and are the shame and trouble of the chm’ches where you intrude, and of all the places where you are. Ah, Lord! how heavy and sad a case is this, that even in England, where the gospel doth abound above any other nation in the world; where teaching is so plain and common, and all the helps we can desire are at hand; when the sword hath been he^Tng

us, and judgment hath run as a fu-e through the land; when deliverances have relieved us, and so many admirable mercies have engaged us to God, and to the gospel, and to a holy life; that yet afler all this our cities, and tOAvns, and counties, shall abound with multitudes of imsanctified men, and swai-m Arith so much sensuahty, as eveiy where to our

PREFACE.

grief we see. One would have thought, that after all this light, and all this experience, and all these judgments and mercies of God, the people of this nation sh(!uld have joined together, as one man, to turn to the Lord; and should have come to theii- godly teachers, and lamented all their former sins, and desired them to join with them in public humiliation to confess their sins openly, and beg pardon of them fi-om the Lord, and should have craved instruction for the time to come, and be glad to be ruled by the Spu-it Arithin, and the mini’sters of Christ without, according to the word of God. One would think, that after such reason and scripture eridence as they hear, and after all these means and mercies, there should not be an imgodly person left among us, or a worldling, or a drunkard, or a hater of reformation, or an enemy to holiness, be foun4 in all our towns or counties. If we be not all agreed about some ceremonies or forms of government, one would think that, before this, we should have been all agreed to live a holy and heavenly life, in obedience to God, his word and ministers, and in love and peace with one another. But, alas! how far are oiu” people fi-om this coiu”se! IMost of them, in most places, do set their hearts oii earthly things, and seek not first the Idngdom of God, and the i-ighteousness thereof, but look at holiness as a needless thing: then- families are praj’erless, or else a few heartless, lifeless words must serve instead of hearty, fervent, daily prayer; their children are not taught the knowledge of Christ, and the covenant of grace, nor brought iip m the nurture of the Lord, though t!>ey falsely promised this in their baptism. They instruct not their sem-ants in the matters of salvation; but so their work be done they care not. There are more oaths, and curses, and ribald and railing speeches in their families, than gracious words that tend to edification. How few are the families that fear the Lord, and inquire after his word and ministers, how they should live, and what they should do; and are A;alling to be taught and ruled, and that heartily look after everlasting life! And those few that God hath made so happy, are commonly the by-word of their neighbours; when we see some live in di-unkenness, and some in pride and worldliness, and most of them have little care of their salvation, though the cause be gross, and past all controversy, yet will they hardly be convinced of their misery, and more hardly recovered and reformed; but when we have done all that we are able, to save them fi-om their sins, we leave them, most of them, as we find them. And if, according to the law of God, we cast them out of the communion of the church, when they have obstinately rejected all our admonitions, they rage at us as if we were their enemies, and their hearts are filled with maUce against us, and they will sooner set themselves against the Lord, and his laws, and chiu-ch, and ministers, than against their deadly sins. This is the doleful case of England; we have magistrates that countenance the ways of godlhaess, and a happy opportunity for unity and reformation is before us; and faithful ministers long to see the right ordering of the chiu’ch, and of the ordinances of God; but the power of sin in our people doth fi’ustrate almost all. Nowhere almost can a faithfial minister set up the miquestionable discipline of Christ, or put back the most scandalous, impenitent sinners from the communion of the church, and participation of the sacrament, but the most of the people rail at them, and revile them; as if these ignorant, careless souls were wiser than their teachers, or than God himself; and fitter to ride the church than they. And thus in the day of our ^dsitation, when God calls upon us to

reform his church, though magistrates seem willing, and faithful ministers are willing, yet are the midtltude of the people still unwilling; and sin hath so blinded them, and hardened their hearts, that even in these days of light and grace, they are the obstinate enemies of light and gi’ace, and will not be brought by the calls of God to see then’ folly, and know what is for their good. Oh that the people of England knew, “at least in this thenday, the things that belong unto their peace, before they are hid fi-om their eyes!” Lulie xix. 42. O fooUsh and miserable soids! Gal. iii. 1, who hath bewitched your minds into Buch madness, and your hearts into such deadness, that you should be such mortal enemies to yourselves, and go on so obstinately towards damnation, that neither the word of God nor the persuasions of men can change yom- minds, or hold yom- hands, or stop you till j’ou arc past remedy? Well, sinner! this life will not last always; this patience wUl not wait upon you still. Do not think that you shall abuse your Maker and Redeemer, and serve his enemies, and debase yom- souls, and trouble the world, and Avi-ong the church, and reproach the godly, and gi-ieve yom- teachers, and hinder reformation, and all this upon fi-ee cost. You know not yet what this must cost you, but you must shortly know, when the righteous God shall take you in hand, who vnR handle you in another manner than the sharpest magistrates or the plainest dealing pastors did, unless you prevent the everlastmg torments by a sound conversion, and a speedy obeying the call of God. “He that hath an ear to heai”, let him hear,” while mercy hath a voice to call.

One desperate objection (which I have touched in the sequel, but with too much brevity) I find sticks close to the hearts of many imgodly men. They think that God doth not so much care what men think, or say, or do, as we persuade them; and therefore they care so little themselves. For the convincing of such atheistical men as these, I shall propound the foUoAving questions: —

1. Dost thou think God careth whether thou be a man or not? If not, who made thee, and preserved thee? If he do, then sure he careth whether thou behave thyself as a man. No man is so foolish as to make any instrument, build a house, or a ship, and not care, when he hath done, whether it be good for the use he made it. Do not, for shame, then, impute such folly to the God of wisdom, as if he made so noble a creature as man, and endowed him with such noble faculties, and all for nothing, and careth not what becometh of him when he hath done. ^Vhy should God give thee a mind that can know him, and a heart that can love him, when he careth not whether thou know him, and love him, or not? Do not you see, that, in the course of nature, every thing is fitted to its use? The beasts know not God, nor are capable of loving him, because they were made for no such use; but thy capacity shews that thou wast made for God, and for a life to come.

2. Dost thou think that God is everywhere present, and infinite, and all-sufficient? K not, thou dost not beUeve that he is God; and it is unreasonable to imagine, that God hath made a world that is gi-eater, and more extensive or comprehensive, than himself! For none can communicate more than he hath. But if thou ai-t forced to confess that God is everpvhere, and as sufficient for every single man, as if he had never another creatm-e to regard, thou must needs confess then that he is not careless of the hearts and ways of the sons of men; for they are thmgs that are still before his eyes. It is base and blasphemous thoughts of God, as if he were hmited, absent, or insufficient, that makes men thmk him so regardless of their hearts and waj’s.

3. Dost thou thmk that God careth what becomes of thy body? whether thou be sick or well? whether thou live or die? If not, then how camest thou by thy liie, and health, and mercies? If they came fi”om any other fountam, tell us from whence. Is it not to God that thou prayest for thy life and health? Darest thou say to him, I will not depend upon thee? I will not be beholden to thee for the life and mercies of another day? If so, then thou art a blind atheist. But if thou thinkest he cares for thy body, canst thou think he cares not more for thy soul? If he must regard to furnish thee with mercies, he will surely have a x’egard whether thou love and live to him that gave them.

4. Dost thou believe that God is the Governor of the world, or not? If not, then there can be no rightful government. For as no justice of peace can have a power, but from the sovereign; so no sovereign can have power, but from God; nor be a lawful governor, but under him: and then all the world would be turned into confusion. But if thou must needs confess that God is the Governor of the world, what an imwise, unrighteous governor wouldst thou make him, if thou thinkest that he regardeth not the hearts and ways of those whom he doth govern! This still is but to deny him to be God

5. If God do not care so much what is in our hearts, or what we do, why then should he make a law for our hearts, and words, and ways? Would he command us that which he doth not care for? Would he so strictly forbid sin, if he were indifferent whether we sin or not? Would he promise eternal life to the holy and obedient, if he cared not whether we be holy and obedient or no? Would he threaten heU to all that are ungodly, if he cared not whether we are godly or not? Dai’est thou say, that the almighty, holy God is fain to rule the world by a he, and to deceive men into obedience? Yea, the very law of nature itself doth contain not only precepts of om* duty, but the hopes and fears of the life to come, without which the world could not be governed; and certainly they are no deceits, by which an infinite wisdom, and power, and goodness, doth govern the world.

6. If God did not much regard our heai’ts and lives, why doth he make all the world to be our servants? Doth he give us the sun, and moon, and stars, the earth, and all creatm’es to attend us, and serve us with their lives and virtues, and yet doth he not care for our hearts or service? This is as foolish as to say, that he hath made all the world in vain, and careth not for it, now he hath made it.

7. If he cared not for the frame of our hearts and lives, he woidd not have sent his Son to redeem us, and to cleanse us fi-om iniquity, and sanctify us a peculiar people to himself. Tit. ii. 14. Sm-ely the price that was paid for sinners, and the wonderful design of God in our redemption, doth shew that he makes not light of sm, and that he is wonderfully in love with holiness.

8. if God did not regard our hearts and lives, he would not have made it the office of his ministers to call us daily to repentance and a holy life; nor commanded them to make such a stir with sinners to win them unto God: he would not have appointed all his ordinances, public and private, also to this end. Dotla God command all tMs ado for a thing he regards not?

9. Nor would he ptmish the world with hell hereafter, or so many dreadflil judgments here, as thousands feel, if he cared not what they think or do. Methinks, men that are so often groaning imder his rod, should feel that he looks after their hearts and ways.

10. And how can the Holy Ghost be our Sanctifier, if God be so indiiFerent, whether we be clean or unclean? Dare you think that the Holy Ghost doth take upon him a needless work?

11. Methinks you might perceive, even in the malice of the tempter, that God is holy, and hateth iniquity; and his word is true, that telleth us of the eternal punishment of sin. The Scriptm-e tells us of the angels’ fall, and that many of them are become delils by their sin, and are malicious enemies of man’s salvation. And do you not easily perceive it to be true? How came they else to be such importunate tempters of men, which we feel, alas! by too much experience? Or if this evidence be not palpable enough to convince the infidel; how come they to make so many bargains with conjurers and witches, to draw them fi’om God and salvation, as they have done? How come they to appear in terrible shapes to so many as they have done, and still upon designs that declare their oavu dejected, base condition, and their enmity to God and man, and their eager desire to engage men in a way of sin? If any infidel will not believe that really there have been witches and apparitions, and consequently that there are devils, who are miserable, malicious spirits, who by sin are cast out of the llivoiu’ of God, and would draw men into their miserable case; let them come and reason the case with me, and I shall quickly tell them of so many sure and undeniable instances, and give them so much proof of the truth of it, as shall leave them nothing to say against it, unless they will still say, We will not believe: yea, so much, as that I will not be beholden to the vilest atheist or infidel to believe it, if he will not quite renounce bis reason, but give it leave to see the light.

12. Lastly, If yet you think that God (the Sovereign Ruler of the world, that is everywhere present, and preserveth all) doth care so little what men are, or what they do, whether they are holy or unholy, obedient or disobedient to his laws; then uiethinks that you yourselves, and all the rest of your feUow-creatures, should Uttle care.

Two questions therefore I must propound to you r

1. Do not you care what men say of you, or do to you? Are you contented that men slander you, and abuse you, or set your houses or towns on fire, or destroy your cattle, or wives or children, and imprison, wound, or kill yourselves? If you will make a gi’eat matter what men say or do against you, can you be so mad (for it is no better) as to think that the ormiipotent, holy God, should little regard what is said or done against himself, and against his servants, and that by such silly worms as men, that are his workmanship? Did not selfishness make you blind and partial, you would know that one sin against God deserves more punishment than ten thousand thousand times as much against such silly things as you. Do you make no matter of difference between a bad servant and a good? an obedient and disobedient child? a son that will lay down lus life for you, and a son that longs for your death, that he may have your land? between a faithful friend and a deadly enemy? If you do not, you are not men, but something else in human shape. If you do, then you are somewhat worse than men, if yet you would have the blessed God to make no great difference between those that love hun above all the world, and those that regard him not; between the holy and unholy sold.

And, 2. I would ask you whether you would have the rulers of the world to take care what men say or do, or would you not? If not, then you would have all the world turned loose, and you would have every man that is poorer than you, have leave to rob you; and every man that hateth you, have leave to beat or kill you; and every man that liketh your house, or lands, or goods, or cattle, to have leave to take them fi-om y-ou; and every man defile your wives or daughters, that hath a mind to it? And so we should see whither it is that infidelity leads men. But il” you like not this, then you are most unreasonable, if you would have magistrates to be regardful of men’s actions, and not God; if magistriites must hang men for wronging you, and the eternal jIajesty must not punish them for wronging him, and breaking his laws, which is infinitely a greater matter. As if you would have a constable punish men, and the king or judge to have no regard of it; for kings are under God, as constables are under kings, and a thousandfold lower.

The truth is, -wicked men are fallen so far from God to themselves, that they are as gods to themselves in theii’ own esteem, and besides themselves they know no God; and therefore any -vxTong that is done against them, or any good that is done for them, they would have regarded; but the wrong and disobedience that is against God, they would have nothing made of it. And they have such narrow, blasphemous thoughts of God, as if he were a finite creature like themselves, that can be but in one place at once, that makes them so blaspheme his providence, and think he minds no good or elil, and will not regard the godly, or punish the ungodly, but were like the idols of the heathen, that have eyes and see not, ears and hear not, and hands without an executive power. But when the memorial book of God is opened, which is written for them that fear the Lord, and think upon his name; and when the Lord shall say of them, “These are mine,” as he is making up his jewels, and spareth them as a man spareth his son that serveth him; then shall these infidels return to their wits, and the righteous shall return fi-om their fears and sufierings, and shall decern between the righteous and the wicked, between those that serve God and those that serve him not, Mai. iii. 16-18.

Another objection I find most common in the mouths of the ungodly, especially of late years; they say, “We can do nothing without God; we cannot have grace if God will not give it us; and if he will, we shall quickly turn: if he have not predestinated us, and will not turn us, how can we turn ourselves or be saved? It is not in him that wills, or m him that runs. And thus they think they are excused.

I have answered this formerly, and in this book; but let me now say this much. 1. Though you cannot cure yom-selves, you can hmt and poison yourselves: it is God that must sanctify your hearts; but who corrupted them? Win you Avihidly take poison, because you cannot cure yourselves? Methmks you should the more forbear it: you should the more take heed of sinning, if you cannot mend what sin doth mar. 2. Though you cannot be converted without the special grace of God, yet you must know, that God giveth his grace in the use of his holy means which he hath appointed to that end; and common grace may enable you to forbear yoiu” gross sinning, as to the outward act, and to use those means. Can you truly say that you do as much as you are able to do? Are you not able to go by an alehouse door, or to shut your mouths and keep out the drink? or to forbear the «om]iany that hardeueth j’ou to sin? Are you not able to go hear the word, and think of what you heard when you come home? and to consider with yoiu*- selves of yom* own condition, and of everlasting things? Are you not able to read good books from day to day, at least on the Lord’s day, and to converse with those that fear the Lord? You cannot say that you have done what you are able. 3. And therefore you must know that you can forfeit the grace and help of God by your wilful smning or negUgence, though you cannot, without grace, turn to God. If you vnR not do what j’ou can, it is just with God to denjyou that grace by which you might do more. 4. And for God’s decrees, you must know that they separate not the end and means, but tie them together. God never decreed to save any but the sanctified, nor to damn any but the unsanctified. God doth as truly decree from everlasting whether your land this year shall be barren or fruitful, and just how long you shall live in the world, as he hath decreed whether you shall be saved or not. And yet you would thmk that man but a fool that would forbeai* ploughmg and sowing, and say, If God have decreed that my ground shall bear corn, it will bear whether I plough and sow or not. If God have decreed that I shall live, I shall live whether I eat or not; but if he have not, it is not eating wiH keep me alive. Do you know how to answer such a man, or do you not? If you do, then you know how to answer yourselves; for the case is alike: God’s decree is as peremptory about your bodies as j’oiu’ souls. If you do not, then try first these conclusions upon yom’ bodies, before you venture to try them on yom’ souls; see fii’st whether God iviU keep you alive wdthout food or raiment, and whether he will give you com without tUlage and labour, and whether he yvill bring you to your joxurney’s end without your travel or carriage; and if you speed well in this, then try whether he will biing you to heaven without youi’ dihgent use of means, and sit down and say, We cannot sanctify om’selves.

And for the point of fi-ee-will, which yon hai’p so long upon, dilines are not so much disagi’eed about it as you imaguie. Augustine as well as Pelagius, Cah-in as well as Ai’uiinius, the Dominicans as well as the Jesuits, all do generally maintain, that man hath fi-ee-wiU. The orthodox say, that free-will is corrupted and disposed to evil. Epiphanius condemned Origen for sajing, that man had lost the image of God, and makes it a point of heresy. And yet one may truly say, That man hath lost God’s image; and another may truly say, That he hath not lost it. For there is a twofold unage of God in man: the one is natm-al, and that is our reason and free-will, and this is not lost; the other is quahtative and ethical, and this is om* holiness, and this Ls lost, and by gi-ace restored. No man of brains denieth, that a man hath a will that is naturally free; it is fi-ee from violence, and it is a self-determining ]-)i-inciple; but it is not free from elil dispositions. It is habitually averse to God and holiness, and inclhied to earthly, fleshly things; it is enslaved by a shiful bias. This, no man, methinks, that is a Christian, should deny; and of the aged, I see not how an infidel can deny it. Alas, we easily confers to you, that you have not this spiritual, moral free-will, which is but your right inclination, and your habitual -willingness itself. If you had a will that were freed from wicked incHnations, I had no need to write such books as these to persuade you to be •’illing in a case which your own salvation Ueth on. To the gi’ief of our souls, we perceive, after all our preachings and persuasions, that the imgodly have not this spiritual free-will. But this is nothing but your willingness itself, and incUnation to be willing; and therefore the want of it is so far from excusing you, that the more you want it (that is, the more you are -wilful in sin) the worse you are, and the sorer will be yovu* pimishment. And our preaching and persuasions, and your hearing and considering, are the appointed means to get this moral power of freedom, that is, to make jou truly willing.

Well, sirs, I have but three requests to you, and I have done: First, That you will seriously read over this small treatise (and if you have such that need it in your flimilies, that you read it over and over to them: and if those that fear God would go now and then to their ignorant neighbours, and read this or some other book to them on this subject, they might be a means of winning of souls.) If we cannot entreat so small a labour of men for their own salvation, as to read such short mstructions as these, they set little by themselves, and will most justly perish. Secondly, ^Vhen you have read over this book, I would entreat you to go alone, and ponder a little what you have read, and bethink you, as in the sight of God, whether it be not true, and do not nearly touch your souls, and whether it be not time for you to look aljout you; and I also entreat that you will fall upon your knees and beseech the Lord that he will open your eyes to understand the truth, and turn your hearts to the love of God, and beg of him all that saving grace, that you have so long neglected, and follow it on from day to day, till your hearts be changed; and withal, that you will go to your pastors (that are set over you, to take care of the health and safety of your souls, as physicians do for the health of your bodies), and desfrethem to direct you what course to rPvKFACE. C5

take, and acquaint them with your spiritual estate, that you’may have the benefit of then’ advice and ministerial help. Or if you have not a faithM pastor at home, make use of some other in so great a need. Thu-dly, l^Tien by reading, consideration, prayer, and ministerial advice, you are once -acquainted with your sin and misery, Amh your duty and remedy’, delay not, but presently forsake your sinM company and courses, and tiu’n unto God, and obey his call, and as you love your souls, take heed that you go not on against so loud a call of God, and against your own knowledge and conscience, lest it go worse with you m the day of judgment than with Sodom and Gomorrah. Inquii-e of God, as a man that is willing to know the truth, and not be a wilful cheater of his soul. Search the holy Scriptm-e daily, and see whether these thmgs be so or not; try impartially whether it be safer to trust heaven or earth; and whether it be better to follow God or man, the Spii-it or the flesh; and better to live in holiness or sin; and whether an unsanctified estate be safe for you to abide in one day longer; and when you have found out which is best, resolve accordingly, and make your choice without any more ado. If you win be true to yom’ own souls, and do not love everlasting torments, I beseech you, as from the Lord, that you will but take this reasonable adrice. O what happy towns and countries, and what a happy nation might we have, if we could but persuade om- neighbours to agree to such a necessary motion! A^Hiat joj-ful men would all faithful muiisters be, if they could but see their peojjle truly heavenly and holy! This would be the unity, the peace, the safety, the glory of our chiu-ches, the happiness of our neighbours, and the comfort of our souls. Then how comfortable should we preach absolution and peace to you, and deliver the sacraments, which are the seals of peace, to you. And with what love and joy might we live among you; at yom* death-bed, how boldly might we comfort and encourage yom’ departing souls; and at your burial, how comfortably might we leave you in the grave, in expectation to meet your souls in heaven, and to see your bodies raised to that glory.

Btit if still the most of you mU go on iii a careless, ignorant, fleshly, worldly, or unholy life; and all our desires and labours cannot so far prevail as to keep you from the wilful damning of j’ourselves; we must then imitate our Lord, who dellghteth hmiself in those few that are his jewels, and the little flock that shall receive the kingdom, when the most shall reap the misery which they sowed. In nature excellent things aj’e few. The world hath not many suns or moons; it is but a Uttle of the earth that is gold or silver; princes and nobles are but a small part of the sons of men. And it is no gi’eat number that are learned, judicious, or Avise, here in this world. And therefore if the gate being strait, and the way nari’ow, there be but few that find salvation, yet God avUI have his glory and pleasure in those few. And when Christ “shall come with his mighty angels in flaming fire, taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ, his coming will be glorified in his saints, and admired in all true believers,” 2 Thess. i. 7-10.

And for the rest, as God the Father vouchsafed to create them, and God the Son disdained not to bear the penalty of their sins upon the cross; and did not judge such sufferings vain, though he knew that by refusing the sanctification of the Holy Ghost, they would finally destroy themselves; so we that are his ministers, though these be not gathered; judg&viot our labour wholly lost. See Isa. xhx. 5.

Reader, I have done with thee (when thou hast perused this book); but sin hath not yet done -n-ith thee (even those that thou though test had been forgotten long ago), and Satan hath not yet done with thee (though now he be out of sight), and God hath not yet done with thee, because thou wilt not be persuaded to have done with deadly, reigning sin. I have written thee this persuasive, as one that is going into another world, where the things are seen that I here speak of, and as one that knoweth thou must shortly be there thyself As ever thou wouldst meet me with comfort before the Lord that made us; as ever thou wilt escape the everlasting plagues prepared for the final neglecters of salvation, and for all that are not sanctified by the Holy Ghost, and love not the communion of the saints, as members of the holy catholic church; and as ever thou hopest to see the face of Chri!;t the Judge, and of the majesty of the Father, with peace and comfort, to be received into glory, when thou art turned naked out of this world; I beseech thee, I charge thee, to hear and obey the call of God, and resolvedly to turn, that thou mayst live. But if thou -vvilt not, even when thou hast no true reason for it, but because thou ^lilt not; I summon thee, answer for it before the Lord, and requu-e thee there to bear me witness I gave thee warning, and that thou wert not condemned for want of a call to turn and live, but because thou wouldst not beHeve it, and obey it; which also must be the testimony of thy seiious monitor.

RICIIAED BAXTER.