A Call to the Unconverted, Application 3
Vse.
LOOK up your best and strongest Reasons, sinners, if you will make good your way; You see now with whom you have to deal. What saist thou, Unconverted sensual wretch? Darest thou venture upon a dispute with God? Art thou able to confute him? Art thou ready to enter the lists? God asketh thee, Why wilt thou die? Art thou furnished with a sufficient answer? Wilt thou undertake to prove that God is mistaken, and that thou art in the right? O what an undertaking is that! Why, either he or you is mistaken, when he is for your Conversion, and you are against it; He calls upon you to Turn, and you will not; He bids you do it presently, even to day, while it is called to day, and you delay, and think it time enough hereafter. He saith, it must be a total change, and you must be holy, and new creatures, and born again; and you think that less may serve the turn, and that its enough to patch up the old man, without becoming New. Who is in the right now? God or you? God calleth on you to Turn and to Live an holy Life; and you will not; by your disobedient lives, it appears you wil not. If you will, why do you not? Why have you not done it all this while? and why do you not fall upon it yet? Your Wils have the command of your lives. We may certainly conclude that you are unwilling to turn when you do not Turn. And why will you not? Can you give any Reason for it that is worthy to be called a Reason?
I that am but a worm, your fellow creature, of a shallow capacity, dare challenge the wisest of you all▪ to reason the case with me, while I plead my Makers cause: And I need not be discouraged, when I know I plead but the cause that God pleadeth, and contend for him that will have the best at last. Had I but these two General Grounds against you, I am sure that you have no good Reason on your side.
1. I am sure it can be no good Reason, which is against the God of Truth and Reason. It cannot be Light that is contrary to the Sun: There is no knowledge in any Creature, but what it had from God, and therefore none can be wiser then God. It were damnable presumption for the highest Angel to compare with his Creator. What is it then for a lump of dirt, an ignorant sot, that knoweth not himself, nor his own soul, that knoweth but little of the things which he seeth, yea that is more ignorant then many of his neighbours, to set himself against the wisdom of the Lord? It is one of the fullest discoveries of the horrible wickedness of carnal men, and the stark madness of such in sin, that so silly a mole dare contradict his Maker, and call in question the word of God. Yea that those people in our Parishes, that are so beastly ignorant, that they cannot give us a reasonable answer concerning the very Principles of Rel…gion, are yet so wise in their own conceit, that they dare question the plainest truths of God, yea contradict them, and cavil against them, when they can scarce speak sense, and will believe them no further then agreeth with their foolish wisdom.
2. And a… I know that God must needs be in the right, so I know the Case is so palpable and gross which he pleadeth against, that no man can have reason for i…. Is it possible that a man can have any Reason to break his Masters Laws? and reason to dishonour the Lord of Glory? and reason to abuse the Lord that bought him? Is it possible that a man can have any good reason to damn his own Immortal soul? Mark the Lords question [Turn ye, Turn ye, Why will you die?] Is eternal death a thing to be de desired? Are you in love with Hell? What reason have you willfully to perish? If you think you have some reason to sin, should you not remember that death is the wages of sin? Rom. 6.23. and think whether you have any Reason to undo your selves body and soul for ever. You should not only ask whether you love the Adder, but whether you love the sting. It is such a thing for a man to cast away his everlasting happiness, and to sin against God, that no good reason can be given for it: but the more any man pleads for it, the madder he sheweth himself to be. Had you a Lord-ship or a Kingdom offered you for every sin that you commit, it were not reason, but madness to accept it. Could you by every sin obtain the highest thing on earth that flesh desireth, it were of no considerable value to perswade you in reason to commit it. If it were to please your greatest or dearest friends, or to obey the greatest Prince on earth, or to save your lives, or to escape the greatest earthly Misery, all these are of no consideration, to draw a man in reason to the committing of one sin. If it were a right hand, or a right eye that would hinder your salvation, it is the gainfullest way to cast it away, rather then to go to Hell to save it. For there's no saving a part, when you lose the whole. So exceeding great are the matters of Eternity, that nothing in this world deserveth once to be named in comparison with them: Nor can any earthly thing, though it were Life, or Crowns, or Kingdoms, be a reasonable excuse for the neglect of matters of such higher and Everlasting Consequence. A man can have no reason to cross his ultimate End. Heaven is such a thing, that if you lose it, nothing can supply the want, or make up your loss; And Hell is such a thing that if you suffer it, nothing can remove your misery, or give you ease and comfort. And therefore nothing can be a valuable consideration to excuse you for neglecting your own salvation: For saith our Saviour, What shall it profit a man to win all the world, and lose his own soul? Mark 8.36.
Oh Sirs, that you did but know what matters they are that we are now speaking to you of! The Saints in Heaven have other kind of thoughts of these things. If the Devil could come to them that live in the sight and love of God, and should offer them a cup of Ale, or a Whore, or merry company, or sports, to tice them away from God and Glory, I pray you tell me, how do you think they would entertain the motion? Nay, or if he should offer them to be Kings on the earth: Do you think this would tice them down from Heaven! O with what hatred and holy scorn would they disdain and reject the motion! And why should not you do so, that have Heaven opened to your faith, if you had but faith to see it? There's never a soul in hell but knows by this time, that it was a mad exchange to let go heaven for fleshly pleasure; and that it is not a little mirth, or Pleasure, or worldly riches, or Honour, or the good Will or Word of men, that will quench Hell-fire, or make him a saver that loseth his soul. O if you had heard what I believe, if you had seen what I believe, and that on the credit of the word of God, you would say there can be no reason to warrant a man to damn his soul: You durst not sleep quietly another night before you had resolved to Turn and Live.
If you see a man put his hand into the fire till it burn off, you'l marvail at it: but this is a thing that a man may have Reason for, as Bishop Cranmer had when he burnt off his hand for subscribing to Popery. If you see a man cut off a leg or an arm, its a sad sight; but this is a thing that a man may have good reason for: as many a man doth it to save his life. If you see a man give his body to be burnt to ashes, and to be tormented with strappado's and racks, and refuse deliverance when it is offered: this is a hard case to flesh and blood. But this a man may have good reason for; as you may see in Heb. 11.33, 34, 35, 36. and as many an hundred Martyrs have done. But for a man to forsake the Lord that made him, and for a man to run into the fire of Hell, when he is told of it, and intreated to Turn that he may be saved; this is a thing that can have no Reason in the world, that is Reason indeed, to justifie or excuse it. For Heaven will pay for the loss of any thing that we can lose to get it, or for any labour which we bestow for it. But nothing can pay for the loss of Heaven.
I beseech you now let this word come nearer to your hearts. As you are convinced that you have no Reason to destroy your selves, so tell me what Reason have you to refuse to Turn, and live to God? What Reason hath the veriest worldling, or drunkard, or ignorant careless sinner of you all, why you should not be as holy as any you know, and be as carefull for your souls as any other. Will not hell be as hot to you as to others? Should not your own souls be as dear to you as theirs to them? Hath not God as much authority over you? Why then will you not become a sanctified people as well as they?
O Sirs, when God bringeth the matter down to the very Principles of nature, and shews you that you have no more reason to be undgodly, then you have to damn your own souls; if yet you will not understand and Turn, it seems a Desperate case that you are in.
And now either you have Reason for what you do, or you have not. If not; will you go on against Reason it self? Will you do that which you have no Reason for? But if you think you have, produce them, and make the best of your matter. Reason the case a little with me, your fellow-creature, which is far easier then to reason the case with God. Tell me man here before the Lord, as if thou wert to die this hour, Why shouldst thou not resolve to Turn this day, before thou stir from the place thou standest in? What Reason hast thou to deny, or to delay? Hast thou any Reason that satisfieth thine own conscience for it? Or any that thou darest own and plead at the barr of God? If thou hast, let us hear them; bring them forth, and make them good? But alas, what poor stuff, what nonsense instead of reason, do we daily hear from ungodly men? But for their necessity I should be ashamed to name them.
1. One saith, If none shall be saved but such Converted and Sanctified ones as you talk of, then heaven would be but empty; then God help a great many.
Answ. What! it seems you think that God doth not know, or else that he is not to be believed! Measure not all by your selves; God hath thousands and millions of his sanctified ones: but yet they are few in comparison of the world, as Christ himself hath told us, Matthew 7.13, 14. Luke 12.32. It better beseems you to make that use of this truth which Christ teacheth you; Strive to enter in at the strait gate; for strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it; but wide is the gate, and broad is the way that leadeth to destruction, and many they be that go in thereat.] Luke 13.22, 23, 24. [Fear not little flock (saith Christ to his sanctified ones) for it is your Fathers good pleasure to give you the Kingdom, Luke 12 32.
Object. 2. I am sure if such as I go to Hell, we shall have store of company.
Answ. And will that be any ease or comfort to you? Or do you think you may not have company enough in Heaven? Will you be undone for company? Or will you not believe that God will execute his threatnings because they be so many that are guilty? All these are silly unreasonable conceits.
Object. 3. But are not all men sinners, even the best of you all?
Answ. But all are not unconverted sinners. The godly live not in gross sin, and their very infirmities are their grief, and burden, which they daily long, and pray, and strive to be rid of. Sin hath not dominion over them.
Object. 4. I do not see that Professors are any better then other men; They will over-reach, and oppress, and are as Covetous as any.
Answ. Whatever hypocrites are, its not so with those that are sanctified. God hath thousands and thousands that are otherwise: Though the malicious world doth accuse them of what they can never prove, and of that which never entred into their hearts. And commonly they charge them with heart-sins, which none can see but God; because they can charge them with no such wickedness in their lives, as they are guilty of themselves.
Object. 5. But I am no whoremonger, nor drunkard, nor oppressor, and therefore why should you call upon me to be Converted?
Answ. As if you were not born after the flesh, and had not lived after the flesh as well as other… ▪ Is it not as great a sin as any of these, for a man to have an earthly mind, and to love the world above God, and to have an unbelieving unhumbled heart? Nay, let me tell you more: that many persons that avoid disgraceful sins, are as fast glued to the world, and as much slaves to the flesh, and as strange to God, and a verse to heaven in their more civil course, as others are in their more shameful notorious sins.
Object. 6. But I mean nobody any harm, nor do no harm: and why then should God condemn me?
Answ. Is it no harm to neglect the Lord that made thee, and the work for which thou camest into the world, and to prefer the creature before the Creator, and to neglect the grace that is daily offered there? It is the depth of thy sinfulness to be so insensible of it: The dead feel not that they are dead. If once thou wert made alive, thou wouldst see more amiss in thy self, and marvell at thy self for making so light of it.
Object. 7. I think you would make men mad under pretence of Converting them: It is enough to rack the brains of simple people to muse so much on matters too high for them.
Answ. 1. Can you be madder then you are already? or at least can there be a more dangerous madness, then to neglect your everlasting welfare, and wilfully undo your selves? 2. A man is never well in his wits till he be converted: He never knows God, nor knows sin, nor knows Christ, nor knows the world, nor himself, nor what his business is on earth, so as to set himself about it, till he be converted. The Scripture saith that the wicked are unreasonable men, 2 Thes. 3.2. and that the wisdom of the world is foolishness with God, 1 Cor. 1.20. and Luke 15.17. its said of the Prodigal, that when he came to himself he resolved to Return. Its a wise world▪ when men will disobey God and run to Hell for fear of being out of their wits.
2. What is there in the work that Christ calls you to, that should drive a man out of his wits? Is it the Loving of God, and calling upon him, and comfortable thinking of the glory to come, and the forsaking of our sins, and loving one another, and delighting our selves in the service of God? are these such things as should make men mad?
3. And whereas you say that these matters are too high for us, you accuse God himself for making this our work, and giving us his word, and commanding all that will be blessed to meditate in it day and night. Are the matters which we were made for, and which we live for, too high for us to meddle with? This is plainly to unman us, and to make beasts of us, as if we were like them, that must meddle with no higher matters, then what belongs to flesh and earth. If heaven be too high for you to think on and provide for, it will be too high for you ever to possess.
4. If God should sometimes suffer any weak-headed person to be distracted by thinking of eternal things, this is because they misunderstand them, and run without a guide: and of the two I had rather be in the case of such a one, then of the mad unconverted world, that take their distraction to be their wisdom.
Object. 8. I do not th…nk that God cares so much what men think, or speak, or do, as to make so great a matter of it.
Answ. It seems then you take the word of God to be false, and then what will you believe? But your own reason might teach you better, if you believe not the Scriptures: For you see God set not so light by us, but that he vouchsafed to make us, and still preserveth us, and daily upholdeth us, and provideth for us: And will any wise man make a curious frame for nothing? will you make or buy a Clock or Watch, and daily look to it, and not care whether it go true or false? Surely if you believe not a particular eye of providence observing your hearts and lives, you cannot believe or expect any paricular providence to observe your wants and trouble, to relieve You. And if God had so little cared for you as you imagine, you would never have lived till now: An hundred diseases would have striven which should first destroy you; Yea the Devils would have haunted you, and fetcht you away alive, as the great fishes devour the less, and as Ravenous birds and beasts devour others. You cannot think that God made man for no end or use: And if he made him for any, it was sure for himself. And can you think he cares not whether his ends be accomplished, and whether we do the work that we are made for?
Yea by this Atheistical objection you make God to have made and upheld all the world in vain. For what are all other lower Creatures for, but for man? What doth the earth but bear us, and nourish us? and the beasts do serve us with their labours and lives, and so of the rest. And hath God made so glorious a habitation, and set man to dwell in it, and made all his servants, and now doth he look for nothing at his hands? nor care how he thinks, or speaks, or lives? This is most unreasonable.
Object. 9. It was a better world when men did not make so much ado in Religion.
Answ. It hath ever been the custom to praise the times past. That world that you speak of, was wont to say, it was a better world in their fore-fathers dayes, and so did they of their fore-fathers: This is but an old custom; because we all feel the evil of our own times, but we see not that which was before us.
3. Perhaps you speak as you think: Worldlings think the world is at the best when it is agreeable to their minds: and when they have most mirth and worldly pleasure. And I doubt not but the Devil as well as you, would say, that then it was a better world: for then he had more service, and less disturbance. But the world is at the best, when God is most loved, regarded and obeyed. And how else will you know when the world is good or bad but by this?
Object. 10. There are so many waies and Religions that we know not which to be of, and therefore we will be even as we are.
Answ. Because there are many, will you be of that way that you may be sure is wrong? None are further out of the way, then worldly, fleshly, Unconverted sinners. For they do not only err in this or that opinion, as many sects do, but in the very scope and drift of their lives. If you were going a journey that your life lay on, would you stop or turn again, because you met with some cross waies, or because you saw some travellers go the horse way, and some the foot way, and some perhaps break over the hedge, yea and some miss the way? or would you not rather be the more careful to enquire the way? If you have some servants that know not how to do your work right, and some that are unfaithful, would you take it well at any of the rest that would therefore be idle and do you no service because they see the rest so bad?
Object. 11. I do not see that it goes any better with those that are so godly then with other men They are as poor, and in as much trouble as others.
Answ. And perhaps in much more, when God sees it meet. They take not earthly prosperity for their wages. They have laid up their treasure and hopes in another world, or else they are not Christians indeed. The less they have, the more is behind; and they are content to wait till then.
Object. 12. When you have said all that you can, I am resolved tohope well, and trust in God, and do as well as I can, and not make so much ado.
Answ. 1. Is that doing as well as you can, when you will not Turn to God, but your heart is against his holy and diligent service? It is as well as you will indeed: but thats your misery.
2. My desire is, that you should Hope and Trust in God: But for what is it that you will Hope? Is it to be saved, if you turn and be sanctified? For this you have Gods promise: and therefore hope for it and spare not. But if you Hope to be saved without Conversion and an Holy Life, this is not to Hope in God, but in Satan or your selves. For God hath given you no such promise, but told you the contrary: but its Satan and self-love that made you such promises, and raised you to such Hopes.
Well, If these and such as these be all you have to say against Conversion and an Holy Life, your All is Nothng, and worse then Nothing: And if these and such as these seem Reasons sufficient to perswade you to forsake God, and cast your selves into Hell, the Lord deliver us from such Reasons, and from such blind understandings, and from such sensless hardened hearts. Dare you stand to ever an one of these Reasons at the Barr of God? Do you think it will then serve your turn to say, Lord I did not Turn because I had so much to do in the world, or because I did not like the lives of some professors, or because I saw men of so many minds. O how easily will the light of that day confound and shame such reasonings as these? Had you the world to look after? Let the world which you served now pay your wages, and save you if it can? Had you not a better world to look after first? And were you not commanded to seek first Gods Kingdom and Righteousness, and promised, that other things should be added to you? Mat. 6.33. And were you not told, that godliness was profitable to all things, having the promise of this life, and of that which is to come, 1 Tim. 4.8. Did the sins of professors hinder you? you should rather have been the more heedful, and learned by their falls to beware, and have been the more careful, and not the more careless: It was the Scripture, and not their lives, that was your Rule. Did the many opinions of the world hinder you? Why, the Scripture that was your Rule did teach you but one way, and that was the right way: If you had followed that even in so much as was plain and easie, you should never have miscarried. Will not such Answers as these confound and silence you? If these will not, God hath those that will: when he asketh the man, Mat. 22.12. Friend, how camest thou in hither, not having on a wedding garment? that is, What dost thou in my Church among professed Christians, without an holy heart and life? What answer did he make? Why the text saith, He was speechless: he had nothing to say. The clearness of the case, and the Majesty of God will then easily stop the mouths of the most confident of you, though you will not be put down by any thing that we can say to you now, but will make good your cause, be it never so bad. I know already that never a Reason that now you can give, will do you any good at last, when your case must be opened before the Lord and all the world.
Nay, I scarce think that your own Consciences are well satisfied with your Reasons. For if they are, it seems then you have not so much as a Purpose to Repent. But if you do purpose to Repent, it seems you do not put much confidence in your Reasons which you bring against it.
What say you yet Unconverted sinners? Have you any good Reason to give, why you should not Turn, and presently Turn with all your hearts? Or will you go to Hell in despight of Reason it self? Bethink you what you do in time; for it will shortly be too late to bethink you. Can you find any fault with God or his work, or wages? Is he a bad Master? Is the Devil whom you serve, a better? or is the flesh a better? Is there any harm in an holy life? is a life of worldliness and ungodliness better? Do you think in your Consciences that it would do you any harm to be Converted and live an holy life? What harm can it do you? Is it harm to you to have the Spirit of Christ within you? and to have a cleansed purified heart? If it be bad to be Holy, why doth God say, Be ye holy, for I am holy, 1 Pet. 1.15, 16. Leviticus 20.7. Is it evil to be like God? Is it not said that God made man in his image? Why this Holiness is his Image: This Adam lost, and this Christ by his Word and Spirit would restore to you, as he doth to all that he will save. Why were you Baptized into the Holy Ghost, and why do you Baptize your children into the Holy Ghost as your Sanctifier, if you will not be sanctified by him, but think it an hurt to you to be sanctified? Tell me truly, as before the Lord, Though you are loath to live an Holy life, had you not rather die in the case of those that do so then of others? If you were to die this day, had you not rather die in the case of a Conveted man, then of the Unconverted? of an holy and heavenly man, then of a carnal earthly man? and would you not say as Balaam, Numb. 23.10. Let me die the death of the Righteous, and let my last end be like his.] And why will you not now be of the mind that you will be of then? First or last you must come to this, either to be Converted, or wish you had been, when it is to late.
But what is it that you are afraid of losing if you Turn? Is it your friends? you will but change them: God will be your friend, and Christ, and the Spirit will be your friend, and every Christian will be your friend. You will get one friend that will stand you in more stead then all the friends in the world could have done. The friends you lose would but have ticed you to hell, but could not have delivered you: But the friend you get, will save you from hell, and bring you to his own eternal Rest.
Is it your pleasures that you are afraid of losing? You think you shall never have a merry day again, if once you be Converted. Alas, that you should think it a greater pleasure to live in foolish sports and merriments, and please your flesh, then to live in the Believing thoughts of glory, and in the love of God, and in righteousness, and peace, and joy in the Holy Ghost, in which the state of grace consisteth, Romans 14.17. If it be a greater pleasure to you to think of your Lands and inheritance (if you were Lords of all the Country) then it is to a child to play for pins; why should it not be a greater Joy to you to think of the Kingdom of Heaven being yours, then of all the riches or pleasure of the world? As it is but foolish childishness that makes children so delight in gawds, that they would not leave them for all your Lands: so it is but foolish worldliness, and fleshliness, and wickedness, that makes you so much delight in your houses, and lands, and meat, and drink, and ease, and honour, as that you would not part with them for the heavenly delights. But what will you do for pleasure when these are gone? Do you not think of that? When your pleasures end in horrour, and go out with a stinking snuff, the Pleasures of the Saints are then at the best. I have had my self but a little taste of the heavenly pleasures in the forethoughts of the blessed approaching day, and in the present perswasions of the Love of God in Christ; but I have taken too deep a draught of earthly pleasures (so that you may see, if I be partial, it is on your side;) and yet I must profess from that little experience, that there is no comparison; there is more joy to be had in a day (if the Sun of life shine clear upon us) in the state of Holiness, then in an whole life of sinful pleasures. I had rather be a door-keeper in the house of God, then to dwell in the Tents of wickedness, Psalm 84.10. A day in his Courts is better then a thousand anywhere else, Psal. 84.10. The mirth of the wicked is like the laughter of a mad man that knows not his own misery: and therefore Solomon faith of such laughter, It is mad; and of mirth, What doth it? Eccles. 2.2. And Eccles. 7.2, 3, 4, 5, 6. It is better to go to the house of mourning, then to go to the house of feasting: for that is the end of all men, and the living will lay it to his heart. Sorrow is better then laughter: for by the sadness of the countenance, the heart is made better. The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth: It is better to hear the rebuke of the wise, then to hear the song of fools: For as the crackling of thorns under a pot, so is the laughter of the fool.] All the pleasures of fleshly things, is but like the scratching of a man that hath the itch: It is his disease that makes him desire it; and a wise man had rather be without his pleasure and be troubled with his itch. Your loudest laughter is but like that of a man that is tickled; he laughs when he hath no cause of joy. And it is a wiser thing for a man to give all his estate and his life to be tickled to make him laugh, then for you to part with the Love of God, and the comforts of Holiness, and the Hopes of Heaven, and to cast your selves into damnation, that you may have your flesh tickled with the pleasures of sin for a little while. Judge as you are men, whether this be a wise mans part. It is but your carnal unsanctified nature that makes an holy life seem grievous to you, and a course of sensuality seem more delightful. If you will but Turn, the Holy Ghost will give you another nature, and inclination; and then it will be more plesant to you to be rid of your sin, then now it is to keep it; and you will then say, that you know not what a comfortable life was till now, and that it was never well with you, till God and Holiness were your delight.
Quest. BVT how cometh it to pass that men should be so unreasonable in the matters of their salvation? they have wit enough in other matters. What makes them so loth to be Converted, that there should need so many words in so plain a case, and all will not do, but the most will live and de Vnconverted?
Answ. To name them only in a few words, the causes are these.
1. Men are naturally in Love with earth and flesh. They are born sinners, and their nature hath an enmity to God and godliness, as the Nature of the Serpent hath to a man: And when all that we can say goes against an habitual inclination of their natures, no marvail if it little prevail.
2. They are in Darkness, and know not the very things which they hear. Like a man that was born blind, and hears an high commendation of the light: but what will bearing do, unless he see it? They know not what God is, nor what is the power of the Cross of Christ, nor what the Spirit of holiness is, nor what it is to live in love by faith: They know not the certainty, and suitableness, and excellency of the heavenly inheritance. They know not what Conversion, and an holy mind and Conversation is, even when they hear of it. They are in a mist of ignorance. They are lost and bewildred in sin: like a man that hath lost himself in the night, and knows not where he is, nor how to come to himself again, till the day-light do recover him.
3. They are wilfully confident that they need no Conversion, but some partial amendment, but that they are in the way to heaven already, and are Converted when they are not. And if you meet a man that is quite out of his way, you may long enough call on him to turn back again, if he will not believe you that he is out of his way.
4. They are become slaves to their flesh, and drowned in the world to make provision for it. Their lusts, and passions, and appetites have distracted them, and got such an hand over them, that they cannot tell how to deny them, nor how to mind any thing else. So that the drunkard saith, I love a cup of good d…ink, and I cannot forbear it. The glutton saith, I love good …hear, and I cannot forbear. The fornicator saith, I love to have my lust fulfilled, and I cannot forbear. And the gamester loves to have his sports, and he cannot forbear. So that they are become even captivated slayes to their flesh, and their … wilfulness is become an impotency; and what they would not do, they say they cannot. And the worldling is so taken up with earthly things, that he hath neither heart, nor mind, nor time for heavenly: but as in Phara…s d…eam, Gen. 41.4. the lean kine did eat up the fat ones; so this lean and barren earth doth eat up all the thoughts of heaven.
5. Some are so carried away by the stream of evil company, that they are possessed with hard thoughts of a godly life, by hearing them speak against it; or at least, they think they may venture to do as they see most do: and so they hold on in their sinful waies; and when one is cut off and cast into Hell, and another snatcht away from among them to the same condemnation, it doth not much daunt them, because they see not whither they are gone; poor wretches, they hold on in their ungodliness, for all this; for they little know that their companions are now lamenting it in torments. In Luke 16. the rich man in hell would fain have had one to warn his five Brethren, left they should come to that place of torment. Its like he knew their minds and lives, and knew that they were hasting thither, and little dreamt that he was there, yea and would little have believed one that would have told them so. I remember a passage that a Gentleman yet living told me he saw upon a bridge over Severn:Mr. R. Rowly of S…rew bury upon A…ham-bridge. A man was driving a flock of fat lambs, and something meeting them and hindring their passage, one of the Lambs leapt upon the wall of the bridge and his legs slipping from under him, he fell into the stream: the rest seeing him, did one after one leap over the bridge into the stream, and were all, or almost all drowned; Those that were behind did little know what was become of them that were gone before, but thought they might venture to follow their companions: but as soon as ever they were over the wall, and falling headlong, the case was altered. Even so it is with Unconverted Carnal men. One dyeth by them and drops into hell, and another follows the same way; and yet they will go after them, because they think not whether they are gone. Oh but when death hath once opened their eyes, and they see what's on the other side of the wall, even in another world, then what would they give to be where they were!
6. Moreover, they have a subtile malicious enemy, that is unseen of them, and playes his game in the dark; and it is his principal business to hinder their Conversion, and therefore to keep them where they are, by perswading them not to believe the Scriptures, or not to trouble their minds with these matters; or by perswading them to think ill of a godly life, or to think that its more ado then needs, and that they may be saved without Conversion, and without all this stir; and that God is so merciful that he will not damn any such as they; or at least that they may stay a little longer, and take their pleasure and follow the world a little longer yet, and then let it go and repent hereafter. And by such jugling deluding cheats as these, the Devil keeps the most in his captivity, and leadeth them to his misery.
These, and such like impediments as these, do keep so many thousands Unconverted, when God hath done so much, and Christ hath suffered so much, and Ministers have said so much for their Conversion; when their Reasons are silenced, and they are not able to answer the Lord that calls after them, [Turn ye, Turn ye, Why will you die?] yet all comes to nothing with the greatest part of them; and they leave us no more to do after all, but to sit down and lament their wilful misery.
I Have now shewed you the Reasonableness of Gods commands, and the unreasonableness of wicked mens disobedience. If nothing will serve turn, but men will yet refuse to Turn, we are next to consider, who it is long of if they be damned. And this brings me up to the last Doctrine, which is;