Directions and persuasions to a sound conversion for prevention of that deceit and damnation…Directions and perswasions to a sound conversion for prevention of that deceit and damnation…

And he that hath more hatred, or dislike of God, and Holiness, then Love to them, is not to be called Godly, but ungodly, nor a Lover of God, but a hater of him. I am easily persuaded, that many of you that are ungodly, could be contented that God be Glorified, if ⟨p. 277⟩his Glory do not cross your carnal interest, and so you desire Gods Glory even for it self, as that which is absolutely Good in it self: But if your fleshly interest be so dear to you, that you will sacrifice Gods Glory to it, and had rather God were dishonoured, then your fleshly interest contradicted, it is your flesh then that is made your God, and your chief End. It is not every wish, or mind of Christ, no not to save you from sin as sin, that will prove you true Believers: Nor is it every minding of God, or love to him, no not as one apprehended by you, to be the chiefest Good, and desirable for himself, as your End, that will prove indeed that you savingly love him; as long as the contrary mind and will, is Habitually predominant in you. Such as the very habit and bent of a mans heart is, such indeed is the man. Its possible for a man, even a good man, to have two contrary ends, and intentions; yea ultimate ends; as that which is desired for it self, and referred to nothing else, is called Ultimate: but it is not possible for him, to have two principal predominant Ends. So far as we are carnal still, we make the pleasing of ⟨p. 278⟩our flesh our ultimate End: For doubtless we do not sin only, by pleasing the flesh, as a means to Gods Glory; nor only in the mischoosing of other means: But yet this is none of our Principal End, so far as men are truly Sanctified. And because that is called a mans mind, or will, which is the chiefest, and highest in his mind, and will; therefore we use to denominate men, from that only which beareth rule in them: And thus we may say with Paul, It is not I, but sin that dwelleth in me. For a disowned act, that proceedeth from us, against the bent, and habit of our wills, and the course of our lives, from the remnants of a carnal misguided will, is not it that must denominate the person, nor is so fully ours as the contrary act. And therefore though indeed we sinfully participate of it, yet when the question is, whether Believing, or unbelief, sinning or obeying, be my work; it is not Comparatively to be called mine, which I am much more against then for.

And he that hath more hatred, or dislike of God, and Holiness, then Love to them, is not to be called Godly, but ungodly, nor a Lover of God, but a hater of him. I am easily perswaded, that many of you that are ungodly, could be contented that God be Glorified, if