The DOOR of SALVATION OPENED By the Key of REGENERATION: OR A TREATISE CONTAINING The Nature, Necessity, Marks and Means of Regeneration; As also the Duty of the Regenerate.  
By GEORGE SWINNOCKE, M.A. and Pastor of Rickmersworth in Hertfordshire.  
Matth. 18.3. Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven.  
Non est via ad regnum sine primitiis regm: nec sperare porest coeleste regnum, cui neque super propriam regnare concupiscentian adhuc datur. Bernard.  
LONDON, Printed by John Best for THO. PARKHURST at the Three Crowns in the lower end of Cheapside, over against the great Conduit. 1660.   

To the right worshipful Sir Charles Herboard Knight, To the Worshipful Richard Franklin Esq John Beresford Esq Edward Ironside Esq Richard Beresford Esq And to the Gentlemen, Yeomen, and the rest of the inhabitants of the parish of Rickmersworth.  
IT is the custom of our Country (and if I mistake not, a Statute Law of the Nation) that children should be kept and maintained by those places in which they were born. This book, (which treateth of the Babe of grace) was conceived in your Parish, brought forth in your Pulpit, and now presenteth itself to you, (not for your protection and patronage but) for your perusal and practice.  
I confess that I am bound to many of you in courtesy, to all in duty, and I know not better how to express my thankfulness to some, and my faithfulness to all, then by dealing uprightly with you in the concernments of your souls. 
Rom. 1.9  God is my witness whom I (desire to) serve with my spirit in the Gospel of his Son, that without ceasing, I make mention of you always in my prayers: And can through the strength of Christ, much more rejoice in one of your conversions, then in all your possessions. Ye know what a large Epistle I have already written to you (I beseech you to read it often, 
To the Reader, in Hell and Heaven epitomised:  and) O that the Lord would write it within you. We live in days that are full of division; but all that have any face of religion, or form of godliness, will acknowledge the things which I have written to you, to be the commandments of God. My chief work is, and hath been to preach unto you Repentance towards God, and faith in our Lord Jesus Christ, which are of such infinite weight in order to your unchangeable welfares. And could I prevail with you hearty to embrace those essentials of God's word, I should have confidence of your joyful appearance in the other world. 'tis a sign of a very foul stomach, to loathe such solid food as those vitals of Christianity are, and to pick at Kickshaws or Salads, (I mean either) the new-fangled opinions of some upstart way, or the vain flourishes of humane wit. O how gladly would I stand forth to your comfort at the judgement feat of Christ! which that I may, I earnestly request you again and again (in obedience to your blessed Saviour, and for the sake of your precious souls) to ponder and practise these three particulars. Consider, that they are not only commended to you by your weak and dying Minister, but commanded you by your Maker, who will within a short time reckon with you for the performance of them.  
First, Make conscience of, & be diligent about the means of grace; neglect not secret, private or public ordinances. Your bodies may as probably live without diet, as your souls without duties. This is God's way by which he infuseth grace where it is wanting, and increaseth grace where it is. As the head by the nerves and sinews as organs, conveyeth animal spirits to the whole body; So doth the Church's head Christ Jesus by ordinances convey his Spirit and grace to his members. Doth not experience teach you, that your hearts are like water, though heated a little while over the fire of the means of grace, yet are no sooner taken off, but they are returning to their former coldness? Mariners that swim against wind and tide, must row hard and continue at it, if they intermit but a little while, how far and how forcibly are they carried backwards! It is not unknown to you (if ye have any knowledge in spiritual affairs) how busily and unweariedly the Devil, world and flesh are drawing you to hell; it highly concerneth you to be always, by duties, fetching in supplies from above, if ever ye would arrive at heaven. I do not wonder that many in our perilous times, (who live above duties) are given up to sensuality or blasphemies. The Papists say that if they can get the Protestants out of their strong holds of Scripture, into the open fields of Councils and Fathers, they should quickly be able to foil them. If Satan can prevail with men but to throw away the Word of God (which is the sword of the Spirit,) and the prayer of faith (which engageth Christ himself in the combat) he will never doubt the conquest. While men wall in the King's high way, between Sun and Sun, they have the protection of the Law; if otherwise, it is at their own peril; If you keep the way of God, he will be your guard; but if you wander and leave him, no wonder if he leave you. And certainly woe will be to you, when God departeth from you. A dreadful night of darkness must needs be expected, when this Sun is departed.  
The ministry of the word is called the salt of the earth. 
Mat. 5.  Saints are called Doves; Who are those that fly as doves to their windows! Now the property of Doves, is to be exceedingly in love with a saltstone. Kites and Rooks care little for it, but Doves are mightily incited to it: Graceless persons neglect and despise the means of grace, but they that ever enjoyed God in them, cannot but set a due price upon them. The beggar, the poor in spirit will know that door again, at which he hath received a good dole; I will never forget thy precepts, for by them thou hast quickened me.  
Secondly, Mind the religious education of your children. Bring them up in the nurture and admonition of the Lord. It was the wish of Crates, that he were upon the top of the highest hill in the world, that from thence he might cry out against monstrous parents, that toil to leave their children great estates, but take no care what manner of persons they should be which should enjoy those estates. I doubt not but ye are careful to breed your Sons Gentlemen, or to bring them up to trades, that they may know how to live a few days in this world; but alas how few of you are solicitous, to breed them new creatures, and to bring them up to Christianity, that they may know how to live for ever, in the other world! I remember that Augustine speaks mournfully, Some praise my father for being at such cost (even beyond his estate) in my nurture, but alas his care was to make me an orator, not to make me a Christian. I am confident, many a child bemoans that, now he is damned in hell, which the Father did when he was converted on earth. I cannot condemn the education of children according to the quality of their parents, nor their bringing up to particular callings (this latter I am sure is a duty) but that which is first should be last, and that which is last should be first. Your greatest care, and that in the first place, should be to seek the Kingdom of God, for yourselves and children, and then other things shall be added to you; Caleb gave his daughter the upper and the nether springs. O labour that yours may with Jacob have the dews of heaven as well as the fatness of the earth.  
Elisha wept when he saw Hazael, 
2 Kings 3.12, 13.  and foresaw that he would slay young men, and dash the children against the wall: do nor some of you give far far greater occasion of weeping (if possible, tears of blood) in slaying and murdering the souls of your dear children, teaching them by your patterns, to live like Heathens and Atheists! Believe it, God committeth the charge of, and will account with you for all the souls in your families. 
Gen. 4.3, 10, 11.  When Cain had slain his brother Abel, God called to him, Where is thy Brother Abel? And Cain said, I know not, am I my Brother's keeper, And the Lord said, What hast thou done? the voice of thy brother's blood cryeth unto me from the ground. And now thou art cursed from the earth, which hath opened her mouth to receive thy brother, blood at thine hand. So suppose God should whisper one of you in the ear, Cruel Father, Careless Master, Where is thy child or servant, that died so many months or years ago? You may possibly think what Cain spoke, Lord I know not (whether in heaven or hell.) 
Holy Greenham saith, that many men's children shall follow them up and down in hell, cursing them and crying out of them, for neglecting to instruct them.  Was I their keeper? (O think of it with speed and reform.) May not God reply very truly, Cursed sinner, vile wretch, What hast thou done? The voice of thy child, of thy servants soul-blood cryeth to me from hell. And now thou art cursed from hell, which hath opened her mouth to receive thy sons, thy servants soul at thine hand. Friends, Friends, what will you do, when God shall thus deal with you, for your neglect of relative duties! Possibly ye may think I deal too sharply; but truly the reason is because I know that sin will not deal mildly, either with you or yours; And should I not give you warning, the blood of your own and children's souls, would be required at my hands. Good Lord that ye did but believe what it is to be guilty of others blood! Heathens and Infidels provide for the body and temporal well-being of their children; and what do many of you more? Bears that bring forth misshapen whelps, will by licking them, bring them to a better form. Your Children are brought forth enemies to God, and are by nature children of wrath, and heirs of eternal death; doth it not behoove you to strive that by religious nurture, they may become children of the promise, and heirs of eternal life.  
Thirdly, Make sure of Regeneration; be never satisfied, till ye can upon Scripture grounds affirm that your natures are regenerated. This, this is the one thing necessary, Your All hangs upon this hinge. If this be not done, ye are undone, undone eternally. All your profession, civility, privileges, gifts, duties are cyphers, and signify nothing unless Regeneration be the figure put before them. It is Regeneration that will make you the sons of God, the members of Christ, the temples of the Spirit, that will give you an holy improvement, of all providences, a right to all the promises, and at last the purchased possession. It is Regeneration that will teach you to live like men, like Christians, like Angels in the love and fruition of the infinitely blessed God. O the price of this pearl is not known in this beggarly world!  
A grave and wise Counsellor of France (being desirous in his old age, to retire himself) was entreated by the King, to write down some directions, and leave with him for the more prosperous government of his Realm. The Counsellor took some paper, and wrote on the top, Moderation; in the middle, Moderation; at the bottom, Moderation; Demosthenes being asked what was the chief thing in an Orator, answered Elocution; and being demanded the same question three times, what made an Orator, he still gave the same answer. 
Aug. ●pist. 56. ad Di osc.  Augustine being demanded, what was the greatest requisite of a Christian: What was the first, second, and third? still answered, Humility, Humility, Humility. Truly, what the Counsellor said of Moderation, the Grecian of Elocution, and the Father of Humility, I shall say of Regeneration; If you ask me, what is the chiefest thing in the world, for a man to mind? What is that which is worthy of all his time, and strength, and thoughts, and words, and actions? I answer, Regeneration; If you demand What is that which is of greatest necessity, and excellency, that bringeth in the greatest profit, delight and happiness? I answer, Regeneration. He that hath this hath all that is worth having, the having of this is heaven: He that wanteth this, hath nothing: the whole world cannot make up the want of this, the want of this is hell. O Sirs, your everlasting making or marring, dependeth upon your sincerity, or hypocrisy in this. Of what infinite consequence is it therefore to you (in whatsoever ye come short) to make sure here. Alas when ye come to throw your last cast for eternity, how will the stoutest of you do, to look death in the face, without Regeneration in your hearts? God hath in an hundred texts of Scripture, devoted all unregenerate ones to the unquenchable fire, and can any of you think to make him a liar? Believe it, as soon as death landeth you at the other world, you will have other thoughts of God and his Truths, than now ye have.  
For your help in this work, which is of such absolute indispensable necessity unto your never dying souls, I commend to you this Treatise, beseeching the blessed God: to make it serviceable unto your salvations. Ignatius when he heard a clock strike, would say, I have one hour more to answer for; I must tell you that ye have eighteen hours, eighteen Sermons more to answer for. When they were preached, they had from some of you a favourable attention; now they are printed (it is not unknown what providence brought them to the press) I wish they may have within you all an effectual operation, that both the Author and his labours may appear to your joy at that great and terrible day.  
These things being signified, 
Act. 20.32.  I commend you to God, and to the word of his grace, which is able to (bring you home who are out of Christ and to) build you up, (who are in Christ) and to give you an inheritance among them which are sanctified: And subscribe myself,  
Your Servant for Jesus sake, GEORGE SWINNOCKE. january, 10. 1659.   

THere is now published two excellent Treatises of Mr. Jeremiah Burrough's, one on the fifth of Matthew, being many Sermons preached at Cripple gate, upon all the Beatitudes.  
And Gospel-Revelation in Three Treatises, viz. 1. The Nature of God. 2. The excellency of Christ. And 3. The excellency of Man's Immortal Soul. Both published by Will. Greenhil, Will. Bridge, Philip Nye, John Yates, Matthew Mead, Will. Adderly. Both sold by Tho. Parkhurst in Cheapside.   

TO THE READER.  
Christian Reader.  
AS there are two things which commend a place, the fruitfulness of the soil, and the pleasantness of the situation, the one suiting the necessities, and the other the comforts of life: So there are two things which commend a Book; the worthiness of the Matter therein handled, and the skilfulness of the hand that contrived it; upon both accounts this gracious Treatise justly deserveth with good men acceptation and value; The matter thereof, (viz.) The Doctrine of Regeneration being of most absolute necessity to the being of a Christian; and the manner of handling it being so quick and elegant, as cannot but convince the Judgement, and gratify the Palate of the most serious Reader: It being like the Land of Canaan full of milk and honey; a sweetness which doth both nourish and cleanse. And as once David did consecrate the Spoils of the Gentiles to the building of the Temple; So hath the Author adorned this his Spiritual Treatise with a sanctified application of many pertinent Histories in humane Authors, to the attempering thereof the better unto the most delicate minds.  
I shall not detain the Reader by any discourse on Regeneration, the Nature and the Necessity whereof I find so fully handled in this Book; but shall commend the perusual thereof unto all sorts of Readers: It being so written as may by God's blessing be very likely to Convince and Convert those who are strangers to Regeneration, if they will bring but Self-love to the reading of it, and as may fill the mouths and hearts of those who are partakers of so great a benefit with praises unto God their heavenly Father by gracious Adoption, and unto the Lord Christ, their Second Adam, and spiritual Father by powerful Regeneration; to whose blessing I commend the Work, the Author and the Reader,  
ED. REYNOLDS. January 31. 1659.   

To the READER.  
Christian Reader.  
IF there be any thing of importance, it is the working out of Salvation; 
Phil. 2.12  if there be any way or method to work it out, it is by Sanctification; 
2 Thes. 2.13.  Which Sanctity gins in Regeneration, and ends in Glorification. The first of these, is the subject of this ensuing Discourse. Regeneration, or the New birth, hath various titles and appellations in Scripture, yet all pointing to the same thing, as it was the same Messiah, though represented by several types; sometimes Regeneration is called the new creature, Gal. 6.15. 'tis indeed a creation, because it is beyond the sphere of natural causes to produce; and it is a New creature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in opposition to the old man; yet it is not new for substance, 
Ipsam sane, animam esse nemo sanae mentis ignorat. Bern.  but qualities. Sometimes Regeneration is called a Resurrection, Rev. 20.6. It is a rising from sin 
b Aug. Tom. ; there can be no rising to glory, till there be first a rising from sin. Sometimes it is called a transformation. Rom. 12.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be ye transformed, by the renewing of your mind. In the incarnation Christ did assume our humane nature; in Regeneration, we partake of his divine nature; by Baptism we have Christ's Name; by the new birth, his image; the change wrought in the new birth, is wonderful; the man is alter idem, like Caleb, of another Spirit: It is said of Alex. Severus, that he could play on the viol, he could carve, or paint, but after he was Emperor, he was never seen to do any of these things, it was below him: So though man by nature be proud, malicious, expert in all the works of the flesh, yet when once he is begotten of the seed of the word Jam. 1.18. now he is quite altered, ad changed from what he was. 1 Cor. 6.11. but yet every change doth not denominate the new birth; there may be an external, partial, temporary change, yet all these may be false conceptions, than ●birth implies a new heart, 
Habet, suos impetus pietas. Quin ti●s dec. 6.  the will like the primum mobile, is carried with an holy violence, heaven-ward; and the affections, as the other orbs move along with it; before this new birth, there are spiritual pangs; though there is magis & minus, all have not the like pangs; all feel the same hammer of the Law, though some are bruised more by it than others. Regeneration hath an universal influence, Grace perfumes and consecrates the whole soul; though the Saints are Regenerate but in part, yet in every part, 1 Thes. 5.23. This New birth is not arbitrary but necessary. Jo. 3.7. you must be born again; other things are for conveniency, this is of necessity 
a Generatus damnatus nifi regeneratus Austin. ; better never have been born, if not born again; Generation damns without Regeneration; the new birth is a glorious birth; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above, Joh. 3.7. A true Saint is of the blood royal, he is born of God. 1 John 3.9. That is the best pedigres, which is fetched from heaven. Regeneration is the signature, and engraving of the Holy Ghost upon the soul; the new born Christian is decked with the spangles of holiness, the Angel's glory; the new birth is a victorious birth. Whatsoever is born of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overcometh the world. 1 Joh. 5.4. It conquers the world's music, and fornaoe. The new birth is an happy and a joyful birth; at our first birth we come weeping into the world, but at our new birth, there is cause of joy, now we are begotten unto a lively hope. 1 Pet. 1.3. How may we leap for joy, when Christ is form in our hearts! 'tis matter of joy that Christ took our flesh, but it is greater joy that we partake of his spirit; we are to calculate our nativity from our new birth. The Persians did solemnize with triumph regum natalitia, the birth days of their Kings; oh how may Christians with gladness remember and celebrate their spiritual birth day; I mean that time when they began to be born of water and the spirit: To conclude, this new birth is an everlasting birth. 1 Joh. 3.9. His seed remains in him, he who is truly Regenerate, dies not the Second death. The new born creature never grows old, he outlives death Rev. 20.6. on such the second death hath no power. This is that we are most nearly concerned in; O that all the disputes of the times, about Pedo baptism and Church-membership might at last be reduced to this, How shall I do to be regenerate? how shall I get a better heart? how shall I procure evidences for heaven? these questions will help to make Converts, whereas others wake only Sceptics and Opinionists. The temper of most men in our age, is to have hot brains, and cold hearts; their religion evaporates into fume, and froth, and may be likened to those ears which run only into straw; but I shalt need say the loss, the doctrine of Regeneration being so amply, and accurately handled in the following Treatise. For the author of this work, though I have not had much knowledge of him, yet by that little converse had with him, I judge him to be a man of a serious and gracious spirit; 'tis excellent when the vessels of God's house retain in them a relish and savour of that Good wine which they pour out to others. This piece I hope may be very profitable, and may serve with the blessing of God, to be an alarm to awaken drowsy consciences, that they sleep not the sleep of death; which that it may, is the prayer of him who is,  
Thy Friend and Servant in the Lord. Thomas Watson. From my study at Stephen Walbrook. jan. 26. 1659.   

THere is extant likewise of the Authors of this Treatise, an excellent Book entitled, Heaven and Hell Epitomised. The true Christian Characterised. As also an Exhortation with Motives, Means, and Directions to be speedy and serious about the work of Conversion.  
An Exposition on the whole Book of salomon's Song, commonly called the Canticles: Wherein the Text is explained, and useful Observations raised thereupon. By John Robotham, Preacher of the Gospel. Both sold by Tho. Parkhurst at the lower end of Cheapside.   

AN EPISTLE TO THE READER.  
READER,  
IN how happy a time dost thou live, when God sendeth so many, and so powerful Messengers, to call thee from the ways of sin and death! And how miserable and unexcusable wilt thou prove, if thou be after all this a stranger to the life of faith, of holiness! If nature had made thee a spiritual person, a child of God, and an heir of heaven, this Doctrine of Regeneration might then be received as strangely as it was by Nicodemus, and as neglectfully as it is by careless worldlings, and as disdainfully as it is by unbelieving and malignant enemies of the Holy Ghost. But sooner may you hope to find a new way into the world or a state of nature, besides the way of humane birth, then to find another way into the state of grace, and the Kingdom of Heaven, beside the New birth, by the Spirit. Nature proclaimeth its own vitiosity, to every diligent observer. He that is so carnal as not to observe it, in the crossness and rebellion of his soul against God, and the world's captivity to self and flesh, one would think should yet be so rational as to observe it, in the confusion and inordinate behaviour of men to one another; While self is exalted against the good of friends and Neighbours, yea and against the common good, and that so uncurably as the wars and calamities of the Nations do signify. For whence come wars and fightings among men? come they not hence? even of their lusts that war in their members? Jam. 4.1. But the corrupted soul is so conform to the world's corrupted state, that it is no wonder if he perceive no need of a Restorer, and so be in heart an Infidel upon that account; As a man born blind, may think the world hath no great need of the Sun, because his eyes are so conform to a state of darkness, that the night seemeth to him as good as the day. As all the creatures which we daily see, condemn the Atheist that denieth their Creator: So all the spots and blemishes of the creatures, especially the universal pravity of mankind, condemneth the Infidel, that seeing not Original sin and misery, denieth the necessity of a redeemer: And the holiness of renewed souls about him, doth further condemn him, that doth not acknowledge the sanctifier, who is the Cause. The Reparation of vitiated nature, is a mysterious, but glorious work of God, which Angels desire to pry into, and all the Regenerate rejoice in and admire, as having themselves been made partakers of so sweet and excellent a share. The Kingdom of darkness is a confederacy of wicked Angels and men, that are all ruled by one malicious principal Governor. (Matth. 12.24, to 30. and 25, 41. etc.) whose work is to mar the work of God, that nature may not attain its primitive and proper end. And the Kingdom of Christ, is the holy society headed by him, that hath made it his undertaken work, to be the repairer of depraved nature, and to destroy the works of the Devil, and to remove impediments, and conquer opposition, and carry on his healing work, that nature may yet attain its ends, in despite of sin, and death and Hell.  
As ever you would not be guilty of contemning this wonderful work of Nature's Reparation, Elevation, and Perfection, see now that you overlook not the great necessity of it in yourselves, where one would think, as it doth most nearly concern you, so it should be most easy to you to perceive it; No part of nature is so deploratly vitiated as the soul of man, (except the Devils.) This was thy case that readest these words, (as well as mine and all men's else:) and if thou art not Restored by renewing grace, it is thy case still, it is Satan's business to keep thee from observing it, lest the knowledge of thy misery should waken thee to accept and mind the cure. If he can make thee forget it, or deceive thee by flatterers, and by a seeming formal outside religiousness, and quiet thee in thy misery, till there be no remedy, but time is past, and mercy gone, then is he the conqueror, and hath the prey he aimed at, and thou art lost for ever.  
Thy salvation or damnation lieth on thy escaping this deceit, and the presumption, security, and impenitency, that are its consequents; For this end, thou hast the plain directions of God's word, the frequent warnings, the close convictions, the fervent exhortations of his Ministers: If the Spirit set in, and these prevail, and thou give up thyself unreservedly to the Lord, thou art a happy man, and hath received the beginning of life eternal. Regeneration must give thee a new nature, suitable to the heavenly Doctrines and duties, propounded in the holy Scriptures, or else they will seem strange and toilsome things, and thou wilt savour them no more than thy food when thou art sick. Till thou art Regenerate, and hast a new heart and Spirit, thou wilt still disrelish those saving truths that call thee higher, and put the upon selfdenyal and a holy life; especially when they are closely applied to thee for these ends: Thou wilt disrelish all spiritual prayers and conference, especially when they discover and condemn thy unsanctifyed carnal state: And thou wilt secretly or openly have a malignant distaste or opposition against the Regenerate, that live by that renewing sanctifying Spirit, to which thou art a stranger, and wilt look on them as a people that condemn thee by their lives, unless thou canst cheat thyself into a persuasion, that they are but a company of singular, proud, selfconceited people, and really not otherwise regenerate then thyself. And all the Religion and wisdom and good ●arriage, which thou hast, without this spiritual change, may easily be thy delusion, but will never serve for thy Salvation, yea heaven itself would be to thee no heaven, if it were set open to thee, and thou hadst not the heavenly nature, to suit to the heavenly employment and felicity. This is the business of a converting and confirming Ministry, and of the spirit and grace that works by them; and this is the business that above other business, lieth upon thee in this present world: even to work now in thy soul, that holy love to the most blessed God, who is love itself, which may cause thee here to thirst after his presence, and to seek his favour, and to do his will, and may fit thee delightfully for ever to enjoy him, and everlastingly to be solaced in the beholding of his glory, in the feeling of his love, and in his heavenly praises, and the fulfilling of his will. An unregenerate, unholy soul is as unfit for this, as thy mortal enemy to lie in thy bosom, or as toads and serpents, to be the familiar companions of men; or as thy Ox or Ass is to feed with thee at thy table, and lie with thee in thy bed. Employments and Enjoyments must have a suitable nature; if the Spirit fit thee not here for heaven, in this life which is given thee purposely for that end, its pernicious folly, to hope for a heaven, for which thy unsanctifyed nature is unfit; and to promise thyself a felicity, of which thou art uncapable, and which indeed thy very heart doth hate. Thou lovest not holiness here, nor the very imperfect Saints that have it; how much less couldst thou love the infinite holiness of God, who hateth thy sins ten thousand times more, than the most severe and sharp reprover hates them! If thy eyes cannot look upon the smallest candle without offence, how then would they endure to look upon the Sun, and that in the nearest access unto its glory? And if here thy enmity to the holy will of God be such, that thou pleasest not him, and he and his ways are displeasing unto thee; how uncapable art thou of Heaven, which is a state of mutual full delight, where the Saints do perfectly please the Lord, and are perfectly pleased in him and his pleasure? Rom. 8.5, 6, 7, 8. They that are after the flesh, do mind (or savour) the things of the flesh; but they that are after the spirit, the things of the spirit: To be carnally minded is death, but to be spiritually minded is life and peace; Because the carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can be: So then, they that are in the flesh cannot please God. And that which is born of the flesh, is (but) flesh: As that which is born of the spirit is spirit. Joh. 3.6. It is therefore undeniable, that till you are born of the spirit, and so made spiritual, all your Religion and civility leaveth you but enemies to God, and in a state of Rebellion against his will, and consequently in a state of death; Baptism which is the Sacrament of Regeneration, doth signify this change, and contain your profession, and engagement to the Lord. But if you have not the Regeneration of the Spirit, as well as of the water, and the answer of a good conscience as well as the washing of the flesh, you differ from Heathens and Infidels, but as covenant-breakers differ from them that never entered into covenant with Christ at all.  
But I must not stand too long instructing you at the door, when my business is to call you in, and to tell you that here is a Message to you from the Lord; A Treatise of Regeneration, the most necessary Subject, in a stile so clean and close, in words so pertinent, plain, powerful and pressing, that undoubtedly by a serious impartial perusal, joined with sober consideration and prayer, thy soul may receive unspeakable commodity. Though I know not the Author, I am so far acquainted with the spirit appearing in this Discourse, that I dare assure thee he had very much help from heaven; and dare encourage thee to study this savoury Treatise, as that which containeth most certain, sound, and necessary doctrine, directly tending to the saving of thy soul, without any tendency to Heresy, Schism, or uncharitable cenforiousness: A Doctrine necessary for the learned or unlearned, the rich and the poor, the honourable and the base, and for men of all degrees and ranks: which if it had been more hearty studied, and inculcated in public and in private, by all Preachers of the Gospel, instead of the humane inventions, and Canons, and Opinions, and interests of their several Sects, the Church and the consciences of the Pastors and their Flocks had been now much wholer and sounder than they are. Believe it, whatever thou art, thou shalt never be saved for being a Lord, or a Knight, a Gentleman, or a rich man, a learned man, or a well-spoken eloquent man; nor yet for being a Calvinist, or a Lutheran, an Arminian, an Anabaptist, a Prelatist, a Presbyterian, an Independent, or a Protestant formally and merely as such, much less for being a Papist or of any such grossly deluded Sect: but as a Regenerate Christian it is that thou must be saved, or thou canst have no hope. If once this renewing Spirit have taken possession of thy soul, and thou art made partaker of the Divine and Heavenly nature, and art become a living Member of Christ, thou shalt be saved, though thou know not whether Diocesan Bishops, Metropolitans, Primates and Patriarches, or only Parochial Bishops be most agreeable to the mind of God; and though thou know not whether any other Book than the Bible should contain the Liturgy of the Church; and though thou know not in a hundred controversies of the times, about Orders and Forms, and Ceremonies, and smaller points of doctrine, which party it is that is in the right. Holiness will save thee without the formalities of this party or of that, but formalities will not save thee without holiness.  
To you that are Regenerate I shall say but this, keep very honourable and thankful thoughts of your spiritual birth; Live now as the sons of the Eternal God, and as the heirs of everlasting life: Set your faces now towards Heaven, as those that see the grave at hand, and the vanities of this world all vanishing into smoke, and as those that are resolved to have heaven or nothing. Away with the sins, the baits and company that formerly were your desire and delight. And seeing even the first hour of your conversion, there is joy in heaven before the Angels for your sakes, for shame walk not in too much dejectedness and despondency, but keep a harmony and consent with heaven, seeing you are so highly concerned in the matter of their joy. And pray still to the Lord of the harvest, that he will mind the forsaken nations of the earth, and continue his kindness to this unworthy Island: in sending forth more such Labourers into his harvest, as this reverend Author is here manifested by his works to be; and that he will double his spirit on the messengers of grace, that with faith they may speak the words of faith, and with life may speak the words of life, and that the immortal seed which is sown by their hand, may bring forth many sons to God, and spring up plenteously unto eternal life. And among others, remember him, than whom scarce any is more obliged to be thankful for the prayers of the Saints; even  
The most unworthy Servant of the Lord, among them that have found mercy to be faithful. RICHARD BAXTER. January 31. 1659.   

ERRATA.  
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THE Door of Salvation OPENED, BY THE Key of Conversion.  JOHN 3.3. 
Jesus answered and said unto him Verily, verily I say unto thee Except a man be born again, he cannot see the Kingdom of God  
AS Isaiah is called the Evangelical Prophet because he doth so lively describe and foretell the death of Christ; so John may not unfitly be called the Prophetical Evangelist; for though in his Epistles he shows himself an Apostle, in his Gospel an Evangelist, yet in his Revelation he is a Prophet. The Ancients do aptly ascribe the Eagle to him for his Ensign; because when the other Evangelists begin with the Mediators Incarnation and Humanity, proving him to be the Son of Man; he doth at first fly out of sight, and beginneth with the Saviors Deity, proving him to be the Son of God. And his whole Gospel indeed is a demonstration of Christ's Divinity, which was occasioned (as Ecclesiastical Historians record) by the heresy of Ebion and Cerinthus, who denied it.  
In this third Chapter we have first, Christ teaching Nicodemus, to vers. 21.  
Secondly, John ●s testimony concerning Christ, to the end.  
The Text is Christ's speech to Nicodemus; Nicodemus had seen Christ's miracles, and thereby was convinced to come unto him; Christ lets him hear his oracles, that thereby he might be converted, and come unto him: Nicodemus in the second verse had called Christ Rabbi, and confessed him to be a Teacher sent from God; Christ in purfuance of that Office, sets him his lesson, assuring him that he must learn it in the School of earth, or he can never be removed to the University of Heaven.  
In the words we observe two general parts.  
First, An Affirmation, or the necessity of Regeneration, Except a man be born again, he cannot see the Kingdom of God.  
Secondly, Its confirmation or the certainty of that assertion; Verily, verily, I say unto thee.  
In the Affirmation we may take notice of two particulars;  
1. The universality of the persons, A Man, that is every man; the proposition is indefinite, and so equivalent to one that is universal.  
2. The quality of the thing affirmed, Be born again; mending will not serve, the whole man must be new made; Non unius partis correctionem, sed totius naturae renovationem designat, saith Calvin, It speaks not the reparation of one part, but the renovation of the whole man.  
In the Confirmation of it there are likewise two things considerable;  
1. The manner of the expression, Verily, verily.  
2. The Author of it, I say unto thee.  
The meaning of the words.  
Verily, verily,] that is, Amen, faithfully, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compara Mar 13.43. tum Luk. 21.3. & Luk. 9.27. cum Mat. 16.18. & Mar. 9.1.  truly; the word cometh from the Hebrew Aman, which signifieth True, Faithful. It is used by the people as a ratification of their prayers, and testimony of their desires to be heard, Jer. 11.5. 1 Cor. 14, 16. And when it is doubled, as here by the great Prophet, it is a vehement asseveration, or strong confirmation of the thing asserted: As if Christ had said, Nicodemus, Thou mayst believe me; for truly, assuredly it is so; except thou art a new creature, thou canst never enter into the new Jerusalem. All God's say are of equal truth; but to some there is affixed a special note of certainty, because of their extraordinary weight, and man's infidelity. Private Soldiers may go with a common pass, but Generals and Commanders in chief have Trumpets sounding before them. Verily, verily. All Orders and Warrants of Kings have not their seals annexed, but those that be of greatest weight.  
I say unto thee] I who am the Prophet of my Church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Teacher sent from God, the true and faithful witness, for whom it is impossible to lie, I deliver thee this doctrine as a certain unquestionable truth, that unless thou hast a new being, it had been better for thee to have had no being; for thou canst never see the Kingdom of God.  
Except a man] Let him pretend never so much, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let his performances be never so many, let his privileges be never so great, and his profession never so glorious, yet if he be not born again all these will do him little good, for he can never see the Kingdom of God. The assertion as I hinted before, is general; as every man is born of the flesh, so every man must be born of the spirit, or it had been happy for them if they had never been born.  
Be born again] that is be renewed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and turned by the Holy Ghost from Nature to Grace, from darkness to light, from the power of Satan to God, Acts 26.18. Except a man be inwardly and really altered from what he was; except he become a new creature; Put off the old man, which is corrupt according to the deceitful lusts, and put on the new man, which after God is created in righteousness and true holiness, Ephes. 4.22, 24. Except he be turned up-side-down, and walk Antipodes to his former way; except the stream of his heart and life run in another channel, carry him towards another haven, he can never arrive at Heaven: Except the image of the Devil be razed out and defaced, and the image of God be imprinted on him, he can never be saved: Except he be throughly and universally changed; his Understanding by illumination, his Will by renovation, his Affections by sanctification, and his Life by reformation, he can never obtain Salvation.  
He cannot see] that is, enjoy; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus●animad. lib. 2. cap: 2.  he cannot have his portion in it, or ever attain the enjoyment of it. Videre est frui. Vision in Scripture is frequently put for fruition, as Psa. 27.13. Heb. 12.14. Isa. ●3. 11. Psa. 34.12. Matth. 5.8.  
The Kingdom of God; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] God's Kingdom is twofold.  
1. The Kingdom of Grace here, Rom. 14.17. The kingdom of God is not meat a●● drink, but righteousness, peace, and joy in the Holy Ghost, Matth. 6.33.  
2 The Kingdom of Glory hereafter, 1 Thess. 2.12. Now except a man be born again he can have no right to the privileges of the Kingdom of Grace, nor to the possession of the Kingdom of Glory.  
The Text being thus briefly explained, I shall glean some few ears by the way, before I come to the full sheaf; which will afford, through the blessing of God much spiritual food to our souls.  
1. Observe, That Christ is very willing to instruct them that come to him, notwithstanding their many weaknesses.  
Nicodemus was short in his confession of Christ, and faulty in his coming to him only by night; yet the meek Master overlooketh this, and presently falls upon teaching his untoward Scholar. The tender Father doth not turn his weak child out of doors, but lends him his helping hand whereby he might be enabled to go. As when a soul is in him, he doth not refuse its gold because it wanteth some grains, nor its honey though it be mingled with wax, Cant 5.1. so when a soul is in the way to him, he doth not reject it for its imperfections, nor twit it with its corruptions, as those flies that love to feed on sores; but as the loving parent beholdeth the Prodigal while he is afar off, runneth more than half way to meet him; and as the true Turtle chirpeth sweetly, that he may cluck sinners nearer to himself.  
2. Observe, A man may be a noble, knowing person, and yet ignorant of, and a stranger to regeneration.  
Nicodemus was a Ruler of the Jews, either one of the Sanhedrim, or great Council, or one of the Rulers of their Synagogue; one that taught others, and yet was himself untaught in this rudiment, this A B C of Christianity; how childishly doth he talk of this weighty truth? vers. 4. How can a man be born when he is old? can he enter the second time into his mother's womb and be born? How deep may a man dive into the mysteries of Nature, how sharp-sighted may he be there, and yet as blind at a Mole in the things of Grace! Nature may in some men be dunged with industry, art, education, and example, and thereby show fair, spread far, and overtop others, but yet manured to the utmost, it is but Nature still: Its grapes will be the grapes of Sodom, and its clusters the clusters of Gomorrah. The natural man like Zacheus is too low of stature to see Jesus, he discerneth not the things of God neither indeed can he, for they are spiritually discerned, Cor. 2.14. The wisest Philosophers that could cunningly pick the lock of Nature's Cabinet, and behold much of her riches and treasure, were mere Idiots and fools in the things of the Spirit, and understood no more of these mysteries of Divinity, than a Cowherd doth of the darkest precepts of Astronomy. Water riseth no higher than its fountain; the light within us, or Nature, is but a rush candle, and cannot enable us to see the Sun of Righteousness: the light without us, or Scripture, is the star to the wise men leading us to the place where the Babe of Bethlehem lieth. As the eye without the optic virtue is but a dead member, so all humane wisdom without divine inspiration is but learned folly and elaborate wickedness.  
3 Observe, That regeneration is one principal thing which Pastors ought to instruct their people in.  
Jesus Christ (though the wind of Nicodemus words, verse 2 seemed to blow towards some other coast, yet he) waves all other discourse, and speaks directly and home to this, as the one doctrine necessary for his unregenerate Disciple to learn: Regeneration and Salvation by Christ are the two substantial dishes which the faithful Stewards of God set constantly before the Families committed to their charges: Those that preach notions instead of such doctrines do cursedly cousin their guests with flowers instead of meat, which may fill the eye of the wanton, but not the heart of the hungry soul. Oh what a blessed pattern have we here for our practices, when our Parishioners come to us, or we go to them! what more weighty subject can we treat of then their Conversion! without which they must be punished with everlasting destruction. Alas how boundless and endless is that wrath to which they are liable, though their hearts are insensible! therefore though their mouths do not call, yet their misery doth cry aloud to us to instruct them in Regeneration, as ever we desire they should escape Damnation.  

BUt the Doctrine which I principally intent, is this: Doctrine. That without Regeneration men and women can never obtain Salvation.  
Verily, Verily I say unto thee, Except a man be born again, he cannot see the kingdom of God. He or she, that is not experimentally acquainted with the Second Birth, cannot possibly escape the Second Death. Make you a new heart, and a new spirit; for why will ye die O house of Israel! Ezek. 18.31. The old heart will unquestionably carry thee to hell, the place of the old Serpent. He must have a new spirit that will go to the new Jerusalem. Except ye be converted and become as little children, ye shall not enter into the Kingdom of God, Matth. 18.3. There must be a change from Nature to Grace, before there can be a change from Grace to Glory. Heaven is the Father's house, Joh. 14.2. provided for none but his children, such as are born of him; a man must be taken out of the wilderness of Nature, and planted in Eden, the Garden of the Lord, before he can be transplanted into the true Paradise.  
For the illustration of this truth I shall show first what this Regeneration or New Birth is, and then give you the Reasons why none can avoid the Second Death, unless they are acquainted with the Second Birth.  
For the first, Regeneration is a work of God's Spirit, whereby he doth out of his mere good pleasure, for his own glory, and the salvation of his Elect, at first renew the whole man after his own image, by the Ministry of the Word. I shall explain this definition by taking it in piece; and observing in it the several causes of Regeneration. When Arras hang are opened and unfolded, their richness will appear.  
First, I call it a work of God's Spirit; here is the efficient principal cause of it. The Babe of Grace in this respect calleth none on earth Father. It is by the Spirits overshadowing the soul, that this New creature is conceived and brought forth; godliness is not natural, but adventitious to man; not by propagation, but by donation. Man cannot generate himself naturally, much less regenerate himself spiritually; they which are born of the flesh contribute nothing to their own beings, neither do they which are born of the Spirit, bring any thing to their new beings, unless it be a passive receptiveness, as they are reasonable creatures. Some read the Text, and not unfitly (for the original will fully bear it, Except a man be born (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from above or from heaven; and therefore in the fifth verse of this third Chapter of John Christ telleth us, Except a man be born of the Spirit, he cannot enter into the kingdom of God; and in Tit. 3.5. it is called a renewing of the holy Ghost; so 1 Joh. 12.13. Jer. 31.18, 19.2 Cor. 3.5. 1 Pet 1.1, 2, 3. Ephes. 2.10. 1 Pet. 2.9, 10.  
This work is sometimes called a transplanting out of the natural wild olive-tree, and engraffing it contrary to nature into a true good Olive-tree, Rom. 11.24. out of the first into the second Adam; now the Cions cannot transplant or ingraff itself. It is termed a new creation, 2 Cor. 5.17. To create or bring something out of nothing is beyond the power of the strongest creature it is above the strength of all men and Angels to create the least pile of grass; God challengeth this as his prerogative royal, Isa. 40, 26. As the old heaven and earth were the work of his hands, Gen. 1.1. so are the new heavens and new earth, wherein dwelleth righteousness, Isa. 65.17. Austin said truly, To convert the little world, Man, is more than to create the great world. It is further styled a Resurrection from the dead, Ephes. 5.14. and 2.5. It is a great work to recover a dying body, a far greater to restore one that is dead to life, but the greatest of all to enliven a dead soul; in the former there is no opposition, in this there is much. In spite of man and devils to pull down the ugly rotten frame of sin, and set up the lovely lasting Fabric of sanctity, requireth no less strength than Omnipotency. The Almighty God putteth forth the exceeding greatness of his power in forming the New creature, Ephes. 1.19, 20. nay the same power which he did in raising up jesus Christ from the dead, who had beside the watch of Romans, and the malice of hell, such an heavy weight as the sins of the world to keep him down.  
Repentance and Faith are the two chief ingredients in this rare composition, and neither of them are such drugs as grow in Nature's Garden; no, they are fetched from far: It is God that giveth to the Gentiles repentance unto life, Acts 11.18. 2 Tim 2.25. The stones will as soon weep as man's heart of stone, unless he that smote the rock force water out of it, by turning it into a heart of flesh for Faith also it is the gift of God, Ephes. 2.8. Phil. 1.29. None come to the Son, but such as are drawn by the Father, Joh. 6.44. He alone that caused iron to swim, 2 King. 6.6. can keep the humbled sinner (that is pressed down with the burden of innumerable iniquities) from sinking in the gulf of desperation.  
To part a man from his dearest carnal self, and to make him diligently seek the destruction of what before he sought the preservation; to make him cut off his right hand, and pluck out his right eye, hate father, mother, wife, child, name, house, land; u● do all he had done, go backward every step he had gone; see things with a new light, understand things with another heart, and in the whole course of his life to swim against the stream and tide of nature, and winds of example; to bring a soul to this I say (which is all done and much more in conversion) requireth the infinite God's operation: Flesh and blood can neither reveal these things to a man, nor work these things in a man, but the Father which is in heaven.  
The Minister, like the Prophet's servant, 
Instrumentum non movet nisi moveatur.  may lay his staff on the dead child, but he cannot raise it to life till the Master cometh. Paul may plant, and Apollo water, but God only can give the increase, Cor. 3.6. Without him we can do nothing, John 15.3. We may preach out our hearts, unless God affords his help, our people will never be holy. As Protogenes when he saw a picture in a shop curiously drawn, cried out, None but Apelles could do this: So when thou seest the beautiful image of the blessed God lively portrayed on the soul, thou mayst say, This is the finger of God: None but a God could do this.  
Secondly, I say Whereby God out of his mere good pleasure, here is the impulsive or moving cause of Regeneration; Of his own will begat he us again by the word of truth, Jam. 1.18 Gods good will is the highest moving cause of this gracious work; 'twas not any foresight of Faith or good works, not any thing without him that turned the scale of his thoughts for thy purity and peace, but only his own good pleasure and pity, Ezek. 36.21, 22. therefore he is said to give a new heart, verse 26, 27. because he bestoweth it freely, not for man's merit, but from his own mercy: The gift of grace is merely of grace; For we ourselves, saith the Apostle, were sometimes disobedient, foolish, serving divers lusts and pleasures; But after that the kindness and love of God our Saviour toward man appeared; Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the holy Ghost, Titus 3.3, 4, 5. so Ephes. 2.1, to 6. verse. If you would know the grand reason why some are taken (by the net of the Word, let down in the sea of the world) when others are left; why some like wax are melted before this fire of Scripture, when others like clay are hardened; why some have the light side of this glorious pillar towards them, when others have the dark side of it; why the same path of the red sea is salvation to some, when it is destruction to others; why the mysteries of the kingdom of heaven are revealed to babes, when they are hid from the wise and prudent: I must give you the same reason which Christ himself doth, Even so Father, because it seemeth good in thy sight, Matth. 11.27. his will and mercy are the cause of all our felicity, Rom: 9.18. 1 Pet: 1.3. Deut: 7.7, 8. Grace chooseth thee, Rom: 11.5. There is a remnant according to the election of Grace; so Ephes: 1.5. Grace calleth, 2 Tim: 1.9 Who hath called us according to his purpose and grace, which was given us in Christ before the world began; so Gal: 1.15. Grace distinguisheth and differenceth thee from others, By the grace of God I am what I am; 1 Cor. 15.10. Grace justifieth, Rom: 3.24. being justified freely by his Grace; Grace glorifieth, Ephes: 2.8. For by grace are ye saved; Grace doth lay both the foundation and the top-stone of glory: that deserveth the thanks and praise of our beginning, progress, and perfection in holiness. Every step in our ascent to mount Zion is freestone; Every link, as one observeth well, in the golden chain of man's salvation, is richly enamelled with Freegrace. O how lively doth this lovely Attribute play its part from first to last in the recovery of lost man!  
Thirdly, Here is the instrumental cause. I say, by the Ministry of the Word. Of his own will begat he us again by the word of truth, Jam: 1.18. Scripture is the ordinary means of conversion; The Gospel of Christ is the power of God unto salvation, Rom. 1.16. God indeed is a free agent, working when, in what manner, and by what means he pleaseth; though he toeth us to means, he doth not tie himself to means; he doth sometimes make relations the instruments of Regeneration; some by being matched to Christians, have been married to Christ; some matches which have begun in the flesh, have ended in the spirit; therefore the Apostle telleth the believing Wife, she knoweth not but she may save her Husband; and the believing Husband he knoweth not but he may save his wife, 1 Cor. 7.16. 1 Pet. 3.1 God hath made pious education effectual for children's conversion: The morning's draught of wholesome instruction hath preserved many young ones from infection by, and perdition with others, 2 Tim: 3.15. Prov. 22.6. Some Masters have also been spiritual fathers to their servants; there are those that by being of the family of the faithful, have come to be of the family of Faith, Acts 10.1. Iosh: 24. God sometimes converteth by sufferings; Affliction like the Shepherd's dog hath brought those home into the fold of Christ which went astray like lost sheep: God hath cast some Manasses and Prodigals that were hard metal, into some hot fire, and thereby melted them and fitted them to receive his own impression and image, Luke 15. 2 Chron: 33.11, 12, 13.  
But usually the Minstry of the word is the pen in the hand of the Holy Ghost, with which he writeth the Law of God in the heart. The Law of the Lord is perfect converting the soul, Psal. 19.7. 'Tis the incorruptible seed of the word, which by those spiritual husbandmen is thrown into the soil of men's hearts, that through the influence of the Son of righteousness and dews of heaven springeth up in grace and holiness.  
1 Pet. 1.23. Ordinarily there is no other way to beget grace, than the word of grace, and it tendeth not the least to God's dishonour (nay, rather the weakness and meanness of the instrument in such cases commendeth the workman) because he hath manifested this to be his pleasure, it pleased him through the foolishness of preaching to save them that believe, 1 Cor. 1.21 He will give light to the world only by the Sun, though he could do otherwise; therefore as some observe, though light were made the first day, yet the Sun was not made till the fourth day, to show that God could give light to the world without a Sun. Thus God could convey the Spiritual light of holiness without the Sun of scripture, but it is his will to make that his ordinary means. It is the word which makes clean the filthy, John 15.3. which sanctifieth the unholy, John 17.17 which begetteth grace in those that were graceless, Acts 2.37. For this cause it is called the engrafted word, James 1.21. for as the Cions of a good apple grafted into a crabtree stock doth change the harsh sour nature of it, and maketh it sweet and pleasant, so the word preached (for of that he speaketh, verse 19.20.) can change the stony, cannal, earthly heart of man, and make it soft, spiritual and heavenly.  
Some have indeed been converted by reading, as Luther, Augustine, Junius and others confess they were; but most commonly it is by hearing, that men's souls come to live, Rom. 10.14. There is a blessing for Readers, and there may be a fish or two caught in the net, that is let down in an heap, but that is rare: it is not the net lapped up together, but haled out at length and spread all abroad, that bringeth in the draught: So it is the spreading out the word, the dilating on the matter in hand, which usually catcheth souls  
The Law like John Baptist prepareth the way of the Lord by opening and searching the festered wounds of the finner, by making him sensible of his sores, his sins and misery, and hearty desire a Physician, a Redeemer, Rom. 7.9. than the Gospel perfecteth the cure by pouring oil into the wounds, and binding them up by acquainting the soul with, and interesting him in the free and rich mercy of God in Christ. 2 Thes. 2.14. The Law like Moses bringeth to the borders, but the Gospel like Joshua leadeth into Canaan. Thus the Scriptures (as is wittily expressed by one) are the bells which ring all in, which call people into the Church of God. The Poets speak of music which hath made stones leap into walls; this word of God hath turned stones into flesh, of stones it hath raised children unto Abraham.  
Fourthly, Here is the formal cause of regeneration, whereby God doth at first renew the whole man after his own image: now because this is the cause which doth specifically difference a thing, and this being opened, its nature will best appear, I shall speak the more to it, and observe in it these four particulars.  
1 The act, renew, 2 The Subject, the whole man, 3 The pattern, after his own image, 4 The season or time, at first.  
1 For the act I call it a renewing (and so doth the Apostle, Titus 3.5. Eph. 4.23, 24,) upon a double account; partly because in Regeneration nature is not ruined, but rectified. The Convert is the same man but new made: The Faculties of his soul are not destroyed, but they are refined; the same Viol, but new tuned. Christ gave not the blind man new eyes, but a new sight to the old ones. Christ did not give Lazarus a new body, but enlivened his old body: So God in Conversion doth not bestow a new understanding, but a new light to the old; nor a new Soul, but a new life to the old one. The powers of the man are like streams not dried up, but turned into another Channel. The truth is, that man by his fall from God is so exceedingly degenerated and polluted, that repairing and mending will not serve, he must be wholly and throughly new made, as the house infected with the leptosie, scraping would not do, it must be pulled down, and new set up, but as when an house pulled down is new set up, we use possibly the same timber and stones, and materials which were in it before, only they are new squared and polished, what is rotten or amiss in them is pared off, and what is wanting (as several things will be) are added: So when this new building of Regeneration is erected, the Spirit of God makes use of the old substantial materials (the soul and its faculties, the body and its members) which were in man before, only polisheth and purifieth them, and squareth them according to the rule of God's word, it hews off what is unsound and sinful, and bestoweth that grace and holiness which is needful, He taketh not away our beings, but the wickedness and crookedness of our beings, and addeth a new gracious beauty which we had not before We put off the rags of the old man, and put on the Robes of the new man and continue in regard of substance the same men.  
Again, I call it a renewing, partly because of the great change which is wrought in a man converted. New things differ much from old for the better. O how wonderfully doth the new born soul differ from his former self! As Saul when he received the spirit of courage became another man, 1 Sam. 10.6. so doth the Christian when he receiveth the spirit of grace: He is not in some sense the same man he was before, he liveth a new life, he walketh in a new way, he steereth his course by a new compass, and towards a new coast. His Principle is new, his Pattern is new, his Practices are new, his Projects are new, all is new: He ravels out all he had wove before, and employeth himself wholly about another work. What a change is there when the blind see, the deaf hear, the dumb speak, the lame walk, the dead live, when the Lion is turned into a Lamb, darkness into light, sickness into health! why all this and more is done in Regeneration, when a sinner is changed into a Saint: It is therefore most fitly called Conversion, Acts 15.3. which is a term borrowed from travellers, who being out of their way turn about, and so get into it, leaving the way in which they were, and taking another (if need be) quite contrary to it. The sinner is born with his heart and face towards the flesh, the world, and hell, and with his back towards God, holiness and heaven, and so he goeth on a many years possibly till God convert him, and turn him about; then his back is towards the former, his face and heart towards the latter; his whole life before was a departure (every action being a step) from God; his whole life now is a drawing nigh every duty; being a nearer approach to God.  
A man and a beast differ much in their lives, but a natural and regenerate person differ far more; even as so far as the Spirit of God, which is the principle of a Christian life differeth from the rational spirit of a man.  
Extraordinary and strange things are called new, Acts 17.19. Jer. 31.22. Well may the Convert be called a new creature, the work of Conversion making such a wonderful alteration, that carnal men admire it: They think it strange that ye run not with them to the same excess of riot, 1 Pet. 4.3, 4. nay those that are thus renewed, wonder at themselves, Being called out of darkness into his marvellous light, 1 Pet. 2.9. Woeful darkness makes it wonderful light: As a man that hath been all his days kept in a dark prison and never beheld the Sun, when he cometh to be set at liberty, and see the light, he stands amazed, wondering at it.  
2 The Subject (I call it a renewing of) the whole man: As in our fist birth, not one part or member is born, but every one: so in our second birth the whole man is new born. By our first birth the whole man is polluted, and therefore by our second birth the whole man must be purified. Original sin defileth the whole man, from the crown of the head to the soles of the feet; and Regeneration refineth the whole man, soul, body and spirit, Rom. 3.13, 14. 1 Thes. 5.23. The plaster must be as broad as the sore: the leaven of grace doth season the whole lump. Old things pass away, and behold all things are become new, 2 Cor. 5.17. The water of life within is not like a Spring which ariseth in some parcel of ground, and terminateth in the same; but like the Ocean which compasseth about the whole (little) world of man: As when God's laws were written in Tables of stone, The Tables w●re written on both their sides, on the one side & on the other were they written, Exod. 32.15. the Tables were written all over, they were full of the Law: so the spiritual Tables have the Law, the image of God written on every side, body and soul, every part of each, an inward conformity in the heart, an outward correspondency in the life.  
In the new creature, though every part be not throughout sanctified, yet he is sanctified in every part throughout; he hath a perfection of parts, though not of degrees.  
Regeneration like the Sun goeth through the twelve signs of the Zodiac; there is nothing hid from the heat thereof; it moveth in, and worketh upon every faculty of the soul and every member of the body; but the image of God is principally in the soul, or the inner man, Heb. 8.10. Rom. 7.22. Eph. 4.23. As the heart being the forge of the spirits, is the chief seat of a natural, so also of a spiritual life: The King's Daughter is most glorious within (though her clothing without be likewise of wrought gold) there Satan before had his Throne; it was as a child's pocket full of trash, or as a ditch full of mud and dirt; but now Christ will make ●hat place the s●at of his Empire, and fill it like a Cabinet with precious jewels: and indeed the soul being spiritual, is principally ●apable of his image who is a spirit.  
I shall show how the soul in its faculties, and the body in its members, are both renewed.  
In the soul I shall cousider, 1 The Understanding to which the spirit of God makes its approach in the first place, enlightening it in the knowledge of sin and the Saviour, Eph. 4.23. The understanding to a man, is as a window to an house, which before being continually shut, and little light appearing, 'twas no wonder that the heart lay so sluttishly, and was so full of the deeds of darkness; but now God reneweth the soul in knowledge, after the image of him that created him. Col. 3.10. before the god of this world had blinded the mind that it could see neither the emptiness of the world, nor the preciousness of the word, nor the lothsomness of sin, nor the loveliness of the Saviour, nor the vanity of the creature, nor the excellency of the Divine nature; but whereas the man was blind before, now he seethe; being made spiritual he judgeth all things, 1 Cor. 2.14.15. He judgeth the things of heaven to be far better than the things of earth, the concernments of his soul much more worth than the concernments of his body; and the affairs of eternity far more precious than the rattles and trifles of time, and all by reason of the new sight bestowed on him. Satan truly carrieth men hoodwinked to hell, as Higlers carry their fowls in Dorsers to the City, where they are killed, that they cannot see one foot of the way, neither know they whether they are going; but God doth not carry men blindfold to bliss; but as in the old, so in the new creation he beginneth with light.  
The Understanding in Regeneration is illuminated to see two things especially Sin to be the greatest evil, and God in Christ to be the greatest good; and I verily believe the mistake of the man before about these two things were a principal cause of the many miscarriages in his heart and life: Before he looked on sin through the Devil's spectacles, and beheld that strumpet dressed in her gaudy attire of pleasure and profit, whereby she was to him as the forbidden fruit to Eve, pleasant to the eyes; But now he beholdeth sin through the glass of the Law (in its opposition to the blessed God, and his own happiness) stripped naked of all those counterfeit and borrowed ornaments, and it is the evil of evils, sinful sin indeed. He judgeth it worse than diseases or disgraces, than losses or crosses, yea, than Serpents or Devils, Rom 7.13. Heb 1.25 Dan. 3.17. and 6.10. Formerly he ●aw no such hurt in sin that Professors were so  of it, and Preachers so hot against it, that the Son of God must die, and the greatest part of the world be damned for it: but now he hath other thoughts of it, for he seethe its contrariety to the Lord, and his precepts, and subscribeth unfeignedly to the righteousness of the Law; Before he saw little desireableness in the infinitely amiable God; He saw no form nor comeliness in him, that when he beheld him he should desire him, Isa. 53. He wondered what made others so much in love with him; his voice was to a Christian, What is thy Beloved more than another Beloved, that thou dost thus follow hard after him, forsake all for him, dedicate thyself wholly to him, that thou prayest so fervently, hearest so diligently, servest him so cheerfully, art so careful to please him, so fearful of offending him! he judged him happier that had plenty of the creature then him that had God in Christ for his portion; but now his mind is enlightened ●o know the only true God, and jesus Christ whom he hath sent, John 17.3 He seethe such beauty in his being, such equity in his laws, such infinite excellency in the Divine nature, such unspeakable felicity in the fruition of his favour through Jesus Christ, that he esteemeth his very life, yea, all that he is worth for this and the other world, as jacobs' in Benjamin, to be bound up in the love and life of God, Psal. 73.25. and 63.3.  
Secondly, The Conscience is also renewed; to this Faculty the Spirit makes its address in the next place; the Conscience of the man naturally was so hard and obdurate, that as ice, through the extremity and continuance of a great frost, you might have drive●●carts heavy laden over it and it would not break; though mountains of lusts more heavy than lead lay upon him, he complained not, jer. 8.6. But now his Conscience is as the water which hath such a tender film of ice upon it, that yieldeth at the least touch; a small stroke of sin maketh an impression upon it; before it was seared with a red hot iron, 1 Tim. 4.2. and past feeling, Ephes, 4 17, 18, 19 as that member which the Chirurgeon intendeth to cut off is so mortified by means applied to it for that end, that it feeleth not the Saw or Instrument which parts it from the body; so the conscience was by custom in sin so cauterised, that it felt not the sword of the Spirit; neither Ministry, nor Misery, nor Miracle, nor Mercy could prevail with it; but now it becomes tender and flexible, a little prick with a pin is painful to it; as the eye it is offended with the smallest dust, 2 Chron. 22.19. it is void of offence towards God and man, Acts 24.16. Before, it (like Micaiah to Ahab) never spoke good to the man, but frighted him with fears, and terrified him with the pre-apprehensions of his eternal torments; it followed him to bed and board, and dogged him day and night like a Sergeant to arrest him, at the suit of the most High, for the  debts which he owed to the Divine Majesty. The man and his conscience were like fire and water; they never met (if the hands of conscience were not tied down by force) but they fought: Like some contentious couple they were always scolding one with another, and striving for the mastery: The endeavour of conscience was as the Angel to Balaam to stand in the sinner's way with a drawn sword, and stop him in his cursed course; the care of the sinner was to serve conscience as Herod did the Baptist, even to cut off its head, for having a tongue in it so bold as to check him for his crimes, Heb. 2.15. Rom. 2.15. Heb. 9.14. But now conscience being sprinkled with the blood of Jesus, is purged from dead works, and so being purified is pacified. The creditor now is satisfied by the payment which the surety hath made, and thereby the debtor is discharged. Conscience now waits on the Christian, not as a Sergeant to molest him, but as a Servant to assist him to its utmost power. The Convert and his conscience are now like two in consort that keep tune and time together, or as some loving Husbands and Wives, who strive most which shall please the other best; Conscience strives to please the Christian by ask the Law at God●s lips, and making Scripture its Counsellor; the Christian strives to please his conscience by yielding hearty subjection to its holy counsels, Heb. 9.14. 1 Tim 1.5. Rom 5.1. The renewed conscience giveth the new creature more solid comfort in one duty, than the natural man (though he equal Methuselah's age) hath all his days, Phil. 4.4.  
Thirdly, The Will is also renewed; the Will before was carnal, crooked, stubborn, rebellious against God and his will; the works of the Devil he will do, Joh. 8.44. And as for the word which thou hast spoken to us in the name of the Lord, we will not do it, Jer. 44.16. It is resolved for evil and against good, Ephes. 2.3. John 5.40. This is Satan's Fort-Royal. wherein he continually secures himself in the unregenerate, when he is in a skirmish beacon out of the outworks by some sudden conviction; and in this, as Samsons in his hair, his whole strength lieth; Take away Will, and you take away Hell. But this faculty is now made pliable and flexible to the Divine Majesty: It is made so spiritual, regular and consonant to the will of God, that the Convert may safely (if humbly) say with Luther, Lord, let my will be done, because it is thy will: God and the godly man do now as two friends will and nill the same thing, Psal. 40.6, 7.  
As the Will is a servant, it is now cheerfully subject to its Master in heaven; its voice is, Lord, what wilt thou have me to do? Acts 9.6. And, speak Lord; for thy servant heareth, 1 Sam. 3. do but show it your commission from the King of Kings for what you require, and it presently doth obey, not dispute your commands.  
As a Master (for 'tis a Centurion in authority, which hath many at its command, it saith to one faculty go and it goeth; to another come and it cometh; to a third, do this, and it doth it) it ruleth now according to Divine Writ, and gives Laws to all under it, according to the Orders which it receiveth from God its Commander in chief; were the Christians power but answerable and equal to his will, he would be as holy on earth, as he shall be in heaven, Psal. 119.5. Rom. 7.15, 18, 19  
The iron gate indeed of man's Will is far from opening of its own accord; the Will is hardest won of any Faculty; it is like the strong fort of Zion in jerusalem which Joshua himself could not surprise; the Son of David alone can do it: But the Spirit of God doth powerfully, though sweetly, incline it to choose God, and for God. The Understanding discovering to the Conscience the necessity, excellency and benefit of proclaiming and prosecuting an open and eternal war against all sin, and of accepting and embracing an everlasting covenant with God in Christ, and of submitting to the guidance and government of the Spirit; conscience doth in the name of God, whose Officer it is, charge the will to close with these things; the will, (the spirit striking in) yieldeth contentedly, and resolveth accordingly, God persuades this Japhet to dwell in the tents of Shem.  
4 The Affections are likewise renewed: The Understanding and Will (the superior Officers) being won, these like faithful, private Soldiers, readily follow their leaders, or as dutiful handmaids they obey the commands of their Master and Mistress: They are called by some the shaping or formings of the will in several motions, according to the object presented; so that the will like the Sun moving heavenward, these like Sun-flowers must necessarily follow its motion.  
Before these affections were in several regards full of corruption, but now they are purified for the Master's use. Before, they were carried out towards wrong objects; hatred was set upon God, Rom. 1 30. his word Prov. 1.29. Psalm 50.17. and people, John 15.19. Love was bestowed on sensual delights, Psalms 4.3. Jer. 5.31. 2 Tim. 3.2. and 4. and sin, Micah 3.2. Prov. 1.22. But now the man loathes what formerly he loved, and loves what formerly he loathed: though sin were the luscious meat, which did so exceedingly please his , that his teeth were always watering after it, and he rolled it as a sweet morsel under his tongue; yet (now he serves it, as Amnon did Tamar) the hatred wherewith he hates it is far greater than the love wherewith he loved it. Psalm 119.104, Rom. 7.15. he cannot see this knife with which he had cut the throat of his precious soul and dearest Saviour, but his eye affects his heart with sorrow and anger, O 'tis a kill look which he now gives his most beloved lust; he cannot meet this brat of hell; this ugly guest in any room of the house, but his heart riseth against it: And as hateful as God was to him before, Psalm 14.2. Rom. 8.5, 7. yet now he alone is the savoury meat which his soul loveth Psal. 18.1. and 73.25. If this dish stand on his table, though all others be removed, he hath that dish which he loveth best.  
His joy before in the creatures, is now in Christ, Amos 6.13. Prov. 2.14. Rom. 5.2, 3, 4. Phil. 4.4. his sorrow was before for sufferings, but 'tis now for sin, 2 Cor. 7.9, 10, 11. His fear was before lest he should lose his flocks, or his friends, or outward mercies; but now 'tis jest by sin he should lose God's favour, Psalm 4: 6. Isa. 8.12, 13.  
His desire was before enlarged after god as hell, but now 'tis after grace as heaven, Hos. 7.14. Psalm 42.1. Matth. 5 6. Psal. 63.1. The desire of our soul is thy name, and to the remembrance of thee, Isa. 26.8.  
Before, the affections were also carried out inordinately after objects that were lawful: The man was like to be drowned in the shallows of lawful enjoyments; when he joyed in the creatures he would overjoy, and turn thereby his mirth into madness, when he loved his relations he would overlove them, and change thereby his love to them into self, or soul-hatred: so for his anger, Eph. 4.26. it would exceed its limits, even where it was lawful. For these passions of the mind are like the water of the sea, useful and profitable if kept within their bounds, but if they overflow the banks they are very hurtful, and threaten a Deluge: but the regenerate person doth moderate and rectify these affections, Col. 3.1. 1 John 2.15. 1 Cor. 7.29.30. He keepeth his fire so watchfully, that it doth not burn his house.  
Besides, the affections were corrupt before, in regard of the contrariety which is in them: They did torture and tear the child of disobedience; one drawing him one way, another plucking him the contrary way; but grace composeth the affections which could never agree one with another; before Conversion hope and fear, joy and grief, humility and resolution were repugnant each to other; but regeneration makes them good friends; when the new creatures heart leaps with hope of heaven, he is then fullest of fear, lest he should displease God; when he is mourning for sin he can rejoice in his Saviour, as the heavens can shine and shown at the same time, he can be meek and fiery, as Moses, Numb. 12. humble and resolute, as Paul, and yet not like Rebeckah have two contrary Nations struggling within him. The understanding, will and conscience are the chief strings in the soul, to which all the rest are tuned; now they being by the spirit set up to their due height and holiness, the affections are wound up accordingly, and so make a complete harmony of the whole, and yields a grateful sound in the ears of God.  
5. The Memory is renewed. This master of the Rolls, or keeper of the ancient Records, was formerly as a grate suffering the pure and clear water to go through, retaining only the mud and filth; but now it is like a fan casting away the chaff, and keeping the good corn; it was before as a sieve letting the fine flower go through, and holding still the bran; but now it is like the Ark wherein the two Tables are safely laid up. The sanctified man's memory is a spiritual Treasury: he layeth up the things of God (as Mary) in his heart, Luke 2.19. and as occasion serveth bringeth them forth, and layeth them out in his life; he remembreth the commandments of God to do them, Exod. 20. Psal. 109.16.  
Indeed (as the rest so) this faculty is renewed but in part; and therefore as in the best room a spider may set up her cobweb, in the best garments there will be dust, so in the best memory there may be somewhat which is bad and filthy, but the cleanly Christian no sooner spieth it, but he sweeps it away.  
This work of Regeneration doth also reach to the body, the strong Castle of the soul being taken and sanctified, the Town of the body commanded by it presently yieldeth. The wheels and poises being right within, the hand of the Dial will go right without. When Satan sat on the Throne of the soul, as King, the members of the body, (which the Holy Ghost termeth in unregenerate persons weapons of unrighteousness, Rom. 6.13.) were his Militia, and employed to defend his unjust Title, to execute his ungodly designs, to perform his hellish pleasure, the head to plot, the hands to act, the feet to run, the eyes to see, the ears to hear, the tongue to speak for him: but as when an enemy is conquered, and a Magazine in War is taken, the General maketh use of those Arms and of that Ammunition for his service, which before were employed against him; so the strong man Satan being beaten out of his strong holds by Christ the stronger than he, the members of the body which before were instruments of unrighteousness unto sin, are now instruments of righteousness unto God, Rom. 6.13, 16. The eyes which before were wanton, open, and full of adultery, 2 Pet. 2.14. are now locked down fast with a covenant not to look after a maid, Job 31.1. They are turned away from beholding vanity, Psal. 101.3. The ears which before were as deaf as the adder, not hearing the voice of the heavenly charmer, do now hearken to what the Lord speaketh, as soon as the wand'ring sheep is brought home to the fold of Christ, he is known by his ear-mark, He heareth Christ's voice, and followeth him, John 10.27. Psa. 85.8. The breath and speech which before were corrupt, stinking, as proceeding from rotten lungs, an unsanctified heart, Rom. 3. is now sweet, seasoned with grace; for the man's inward parts are sound, Anatomists teach us that the heart & tongue hang on one string; The mouth of the righteous speaketh wisdom, and his tongue talketh of Judgement; for the Law of God is in his heart Psal 37.30, 31. his lips speak the language of Canaan. The sound of the metal discovers it to be silver, His very speech bewrayeth him (as they said of Peter, Matth. 26.73.) to belong to Jesus: His feet before made haste to shed blood, they ran to evil, were the Devil's Lackey to go on his errands, Rom. 3.15. Prov. 1.16. but now they are turned to God's testimonies, they run the way of God's Commandments, Psal. 119.1, 59 His hands before were full of oppression, violence, bribery and extortion, Psal. 26.10. Prov. 6.17. Satan's servants to make up that work which he cut out but now, they are lifted up to God's Law and word: thus in their places are all the faculties of the soul and members of the body Obedients to God's Precepts, and serviceable to his Will.  
Thirdly, I observe in this formal cause, the pattern; it is a renewing of the whole man after the image of God; Man's loss and misery by his fall consisteth in these two things. 1. He lost God's image and likeness. 2. God's favour and love: Now that the second Adam might recover us to God's love, he doth imprint on us God's image; for likeness is the ground of love. Therefore the regnerate are said to be partakers of the divine nature, 2 Pet. 1.4. and the new man which they put on in conversion is said to be after God, and after the image of him that created them, Ephes 4.23. Col 3.10. The Law of God is written in their hearts, Heb. 8.10. which Law is nothing but a conformity, or likeness to the nature and will of the Lord. The corrupt image of Satan and the old Adam is defaced, therefore it's called a putting off the old man, Col. 3.9. Ephes. 4.23. the pure image of God is introduced, therefore it's called a putting on the new man, Ephes. 4.24. which after God is created in righteousness and true holiness, and a being holy as God is holy, 1 Pet. 1.14, 15, 16. And indeed all these new born children do so far as they are regenerate completely resemble their father: Their godliness is nothing but Godlikeness, a beam of the divine glory, a representation of Gods own perfections: As the wax bears the image of the seal, and the glass of the face, so doth the new creature bear the image of his Creator. David was a man after Gods own heart, because a man in some measure after Gods own holiness.  
Fourthly, I observe in this formal cause the season, I say it is a work of God's Spirit, whereby he doth at first renew the whole man after his own image. These words at first, do distinguish regeneration from Sanctification. Sanctification is a constant progressive renewing of the whole man, whereby the new creature doth daily more and more die unto sin and live unto God: Regeneration is the birth, Sanctification is the growth of this Babe of Grace: In Regeneration the Sun of holiness rises, in Sanctification it keepeth its course, and shineth brighter and brighter unto the perfect day, Prov. 4.18. The former is a specifical change from Nature to Grace, Ephes. 5.8. The latter is a gradual change from one degree of grace to another, Psal. 84.7. whereby the Christian goeth from strength to strength till he appear before God in Zion. As Creation and Preservation differ, so do Conversion and Sanctification; Creation is the production of something out of nothing; preservation is a continued Creation, or Creation every moment in a new edition: Conversion is a new Creation, 2 Cor. 5.17. The making of new heavens and new earth, wherein dwelleth righteousness: Sanctification is a continued Conversion, or conversion every moment, in a newer and more correct edition. Thus much for the formal cause of Regeneration, A renewing of the whole man at first after God's image.  
Fifthly, Here is in the definition the Final causes of Regeneration, The glory of God, and the salvation of his elect. The first is the more, the other the less principal end. They are both joined together in God's decree and intention, and in the Saints calling, and the execution of his decree. The Lord made all things for himself, Prov. 16.4. but especially the new creation that being his Masterpiece and choice work, is particularly designed for the credit of the Workman; All thy works shall praise thee, O God; and the Saints shall bless thee, Psal. 145.10. All Gods works do praise him, even the earth, and heavens, and bruits analogically after a manner, by serving him in their places and stations, and giving others matter and occasion of praising him. Sinners may praise him formally after their manner, as Trumpets make a loud noise, but are filled only with wind; but Saints only can praise him properly after his manner, in such a way as he accepteth; praise is the highest, the most excellent part of Divine Worship; Now excellent speech becometh not a fool, Pro. 17.7. as every sinner is; But praise is comely for the upright, Ps. 33.1. The water of Saints praises is drawn out of a deep spring, the heart, and so it is sweet and pleasant This is God's great end in sowing the precious seed of grace, that he might reap a crop of glory, Acts 15.14. God did at first visit the Gentiles, and take out of t'him (mark!) a people for his name. He makes them partakers of his Nature, that they might be a people for his name. So Isa. 43.21. This people have I form for myself, they shall show forth my praise. God form all the people in the world for himself, for his own praise; Even a Pharaoh is created and advanced that God might be exalted, Rom. 9.17. But this regenerated people is the people, which God principally designeth for his own praise. This people I have form for myself; other people I have passed by like old pieces of metal, leaving them in their dust and rust; but this people I have thrown into the fire of my Word, have cast them anew, and made them vessels of gold, meet for my own service and glory. They shall show forth my praise: They; Alas others may praise him ignorantly, as the arrow hiteth the mark, but knoweth not its own motion; or forcedly, as he squeezeth confessions from them of his Justice and strength when they are under the rod or upon the wrack, Exod. 9.27. And this is no thank to the Will of man, but to the power of God who like the Huntsman useth the rage of the dogs to his own end, and maketh the wrath of man to praise him, Psal. 7●. 10. or at best they praise him but notionally, and by hear-say, as one born blind may commend the Sun, or a stranger the Country he never saw. How far short must these come, when no creature can do God right, or limb out his vast perfections in their several dimensions! surely these must do him wrong, and blot his name with the most curious pencil of their most studied praises; but this people shall show forth my praise. Alexander would have none draw his picture but Apelles, or cut his statue but ● ysippus', because none else had art enough to do it well. Certain it is, none have skill and wisdom to show forth God's praise, but that people which he form for that purpose: This people which have felt the weight of their sins, and smarted with wounds in their souls; this people, which have sometime been terrified under the apprehension of my unspeakable fury, and the expectation of the unquenchable fire; this people, that have seen their corruptions in their colours, suffered divine terrors, given themselves over for dead, damned creatures, and then were by bottomless mercy drawn out of the depth of misery, translated out of death and darkness into the Kingdom of light and life; this people which I have purchased with the blood of my Son, beautified with the graces of my Spirit, interessed in rich promises, entitled to the heavenly possession; this people which have been carried like the Ambassadors of the King of Babylon into the temple, 2 King 20.12. and seen all the richness and glory thereof, the pleasures and comforts therein, tasting me to be gracious, sitting under my shadow with great delight, solacing their souls with the means of grace, and rejoicing in hope of eternal glory; this people shall praise the greatness of my power, the manifoldness of my Wisdom, the sweetness of my Love, the sureness of my Word, the riches of my Mercy, the freeness of my Grace, the beauty of my Image, the preciousness of my Christ, and all this upon their own knowledge and experience. O the Hosannah's, and hallelujahs, the praise, and glory, and honour, and thanks which this people shall give to the Lord, and to the Lamb for ever! The harps of Saints are tuned to these songs on earth, but who can conceive what ravishing music they will make in running division on these several notes in heaven! Surely, surely, the greatest revenues of praises which come into God's Exchequer, are from the hearty acclamations of his sanctified and saved one's; as they receive the choicest mercies, the love of God, the blood of Christ, pardon, peace, grace, glory, so they return the highest praises.  
The building of man's body is so stately a structure, the rooms in it so curious, the hang and furniture so rich and costly, embroidered as with needlework, that the owner of the house hath a considerable rent of honour paid for it: I will praise thee, saith David, for I am fearfully and wonderfully made; my substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest part of the earth, Psa. 139.14, 15. The setting up of the new creation, as it is more glorious, the image of God's own perfections (though it be imperfect in this life) the heart of a Saint being bespangled like the heavens, with those glistering stars of graces, and his life being a legible comment on the divine Law, so it brings the author a larger income of honour. This is the Lords do, and it is marvellous in the godly man's eye, 1 Tim. 1.13, 14, 17. 1 Pet. 1.3. but when the good work now begun shall be finished, than God's praises shall be perfected: when the foundation of this spiritual Temple is laid in this world, they cry grace, graces; but when the top-stone shall be laid in the other world, than they shall cry Glory, Glory; Blessed are they that dwell in that house, they ever praise him: in that Temple doth every one speak of his glory. Therefore the Psalmist observeth that when the Lord shall build up Zion, than he shall appear in his glory, Psal. 100LS. 6. While his Church is building, he is glorious; but as the Sun under a cloud, not appearing so to the beholders, we can see but little of his infinite beauty, because of our weak eyes, and receive but little of his infinite bounty, because of our narrow hearts; but when Zion shall be built up in heaven, our eyes shall be strengthened to see the King in his glory, to see him as he is, and the water-pots of our souls enlarged and filled up to the brim, with those streams which make glad the City of God; then the Lord shall appear in his glory, than he shall have the honour of all his Attributes, the praise of all his Providences, and the glory of all his Perfections; for than he shall appear in all his royalty, embroidery, magnificence and glory. When the Saints shall have sailed in the vessel of their Saviour, through the boisterous waters of men's wrath, Devil's rage, and the Laws curse, and be safely landed in Heaven, than God shall have his full price of honour and glory for their fraught  
The other end of Regeneration, namely, The salvation of the Elect, is purposely omitted here, because it will be fully spoken to in the next Head, the first Reason of the Doctrine. So much for the description of Regeneration.   

In the next place I shall speak to the Reasons why there is a necessity of Regeneration in every man that would obtain Salvation.  
FIrst, Because every man must be prepared for (before he can be admitted into) that holy place. We say in Philosophy, Nature doth nothing per saltum; the ground is prepared for an harvest, by being dunged, ploughed, and sowed; it is as true in this point of Divinity; the god of Nature will not save a man per saltum, not remove a swine out of a Sty immediately into a Dining-room, not take a sinner reeking in his lusts, and presenly invest him with a Crown of life; no, the man must be prepared by Regeneration or holiness in part, for salvation or holiness which is perfect. The heathen King would not admit Virgins to his bed till they had been purified, Esther 2.12. and surely the King of Kings will not receive any into his nearest and dearest embraces, till they are cleansed from all pollutions both of flesh and spirit.  
Every man by his first birth is polluted, mere darkness, not receiving the things of God, Eph. 5.8. mere hardness, as unable as a stone to move in the ways of God. Ezek. 36.26, wholly captivated under the dominion of sin and Satan, Eph. 2.1, 2, 3. and hereby is unprepared for that holy place. The most godly father begetteth an ungodly child, Adam begat a son after his own (not Gods) image, Gen. 5.3. The white Halegens hatch black young ones. Though the Wheat be threshed, fanned and parted from the straw and chaff, yet when sowed, it bringeth forth Wheat both with stalk and husk. That which is born of the flesh is flesh, John 3.5. now flesh and blood (especially in this depraved sense) cannot inherit the Kingdom of heaven, 1 Cor. 15.  
A raker in Privies is not fit for a King's presence, but Regeneration prepareth the soul (by purifying it) for heaven, it maketh the creature meet for the inheritance of the Saints in light Col. 1.12. We scald and season vessels with hot water, and thereby fit and prepare them to hold wine, or some precious liquor: so God seasoneth the soul with grace, and thereby prepareth it for glory. Grace and glory differ not specifically, but gradually grace is aetas infantilis gloriae, as learned Davenant calleth it the infancy of glory. Glory is the maturity or full growth of grace the same state is an higher stature: grace is glory inchoate, glory is grace consummate; therefore as  by lighter colours are fitted to receive a deep scarlet die, so Christians by grace or Regeneration are prepared for glory and salvation.  
The Grammar teacheth the Scholar to construe and pierce, and that fitteth him in time for the University. Regeneration teacheth the Christian, what mediate Communion with God meaneth, and that fitteth for immediate Communion. Regeneration makes us capable of the beatifical vision, Matth. 5.8. not as a mere condition, but as a necessary disposition in the agent towards its object, as the sensitive faculties are required to the act of sensation, as well as sensible objects.  
And indeed heaven would not be heaven, that is, a place of happiness to them which are not fitted for it by holiness. We say of men brought up in the Country, that they would not delight in the honours and pleasures of a Court, because such things would neither suit their education or dispositions: so men who know no other heaven, then to eat and drink, and sleep, and roar, and revel, and like swine to wallow in the mire of sensual lusts, would never delight in that place of Spiritual and Angelical pleasures; for it would suit neither their sinful breeding, nor sensual natures. If their sore eyes which are continually running with a thume of corruption, cannot without pain behold the starlight of holiness in the Saints, how can they with any delight see God face to face, and behold that blessed Sun in his eternal noontide of purity and glory: Therefore, as they that are to live in another Country are fitted for it by learning the Language, Customs and Carriage of people in that Country: So God will have them who are to live in the heavenly Country learn before hand the work of the Citizens there, namely, how to please, praise, glorify and enjoy his Majesty,  
Secondly, Every man must be regenerated, or he cannot be saved, because all that attain heaven must be interested in the purchaser of heaven: Those that go to that place must be united to, and have a part in him that laid down the price; though man may be a possessor of heaven, yet Christ alone was the purchaser of it. We have boldness to enter into the holiest by the blood of Jesus, Heb. 10, 19 Acts 4.12. 1 John 2. ult. He alone is the jacob's ladder reaching from earth to heaven, by the help of which the Christian may ascend thither; all other deeds of conveyance will be found forged, and all claims made to the undefiled inheritance which are not under him, are false (therefore heaven is called the purchased possession, Eph. 1.14. because bought with the precious blood of Christ) for till a man's person be justified it can never be glorified: the guilt of sin must be removed, or the sinner cannot be saved; the soul must be reconciled to God, and accepted as righteous in his Son, or it can never dwell with God, and be made glorious as his Son.  
There are two changes indispensably requisite in all that would be saved, The one is the change of a man's state, or a moral change, when of a bondman to sin and Satan he is made a freeman, John 8.36. when of a slave to the Devil, he is made the Son of God; when he is brought from under the covenant of works to be under the covenant of grace; when of an enemy to God he is reconciled to him by the death of his Son; when though he were far off, he is made nigh; though he was not beloved, yet now is beloved; though he was a child of wrath, is now a vessel of mercy, John 1.12. Rom. 5.10. Eph. 2.3. Rom. 9.23. 1 Pet. 2.9, 10. The other is the change of a man's nature, or a Physical change, when the whole man is renewed after the image of God. The former is relative, this is real; the former is the change of his condition, this of his disposition; the former change is wrought in Justification, this in Regeneration; now the change of a man's nature is absolutely necessary, because till this be wrought there is no change of a man's state; the person is unjustified while the nature's unsanctified: For though Christ be the purchaser of the pardon of sin, of peace with God, of perseverance in grace, of an inheritance in glory, yet it is only for those that are in him, that is, really united to him There is no condemnation to them which are in Christ Jesus, Rom. 8.1. A Virgin hath no right at all to the honours and treasures of a man (notwithstanding some well wishes towards him) till she be married to him, and become one flesh with him; so a Christian hath no right at all to the great and good things which are Christ's, till he be married to the Lord Jesus, and become one Spirit with him: Union is the ground of communion; probably when the flood came, many hung about the Ark, but the waves quickly washed them off, those only that were in the Ark were saved; thus all that hang only about Christ, the true Ark, by a general profession, will be drowned, will be damned when the deluge of wrath cometh; they only that are in him by a real implantation shall be saved. Now, saith the Apostle, and observe it Reader, if any man be in Christ, he is a new creature, 2 Cor. 5.17. Therefore regeneration is required, because by it the creature is planted into Christ; Regeneration cutteth the man off from his own stock, and grafteth him into the Lord Jesus; Regeneration troweth the sinner off from his own bottom, and builds him on the Saviour, as a sure foundation: Regeneration is as it were the Minister which marrieth Christ and the soul together, therein the soul giveth itself unfeignedly to Christ, and Christ giveth himself really to the soul; and thereby the sins and weaknesses of the soul, the Wife, become the Husbands; and the riches, and righteousness, the home, and heaven of Christ, the Husbands, become the Wives.  
When God converteth a sinner, he sendeth his Messenger (as Abraham his Steward) to provide a Wife for his only Son; the Minister, like the servant with Rebeckah, treateth with the soul, telling it how infinitely blessed his Master's Son is, how rich, even the heir of all things; how beautiful, even the fairest of ten thousands, and altogether lovely, how exceedingly this marriage will be for its advantage; upon this (the Spirit striking in) the soul consenteth to take Christ for its Lord, and Husband, and so becometh the Spouse of the God of Isaac, and hath heaven entailed on it for a Jointure.   

I proceed now from the Explication to the Application of the Doctrine; and it may be useful to us several ways.  

FIrst, By way of Information: If without Regeneration men and women can never attain Salvation; than it informeth us in the first place, how gross and how great is the delusion of graceless and irreligious persons. How exceedingly do most sinners cheat and cousin their own souls! Reader, it may be thou art a Drunkard, a Swearer, a Scoffer at godliness, an Atheist in thy heart, in thy soul, and yet thou hopest to get to heaven. O desperate delusion! I tell thee, either this Text which I writ of, and which is the word of the true and living God, must be false (which the Devil himself is not so great a Blasphemer as to think) or thou art a brand for the unquenchable fire. Do but look into the black list of those that are for utter darkness, and thou mayst read thy very name written there in broad letters, 1 Cor. 6.9, 10. Know ye not that the unrightous shall not inherit the Kingdom of God? Be not deceived (O soul-cheater) neither Forn cators, nor Idolaters, nor Adulterers, nor Effeminate nor abusers of themselves with mankind, nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, no● Extortioners shall inherit the kingdom ●f God. See Gal. 5.19, 20, 21. Gal. 6.7, 8. Ephes. 5.5, 6. Friend, I could name forty texts of Scripture which pass sentence of everlasting condemnation on thy soul, and yet thou thinkest in despite of God and his word to be saved. I assure thee, profane wretch, thou comest short of hundreds which shall come short of heaven. Many bid fair (to the eyes of men) by civility, morality and common grace, but come not up to the price, to Regeneration, and so miss of that place; thou art every day adding sin to sin, drunkenness to thirst, posting in the road to hell, and yet sayest, that thou shalt arrive at heaven! well, within a few days it shall be tried whose words are truest, God's or thine.  
But if thou mayst be convinced of thy soul-flattery, before it bring thee into endless misery; I shall show thee the utter impossibility of thy salvation while thou remainest in this condition. There are four gates through which all must go that get into the new Jerusalem, every one of which is shut, locked, barred, and bolted against thee.  
1. They that get to heaven must go through the gate of Election. As all that were not reckoned by Genealogy, were put by the Priesthood, as being polluted, Ezra 2.62. so all are excluded eternal life, whose names are not written in the Lamb's book of life, Rev. 20. ult. Whosoever was not found written in the book of life, was cast into the lake of fire. Now this gate of Election is shut against profaneness; thou hast not the least ground to imagine that thou art elected whilst thou art unconverted, because God decreed all them to be sanctified, whom he decreed to be saved; Mark that, 2 Thess. 2.13, 14. Who hath chosen us to salvation through sanctification of the Spirit, and belief of the truth. The end and the way were both in God's thoughts together. Those whose names are registered in heaven, their natures are regenerated on earth. Whom he did predestinate, them he also called, Rom. 8.30. The first rise (saith one) and spring of mercy is Election, which breaketh out by effectual Calling, and so floweth down in the channels of Faith and Holiness, till it lose itself in the ocean of glory. Vocation is the outward expression of God's inward intention to save a sinner, or the first impression of the seal upon the wax; therefore Election and Vocation are both conjoined, Rev. 17.14. nay, the one is put for the other, 1 Cor. 1.26, 27. because they are inseparable companions; so that if thy name be written in the book of life, thy nature would be renewed to live a spiritual life, 2 Tim. 1.9. 1 Pet. 1.2. Therefore (Reader) if ever thou reachest heaven in this estate of unholiness, thou must make a blot not only in the Bible, but in the very Book of Life.  
2. All that get to heaven must go through the gate of Christ's Passion; There is no name under heaven given among men by which we may be saved, but the name of Jesus Christ, Acts 4.12. And it is the death of Christ which purchaseth eternal life for Christians; as the sown seed by dying bringeth forth a plentiful increase, so Christ by dying bringeth many Sons to glory, Joh. 12.24. Heb. 2.10. but this gate is shut against thee; for those for whom Christ purchased glory, for them he purchased grace. The Son of God laid down the same price for both; so that if ever he deliver thee from the condemning power of sin, he will deliver thee from the commanding power of sin, Tit. 2.14. He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works; so Luk. 1.71, 72, 74, 75. Ephes. 5.25, 26. He gave himself for his Church (observe the end) that he might sanctify and cleanse it. He died for sin, that all his might die to sin, Joh. 17.19. he poured out his heart blood, that God might pour down his holy Spirit. His name is called Jesus because he saveth his people from their sins, Matth. 1.21. not only from the punishment, but also from the power of their sins. Now canst thou think (O Atheist!) to make Christ an half Saviour, as the Papists do, a Purchaser of pardon, but not of purity! then questionless thou canst be but half saved, and have the greatest part of thy misery still upon thee, to wit, thy slavery to sin. But surely thou canst not think, that when Justification and Sanctification are joined together in the purpose of the Father, and the purchase of the Son, it shall be in thy power to part them asunder.  
A third gate through which all must go that get to heaven is the gate of Scripture. The Promises are the gracious deeds and evidences which Saints have to show for their right to that glorious inheritance: And it is cursed presumption to expect heaven without a promise. Now God hath in (many places excluded thee, but in) no place promised heaven to thee. Look from the beginning to the end of the Bible, and thou shalt not find one good word spoken to thee; there are woes and curses, threaten and judgements, which thou mayst challenge as thy part and portion, but no promise or saving blessing.  
All the promises of salvation are conditional, Matth. 5.8. & 11.28. John 3.16. yea including and expressing this very condition of conversion. He that believeth shall be saved, saith God, Mark 16.16. And repent that your sins may be blotted out, Act. 3.19. the body and soul do specifically constitute the whole new man, and upon those two hinges of Faith and Repentance do all the saving promises in the Bible hang; therefore thy expectance of the benefit of the promise without the performance of the condition is soul-damning delusion; Thou mayest like a dog snatch at the children bread, the Promises, but assure thyself thou hast no part nor lot in these matters.  
This, Reader, is the difference betwixt presuming and believing; he that believeth, finding in his own soul the conditions mentioned in the promises of eternal life, (as namely, that he walks after the spirit, mortifieth the deeds of the flesh, hath his conversation in Heaven, Rom. 8.1. Phil. 3.19. and the like) relieth on Christ for pardon and life, upon the warrant and security of his word and promise, Psal. 119.114.145. He that presumeth, looketh that God should perform his part of the promise in giving salvation, but never mindeth whether he perform his part of the promise, in observing the condition. Let thy conscience be judge whether thou art not such a presumptuous person, and therefore dost in vain look for the fruit of the promise.  
4. All that get to heaven must go through the gate of mediate communion; heaven must be nigh thee before thou canst be in heaven; it is fellowship with God in this world which fitteth for fellowship with God in the other world; without holiness none shall see God, Heb. 12.14. because without holiness none can see God, an unholy mind cannot behold him, an unholy will cannot enjoy him, unholy affections cannot delight in him, an unholy man in heaven could not find it a place of happiness, for 'tis not a Turkish Paradise, but a place of holy pleasures; 'tis mediate communion which doth capacitate the soul for immediate communion; and as the weaker eyes may behold the Sun in its beams, then in its glorious body at the highest in a clear day; so a smaller degree of holiness will enable the soul to see God in the glass of his ordinances, then to see him face to face. Now thou canst not enjoy him in this imperfect degree, much less in a state of perfection, If thou sayest that thou hast fellowship with him and walkest in darkness thou liest, 1 Joh. 1.6. Mark, If thou sayest that thou enjoyest fellowship with God, and leadest a sinful life, thou tellest a broad lie; all that enjoy the Ordinances of God, do not enjoy the God of Ordinances; all that go to Church, do not meet with Christ: What cummunion hath light with darkness, or Christ with Belial? truly no more hath God with thy soul. Princes are not so prodigal of their intimate friendship and favour, as to throw them away upon their foes. Thy carnal mind is enmity against God; God is a professed enemy to thee, and therefore can they ever walk together till they be agreed? now there is a necessity of walking with him before thou canst be translated to him, Gen. 5.21. or else thou hast found out a nearer way to heaven then the children of God went in.  
Besides, the Scripture speaketh plainly, that he who hath a true hope of heaven doth purify himself as God is pure, 1 John 3.3. True hope begetteth and increaseth holiness; now doth thy hope cause thee to purify thyself, when like an infant thou pollutest thyself, liest contentedly in thy filth and never mindest cleansing?  
Now tell me, Reader, whether thou dost not sadly cousin thyself, in dreaming of salvation without regeneration, when God predestinated all to be conformable to the image of his Son in purity, whom he predestinated to be conformable to the image of his Son in glory, Rom. 8.29. when Jesus Christ suffered not only to procure pardon, but for all his, freedom from the power of sin; when the promises of the Gospel do express regeneration as the indispensable qualification of all that shall be saved, Acts 3.19 and when thou art so far from being capable of immediate communion hereafter, that it is impossible that thou shouldest in thy carnal estate have mediate communion with him here; canst thou continue in thy thoughts that heaven shall be open to thee, when the hand of Almighty God hath shut it against thee, and blocked up every way which leads to it to keep the out? and how deceitful and desperately wicked is thy heart to promise thee (if thou wilt serve sin and the world) the beautiful Rachel of heaven, when after all thy slavery to thy lusts, thou shalt be put off with the bleareyed Leah of Hell. Believe not, O Reader, The wicked one, if thou lovest the life of thy soul; he may by his lying spirit in thy heart, as sometimes in the mouth of Ahabs false prophets, persuade thee to go on in thy sinful courses, and promise thee as he did Ahab that thou shalt prosper; but if thou dost not perish if thou followest such counsel, the Lord hath not spoken in his Word. I tell thee man, God hath no birthrights for such profane Esau's, nor inheritances for such scoffing ishmael's; Depart from me, will be the doom of all that are workers of iniquity, Matth. 7.23. into heaven can in no wise enter any thing that is unclean, Rev. 21.27. The earth may bear such wicked ones a while, though not without groans to be eased of such burdens, Rom. 8.22. but heaven will never be pestered with them.  
If thou didst travel towards the West, thy reason would tell thee, there was no possibility of arriving at the East, without turning about; yet thou goest in the broad way to destruction, and thy religion bids thee to expect heaven without conversion. Well! see what God saith to thee, and be confident that what he speaketh he will do, Deut. 29.19, 20. And it come to pass when he heareth the word of this curse, that he bless himself in his heart, saying, I shall have peace though I walk in the imaginations of my heart, to add drunkenness to thirst, the Lord will not spare him, but the anger of the Lord and his jealousy shall smoak against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven O look to it, Friend, before it be too late; otherwise this work of presumption will split thee eternally; for Christ himself hath said, that Except thou art born again, thou shall never see the kingdom of God.   

SEcondly, If without Regeneration it be impossible to attain Salvation, it informeth us of the insufficiency of several things to speak a man's right to felicity. For this is a certain truth, That whatsoever cometh short of this new birth, or whatsoever may happen to, or be in a man unregenerate, that is a false evidence for our title to the undefiled inheritance, because Regeneration is absolutely necessary.  
Now there are nine or ten sandy foundations which many build their hopes upon, all which come short of Regeneration (though most of them are good things, for I speak not against them, but against resting in them as infallible signs of sincerity) and therefore when the storm of death cometh they will fail, and then the house of their hopes will fall to the ground.  
First, Civil practices are but a slender evidence of thy right to the holy place: Civility is commendable, but without Sanctity it is not sufficient: A mere civil and sanctified man differ, as much as a liveless picture, and a living person. Thou mayst make a fair show in the flesh, and be wholly a stranger to this life after the spirit: Paul was one of the strictest of the Pharisees, concerning the righteousness of the Law blameless, even then when he was out of zeal persecuting the Church, and in an unregenerate estate, Phil. 3.6. Those foolish persons that were denied entrance into the purchased possession, were Virgins, they walked innocently and inoffensively, and had not defiled their garments with gross pollutions, but yet were unconverted, having (though some in their lamps) no oil in their vessels, Mat. 25. init. and therefore were excluded the inheritance of the Saints in light.  
The young rich man, who came to Christ, and told him that he had kept all the commandments from his youth, Mark 10.20. probably had done much as to the outward meaning of the Law, and to the outward motions of his life; for Jesus beholding him loved him, vers. 21. and yet the man notwithstanding his specious actions, had unsanctified affections, otherwise he would never have run from Christ as heavily, as he came to him hastily, and put his corruptible silver into the scales with, and suffered it to weigh down the incomparable Saviour, vers. 22. The Pharisee that boasted so much of himself, was likely guiltless of scandalous sins, Luk 18.11. God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. His Religion, as usually the Civilians, consisted in negatives; he thought all was well, because he could say he was no fornicator, no cheater of men, but he might have added that he was no believer, no child of God; for all his fair pretences and splen did practices, he was both an unjustified and unsanctified person, v. 14.  
How often doth sin reign in the inward, when it doth not rage in the outward man! A King is as truly a King in his Bedchamber and Closet in secret, as in his Parliament-robes or on his Throne in public: Now where ever sin hath dominion, there the man or woman is in a carnal condition, Rom. 6.17.  
How did vice domineer in the hearts of the Heathen, when nothing but virtue appeared in their faces! Pride in Diogenes (saith one) was but put up in a slovens case when he trampled on Plato's carpets. And that renowned Curius that supped on roots, had ambition for his sauce. Civility may arise from education, example, shame or fear; but as neither of these is physic strong enough to purge out corruption, but as weak remedies use to do, so these Lenitives give more mastery to the disease.  
Among beasts there are harmless Lambs, as well as hurtful Lions; among birds there are innocent Doves, as well as ravenous Vultures, and yet they have all the same specifical nature of Brutes: Among men, some have better nurture, and (possibly from thence) better natures than others; some are churlish and cruel, others courteous and civil; some mild and morally righteous, others mad and desperately outrageous, and yet all may flow from the same humane nature. As the same earth is in some plants bitter, in others sweet, in both earthly; so the same humane nature may be in some more pleasing, in others more poisonous, in both but humane, neither being partaker of the Divine nature: Some are like swine in a fair meadow, more cleanly; others wallowing in the mire more dirty; and both swine. Our Civil Law saith of mixed beasts, Elephants and Camels, that they do the work of tame beasts, but have the nature of wild ones: Such are our mere civil men; their nature is wild, though their actions are tame. The Bear, as is reported, bringeth forth most ugly and misshapen Whelps, but by licking them brings them to a better form, yet they are Bears still: Thus all men are ugly and notoriously vile by their births, all full of wickedness as the ocean is of waters, good breeding, learning, living among them that are godly, may lick them fair and civil, and put them into a better form, and yet still they may remain unsanctified. The Lions which spared Daniel, were Lions still (as appeared by their devouring others) though God did restrain them a while, for the safety of his servant. A watercourse may be damned up or stopped by a bank, though at the same time it hath a violent inclination to run over. I have sometime thought that a mere civil man is like a Capuchin Friar that starteth back at the sight of money, as if it were a Snake or Serpent, but carrieth a boy along with him that takes all (which the demure Friar refuseth) and complains neither of colour nor weight; so the civil man in his life starts back from sin, as if he durst not touch that venomous creature, but he carrieth an heart along with him that receiveth in all (having no power to examine who goeth in or out) and without complaining either of colour or weight.  
Reader, it may be thou art no Drunkard, no Swearer, no Scoffer at godliness, no Adulterer, no Liar; I wish we had more that came so far towards heaven; but take heed of resting here, thou mayst be able to say all this and much more, and yet in thee as in the young man, there may be one thing lacking, namely this new life. He that went to make his picture stand alone, saw at last his mistake, and cried out, Dost aliquid intus, there is something wanting within, he meant life; so it may be in thee. Believe it there is a vast difference betwixt restraining and renewing grace; the former may skin over and cover the loathsome sore of sin, when the latter doth search and cure it, Civility like a black patch doth hid the wound, but sanctity like a plaster doth both hide and heal it. It is possible that thou dost not outwardly abound with the same corruptions which others do, because thou hast not the same temptations: Thy heart may be a vessel full of poisonous liquor, which may remain undiscovered till thou hast a temptation to broach it. Thy lusts may be as great Rebels against God, though they lie lurking in the secret trenches of thy heart, and dare not for fear or shame appear in the open field of thy life.  
Thy Civility is a mercy, and thou art bound to bless God for it. But Oh take heed of trusting to it as a sure evidence of thy good estate; for certainly it proveth not seldom a more neat and cleanly way to endless and easeless wo.  
Secondly, A glorious Profession is no infallible evidence of thy right to life. It is good to profess Christianity: Religion is so noble, so bountiful a Master that none need be afraid to be counted her servant. We must confess Christ before men, if we would have Christ to confess us before his Father and the holy Angels, Matth. 10.31. he that disowns his colours, deserves to be cashiered the camp: But confession of the mouth must be accompanied with conversion of the heart, or it will not save; that is but the shadow, this is the substance of Religion. A Christian in name, and a Christian in nature, do exceedingly differ. The profession and the power of godliness differ, as leaves on a tree, and good fruit; a tree that hath fruit will have leaves; a man that hath the power will have a form of godliness; but as some trees (as the Ivy) are never without leaves, yet never bear good fruit while they live; so many profess Christ all their days, who never bring forth fruit worthy of repentance and amendment of life. Some defy the Devil with their lips, who Deify him in their lives. There may be gaudy signs at the door where there is not a drop of good wine in the Cellar. Apothecary's boxes have glorious titles, even when they are altogether empty. Many Christians in our days are like a curious bubble, smooth and shining without, but nothing save wind within; professing that they know God, but in works they deny him, being abominable, disobedient, and to every good work reprobrate, Tit. 1. ult. A man may wear Christ's livery, and do the Devil's drudgery: Judas called Jesus Master, yet betrayed him. Thou mayst, like the Jews, put a Crown on Christ's head, a Sceptre in his hand, and bow the knee to him, as if he were thy King, and yet all be but in mockery; thou mayst crucify and put him to death for all this, by thy sinful ungodly life. Silver looketh white, and yet draweth black lines; thy profession may be fair when thy practices are foul. Sin is so ugly that it's ashamed of the light, and therefore walks not openly as Christ, for fear of the people (though for a different reason from his) lest it should fright them from continuing its friends; but as a thief it goeth abroad in the night, and then with vizards and false beards (unwilling to be known who they are) even with a form of godliness, 1 Tim. 3.1, 5. An Hypocrite like a Bankrupt, the less substance he hath, the more show he maketh. The Ostrich hath great feathers but cannot fly. Christ compareth him to a tomb, which is without comely, within unsavoury.  
Good doth not always appear with the same beauty, being clouded with corruption; so evil doth seldom appear in its native deformity, but like Jezabel, fills up the wrinkles of its face with artificial dawbery. When Absolom intended his unnatural rebellion, he pretended Religion; he had a vow which he must pay, 2 Sam. 15.7. When Simeon and Levi designed murder and death to the Sechemites, they hang out devotion for their colours; They may not marry their Sister to one that was uncircumcised, Gen. 34.14. Thus many lead Religion about as wand'ring cheaters do a monstrous woman, whom they no way affect, merely to get money by it, for their own praise or profit, but do not entertain her as their Mistress, giving her the power and keys of their hearts.  
When Religion is in fashion, many will dress themselves by her Looking-glass; Joab himself, though a man of blood, will learn her language; see how exactly he speaks in her dialect, 1 Chron. 19.13. If the Jews prospered, the Samaritans and they were kindred. The rising Sun is adored by the Persians. Summer brings in not only herbs and fruits, but Butterflies and Caterpillars which feed on them, and attire themselves with the livery of the season: So in the prosperous estate of Religion many Summer birds will wait on her, and court her out of love to her portion not to her person; but these like Pirates put their vessels into the colours of nations which they abhor, not to serve them faithfully, but to rob them the more easily. As Samballat and Tobiah made show to help, when their aim was to hinder the Jews. And truly such a lamp or blazing profession will quickly go out for want of oil in the vessel, this inward Regeneration. Thy rotten house will fall when these earthly props of treasure or honours which shrowded it up, are taken away: Like the Moon thou mayst shine brightly the former part of the night, but set before morning.  
The Hare when she is hotly pursued betakes herself to some beaten path, not for any love she hath to it, but that there by the scent of passengers she may lose her scent, and take off the dogs: So many profane persons that have robbed the State, being pursued, betake themselves to the Church path, not for devotion, but that they might lose the scent of their vileness, and take off their prosecutors.  
Thy profession, Reader, is one of the weakest foundations imaginable to build upon; for thy practices may every hour give thy profession the lie. The Pope professeth himself the servant of servants, and yet even then exalteth himself above all that is called God, 2 Thess. 2.4. And he that professeth himself so humble as to do service to the meanest Christian, is yet so proud as to take merit from Christ himself. Every one that's clothed in black is not a Scholar, nor every one that wears a sword a Soldier; neither is every Professor a true and upright believer. Pharnaces sent a crown to Cesar, when at the same time he rebelled against him, but Cesar sent back the crown, with this message, Let him return to his obedience first, and then I will accept the Crown: Thus God will not be graced with our crowns of profession, unless that be crowned with a gracious conversation; He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that in the heart, whose praise is not of men but of God, Rom. 2.28, 29.  
Thirdly, Spiritual Privileges are no sure sign that thine eternal estate is safe; we read of them that were Israelites, to whom pertained the adoption, the glory, the covenants, the giving of the Law, and the service of God, and the Promises; whose were the Fathers, of whom, as concerning the flesh Christ came, who is over all, God blessed for ever, Rom. 9.4, 5. and yet many of them perished notwithstanding all these great Privileges. Paul had glorious privileges when he was a graceless person, Phil. 3.5, 6. Thou mayst enjoy Sermons, Sacraments, Sabbaths, seasons of grace, the society of Saints, and yet miss at last of salvation. All that are in a family are not children, though they possibly feed at the same table, and lodge in the same chamber. All that enjoy Church-ministry are not Church-members; Doeg may set his foot within the house of God as far as David. judas may partake of the same privileges with the Apostles, and yet be a devil the outward Court was larger thent he inner; and so God's visible Church takes more in then his invisible. Tares may be in the same field with wheat, enjoying the same benefit of the Sun, rain, and earth, and yet are tares still. The Jews boasted much that they were Abraham's children, Matth 3. and yet Truth itself tells them, that they were of their father the devil, Joh. 8.44. Circumcision is nothing, nor uncircumcision, but a new creature, Gal 6.15. Where the new creation is wanting, spiritual privileges are but as seals to a blank, and signify little. Regeneration is the figure, which if missing, they as cyphers stand for nothing.  
The voice of many among us now, is like to the voice of the Jews heretofore, 1 Sam. 4.3. in time of their distress; Bring us the Ark, say they, that that may save us, when alas they were destroyed by the Philistines for all their Ark: So thou Reader, when conscience frighteth thee, or death comes nigh thee, probably speakest in thy heart, come bring me the Ark, that that may save me; bring me the Sacrament that shall save me, thou runnest to thy Baptism, to thy Sabbath, to privileges, and thence concludest that thou canst not be condemned; when alas, thou mayst go to hell fire for all thy Font water, and to eternal torments though thou hast often been at the Lords Table, Matth. 7.22. Baptismal water is not ever the laver of regeneration; many sit at the Lords Table, which do not taste of his Supper. All in the Church may hear the word of Christ, but few hear Christ in his word. It is ordinary to enjoy the Sabbath of the Lord, but not so to enjoy the Lord of Sabbaths. Outward privileges are of great value in themselves, but like a jewel which some speak of, they lose their virtue if put into a dead man's mouth; they are of no efficacy or benefit to thy soul whilst thou continuest dead in trespasses and sin: Unregenerate Israel was to God as Ethiopia, Amos 9.7. for all their privileges; Gentiles regenerated are called Jews, Gal. 6.16. and Jews unregenerated are called Gentiles, Amorites, Hittites, Sodomites, Ezek. 16.3. Hos. 12.7. Isa. 1.10.  
Spiritual privileges always commend God to us, but not us to God. Their abuse will be a dreadful increase of thy damnation, but their bare use will be a pitiful plea for salvation. How many live all their days under the means of Grace, that never get one dram of grace in the use of the means; Corazin, Bethsada and Capernaum, who had the privilege to hear Christ's oracles, and to see his miracles, were sad seals to these truths, Matth. 11. for they were lighted to the chambers of utter darkness with the torches of Ordinances. Rest not in this Reader, for thou mayst be lifted up to heaven in the enjoyment of Privileges, and cast down to hell for mis-improvement of them. Thou mayst like the Decii leap into the gaping gulf at noon day, or like the Egyptians follow the pillar of fire into the deep and perish; nay, which is saddest of all, as a ship which is sinking, the more it is laden (though it be with silver and gold) the deeper it sinketh; so the higher thy privileges, if thou perishest the deeper thy perdition. Thou mayst fly like Joab to the Altar of privileges, but if thou art unregenerate, he that is greater than Solomon will pluck thee thence, or slay thee there. The unsuitableness of thy life to the discoveries of his love, doth but tell him to his face, that thou art not careful to answer him in his matters; that thou wilt not serve his Son, nor worship the Mediator whom he hath set up, and hereby thou dost but (notwithstanding thy preferment) provoke him the more, and cause him, as Nabuchadnezzar the oven, to heat hell seven times hotter: Thy privileges, like oil and pitch, will make that fire to scald and scorch the more terribly. Weeds in the garden are sooner plucked up then weeds in the highway. No trees are more surely for the fire then those which are planted in Gods own vineyard and bear not fruit.  
Fourthly, Great Gifts and Parts will not speak thy right to glory. Edifying Gifts and sanctifying Grace do abundantly differ. Thou mayst have a clear head, and yet an unclean heart. We read of them that were famous for gifts and parts, and infamous for profaneness; who might preach profitably, and yet were workers of iniquity; who had the gift of casting out devils, and for all that were cast to devils, Matth. 7.22, 23. Ministers may, like Noah's Carpenters, build an Ark to save others, and be drowned, be damned themselves: They may carry a lantern which may enlighten others, while they go in the dark themselves: Thou mayst as a landmark direct others in the right way, and never set a foot thyself in it. How holily did Balaam prophesy, and yet how hellishly did he practise! surely, like a burning-glass he hath fired many others by his heavenly language, yet he himself never fired. Many have gifts from God, who never have the gift of God, John 4.10. The Raven was an unclean creature, yet she was serviceable to zealous Elijah.  
Gifts may be in their eminency, where sin is in its predominancy; the Toad hath a pearl (say some) in its head when the whole body is poisonous. The Devil can speak excellently; We know thee, O thou art the holy one of God; and these are the servants of the most high God: for natural parts and gifts questionless he surpasseth all the men on earth, and yet he is a devil still. The Panther hath a sweet-sented breath, but a rotten heart. It is possible to pray like a Saint, to preach like an Angel, and yet to practise like a Devil▪ The course of thy life will speak much more for thee, than the discourse of thy lips. Though thy gifts be never so great, and thy parts never so glorious; though thou speakest with the tongue of men and Angels, and hast not grace, this new birth, thou art like sounding brass and a tinkling cymbal.  
Thy parts may flow from Nature not from Saving-grace; men indeed, as blades, are all made of the same metal, yet differ much by means of temper; some are more soft and smooth, more keen and sharp; others more dull and blunt, more stiff and stuborn; for though it be confessed the soul of Solomon, as created and infused, differeth nothing from the soul of Nabal, yet being to work by bodily organs, her actions resemble her instruments; a man cannot make such good letters with a blotting, scragged, as with a good pen; the better the tool is, the better the work is done with it. Some children take more after their parents then others: Though Nature hath little to give, yet she deals more bountifully with some then with others.  
Now what a gross mistake is this, for thee to take the crabs which grow in the common hedge-rows of Nature, to be fruits of the Spirit, as if they grew in Gods own nursery. Knowest thou not that the false Prophets were admired by men for their parts, and abhorred by God for their impiety?  
Friend, thou mayst like the ten Spies go over the promised land in thy contemplations, view the Country, taste the fruit, and commend it highly to others, tell them that the land is good, it floweth with milk and honey, and for all this never enjoy one foot of it. Parts and piety differ specifically; gifts like the moon have some glimmering borrowed light, but no enlivening heat, when Grace like the Sun hath a clearer native light, and a quickening refreshing heat. Men indeed, like the true mother, may have the dead child of gifts put into their arms, whilst they are asleep in the night of this life, and think that they have the living child of grace; but when they awake in the morning of death, they will find the contrary. For though thy gifts glister like glowworms in the dark night of this world, yet (if separated from grace) in the day of the other world they will all vanish, and disappear; oh than 'twill be known that one dram of grace is more worth than a world of gifts.  
Fifthly Thy sacred performances are not a sufficient evidence for heaven. Observe Reader; I shall not condemn, nay, I do highly commend thy external obedience to the divine precepts, though thou shouldest be unregenerate: because few come so far. Athanasius wished That all were hypocrites, and that there were none but such, as at least resembled Saints. It is good to wait at the Pool; Christ may come as he did to the Cripple, and heal thy diseased soul. It may be as much worth as thine eternal weal, to lie as the blind man did, in Christ's way; he may speak and begin such aspiritual sight in thee, as may end in seeing God as he is: But I am now telling thee, that 'tis ill trusting to bare duties, as signs of thy salvation; for thou mayst mind personal, relative, secret, family, public duties, and yet be unregenerate and perish. He that doth not these things, is certainly not good; but he that doth them cannot thence conclude his estate to be gracious.  
Thou must do all as to the outside which a Saint can do, or thou canst not be an hypocrite (for an hypocrite is the perfect picture of a godly person) now because an hypocrite which is unregenerate, may go so far; therefore these things are not sure signs of saving grace.  
The Pharisees gave alms, made long prayers, fasted, and some of them twice in a week, and yet you know what Christ saith, That except our righteousness exceed the righteousness of the Scribes and Pharisees, we should not inherit the Kingdom of God, Matth, 5.20. They were some (especially) so frequent at their duties towards God, so righteous in their deal with men to the eyes of others, that the Jews had a common saying. That if but two in the world were saved, the one should be a Scribe, the other a Pharisee; and yet, if thou wilt believe the Lord Jesus, he that goes not beyond them both, shall come short of heaven: And the reason is plain, because they were not regenerated: Their practices were seemingly good, but their principles really bad. The tree was corrupt, and therefore could not bring forth good fruit, Mat. 7.17. The Israelites did seek God daily, saith the Prophet, they delighted to know his ways, they asked of him the Ordinances of Justice, and they delighted in approaching to him, Isa. 58.2. they there heard and prayed, and both with seeming delight, nay, they joined fasting to prayer, verse 3. farther, they add mourning to fasting, Zac. 7.4, 5. and yet all this, was but the face, the shell, the appearance of Religion, and thereby of no acceptance with God. If any beast were sacrificed by heathens without an heart, 'twas accounted ominous to the person for whom it was offered as in the case of Julian: now all the sacrifices of hypocrites, are without an heart, Isa. 29.30.  
It is recorded, that in a certain Island to the Southward of Celebes, night by night among the trees do show themselves swarms of fiery worms, which make a show and give such light as if all the twigs of the trees were lighted candles, and the place the starry sphere and yet all this is but an appearance; truly thus formal persons may seem by their duties both lightsome and fiery, and yet be but a semblance and flourish.  
Low moorish grounds bring forth some course grass, but 'tis from springs from below, when the high meadows bring forth fine grass, being fed with the clouds from above. The hypocrite may bring forth some course fruit, (as Egypt from the overflowing of Nilus) from the earthly springs, and the overflowing of a natural conscience, which will be by no means pacified when duties are omitted; but the Regenerate man bringeth forth better fruits; like Canaan he floweth with milk and honey, being fed with the showers of heaven, and watered with the dews of Divine grace.  
Thou mayest imitate the actions of a gracious man, yet be without grace; as the Ape imitateth the actions of reasonable men, yet is without reason; or as a Tragedian acteth the part of a passionate man, but is all the while without passion. Some men have wrought hard at duties, when a naturally enlightened Conscience, not God, hath been the Master to set them on work they would, but cannot neglect duties at so cheap a rate as others, as he said, Solicitor nullos esse putare deos. I could find in my heart to think there were no God, but could not: As they say of the Wolf in the body, if you feed not it, it will feed on you: so if Conscience, when its mouth is opened, should not be fed with duty, it would feed on them, and therefore to keep it from gnawing them they stop its mouth with performances, though they never do them from a renewed Principle. Do not therefore Reader hang the weight of thy soul upon such weak wires, since men do so ordinarily take the way of duties not otherwise than Amaziah did the way of the garden-house, 2 Kings 9.27. merely for necessity (to escape an enemy that followed him) wherein he was at length pursued and slain.  
Remigius, a Judge of Lorraighn, telleth us how the Devil gave some in those parts money, which at first appeared to be good coin, but being laid up, and when need was, taken out to be spent, it proved to be nothing but dry leaves. Reader, I wish it may not be so, but it is possible for thee to drive a great Trade in duties, while thou livest to hoard up a a great heap of those riches, and they may seem to be currant coin, good silver, to have the image and stamp of the King of heaven upon it, but when thou comest to die, that thou art to spend it, for then thy works will follow thee, and God will give thee according to thy works, it may then prove but dry leaves of no worth, or profit to thee. Though these unsound bottoms hold out well enough in a fair sea, when they are put to no stress, yet stormy weather will quickly discover their rottenness.  
Not a few take up duties only because they were educated in such a Religious manner, not from any relish or savour which they find in them; and truly 'twill be an easy matter to part him and his work, who never took any pleasure in it.  
The stone for a time may against its nature be mounted upward, but when the force of that impressed virtue which moved it is spent, 'twill fall downward according to its nature. Partridges that are hatched under an hen may walk with her, and answer her call for a time, but anon they fly away and show what they are. Reader, I writ not these things to dishearten thee from duties which are the body of Religion, but to quicken thee to mind Regeneration which is the soul of it.  
Sixthly, The commendation of others, though they be real Saints, will not prove thee to be in a state of salvation. The holiest man's confidence of thee is a pitiful evidence that thou shalt be happy. How many have there been in the City who made a great noise, were cried up by their knowing judicious neighbours to be very rich, and to be worth thousands, when on a sudden we have heard of their breaking, and being worse (as we say) than naught! so many even by them which are godly and discerning, may be counted rich in grace, rich towards God, and on a sudden either by some temptation or at their dissolutions they break, and God takes away from them what they seemed to have. How was good David mistaken in Achitophel? Surely he thought him God's Favourite, otherwise he would never have made him his familiar and bosom friend; It was thou, O man, mine equal, my friend, and my acquaintance; we took sweet counsel together, and walked to the house of God in company, Psal. 55.12, 13, 14.  
How was Simon Peter deceived in Simon Magus who believed, wondered at the miracles which were wrought, and was baptised, but notwithstanding that, was in the gall of bitterness and bond of iniquity! Acts 8.13, 20.  
How was holy Paul mistaken in Demas! Luke the beloved Physician and Demas greet you, Coloss. 4.14. there he ranks him with one that was eminently religious; but Philemon, vers. 24. he puts him before Luke, and calls him his fellow-laborer; yet 2 Tim. 4.10. (which Epistle was the last of all Paul's Epistles) Demas hath forsaken me, having embraced this present world; he turned, as some writ, Idol-priest, he followed the chase till he met with the honey, and Jonathan-like, then left the pursuit.  
How much were all the holy Apostles deceived in Judas? If Peter, as their mouth speaks of their faith, Judas is included, Joh. 6.69. We believe and are sure, that thou art Christ, the Son of the living God. When he speaks of their good works, Judas is not excepted; Behold we have forsaken all and followed thee, Matth. 19.27. Further, when a Traitor is mentioned, Judas is not suspected, his carriage was so fair that they were more jealous of their own hearts then of him, Mat. 26.22. and yet he was a Traitor, a Devil. Infallibility was never annexed to the godly man's choice.  
Dedalus made an image that moved itself by art, which made the spectators believe that it had a living principle; the Hypocrite may walk so exactly, perform duties so devoutly, that Saints may judge such motions to flow from a principle of spiritual life. Because men have the exact resemblance of Christians, therefore godly men (who are charitable abroad, and censorious at home) judge them to be true Christians: Now in regard there may be a resemblance of a Christian in external actions, where there is not the essence of Christianity in internal sanctified affections; therefore they, though they sin not, yet sometimes they err in their judgements.  
1 Sam. 16.6, 7. When Samuel came to Jesse (being sent to anoint a King) and seethe Eliab a proper handsome person, he presently crieth out, Surely the Lords anointed is before him; but mark what God saith, Look not on his countenance, nor the height of his stature, for I have rejected him; for God seethe not as man seethe; for man looketh on the outward appearance, but God looketh on the heart. So when godly men see their neighbours lovely in their lives, civil in their practices, high in their profession, strict in performances, they according to their duty say (inwardly at least) Surely the Lords anointed is before him; these are the blessed of the Lord, anointed to the Kingdom of heaven; but God may often answer them, Look not on their profession or their performances, for I see their hearts that they serve not me, but themselves of me.  
We read of Zeuxes the Painter, that he drew grapes so to the life that he deceived the birds, who came flying to them, and pecking at them, as if they had been real grapes. Certainly a graceless man may have such a complete form of godliness, that those who are gracious cannot but judge it to be accompanied with the power, when indeed it is but the picture. When there was a famine in Samaria, a scarcity of good food, the fourth part of a cab of Doves dung (which might be the quantity of a pint) was sold for five pieces of silver (twelve shillings six pence of our money) observe at what an high rate that which was nothing worth was valued at in a famine; truly so, there is such a scarcity of true godliness, that godly men (who exceedingly long for the advancement of Christ and Christianity in men's hearts and houses) prize and encourage any thing that cometh near it, that looketh like it, or hath any tendency towards it; But that which is highly esteemed of men, may be abominable in the sight of God, Luk. 16.15.  
Reader, do not thou (as some Tradesmen) live altogether on thy credit with others. The most cunning takers of money that are (though they take notice of every piece) are sometimes deceived, and take bad money (such as will never endure the touchstone) for good coin. What a poor comfort will it be to thee when thou art hungry, and naked, that others think and speak that thou art fed and clothed? he that trade's highly, and lives wholly upon trust, seldom holds out long; look therefore not so much at others commendation, but at thy own Regeneration, for that is it alone which accompanieth Salvation. It is a favour that thou dost so walk as to have godly men's good word, but for all that thou mayst be a stranger to this regenerating work, and then it is not the wind of their breaths that can blow thy soul co the haven of bliss.  
Seventhly, Thy confidence of thy own good estate, is no infallible evidence. The world, as they are mistaken in Repentance, taking it to be only a little sorrow for sin, though no aversion from it, or detestation of it, be joined with it; so they are also in the nature of Faith, esteeming it to consist in the strength of persuasion, and that who ever can be confident that Christ died for him, and that he shall go to heaven, doth believe unto salvation; whereas the difference between a deceiving and a saving Faith, doth not consist in the strength of perswafion, but in the ground of it. Matth. 7.3, ult. the two buildings might be of equal height and beauty, the difference lay in the bottom and foundation: An Hypocrite may sail towards heaven with a full gale of confidence, nay the strength of that wind doth over-turn the vessel; for were he more dubious, he would be more anxious about his recovery, and so more likely to be saved. There is (saith the wise man) that maketh himself rich, yet hath nothing, Prov. 13.7. That is, there are some that are full of confidence, rich in assurance, that the love of God, the blood of Christ, the undefiled inherithnce are theirs, when indeed they have not one grain of grace, nor any true ground of their joy and peace, but are very beggars. The Apostle Paul speaketh of himself, That he was alive without the Law, Rom. 7.9. (even then when he was liable to its curse and lash) he had high thoughts of his present holiness, and great hopes of his future happiness, He was a jolly fellow, cock-a-hoop, taking himself to be somebody; his motto was, Omnia bene, All is well, when indeed every thing was ill, and there was but a step between him and hell: he had much false peace, though he had no true purity; His way was right in his own eyes, but the end was the way of death, Prov. 14.12. He was alive without the Law; his ignorance was both the mother and nurse of his confidence; just like a blind man encompassed about with bloody enemies, or in a place full of Serpents and poisonous creatures, yet thinks himself safe because he doth not see them. Or as a man in a Lethargy, he feels no pain, though he be very near the pangs of death. Christ told the Jews, Ye say God is your Father, but ye have not known him: So these say, God is their Father, Christ is their Husband, Heaven their home, when they know neither.  
As every wicked man's conscience is morally evil, and stained with sin, so many times it is naturally evil, that it doth neither check him, nor judge him for his sin. One main work of conscience is to give evidence either for or against a man; now conscience may bear false witness against its neighbour; the godly man, either through ignorance, or misinformation, not judging by a right rule, or not using that rule rightly: And conscience may give in false testimony on the behalf of ungodly men, either through its blindness, sleepiness, security or searedness. Conscience by nature doth flatter the sinner, Deut. 29.29. Conscience may be seared, when 'tis not settled, and asleep when the sinner hath no true rest. Some men serve their consciences as David did Vriah, make it drunk that they may be rid of it; when it hath begun to storm, they speak to it by some carnal diversions, as Christ to the rough sea, Peace, be still, and if then a calm ensue, they are safe. While the Devil the strong man armed keep the house all is quiet, Luk. 11.21. Conscience having often warned them of their sins and misery, and being still resisted, at last grows weary, and resolveth to give them over to their own ways and wo. These men strongly persuade themselves that all is well, and yet stoutly persist in all that is ill, but they fall from the high turret of presumption into the bottomless gulf of perdition.  
The worst men have not seldom the best thoughts of themselves, both as to their present and future estates. How confident was the Pharisee that his condition was safe for the present! Luke 18.11. when he was in an estate of wrath; and what assurance had those Prophets that they should be admitted into Paradise! Matth. 7.21.22, 23. How boldly did they bounce at the door, but entrance was denied, as the Jews of old spoke peremptorily, We shall neither see sword nor famine, though God himself had foretold both, Jer. 5.12. so many now speak presumptuously, they shall neither see Laws curse, nor God's wrath, death nor damnation, when God himself hath insured them to all in their conditions. They cry peace, peace, when sudden desolation is ready to seize on them, as travail on a woman with child, which they cannot escape, 1 Thes. 5.3. The mirth of these men was never ushered in by godly mourning. Their expectation is raised high, but its foundation is not laid low.  
Nero shut up the Temple of Janus, tanquam nullo residuobello, as if no Relics of war remained saith Sueton, when at the same time the Empire was at Civil war within itself.  
How ordinary is it for men whose Consciences are past feeling to brag that God and they are good friends (not knowing when they ever fell out) when at the same time he is at war with them, walks contrary to them, and is preparing for them the instruments of eternal death! Like Agag to the very hour of execution, they are confident of a Pardon, and go with their hearts full of hopes into the very place of despair. They die willingly (as they tell us) and their neighbours commend them, saying they died like lambs, when rather like Solomon's ox, who goeth to the slaughter, so died they, going to the den of roaring Lions, and the place of Dragons. They had no Bands in their deaths who were in bondage to the devil, Ps. 73.4.  
As a man that is asleep upon the Mast of a Ship, he is in a golden Dream, and his thoughts upon large Revenues, rich treasures, Kingdoms and Diadems, which he hath already in his own possession, but in that very hour wherein he is solacing himself in his vain imaginations, a storm ariseth, the man is tumbled off the Mast and drowned: Thus many have golden dreams, strong presumptions of their salvation, when alas they do but befool themselves, are all the while upon the brink of hell, and are tumbled into it before they are ware.  
Reader, look to this likewise, that thou build not on such a weak bottom; for this may happen both to profane men and to hypocrites. It is said of Pygmalion that he drew a picture so lively, that he deceived himself, and taking the picture for a person fell in love with his own picture. I tell thee thou mayst spin so fine a thread, and wove so curious a web of painted cloth, feigned godliness, that thou mayest deceive thyself, and take it to be fine linen, the righteousness of the Saints, and mayest thence gather, that thy soul is safe, when in all thou dost thou art unsound. If confidence or not doubting our estates, will prove them out of danger then the ignorant, stupid, seared sinners, must certainly be saved, which the Scriptures flatly deny. Socrates who lived according to his natural conscience, died with much calmness and confidence, speaking of those who put him to death, that they might kill him, but could not hurt him; yet was without the knowledge of Jesus Christ, in whose name alone is salvation.  
Eightly, To follow the light within thee, or to obey the Dictates of a natural conscience is no sound evidence for heaven. A man may follow the light within him to the chambers of utter darkness. The Jesuit in the Quaker would make this the infallible testimony of a man's uprightness and sincerity, nay, he plucks Christ from his Throne, and sets the light within him in his room, making it more than a mark, even the meritorious cause of salvation; but Reader, I shall clearly prove, that 'tis so far from being worthy of our affiance, that it is not so much as an evidence for heaven, because conscience by nature is corrupted, as much as the other faculties. Their minds and consciences, saith the Holy Ghost are defiled, Tit. 1.15. The nature of conscience is good, but the conscience of nature is evil. It savours not the things of God, it is not purged with the blood of Christ, it is wholly blind in the matters of Christianity, nay, 'tis a Rebel against God. Now if I follow a blind guide, am I ever like to enter in at the strait gate? Is it rational arguing that I am in my Prince's favour, because I obey my Captain, when he is a traitor?  
I do not say that a natural conscience hath no good in it, but I am sure 'tis in the account of God an evil conscience opposing and resisting him.  
Like an ignis fatuus (as pure and perfect a light as the Quakers make it) it leadeth men out of God's high way into those bogs and quagmires wherein they sink and perish. I question not, but the heathens did follow their polluted consciences in their idolatrous practices. And sure I am, that Paul might thank his corrupt conscience for persecuting Jesus Christ. I verily thought, saith he, that I ought to do many things contrary to the name of Christ, Acts 26,9. Mark the words, they are full of weight, Paul's conscience told him 'twas his duty to suppress Christianity. Was not his obedience to the commands of this conscience a sad sign that he was to be saved? Further Christ telleth his Disciples, John 16.2. That they who killed them, should think they did God good service. Observe, here was pure light within men, that made them think that they did God the greatest service in doing his Church the greatest disservice. Tertul. tells us, that Maximinian the Emperor esteemed Christianorum sanguinem diis gratissimam esse victimam: the blood of Christians to be an acceptable sacrifice to the gods. Is any man so mad, as not to think, that if such a Pilot steer, the ship by answering to its motion must needs be cast away,  
Saul would out of conscience have slain the Gibeonites, 2 Sam. 21.2. and broken the Covenant which had been sworn to by the Israelites. His conscience was evil, and could not speak his condition to be good; an evil conscience will call bitter sweet, darkness light, evil good. It will leave plain precepts, and walk by extraordinary Providences, Isa. 36.18, 19, 20. Jer. 50.7. It preferreth a strong impulsion of its own spirit before that word which is the will of God's spirit, Isa. 36.9, 10. it esteemeth a supposed Revelation above that Scripture which is indoubtedly of Divine inspiration, 2 Pet. 1.19. It placeth often most of its Religion in Penance, abstinence, and outward acts of mortification, in external signs of humility, will-worship, and neglecting the body, Col. 2. ult of many of which God may say as to the Jews, Who hath required these things at your hands, Isa. 1.12. It makes men keep a a great stir about cuffs, ribbons, hatbands, (as the Pharisees about pots and cups) when their hearts are full of pride and malice, robbing even Christ of the glory of our redemption, and hating Christians for not daring to join in their cursed opinion. Friend, will following such a conscience speak thee to be a true Christian!  
Conscience is indeed a rule, but regula regulata prius quam regulans: such a rule as must be ruled by God's word, before it can be a right rule for our works. To the Law and to the testimonies, if conscience speak not according to this word, it is (because there is much pretended) not true light in it. Scripture is the compass by which conscience must bend its course, or else 'twill never land its passengers at the desired haven. It is no farther liberty of conscience (but licentiousness) than it is regulated by the Scripture. One office of conscience is Magistratical, and Legislative, to command and give Laws to man. We read of the heathen, that in regard of their consciences, They were a Law to themselves, Rom. 2.14. Conscientia mille Reges, mille leges: But though conscience be a King over the other faculties; yet it is a subject & subordinate to God; and therefore as a Deputy Lieutenant, it must command its inferiors, according to the directions which it receiveth from its superior; otherwise as a King which commands out of his Dominions, it is not to be obeyed. God hath indeed given conscience a large Commission, it is a deputy Deity in the little world, man; The government of the soul lieth for a great part upon its shoulders.  
It hath an universal negative voice, nothing to be done without its assent, Rom. 14.2. ult. but not an universal affirmative voice to enjoin what it pleaseth; when it is regulated by God's Law, then and not till then, it can govern well our hearts and lives.  
Bernard saith excellently, 
Bern de cons. i l. 1. cap. 9  We must consult with conscience, as also to consult with Scripture; the Bible is the book of life according to that the books of our consciences may be copied, or corrected. Let us therefore saith he, compare our book with God's book, lest in the last day our books be found false and faulty, when they come to be examined.  
Copies are no further valid and authentic, than they agree with the Original: neither is conscience any farther to be trusted, than it accords with the word of truth: it is an under-Officer, and therefore if it wave its Commission, and use its power against its Prince, it is to be informed not obeyed. The Law natural must be harkened to, so far as it agreeth with the Law moral. It is the greatest idolatry in the world, saith Reverend Mr. Rutherford, to make thyself the idol, and as bad a Papacy as that at Rome, to make a Pope of thy own conscience. The light of Scripture is infallible, but not so the light of nature; yet how ordinary is it for men in our days (like the men of Sechem, Judg. 9.46.49.) to fly for shelter to this hold of the idol Berith, and to think themselves safe, if they can say the light within them (they might more truly say, the Prince of darkness) moveth them to deny all ordinances, to call Christians Devils, and limbs of Antichrist, to set up a Christ within them, in opposition to that righteousness which he wrought without them: but as that hold was fired over the Sechemites' heads, and they perished in it: so these men and their consciences, if the Lord do not turn them, shall burn together.  
Thou seest now Reader, that men may follow their natural Judgements into eternal Torments; do not therefore follow conscience blindfold, but first set that watch by the Sun dial of God's word; for then only 'twill go true, and according to it thou mayst work.  
Ninethly, To join with this or that party, or to hold this or that opinion, is no sure evidence of salvation; all the sign which some have of their sincerity, is their schism and separation from the people of God, and public Ordinances. They fancy, for indeed it is but a fancy, that to leave the good old way prescribed by Christ, and travelled in by the Saints in all ages, and to take a by-way over hedge and ditch (found out by themselves, or some others, whose persons they have in admiration) is the nearest & surest way to heaven. How many list themselves under the colours of Quakers or Anabaptists, or Episcopal, or Independents, or Presbyterians, fight (in expressions at least) against all that are of a different judgement, and being confident of the goodness of their cause, think it impossible for them that are engaged in it to miscarry. Reader, if thou art one of these, I must tell thee, for all this thou mayst be unconverted, whatever thy cause or opinion be, or whoever be the head of thy party or file-leader, if Regeneratian be not thy Banner, and Christ thy Captain, thou shalt without question be conquered, and as certainly die an eternal death, as thou livest a natural life.  
Creeds do not make Christians; nor are opinions, be they never so new, signs of new affections; rather è contra. Divisions and side-taking do rather speak a brutish and grazing (as Nebuchadnezzar's) then a gracious heart. 
Godw. jew. Antiq. lib. 1.  How many persons were there in the days of Christ, who differed from others in their principles! The very Scribes and Pharisees differed in some things, the Essenes' differed from them both, the Sadduces from all three, the Herodians from all the former; yea the difference amongst many of them was so wide that they could not meet together in divine worship; now how weak had it been for either of these from their dividing from men on earth, to have inferred their dwelling with God in Heaven? When for aught I know, he must go beyond them all, that will be saved, Mat. 5.20.  
Thou mayst be of that party, which hath the greatest name for purity, and yet when thou diest, not enter into peace. I will, for thy sake, suppose the opinion which thou holdest to be true and sound, and the party to which thou joinest to be holy and solid, yet neither of these is regeneration. Alas the new birth doth not consist in a sound head (though it be a mercy if thou holded the pattern of wholesome words) but in a purified heart; not in siding with the truth, but in being sanctified by the truth.  
The five foolish Virgins associated with the wise, and yet were unregenerate and wicked. Judas kept company with Christ and his Apostles, and joined with them in Acts of devotion, and yet was a son of perdition. Vermine crawl among roses, but are without their savour and sweetness. Spiders fasten on rich hang, yet are full of poison. Dross and gold, smoke and fire, dregs and wine, chaff and corn are joined together, yet do abundantly differ.  
Thou mayst like the mixed multitude seem to turn thy back upon Egypt, and embark in the same bottom with the true Israelites, and yet (as they) come short of Canaan.  
Tenthly, and lastly, Some seeming good affections do not necessarily speak a man's good condition.  
Every shining stone is not a Diamond, nor is every flashy affection from regeneration. Some say there is no precious stone but hath its counterfeit. I think there is hardly any grace but hath its Ape. I will instance in some few affections which thou mayst have, and yet miss heaven.  
Thou mayst wonder at the excellency of the word, and yet be a stranger to the efficacy of it. Luke 4.22. All bore him witness and wondered at the gracious words which proceeded out of his mouth. All wondered at the saviour, but all were not wounded for their sins. All wondered at his gracious words, but many wanted his gracious work. Ezekiel's Sermons were to some of his hearers as lovely songs, and yet they continued impenitent in their sins. Some people nibble at the bait of the preachers oratory, when their souls are never caught with the hook and authority of Scripture. Ezek. 3●. ●1, 32.  
Thou mayst be full of joy under the word, and yet be empty of grace. Herod heard John gladly. Mark 6.20. others received the word with joy. Mat. 13.20. Do godly men rejoice in the word of the God? Psalm 119.110, 111. verse. Truly so may others; they may seem to warm themselves at the same fire with Saints, to drink the same heart-chearing wine, and yet their wine is drawn at several taps. The unregenerate man's joy floweth from a common gift or illumination; the regenerate man's from special grace or sanctification. Thou mayst be enlightened and taste the good word of God, and the powers of the world to come, Heb 6.4, 5. Mark, an unsanctified man may taste the word of God, and as Cooks taste of their sauces, it pleaseth them, but they spit all out, let nothing down, receive no nourishment from it. The truths of God and thoughts of heaven, may pass through thee, as water through a pipe of lead, leaving only some dew of flashy and washy joy, not soaking into thy heart, as water into the earth, and making thee soft and fruitful. As a poor man in a sleep sometimes thinks that he is highly promoted, sumptuously feasted, exceedingly enriched, and O how is he delighted with such imaginations! and indeed all that such thoughts produce, is only some sudden joy, no alteration in the man, nor resolution to walk answerably to such dignity, for all is but a dream; so thou mayst think sometimes of the excellency of the mercies which God hath promised, of the pure rivers of pleasures which Christ hast purchased, and O how mayst thou be taken with them, imagining that they belong to thee! but all the effect which they work, is only some short joy, no real change, or settled purpose to crucify the flesh, despise the world, and deny self for the hopes of them, for all is but a fancy.  
Thy joy may be a say of that which thou wilt not buy, as being loath to go to the price; and a taste of that on which thou shalt never make a full meal. The full bargain may not be driven between God and thy soul, and then thou canst not take this joy as an earnest or in part of payment.  
Thou mayst sigh and mourn for thy sins, and yet be unacquainted with godly sorrow. ●t is not seldom that men hang down their heads like bulrushes, when they are rooted in the mire of pollution.  
Possibly under some sharp affliction, thou mayst cry out of thy corruptions, as the pig squeaks under the knife: So did Pharaoh, as metals melt in the fire (and harden out of it) but still unregenerate, Exod. 9  
Ahab humbled himself under the threatening of God, but like a Fox in a trap he looked sadly, merely to get out; for at the same time he was an enemy to God, and quickly after went up to Ramoth Gilead in defiance of him, 1 King. 21, 22. chap.  
It may be thou hast had some pang of conviction, which like a qualm hath come over thy stomach, and made thee sick a little at present; but thou dost by the strong water of some carnal contentment settle it again; the bad humours of thy lusts were only stirred, not vomited up. Judas had a great gash in his soul, and yet not one drop of his bad blood let out He was tortured at the heart by legal attrition, but not turned unto holiness by Evangelical contrition; his heart was only battered as lead by the hammer, not bettered, or melted by the fire, to be cast into God's mould, Matth. 27.  
A vessel of wine is troubled by being removed, but the Lees remaining, it retaineth and quickly returneth to its former savour; some smarting Providence, or searching Ordinance, may remove and trouble thee for a time; but thy unsanctified heart remaining, thou wilt return to thy former savour; like Moab, thou mayst be stttled on thy lees, and not emptied from vessel to vessel, therefore thy taste remaineth, and thy sense is not changed, Jer. 48.11.  
There are two words used by the Holy Ghost for repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth 27.3. 
Vox prima 〈◊〉 'em 〈◊〉 in 〈◊〉 par●●m sumi t●r. ●eza  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2.25. the former signifieth sorrow for a fault committed, the latter Afterwit, a change of the mind, or making wise for the future. The former may be in the unregenerate; but as they say of Castor and Pollux, if they are divided they are ominous and fatal; so say I of these, if lamenting sins past be not joined with loathing and leaving sin for the time to come, it is not repentance unto life. Some by their repentance think they get a new privilege to sin; as that Lewis of France who would swear and then kiss his crucifix; swear again, and kiss it again; and as the Drunkard gives himself a vomit, and then he is the fit and freer to fall to his cups again; thus some men's sorrow is a message sent to heaven, to entreat leave that they may sin; but this is far from the sorrow which is never to be sorrowed for.  
Thy sorrow for sin may be forced out of thee (as water out of a still) by the fire of affliction, not come freely from thee, as water out of a spring. Let thy conscience be judge, hadst thou not rather be at thy carnal mirth, then spiritual mourning? Many of the Jews could mourn sadly in their distress, though they were not sanctified; now violent actions will not speak thy natural inclination.  
Or thy grief may be like a land-flood which cannot hold long; for a day thou mayst afflict thy soul, for a day thou mayst hang down thy head like a bulrush, Isa. 58. A bulrush whilst the wind bloweth bendeth downward, but the wind ceasing it percheth up again: Whilst thou art tossed up and down with the boisterous billows (as one not accustomed to the ocean) thou mayst be sea-sick, but when thou art off from the waters thou art well again. The vessel of thy soul is always leaking, but that pump of sorrow is not always going.  
Thou mayst like the woman of Tekoah, feign thyself a mourner, 2 Sam. 14.2. when in truth thou art none: Thou dost not dive to the bottom of thy heart (as the Indians at the sea for jewels) to fetch thence thy pearly tears; thou criest not to God with thy heart when thou howlest on thy bed, Hos. 7.14. Thy waters may not be drawn from the deep well of a broken and contrite heart: Every Sacrifice thou offerest may be as Ephraim, a silly dove without an heart, Hos. 7.11.  
Thou mayst fear sin, and yet sin may be thy Favourite. The vengeance in sins tail may be frightful to thee, when the venom in its body and nature is not at all distasteful to thee. Like the  child thou mayst dread the fire of sin, not because it soots and blacks thee, but because it scorches and burns thee.  
There is so much light left still in man's Understanding, which is called the candle of the Lord, that he cannot but see a God, and this God clothed with wrath and judgements against sin and sinners, and thence he (though unconverted) may sometime be full of fear and horror. Caligula used all the art he could, to blow out this light, and fortified himself with all the arguments he could get against a Deity, but could not accomplish his ends; for as often as it thundered, he was miserably affrighted, and would run under a bed. So we read that Felix an Heathen trembled when Paul reasoned of judgement to come, Act. 24.25. Sin in its doomsday dress, as 'tis clothed with fire and fury, may be terrible even to the ungodly. And the consideration of this, may make them leave many sins, that do not loathe any sin. The Mariner throweth overboard those goods in a storm, which he wisheth for, and it may be gathereth up in a calm. As a man in a fever loveth drink, yea longeth much for it, yet dares not meddle with it, because 'twill make him worse; The sinners in Zion (saith the Prophet) are afraid, fearfulness hath taken hold on hypocrites; Why, what's the matter? Who can dwell in everlasting burn? who can abide devouring flames? Isa. 33.14. Mark, it is not, Who ever abused such an ocean of love? who ever despised such a matchless life? who ever provoked such a gracious Lord? but who can dwell in everlasting burn? The sting of sin to the unregenerate is punishment, and the sting of punishment to the regenerate is sin, Exod. 9.28. Hos. 14.1. to fear sin as it bringeth an heavy rod, usually proceeds from nature; but to fear sin, as it is a wand'ring from an holy rule, can proceed only from grace.  
Truly as Phaltiel parted with his wife Michal (whom Saul had injuriously taken from David and given unto him) so unregenerate men part with their sins; when David came to the crown, he sendeth for Michal, Phaltiel dares not disobey the King, but he brings her on her way weeping, and bemoaning his loss; he looks after her as far as Bohurim; many a sad thought he had for her, when she was by force divorced from him.  
Thus unregenerate men may leave their lusts, when they are afraid to keep them, but many a longing heart they have after them, and are not by choice but constraint separated from them. As parents, they go to the funeral of those children of their corrupt hearts, with no small sorrow. Sickly persons forbear some meats, which they love dearly, because those meats do not love them; they either feed their diseases, or are hardly digested. Some sinners dare not feed in their actions on some sins, which are as sweet to their affections as the honey and the honey comb, because they fear that they will rise in their stomaches, and the reckoning will be too heavy for them to pay.  
Or possibly thou art entering upon some solemn act of devotion, and upon that account at present forbearest thy corruptions, as some writ of Serpents, they lay by their poison when they go to drink, and afterwards take it up again. Thou mayst like Abraham to his servant, bid thy sin stay below, while thou goest up to the mount to worship, Gen. 22. and when the duty is done, return to it again.  
Reader, do not rely upon these affections which thou seest may be in them which are not regenerated: for as the Sorcerers seemed to do as much as Moses, but did nothing in reality, so thou mayst seem to do as much as a Christian, when all is but counterfeit. Thy fear of sin may be forced, not flow freely from thee. Fearfulness hath taken hold on the hypocrites. Isa. 33.14. as a Sergeant takes hold on a bad debtor, or an armed man on a coward, being more bold than welcome. Thou mayst fear sin as the Medes and Persians the Jews, when the fear of the Jews fell upon them, Esther 8.17. when the presence of this fear, is as Christ's presence is to the Devils, a torment to thee, Mat. 8.29.  
Nay, thy fear may be only for a fit, like a mushroom which groweth up in a night, and perisheth the next day. The people when they saw Amasa weltering in his blood in the way, stood still; but he being quickly removed, they went on. When thou thinkest of others weltering in their soul-blood in hell or seest the judgements of God upon others, thou mayst be afraid, and stand still a little at present; but these thoughts being soon removed, thou mayst go on in the way of thine own heart.  
It is reported of Cassander that he trembled at the sight of Alexander's Statue, when Alexander was dead, and Cassander had gotten possession of Macedonia. The regenerate man when he seethe with the eye of faith, the curse of the Law, the wrath of God, the torments of hell, his flesh trembleth for fear of them, and he is afraid of Gods righteous judgements, though they are all dead to him, he being not under the Law but under grace; but it may be 'tis the life in them, and their power to hurt thee, which makes thee afraid of them.  
Friend, in all these passions thou mayst but like a Stage-player in the robes of a Prince, act the part of a Christian, and therefore canst not thence conclude thy right to the revenues of his place. The whole life of a man unregenerate is but an interlude. Regeneration alone can make a man live in good earnest.  
Reader, if thou art a civil person, a great Professor, enjoyest the outward Privileges of the Gospel, aboundest in Duties and Performances, if God hath given thee gifts and parts, if godly men commend thee, and thou art sometimes confident of thy own good condition: If thou walkest according to thy natural light, and joinest with them that fear the Lord: If some good affections like a flash of lightning, on a sudden surprise thee (though most of these are good) yet do not hence conclude thy undoubted right to salvation; for all these may consist with unregeneracy, and Christ telleth thee That except thou art born again, thou canst not see the Kingdom of God. As the Alchemists gold appeareth as good as the true gold, but it will not endure the seventh fire, nor comfort the heart as a cordial; both which the true gold will; so if all these should meet in thee, they would make thee look like a Saint; but believe it, they will never endure the fire of Scripture (which must shortly try thee whether thou art true gold or counterfeit) nor comfort thy soul as a cordial when Physicians shall give over thy body.   

THirdly, If without Regeneration, none can attain salvation; it informeth us of the difficulty of salvation, that it is an hard thing to get to heaven: it is no easy matter to be regenerated and made holy; and therefore 'tis no easy matter to be glorified and made happy. Where the gate is strait, 'tis hard to get in. If the righteous scarcely be saved, where shall the sinner and ungodly appear! 1 Pet. 4.18. The Apostle there intendeth not the uncertainty, but the difficulty of the salvation of the godly. If it be so hard for them to be saved that have passed the Pikes, shot the Gulf, gone through the pangs of the new birth, and traveled a considerable part of their way heavenward: how hard will it be for them who are not yet set out, that have not taken one step in the way to life!  
The sleepy world indeed dream that men may go to heaven without so much ado, they look upon civility to be sanctity, worldly sighs to be godly sorrow, not doubting their estates to be faith in Christ; and if they can but spare a little time and now then from the world, & the flesh to mumble over a few night Petitions, they hope with the help of these bladders to swim through the Ocean of Divine fury to heaven. Or if they come short of these fig-leaves (wherewith many of Adam's children endeavour, though in vain to cover their nakedness) yet if they have the warning-piece of sickness, before the murdering piece of death be shot off, that they can but cry Lord have mercy upon us, or tell their neighbours that they are sorry for their sins, or get a Minister to pray with them, than all must be well, and they must as sure go (when they die) to God and Christ, as they lived to the flesh and the Devil. But stay friends, a little, there are more words than one to this spiritual bargain between God and your souls; there is a work of Regeneration to be done, or else ye are undone eternally; ye must be throughly and universally new made, or else ye are marred for ever. Christ would never have commanded men to strive as to an agony, to enter in at the strait gate, Matth. 7.13. to work out their salvation with fear and trembling, Phil. 2.12. To labour for the food which endureth to everlasting life. John 6.27. If it had been such an easy thing to have reached heaven. Things of such excellency are not obtained with such facility. Pebbles lie common, but pearls are hardly come by. They must trravel far, dig deep, work hard, that will get the golden mines. The way to hell lieth down hill, a weak body may run down hill, but 'tis hard to go up hill to Mount Zion.  
Friend, I writ not these things to discourage (alas I need not, there is not a straw in the way to heaven, but thou if unconverted stumblest at it, when thou canst leap over blocks in the way to hell) but to awaken thee out of thy carnal security, and to quicken thee to seriousness and industry about that which is of such unspeakable concernment to thy soul; Our first births are many times accompanied with hard labours, ushered in by sharp throws and bitter pangs. Our second births are always harder: O the terrors and horrors, the convictions and convulsions, the tremble of soul, and lance of Conscience, the thunderings from the Law, the lightnings from hellfire, with which often this new creature is born! It is hard labour indeed which bringeth this babe of grace into the world.  
I have read of Melancthon, that when he was first converted, he thought it almost impossible for any man to withstand the evidence and authority of the word of God, whereupon he told one of his friends, that when he came to preach he would make work among souls; but after some years spent in that calling, being demanded what success of his labours; he answered that Old Adam was too strong for young Melancthon. Alas, friend, possibly thou mayst think that thou wilt turn to God hereafter, and thereby prevent thy burning in hell for ever: Believe it, 'tis not so easy to turn from sin to God as thou imaginest: Conversion is another manner of thing, and more hard than most men think; thou couldst sooner create a world then make thyself a new creature. The resurrection of thy body if it were dead in the grave, were an easier work than the resurrection of thy soul to newness of life.  
As the birth of the natural, so the birth of the spiritual man requireth infinite strength. It is God, not the midwife, that taketh the child out of the mother's womb, Psal. 22.9. The hand of God alone can open that door, and let the little infant into the world, Gen. 29.31. otherwise the womb would be its tomb; So the birth of the new man is wholly from God; and the power wherewith he effects it, is both miraculous and Almighty.  
Reader, if thou dost take a brief view what things are wrought when any one is new made, and how little he doth contribute to them, nay, how opposite he is against them, thou mayst perceive that neither Regeneration nor salvation are easy.  
Thy mind must be enlightened to see both sin and the Saviour; now is it easy to open the eye of the blind? who can do it, but he whom Augustine calleth totus oculus all eye? When Jesus gave sight to one that was born blind, the Jews themselves could not but acknowledge him a worker of miracles, John 9.6.16. What then will the scattering the mists of ignorance, and dispersing the clouds of darkness which gather and thicken about our understandings by nature, speak the sun of righteousness to be! Eph. 5.8. Thy heart also must be throughly humbled; stone must be turned into flesh. And O 'tis not easy to melt such hard metal, when thy heart naturally is like clay hardened both by the Sunshine of mercies, and fire of judgement, that no change of weather can make that stone to weep. Ezek 36.26.  
Besides, the strong holds of sin must be cast down, thy old friends must be deserted and prosecuted with implacable hatred, as irreconcilable enemies; those beloved lusts, which are at thy right hand, and have such a large room in thy heart, must be cut off and parted from thee. Thy dilectum delictum, the Isaac of thy corruption, which is the child of thy warmest affection, in which thou hast taken such great delight, and from which thou hast promised thyself such large returns of profit, pleasure, or preferment, must be laid on the altar, and have the sacrificing knife of mortification thrust into the heart of it, and its blood poured out before the Lord. Man, is not this an hard saying! (as they spoke in another case) who can hear it? an hard Lesson, who can learn it? thy lust will not like a lamb go silently to the slaughter, but it will roar and rage, fight stoutly for its life with many many carnal arguments, and even rend thy heart with its hideous outcries. Who can tell the struggling of this beast before 'twill be brought to the block? Dives and his dishes, Balaam and his wages, Achan and his wedges, Herod and his Herodias, the young man and his great means are not easily separated. O how difficult is it to wean the child of disobedience from those breasts which he hath sucked so often, and with so much complacency, and to divorce them which like man and wife have been ravished with each others love: in works of Art its hard to build, easy to destroy; in works of nature a tree which hath been many years growing may be cut down in an hour: but in works of sin it's otherwise; man's weakness can easily build them up, but God's power can only throw them down. Pompey, when the Romans said, That if Caesar came to Rome, they saw not how they could resist his power, told them, That if he did but stamp with his foot on any ground in Italy he would bring men enough both footmen and horsemen to do it; but when Caesar was coming with his Army, Phaonius bid Pompey stamp with his feet, and fetch the Soldiers which he had promised; but all was in vain; Pompey found it more difficult than he thought: for Caesar made him first flee, and then in a fight totally routed him. The devil persuades men that they may defer their regeneration till their dissolution, and then 'twill be an easy matter to foil their spiritual foes; but alas, they find it not so easy to mortify earthly members, and destroy the body of death, when their souls adversaries with united strength encounter them fiercely, and conquer them eternally.  
Further, all thy earthly comforts, whether friends, relations, name, estate, limbs, life, must be laid at the feet of Christ, hated for his sake, and parted with at his call and command, and that for the hope of such things as thou never sawest, nor art ever like to see while thou livest. Is not this, Reader, an hard chapter, to forgo an estate in hand for something only in hope, to throw away present possessions and follow Christ thou knowest not whither, to receive an inheritance thou knowest not when?  
And as thy sins and thy soul must be parted asunder, so thy Saviour and thy soul must be joined together; faith must follow repentance, thy own righteousness must be esteemed as dross and dung; the weight of thy soul and burden of thy sins must be laid on the naked cross of Jesus Christ. Now for thee who art by nature so extremely in love with thyself, to loathe thyself; and for thee, notwithstanding thy discouragements from the number and nature of thy sins, the threaten and curses of the Law, the wrath and righteousness of God, to cling about and hang upon the Lord Jesus, and resolve, though he kill thee, yet thou wilt trust in him; surely this is not easy; the work of God in infusing justifying faith, is as great as in faith miraculous; This is the work of God, saith Christ, that ye believe in the name of him whom he hath sent, John 6.29. The work of God, not only in regard of its excellency, because no work in man is more pleasing to God, then believing on his Son, but also in regard of its difficulty, because none but a God can enable a man to believe; the bird can as soon fly in the egg, as thy soul mount up by faith towards heaven, till the Almighty God assist thee.  
Further, all the commands of God must be hearty embraced, some whereof are as contrary to flesh and blood as fire to water; Self, which is thy great idol, must be denied; the world with all its pomp and pride, in comparison of Christ refused; principalities and powers rencountred and foiled, thine enemies loved (and if killed, it must be with kindness) godliness owned, though much disgraced by others, truth followed close, though it threaten to dash out thy teeth with its heels, a buffeted Christ with his naked Cross preferred before weighty Crowns; things which reason cannot comprehend, believed; and which none ever obtained, laboured for. Friend, are these easy things? what thinkest thou? add to all this the consideration not only of thy weakness and inability to do these things, but also thy wickedness and contrariety to them; thou art not only deprived of good, but all over depraved with evil; The imaginations and thoughts of thy heart are evil, only evil, and that continually, Gen. 6.5. Thou dost resolvedly and obstinately refuse good and choose evil, Eccles. 8.11. Jer. 44.16. The hearts of the sons of men are fully set in them to do evil, Eccles. 8.11. observe how full that text is, man is resolved to have his minion, his lust, though he have wrath and death and hell into the bargain; as the mother of Nero, being told that her son would be her death if ever he were Emperor, answered, Let him kill me, so he may reign; so they say, Let sin reign, though it kill us, though it damn us; The heart of the sons of men is fully set in them to do evil. If thou wert only empty of God and grace, the work were more easy; but thou art an enemy to grace and godliness; thy carnal mind (which is Lady Reason herself, thy highest natural excellency) is (not an enemy, for such an one may be reconciled, but in the abstract) enmity against God. Thou hatest God, Rom. 1.30. His people, 1 John 3.12. His precepts, Prov. 1.25, 29. His Son, John 15.25. and all for his sake; thou fightest against him daily, sinnest in defiance of him continually, entailest thy quarrel upon thy posterity, carriest it with thee into the other world (if thou diest unregenerate) and there art throwing thine envenomed darts of blasphemy, and spitting thy poison against the Most High to eternity. Now be thy own judge, is it easy to cure that Patient who thus desperately hates both Physician and Physic? John 3.5.  
Water indeed (saith one) may somewhat easily be dammed up, but no art nor labour can make it run back in its own channel. It was by a miracle, that the river of Jordan was driven back; and it is no less than a miracle, that the tide of sin which ran so strong should be turned, that the sinner who before was sailing towards Hell, and wanted neither wind nor tide to carry him forward, should now alter his course, and tack about for Heaven; This is hard; it is not more strange to see the earth fly upward, and fire move downward, then to see a sinner walk contrary to his nature, in the ways of grace and holiness. Now, Reader, is not that man worse than mad, that either delayeth or dallieth about his conversion, upon supposition that he can do it easily enough hereafter, when all this which I have written must be wrought in regeneration, and when he is not only empty of, an enemy to, but even enmity against it all!  
Though the work of conversion (and therefore the way to salvation) be thus difficult to all, yet to some 'tis more difficult then to others. In respect of God, indeed, quoad Deum, one is as easily converted as another; for infinite power and mercy know no difference; but quoad nos, in respect of us it is more hard to bring some towards holiness and heaven then others: where the matter is most rugged and untoward, it's harder to bring it to a good and comely form. Some pieces of timber are more knotty than others, and therefore not so easily squared and fitted for the spiritual Temple and heavenly Jerusalem as others; all spiritual children are not brought forth with the same strength and labour.  
I shall mention three or four sorts of persons who are not so soon as others persuaded to real and unfeigned piety; and truly, my end is, that they may be powerfully roused, and effectually renewed before they be eternally ruined.  
First, The mere civil moral man; This man, Narcissus like, dotes on himself, and thereby is hardly brought to deny himself; the more the tooth is fastened to the gum, the harder it is to part them; the more the man like a tree is rooted in the earth of self, the more difficult to stock him up. The civil man looks on himself in the glass of scandalous sinners lives, and finding his face so clean and fair in comparison of theirs, he falls extraordinarily in love with himself, which many times proves his destruction: He takes his civility for sanctity, that which is less than the shadow for the substance; and without question, 'tis not easy to make him eager after godliness, when he is confident he hath it already; a profane person is (not seldom) sooner convinced and converted then this conceited civilian: for that man will sooner acknowledge himself sick; but this Patient, though sick unto death, looks on himself as whole, and so to have no need of a Physician. In this sense, I suppose, the words of our Lord are spoken, That Publicans and Harlots go into the Kingdom of God before Scribes and Pharisees, Matth. 21.31.  
As a ship that is under sail, though in a contrary course, is sooner brought about, than one that lieth aground in the Harbour can be launched forth; so he that is in motion, though in a sinful conversation, is often sooner reduced, than he that lieth still in the thoughts of his own good condition. As I can sooner overtake a child that runneth from me, than my shadow which tarrieth nigh me, so it's easier to recover a gross offender, than this shadow of the Civilian; for though he run not so far from grace as the other, yet he will be sure to keep his distance. He useth his outward unblameableness as a shield to fence off the power of godliness; he usually compareth himself with them that are very evil (as a coward choosing a weak adversary) and because he much excelleth them, therefore concludeth that he is very good. Reader, It is far from my thoughts to discourage civility, much less to encourage open impiety, (though the whole will of God must be taught, what use soever corrupt hearts will make of it) but to make thee watchful, that thy outward harmlesness prove not a hindrance to inward holiness.  
Secondly, The Hypocrite is one who is with more difficulty then ordinary converted; Hypocrisy is like a fistula, which hath a very small orifice, but many turn and wind in the body (like coney-burrows) so that 'tis very hardly discerned and cured; this man seems to be what a Saint is indeed; and because he is like a godly man, performing the same duties, and forbearing the same iniquities, as to the external part, therefore he gathers, that he is one indeed; but he embraceth a cloud instead of Juno; he appeareth to be near the Kingdom of God, but never careth to come at it; as a parallel line, he keeps a scantling with the way of godliness, but never meeteth with it: There is some particular exception which this man hath taken against Christ and his ways, that though he may often cheapen, yet he seldom buyeth the pearl of price; he escapes storms and Pirates at Sea, and makes shipwreck in the Haven, where destruction is no less sure, but much more miserable; he escapes the gross lusts of Publicans and Harlots, and yet is further than both from eternal life.  
It is harder to convince this man of his sins than others. If I tell a drunkard, a swearer, or an adulterer of his transgressions, and the necessity of conversion, this man's foul conversation is a forcible conviction to him, yea, and his own conscience will (possibly) fly in his face, take part with me, and give evidence against him; but if I tell an Hypocrite of the necessity of sanctification, and pursue him with the pieces of the Law, he presently betakes himself like the beasts to his den of duties, and therein shelters himself; nay his natural conscience being fed and bribed with a few performances, may plead for him, at least not say a word against him.  
Besides, when this man is convinced of his lost estate, it's harder to break this man's heart then another's; for his heart hath not only a natural hardness, but an extrordinary acquired hardness, such an hardness as is acquired by duties and ordinances. Now as where the Sun is most powerful, there are the hardest metals, so where the Sunshine of spiritual blessings is most plentifully enjoyed, and thus wretchedly abused, there are the hardest hearts. No softening like Gospel softening, not hardening like Gospel hardening.  
Tell a man that never heard of the Gospel or very seldom (when he is convinced of his sins and misery) of the love of God in sending his only Son into the world, to die, that poor sinners might not perish; tell him of the infinite love of Christ, in giving himself a Sacrifice for his soul; how freely Christ invites him, how fully he provides for him, how willing he is to accept him, how welcome he will make him, O how this man sometimes falls a weeping, wring his hands, and renting his heart, that ever he should abuse such love and mercy, refuse such incomparable merits, walk in the whole course of his heart and life unworthy of such a blessed, glorious, holy, and gracious God, the word of God doth wound this man to the soul; but say all this and much more to an Hypocrite, his heart is like the rock not at all moved. The promises of God do not cleanse him from pollutions, but they are as physick to which his body hath been much used, which stirs him not at all, nor purgeth away any ill humours. Threaten do not work with him, be they never so dreadful and terrible, as a Smith's Dog, being accustomed to it, he can sleep securely, though the sparks of the Forge fly about him, nay though the flames of hell flash in his face.  
Reader, if thou shouldst be one of this sort, for the Lords sake mind soundness with speed; for hypocrisy will harden thine heart insensibly, and every day widen the breach betwixt God and thy soul.  
Thirdly, The rich man. The man that is rich in this world is hardly brought to mind the riches of the other world; his heavy load of earth doth much hinder him in his journey to heaven; His riches clasp about his affections, as the Jvy about the Oak, sucking out the heart of it, for its own leaves and berries. This man taketh up with his present possessions; in comparison whereof he disesteemeth the Saints reversions. As a Vessel that is exceedingly laden, when it meets with storms and tempests, is with more difficulty kept from sinking then one which hath but just enough to ballast it; so it's more hard to keep him from sinking into hell, that hath a great estate, then him that hath according to Agurs wish, neither poverty, nor riches. And the reason is because, though spiritual comforts run low, this rich man is contented in regard that his temporal comforts run full-tap. He makes up the absence of Christ, with the presence of creatures, when (it may be,) poverty might cause him as the prodigal to think of returning to his father's house, where is spiritual plenty.  
Quintus Aurelius, in the days of Sylla, had a fair Grange, which lay convenient for some great person, which caused him to be put in among them that were to be put to death; but as soon as he saw his name among those that were in the list, he cried out my Land at Alba hath killed me.  
Some men's Lands have cost them their lives, and been the knife to cut the throat of their bodies; but many a man's gold hath lost him his God, and been the knife to cut the throat of his soul. Rich men like pampered horses are the more unruly, leaping over the hedges of divine precepts, the hardlier kept within their bounds because full fed; the young man's silver lost him his precious soul; He went away from Christ sorrowful, because he had great possessions; (Had the man been poor for a few days, he might have been rich for ever; but alas his wealth here through the wickedness of his heart caused his everlasting want) whereupon Christ tells us; How hardly shall a rich man enter into the Kingdom of Heaven! I say unto you that it is easier for a Camel to go through the eye of an Needle, then for a rich man to enter into the Kingdom of heaven, Mat. 19.23, 24. Heaven is a stately Palace with a narrow portal, through which this Camel with his thick bunch of clay can hardly get. It is observed amongst Anglers, that Pickerils are not easily, nor often caught. A man may catch an hundred Minums before he take one Pickeril, and the reason is, he preyeth at pleasure on the lesser fish, and therefore seldom hath any stomach to by't at the bait; so it fareth with rich men, their stomaches are so cloyed with the things of this world, that they have no appetite to the dainties of the word, when the poor are Gospellized. They contentedly take that for their portion, which God intended only for their pension, and make their wealth their throne to sit down upon with delight, which God designed for their footstool, and the faithful laid at the Apostles feet.  
In some fenny places in England (it's storied) where they are much troubled with gnats, the people hang up dung, to which when they fly they are caught with a net provided there for that purpose. The dung of profit is the Devil's bait, with which he catcheth many persons. Well may it be called the Mammon of unrighteousness, for it both prompteth them to many sins, as well as pierceth them through with many sorrows. Gregory saith that (sitting in the sea of Rome when it flourished) he trembled every time he thought on that text, Son, remember that thou hadst thy good things in thy life time, lest his outward plenty should be all his portion.  
If Reader, thou art wealthy, be watchful over thy heart, lest like Birdlime it hinder the wings of thy soul from mounting up to heaven. What the Egyptians said of the Israelites, They are entangled in the land, the wilderness hath shut them in, Exod. 4.13. may fitly be applied to many men that are wealthy; They are entangled in the world, this wilderness hath shut them in; like Lot's wife they set out for the Zoar of heaven, but their hearts hanker after the Sodom of earth, and so they look back & perish in the way. Ah 'tis rare indeed to be very rich and truly religious. Such men are often taken out of the world, before the world be taken out of them.  
Be careful, O Friend, if the Lord hath dealt bountifully with thee in earthly enjoyments, that they prove not heavenly impediments; that his mindfulness of thy body, do not make thee forgetful of thy soul, lest thy wealth like Achans wedge of gold cleave thy soul in sunder.  
Fourthly, The old sinner is not easily converted, but (like an old maid, when married) hath harder labour then ordinary. The longer the ground of man's heart lieth fallow, bringing forth nothing but weeds, unploughed up by repentance, the harder it groweth, and with the more difficulty is broken up. 'Twas hard to cast out the Devil who had for a long time possessed the man; the Apostles could not do it, and when Christ himself did it, 'twas not without much renting and raging, Mark 9.21, 26.  
Common experience telleth us, that a ship the longer it leaketh, the harder it is to be emptied. An house the longer it goeth to ruin, the worse to repair; a nail the farther it is driven in, the harder to get out; Christ raised two to life in the Gospel (besides others) one was a maid newly dead, Luk. 8.54. to whom Christ spoke but little, Maid, I say unto thee arise, and the work was quickly done; the other was one who had been dead so long till he stunk; now mark what work there was to enliven him, Joh. 11.41. Christ weepeth, groaneth in spirit, prayeth to his Father, then turneth to Lazarus, and cryeth with a loud voice, Lazarus come forth. (I only allude to it) When the sinner hath been but few years dead in sin, a low voice of Christ can raise him up, but when a man hath been not four days, but forty or fifty years rotting in the grave of corruption that he stinks in the nostrils of others, it must be a loud voice indeed which must quicken him. How hard is it to turn the old swine, the old drunkard, to temperance; and the old goat, the old adulterer to chastity! though they be so old that their bodies cannot act them, yet their hellish hearts affect them; when they have nothing left but the dog-days of their age, their bodies full of sores, yet their souls are fuller of sins.  
The longer the tree standeth in the ground, the more it roots, and the faster it settleth itself; so that though a child might sometime have removed it, yet now all the men in the Parish cannot pluck it up. Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil.  
Custom in sin takes away all conscience of sin, and hardeneth the heart more against God and godliness: As a youth when he first cometh to be Apprentice to some handicraft trade, his hand is very tender, and no sooner is it set to work, but it blisters, and puts him to pain; but he continuing long at the trade, his hand hardens, and he can follow his work, not only without pain, but with much pleasure: so when a man is a young sinner, conscience is tender, like a a queasy stomach, troubled much with the least thing that offends it; but continuance in sin makes conscience seared and brawny, that afterwards the sinner like the Ostrich, can digest iron, and like the Turkish slaves feed on Opium, and his stomach not at all recoil or complain.  
It is reported of the Cretians, that when they cursed their enemies, they did not wish fire in their houses, nor a dagger at their hearts, but that which would bring greater woe, ut mala consuetudine delectentur, that they might delight in an evil custom; for custom is not another nurture, but another nature and that which is natural is not easily reduced.  
Some say there is no transplanting trees after seven years' rooting. I am sure it is hard to transplant them out of a state of nature into a state of grace, who have been seventy years rooting in the earth; old servants will not easily leave their masters, they will many times have their ears boared, and be everlasting slaves rather than be made free.  
'tis with old sinners (saith one) as with them who have lived long under a Government, 
Gurnal's Armour.  they like to be as they are, though but ill, rather than to think of a change; or like those who in a journey, have gone out of their way all day, such will rather take a new path over hedge and ditch, then think of going so far back to be set right.  
Old sinner, for the sake of thy soul, proceed no further; knowest thou not that every step thou takest in thine unconverted state maketh thy condemnation more deep, thy condition more dangerous, and thy conversion more difficult? Is it not high time for thee to begin to work out thy salvation, when the sun of thy life is setting; Ah, 'tis one of the saddest spectacles in the world, to behold a man full of silver hoary hairs, that is void of a golden sanctified heart; surely of all men alive, thou hast cause to abound in sorrow, who dost to this day abide in thy sins.   

THe second Use which I shall make of this doctrine, shall be by way of Examination. If without the second birth thou canst not escape the second death, nor obtain eternal life; Then, Reader, Try whether thou art new born or no; common with thy heart, and see whether this work be done, that thou mayst know how thou shalt far in the other world; Wherefore brethren give diligence to make your calling and election sure, 2 Pet. 1.10. The first fountain of our felicity is election; and the manifestation of this is our calling; by vocation God bringeth to pass in time, what he appointed from eternity: As a word is an outward thought, and a thought an inward word; so vocation is outward election, or election put into act, and made visible; and election is inward vocation, or God's intention to convert and save; Election is eternal calling; Calling is a temporal election; so that by ensuring thy calling, thou ensurest thy election; make thy calling sure, be not satisfied to let thy salvation hang in suspense, to follow Christ as the people followed Saul trembling, not knowing how it shall far with thee, but strive for full assurance that an abundant entrance may be ministered unto you, into the kingdom of our Lord and Saviour Jesus Christ, 2 Pet. 1.11.  
I have read of an old wicked Usurer, who had nothing in his mouth, but It is good to be sure; if his servant went to receive money, he would follow after him, and being asked the reason, would answer, It is good to be sure. If he had told his money once, he would do it a second, yea, a third time, saying, It is good to be sure. If he locked his door himself, he would arise out of his bed to feel it locked, still pleading for his reason, It is good to be sure, It came to pass that this man fell desperately sick, his servant calleth to him (desirous to make him sensible of his sins) Master, have you been at prayers? yea John, saith he; Sir, said the servant, go to prayers again; you know 'Tis good to be sure; That's more than needs, saith the Usurer, I am sure enough of that. Truly this man's heart is the resemblance of most men; they are all for security in bargains, sales, and purchases; if they buy an inheritance on earth, how sure will they make it! the tenure shall be as strong as the brawn of the Law, or the brains of Lawyers can devise; what Bonds, Deeds, Fines, Recoveries, Leases, Evidences, and (if any scruple) collateral security are there to ensure it! but alas who ensures the inheritance above! how few are there that take any pains to secure their right to those everliving pleasures! Like Jacob (though in another sense) men put their right hand of care, caution, and diligence, upon the younger Son the body, and their left hand on the elder the soul: How few make their calling and election sure!  
But Reader, if thou wouldst make sure thy predestination, and fore-appointment to glory, it must be done by making sure thy Regeneration, and translation into a state of grace. Thou canst not ascend into heaven and see thy name written in the Lamb's book of life, but thou mayst descend into thine own heart, and see it by the seeds and principles of a spiritual life; as if any man would know whether the sun shineth or no, he need but look on the ground and see the reflection of its beams, and not on the body of the Sun, which will but the more dazzle his eyes; the pattern is known by the picture, the cause by the effect, the original by the copy, Election by regeneration; the soul that is conformed to God's Law, may know that he is enrolled in God's list. If I have chosen God, I may safely conclude that God hath chosen me.  
The Historian reporteth how a Senator relating to his son the great honours decreed to a number of Soldiers, 
Tacitus.  whose names were written in a book; the Son was importunate to see the book; the Father shown him the outside; it seemed so glorious that the son desired him to open it; by no means, saith the Father, it is sealed by the Council; then saith the son, Tell me if my name be there; the Father saith, The names are secret to the Senate; the Son studying how he might get some satisfaction, desired his Father to declare the merits of those inscribed Soldiers: which the Father doing, and the Son consulting with his own heart, found himself to be none of them. Reader, though the Book of life (which includeth the names of those whose heads are destined to glorious Diadems) be secret, yet the deserts of those inscribed there are open; they are as a chosen generation, a peculiar people, so also an holy nation, a royal Priesthood, a called company, a sanctified society, a regenerated remnant; they are culled out of the world, called by the word, separated for the service of the Lord; they are born of the Spirit, brought up in the Spirit, and they walk after the Spirit. The taste therefore which I now set thee, is to try whether thou are one of these, whether thou art born again without which thou canst not see the Kingdom of God.  
Now though the commandment of God be argument and reason enough to a Christian why he should examine himself whether he be in the faith or no, 2 Cor. 135. for a true subject dares not deny any coin which hath the image and stamp of his Sovereign upon it; yet I shall give thee two or three thoughts to stir thee up to the trial of thyself.  
First, Consider that thy All hangs on this hinge of regeneration. All that thou art worth for thine unchangeable estate in the other world dependeth on this. This is the foundation of that hope, that building which reacheth to heaven; now 'tis dangerous to err in fundamentals; the stability of the building depends on the strength of the foundation. For a man to go out of his way at the first setting out, is saddest of all. Regeneration is the beginning of Christianity in thee; nay thy interest in all the unsearchable riches in Christ, standeth on this; if regenerated, than thy sins are pardoned, thy person accepted, God is thy Father, Jesus Christ thy Husband and Saviour, the Spirit thy Comforter, the Promises are thy portion, Heaven thy home; but if thou art not adorned with the pious fruits of Christ's Spirit, thou art not interested in the precious fruits of his merits; therefore make sure here. God will deal with thee to eternity according to thy having or wanting this. Now doth it not concern thee to beware of cozening thyself here, when a mistake in this will make thee miserable for ever? if ever any tresses had need be strong, then surely they which draw such a weight as thine endless welfare. Where men intent to dwell long, thy build strong. Soldiers use tents which have no foundation, because they intent but a short stay in them; thou lookest for a City which hath a foundation. Friend, hath thy expectation of it any foundation! wouldst thou build slightly for a dwelling of eternity! Zeuxes being asked why he was so exact in painting, answered, Because he painted for eternity. Lines which concern eternity had need be exactly drawn; and deeds, and marks, and all things indeed which concern eternity, had need to be tightly done. If a Merchant venture all his estate in one vessel, and where there is much hazard in the voyage, how full of fear and care will he be, lest the ship should miscarry, himself and his family be ruined! many a sad thought will he have in the day as sour sauce to his food, and possibly many an aching heart in the night to keep him waking. He is even like to be beside himself, so much is he perplexed; and ask him the reason, he will tell you, I think I have cause, All that I am worth is ventured in that bottom; should it be lost and perish, we are all lost, my wife, self, and children must all perish: Thus the man lives in little ease both day and night, till at last he considereth with himself of what concernment the safety of that vessel is to him; he resolveth, and accordingly goeth to the Ensurers Office, and ensureth his whole estate, and then he is satisfied; those fears which like weights hung on the clock of his heart, and would not suffer it to rest, are now taken off, and he eats his bread with cheerfulness, and drinks his wine with a merry heart: he can in all conditions be contented, because his All is insured.  
Thus Reader, Regeneration is the vessel, in which all that thou art worth, not for this present perishing, but for the other everlasting world is ventured; if that be sound, thine endless welfare is safe; if that be feigned and lame, thou art lost for ever. How caused thou take any comfort in the abundance of fading creatures, whilst thy All, thine Eternity is in danger! O go to the Ensuring Office, bring thy riches, thy silver to the balance of the Sanctuary, and thereby try whether it hath its full weight.  
Man, what sayest thou to this reason for self examination? is it not of unspeakable weight? and I shall show thee that 'tis of unquestionable truth. Doth not the living God tell thee that except thou art born again, thou shall not see his Kingdom? Doth he not say expressly that without are dogs? Rev. 22.15. The father's house is only for children; Dogs must be without doors. Pharaohs court admitted of vermin; but I can assure that Gods will not; Into it can in no wise enter any thing that is defiled or unclean, Rev. 21. ult. Impure persons can never get into the most holy place. Heaven must be in thee, before thou canst be in heaven. It was a good inscription, which a bad man wrote on the door of his house, Per me nihil intret mali. Let no evil pass through me: whereupon said Diogenes, Quomodo ingredietur dominus. How then shall the Master get into his own house? That inscription without question agreeth with the celestial habitation; There is nothing there but what is holy. The Creator is essentially, infinitely and eternally holy; the father is holy, John 17.11. the holy child Jesus, Acts, 14.27. the holy Ghost, Acts, 21.11. the creatures there are holy, the holy angels, Mark 8.38. the saints or holy men and women, Heb. 12.23. The work and eternal employment there is holiness; the servants wait on their Master without sinning, as well as without ceasing; the song there is Holy, Holy, Holy, Lord God Almighty, Rev. 4.8. canst thou therefore think without holiness to get thither?  
Secondly, Consider that God will try thee. He knoweth now what thou art, whether dross or gold, and he will shortly bring thee to the fire and make thee known, both to thyself and others. Though the waters of thy corruptions may run for a time under ground, and be hidden from the eyes of men, yet they will at length appear; Thou art at present all Crystal to God (he needeth not, as Momus would have, a window into thy breast) for he seethe thee throughly; he seethe thy inwards more perfectly than thou and others can see thy outward parts. The fining pot is for silver, & the furnance for gold, but the Lord tryeth the heart, Prov. 17.3. He hath a thread, which leadeth him unerringly through the labyrinth of thy heart. He needeth no serious inquisition about thee; for he knoweth thee by immediate intuition. He walks through the road of thy heart every hour; therefore it concerneth thee not to balk it.  
He will try thee probably, in life; but certainly at death and judgement; and shouldest not thou then try thyself? God may try thee in life by prosperity, he may give thee strong meat, and thereby examine thy stomach whether it be good or bad; he may let the world flow in upon thee, to try how thy affections will flow out upon it; Believe it, rich wines will try thy brains. It is sad of Pius Quintus (so called because) that when he was a mean man he was looked upon as a good man, 
Magistratus indicat virum.  and had great hopes of his own salvation; but when he came to be a Cardinal he doubted much about it, and when he was a Pope he altogether despaired of it; thus the place doth often discover the person. Hot waters will manifest whether there be life in a man or no; and a full great wind will try whether the vessel of thy soul be ballasted with grace or no. It's said of Caius Caligula, there was never better servant, nor worse Master. Poisonous and profitable roots are both discovered in summer, though they were hid all the winter. That corruption which lay in the body undiscerned when the season was cold, breaks out either in the face by pimples, or in the other parts, by some disease when the weather is warm. But 'tis more likely that God will try thee by adversity, God telleth Jerusalem that he would search her with candles. Zeph. 1.12. That is, as exactly as men search with candles, prying into every corner of the house (so God of the heart) bringing forth their secret ways, revealing their hidden wickedness, the words imply both the manner how exactly God would do it, and the means how terribly he would do it, by some dreadful judgement; he would kindle a fire and search them by the light of that fire. Reader, if thou wilt not search thy soul by the Sun-light of his word, expect that he should search thee by the candle light, the fire light of his dreadful works. The flail of tribulation will discover the chaff from the wheat; and the fire of affliction, the dross from the gold. Sharp weather will try whether thy body be sound or sickly. A storm will discover the Mariner, and a battle the Soldier. God led Israel about in the wilderness to try and to prove them, Deut. 8.16. Affliction is like Solomon's sword, that discovereth which is the true, which the false mother; or like Simeons' sword which pierceth through men's souls, that the thoughts of many hearts may be revealed.  
Now friend, if God will try thee by some sharp affliction, is it not better to prevent this by self-examination? It may be God may try thee by disgrace, or loss of thy whole estate, or by loss of liberty, limbs, or life; now how wilt thou do to bid adieu to all earthly comforts for Jesus Christ; to welcome a prison, kiss a stake, smile at torments, look a violent death in the face with colour in thy cheeks, and courage in thy heart, to endure this fiery trial by God, that didst never try thyself before hand! If thou hast run with footmen, and they wearied thee, how will thou do to run with horsemen? Jer. 14.5. If self-trial in thy chamber or closet (where are none but God and thy conscience to be witnesses, and Scripture to be judge of the controversy) be so irksome and grievous to thee, how tedious will thy trial be by flames and torments? Believe it, when thou comest to the fire, 'twill be known whether thou art a full or an empty pitcher. Blessed Bilny, tried his finger by himself in the candle, before his whole body in the flames at the stake. O gather yourselves together, saith the Prophet, Zeph. 2.1. Gather yourselves together, before the decree bring forth, before the day pass, as the chaff before the fierce anger of the Lord come upon you. Tremelius reads it, Excutite vos, verumque Excutite. Examine, unskin yourselves, rip yourselves up, dissect, anatomize your entrails; it's doubled, to show the fervency and earnestness of God for it, the necessity and weight of it, and man's antipathy and averseness to it, before the decree bring forth, etc. before the judgement which is now in the womb of the threatening come to the birth of execution. O, Friend, search thyself faithfully, or be confident that God will search thee dreadfully. Now, as Job told his friends, Is it good that God should search thee out? Job 13.9. Is it good that he should as a Surgeon, eat out thy dead senseless flesh by some stinging corrosive, and cure thee of thy lethargy by putting thee into a violent favour? The Scholar that will not scan his own verses, and try them by the rule, finds that his master can make him do it under the rod. If God have thoughts of everlasting favour towards thee, he will force thee to know and try thyself by some seasonable fire; he will so shake the tree, that it shall be known whether the fruit be rotten or found.  
If God should not try and discover thee to thyself in this world, yet he will certainly in the other world, at the night of death, and in the day of judgement: Death will try thee, that will be strong physic which will fully discover thy constitution. Two or more children play together all day; but when night comes, one child goeth to his father, the other to his father, every one to his own father; it may be they were very like one another, that strangers knew not, yea, nor neighbours to whom they belonged, whose child was this, or whose child is that; but when night comes, one father owns his child, takes him home; the other father calls his child to him, takes him into his house: Thus, while men live they are not so well discovered, whether they are of God, or of their father the Devil; but when the night of death comes, they are tried to whom they belong: He that is born of God goeth to his Father's house; He that is of his father the Devil, goeth with Judas to his own place. Rottenest stuffs are oftenest watered, the deformedst faces are usually painted, but the shower of death will wipe and wash all off.  
Now if thou wouldst be gathered to thy father in peace, examine and prove thyself; make sure that there be some good thing in thee towards the Lord thy God: O how sad will it be for thee, who art now asleep, to awake (like the Jailor) at the midnight of death, and to find thy evidences for the new birth (as he his prisoners in his own apprehension) missing! what an earthquake and heart-quake will then possess thee! how pale and trembling wilt thou spring into the presence of God, in the other world for thy particular judgement! Ah, how sad will it be to err to mistake then, when an error can never, never be mended, when a mistake will prove soul murder, an everlasting miscarriage! O, 'tis bad for the vessel of thy soul to leak, to mistake in the shallow waters of life and time; but, O how sad will it be to be mistaken at an hour of death, and thereby to leak in the Ocean of Eternity! Speed in his Chronicles observeth, that in the days of Henry the eighth, Campius, the Pope's Legate came through the streets of London with twenty mules laden, to show his pomp; but as the triumph passed through Cheapside, the beasts stumbled, broke their collars, cast their coffers, and then the lids flying open, discovered his riches to be nothing but old shoes and boots, torn stockings, old iron, and tottered rags. I tell thee, Reader, though now thou mayst be wondered at for thy spiritual wealth; yet as soon as thou stumblest into the other world, 'twill be tried, 'twill be known whether they be real or imaginary riches.  
Paul told his Corinthians, 1 Cor. 4.19. I will come to you shortly, and will know, not the speech of them that are puffed up, but the power: for the Kingdom of God is not in word, but in power: What will ye? shall I come to you with a rod, or in love? O Friend, not Paul, but Jesus Christ himself will come to thee by death shortly, and will know, not thy speech, in being puffed up with a shadow of profession, but the power, and try whether thou hast the substance of Religion. Now, man, what wilt thou? shall he come to thee with a rod, or in love? shall he send good Angels to guard thee to Heaven, or evil Angels to drag thee to Hell?  
When David was going to encounter with Goliath, he told Saul, that he could not go with the armour which Saul had put on him, because he had not proved it, 1 Sam. 17.39. And darest thou enter the list against a far greater enemy, even death, with that armour which was never proved? be confident, if thou fightest without armour of proof, death will foil thee.  
The day of Judgement will try thee; then naked breasts will be in fashion, and God will rip thee open before the world; nay, if thou wilt not now examine thyself to thy conversion, he will examine thee then to thy confusion. When the Judge shall be a consuming fire, and the whole world be in a flame, and thou be tried by a fiery Law, Hebr. 12.28. 2 Peter 3.10. Deut. 33.2. 'Twas a sharp kind of examination by which Paul was examined, Acts 22.14. The chief Captain commanded that he should be examined by scourging. 'Tis a sad kind of examination by which many countries' examine Malefactors, upon the wrack, putting them to exquisite pains.  
Reader, Remember that if thou dost not examine thyself at this day, God will examine thee at the last day, and 'twill be an examination upon the wrack, an examination with scourging; it will be a word and a wound, every blow will fetch blood; every interrogation will be a stabbing, stinging, kill question: When Christ shall say to thee, Sinner, how didst thou dare thus to cousin and undo thy soul! what madness possessed thee thus to dally about matters of infinite and endless moment! Hadst thou examined thyself according to my word, and found thyself lost, there had then been some hopes of life; but I tell thee now 'tis too late: Well, I'll rip thee open before Angels and men, and cause thy conscience with its gnawing worm and stinging gripes to examine thee eternally. The fire of hell shall try what metal thou art, that will prove thee to purpose. O friend, think of this seriously and speedily, for that day of Christ will declare thee; and Alas, alas, who shall abide the day of his trial, or who shall stand when he appeareth? for he is like refiners fire, and as fullers soap. All things are naked and open to the eyes of him with whom thou shalt then have to do. If thou art afraid to venture a trial in the low Court of Conscience, where his Word shall be thy Judge, with what fear and trembling wilt thou appear at his bar, when he that searcheth thine heart, trieth thy reins, and will reward thee according to thy works, shall sit upon the Bench: Therefore cast up thy accounts before God and thy soul, whilst there is hope of making all even; lest thou do as some Tradesmen, who neglect so long to cast up their books, till at last their books cast them up.  
Thirdly, consider it is possible to know whether thou art new born, or no. I do not set thee to beat the air, or to work at the labour in vain. A Christian may be assured of his regeneration and thereby of his salvation. They which have the law of God written in their hearts, may be able to read it. David, when his deeds and evidences were not blotted with his foul offences, could discern them clearly, Thy law is within my heart, Psalm, 40.8. When the Sun ariseth he bringeth his natural light with him, whereby he is discovered to the world. A diamond set in a gold-ring bringeth such an orient sparkling with it, that it causeth men to discern it; truly so the Sun of righteousness when he ariseth in the soul, bringeth a spiritual light along with him, which helpeth the new creature to behold him, and the Diamond of Grace casteth such a sparkling lustre in the heart of a Christian, that it thereby becomes visible.  
Regeneration makes a wonderful change and alteration; now great alterations of State are not without observation. Doth a Kingdom change its Governor, a cruel arbitrary Tyrant, that fleeced them, and slew them at pleasure, for a mild merciful peaceable Prince, that ruleth them with a righteous sceptre, and not take notice of it? Can a creature change his master, sin and flesh, for Christ and his Spirit; his work of serving divers lusts and pleasures, Tit. 3.3. for serving the Lord with singleness of heart, and not observe it? When the man is new made, Christ cometh into his heart with his Spirit, Graces, Gospel: great Guests when they come into an house, have many eyes upon them; the King of Glory doth not come with such a train and retinue in secret; the gradual change from grace to grace is not so visible; but a specifical change from nature to grace is undoubtedly sensible: when the ground that before brought forth nothing but weeds and thistles, comes to bring forth wheat; an ordinary person may perceive the difference, though how this wheat groweth is not so perceptible. Every new creature doth not know the time, nor manner, nor means of his conversion, but every one may know that he is converted: The mother doth not know how she comes to be quick, but she knoweth that she is quick, for the feeleth the child to stir in her womb: how the shadow moveth on the dial we cannot see, but that it moveth we see plainly, in that its opposite at night to the place where it was at noon. Though conversion be not ever sensible in the act, yet it is sensible enough by its effects; and the reason why it is not in all alike visible, is because it is not in all alike violent. God converteth some by Boanerges, sons of thunder; others by a Barnabas, a son of consolation; to some he comes, as on Mount Sinai, Exod. 19 with thunderings, lightnings, and a great noise; to others, as to Elijah, with a still small voice, 2 Kings 19.12. The Spirit falls down on some, as on the Apostles, like a mighty rushing wind, or like fire shaking and scorching them, Acts 2.2, 3. on others, as on Jesus Christ, in the shape of a Dove, dealing mildly and meekly with them: The Jailor is brought home by an earthquake, and an heartquake, Acts 16.29. when the door of Lydia's heart is opened softly, and Jesus Christ entereth in without any noise, Acts 16.14. Some in a swoon are revived only by pouring a little hot water down their throats, whereas others must be rubbed hard and beaten sore before they will come to themselves again, Cant. 6.12. Ere I was ware, my soul made me like the charints of Aminadab.  
Some have been infamous for pleasure in sin, and such are usually made more apprehensive of the pain due to sinners; God bringeth all home by weeping cross, but them especially that have been most wicked: The Physician is forced to give strong physic to such sturdy strong patients, otherwise it will not work: A man that is an old finner, is like one that hath had a bone long out of joint, and its festered, this man must feel much pain before it be brought into its right place.  
Sometimes God intendeth to list a soul high with spiritual consolations, and to prepare it for them, he layeth it low with legal humiliation: We throw the ball hard against the ground, when we intent that it shall bound high; Paul was forcibly cast to the earth, before he was favourably caught up to the third heaven.  
Some are designed to be high in holiness, eminent patterns of piety to others, and such are often filled with sorrow, and do more than others feel the smart of sin: When the workman will make his building high and exact, he layeth the foundation deep and low.  
God is not limited, he dealeth with men as he seethe good; it is his will (and that is reason enough) that all his children should not be brought forth with the same pain: He hath several medicines (whereof some are more sweet, others more sour) for the cure of their spiritual maladies, and he applieth them as it pleaseth him.  
Now when the Spirit of God worketh most forcibly, than the man perceiveth it most sensibly: Besides, some men and women have had inclinations towards God and godliness ever since they came to any knowledge; they sucked the milk of grace betimes from the breasts of their parents, I mean their religious education: Obadiah feared the Lord from his youth, 1 Kings 18.12. Timothy from a child knew the holy Scriptures; The dews of grace were dropped from Heaven upon their souls early, in the morning of their age; and in such cases conversion, as to the time and manner of it, is under a cloud: For as he that is locked up in some dark dungeon, may easily discover the moment of time, when either the least beam of the Sun, or glimmering of daylight did break in upon him; whereas he that is always in the open air, is sensible that the day is broke, that the Sun is risen, but cannot tell you precisely when the day sprang, or the Sun risen; so some that have been betimes put out apprentices to the devil by their parents, been taught that hellish trade of sin, and nurtured in obstinacy and Ignorance, being locked up and fettered in the Dungeon of darkness, as Peter in prison; these men may easily remember the time, when the daystar from on high did visit them; when the Angel of the Covenant came upon them, and caused a light to shine about them, and raised them up, and caused their fetters to fall off, the prison door to fly open, and commanded them to arise and follow him; but those that were ever in the open air, brought up in the nurture and admonition of the Lord: (like vessels, when new seasoned with holiness) those cannot tell you the day when salvation came to their souls; they can tell you that day is broke, but when they know not; one thing they know, that where as they were blind, now they see, but how they came by their sight they cannot certify you; they can tell you, that they are sanctified, but the season of it they cannot tell. Reader, though the time and manner of this work makes the knowledge of it more easy and sensible to some then to others, yet to all 'tis possible.  
God's precepts speak it possible; God requireth of his people such things as would be to no purpose, if they could not be assured of their grace and purity: He commandeth to examine themselves, whether they are in the faith or no, 2 Cor. 13.5. Now to what purpose or end should the Law of God be produced, the persons heart and life compared with it, witnesses be examined, the man thus arraigned in the Court of Conscience, if the matter in debate could not be brought to an issue, if it could not be known whether he be sanctified or not? God bids us make our callings and elections sure, 2 Pet. 1.10. therefore they may be insured: We are enjoined to pray with confidence, and to call God Father, Heb. 10.22. Matth. 6.9. which certainly none can do, if none can know that they are his children.  
The Apostle tells us, that we must rejoice in the Lord, Phil. 3.1. and that always, 1 Thes. 5.16. even in tribulation, Matth. 5.10. which who can do, if he know not whether God be his friend or enemy?  
Besides, the promises of God show it possible, John 14.21. I will love him (that keepeth my commandments) and manifest myself unto him, saith Christ, Isa. 60.16. Psal. 50. ult. and 85.8, 9 now what Gods mercy promiseth, his truth performeth.  
The helps likewise which God affords us, speak this feasible. The scripture setteth down the signs of the men and women which are sanctified, and which shall be saved. And hereby we know that we know him if we keep his commandments. To know that we know him, is to be assured that we know him, 1 joh. 5.13. These things have I written unto you that believe on the name of the son of God, that ye may know that ye have eternal life, Mark, they did believe before, yet St. John writes that they might believe; they had before the faith of adherence, John writes to them that they might have the faith of assurance. The Sacraments are also given as broad seals, and the Spirit as the privy seal of heaven, to ensure salvation, Rom. 4.11. Eph. 1.30.  
In a word, the patterns and experiences of the Saints speak this possible; that which others have acquired, is not impossible to us. The children of God, have been assured of their adoption, that God was their father, Isa. 63.16. 1 John 3.2. Though Abraham be ignorant of us, and Israel acknowledge us not, doubtless thou art our father, thou O Lord art our father, and our redeemer. They have been assured of their justification, Job 13.18. Psalm. 45.24. perseverance in grace, 1 Thes. 5.25. Rom. 8.35, to the end. Of their right to glory and salvation, 2 Cor. 5.1. We know that when the houses of our earthly tabernacles shall be dissolved, we shall enjoy a building of God an house not made with hands, but eternal in the heavens. So 2 Tim. 4.7, 8. Job. 19.25. 2 Tim. 1.12. And all this assurance of adoption, justification, perseverance in grace, fruition of glory, which Saints have, doth proceed from their assurance of their regeneration, 1 John 3.14. We know that we are passed from death to life, because we love the brethren. Regeneration or holiness is the first fruits which do ensure the harvest, and the earnest which doth confirm the bargain and ensure the full sum.  
Now Reader having given thee some motives to quicken thee to try thy soul, I shall lay down the marks, and bring thee to the test. And they shall be taken from the nature and effects of regeneration.  
First, examine thine heart by the nature of this true holiness. Now there are two things in the nature of this new creature. In every birth there is Generatio unius & corruptio alterius, saith the Philosopher, something generated and something destroyed; so in this new birth there is the production of grace, and the destruction of vice; the life of righteousness, and the death of sin; the setting up of the Ark, and the throwing down of Dagon. The sinfulness of our souls by our first births, consisteth in their aversion from God and good, and in their conversion to the evil one, and evil; in having the image of Satan imprinted on them, and the image of God blotted out of them. The sanctity of our souls by their second births, consisteth in their conversion to God, and their aversion from sin, in having the image of the Devil razed out of them, and the image of the Saviour stamped on them. As we have born the image of the earthly, so we must bear the image of the heavenly. And these two parts of the good part, are like two Buckets in a Well, as the one (namely the interest of God) cometh up, the other (namely the interest of sin and Satan) goeth down; the higher the Sun getteth, the more still it scattereth the darkness.  
First, there is in this new nature a dying to sin. The Apostle calleth it a putting off the old man, Eph. 4.22. and a dying to sin, Rom. 6.11. Conversion like the shipman's fatal star, is never seen but before the wrack and death of sin. The spring of grace is a living fountain and cleanseth itself of mire and dirt. Grace like Christ increaseth, and sin like the Baptist decreaseth. The expression of the holy Ghost about this is worthy our serious consideration, Rom. 6.6. Knowing this that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin; for he that is dead is freed from sin. Lo, here, sin is served by Christ the same sauce, which it formerly served Christ, Sin crucified him, when he came in the likeness of sinful flesh, and he slayeth it when he cometh into the soul by his Spirit; but in the words of the Apostle observe, Sins appellation, and its execution. For its appellation, it is called, first the Old man; partly because it is derived and propagated from Adam, the eldest of men; partly in comparison of renovation, and renewing the whole man. It is called secondly, the body of sin, partly because man's corrupt nature, like a body or stock, brancheth forth into divers actual sins as members, Col. 3.5. Gal. 5.19. partly because of the strength of it, as also because men are as much naturally in love with their sins as with themselves. But take notice of the execution of this old man of this body of sin in the regenerate. The old man is crucified: Sin like an old man in them which are new made, doth decay and decline every day; it is every hour growing weaker and weaker, and nearer to its grave and utter abolition. Regeneration giveth sin its death's wound, though as those that are crucified, it dyeth lingeringly, yet it dieth certainly. Sin (like a man in a consumption) in a converted person is always wasting and dying till at last it's quite dead. One that is mortally wounded sprawleth and moveth for a time, but afterwards giveth up the Ghost; so sin, while Saints live, though it be mortally wounded doth rage and stir, but it abateth in strength and dyeth with them.  
St. 
De civet. dei. l. 8. c. 6.  Augustine relateth of the Serpent that when she groweth old, she draweth herself through a narrow hole, and by this means stripping off her old skin, she reneweth her age: 
Ambulare in peccatis est sic versari in pec catis ut i● voca●ione sua ordina ria. Dave● in Col. 3.  Truly thus the Christian is made new, by putting off the old coat of the old man.  
The Scripture speaketh expressly, He that is born of God, sinneth not, 1 Joh. 3.9. that is constantly; sin is not his design or employment; and cheerfully, sin is not his delight or element; for sin is against his new nature; now a man can do nothing against his nature cordially or constantly; Sin may rebel within him, but it cannot reign over him; he looks on sin as his greatest enemy, and therefore 'tis impossible that he should converse with it in a way of amity. Nay, as fire and water, heat and cold never meet but they fight; so this new life is in continual war with every lust; the new creature is like unto God, Of purer eyes then to behold iniquity, Hab. 1.13. the evil of sin cannot ordinarily get a good look from him; he cannot meet this ugly guest in any corner of his house, but his heart riseth against him; he considereth what a Lord sin displeaseth, what a Law sin transgresseth, what a beautiful image sin defaceth, what a glorious name fin dishonoureth, what a lovely loving Saviour sin buffeted shamefully, and tortured cruelly, what a precious soul, and peerless salvation sin was like to have lost him eternally. And Oh 'tis a kill look which this soul giveth his dearest lust: Ah thinks he, that ever my nature should hatch and harbour such hideous monsters, that ever my heart should be a polluted bed to breed and bring forth such a poisonous brood: 'Twas my iniquity that bid defiance to the highest Majesty; 'twas my corruption which scourged the back, wounded the head, nailed the feet and hands, yea pierced the very heart of Jesus Christ; my wickedness was the weight which caused his bloody sweat; my lust was the murderer, which put to death that Lord of life; 'twas my covetousness which betrayed him, my cowardliness which condemned him, and my cruelty which executed him; and shall I be a friend to that Traitor, which was such a foe to my Redeemer! Well, whatever it cost me, through the strength of Christ I'll have justice upon these murderers; through the help of heaven these brats of hell shall have their brains dashed out: his great care is every day to conquer his corruptions. The body of sin and death to which he is tied, is as noisome to his soul, as a dead body to his senses. Lust is as burdensome to him as a withered arm, which hangs on a man like a lump of lead. Never did prisoner more ardently desire to be rid of his fetters, than this Saint to be freed from subjection to his sins: The distressed Jews did not groan so much under their Egyptian slavery, as this true Israelite for spiritual liberty; O wretched man that I am, saith he, who shall deliver me from this body of sin and death? Rom. 7.29. His great end, and endeavour in every providence and every Ordinance, is, not the repression but the ruin of this evil of sin. If the Sun of mercy shine warm upon him, he makes use of it to put out the kitchen fire of wickedness: When God folaceth his spirit with extraordinary kindness, the sacrifice of thanksgiving that he offereth up is the beast of some sin, which he layeth on the Altar, and poureth forth its blood before the Lord: When the storm of affliction ariseth, he enquireth for the Jonah which raised the tempest, and endeavoureth that he may be cast overboard, and drowned.  
And as he makes use of divine Providences, so likewise of divine Ordinances, for the weakening his corruptions.  
In prayer, like the sick child, he pointeth at the place of his pain; he indicteth, accuseth and condemneth sin, and intreateth that it may be executed; his prayers and tears are his daily weapons, wherewith he fighteth against his most inward and secret wickedness. When he perceiveth lust like Adonijah, usurping the throne of his heart, he goeth in to God, as Bathsheba to David, sighing, and saying, Did not my Lord promise his servant, that the true Solomon should reign in my soul? that Jesus Christ the Prince of Peace should sway the sceptre in my spirit? And now behold his foes, which thou hast sworn to make his footstool, have traitorously aspired to the Crown, and forcibly made me subject to their commands. As Esther, he is very desirous of these Hamans' destruction, and watcheth continually for a fit opportunity to present his Petition to the King of Kings for that end; and when in any duty he seethe the God of glory to hold out the golden Sceptre of mercy towards him; O, than he beggeth for justice: If I have found favour in thy sight, O King, and if it please the King; let the life of my soul be given me at my Petition, and the death of my sins at my request: Did thy dear Son die for sin, and shall thy poor servant live in sin? shall not these thine enemies, which would not have thee to reign over me, be slain before thy face? Order my steps by thy word, and let not any iniquity have dominion over me, Psal. 119.133. Thus by prayer, as by one main piece of his spiritual armour, he becomes prevalent. The Romans overcame their enemies sitting, (that is, the Senate by their prudent counsels) but the Christian kneeling, by his holy valour he wrestleth with God, and through the power of Christ gets the victory, 2 Cor. 12.6.  
And because the devil of some lusts will not be cast out without fasting and prayer, therefore he joineth fasting to supplication, and trieth to starve his corruptions: Beforehand he fitteth himself for that day of purging out his ill humours, by the preparatory potion of meditation. The consideration of his sins, how bloody and heinous in their nature, how crying and crimson in their circumstances, makes his physic work the better. He thinketh before, The day of mourning for (offending) my father is coming, and then I will slay my brother Jacob, my dearest and nearest sin. This man bringeth under his natural body (which he may lawfully cherish) that he may abate the strength of the body of death; as men sometimes in a fever open a vain, and let out their blood, (though it be not bad) that they may weaken their enemy.  
In reading and hearing the Law of God, he setteth his lusts naked before that sword of the Spirit, that they may be hewn by the Prophets, and slain by the words of God's mouth; He desires that it may pierce deep to the dividing of soul and spirit, of the joints and marrow, and to the discovering of the thoughts and intents of his heart: His voice to the Minister, is like the Prophets to his neighbour, Smite me I pray thee, and likes him best, that in smiting wounds his sin most: he approves of that Chirurgeon that searcheth his wounds throughly, though he put him to pain; he rejoiceth that the Preacher revealeth to him his errors, that he may follow them with Hue and cry till they are taken and punished, and so God's pursuit of him may be prevented: If the Minister give him a bitter pill of reproof, he doth not, like a queasy stomach, favour his malady, and loath his medicine, but takes it down willingly, knowing, that though such things be not toothsome, yet they are wholesome, and that they must be bitter things that breaks the bag of worms in his stomach; sweet things will nourish and cherish them: He is glad that the word is fire, that thereby his dross may be consumed; that it is water, because his heart thereby may be washed and purified; He hideth the word in his heart, that he may not sin against God, Psal. 119.11.  
He goeth to the Lords Supper, that the blood of his sins may be shed by the blood of the Saviour; The Cross of Christ is the souls armour, and sins terror; there is life in it for the death of sin. Pliny saith, that the fasting spittle of a man will kill Serpents; Sure I am, the blood of Christ applied by faith, will mortify sin, and therefore the Saint frequenteth the Sacrament. He goeth to it, as Naaman to Jordan, to be cured of his spiritual leprosy; when he approacheth the table of the Lord, and seethe (in the bread broken, and the wine poured out) by faith Jesus Christ crucified before his eyes; O how his heart burneth within him, in hatred and indignation against his sins, and in desires after, and delight in his Redeemer: He beholdeth there the knives of his pride, unbelief, hypocrisy, malice, and the like, all redded in the blood of the Mediator; and now his eyes sparkle with fire and fury, and his soul swelleth with wrath and revenge against them; were but his hand answerable to his heart, I mean his power to his will, he would put sin to as much pain, make it suffer as much shame, cause it to undergo as cursed a death as ever Jesus Christ did. Now this frame of spirit, exceedingly pleasing to the King of Saints; he bespeaks the soul at the Sacrament, as Herod did the damsel, Ask of me what thou wilt, and I will give it thee to the half, nay, to the whole of my Kingdom. The soul having before consulted with his regenerate part (for this was a pious plot laid before, only put off till a convenient day) asketh the head of some lust in a charger; the King sendeth presently, commandeth execution, to be done accordingly; The new creature doth now with a joyful heart look up to Heaven, and saith, Blessed be the Lord God of Israel, who hath this day avenged me of mine enemy; would to God that all the enemies of my Lord the King, and all that rise up within me against thy Laws, were as that one Lust!  
He also withdraweth those things which have fed his spiritual diseases, he takes away the fuel, that he may put out the fire; he hates the very cup out of which he formerly drank his loathsome physic; he cuts off those pipes which have supplied his Adversaries; he avoideth the occasions of evil; he knoweth that his corrupt heart is gunpowder, and therefore, wheresoever he goeth he is fearful of the least spark; He hateth the garment spotted with the flesh, Judas 19 He endeavoreth that his raiment may not only be preserved from burning, but (as the three children's) from sienging: He is a true Dove that doth not only fly from the Hawk, from sin, but will not so much as smell of a feather which falleth from the Hawk; he abstaineth from appearances of evil; he dares not come near the brow of the hill, so far is he from falling to the bottom. Thus the sanctified man useth all means for the murdering of his sins.  
Now, Reader, consider, how is it with thee; hast thou applied these several particulars to thyself? What sayest thou? Is it thy endeavour by every providence, and thy end in every ordinance, to mortifiethy corruptions, & to bring those Traitors to execution? Is it thy design to cover sin, or to kill sin? dost thou pray against sin (as Austin confessed he did before his conversion) as one afraid that God should hear thee, and grant the request (not of thy heart, but) of thy lips? or is the death of thy sins the very desire of thy soul? an unconverted man may put up many prayers, but no desires against sin.  
An unregenerate person fighteth against sin, 
Livy.  as the Athenians against Philip of Macedon, with words rather than with swords: Or as some that openly prosecute the Law against a Malefactor, and yet favour him underhand; so this man makes a show of pursuing sin unto the death, accusing, arraigning it, witnessing against it in prayer, and desiring judgement; but inwardly he so minceth the matter, taketh off the edge of the evidence against it, as one resolved that it shall live: His expressions cry out of sin, as the Jews of Christ, Away with it, away with it, 'tis not worthy to live, Let it be crucified; but his affections call with much more ardency, as Pilate, Why should it die? what evil hath it done? we find no fault in it; or at lest (as Augustine's heart) Not yet, Lord, not yet: A little longer he would willingly laze upon the bed of lust: A little more slumber, a little more steep, saith this spiritual sluggard. Truly, all this show of warring against sin, is but false fire, which (you know) can do no execution.  
Fencers, at a prize, sometimes ply one another so home, and strike so hard, that they seem to be in earnest, when they are all the while but in jest; their intentions are to please the people, and thereby to advance their profit, by getting a little money, but not at all to wound one another, at lest not dangerously; a slight wound possibly may happen. Thus unsanctified men combat with sin; they seem by their praying, reading, hearing, to aim at its death, to be in earnest, when indeed their intentions are to carry on their own interest, and their resolutions, that however they may raze sin slightly (for their own ends) not to wound it deeply. Friend, I know not, but God knoweth, whether it be thus with thee or no: Dost thou by civility, by the performance of duties, by attendance on ordinances tell the world that thou wouldst crucify thy corruptions, when such a thing is not in thy retired thoughts? as Caligula with banners displayed, battle ranged, trumpets sounding, set his soldiers to gather cockles: Or dost thou enter the list against thy lust, as David against Goliath, reckoning to kill, or be killed, resolving through the help of heaven, the ruin of the uncircumcised Philistine?  
Is the fight between thy judgement & thy will? between thine enlightened conscience, and thy affections, or btweens the spirit and flesth, the law in thy mind and the law in thy members, the regenerate and the unregenerate part?  
Dost thou hate and fight against sin as sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet.  and so against every sin? for all true hatred is against the whole kind: Dost thou loathe it as much when it riseth in thy heart, as when it rageth in thy life, in thy dearest friends, as in thy bitterest enemies? It was said of Anthony, that he hated a Tyrant, not tyranny; dost thou abhor the disease or the patiented? canst thou say as David, I hate every false way? Psal. 119.104. Universality in this is a sure sign of sincerity. Herod spits out some sins, when he rolls others as sweet morsels in his mouth. An hypocrite ever leaves the Devil some nest-egg to sit upon, though he take many away: Some men will not buy some commodities, because they cannot have them at their own price, but they lay out the same money on others; so hypocrites forbear some sins, yea, are displeased at them, because they cannot have them without disgrace or diseases, or some other disadvantage, but they lay out the same love upon other sins, which will suit better with their designs. Some affirm what the Sea loseth in one place it gaineth in another so what ground the corruption of the unconverted loseth on way it gaineth another. There is in him some one lust especially which is his favourite; some King-sin, like Agag which must be spared when others are destroyed. In this the Lord be merciful to thy servant, saith Naomi. But now the regenerate laboureth to cleanse himself from all pollutions both of flesh & spirit, 2 Cor. 7.1. Grace is like Caesar who would admit of no superior; nay, like oil 'twill allow of no mixture. Sin may be in the Saint as rawness and illness in water, but the fire of Grace worketh it out by degrees, sending it forth in the scum. The least drop of water is contrary to, and opposed by fire, as well as the full vessel; so the least sin is contraty to, and opposed by Grace is well as the greatest: The shepherd's dog forceth the whole flock to fly, but hath a special eye to one sheep to which he is directed by the staff or a stone from the shepherd: Or as the hounds (saith a Divine) drive the whole herd of Deer before them, yet have a special eye to one Deer which is singled out by the dart of the Huntsman, that however others may scape, yet that shall be killed; so regeneration though it work in the soul a detestation of, and a resolution against every sin, yet the severest exercise of this hatred and opposition is against the man's beloved and delightful sin, resolving however others should escape, yet this shall be put to death. As the Syrian commanded his Soldiers to fight neither against small nor great, but against the King of Israel; so truly the bent of the sanctified heart is most against this royal King-sin, as that sin whereby God hath been most dishonoured, and his soul most deeply wounded.  
Ambrose relates a story of a dog, 
In Hexam lib. 6. c. 4.  whose Master being slain by one of his enemies, he lay by him all night, with great lamentation, howling and barking. In the morning many came to see the dead corpse, amongst whom was the murderer, the dog no sooner saw the Homicide, but presently fell upon him. Friend, is thy greatest hatred and anger against thy Saviour-and-soul-murderer, that Master-sin in which thou didst formerly take the greatest pleasure? Canst thou say as David (observe that character of uprightness) I was upright before him, and kept myself from mine iniquity? Psa. 18.23. Mark, from mine iniquity. The godless man though he do much, will be sure to fail here; and the godly man will strike home here, wherever he be favourable; An horse that is not sound, but foundered, will favour one foot, if not more; the Lapwing (some observe) will cry, and make a great noise, but 'tis when she is farthest from her nest; the Hypocrite may keep a great stir about many sins, but there is one sin which he meddleth not with. 
Dr. Reynolds on Hos 14. serm. 3  There is, saith a learned Divine, no greater argument of unsound repentance then indulgent thoughts, and reserved delight and complacency in a master sin. As some grounds are most proper soils to breed and nourish some particular weeds; So are some men's hearts for some particular sins: As cain's for envy, Corahs' for arrogancy, pilate's for Cowardliness, the young man for covetousness; and this sin is ordinarily the greatest block in the way of conversion; rather than men would leave this sin, they have lost Salvation. Mark 10.22. John 12.42 43. The Devil holds them as fast by this one link as by ten thousand; As it is with a Rabbits skin, it comes of very well, till it come to the head, and then there is haling and pulling, and much ado before it stirs; So the creature may do much at the command of God, but there is old stir and pulling, before this sin be separated from him; if this be once done throughly, the man is converted truly; for nothing but a saving work, can cause a man to loathe that sin which he loved as himself: And therefore an uncoverted person will ever be false in this. Jehu may throw down the idolatry of Baal, but not the Calves at Dan and Bethel: The young man in his worldliness, Herod in his uncleanness; Balaam in his stubbornness, must be excused. The converted soul is in this most careful; as Craumer, he will put that unworthy right hand first in the fire, with which by his subscription he had so much dishonoured Christ and Religion. Mahomet the Great, 
Turk. Hist.  first Emperor of the Turks cut off his fair Irenes head with his own hands, in whom he had so exceedingly delighted, to assure his Bashaws that he had rather promote the public peace and good then please and satisfy his own passions. The true Christian is a far greater conqueror, and out of love to God and his own Salvation, obtains a more lawful and noble victory over the Mistress of his affections: He knoweth no sin be it never so near or dear to him, worth hazarding the loss of God's favour, and his eternal welfare for; And therefore though his sin be an Absolom, concerning which corrupt nature, like David gives a special charge, Spare the young man Absolom: Deal gently with him for my sake: He seethe, like Joah, that the way to scatter the army of lusts, is to slay the General, this commander in chief; And therefore he resolveth to make sure work of him, and for that end takes three darts and strikes him through with them all, when one would have done the deed.  
Reader, I confess I have been much larger in this head than I intended; but if thou examine thine heart faithfully and prudently by it, thou wilt have no cause to be sorry for it; I have read that it was wont to be the way of trial, whether land belonged to England, or Ireland, by putting toads or serpents, or other venomous creatures into it; If they lived there, the land belonged to England; if they died, to Ireland: sure I am, thou mayst try whether thou at present belongest to heaven, or to hell, to a Covenant of Works, or to the Covenant of Grace, whether thou art converted or unconverted: if venomous lusts do live in thee thou art English land, in a state of nature and wrath; if they die daily in thee, thou art in Christ and belongest to the Land of promise. Yet I would not be understood as if I meant that Godly men are never overtaken with sin, or that corruption never gets the better of them. For I know, that the purest on earth are holy but in part: they are like watermen rowing hard against the stream of corruption, but through a sudden and violent blast of temptation, they may be driven backward: But observe, this is violent against their fixed and deliberate resolutions; their obedience to the law of sin is forced as to an Usurper, not free as to a liege Lord. Ahab indeed sold himself to sin. 1 King. 21.20. bat Paul was sold under sin. Rom. 7.14. The former was a volunteer, and agent, the latter a prestman, a mere patient. Augustine setteth out the difference between sin in the regenerate and unregenerate, by a comparison of Tarquin & Lueretia, 
Peccatum factum est de illa non ab illa. Aug. de civet. dei.  where (speaking of her ravishment) there were saith he, two bodies but one guilty of adultery, and concludeth the sin was committed upon her, not by her. Consonant to which is that of the Apostle. For that which I do, I allow not: for what I would, that I do not; but what I hate, that I do: Now if I do what I would not, it is no more I that do it, but sin that dwelleth in me, Rom. 7.15. to 21. The converted person, like the betrothed Virgin, is forced; he crieth out, and therefore in God's account is innocent. Our committing sin will not speak us unsanctified, but our submitting to it will.  
Secondly, There is in this new creature, as a dying to sin, so also a living to God in all ways of obedience, Rom. 6.11. As the old man is put off, so the new man is put on; besides the expulsion of sin, there is the infusion of holiness: An habit or principle of grace is bestowed on the soul, whereby it breatheth after, exerciseth and delighteth itself in the ways and worship of God; there is an inward frame and disposition infused into the new Creature, different from, nay, contrary to his former inclinations: The stream of his heart and life before ran swiftly after the flesh and the world: The creature sat upon the throne in his inward man, commanding all things at pleasure; earth was the man's heaven, the world lay in his heart, and all the man's affections and actions were ordered and disposed for the advancement of that interest. But now the tide is turned, the waters run in another channel; the Lord is exalted in his affections, as his chiefest good; and in his conversation, as his utmost end; the Law of God is written in the heart, and commented upon in the life; the inward man is of a good constitution, and the outward man of a good complexion: Grace is a tendency of the soul Godward; his understanding knoweth God to be the greatest good, John 17. His will chooseth him, his affections love him, his desire is after him, his delight is in him, his fear is of him, his trust is on him his care and endeavour is to walk worthy of the Lord unto all wellpleasing, Joh. 17.3. Psal. 16.5, 6. & 73.25, 26. Isa. 7.8. Psal. 37.4. Gen. 42.18. like the Sun-flower, he followeth the motion of the Sun of righteousness.  
Now, Reader, try thyself; Art thou alive to God? Dost thou take him in Christ for thy happiness, and make him thine end? Is it thy business and trade to do his will; thy calling and employment to finish his work? Is thy heart devoted to his fear, and thy life to his honour? how art thou affected to his word and worship? Dost thou perform duties out of love to God, with complacency in God? It it thy ment and drink to obey his precepts? How is thy soul ravished with the sweetnesses of his promises? Art thou joyful in the house of prayer? Is the Sabbath thy delight? Is the Scripture sweeter to thee then the honey and the honeycomb? At the Sacrament, canst thou fit under Christ's shadow with great delight, and find his fruit sweet unto thy taste? Dost thou esteem the yoke of thy Saviour easy, his service liberty, his ways ways of pleasantness, and all his paths peace? Canst thou say, One day in God's Courts is better than a thousand elsewhere? Hast thou found that 'tis good for thee to draw nigh to God? If thou wert put to thy choice, hadst thou rather solace thy soul with sensual recreations, or in communion with the Father and Jesus Christ his Son? Examine thine heart; for if thou hast the divine nature, divine and spiritual things will be natural, and so pleasant to thee: A man whose nature is covetous, how exceedingly doth he delight in viewing and feeling money! as the Roman Emperor would put off his  and tumble up and down in heaps of silver: If a man's nature be proud, how exceedingly pleased is he in the cap and the knee, in being flattered and respected? it is meat and drink to him (as we say) to be reverenced in men's carriage, and honoured in their language; men love those things a life, because they suit with their natures: So when a man hath a new nature, a spiritual holy nature, things which are spiritual and holy, will be acceptable to him, because they are suitable to his nature; the word will be welcome, prayer will be pleasant, ordinances will be as savoury as food to the hungry; the man will love the habitation of God's house, and the place where God's honour dwelleth; though his flesh be weak, his spirit is always willing. He may be weary at a duty (that the wheels of his soul should so be clogged with the dirt of infidelity, and make him to drive so heavily) but he is never weary of duties; though corruption and Satan now dog him at, and disturb him in his performances; yet 'tis the comfort of his soul, that he now drags them in chains after the triumphant chariot of Grace; and he rejoiceth to think how he shall leave the body of death behind him, at the entrance of his soul into the Capitol of Glory: His heart leaps now, when his feet do but creep in the way of obedience: when he goeth to the house of God, it is with the voice of joy, unto the altar of God, yea, his God and exceeding joy.  
Whatsoever a man doth from an engrafted propensity, he doth it not only in sincerity, but also with alacrity: He delights in it, as the fish in the water, as the mole in the earth, it is his proper element; God, and the things of God are his element; He would still be, and live in this element: He delights to know God, to worship him, to believe in him, to meditate on him, to sanctify his day, to glorify his name, to observe his Laws, to view his children; he is never so well as when he is walking with God: if there were no heaven to prefer the obedient, and no hell to punish the disobedient, yet he would fear the Lord, and delight greatly in his commandments.  
But on the other side, speak, Friend, Art thou listless and dead to spiritual things? are they irksome and tedious to thee? Probably the commandments of God are bonds and cords; the Sabbath thy toilsome day, not a day of rest and refreshment, the Sanctuary is thy prison, the service of God is snuffed at by thee, and wearisome to thee; thou art glad that the duty is done, the day is over, thy conscience quieted, like a Tenant who is glad his rent is paid to his Landlord, but took no pleasure in parting with his money; thou rejoycest at the end, not at the beginning of thy duty; thou countest Amen the best word in a prayer, not because it's the fruit of thy faith, but because it puts a period to thy petitions; the Blessing is the best part of Divine Worship; thou esteemest no part to be before it, because that is last, and nothing comes after it.  
Religion, is but (possibly) thy by-business, and a Lackey to thy lusts, a pass and a convoy which thou hast need of in thy travelling through the world. It may be thou goest to duty as a Bear to the stake; it goeth against the hair with thee to walk in the way of holiness, though necessity compel thee (sometimes, or) once or twice a day to take a turn in the path of piety: Conscience will roar unless it may find rest in some outward performance.  
Or thou mayst now and then perceive good company walking in the narrow way which leadeth to life; and so, as travellers care not if they go a mile or two out of their way for company, especially if the way be fair and the company pleasing; so thou mayst go out of thy own way sometimes, and walk a little with the Saints for company.  
Reader, be faithful to thy soul: A real fire differeth from a painted one by its heat; and so doth the real from the painted Christian by his heat, life and delight in the service of God. If thou art alive to God, thou art given up to all the Laws of God, thou exercisest thyself therein to keep a conscience void of offence towards God and men. If thou art a Christian indeed, the image of God is imprinted on thee; now this image consisteth in knowledge, righteousness and true holiness: Righteousness conforms thy heart to the whole Second Table of the moral Law; Holiness conforms it to the whole first Table, and Knowledge completes this conformity to both. The regenerate man is not maimed, no part of the new man is wanting: He cuts not off the garments of holiness in the midst. Agrippa may be half a Christian, Herod may do many things; but Zacharias and Elizabeth walk in all the statutes and ordinances of the Lord, blameless: And David will fulfil all the wills of God: Luk. 1.6. Act. 13. Perfect holiness is the reward of the Saints in heaven, but 'tis the desire and endeavour of the Saints on earth; O that my ways were directed to keep thy commandments! As a resolved Traveller that is upon a journey of necessity, whether the way and weather be fair or foul, he goeth on, by honour and dishonour, by evil report and good report, until he appear before God in Zion. He lifteth at the latch when he cannot open the door; he hath respect to all God's commandments. He obeyeth every Law of both Tables in his will, though he break the Law of both Tables in his works. As the hearts and wills of the Athenians were with Sylla without the walls, when they were (besieged by him, and) kept, in their bodies, within by force: So the Saints are with the whole Law in their hearts and intentions, even then when they are forced to fail, in regard of their hands and execution, Rom. 7.13, 14. Paul's three adverbs speak a substantial Christian, Tit. 2.11.  
Some are first Table-men, zealous for Religion and duties towards God, but cold and careless in point of righteousness and justice in their deal with men. Others be Second Table-men, very just and righteous towards men, yet mind not Religion towards God; but the true Christian is complete in all the will of God, Phil. 4.12. Integrality is the true note of integrity. The Philosopher saith, 
Dolus latet in universalibus.  That deceit lieth in universals; the Divine saith, That sincerity lieth in universals. We trust, saith Paul, that we have a good conscience, because we desire in all things to live honestly, Hebr. 13.18.  
An Hypocrite is like some books of little worth, because they are imperfect, something is wanting; those commands which will suit with his ends shall be taken in his way, as Jehu did the precepts which enjoined the rooting out of Ahabs' family, but those which cross his designs must be cast by as that precept to Jehu, of rooting out the Idolatry at Dan and Bethel. Thus this unconverted person indents with God, as some servants with their Masters, This work he will do, and this work he will not do; and thus while he breaks one command resolutely, he breaks all reductively. The commands of the Law are all copulative, they hang together like a carcanet of ●ewels, break one off, and all fall with it. Or as one article of a lease being broken, the whole lease is forfeited. He that breaks one with resolution and confidence, obeyeth none out of conscience. He that disobeyeth God wilfully in one command, shall find that he disobeyeth God wholly in all. He that keepeth the whole Law, and offendeth in one point, is guilty of all. James 2.  
Reader, If thou shouldst sit at table and see a man piddling at his meat, picking and choosing, this he liked, that he disliked, thou wouldst conclude, surely some ill humours are predominant in him, his body is unsound. So when thou art piddling at the table of the Word, picking and choosing among the commands of God, this thou likest, it is easy; that thou dislikest, it will cost thee some pains, or tend to thy discredit: Mayst thou not gather that corruption is too much prevailing in thee, and thy soul is unsound? Be it known unto thee that thou art a Traitor against the King of heaven, if thou clippest or refusest any piece which hath his impression and superscription.  
Secondly, Examine thyself by the Effects of regeneration. I shall name three Effects of it, by which I would request thee to search and try thy soul.  
First, The new born child desireth and savoureth the means of grace. The unconverted man being dead spiritually, hath no appetite to, nor taste of spiritual food; but the living child hath both; As new born babes desire the sincere milk of the word, 1 Pet. 2.2. The babe of Grace as soon as born, doth cry for the breast: He can no more live in his soul without duties, then in his body without diet. The infant-heir preferreth his milk before his largest Manors: A famine of the word pincheth and paineth him more than a famine of bread and water: David's banishment from the Temple was his forest trouble, and a far greater affliction to him then his forced absence from his dearest relations.  
O the hunger of this gracious soul after Scripture! I opened my mouth and panted, for I longed for thy commandments, Psal. 119.131. The bigbellied mother doth not long more than this new born child: The poor prisoner doth not beg more hearty for bread, than he for spiritual food, Psal 42.1, 2. and 63.1.2. 
Dr. Harris o● New heart.  A Divine observeth excellently on that forequoted place, 1 Pet. 2.2. a threefold difference between the bad and good in their desires of the Word.  
1. The regenerate desires the Word as the babe doth milk: How is that? he desires it as his livelihood when he is new born though afterward he is more playful, and every noise may call him off from the breast; but when new born, nothing can satisfy but the breast; so an hypocrite may desire the word when there is nothing to call him; but when the world and the word come in competition, he will follow his earthly, whatever become of his heavenly business; but a new born child prefers it before thousands of gold or silver.  
2. The new born child desires the word in its plainness, The sincere milk of the word, without mixture, as the child desires the mother's milk without sugar; whereas another desires the word in its gaudy dress, lofty language, partly out of pride scorning the simplicity of the Gospel; partly out of cowardice, because the naked sword of the word, drawn out of its gaudy scabbard, pierceth deepest.  
3. The new born creature desires the word for a good end, That he may grow thereby in grace and holiness; another man may desire it that he may grow in ability to discourse, or the like; but this man that he may grow in faith, love, and sanctifying graces. Besides, hunger being his sauce, makes the word sweet to him, he esteemeth the word of God's mouth more than his appointed food, Job 23.12. Mark, not then varieties, or superfluous fare, but then daily & necessary food; the former might be spared, but this for the preservation of life is necessarily required; but God's word was before this, Spiritual dainties are most delightful to them that have special grace. And truly 'tis no wonder that the child doth so exceedingly long for and love that which is (as it were) his father, I will never forget thy precepts, for by them thou hast quickened me, Psal. 119.93. Some men say they shall never forget such a friend the longest day that they have to live: What's the reason? they will tell us they were nigh death either by fire, or water, or some disease; and under God, such men saved their lives; so saith David, I'll never forget God's Law the longest day I shall live: why? what's the matter? Alas, I was nigh death, next door to eternal damnation; there was but a thin paper-wall of life between me and everlasting woe, and under God the Word helped me, it saved my soul. I will never forget thy precepts, for with them thou hast quickened me. If Alexander could say, That he was more bound to his Tutor Aristotle, then to his Father Philip; because he had only his being from the latter, when he had his well-being from the former, and therefore he prized him so much: How much therefore doth the true Christian value that word which is instrumental to his being in Christ here, and his everlasting well-being with Christ hereafter?  
So for prayer, the regenerate person cannot live without it, and fellowship with God in it: He is like a full vessel (his heart filled with complaints against sin, with long after Christ and his likeness) if you will not give it vent, 'twill burst. Prayer is his breathing Godward; without breathing the body could not live, it would be inflamed and burnt up with the heat of its own entrails; no more could the soul, unless the Saint should breathe often towards heaven, crying, Abba, Father. Spiritual breath was the first sign of Paul's spiritual birth, Behold he prayeth, Act. 9.11.  
So I might speak of other Ordinances of God; for there is a constant trade driven between the Convert and heaven, which is carried on by several commodities; and if this commerce were broken off, he could not subsist: He findeth the means of grace as needful to keep grace and soul together, as meat to keep life and soul together: his heart, though fired with this spiritual life, is like green wood which will burn no longer then it's blown with the bellows of Ordinances.  
Reader, How dost thou find thine appetite unto the bread and water of life? dost thou hunger after the Word, Prayer, Sacraments, Commonion of Saints, and the Lords day? canst thou feed on them with delight? dost thou rise from Table with an appetite, longing to sit down again? Canst thou lay as the Psalmist, I watch, and am as the Sparrow upon the house top? Psal. 102.7. Observe, the Sparrow upon the top of an house looketh on this side and that side of the house, it looketh this way and that way, and round about if he can spy any corn, and food; and when it can see any, it flieth to that place, and pecks it up; so, dost thou watch for, and resort to the Ordinances of God which are the food of thy soul? what sayest thou? It may be thou art for high language, oratorical expressions; such Sermons only are pleasing to thee; the dish must be set out with many flowers, on which thou lookest more than at the meat. Believe it, as there is no greater sign of a foul stomach then to loathe solid meat, and to pick salads, or feed on ashes; so there is hardlier a greater sign of an unsanctified heart, then to loathe the solid food of the word, and to pick the flowers of man's wisdom in a Sermon, or to feed on the world.  
Or possibly thou art one of the new-fangled opinionists of our unhappy times that are above Ordinances. I must tell thee, That to live above Ordinances, is to live below a Saint. He that doth not reckon the means of Grace his greatest privilege on this side the place of Glory, may well question whether ever he enjoyed God in them: methinks the beggar should know that door again at which he had a large alms, a full bait, James 1.18, 19 1 Pet. 2.2, 3, 4. A child indeed may forbear his meat either in a fit of sullenness, or under some disease; but if he be a child, his dogged fit will be over, he will get the mastery of his distemper, and fall to his food again.  
Secondly, The newborn creature groweth in Grace; the picture of a child groweth not, but a living child doth: After generation followeth augmentation; the same word which breeds the new man, feeds him, and enables him to grow thereby, 1 Pet. 2.2. As the same blood, of which the babe is bred in the womb, strikes up into the mother's breasts, and by a further concoction becometh milk, and so nourisheth it: The good seed of the word falling into the foil of an honest heart, makes it abundant in the work of the Lord: Common Grace, sometimes like Joshua's Sun, standeth still; but usually like the dial of Ahaz, it goeth ten degrees backward; when special grace, like the morning light, shineth brighter and brighter to perfect day, Prov. 4.18. First, the blade, next, the ear, than the full corn: first, they who are begotten of God, become little children, next young men, then old men and fathers, 1 Joh. 2.1, 12, 13, 14.  
The unfound Christian, is like the Manna for the Israelites daily use, which did corrupt and putrify; or like a pond of water which quickly drieth up; when true Christianity, as the Manna in the Ark, doth keep sweet, and as the waters of the Sanctuary is up first to the ankles, then to the knees, then to the loins, and at last became a River so deep that none could pass over it, Ezek. 47.3, 4, 5.  
If Grace be true, there is a natural tendency in it to growth, as there is in seed cast into the earth: There is virtually in a little plant, the bigness and height of a great tree, towards which it is putting forth itself with more and more strength every day. So there is in that seed of Grace planted in the soul at conversion, virtually that perfection of grace which Christ hath appointed that man unto, towards which its putting itself forth every day. He that hath clean hands, groweth stronger and stronger, Job 17.9. They go from strength to strength till they appear before God in Zion, Psal 84. This River of living waters runneth along (notwithstanding many turn and wind) till it empty itself into the Ocean, and grace commence glory.  
The grain of mustardseed groweth into a tree, and the smoking flax is blown into a flame: The least spark of true holiness cannot be put out by all the blasts of men and devils; but will like the coalfire wax the hotter for the waters of opposition, and never leave aspiring till it be joined, and become a pure and perfect flame.  
He was never good man that mends not, 
Hal medit. and vows p. 7. medit. 44.  (saith that holy Bishop) for if he were good, he must needs desire to be better; Grace is so sweet, that whoever tastes of it, must needs long after more; and if he desire it, he will endeavour it; and if he do but endeavour, God will crown with success. God's family admitteth of no dwarves, which are unthriving, and stand at a stay, but men of measures: Whatever become of my body, or my estate, I will ever labour to find somewhat added to the stature of my soul.  
The children of God are therefore compared to trees, which are thriving and profitable, as to the fruitful vine, the fat olive, the seasonable sapling planted by the Rivers of waters; for he abideth in Christ; and whosoever abideth in him bringeth forth fruit, John 15.4. The branch which seemeth to belong to the vine (by hanging on it) yet is dead, will whither and perish; but that which is alive in the vine will partake of its sap, and thereby thrive and flourish.  
Indeed all Christ's Scholars are not of the same form. All gracious men are not of the same growth: as in the natural body, some parts have more beauty and strength than others; so in the mystical body of Christ, one member may be more eminent in spiritual strength than another: God doth not give Grace as he did Manna, by the homer; one star differeth from another in glory: but though all the children of God are not of the same strength and stature, yet they are all thriving children; and as some writ of the Crocodile, they grow while thy live: As all pieces of land are not alike fruitful, some bring forth thirty, some sixty, some an hundred fold; but all the good grounds are fruitful, and return the seed with advantage, every one bringeth forth some fruit.  
It is confessed also, that a true Christian doth not grow at all times alike; A violent wind may force those waves for some time backward, whose natural motion is forward. Nature's retraction of itself from a visible fear, upon a sensible danger, may make the pulse of a Christian (that beats truly and strongly in the main point, the state of the soul) to intermit and falter at such a time. Peter was far from thriving when he denied his Master; first, with bare words, and then with curses and oaths: And so was David from growing, when he first commits adultery in person, and afterwards murder by a proxy: But mark, as children under a fit of sickness, grow not at present, but after their recovery shoot up the more for it: and as trees stand at a stay in winter, but in spring shoot forth to purpose; so the child of God, though he may have his declensions, yet afterwards he recovers himself, and his distemper being removed, he falls to his food, and gets strength apace; nay, the greater his fall was, the greater his rise; the lower the ebb and decrease, the higher the tide and increase; as we see in Peter, who though he denied Christ out of cowardice, 
Euseb.  came afterwards to own him with courage, and that to the loss, not only of his liberty, but his very life: And David, who could once imbrue his hands in another man's blood, would not afterwards drink of that water, the fetching of which had but endangered blood.  
Reader, How dost thou find thine heart to thrive in holiness? dost thou like a dead stake in an hedge grow, but it is every day more rotten? or, dost thou like a living tree grow bigger and better, extending in the branches, and increasing in fruit from the sap which thou derivest from Christ thy root? Art thou like those Seducers which Paul speaks of, that grow worse and worse; like a carcase, more unsavoury every hour then other? or, dost thou like the moon, always increase in the light of purity till thou come to the Full of Glory? Art thou ever pressing forward towards the price of the high calling of God in Christ? Or dost thou slide backward with a perpetual backsliding? Art thou one of them that boast they are still the same, as lose, as deboist as ever, no changeling unless it be from one lewd company or lose course to another? like the Chameleon, thou canst turn into any colour but white; into any thing but what thou shouldst be: truly, thou art far from the Kingdom of Heaven.  
Friend, Let conscience speak, Was the time with thee, when thou couldst not suffer half a day to pass without duties; nor a duty without communion with God in it? thou didst constantly either meet God, or miss God in an ordinance: thou couldst not hear an oath, but thou wast sensible of God's dishonour, nor speak an idle word, but thou wast fearful of divine displeasure: God and thy soul like two intimate friends did walk together. And is it now otherwise? canst thou neglect prayer and the word, and never be troubled at their want? or if thou mind any performance, art thou indifferent whether or no God affords his presence? Canst thou hear others lash out with their lips, and give thyself liberty for vain and frothy language, yet none of these things move thee? O Friend, consider whence thou art fallen, and repent, and do thy first works: for surely 'tis sad to see the days grow shorter and shorter, to see a body wasting away every day more and more of a consumption: And how sad is it to see a soul declining in regard of spiritual strength! If thou fall forward, thou mayst help thyself; but if thou fall backward, as old Eli did, thou mayst undo thyself; thy fall may prove thy downfall. Remember, that a vessel of true gold will wear brighter and brighter to the last; when a cup which is only gilt will grow paler and paler, till all the gilt be of: Take heed thou be not like an apple, fair in the outside, and rotten at coat; for than thou wilt corrupt farther and farther, till thy outside be like thine inside, and God discover thee to be unsound all over.  
Thirdly, the newborn creature endeavoreth to make others gracious. All living creatures have a tendency and inclination to beget others, and propagate their own kind. Adam when polluted, begets a son after his image; truly, so doth the Christian (in his desires and endeavours) as soon as he is purified. No sanctified soul did never make a Monopoly of his Saviour; like the wall, he receiveth warmth from the Sun of Righteousness, and reflecteth it on them that are near him.  
An Hypocrite, who hath no true grace himself, careth not how little others have: He is like a dead coal, whatever be nigh him is never warmed or quickened by him; but the sincere soul wisheth, that all were altogether as he is; and as a live coal he kindleth others.  
All good is diffusive of itself, and the more of goodness in any, the more of diffusiveness. If Peter be converted, he will strengthen his brethren; if David be reduced, he will teach sinners God's ways: None are more desirous of children than they who have God for their Father.  
The true Christian that hath tasted God to be gracious, and found good entertainment at his table, cannot but commend his housekeeping to others, and advise them to accept of the same cheer.  
As the sun refresheth many with his warm rays, especially them that are near it; so doth the Saint benefit many by his fervent prayers for them, occasional counsels and constant pattern to them, but especially those that are of his own family. There indeed are his most cherishing beams, and enlivening influences. O how diligent is he that the King of Saints may have his throne in every heart within his house! Like the Bee, he goeth to the flower of this duty, and to the flower of that Ordinance, sucking some honey, some soul-sweetness, and then carrieth all home to his hive, to his family: He will study and strive that his cottage may become a Church, his house Gods lesser heaven: 'Tis a mercy to be his Wife, he will labour that Christ may be her Husband: 'Tis an happiness to be his children, he will endeavour that God may be their Father: 'Tis a privilege to be his servant, he will do his utmost that such may be heirs of salvation. His house is an healthful air for the souls of others to breathe in.  
Grace like fire cannot be hid; you may as soon conceal musk in your hand, as grace in your heart. The turning of a sinner from evil to good, is like the turning of a bell from one side to another which reporteth its own motion. The Convert is resolved, (as Elijah) to show himself, and in this among the rest, in bringing more customers to that shop, where he had such cheap and kind usage.  
The Devil was no sooner fallen, but he laboured to draw man to the same wickedness and wretchedness with himself; the dead in sin are no sooner raised to spiritual life, but they endeavour to draw others to the same holiness and happiness with themselves; These things I writ unto you that ye may have fellowship with us; and truly our fellowship (which is the only good fellowship) is with the Father and Jesus Christ his Son, 1 Joh. 1.3.  
The child of God eateth not his morsel alone, but loveth company; he is very covetous to make Proselytes unto Christ. We have a saying, That he was unworthy to be born, by whom another is not born: Sure I am, he may question whether he were ever born again that doth not labour that others may be so also.  
Reader, Try thyself by this touchstone; art thou an heavenly Merchant to engross spiritual commodities to thyself? or art thou desirous that others should share with thee? Is the voice of thy heart like cain's? Am I my brother's keeper? or like Moses, Would God that all the Lords people were Prophets, and that the Lord would put his Spirit upon them? Canst thou stand ●y and see others lose their God, and Christ, and souls for ever, and not be at all troubled, so thy stakes are saved? 
Dan. 6.14.  or dost thou with Darius labour hard to keep poor creatures from the roaring lion? and with Abraham pray hearty that poor Sodomites may be preserved from fire and brimstone? Is it all one to thee whether thy neighbours and relations sink or swim, be sinners or Saints, be saved or damned? truly than its a sign thou art not born of God; for wert thou his son, thou wouldst endeavour by thy prayers, pattern and precepts, to raise up seed to thine elder brother Jesus Christ.  
Reader. 
Credo, Domine, vera fide, etsi languida fide. Oecolampad.  It is far from my thoughts to disown or discourage the least degree of grace. I know that the Embryo in the womb is reckoned towards a child; the break of day a part of the day: A palsy, shaking hand is a true hand, and may receive a jewel as surely, though not so steadily as another hand: A weak hand of Faith is a true faith, and may receive the pearl of price as certainly, though not so cheerfully, as a strong Faith. If thy desires after these particulars be sincere and accompanied with suitable endeavours, it will speak much for thee: I am not bringing thy graces to the balance to weigh them, that I may know their quantity and degrees, and how rich thou art; but to the touchstone, to try them that thou mightest know their quality and truth, whether thou art poor in spirituals, or poor in spirit; whether thou art worth any thing or nothing, for thine endless estate in the other world.  
To sum up this Use, I would request thee to be so great a friend to thy precious soul, as to be impartial and faithful in its search and trial. Look much at the constant bent and inclination of thy heart: One act will not speak an habit; nor a few good or bad motions, an holy or evil heart. Thou mayst have some cogitations of heaven, when thy conversation is not in heaven. The air is light, yet not a lightsome body, because it's lighted by the presence of another; when that is removed, its dark, as in the night: So if thy light of holiness in any of the forementioned particulars, be only like a flash of lightning, for a fit, it is a sign the root of the matter is not in thee. On the other side, thou mayst have flesh in thee, and yet thou not be in the flesh. Thou mayst be in the right way to heaven, though thou art sometimes stopped and hindered in thy journey. A stream or vent of a river may be to go downward, yet the River may be dammed up for a while, but 'twill rise higher and higher, and at length beat down and overcome that which hindereth it; so if the tendency of thine inward man, its ordinary frame and temper be but towards God and the Divine nature, be not discouraged, though there may be the mud of corruption to stop the stream; for this living water of grace, will be so beating upon it, that 'twill overpower it, and ride triumphantly over it. But be sure that thou bring the matter in debate to an issue, by no means desist till thou bringest it to some result. If Satan can but persuade thee either to daub about it (for his his speech will be like that of Peter to Christ, Master, pity thyself) or to leave the question still in doubt, he knoweth that he shall spoil the working of all this Physic, be it never so good. I know that thine heart will be as hard to be kept to it, as an eel in thine hands; therefore serve thine heart, as the Judge serveth the Jurors at an Assize. First, they are sworn to be true and faithful in deciding and determining the difference between party and party: next, they hear the evidence and proofs on both sides: After that they are shut up together, and have neither fire, nor candle, nor bread, nor drink allowed them, till they are agreed on their verdict, which when they have done they bring it into the Court, and there 'tis entered and recorded. Go thou and do likewise: when thou art got into thy chamber, first make thine heart to engage and promise before the Judge of the whole earth, that it will, through the strength of Christ, be true and faithful in determining this weighty controversy between God and thy soul, Whether the land of promise belong to thee or not; next let conscience be called (which is as ten thousand witnesses) and speak what it knoweth, of thy right and title to that estate according to the known Laws of the Lord; and if thou lovest the life of thy soul, do not wink upon that witness, or fee him underhand to make him to mince the matter, and be partial in his testimony. Foolish pity here, is soul-damning cruelty; but tell him, he is upon his oath, and in the presence of the infinite God, and charge him to speak the truth, the whole truth, and nothing but the truth. O do but give conscience leave to be faithful at this time, and 'twill be thy friend to eternity: When the evidence is thus examined, let nothing hinder a verdict; call upon thy heart again and again, whether it be resolved for thee or against thee; till this be done, give thyself no rest: if one day will not serve, take two; never give over till it come to an issue one way or other. Of what infinite concernment is this to thee, when all that thou art worth for the other world dependeth on it! When thou art agreed of a verdict, let it be entered and engrossed in the Court of Conscience; namely, that such a day thy title to the inheritance of the Saints in light was tried before the Judge of quick and dead; and upon a full hearing of evidence on both sides, such or such a verdict was brought in. If thy heart find for thee, how may this fill thee with joy, that thy name is written in the book of life! it may keep thee steady in the greatest storm, that thou art an undoubted heir to the eternal weight of glory, When the waters of affliction overtake thee, and the Devil throws his stones into them to trouble them, and make them muddy (that thou mayst doubt and distrust thine eternal felicity) how quickly may the remembrance of such a verdict upon full evidence settle them again, and how clearly mayst thousee thy sincerity like a true diamond sparkling gloriously at the bottom of those waters! thou mightest gather, Once in Christ and ever in Christ; and I was once in him, therefore I can never be out of him. O Friend, thy privileges are high and unspeakable, and therefore thy practices should be holy and answerable: But I cannot stay to speak farther to thee here; my work groweth in my hands already much beyond my thoughts, yet I shall speak to thy dignity and happiness in the second subject of consideration, under the first Use of Exhortation; and to thy duty and holiness in the second Use of Exhortation, if the book swell not too big.  
But Reader, if thine heart find against thee that thou art not born again, what canst thou say for thyself, why sentence of eternal death should not be awarded and executed upon thee according to Law, yea according to the Gospel? Hast thou read the reasons of the Doctrine, and the first use of Information? and dost thou not see the absolute indisponsable necessity of Regeneration, in all that would be saved? Hath not the God of truth (as it were) confirmed it with an oath, Verily, verily I say unto thee, that except a man be born again, he cannot see the kingdom of God? Canst thou think to make the author of this Text a liar by getting to heaven in an unregenerate condition? Dost thou believe that the thoughts of his heart stand for ever, and the counsels of his majesty be established to all generations? Suppose thou shouldst die this day! (Alas how many diseases attend thee! the feet of those that carried others to their long homes, are ready to carry thee also) Good Lord, what will become of thee for ever, ever, ever! Art thou able to dwell in everlasting burn? canst thou endure unquenchable flames? For the sake of thy precious soul, hasten out of this Sodom, this natural estate, which will undoubtedly be punished with fire and brimstone: For thine help herein, I have written the next Use, which I earnestly beseech thee as thou wouldst leave this world with comfort, and look into the other world with courage, that thou give it the reading (thou knowest not what an hour may bring forth) and the Lord give it his blessing.   

THirdly, This doctrine may be useful by way of exhortation, and that to two sorts of persons.  
1. To the unregenerate: If without regeneration men and women can never obtain salvation, than it exhorteth thee, Reader, if in a state of nature, to mind and labour for this second birth, as ever thou wouldst escape the second death. Dost thou not perceive by the word the living God, That except thou art converted, thou canst in no wise enter into the Kingdom of God Matth. 18.3. Alas! what then is like to be thy case, shouldst thou die in this condition? Assure thyself, that all thy Friends and Lands, honours and pleasures; yea, all the help which this whole world can afford thee, cannot keep thee one quarter of an hour out of Hell.  
This Law, this standing Law of Heaven, That except a man be born again, he cannot see the Kingdom of God, is like the Law of the Medes and Persians, which cannot be altered; By their Law, That which was written in the King's Name, and sealed with the King's seal, might no man reverse, Esth. 8.8. Friend, is not this written, not only in the name, but with the very hand of the King of Kings, (I say unto thee) and sealed with his own seal, Verily, verily? and dost thou think, poor worm to reverse it, to turn the truth of the Eternal God into a lie: I tell thee, (and I would speak it with reverence to the highest Majesty) that God himself cannot do it. 'Tis his perfection, that it is impossible for him to lie, Tit. 1.2. His hand cannot but make good, what his mouth hath spoken. His will and word have joined regegeration and salvation together, and his faithfulness and truth will not suffer them to be parted asunder. Therefore think of it timely, and turn to God truly; otherwise there is a necessity of thy perishing everlastingly.  
Thou dost not know, as strong and lusty as thou art, how soon death may come behind thee, and throw thee; and, O 'twill be thine eternal overthrow: though, as on Sodom, thy morning be Sunshiny; yet thou canst not tell how soon it may overcast; nay, it may be followed with flakes of fire before night. Sure I am, that God hath given thee no lease of thy life, and that others have died of the same age and likeliness tolive; and why thou shouldst promise thyself a privilege beyond others, that thou shalt live longer, I know no reason, unless this, That the Devil and thine own heart have conspired together to murder thy soul, by getting thee to future, and put off thy conversion till thou comest to Hell-fire, and then thy ruin will be past remedy. Suppose the same voice should come to thee which did to Hezekiah; Set thine house in order, for thou shalt die, and not live: (meaning speedily) What wouldst thou do? thy house is not in order; thy soul, Man, is all out of order, and therefore death would come to thee, as Abijah to Jeroboams wife, with heavy tidings, with such news as Samuel brought to Eli, which will make thy ears to tingle, and thine heart to tremble. Ah, how will he do to die, that never knew how to live! The black Usher of death will go before, and the flaming fire of Hell will follow after. Didst thou but believe the word of God as much as the Devils do, thou couldst never departed this life in thy wits, who hast not led thy life according to Gods will.  
One would think, the noise of this murdering piece, of this great Cannon, Death, (though it should not be very near thee) might awaken and affrighten thee: when that deluge of wrath cometh, that the fountain of fury from below is broken up, and the flakes of fire from above are reigned down, thou hast no Ark, no Promise, no Christ to shelter thyself in: For Regeneration is the plank cast out by God himself, to save the sinking sinner, by bringing him to the Lord Jesus, and thou wantest it. Dost thou not see that thy Sentence of death (if thou continuest so) is already passed in the High-Court of Heaven, entered and engrossed in the Book of Scripture! and God knoweth how soon the word of command may be given to some disease for thy execution.  
What comfort therefore canst thou take in all the creatures, while thou wantest this new creation? It is reported of Xerxes, 
Plutarch. in vit. Themist.  the the greatest of the Persian Monarches, that when the Grecians had taken from him Sardis, a famous City in Asia the less, he commanded one every day at dinner to cry before him with a loud voice, Sardis is lost, Sardis is lost. It seems to me, that thou hast far more cause to have a Friend without, or Conscience within to be thy Monitor, every day, and every meal to sound in thine ears, Friend, Thy Soul is lost, Thy Soul is lost.  
Certainly, such a voice might mar thy greatest mirth, sauce every dish with sorrow, make thy most delicate meat a medicine, and thy sweetest drink distasteful to thee. O, didst thou but know what it is to lose thy soul, thy God, thy Christ, thine Heaven, and all for ever; thou wouldst in the night be scared with dreams and visions, and in the day be frighted with fears and terrors.  
When Vriah was bid by David to go down to his house and refresh himself; he answered, The Ark, and Israel, and Judah abide in Tents, and my Lord Joab, and the servants of my Lord are encamped in the open fields: shall I then go into mine house to eat and drink and lie with my wife! As thou livest, and as thy soul liveth, I will not do this thing. 2 Sam. 11.11. Mark, The good man could take no pleasure in relations or possessions, because the natural lives of others were in danger; nay, he forswears the use of those comforts for that very cause. How then canst thou solace thyself with lying vanities, when thine Eternal life is (not in jeopardy, but) lost really, and thou canst not assure thyself one day for its recovery!  
Shouldst thou see a condemned prisoner (which knoweth not whether he shall be hanged on the morrow, or the day after) hawking or hunting, sprucing himself, or sporting with his jovial companions; what thoughts wouldst thou have of such a man? wouldst thou not think, surely this man is mad, or desperate! were he not beside himself, he would mind somewhat else, since he is so near his end. But, Friend, turn thine eyes inward, and see whether there is not infinitely more reason, why thou shouldst wonder at thine own folly and madness, who art by the word of the dreadful God condemned, not to be hanged, but to be damned; not to the gallows, but to the unquenchable fire, and canst not tell whether this night, or to morrow morning justice shall be done upon thee, and yet thou art buying and selling, eating and drinking, pampering the perishing body, never minding or thinking what shall become of thy poor precious soul to eternity!  
The wise man's advice is, that if thou art indebted to men, and liable to their arrest and imprisonment, thou shouldst not give sleep to thine eyes, nor slumber to thine eyelids, before thou hast made thy peace, Prov. 6.1, 2, 3, 4. What speed shouldst thou then use, when thou art infinitely indebted to the Almighty God (at his mercy every moment, liable continually to be arrested by that surly Sergeant Death, and by him to be hurried into the dark prison of Hell) to agree with thine Adversary while thou art in the way; and to get the black lines of thy sins crossed with the red lines of Christ's blood, and so for ever blotted out of the Book of God's remembrance! As the Chamberlain of one of the Persian Princes used to say to him every morning, Arise, my Lord, and have regard to the weighty affairs for which the great God would have you to provide. So say I to thee, Awake, O man, out of thy carnal security, and have regard to the great end, for which thou wast born, and the great errand for which the great God hath sent thee into the world.  
Reader, that thou mightest avoid the endless woe of the damned, and attain the matchless weal of the saved, I shall do two things in the prosecution of this exhortation. I shall both give thee some helps towards regeneration, and remove some hindrances.  
First I shall offer thee three helps unto holiness, and thereby unto Heaven.  
Secondly, I shall answer three objections, which probably may arise in thine heart.  
If thou hast any real desire, after thine eternal welfare, ponder them seriously, and practise them faithfully; And the good Lord make them successful. O how happy might it be for thee, if the getting of a regenerated nature, were the main task of thy whole time! Believe it thou wilt have no cause to repent of it.  
For the helps towards Regeneration, and thereby towards Salvation:    

The first help to Regeneration, Serious Consideration.  
1. THe first help which I shall offer thee, is, serious consideration. He that goeth in a wrong path, and never thinketh of it, will not return back or turn about, though the farther he goeth, the greater is his deviation and danger. A serious consideration of the evil and end of thy way, were a cheap prevention of eternal and endless wo. Observe I say, Consideration; Consideration is, an Act of the practical understanding, whereby it reflecteth upon its actions and intentions, and comparing them with the rule of the word, proceedeth to lay its command upon the will and affections, to put what is good in execution.  
This was hinted by chewing the cud, under the law; and the beasts which did not, were unclean; and indeed it is the excellency of a man above a beast, that he may in a rational discursive manner, meditate on things which concern his salvation, and by chewing the cud, get some nourishment to his soul. It is a pondering the say of Christ, Luke 2.19. It is to the soul what digestion is to the body, 'tis not the quantity of meat, but a good digestion which nourisheth and strengtheneth the body. For they which eat much and cannot digest it, instead of repairing, they ruin nature; so 'tis not the great knowledge of the truths of God, but the serious consideration and practical application, of them, which nourisheth and strengtheneth the soul; Without this, men's knowledge be it never so much, is but like rain in the middle region, or fire in the flint, unprofitable, and to no purpose at all.  
I say serious consideration; The thoughts must dwell upon Divine weighty truths; Surely men if they should do thus, would undo all they have done; but when the thoughts of God, and Christ, sin and holiness, death and judgement, heaven and hell, pass speedily through them, as travellers through a Country making no stay, no wonder if they cannot give any account of the worth and virtue of them. It is not the hasty shower, but soft snow which soaks deep; whilst the former goeth off as fast as it comes on, the latter gently creeps into every chink of the ground.  
It is with the truths of God, as with a salve; if a man have never so precious a salve, which will help a dangerous mortal wound in twelve hours, and he do nothing but lay the plaster (which is spread with this salve) on the wound, and take it off presently, 'twill never heal the wound; if ever it eat out the corruption and cure the sore, it must lie on some considerable time together, the best salve under heaven, will not otherwise do the wounded man good. So if a man turn his thoughts upon the loathsome nature of sin, the unspeakable danger of sinners, the misery that he is liable to, whilst he continueth carnal; the mercy that he might obtain if he were spiritual; the alsufficiency of God, the excellency of godliness, the purchase of Christ, and the promises of the Gospel, every of which is a precious medicine to cure soul maladies; yet if his thoughts do not stay upon them, if they are only glancing thoughts off and on, like lightning, flashing on the conscience and away, they will never heal thy spiritual diseases. That messenger which would dispatch business of weight, and concernment, must not call at a door, and then be gone, but he must go in, sit down, and make some stay there.  
This serious consideration, Friend, I propound to thee as an excellent receipt for the recovery of thy dying soul. I considered my ways, (saith David) and turned my feet to thy testimonies, Psal. 119.59. Some translate the Original, I looked on both sides upon my ways, I considered them every way, and turned my feet unto thy testimonies: I considered that I was wandering like a lost sheep, and then I returned unto the fold of God.  
Conversion beginneth at consideration; Because he considereth, and turneth from all the transgressions which he hath committed, he shall surely live, he shall not die, Ezek. 18.28. The Mariner who is running his vessel against a rock, if he consider it, and steer another course, he doth thereby prevent a desperate shipwreck.  
When David would stop the enemies of God in their full career of wickedness, he layeth this block in their way; Commune with your own hearts, and be still, Psal. 4.4. Self-communion is one special help to sinconfusion, and sound conversion. The Prodigal came to himself, before he came to his Father: He considered what a fool he was, to feed with swine upon husks, when he might eat bread as a son in his Father's house: He considered what a mad man he was to feed on the short commons of the world, and endure the slavery of the Devil, when he might feast on the exceed of the Gospel, and enjoy the liberty of the children of God. After this serious considera, he cometh to this solid resolution, I will arise and go to my Father, Luke 15.17, 18. and accordingly went and was welcome.  
Truly, Reader, 'Tis inconsiderateness that doth both defile thee, and damn thee; the want of consideration causeth men to abound in sin.  
The people committed falsehood; the thief cometh in, the troop of Robbers spoileth without, Hos. 7.1. There was ground full of weeds; but mark, the reason was, because it lay fallow, 'twas not ploughed up with consideration: They consider not in their hearts, that I remember all their wickedness, vers. 2. They consider not that I remember and record all their omissions, commissions, the corruptions of their hearts, transgressions of their lives, and write them down with a pen of iron, and point of a diamond, Jer. 17.11. and will bring them forth in the day of slaughter. 
Plin. lib. 10. cap. 1.  As the foolish bird Pliny speaks of, called Struthiocamelus, which thrusts her head into a thicket, conceiving that no body seethe her, because she seethe no body, and so becomes a prey to the Fowler: So the Adulterer, the Thief, the Drunkard, and the like, consider not that God seethe them plainly, hateth their sins perfectly, can turn them into hell presently, and thereby become bold in wickedness; they hid God from themselves, and think that they are hidden from God: They consider not in their hearts, that he remembreth all their wickedness.  
Friend, when thou seest a man in a frenzy, or one in Bedlam tearing their hair, biting and cutting their own flesh, what dost thou say? Surely, this man wanteth the use of his reason, could he but use that, without question he would never do thus: May not a gracious man, that beholdeth thee tearing, lancing, stabbing and wounding thy precious soul with worldliness, swearing, atheism, or uncleanness, upon as good ground say, Surely this man wanteth consideration; did he but consider what a jealous God he provoketh; what bowels of love he spurneth at; what a hell of sorrow he provideth for his long home, he would never do thus! The Ostrich leaveth her eggs in the dust, not considering that the feet of the Passenger will crush them to pieces, because she is deprived of wisdom, and wanteh understanding, Job 39.14, 15, 17. The sinner leaveth his soul naked, and liable to all dangers imaginable, because he is void of true wisdom, and liveth without this serious consideration, Isa. 1.2, 3, 4, 5. They consider not the conclusion, and therefore are confident in the commission of sin: They consider not their last end, therefore they come down mightily, Lam. 1.9.  
A Divine writeth well, how subtle Satan is to hinder men's consideration. Satan (saith he) is very jealous of the sinner, afraid every Christian that speaks to him, 
Gurnal's Armour, part 1. pag ●2●.  or ordinances he hear should inveigle him; by his good will he should come at neither; No, nor have a thought of heaven or hell, from one end of the week to the other; and that he may have as few as may be, he keepeth him full handed with work. The sinner is grinding and he is filling the hopper, that the mill may not stand still. He is with the sinner as soon as he wakes, and fills his wretched heart with some wicked thoughts, which as a morning-draught, may keep him from the infection, of any savour of good, that may be breathed on him by others in the day time. All the day long he watcheth him, as the Master would do his man, that he fears will run away. And at night like a careful Jailor, he locks him up again in his chamber, with more bolts and fetters upon him, not suffering him to sleep as he lieth on his bed, till he hath done some mischief. Ah poor wretch? was ever slave so looked too? as long as the Devil can keep thee thus, thou art his own sure enough.  
Now as that Father said of the Gospel, that it must needs be excellent, because Nero prosecuted it with so much violence; so this consideration must needs be an excellent help to holiness, because the Devil doth prosecute it with such implacable hatred; if he can keep this door of thy soul shut, he feareth not Christ's entrance into thy heart.  
I have sometime read of a religious father, that had a deboyst lewd son, that was a great grief to him; when the father was on his death bed, he made this son to promise him, that he would be every day of his life, half an hour alone by himself. The son making some conscience of his solemn engagement to his dying father, used afterwards to retire himself daily, for that space of time, where at first he busied himself vainly, in thinking of the honours and delights of the world; but afterwards he began to consider, what end his father had in binding him to such retiredness, and then thought of his own folly, in wand'ring from God, and embracing a dying and lying world; and the Spirit striking in with those meditations, he became a new man. O that, Reader, thou wouldst go and do as he did. Is it not an easy remedy? If God should require ten hours, every day, to be spent in secret, about thy soul and salvation, I profess to thee, I know not how thou couldst spend thy time better, or so well. I am sure 'ttwere worth the while; O Friend to be amongst Devils, in everlasting torments, or with Christ in everlasting pleasures, are other manner of things than thou canst imagine; but I do request of thee, on the behalf of God and thy soul, but one half hour every day, that thou wouldst retire thyself into thy chamber, or closet. (The beautiful bridegroom is bashful, and cometh seldom to his Church. Cant. 4.11. or any Christian in a crowd) and there consider seriously, of some things which I shall from the Lord propound to thee. Let not the cheapness of the receipt make the refuse it; thou seest sometimes that simple herbs, that grow in our own gardens, cure those distempers, which costly drugs fetched from far cannot: As the General's servant said to him, when he raged and fretted at the counsel of the Prophet, for the cure of his Leprosy. If the Prophet had bid the do some great thing, wouldst thou not have done it, how much rather when he saith wash and be clean 2 Kings 5.13. so say I to thee, if I should request more time in a day, if I should desire far greater things of thee, for the kill of that Leprosy, which otherwise will kill thee, wouldst thou not do it? Ah didst thou but know the price of a Christ, thou wouldst sell all to buy that pearl; didst thou but know the wrath of a just, holy and infinite God, thou wouldst do any thing, do all things possible to escape it. How much rather when I desire only one half hour in a day for serious consideration. If thou wilt not do this for the avoiding of Hell, dost thou not deserve to burn for ever? think of it, Reader, whoever thou art, I am very loath to leave thee before I have prevailed with thee; dost thou not sqander away, many an hour vainly, nay sinfully in working out thy damnation, and wilt thou not spare one half hour in a day, to work out thy salvation in? how many years hast thou spent in the service of thy brutish flesh, and is half an hour in a day, when thou art not sure to live a week, too much for thine angelical spirit? What sayest thou? Wilt thou promise thy Maker and Redeemer, that thou wilt do this; whose advantage is it like to be thine or mine? If thou art wise, thou art wise for thyself, but if thou art a scorner thou alone shalt suffer, Prov. 9.12. Well, if thou wilt not grant me this little time, thou art like to grieve for the refusal eternally. And truly if thou wilt hear God in this, I have hopes that he will hear thee in far greater; Set thine heart therefore to all the words, which I speak unto thee this day, for it is not a vain thing, but it is for thy life, Deut. 12.46, 47.  
I Shall, upon presumption that thou wilt for thy souls sake use that cheap help of Consideration, assist thee by laying down five particulars, as subjects of thy most serious thoughts; and I know not one of them but hath such weight, that when thou are considering (if the blessed God vouchsafe a meeting) it may do the work.   

The first subject of Consideration, The misery of the unregenerate, matchless, endless.  
FIrst, Consider the misery which thou liest under, or art liable to, whilst thou art unregenerate.  
And were I but able to charge and discharge this great gun fully, it might probably fire thee out of all thy sinful holds, and force thee to seek unto Christ for help. But as the Roman said of his fellow-Citizen, That he was beyond all expressions wicked; so may I say of thee, that thou art beyond not only all expressions, but all conceptions wretched. No ink is black enough to describe those dismal clouds of fury under which thou livest in this world! But O, what tongue can tell the thousandth part of those fiery torments, to which thou art liable in the other world!  
While thou livest thou art a cursed sinner, and when thou diest, thou shalt be a damned creature.  
While thou livest thou art a cursed sianer; that roll of curses twenty cubits long, and ten cubits broad, is thy right, Zach 5.4. Thou art a breaker of the Law, and out of Christ, and therefore an heir of the curse and wrath of the Lord.  
The curse of God hangs every moment over thine head; like a Bloodhound it followeth thee where ever thou goest; as thy shadow it accompanieth thee whatever thou dost; thou art continually under the droppings and spouts of the Almighty God's indignation, and canst as soon sly from thyself as from it, till thou art regenerated.  
Thou art cursed in all thou hast; whether they are natural, civil, or spiritual enjoyments, they are all cursed to thee.  
For thy natural parts, thy wit, memory, knowledge, head, heart, are all cursed to thee. They are employed in the service of Satan, and with them thou fightest against God and thy soul. As Jehu against his Master, so thou marchest furiously against thy Maker with his own Soldiers. Thy Memory is Satan's treasury, thy Will an agent for hell, thy carnal mind enmity against God; the Handmaids of thy affections, like Hagar crow over their Mistress, and make even thy Reason a slave and Lackey to thy sensual lusts; all thy natural endowments are Satan's ornaments; and as the more sharp and keen the weapon is, the more mischief the murderer doth with it; so the more witty thou art, the more wicked thou art, thy wisdom being from below, earthly, sensual, devilish, Jam. 3.15.  
For thy civil advantages, Thy wealth, credit, house-delights, friends are all cursed to thee. Thy riches make thee the greater rebel, and thereby further thine eternal ruin: Thy fullness breeds forgetfulness. Where the richest Mines are, the earth is most barren: Thy wealth is like fuel to feed thy wantonness.  
Thine Honour like wind puffeth up the bladder of thine empty heart with pride: The more God lifteth thee up, the more thou casteth him down; the respectful breath of thy neighbours, doth but blow the vessel of thy soul towards Hell.  
Thy pleasures are prejudicial to thy precious soul; like the wasp thou drownest thyself in those pots of honey; and as the silly fish swimmest merrily down the silver streams of Jordan, till thou fallest into the dead sea and perishest.  
Thy Relations and friends if wicked are cursed to thee; they breathe on thee; and thou takest the infection, wanting this preservative of regeneration: They are actually what Michal was to David (intentionally in regard of Saul) snares unto thee.  
Thy house is cursed. The curse of the Lord is in the house of the wicked, Prov. 3.33. what ever cost be there, there can be no true cheer, for there is God's curse which mars all; this will either rot the timber, and pull it down, or undermine the foundation and blow it up. Possibly there may be in thine house a loving wife, lovely children, many servants, stately rooms, costly furniture, dainty fare, great earthly delights: But man, The curse of God is there; A spoonful of this like Copris will turn all thy wine into ink; thy sea of honey into gall and wormwood: How can thy sweetest dish be savoury, when the curse of God is thy sauce? Or thy most sugared cup be pleasant, when the curse of God lieth like a toad swelled at the bottom? or thy finest raiment delight thee, when in every suit there is the curse of God, like a plague sore? or how can thy most beautiful building content thee, when this curse of God on thee for thy wickedness turns it into a prison to keep thee (who art in the bond of iniquity) till the hour of death, the time of thine execution?  
There is a place which some speak of in the West-Indies, where there is extraordinary luscious fruit growing, but the inhabitants are so scorched with the heat of the Sun by day, and multitude of gnats stinging them by night, that they cannot either eat or digest their sweet meats with any comfort; for which cause the Spaniards call the place, Comfits in hell: Reader, what delight canst thou take in thy table though it be spread with various earthly enjoyments when every dish is served in with the scorching wrath of God, and stingings of a guilty conscience. As a feast to him that sat under a naked sword, as wine to a condemned malefactor, as Dives dishes followed with the unquenchable fire, so are all the comforts of this inferior creation to an unregenerate person.  
Thou art a curse to thy children; its ill to have relation to thee, who art under the indignation of God. The seed of evil doers shall never be renowned. Isa. 14.20. so Job 5.3, 4. If thy children are good, thou art their grief; if wicked, thou wilt make them worse. The best of them may smart temporally for thine iniquities. When the body of the tree fale, the branches fall with it, Exod. 20.5. and O how much more is it to be feared, that thou wilt draw them after thee both to sin and Hell!  
It is not safe to be thy neighbour; if it be ill to dwell near him whose house is on fire; surely 'tis not good to be nigh him who is under God's fury. When an overflowing storm sweepeth away the wicked, the tail of it may dash at their best neighbours: Though they shall not perish with thee, yet they may smart for thee.  
Thy name is cursed; The name of the the wicked shall rot, Prov. 10.7. Thou mayst be honourable in the esteem of thy graceless neighbours, but thou art contemptible in the account of Christ and his members; and when ever thou diest, thou wilt go out like a candle, leaving behind thee a stinking savour in the nostrils of the Saints.  
Thy calling, what ever it be, is cursed! thine eathly employment proves an heavenly impediment. Thou art cursed in the City, and cursed in the field; cursed in thy basket, and cursed in thy store; cursed in the fruit of thy body, and the fruit of thy land, and increase of thy kine, and flocks of thy sheep; cursed when thou comest in, and cursed when thou goest out: The Lord will send upon thee cursing, vexation and rebuke in all that thou settest thine hand unto, until thou be destroyed and perish quickly, because of the wickedness of thy do, whereby thou hast forsaken the Lord, Deut. 28. init. & per tot.  
As thy natural parts and civil advantages, so also thy spiritual privileges are cursed to thee, till thou turnest from sin.  
●hou enjoyest Sermons, Sacraments, Sabbaths, seasons of Grace, and like the Spider, suckest poison out of those sweet flowers: Roses, some say, kill horseflies. Is it not sad, that those precious mercies should hasten and increase thy misery! Thine unregeneracy, like some desperate disease, turneth those medicines which are administered to cure it, into the nourishment and confirmation of the sickness itself; the word of God is the savour of death unto death unto thee, ● Cor. 2.18. Thou surfeitest of that bread of life, than which no surfeit is more dangerous; thou growest black and wanzy in the sunshine of the Gospel; the table of the Lord is to thee the table of devils; the leaven of thy unregeneracy turneth that passover into pollution; Christ himself is a stone of stumbling, and a rock of offence, 1 Peter. 2.8. This Sun of Righteousness, which the sound eye of the regenerate beholds with much pleasure, is not beheld by thy sore eyes without much pain. The Red-sea of his blood, through which the true Israelites pass safely into the celestial Canaan, is destruction to thee, being an uncircumcised Egyptian. The very Grace of God is turned by thee into wantonness, Judas vers. 4.  
Thou makest sour vinegar of that sweet wine, and makest use of those gales to help thee to Hell, which were sent to help thee to Heaven Unto thee who art unbelieving and defiled is nothing pure, Tit. 1.15. As the Earth hath the greatest cold in the bottom of it, when the Sun shineth on it with the greatest heat to qualify it; So is thine heart dead and cold under all the warm influences of ordinances.  
What a dreadful condition art thou in, that those privileges which are choice blessings to others, should be cursed to thee, and greaten both thy sin and suffering. The fruit of those trees which stand in the Sun, groweth greater, then of those which grow in the shade; so do thy sins under the Gospel of Christ, wax greater, then of those which want it, Matth. 11.21, 22, 23. Hebr. 10.28, 29. And as these sacred advantages increase thy corruption, so also thy destruction: When the physic which should remove the distemper cooperates with it, it brings death with the more speed and pain. No creature more terrible than fire, and no fire so terrible as that which is taken from the Altar: Take fire from the Altar and scatter it over the City, Ezek. 10.2. they thought the fire of the Altar had been only for the expiation of sin, 
Calv. in loc.  but God makes them know, that 'twas for the desolation of their City.  
But thou art not only cursed in what thou hast, but also in what thou dost.  
All thine actions whether inward or outward, whether worldly or religious, are all sinful and cursed; Like the Leper under the Law, thou taintest what ever thou touchest, and makest it unclean. Thy thoughts, the firstborn of thy soul, and thy purest offspring are all vain; thine heart is a sink of sin, an ocean of corruption; and therefore is ever sending forth, and bubbling up mire and dirt; The imaginations and thoughts of thy heart are evil, only evil, and that continually, Gen. 6.9. Thy words are wicked, the inward wheels of thy spirit being disordered, the clock of thy tongue cannot strike true. The inward dunghill reaketh, and sendeth forth its stench much this way, Rom. 3.13, 14. Thy mouth is full of cursing and bitterness; The poison of Asps is under thy lips; thy throat is an open Sepulchre, like a grave, when opened, sending forth noisome and stinking exhalations.  
Thy calling is not without its corruption; The ploughing of the wicked is sin. Prov. 21.4. Thy very eating, drinking, sleeping, buying, selling, what ever thou dost is evil; though such actions are indifferent in themselves, (for all indifferency lieth in generals) yet, as done by thee from wicked principles, and for wicked ends, they are stark naught: Nay, thy very religious actions are sinful and unacceptable to God: The sacrifice of the wicked is an abomination to the Lord, Prov. 15.8. Thine incense stinks of the hand that offereth it; therefore the heart of God cannot away with it, Isa. 1.13, 14, 15. & 66.3. The vessel of thine heart is not clean, and God will not taste of the liquor which cometh out of it; because thy person is not accepted, thy performances are all rejected; Thou art in the flesh, and therefore canst not please God, Rom. 8.8. Thy duties are done without heart or heat, and being dead carcases, without spiritual life, must needs be unsavoury.  
Thus, man, art thou miserable, who art in a state of nature; thine unregenerate heart being like some filthy fen (or as some writ of the Lake of Sodom) which continually sendeth up poisonous vapours. O, into what dangerous Dilemmas doth thine unregeneracy bring thee! If thou enjoyest the means of Grace, by abusing them thou increasest thy misery, Hebr. 10.28. If thou neglectest them, thou leavest thyself without remedy, and perishest avoidable, Prov. 29.18. Rom. 10.15. If thou art in prosperity, the sunshine thereof doth but ripen thee for ruin, (as the Sun the grape) for the wine-press of the Lords wrath, Prov. 1.31. Psal. 69.22. If thou art in adversity, the fire thereof doth but harden thine heart of clay, 2 Chron 28.22. Thy misery (as Plutarch writes of drums to Tigers) maketh thee mad; 
Plutarch. lib. de uper sat.  thou frettest like one in a frenzy, 2 Kings 6.33. against the Lord; If thou rejoycest, thy laughter is from the teeth outward; Is not thine heart many a time heavy when thy looks are lively! Prov. 14.13. Doth not conscience, when thou like Belshazar, art carousing in thy cups, spread forth an hand-writing before thee, a black List of thy sins, and God's wrath, which turneth all thy mirth into mourning? at best thy laughter is but like the crackling of thorns under a pot, which maketh a short blaze and bustling noise, and then vanisheth into smoke and ashes, Dan. 5.5, 6. Isa. 57.21. If thou weepest, thy tears are puddle-water, and so thy worldly sorrow here, but a pledge and earnest of thy sufferings hereafter: If thou livest long, thou heatest Hell the hotter; every day treasuring up wrath upon thine head against the day of wrath, Rom. 2.5. If thou diest soon, thou makest the more haste to Hell, taking a short cut to thy long and doleful home.  
If thou lookest upward, thou mayst see God frowning, and his wrath revealed from Heaven against thee, Rom. 1.18. thou mayst behold (as it were) the Heavens and their Host ready every moment, to discharge God's curse like a thunderbolt upon thee; if thou lookest downward, thou mayst see hell gaping, (as the earth did to Corah) and opening its mouth wide, to swallow thee up quick; if thou lookest within thee, thou mayst see conscience, (which thou hast abused (as the Philistines did Samson) by putting out its eyes, causing it to grind at the devil's mill, and making sport with it) resolving when it shall recover its strength, to be avenged on thee, and to make thee perish though it perish with thee. If thou lookest without thee, there is no sight but what may call thee to sighs and sobs. If thou lookest upon the creatures, are not they armed with stings and murdering Instruments, on the behalf of their Creator, and always ready to let fly at thee, who art a Rebel against his Majesty? If thou lookest into Scriptures, there is a table richly spread (which they that are born of God sit at) with Adoption, remission, peace, love, the purchase of Christ, the comforts of the Spirit, which thou as the unbelieving Lord mayst see, but shall not so much as taste of. Thou mayst see a Cherubin there with a flaming sword, to guard that tree of life, and keep thee out of that pleasant Paradise. Nay, thou mayest behold there the plagues and judgements, the pain and punishments which the righteous God threatneth against and will execute upon thee, and all in thy condition; In a word thou mayst, as it were, find thy very self mentioned in the forlorn hope for Hell, 1 Cor. 6.9, 10. Rev. 21.6, 7.  
While thou livest, thou art fed like a beast by a common providence, and art a mere stranger to all the saving promises. If at any time thou fingerest the unsearchable riches in Christ, like the riches which Solomon speaks of, they make themselves wings and fly away from thee; thou goest every day without thy guard, being turned naked into the wide world amongst legions of Devils, and soul-damning lusts, to be rend and torn in pieces (like a silly Hare amongst a pack of Hounds) and none to shelter thee, or call thee off: Many dangers attend thee every day, many miseries every moment; when thou goest out or comest in, liest down or risest up, still are those frightful hellhounds watching for thee, and waiting only for leave from God (O that his long-suffering might be unto thee salvation!) to drag thy soul into the lake of fire. There is but an hairs breadth (as it were) between thee and hell.  
And O when thou diest, man, what wilt thou then do? as soon as that Captain death strikes the first stroke, whole Armies of woes will fall upon thee.  
Reader, I have told thee somewhat of thy lamentable portion in this life; though none can give thee a full Inventory of thy personal wretched estate. One would think that every line under this head, should be as a dagger stabbing thee at the heart, and that if there were nothing else but these small guns (I call them so comparatively) of miseries in this world, the fear of them should cause thee to fly, as the distressed dove to the cliffs of the rock, the wounds of a crucified Christ. But this is not all, the murdering-piece, the great Ordnance is yet behind: I must hasten to write of thy misery in the other world, which thou poor wretch (though now without fear, yet) art hastening to feel.  
As while thou livest thou art a cursed sinner, so when thou diest thou art a damned creature. Here I confess I shall fail much more than before; for no pen can describe, no pencil can delineate, though both did it in blood, to the utmost of humane wit and Art, the thousand thousandth part of that pain which thou shalt there undergo. I have read of a Court, where it was made death to mention death. Surely the word Death must needs sound dreadfully in thine ears, because when it comes it will strike and that home; 'twill both kill thee and damn thee, 'twill part thy body and soul for a time, and God and the soul to eternity; 'twill send thy body to the grave, and thy soul to hell: Thy condition now is lamentable and dangerous, but then, O then 'twill be irrecoverable and desperate: Thy deaths-day will be thy doomsday, wherein the guilty prisoner of the soul shall be fetched out of the noisome goal of the body, and appear before the Judge of the whole earth, and from him receive a sentence of eternal death, and then be hurried by frightful Devils to execution. It is storied of Charles King of Sweden, a great enemy of the Jesuits, that when he took any of their Colleges, he would put the younger sort of them into his Mines, saying, That since they had wrought hard above ground, he would now make trial how well they could work under ground: Truly thus Satan will serve thee, when thou hast wrought hard for him on earth, he will pay thee thy wages in the dark vaults of hell, and make trial how well thou canst work there: Ah, who would serve such a Master! Look to it and remember that thou wast warned of it: For if thou diest naturally, before thou livest spiritually, thou diest eternally.  
Augustine's prayer was, Hack me, hue me, burn me HERE, but spare me HEREAFTER, Spare me hereafter. Alas, what will thy condition be? Thou art in hell upon earth, for thou livest without God, whose gracious presence is heaven; and in hell after death; thou shalt never be spared here nor hereafter; now thou art a cursed sinner, and then thou shalt be a damned creature; thy best is past, and thy worst to come, though thy best portion is a poor pittance, a few brutish pleasures.  

I come now to thy misery in the other world.  
ETernal death will teach thee six lessons, though now neither mercy nor misery, neither fair means nor foul means can prevail with thee to learn them.  
First, It will teach thee the vanity of this world: Thou now seest it written with the finger of God in his word, in capital letters, Vanity of Vanities, all is Vanity, Eccles. ●. 3. yet thou wilt not believe it. As 'tis reported of a Gentlewoman, that being told so, answered, 'Tis true, Solomon said so, but he tried the world first, and so will I: Thou wilt try the world also before thou wilt trust the Word. But be confident, in the other world thou wilt find God true to thy cost, when thine honour, which now is but the breath of thy neighbour (a thin cabinet of air which every one hath a key to but thyself) shall be blown away: when thy wealth which hath great eagles wings to fly from thee here, shall not have so much as a small Sparrows wings to follow after thee there; and when all thine earthly comforts, for which thou sellest thy soul and thy Saviour, shall (as the Pharisees did Judas) leave thee in the greatest extremity, and bid thee look to thyself.  
Then possibly thou wilt say as Cardinal Wolsey when he was out of favour with his Prince, and left by him to the rage of his enemies, If I had served my God as faithfully as I have served my King, he would not have served me thus: So thou wilt think, If I had served my God as faithfully as I have served the world, he would not have served me thus, to leave me in my greatest need to the rage of scorching flames, to the fury of roaring lions, and tormenting devils; if I had served my Saviour, as faithfully as I have served my sins, I should have received other manner of pay.  
But for all thy faithful service to the world and thy flesh, they will forsake thee: Thou mayst then cry to the things of this world, which have so much of thy time, and heart, and trust, and which are indeed thy god, as those Idolaters did to their Idolgod, O Baal hear us: O riches hear me, O friends hear me, O pleasures hear me, O merry-meetings, hear me, O relations hear me! yea, if thou shouldst continue crying never so long, thou couldst not have the least help: Were it possible for them to speak to thee when thou art in the other world, it must be the same answer which the King of Israel gave a poor widow in her distress; Help my Lord the King, saith she: If the Lord help not, I cannot help, saith the King; such would their answer be to thee, If the Lord help not, we cannot help. But friend, what will thy case be when they cannot help, and God will not help? what a poor helpless creature wilt thou be for ever.  
Secondly, It will teach thee the severity of the Lord. Now possibly thou knowest what the pain of the teeth is, or what the fury of a fevor, or what the violence of the gout, or what the wrack of the stone is, but not what the wrath of the Lord is; though these things speak it somewhat, yet thou dost not believe it at all; but then feeling will be believing. Suppose every part of thy body, were as much tortured as ever thou hast felt any one part, and that for ten thousand years, how heavy would it be to bear? This were but a fleabiting to what thy body must undergo in hell. And yet the torments of thy soul, will be the soul of thy torments; in the other world thou shalt know, what the worm that never dieth, what the fire that never goeth out, what blackness of darkness, what to be tormented day and night, what weeping and wailing, and gnashing of teeth, what destruction from the presence of the Lord, what the wrath of the lamb mean. Mark 9.43, 44. 2 Thess. 1.7, 8.  
O 'tis a fearful thing to fall into the hands of the living God. Heb. 12.31. His wrath is as the roaring of a lion. Amos, 3.4. as a terrible earthquake, which makes the hills to quake, Psal. 18.7, 8. as the rage of a bear rob of her whelps. Hos. 13.8. It is a devouring fire, the most terrible of all God's creatures. Tophet is prepared of old for unregenerate ones it is prepared; he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it. Isa. 3. ult. Fire which is so irresistible, that thou art but straw and stubble before it; so intolerable, that thou wilt moan and mourn, sigh and sob under it; so unquenchable that when it is kindled in God's anger, it shall burn to the lowest hell. Deut. 32.6. This fire I say, will speak a little what that great fury is which thou shalt feel.  
I have read that a frown of Queen Elizabeth killed Sir Christopher Hatton, 
Cambden. Elizab.  the Lord Chancellor of England What then will the frowns of the King of Nations do? If the rocks rend, the mountains melt, and the foundations of the earth tremble under his wrath, what wilt thou do?  
When God shall with one hand, strike thee according to his infinite anger, and with his other hand support thee by his infinite power, to feel the stroke of that fury, who can express or conceive what thou shalt endure? When thou considerest, that the wrath of God hath thrown millions of Angels our of heaven, drowned a whole world, destroyed Sodom and Gomorrah with fire and brimstone, opened a floodgate of matchless miseries, and let them in upon Adam's posterity, thou mayest conceive a little what it is: But when thou considerest, that this cup of the Lords wrath, made Jesus Christ, (who in his person was true God) when he did but sip of it, to be all over in a bloody sweat in a cold winter's night, and that in such abundance that the clods of blood trickled down from his face to the ground, and when he drank it off, to cry out in bitterness of soul, and anguish of spirit, My God, my God, why hast thou forsaken me! what apprehension wilt thou have of the indignation of the Lord? Well, all this must fall on thee, if thou diest in this estate: how darest thou any longer to provoke the Lord to anger? art thou stronger than he? 1 Cor. 10.22. The Roman would not contest with his Sovereign that could command Legions. Wilt thou by sin contend with that God, 
Matth. 18. ●, 18. and 21.13. jude 6, 7, 12. ver. Mark 9.44.  who can command fire to burn thee, chains to bind thee, brimstone to choke thee, Lions to tear thee, Serpents to sting thee, scropions to scourge thee, darkness to fright thee, Devils to wrack thee, Worms to gnaw thee, millions of woes to seize on thee, and Hell to hold thee to feel all this for ever? Ah! who knoweth the power of thine anger? according to thy fear, so is thy wrath, Psal. 90.11.  
3. It will teach thee the woeful nature and fruits of sin. Now thou canst mock at mischief, and sport with sin, as if it were nothing: but Good Lord! what thoughts wilt thou have of thy most pleasurable wickedness, in the other world, when the sensual delightful streams thereof shall be dried up with the scorching heat of God's wrath, and nothing left but the mud of horror and vexation! Sin dogs thee up and down all the while thou livest, as the Fowler doth the flying bird, (conscience will ever now and then give thee a gripe, have a fling at thee whether thou wilt or no) but when the bird settles, than the gun goeth off; so when thou art settled in thine own place, then expect the murdering piece. After thy death, the vermin of thy lusts will crawl in thee, and feed upon thee.  
Thou shalt see all thy millions of sins like an Army set in order, and marshalled in rank and file before thine eyes, and every one with their envenomed arrows, poisonous bullets, and wounding weapons set in array against thee. First, Original sin, the Commander in chief, marcheth up in the front; after that, thine innumerable actual transgressions, thy carnal-mindedness, unbelief, pride, adultery, hypocrisy, drunkenness, swearing, lying, malice, hatred, envy, unrighteousness, atheism, blasphemy, profanation of the Lordsday, undutifulness to parents, unthankfulness for mercies, unprofitableness under the means of Grace, incorrigibleness under afflictions, thy secret, private, public sins; thy omissions, commissions, thy personal, relative sins; all these, and many which thou now never thinkest of, shall let fly whole volleys of shot upon thee.  
Then thou wilt know that 'tis sin which hath made thee so like to Satan; that 'tis sin which hath separated God and thy soul; that 'tis sin which hath shut heaven against thee; that 'tis sin which hath brought thee into Hell; that though sin be delightful in the act, yet 'tis dreadful, 'tis damnable in the end; O 'twill be sin indeed there. Now thou walkest lightly under the weight of those grievous sins which make the whole Creation to groan, but then thou wilt feel sin to be a burden too heavy for thee to bear.  
A massy piece of timber floating upon the waters and swimming, may be drawn this way or that way by one man; but when it is once grounded he cannot stir it, 'twill be so heavy: So now thou art born up with the streams of worldly comforts, thy sins are easy and light; but when thou comest once to touch at land, at thy long home, they will be so poisonous for their nature, and so ponderous for their weight, that thou wilt cry out sadly, and despairingly, (what Paul did sorrowfully, yet believingly) O wretched man that I am, who shall deliver me from this body of death! Rom. 7.24.  
The god of this world now blindeth thine eyes, that thou neither seest their number, nor colour; but in that long long night of blackness of darkness, all those Ghosts will walk, and then they will be ghastly indeed. Those arrows of sin which now thou shootest out of sight, will then fall down upon the head of the Archer.  
4. It will teach thee the worth of a Saviour; when thou feelest the want of a Saviour, thou shalt know by woeful experience the worth of a Saviour. Sickness now probably teacheth thee the worth of health and pain, the comfort of ease; truly, those torturing pains, and wracking diseases, with which thou shalt be eternally affected, will teach thee, (though 'twill be a miserable learning) the great price and worth of the Physician of souls.  
Jesus Christ is more worth to a Saint in this world, than the whole world: If all the rocks were rubies, and all the dust gold, or the whole Globe a shining Chrysolite; yet he would count all but dross and dung in comparison of Christ; nay, of one hours, or moment's communion with him. But thou seest here no such virtue in his blood, no such value in his passion, no such beauty in his person, no such excellency in his precepts: But when thou shalt feel the wrath of God, the curse of the Law, the torments of Hell, the poison and sting of sin, than a Redeemer will be a Redeemer indeed.  
Now the Son of the ever blessed God tendereth himself to thee with many entreaties, goeth after thee up and down, night and day knocking at the door of thine heart (with all his graces, comforts, and fruits of his death) by the ministry of his word, the motions of his spirit, multitudes of temporal and spiritual mercies; but thou unworthy wretch, slightest both him and his precious Attendants, and esteemest thy shop and stock, thy corn and carnal comforts far before him: but when thou shalt see, what a weight of glory, what Rivers of pleasures others enjoy, through the Saviour, and thyself feel more torment and pain than thou canst now possibly think or fear, for want of a Saviour; surely, thou wilt have other manner of thoughts of him then now thou hast.  
'Twould be as much worth to thee as Heaven, now to know Jesus Christ and him crucified; but 'twill be the Hell of thine Hell to know him there. O, how deeply it will cut thine heart with horror to think that that Christ (whom thou shalt see at his Father's right hand) waited on thee till his head was wet with the dew, and his locks with the drops of the night, called frequently, and fervently after thee, Turn, turn, O sinner, why wilt thou die and run thus upon thy ruin! and yet thou wert as deaf as an Adder, and wouldst not hear the voice of that sweet Charmer.  
5. It will teach thee the preciousness of time: Eternity will learn thee the value of time; when in that long evening and night which shall never have a morning, thou shalt remember and consider, that thou hadst a day of Grace: O, Thou wilt think, Time was when I had the tenders and offers of all that love and life, mercy and merits, heaven and happiness, of which yonder blessed souls are possessors; when mercy came kneeling to me for acceptance, Grace came a begging at the door of my heart for admittance, it followed me to bed and board, abroad and at home, beseeching me for the love of God, for the sake of my poor soul, to turn from lying vanities to the living God: how often did the Minister with many entreaties invite, exhort, beseech me to pity my dying soul, to leave my damning sins, 
2 Cor. 6.2.  and hearty to embrace my loving Saviour with all speed, assuring me, from the word of the Eternal God, that then was the only accepted time, then was the only day of Salvation! but I despised and deferred all, I thought I had time enough before me; and woe, and alas, it is now too late; the sun of my life is set, the gate of mercy is shut; I did not work in my day, and now the things of my peace are for ever hid from mine eyes. Alas, ala●, poor creature, what wilt thou do in such an hour?  
Now thou wantest ways to spend thy time; were it not for the Alehouse, or good fellowship, or some sinful or vain sports, thou couldst not tell what to do with thy time: Now thou esteemest it as a mere drug that hangs upon thy hand. How many a precious hour dost thou throw away, though the revenues of the whole world cannot purchase or call back a moment! but than thou wilt cry, as that foolish Lady on her deathbed, who wantoned it away in her life time, 
Plutarch. in Pelopid.  Call time again, Call time again, but all in vain. When thou art once entered upon thine Eternity, there can be no recalling of Time.  
I have read of Archias the Lacedaemonian, that whilst he was carousing in his cups, amongst his jovial companions, one delivers him a letter purposely to acquaint him that some lay in wait to take away his life, and withal desired him to read it presently, because it was matter of concernment; O, saith he, Cras seria, serious things to morrow, but he was slain that night: so whilst thou art wallowing in the mire of sensual pleasures, a messenger from God is sent purposely to tell thee that Satan and Sin lie in ambushment to murder thy soul, and withal intreateth thee to mind it speedily, that thou mightest prevent it; but thou criest (at least in thy heart and practice) Serious things to morrow, Repentance, Faith and Holiness hereafter; but before that hereafter come, thou art in Hell; and then present time will be precious, when its past.  
Thou wilt then remember how exceeding careful thou wast to plough and sow thy ground in its season, and how mad and foolish to put off the ploughing up the fallow ground of thy heart, and sowing to the Spirit, till the season of Grace was passed.  
6. It will teach thee the knowledge of Eternity, though indeed this Lesson will be ever learning by thee, and never learned: Thou shalt suffer the vengeance of eternal fire, Judas v. 7. and be tormented day and night for ever and ever, Rev. 14.10.  
Thou wouldst not burn an whole year, no not one day in one of thy Kitchen fires for a Kingdom. But O than thou shalt be in a ten thousand times hotter fire, and for ever. Ah! Who can dwell in everlasting burn! who can endure unquenchable flame! Isa. 33.14.  
It is written of the Lord Chancellor Egerton, that going through Westminster Hall in Term time he saw written upon the wall (by one that was fearful he should be oppressed by a potent Adversary) Tanquam non reversurus, as though he should never return more: Truly, when thou art once cast into that prison, thou shalt never come out; As the cloud is consumed and washed away; so he that goeth down into Hell returneth no more, Job 7.9. The worm there dieth not, and the fire there never goeth out; there is blackness of darkness for ever: The smoke of thy torments will ascend for ever and ever, Matth. 18.10. Judas 7. Rev. 14.10, 11. O, Friend, didst thou but know what this eternity of torment is, thou wouldst howl and roar, and never rest day nor night whilst thou art unconverted. It is an age of ever living in death and pangs, and yet never expiring, a circle of sorrows which knoweth no end, an extremity of pain which shall have no period: when thou hast lain under those unconceivable torments as many millions of ages as there are creatures great and small in Heaven, Earth, and the vast Ocean, thou shalt not be nearer coming out, than the first ●oment thou didst go in. Now thou thinkest Prayers are long, Sermons are long, and Sabbaths are long, and duties are long; But how long wilt thou think Eternity to be? Now thou sayest, The Preacher is longwinded; but, ah! how longwinded will Hell be when it shall hold thee ever, ever, ever to feel the stroke of infinite power and anger.  
Thus, Reader, while thou livest, thou art a cursed creature, and when thou diest, a damned sinner: In life thou art cursed in all thou hast, in all thou dost; after death thou shalt know the vanity of the world, the anger of the Lord, the woeful nature and effects of sin, the worth of a Saviour, the preciousness of time, and what a boundless bottomless Ocean Eternity is. Consider this ye that forget God, lest he tear you in pieces, when there is none to deliver you, Psal. 50.22.  
But possibly, thou (Reader, though unregenerate) dost not feel this curse, nor fear this wrath; therefore thou thinkest all is false: But answer me this question, Doth not the word of God speak more of thy misery, both in this and the other world, than I have or can speak? And canst thou imagine, that thine unbelief shall make God a liar? I tell thee, the same Scripture of truth, which speaketh of thy misery, speaketh of thy stupidity, 1 Thes. 5.3, 4. That thou wilt even mock and scoff when thou art told of it, 2 Pet. 3.2. truly, thy sottish senslesness is the chain by which Hell's Jailor holds thee so fast. The sick Patient that feeleth his pain, is in an hopeful way of recovery, when he that is dangerously sick and senseless, is usually given over for dead.  
It is observed of those that are taken with the frenzy (the disease being got into the cockloft of reason) that the more the disease doth affect them, 
Arist.  so much the more secure they are, careless of any thing, presumptuous in all things, fearful of nothing, as having lost the use of common sense: So is it with thee; the more sinful, the less sensible; the more the dust of sin flies up into thine eyes, the more blind thou art now; but when death comes, 'twill clear up thy sight. Pliny saith of the mole, 
Oculos incipit operire moriendo, quos clausos habuit vivendo.  that though she be blind all the time of her life, yet when she cometh to die, she openeth her eyes. Truly, though now thou shutest thine eyes, and art blind in these things, yet within a few days thou shalt come to die, and then thine eyes will be opened, and thou wilt see all these things, and very much more as clearly as the Sun at noonday.  
Therefore, Friend, what dost thou say now to this first subject of consideration, The misery which thou liest under, and art liable to whilst thou art unregenerate! Would any man that were not mad continue quiet in such an estate one moment! Ah, who would live one hour under such a torrid Zone, for a world! Dost thou believe, that as they whom God blesseth are blessed indeed: so they whom he curseth are cursed indeed? When Christ cursed the figtree, how speedy and effectual was it! the Disciples say, How soon is the figtree withered away! Matth. 21.19, 20. So will it be to thee, as certain, though not so sudden; like a moth, 'twill devour thee surely, yet (it may be) secretly, that thou shalt take no notice of it; Let conscience speak, Art thou contented to be night and day, where ever thou goest, and whatever thou dost, under God's curse in this world? if not, then acquaint thyself NOW with God, and be at peace; and good (a blessing instead of a curse) shall come to thee, Job 22.21. But if thou canst bear God's curse so patiently here, not sinking under it, being kept above water with the skindeep bladders of common blessings; yet what wilt thou do hereafter, when all these shall be parted from thee? Canst thou so quietly in the other world hear that voice, and feel the execution of that verse, Go thou cursed into everlasting fire, prepared for the Devil and his Angels for ever! Matth. 25.41. If thou canst not, Agree with thy Adversary quickly, whiles thou art in the way with him, lest at any time the Adversary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into Prison. Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the nttermost farthing, Matth. 5.25, 26.    

The second subject of Consideration, The felicity of the Regenerate.  
SEcondly, Consider the unspeakable felicity which thou might'st enjoy, if thou wert one regenerated. Thy happiness would be far greater than my tongue can declare, or thine heart desire. Blessedness is so full a word, that it comprehends all the good which the rational creature can wish; and truly thou shouldst have it in its full weight. As before thou wast above all expressions Cursed, so now thou shouldst be beyond all comparison Blessed. Thy glean should be better than the most prosperous worldlings Vintage, the worst estate that thou shouldst ever be in, would be far more leligible than the best estate of the greatest Emperor on earth that were unregenerate.  
Every blessing written in the book of God would be thy birthright if thou wert born of God; thou shouldst be blessed with the blessings of the throne and of the footstool, with all things that belong to life and godliness, 2 Pet. 1.3. No evil should come to thee, there shall no evil happen to the just, Prov. 12.21. No good should be kept from thee, The Lord shall give grace and glory, and no good thing will he withhold from them that walk uprightly, Psal. 84.11. If earth can make thee blessed, thou shouldst be blessed; Blessed are the meek, for they shall inherit the earth, Matth. 5.5. If heaven can make thee blessed, thou shouldst be blessed; Blessed are the poor in spirit, for theirs is the Kingdom of Heaven, Matth. 5.3. If all things could make thee blessed, thou shouldst be blessed; Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is Gods, 1 Cor. 3. two last verses.  
Reader, I shall do my utmost so to set forth the felicity of the regenerate (which no pen can fully) that thou mayst admire it; How goodly are thy tents, O. Jacob, and thy tabernacles, O Israel! Numb. 24.5. and not only, as Balaam, desire their deaths, Let me die the death of the righteous, and let my latter end be like his, Numb. 23, 10. but also endeavour to live their lives, and to have thy conversation like theirs.  
While thou continuest in this world thou shouldst be a blessed soul; and when thou interest into the other world thou shouldst be a glorions Saint.  
In this world thou shouldst be a blessed soul in every condition into which thou couldst come, in every relation in which thou dost stand, at all times, and in all places whatsoever.  
All the Providences of God should be profitable to thee.  
If God's hand were enlarged in mercy, thy heart should be enlarged in duty: If God should prosper thee in temporals, the streams of his bounty should lead thee (as the water course, either upward to the spring, or downward to the ocean) to the source and fountain of all thy happiness. Thy heart would still be in heaven, where thy best things were, even then when thy body were busied among earthly good things, 1 Cor. 7, 29, 30, Phil. 3.19.  
Some observe of the seed called Henbane, that it killeth all birds save sparrows, and to them it is nourishing food; and they give this reason, because their veins are so narrow, that the fumes of the seed cannot pass through them, to their hearts: truly thus 'twould be with thee, though thou sands of others are poisoned with their worldly portions, because the fumes thereof penetrate into their vitals; but if riches increase, thou shouldst not set thine heart upon them, nay thou shouldst get nourishment from them. As Jehosaphat, the more honour and wealth thou hadst, the more thy heart would be lifted up in the ways of God. 2 Chro. 17.5, 6.  
If thine estate were but little, yet 'twould be perfumed with love, and that lump of sugar in thy cup, would make the liquor sweet, be it never so small. As the waters which flow from the hills of some of the Islands of Molacca, taste of the Cinnamon and Cloves which grow there, so should thy gift though it were but water, taste of the good will and special grace of the giver. Thy little with the fear of the Lord, would be better than the riches of many wicked men, Psal. 37 15. As a little ring with a very costly Diamond in it, is far more worth than many great ones without it; so thy estate though it were but a penny, should be joined with the precious jewel of that love which is better than life, and enjoyed by special promise, and thereby be infinitely more worth than the thousands and millions of others, bestowed merely from common bounty, and enjoyed only by a general providence.  
If the black frost of adversity overtake thee, thou shouldst as Coneys thrive the better; thy soul being hail, thou wouldst become thereby the more healthy. By affliction thou shouldst be partaker of God's holiness. Heb. 12.10.  
The waters of affliction should wash out the diri of thy corruption, and the more they increased they would raise thee, (as the flood the Ark) higher above the earth, and mount thee nearer to heaven. Torches burn the better for beating, Spices smell the sweeter for pounding, Vines bear the more for bleeding; and the more thy soul were kept down by those weights (like the Palmtree) the more thou shouldst grow. That scouring and rubbing which fretteth others, should make thee shine the brighter, Psal. 94.12. Divine corrections should make thee learn thy sacred lessons.  
It is said of the Lacedæmonians, that when all other people were undone by war, they only grew rich; Truly thus when ungodly ones are the worse for outward miseries, and wants, like Ahaz in their distress, they sin more against the Lord; thou shouldst thrive the better, grow the richer in grace and good works; The diminution of thy temporal, should be an addition to thy spiritual estate. Job 36.9, 10. As spring-water smoketh, when other waters are dried up, because that is living, and these are dead; nay 'tis observed, waters arising from deep springs, are hotter in winter then in summer, the outward cold keeping in and doul ●●g the inward heat. So the waters of thy graces should not only continue (having a living principle) when the Sun of calamity scorcheth and drieth up the dead ponds of unregenerate professors, Mat. 13.21. but also increase in spiritual heat, Job 17.8, 9 Philip. 1.14.  
If the Devil assaulted thee with temptations, they should never be for thy perdition but probation, Rev. 2.10. The Captain of thy Salvation would so strengthen thy soul with the Shield of Faith, and Sword of the Spirit, that thou shouldst not only defend thy soul from all deadly wounds, but offend thine Enemy, and be more than a Conqueror over Principalities and Powers through him that loveth thee. It would possibly be grievous and terrible to thee to be tempted; but if God did not see it needful, he would not suffer it; nay, if he could not make it useful, he would not send it: by those thorns of the flesh he would prick the vein, and let out the rank blood of thy spirit. It is said of Telephus, that he had his imposthume opened by the dart of an Enemy which intended his hurt. Truly, so God would make to thee the fiery darts of the Devil, though they were intentionally mortal, to be eventually medicinal, 1 John 5.18. The evil one should not touch thee, that is, with a mortal or deadly touch. As a sound tree shaken with the wind, thou shouldest not fall, but root thyself the ●●●ter; thou shouldest like Samson fetch meat out of the Eater, and out of the Strong sweetness; thou shouldst get honey even out of this roaring Lion; thy Regeneration, like Pollium, would be a special preservative against the poison of that crooked Serpent.  
Nay, when thou shouldest fall into the evil of sin, even that should turn to thy good. God (no thanks to thee) like the skilful Apothecary, would make wholesome treacle of such poisonus drugs. If thy corruption should at any time get the mastery, and break out in thy life, thou shouldst be so well purged by the Physician of souls, with the bitter Aloes of Repentance, that as those who have had ill humours of their bodies, getting head, and breaking out in the smallpox, and do well, thou shouldst be the healthier in thy soul while thou livest; As a  child, thou shouldest ever dread that fire: thy broken hone being once well set, would be stronger than before; 
Compare 2 Sam. 11.4. and 15. with 1 C●ron. 11.18, 19 Mark 14.29. with john 21.15, 16, 17.  thou shouldst after thy falls, walk more dependingly on Christ, more compassionately towards others, and more watchfully over thine own heart.  
What ever thy condition were, it should tend to thine eternal consolation: Every wind that blew, whether the nipping Northwind of adversity, or the cherishing south-wind of prosperity, should neither of them wrong thee; for Christ would give them a charge concerning thee (as David his Captains concerning Absolom) Do this young Convert no harm, no discourtesy, but deal gently with him for my sake: yea, they should both blow a blessing to thy soul: though the providences of God might be sometimes painful to thine outward, yet they should be always profitable to thine inward man. Infinite love would send all, infinite wisdom would temper all, and infinite power would dispose all for thy benefit: the rod would ever be in the hand of a loving Father, and therefore never used to ruin or harm thee, but ever to reform and heal thee.  
As in the revolution of the Heavens, every Planet moveth in its proper orb; their motions are various, nay opposite; yet by the wheeling round of the primum mobile, they are all brought about to one determinate point: And as the wheels of a watch, though they move contrary ways, yet all serve to carry on the end of the workman, to tell us the time of the day: So though the providences and deal of God be never so cross seemingly, yet they should all tend to thine advantage really and finally, and to carry on God's design, which is thy spiritual and eternal felicity.  
In a word, if afflictions did wait upon thee, if temptations watch against thee, if mercies did flow in, or by iniquity thou didst fall down, whether the days of thy pilgrimage were cloudy or clear, shining or showering, whatever weather thou travelest in towards thy Father House, All things should work together for thy good, if thou didst once love God, and wert called according to his purpose, Rom. 8.28.  
As all God's providences should be profitable to thee, so also in all thy performances thou shouldst be acceptable to God.  
When thou shouldst approach the Lord of Glory, he would give thee a meeting in the means of Grace; he would bid thee welcome into his presence, and warm thine heart with his spiritual influences; thou mightest hear him speaking to the solace and wonder of thy soul; O my Dove, show me thy face, let me hear thy voice; for sweet is thy voice, and thy countenance is comely, Cant. 2.14.  
The Spirit of God would assist thee in all thy performances, enabling thee to offer up to God what came first from God; and O how exceedingly would the Father be taken with, and delight in his own child! The fruits of his Spirit would be pleasant fruits indeed, Rom. 8.26. Cant. 4. ult. Thou shouldst in every sacrifice give God thine heart, which he could not but take kindly at thy hands; Thy prayer would be his delight, 
Sozomen said of Apollonius, 〈◊〉 at he ●ever as ●ed that thing of God which was denied.  Prov. 15.8. Thy sweet breath would abundantly please him; no music could be so melodious to thee, as thy prayers to him; thou shouldst never ask any thing, but he would grant it, either in specie or pondere, in money or moneyworth: The King of Heaven is not he that could do any thing against thee, as that earthly King said, Jer. 38.5. Thy prayer should come before him like incense, and the lifting up of thine hands as morning and evening sacrifices, which his soul would smell a sweet savour in: His eyes would be always open upon thy person with acceptance; and therefore his ears would be open to thy prayers with audience, Gen. 4.4.  
Thou like Esther shouldst be arrayed in thy best raiment, the robes of thy Saviour's righteousness, and so appearing in the presence of the King, shouldst find such favour in his eyes, that thy Petition should be granted, and thy request performed, though it were to the half, to the whole of his Kingdom.  
Thy duties should be performed with suitable graces: At a Sacrament, or in a Prayer thou shouldst draw nigh to him by faith, Hebr. 10.22. Know thy distance from him by godly fear, Hebr. 12.28. be made one with him by love, John 17.23. which would enlarge thy heart in desires after him, and ravish thy soul with delight in him, Psal. 73.25. Job 22.26. and thou shouldst walk with him throughout the duty, with one foot of hope, and the other of humility.  
Thus graciously shouldst thou look up to him, and he would graciously look down upon thee: little dost thou think what powerful loadstones these Graces would be to draw forth his love. Observe and admire; Thou hast 
* Taken away my heart or behearted me. Hebr.  ravished my heart, my sister, my spouse, thou hast ravished mine heart with one of thine eyes, with one chain of thy neck; How fair is thy love, my sister, my spouse! how much better is thy love then wine, and the smell of thine oinments then all spices, Cantic. 4.9, 10, 11. to the end.  
Besides all thy performances would be perfumed by the Mediator: There would indeed still be imperfection in thy graces (which are poured by the Spirit into thy soul, as pure liquor into a foul vessel: Spring waters as they pass thorough the veins of the earth will taste of the minerals which they there salute; so would thy gracious actions have their faults and defects, because thou wouldst have still an unregenerate part; therefore duties, as they came from thee, would not have a good savour) but Christ the Angel would stand at the Altar with sweet incense, intercepting thy sacrifices and prayers in their passage to heaven, purge away the iniquities of thy holy things with his own blood, perfume thy duties with his infinite merits, and so present them to his Father in his own name without the least defilement; and then, O then, how pleasing and acceptable must they needs be to him! Revel. 8.3, 4.  
As when a Servant is with a Master upon liking, he doth his business so coldly and carelessly, and is so indifferent about it, that his Master takes little notice either of him or his work, and all that time is lost: But when he is once bound, and the Indentures sealed, and his father engaged for his faithfulness, the Apprentice falls to his work with another manner of spirit, and the Master now esteems it as service, carrieth himself towards him as a Master, resolves to teach him his trade, and his time every day goes on. So whilst a man is unregenerate, he serveth God so coldly, hypocritically and carnally, that God accepts it not, nay loathes it; his performances they are as the cutting off of a dog's neck, or the offering up of swine's flesh, it is lost service; but when In dentures are sealed in Regeneration, that the man is bound to God by an hearty dedication of himself to his service, and Christ hath given a considerable sum with him, and undertaken for his faithfulness, than the foul falls to God's business with hand and heart, and God esteems it as service, and resolves to teach him the trade of pleasing God on earth, that he may be fit to do it in heaven.  
All the Ordinances of God should be for thy good; If thou wert but born again and alive spiritually, thou shouldst find the Word, Prayer, sing, Sacraments, Sabbaths, communion of Saints, to be both refreshing and nourishing food to thy soul, though now thou canst relish them no more than the white of an egg, and receive no more good from them then from a dry chip; then they would be as pipes to convey the water of life, to cheer and satisfy thy thirsty spirit. If thou wert a child weak in grace, Ordinances would be milk to thee; if a strong man, they would be strong meat; though thy spiritual strength were never so small, thou shouldest find they would increase it. The father of eternity would take care so to nurse and feed thee that thou shouldst thrive, 1 Pet. 2.2.  
As the head doth by the organs of sinews or nerves convey the animal spirits into the whole body, and with them both sense and motion: so thy head Christ Jesus, would by those organs of Ordinances, convey spiritual life, sense and motion to thee his member.  
Thou mightest hear the Word with much spiritual hunger, and that being thy sauce would make thee both fall to and relish thy food. When thou shouldst hear Christ speaking to thee, and opening the Scriptures, thine heart would burn within thee, and as metal melted be ready for any mould which God would cast thee into.  
The Precepts of the word would be a light to thy feet, and a lantern to thy paths, thou wouldst love them for their purity, find them to be exceeding pleasant, and turn thy feet into those ways of peace: Thine heart would in part answer Gods holy Law, as the Counterpain the original Deed; and thou shouldst so behold the face of the Lord in the glass of his Word, that thou shouldst be changed into his image from glory to glory by the Spirit of the Lord, 2 Cor. 3.18.  
The threaten of the word, though they portend and speak dreadful thing (as Nebuchadnezars dream) yet those fearful & faithful dreams would belong to thine enemies, and the interpretation of them to them that hate thee. Those doleful threaten of God's wrath, the delivering up of souls to go on in sin, and the eternal torments of Hell, like drones would buzz about thine ears to keep thee wakeful, but could not sting thee to make thee woeful; wert thou but alive in Christ, thou shouldst be dead to the Law and all its curses, Rom. 7.4.  
The promises would be precious also to thee, if thou wert converted; thou wouldst have the mouth of Faith, with which thou shouldst suck much warm heart-cheering milk from those breasts of consolation, Isa. 66.11. To thee the Promises would be encouragements to service; the threaten, affrightments from sin; the precepts, directions to sanctity; if thy heart were sorrowful, the promises would enliven it; if secure, the threaten would awaken it; if full of doubts, the precepts would counsel and advise it. Of the Promises more in the next Head.  
At a Sacrament Christ would sweetly feast thy soul, bring thee into his Banqueting house, and cause his Banner over thee to be love: when others feed only upon Elements, thou shouldest feed on the Sacrament, and find his flesh to be meat indeed, and his blood to be drink indeed: when others stood at the door, and are put off with some poor scraps (as much as they came for) thou shouldst be called in, sit at his own table, feasted with the fat things of his house, drink of the rivers of his own pleasures, continue under his shadow with great delight, and know his fruit sweet unto thy taste: when thou sawest with the eye of faith the board spread, and richly furnished with variety of dainties, all the Cordials and sweetmeats of the Gospel; among the rest, with that love which is better than wine, thou shouldst hear a voice from the Spirit within thee, Eat, O Friend, drink abundantly, O Beloved; which, how ravishing it would be to thine ears, and how refreshing to thine heart, no tongue can tell. O Reader, hadst thou ever found at a Sacrament what it is to sup with Christ, and Christ with thee, thou wouldst scorn the life of an Emperor for the life of a new Creature.  
In Prayer, God and thy soul would sweetly converse together. Thy petitions would ascend up to him, and his righthand-kindnesses would descend on thee. In this duty thou wouldst call, turning his precepts into prayers, and he would answer by turning his promises into performances. Many many a blessing shouldst thou obtain kneeling. This vessel would never return (though sometimes it might seem to tarry long) but richly laden. The crop of God's answer, would be far greater than the seed of thy prayer, out of which it grew. The Prodigal desired but the liberty of a servant, but the Father bestowed on him the dignity of a son; the King asked life, and thou gavest it him, yea a length of days for ever and ever, his glory is great in thy Salvation, honour and majesty, hast thou put upon him. Ps. 21.4, 5. As a merchant in a morning, will get Five hundred or a Thousand pound by a bargain, truly thou shouldst by a duty in a morning, or evening, get thousands, nay millions at a clap, increase of grace, a supply of thy spiritual wants, the subduing of thy secret wickedness, peace of conscience, communion with God, joy in the spirit, which are more worth than the whole earth.  
In brief, Christ would be thy Shepherd, feed thee in green pastures, lead thee by the still waters, and take care that thou be fat and flourishing. As the root sendeth up its sap through the bark to all its living branches, whereby they continue living, and bring forth fruit; so if thou wert but regenerated and a living branch, thou shouldst derive the sap of grace through ordinances from Christ thy root, whereby thou shouldst persevere in spiritual life, and glorify God by bringing forth much fruit.  
All the promises of God should be thy portion.  
Reader, thou art not able to conceive the unsearchable riches, which are laid up in the promises. Well may the Apostle call them exceeding great and precious promises. 2 Pet. 1.4. The promises are the great Charter, containing all the privileges which were purchased by Christ; like an apothecary's. shop, they are full of various salves for every sore, of precious remedies for every malady, of choice cordials to enliven thee with, spiritual consolation in the saddest condition. One promise is of unspeakable worth. As every precious stone, so every individual promise hath its virtue and value. It is the saying of one, 
Mallemus career sale, coe●o, &c Selveccer. in Paedag. Christian.  We had better want meat, drink, air, light, all the elements; then that one sweet sentence of our Saviour, Come unto me all ye that labour and are heavy-laden, and I will give you rest. Mat. 11.28. Mr. Burroughs saith that there is more of God in that one verse, John 3.16. then in heaven and earth beside, God so loved the world, that he gave his only begotten son, that whosoever believeth on him, should not perish, but have everlasting life. And Mr. Baxter, I remember, 
In his Everlasting ●est.  hath an expression to this purpose, That he would not for all the world, that that verse John 17.24. had been left out of the bible, Father, I will also that they whom thou hast given me, be with me where I am, that they may behold my glory.  
One promise hath revived the saints, when they have been almost dead with sorrow, and held their heads up, that they have not sunk in deep waters. 
Melib. Adamus in vit.  Beza was refreshed by that, John 10.27, 28, 29. Mr. Bilney that blessed Martyr, by that 1 Tim. 1.15. Father Latimer at the stake by that 1 Cor. 10.13. Mr. Robert Bolten, that famous preacher and eminent saint, was comforted under a sad affliction by that Isa. 26.3. Now if one promise be so precious, how happy shouldst thou be (wert thou but regenerated) to have an interest in all the promises! That whole book should be thine, wherein every leaf drops myrrh and mercy, love, and life: Thou mightst walk in the garden, where those choice flowers, pleasant fruits, and sweet spices grow, and abundantly delight thy soul with their fragrant smell, and luscious taste, The promise is to you, and to your children, and to then that are a far off, and to as many as the Lord our God shall call. Acts 2.39. Observe the silver thread upon which all the jewels of the promises hang, To as many as the Lord our God shall call. When thou art called and born of him, all the promises would be thy portion As all the rivers meet in the Ocean, so all the promises meet in regeneration. I will name two or three promises, that thou mayst see how well 'twould be with thee, wert thou once in Christ. All thy sins should be pardoned, though they were never so great, and grievous, yet the blood of Jesus Christ would cleanse thee from them. Didst thou but know, what a great price was laid down to procure a pardon, Heb. 9.22, 14. what dreadful punishments sinners undergo in hell, for want of pardon, Judas 7. what sorrows and sighs, broken bones, and watered couches the Saints suffer, when they are but doubtful of their pardon. Psa. 38.1, 2, 3, 4. thou wouldst say, O blessed is the man whose iniquity is forgiven, and whose sin is covered; blessed is he to whom the Lord imputeth not sin. Psal. 32.1, 2. Now thou shouldst obtain this blessedness, God would esteem thee perfectly righteous. Solinus reports of a river in Boetia, which maketh black sheep (if washed therein) white; truly wert thou never so black a sinner, yet thou shouldst be made white by the blood of the lamb, Rev. 7.14.  
As all thy sins should be remitted, so thy person should be adopted. Thou shouldst of a child of wrath, become the child of God. Joh. 1.12. David reckoned it a great honour to be the Son in Law of King Saul; Seemeth it (saith he to saul's servant) A light thing to you, to be a King's son in Law, seeing that I am vile and lightly esteemed! 1 Sam. 18.23. O what is it then to be the Son of God, of the King of Kings, and Lord of Lords! Behold, what manner of love hath the father loved us with that we should be called his children! 1 John 3.1. The greatest admiration is too little for such infinite condescension; yet this privilege should be thine. The boundless God, who hath millions of glorious Angels for his servants, would own, feed, cloth, protect, maintain and portion thee as his son.  
Thou shouldst be sure to persevere in grace. Being once in Christ, thou shouldst be ever in Christ; though the wind should blow and the waves beat against thee, yet thou shouldst not fall, being built upon the true rock; The very gates of Hell should not prevail against thee: Though thou might'st fall foully, yet thou shouldst never fall finally, because the seed of God would remain within thee, 1 John 3.9. Phil. 1.6. 1 Thes. 5.23, 24. Thy life would be hid in Christ, as the sap in the root, and therefore though thou mightst have thine Autumn, yet thou shouldst spring again. Thy stock of grace would not be in thine own, but in Christ's hands, and for this cause thou couldst not possibly prove (as Adam) a bankrupt. Though the flame of a zealous profession might be abated, yet there would be fire on the hearth under the ashes; true grace in thine heart; the love of God to thy soul would be everlasting love, Jer. 33.3. The kindness of thy Redeemer to thee everlasting kindness, Isa. 54.8. The Spirit of Grace would abide in thee for ever, Joh. 14.16. The Covenant into which thou shouldst enter with God, would be an everlasting Covenant, Hebr. 13.20. And in that very Covenant thy Saviour would undertake for thee, that thou shouldst never departed away from him, but abide in him for ever, Jer 31.33.34. and 32.40. Christ himself would be ever in thee; and Christ (saith one) may as soon die in Heaven at his Father's right hand, as in the heart of a Believer.  
To sum up all the promises in one; God would be thy God: And how much wealth is in this golden mine, would nonplus the tongues of all the men in the world to express, and the understandings of all the Angels in Heaven to conceive. This is the great new-Covenant Promise, Hebr. 8.8, 9, 10. I will be to them a God, and they shall be to me a people. The Author of all Promises is the matter of this Promise: Surely, 'tis the Main, the Ocean, a large Promise indeed, when it contains him whom the heavens and Heaven of heavens can never contain. The Book of Promises is as a glorious Crown, but this is the most sparkling Diamond in it.  
Friend, dost thou consider what it is to have God for thy God? All that God is would be thine; the Father thine, to adopt thee for his own Son; the Son thine, to purify and present thee acceptable to the Father; the Spirit thine, to dwell in thee as a witness, seal, and earnest of thine everlasting inheritance. All that is in God should be thine; all his attributes and perfections should be laid out for thy profit: His wisdom would be thine to direct thee, his power thine to protect thee, his grace thine to pardon thee, his mercy thine to pity thee, his goodness thine to comfort thee, and his glory thine to crown thee. Thou canst not imagine what a full good this one God is in himself, and would be to thee. He would be to thee health in sickness, strength in weakness, light in darkness, joy in sadness, riches in povery, honour in ignominy, freedom in slavery, ease in pain, safety in dangers, and life in death. This one God would supply all thy need according to his riches in glory by Christ Jesus, Phil. 4.19.  
God would subdue thy corruptions, enable thee to overcome temptations, to be a gainer by afflictions, to hold out under desertions, to improve providences, to be the better for ordinances, to be filled with holiness, and fitted for happiness: He would do more for thee then thou couldst ask or think, Ephes. 3.20. Well might the Psalmist wonder at the riches of his portion, who had a propriety in God. Psal. 144. ult. Happy is the people that is in such a case; YEA, HAPPY IS THE PEOPLE WHOSE GOD IS THE LORD. Ainsworth reads those words by way of admiration; O happy is the people whose God is the Lord! As if the Psalmist, 
Beatus ergo populus cujus Iehova est Deus. Tremel.  considering what he had said before, that it was an happiness to enjoy children, , and outward comforts, did from those streams ascend to the fountain, and gathered by rational arguing; If they are happy that have their sons growing as plants, and their daughters as polished stones, their barns swelling, and their flocks thriving; O how happy are they whose God is the Lord! If they are so blessed who have the Stars, how happy are they that have the Sun? For in the presence of this Sun all those Stars must vanish and disappear. 
a Predict populum beatum o● haec bona● Deo conti g●rint sed add●t mox correcti●nem, ne q●i● in h●s rebus terrenis fubsistat, & summan beatitudi n●● pon●● Mollerus in loc.  Mollerus takes the words by way of correction, Yea rather, Blessed is the people whose God is the Lord. As if David had recalled himself, and with his pen given a dash to all that he had said: Did I say that they were happy which abounded with relations, possessions, and outward comforts? I recall myself, Alas, they are not happy, in comparison of their happiness who have the Lord for their God: yea rather happy is the people whose God is the Lord. By this latter he cuts off the neck of his former expression. Some take the words conjunctively, as if David had proclaimed them happy indeed, for whom the Lord as their God doth so liberally provide. The children must needs be happy that have a Father that takes such care of them, and bestoweth so many outward good things on them. Austin takes the words dis-junctively, as if the former part of the verse, Happy is the people that is in such a case, were the voice of the world; and the latter part of it, Yea, happy is the people whose God is the Lord, were the choice of the Saints. And that Father explains himself to this purpose. O vain and foolish speakers, O strange children: They have called the people happy that are in such a case.— But what sayest thou David? What sayest thou O Body of Christ? What say ye O Members of Christ? What say ye O Children of God? Because those vain Speakers, and strange Children have called them happy that are in such a case: What say ye? And then he answereth for them, as the voice of all: 
O vaniloqu●, O silii alieni Beatum dixerunt populum eui haec sunt— Quid tu David? Quid tu cor●us Christi? Qu● vos membra Christi? Quid vos non filii alieni, sed Dei, Quoniam vaniloqui fili alieni, Beatum dixerunt populu●●, Cui haec sunt. Vos ●●id dicitis? Beatus populus cujus Dominus deus ipsius. Aug. in Psal. 143. Tom. 8.  Happy is the people whose God is the Lord.  
Thus happy, Reader, shouldst thou be, if thou wert once regenerated. That God in comparison of whom the whole Creation is as nothing, would be thy God. O how eminently, how infinitely, wouldst thou be blessed, in having so rich, so vast, so boundless a good for thy God.  
Thou shouldst be blessed in thy body, that should be the temple of the Holy Ghost, and part of the mystical body of the Son of God, and so nearly and closely united to him, that neither death, grave, nor dust, should ever be able to separate it from him, 1 Cor. 6.19. 1 Thes. 4.14, 16.  
Thou shouldst be blessed in thy soul, that should be ever fat and flourishing, Psal. 92.13, 14. like a watered Garden abounding in fruit; the smell of thy soul would be as the smell of a field which the Lord hath blessed.  
Thou shouldest be blessed in thy estate; that blessing which can turn a Prison into a Palace, a Cottage into a Court, poverty into plenty, would be thy portion; thou shouldst be sure of necessaries, of enough to bear thy charges till thou comest to thy Father's house, Psal. 37.25, 26. and 34.11. Having faith, thou should not fear a famine, but wouldst be assured that he who feeds the birds of the air, fodders the beasts of the fields, filleth the bellies of his Enemies with hidden treasures, would never forget his friends, or starve his children: The Lord would be thy Shepherd, and therefore thou couldst not want, Psal. 23.1. As they that are well lined within, and have much good blood and spirits can endure to go in cold weather with less clothes than others: So thou being inwardly strengthened with the grace and love of God, shouldst be able to walk in the world comfortably with a less estate than others; If thou shouldst be thine own carver, thou wouldst cut thy fingers.  
If thy means were small, thy stomach should not be great. As the sheep can live upon bare Commons, and thrive there where the fat Ox would be starved, so in the midst of thy straits, thy contentedness would give thee a sufficiency: when others who are strangers to grace in the midst of their sufficiency are in straits, Job 20.22. True piety hath true plenty, and is never without a well-contenting sufficiency, for 'twill give him who hath nothing the possession of all things, 1 Tim. 6.6. Hab. 3.16.17. 2 Cor. 6.11. Thy dinner of herbs, with the love and favour of God, would be better than a stalled Ox with his anger and frowns. Prov. 15.15.16.  
Thou shouldst be blessed in thy children. The just man walketh in his integrity, and his children are blessed after him. Prov. 20.7. John's Children fared the better for their father's godliness, thoug it were but counterfeit, 2 Kings 10.30. Surely then, The generation of the upright shall be blessed. Psal. 112.2. When thou didst leave them. God would find them, and require thy children (for thy love to him.) much more faithfully than David did Mephibosheth for Jonathans' good will. Gen. 17.8. Act. 2.39.  
Thy whole house would be the happier for thee, God blesseth the habitation of the righteous, Prov 3.33. Nothing can possibly be wanting, but it may be made up by this blessing. If thou dost hearken unto the voice of the Lord thy God, blessed shalt thou be in the city, and in the field, blessed shall be the fruit of thy body, and the fruit of thy ground and the fruit of thy . Blessed shall be thy basket and thy store, blessed shalt thou be when thou goest out, and blessed shalt thou be when thou comest in. Deut. 28.1, to 14. verse.  
Thou wouldst be a blessing to thy neighbours, as a conduit yield clear water for others comfort. If they were profane, they might be brought to mind piety by thy precepts and pattern. If they were good, they would rejoice at thy conversion to God, and like Abraham make a feast at the weaning of thee a child of the promise from the breasts of the creatures.  
Thou shouldst be blessed in thy name. The memory of the just is blessed, Prov. 10.7. Thy name would be heir to thy life, as soon as ever thy nature were religious, thy name would be reverend, and when thou diest thou wouldst go out (of this world) like some sweet perfume, leaving a fragrant savour behind thee.  
O Reader, how many sheets might I write, in relating thy felicity! How honourable shouldst thou be, having blood royal running in thy veins, and being heir apparent to a Kingdom of glory! How rich, having a key to God's treasury, and being interested in the covenant of grace, which hath more wealth in it then heaven and earth! How comfortable, having the promises for thy cordials, and being garrisond within with that peace of God, which passeth all understanding! How beautiful having the robes of the righteousness of God to adorn thee, which is infinitely more comely than the unspotted innocency, either of Adam or Angels! The infinite God would be thy God, blessed Angels thy guardians, beautiful Saints thy companions, durable riches thy portion, the flesh of Christ thy food, his own robes thy raiment, and his own mansion house thine everlasting home.  
Thou couldst not cast an eye, but it would see matter of mirth; nor send forth a thought, but it would return with a report of mercy. Whether thou lookest up to thy father in heaven, and his glorious attendants there, or lookest down to his creatures on earth, and the signs of his manifold wisdom, and mighty power here, or whether thou lookest into conscience or Scriptures, every thing, all things would yield thee cause of comfort, and give thee occasion of inward exaltation.  
In all conditions, be they never so sad, thy soul would be safe, and thine everlasting estate secure. The vails are incertain, but the standing wages are certain. What ballast is to a ship, that regeneration would be to thy spirit: If the vessel be sound and well ballasted, though it may be tossed and rocked with winds and waves, yet it shall not be ruined: So if thine heart were established with grace, thou shouldst be steady in the greatest storm; nay, though thou wert naked in deep waters, in the mighty Sea, yet Christ thine head being ever above water, thou couldst not possibly sink.  
When thou shouldst come to die, and to throw thy last cast for Eternity, thou mightest walk in the valley of the shadow of death and fear none ill, for God would be with thee, Psal. 23. When pale-faced death knocks at the door of thine house of clay, by the hand of some mortal sickness, thou needst not be daunted at his grim looks, but mightest boldly open to him, and bid that Messenger hearty welcome, as knowing that he comes from a God in Covenant, to give thee a passage into fullness of joy and everlasting pleasures.  
It's reported of Godfrey Duke of Bulloign in his expedition to the Holy-Land, that when his Army came within view of Jerusalem, beholding the high Turrets and fair Fronts (which were the skelitons of far more glorious bodies) they were so transported with joy, that they gave such a shout, that the very earth was said to ring again. How might thine heart leap with joy, when thou upon thy deathbed shouldst with the eye of faith behold the stately Turrets, and pearly gates of the New and Eternal Jerusalem!  
Thou mightest contentedly leave thine earthly habitation for the Father's house, and joyfully bid adieu to thy corruptible silver and airy honours, for an enduring substance, and an eternal weight of glory. How cheerfully mightest thou forsake thy meat and drink, and all thy carnal comforts, to eat bread in the Kingdom of Heaven, and to bathe thy soul in angelical delights! With what courage mightest thou bid farewell to thy stately dwelling, dearest wife, most lovely children, all thy kindred and acquaintance, to go to mount Zion, and to the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the general Assembly and Church of the firstborn, which are written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect, to Jesus the Mediator of the new Covenant! Hebr. 12.22, 23, 24.  
Thou shouldst comfortably think of thy bodies being laid in the grave, to sleep there till the morning of the Resurrection; for that bed would be sweet to thee, being perfumed with the precious body of thy Saviour for thee. And with what joy mightest thou think of the day of Judgement, when thy body should be awaken out of its sleep, united to thy soul, fashioned like unto the glorious body of Christ, and both soul and body made perfectly blessed, in the full enjoyment of God to all eternity. O the felicity of the regenerate! How blessed are they whom God chooseth, and causeth by Regeneration to approach unto him! Friend, Friend, Can the world do half this for thee? Why then dost thou spend thy strength for what is not bread, and thy labour for what will not satisfy?  
Will not God do all this and much much more for thee! Why then dost thou forsake the fountain of living waters, and hue unto thyself broken cisterns that can hold no waters! Ah, didst thou but know the gift of God, and who it is that offereth these things to thee, thou wouldst ask of him, and he would give thee living waters, John 4.10. Reader, what sayest thou to these things? Is there not infinite reason why thou shouldst speedily give a Bill of divorce to thy most beloved lusts, and strike an hearty Covenant with the Lord Jesus? Art not thou fully convinced of the matchless gain of godliness? Let conscience speak; one would think such powerful arguments could not be denied; that so many, and such costly Lodestones should draw thee towards Heaven, though thine heart were as hard as iron or steel. If thou art for profit, man, here is profit indeed, and to purpose. Thus whilst thou continuest in this world, thou shouldst be a blessed soul.  

The Felicity of the Regenerate in the other World.  
THough in what I have already offered, in the Name of the blessed God, I have unspeakably outbid Devil, World, and Flesh; yet to manifest thy folly, in making and continuing a League with them, to thine extreme and unconceivable disadvantage, I shall endeavour to set before thee, though briefly, the far greater felicity which thou shouldst obtain in the other World.  
As whilst thou continuest in this world thou shouldst be a blessed soul, so when thou interest into the other world thou shouldst be a glorious Saint.  
And this, Reader, is the best wine which Christ keeps for his Guests till the last, though how good it is none can tell but they that have tasted it. Truly, what Nazianzen said of Basil, I may say of this glorious Saint; There wants nothing but his own tongue to commend him. The Subject is large and weighty; and sure I am, that it would require the words not only of a Saint, but an Angel to do it according to its worth. I shall only give thee a say briefly, of that which glorified Saints enjoy fully.  
First, thou shouldst know what perfection of holiness is; if thou wert but new born, this one thought would fill thy soul with marrow and fatness, and cause thy mouth to praise God with joyful lips. One dram of holiness infinitely surpasseth (in the esteem of a Saint) all the Kingdoms and Empires of this world, how much then is perfect holiness worth? In heaven thou shouldst have it, There thou shouldst be before the throne without fault, and serve him day and night, in his temple, Rev. 14.5.  
What price doth a Saint set upon, and what pains doth he take for a little holiness. If thou wouldst know why he hideth the word in his heart, 'tis that he might not sin against God; the purging out of sinful humours, is the end for which he takes that physic. Why he readeth and heareth so diligently, 'tis that he might be sanctified through God's truth; cleansing is the reason why he useth that water. Why he prayeth so frequently and so fervently, 'tis that he might have a clean heart created, and a right spirit renewed within him: Grace is the chief alms, for which he knocks and begs so hard, at the beautiful gate of God's Temple; why he goeth to the sacrament, 'tis that he might grow in sanctity; he goeth to the death of his Saviour, for the death of his sins; and his great design in that spiritual feast is so to feed, that he might get some more spiritual strength. Nay how contented can he be under very sad crosses, if they may but make him more like to Christ, he can patiently bear the pain of lancing and cutting, so it may but let out corruption. He can take bitter pills for the removing of inward diseases, and the furthering of his souls health, and more willingly spend all be hath for the cure of his issue of sin, than ever the widow did, for the cure of her issue of blood. Now Reader, thou shouldst have the vessel of thy soul filled with this water of life. One drop of which is so precious, as thou hast heard, to the regenerate. Thou shouldst have a perfection of degrees, as well as of parts, and enjoy so much of these true riches, that thou shouldst not desire one grain more. Thou shouldst be a book wherein the image of God should be written, in a fair large print, and there should be no erratas in thee. Sin now is like the Ivy in the wall, cut it never so much, yet it will sprout out again; but as grace mortifieth it here, glory shall nullify it in heaven. Wert thou in Christ, 'twould be no small comfort to think the time is coming when thou shalt never offend God more, never deal unkindly with Christ more.  
Thou shouldst by blessed experience, know the truth of those Scriptures. Whosoever is born of God sinneth not, for his seed remaineth in him, and he cannot sin, because he is born of God. 1 John 3.9. Christ loved his Church, and gave himself for it, that he might sanctify and cleanse it, with the washing of water by the word. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. Ephes. 5.25, 26, 27.  
The body of death, should die with the death of thy body. Thou shouldst not be taken away in thy sins, but from thy sins; It would be impossible for thee to sin there, because of thine happy sight of God there. Sin is an aversion from God, and conversion to the creature. Now thou shouldst enjoy such soul ravishing sweetness in the blessed God, and that so fully, that thou couldst not leave so excellent a good for any creature; thy graces here in their minority, and nonage would be then in their maturity.  
If that holiness which is but in part on earth, would be so beautiful in thine eyes, that it would ravish thine heart more than all the glory of this lower world, what would perfect holiness in heaven be?  
If the picture or image of God, be so comely in its rough draught here below; Ah, how lovely a piece will it be in all its perfections, when God's Novissima manus his last hand shall come upon it above! 1 John 3.2.  
Secondly, thou shouldst know what complete happiness is. Thine holiness and happiness like twins, would grow up and come to their full age together; thy perfect purity there, would cause perfect peace. Thy day of light and gladness in heaven, could never be overcast with the smallest cloud, because sins that are the vapours out of which they breed, could not ascend so high. Thy freedom from evil would be full, thy fruition of good would be full, and therefore thy felicity must needs be full. Thy body there would be free from the diseases, and deformity to which it is liable, and with which it is affected here. The errors of the first, would be corrected in its second edition. A body of vileness shall be a body of glory.  
All those miseries which fright and molest thee now, would then forsake thee. No evil durst arrest thee, when thou shalt walk in the presence of Zions King. In this thou shouldst be like irrational creatures, that thy misery should end with thy life: And in this resemble the blessed Angels, that thou shouldst always behold the face of thy father.  
In his presence is fullness of joy. When the Sun beholdeth the Moon, with his full aspect, than the Moon is at the Full. In heaven the Sun of righteousness, would ever look on thee, with his favourable face, in so full a degree that thou shouldst be at the Full of thy light, and happiness. God is an universal good, the soul of man hath a kind of an infinite appetite. It desireth this pleasure, and that treasure, and when it hath them, it is like a dropsicall body, as thirsty as ever; for those creatures having but a particular limited goodness, can never satisfy but God will supply all the souls wants, because he is infinite and universal good, and answereth all things.  
Thou shouldst ever be at the wellhead; and therefore needest not fear the least want. Thine appetite there would be ever fresh after God, and thy satisfaction ever full in God. God would be to thee any thing, every thing, all things which thy heart could possibly desire. God is so sweet and satisfying a good to his people on earth, that they have found the loss of other things abundantly, made up in his favour and love, Hab. 3.16, 17. 1 Sam. 30.6. though he communicated himself but in small drops, by slow degrees unto them; O then what would God be to thee in heaven, when he would give of himself abundantly and continually unto thy soul! If all the delightful objects, and pleasures which the whole creation here below affordeth, were united into one, and bestowed upon thee, and thou wert to live a thousand years, in the enjoyment of it, this were not worth one day in God's courts in this world, much less one hour, or one moments enjoying him in the other world. In his presence is fullness of joy, and at his right hand, are pleasures for evermore. Psalm. 16. ult. Though all words are too weak to utter the Saints happiness there, yet David speaks much in this verse. For quality there is joy, there is pleasure; What canst thou wish which is not contained in those two words? hope of future joy made the man of sorrows contented under his shameful and bloody cross; how comfortable wilt thou be when thou shalt have it in hand?  
For quantity, fullness of joy, or a torrent, of which thou shouldst drink full draughts, without interruption or intermission. Thy joy would be pure without mixture, and perfect without measure. The Master's joy, or the joy of thy Lord: In his presence, the fruition of God is the fairest flower in the Garland of Honour, and that alone which gives complete satisfaction to the soul: He is the Heaven of Heaven, and other things are but accessary to this Principal, yet other things there would afford comfort, through the God of consolation.  
The sights there would please thine eyes, for thou shouldst behold not only perfect Saints, but the pearless Saviour; thine eyes should see the King in his glory: there is a great difference between seeing a King in his ordinary attire, and on his throne with his robes, and all his signs of Majesty. The sight of the Saints would much delight thee, to see those heirs in the possession of their inheritances: When Cyneas the Ambassador of Pyrrhus, had beheld the state and magnificence of the Roman Senators and People, he was so exceedingly taken with it, that at his return from that City of Rome, being asked, how he liked it, and what he thought of that state, he answered, That he saw as many Emperors as Senators, and that it was a Commonwealth of Kings. Such would Heaven be to thine eyes, a Commonwealth of Emperors and Kings, wherein every Saint would have a robe of honour, a sceptre of power, a throne of majesty, and crown of glory. Surely, such sights would fill thee with wonder and joy, to behold all the children in their Father's house so richly clad, so daintily feasted, and so highly advanced as they shall be there. But O the joy which will possess thee at the sight of the Lord Jesus, who, as the Sun, will shine gloriously indeed in the midst of those Stars, and as a Judge be known by his robes, from all the Justices on the Bench. If it were so good to behold him here in his estate of humiliation, and in his mourning weeds; what will it be to behold him in his estate of exaltation, and in his bright, sparkling, and glorious robes? Truly, that light will be sweet, and it will be pleasant to behold that Sun.  
As the sights there would please thine eyes, so the sounds there will please thine ears; I have read of a Divine, that when he heard rare music on Earth, he was much taken with it, presently cried out, O the ravishing music which is in Heaven! How will thy spirit be taken, when thou shalt hear the new song, the song of the Lamb, sung by the pleasant voices, and played upon the harps of the thousand thousands that are before the throne of God, who rest not day or night, but say and sing, Holy, holy, holy Lord God Almighty, which was, and is, and is to come. Thou art worthy O Lord to receive glory and honour and power: For thou hast created all things, and for thy pleasure they are, and were created, Rev. 4, 8. and ult.  
O how much might I expatiate here, and show thee, that whatever is requisite to happiness would be enjoyed by thee there! If honour could make thee happy, thou shouldst there have an eternal weight of glory; such a weight, that if thou wert not upheld by the power of God, would press thee down. If pleasures can make thee happy, thou shouldst drink of the rivers of pleasures which flow from the blessed God for ever; such pleasures as thine eyes never saw, thine ears never heard, and thine heart can never conceive. If a gallant glorious seat could make thee happy, thou shouldst be happy: Thou shouldst dwell in a City, 
Rev. 21.19, 20.  whose Builder and Maker is God, its gates are of pearl, and its pavement of pure gold. The house which thou shouldst live in, is the Father's house, that house which the mighty Possessor of Heaven and Earth hath erected with his own hands, to be the place wherein he will show all his riches, magnificence, grace, goodness and glory. If rest could make thee happy, thou shouldst rest from all thy labours, enjoy an eternal Sabbath; There the spiritual oppressors cease from troubling, there the weary are at rest. If good company could make thee happy, thou shouldst have the society of all the Saints, sit down with Abraham, Isaac and Jacob, the Prophets, Apostles, and all the children of God in the Kingdom of Heaven, thou shouldst enjoy the many millions of holy Angels, the dearest Jesus, and the ever blessed God. If food can make thee happy, thou shouldst eat of the hidden manna, of the bread which came down from Heaven, of the tree of life which groweth in Paradise, and drink of the water of life, 
Rev. 22.1, 2.  which is clear as Crystal, proceeding out of the throne of God and of the Lamb. If life can make thee happy, thou shouldst have that eternal life, which is from God, in God, and with God. In a word, whatever were needful for thee, or could be joyful to thee, or desired by thee, in order to thy happiness, thou shouldst have it.  
Thirdly, Thou shouldst know the virtue and preciousness of the blood of Christ: the Apostle doth not without cause, when he compares the blood of Christ with silver and gold, infinitely prefers it before them, and call it precious blood, 1 Pet. 1.19. Indeed, 'tis that which as the diamond to the ring, addeth worth and value to what ever 'tis joined. The two Testaments are precious, because they are both sprinkled with the blood, and confirmed by the death of the Testator, Hebr. 9.16, 17, 18, 19 The Lord's Supper is precious, because it showeth forth the Lords blood and death, 1 Cor. 11.26. pardon of sin, peace of conscience, the affection of the Father, the sanctification of the Spirit, are all precious, because they are the fruits and effects of this precious blood, 1 John 1. and 7. Rom. 5.1. Hebr. 9.14. Ephes. 2.13. All our comforts run in this channel, the blood of Christ is the stream which bears them up, and brings them to us; yea, Heaven itself, and the Crown of Glory have weight and worth from this precious sparkling stone. Heaven is the purchased possession, Ephes. 1.14. 'Tis the blood of Jesus which giveth boldness to enter into that holy place, Hebr. 10.19. The precious price paid for it will speak it and make it a glorious place.  
If thou wert once regenerated, Christ would be so precious to thee at this day, that all things would be dung and dross in comparison of the excellency of the knowledge of Christ Jesus thy Lord; to them that believe Christ is precious, 1 Pet. 2.7. O the price which true Christians set upon Christ. The wise Merchant sold all for this Pearl. I have read that the Duke of Burgundy had a Jewel, which was afterwards sold for twenty thousand ducats. But Christ to a Saint is better than silver, and more desirable than choice gold, more precious than rubies, yea, than many millions of worlds.  
When the Athenian Ladies were boasting to Phocion's wife of their Jewels; she told them, My jewels are my husband Photion. When Alexander was asked, where his treasure was, he shown them his friends. Such a Jewel, such a Treasure is Jesus Christ in the esteem of his Spouse, his Friends, Christ is all in all.  
The pious soul is of the same mind with John of Alexandria, surnamed the Almoner, when at the years end he had given all he had left to the poor, and made even with his Revenues, he looks up to Heaven, and thanked God that he had nothing left but his Lord and Master Jesus Christ; to whom he longed to fly with unlimed and untangled wings. The face of none is so comely to the Saints eye, the voice of none so lovely to his ears, the taste of nothing so pleasant in his mouth as Jesus Christ.  
But the Christian hath a choice room in his soul, for the blood of his Saviour; He prizeth the shameful cross of Christ above the most glorious crown of the greatest earthly Potentate, Gal. 6.14. Thus Friend, it would be with thee here if thou wert conveted, thou wouldst determine to know nothing but Jesus Christ and him crucified: O the honey which thou wouldst suck out of the Carcase, the death of this Lion of the Tribe of Judah!  
When thou shouldest consider, that this blood of Jesus Christ is that alone, which hath satisfied God's justice, 
Rom. 3.25. Rom. 5.9. Col. 1.20. Heb. 9.14. Rev. 1.5, 6.  pacified his anger, justified thy person, sanctified thy nature, removed the curse of the Law from thee, and thee from the eternal wrath of God, and unquenchable torments of Hell, would it not be precious blood in thine esteem? think of it, what a price thou wouldst set upon it; but when thou shouldst in Heaven for ever behold the blessed body of Christ shining with incomprehensible beauty far above the brightest Cherub; and consider, that every vein of that body bled to bring thee to glory; when thou shouldst see thousands and millions in matchless and endless burn, from which thou wert delivered, and behold thy body made far more glorious than the Sun in his high noon attire, and thy soul filled brimful with unspeakable joy; nay, every part of thy body and soul enlarged to the utmost, and fully satisfied with unconceivable delight, and thou shouldst be confident and assured to enjoy this for ever, and know clearly all this to be the travel of Christ's soul, and the fruit of his blood: Friend, friend, what thoughts then wilt thou have of the blood of Christ! Surely, 'twill be precious blood indeed; thou wouldst have other manner of thoughts of him that came by water and blood, than thou ever hadst here below.  
The work of our redemption will be the matter of the Saints communion, and the great subject of their eternal admiration. Their delivery from sin, Satan, wrath and hell, into a state of liberty, love, grace, and salvation, by the blood of Jesus, will fill their eyes, and hearts with wonder, love, and joy for ever.  
All the voices there shall sing, this song and all the vials there shall be set to this tune. Thou art worthy to take the book, and to open the seals thereof, for thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and nation, and hast made us unto our God Kings, and Priests. And I beheld, and I heard the voice of many Angels, round about the throne, and the beasts, and the elders, and the number of them, was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and glory, and blessing. Rev. 5.9.10, 11, 12, to end.  
If the Queen of Sheba when she beheld the wisdom and magnificence of Solomon was so transported that there remained no more spirit in her; how will thine heart be transported to see the love and glory of the true Solomon, who wept, and bled, and lived, and died to bring thee to heaven.  
Fourthly, Thou shouldst know what God is; and truly this would be no small part of thy felicity: Knowledge is the excellency of a man and differenceth him from a bruit; divine knowledge is the excellency of a Christian, and differenceth him from a Heathen. The knowledge of humane things hath been so highly esteemed by some of the Heathen, that they have professed they would give their whole estates to enjoy their books without interruption; what then is the knowledge of divine things worth! Aristotle saith, That a little knowledge of heavenly things, though but conjectural, is better than much certain knowledge of earthly things; what then is the knowledge of the God of heaven worth! The excellency of the object doth much dignify the act.  
In this world thou canst see but little of him, thy sight is so weak, but there thou shouldst see him as he is, 1 Joh. 3.3. Now the Christian rather seethe and knoweth God as he is not, then as he is; we describe him (for indeed he is infinitely above all definitions) by way of negation to be a Spirit, Infinite, Unchangeable, and the like; which particulars tell us what God is not. He is a Spirit, that is, a being without a body; for God is not a Spirit as the souls of men and as Angels are, I mean, not of such a substance: The Spirit of God in that expression, God is a Spirit, Joh. 4. condescendeth to our capacities, because we are not able to conceive of the nature of the blessed God, as he is in himself, therefore the Holy Ghost doth speak of God by the most excellent beings which our understandings reach, as Spirits are; for God is questionless such a spiritual being, as is far above the most enlarged understanding. Besides, we are so clogged and pinioned with flesh, that we know but little, yea very little of our own spirits, much less what a Spirit God is. But there thou shouldst (if converted) know him fully, thy understanding should be enlarged and satisfied.  
Those scales which now hang about thine intellectual eye should then fall off, and thou that didst behold him upon earth in the galss of his Gospel, shouldst then see him face to face; as the Sun doth by his beams and brightness so enlighten the eye and the air, that we see thereby, not only other creatures but its own most glorious body; so God would by the beams and beauty of his majesty so irradiate thy mind that thou shouldst see both the comeliness of his creatures, and the brightness of his own being.  
Thou shouldst know the great mystery of the Trinity, the love of the Father, the wisdom of the Son, the sweet fellowship of the Holy Ghost. That Riddle which now puzleth thee should there be unfolded; thou shouldst know how the Father begat the Son, how the Spirit proceeded from Father and Son, and the difference between the generation of the Son and procession of the Spirit.  
Thou shouldst know God in the unity of his nature; now the Saints know him most by his Attributes, which indeed differ not at all from his Being; they are but different manifestations of one individed essence, and distinguished by us for our better understanding of the Divine Nature, but they are all the same in him and in themselves, and then we shall know so.  
Thou shouldst know the Hypostatical Union, 
joh. 14.20  how the Son of God became the Son of Man; that wonder of wonders, Emanuel, God with us, God and Man in one person would be clearly seen; all those knots would be untied; thou shouldst then plough with God's heifer, and understand all his riddles; thou shouldst know all things in God that were to be known in a full manner, in a large measure to thine infinite comfort and content. Thou shouldst know all this and far more for thy good.  
If a little knowledge of God here be so pleasant to the soul, 
Psal. 19.10  though it be but a glimpse of him in the dawning of themorning; what satisfaction will the complete knowledge of him yield, to see that Sun at noon day! If it be life eternal to know God and Jesus Christ imperfectly, what will it be to know them perfectly, and so as to enjoy them fully! surely such instruction will be better than silver, and such knowledge then choice gold; this wisdom is better than rubies, and all that thou canst desire is not to be compared to it.  
How much have many wasted their wealth, dried their brains, macerated their bodies for a little knowledge of Nature, which when they had gone to their utmost could not satisfy them; they might as soon have broke their necks as their fasts by such knowledge; but of what inestimable value is the knowledge of the God of Nature, is the knowledge of him in Christ here, and O of what incomparable worth will it be to know him, as we are known of him; to see him face to face! this will be without question the beatifical vision.  
Fifthly, thou shouldst know the extent and truth of all the promises in the word which concern thy welfare in the other world. How various and how precious are the promises which relate to heaven! God promiseth his children (such as are born of him) large portions when they shall come to age, unto the measure of the stature of the fullness of Christ. And thou shouldst then find that God will make good his word to a title. He promiseth that they shall rest from their labours, and their works shall follow them. That they shall be before the throne, and serve him day and night, in his temple, and he that sitteth on the throne shall dwell among them. That they shall hunger no more, nor thirst any more, neither shall the Sun light on them, nor any heart. For the Lamb which is in the midst of the throne, shall feed them and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes, Rev. 7.3. ult. He promiseth, that they shall be with Christ where he is and behold his glory! John 17.24. That they shall not be hurt of the second death. That they shall eat of the tree of life, which groweth in the midst of the Paradise of God. That they shall be clothed in white raiment, and not blotted out of the book of life, but confessed before the father and the holy Angels, Rev. 2.7, 11. and 3.5. Christ promiseth, him that overcommeth will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, and the name of the City of my God, which is new Jerusalem, and I will write upon him my new name. Rev. 3.12. That they which overcome, shall sit down with him on his throne, even as he hath overcome and is sit down with his father on his throne, Revel. 3.21. Look Psalm. 16. ult. and 17. ult. Rom. 8.18. 2 Cor. 5.1. 1 Cor. 13.12. Mat. 8.11. 1 Pet. 1.4. Phil. 3.21. 1 Thess. 4.2, ult. 1 John 3.2. Ephe. 5.25, 26.  
All these promises and many more, shall be fully accomplished. There shall not one good thing of all that the Lord hath spoken be unfulfilled. The expectation of the promises hath filled several of God's Children with ecstasies and ravishments of spirit; what joy then will the possession of them bring? The very thought of a promise hath made them like Leviathan to laugh at the shaking of Spears, at the threatening of their adversaries, nay to kiss stakes, and smile at fire and faggots. O what then will the performance be! The promises are large, but our straitened minds cannot understand their breadth, but then happy experience shall teach us their full latitude; they are now like bones, which have the sweetest meat upon them, and the sweetest marrow in them, but we are not able here to pick them clean, nor to suck out half the marrow, but then we shall taste and enjoy every thing in them. Now when we read of drinking of the rivers of God's pleasures, of dwelling in his house, of a kingdom, and thrones, and sceptres, and palms, and crowns of glory, and reigning with Christ for ever and ever, our hearts are ready to faint, as Jacob at the news of his Son's honour in Egypt; and as the Queen of Sheba, at the news of Solomon's wisdom, believed it not: so we; What God look upon such sinks of sin, such clods of clay as we are, and make our vile bodies like unto the glorious body of his Son, and our souls like unto his blessed Majesty in holiness, beauty, and delight! O what are we, and what our father's houses that God should do any thing for us! As Perillus when Alexander promised his daughter fifty talents for her portion, cryeth, 'twas too much, ten were sufficient; And when David sent to take Abigal to wife, she wondered at it, she counted it an honour to wash the feet of his servants; 'Twas too much to be his wife. So we cannot but count it a favour to wait upon his servants, to be his door keepers and stand without; 'tis too much we think to be married to Christ, the eternal Son of God, and to dwell in the house of the Lord for ever. We can hardly be persuaded that God will thus dignify such worthless worms; but then seeing, and enjoying, will be believing; then we shall say, It was a true report, which I heard in the lower world, what God would do for poor creatures in heaven; howbeit I believed not, till I came and mine eyes have seen it, and behold the half was not told me; my glory and joy exceedeth the fame which I heard.  
Sixthly, Thou shouldst enjoy all the forementioned good things, (and more than I can speak or thou think) without intermission, interruption, and for ever. The good things of this life are intermitted, partly by contrary and evil things, as our health lost by sickness, our wealth by want; partly by necessary diversions, the body must have sleep, and then we lose the comfort of the creatures; but there thy day of comfort should never be overcast, for all tears will be wiped from thine eyes, and thy fruition of God should be without intermission, thou shouldst ever stand in his presence, and behold his face, thou shouldst ever be with the Lord, 1 Thes. 4.16. Hadst thou here a confluence of all comforts, yet because thy life is short, thy joy could not be long; but there thy life will be an everlasting life, and thy joy therefore everlasting joy. I will see you again and your hearts shall rejoice, and your joy shall no man take from you, saith Christ, Joh. 16.  
Eternity will perfect thy felicity indeed; It is a boundless duration, without intermission and end; Suppose that all the vast space between heaven and earth were filled with sand, and once every ten thousand years, a bird came and carried away a crumb in her bill, what a long while would it be before this vast heap would be carried quite away! but suppose after the bird had done that, it was to come every ten thousand years, and take one drop of water out of the sea, what a while would it be before it could empty the Ocean! but after all this thou shouldst have as long to continue in thy joy and delights, as at thy first entering into heaven.  
If thou shouldst have but one glimpse of God, as he was passing by thee (as Moses had) it were an happiness, beyond all that this world can give thee, but thou shalt there not have a transient view, but a permanent vision of God; thy God would not pass by, but stand still, that thou shouldst never lose the sight of him. When the object would be so lovely, and the act so lasting, would not thy spirit be cheerful and lively! As the damned shall be without all hope ever to be released of their pains; so thou shouldst be without all fear ever to be deprived of thy pleasures. O who would not serve such a Master, that giveth after poor imperfect works done for him, such infinite eternal rewards! 'Tis bottomless love indeed which giveth such a boundless life.  
Thus Reader, I have given thee a taste of that, of which thou (if regenerated) shouldst have a full draught. Whilst thou continuest in this world, thou shouldst be a blessed soul, blessed in thy body, in thy soul, in thy calling, estate, relations, children and name. All the providences of God should be profitable to thee; in all thy performances, thou shouldst be acceptable to God, all the ordinances of God should further thy good; The precious promises (one of which excels the whole world) should all be thy portion. When thou interest into the other world, thou shouldst be a glorious Saint; Thou shouldst be perfectly holy, and infinitely happy in the knowledge of the blessed God, in finding the incomparable fruits of Christ's blood, and in experiencing the extent, and certainty of God's promises, and thou shouldst enjoy all this not for a year, or an age, or for a million of ages, but for ever, ever, ever. Now what sayest thou to this subject of consideration? hast thou not unspeakable cause, by an hearty marriage, to close with the Son of God, and accept him for thy Lord and husband, when he offereth such matchless privileges here, and such an heavenly jointure hereafter! Good Lord, is it possible for man to be such an enemy to his soul, as to neglect such great Salvation! What an hard stone is the heart of man, that neither misery nor mercy can move it. Ah, Friend thou art bewitched indeed, if neither the wonderful woe of the unregenerate, nor the unheard of weal of the regenerate can prevail with thee.  
But before thou readest farther, make a pause, and consider what is included in these two subjects of consideration. The Heathen tell us, that such as cannot be persuaded by profit or disprofit, are unperswadable. Think of it, here is the greatest advantage imaginable, if thou wilt turn to Christ. Here is the greatest damage conceivable, if thou continuest in thine ungodly course; surely thou art resolved upon thine eternal ruin, or such reasons as these are, will reform thee.  
Ponder this seriously; if thou refusest the Lord Jesus as thy Saviour, and Sovereign, thou art a cursed damned sinner; if thou acceptest him thou art a blessed, saved creature; in the one scale there is hell, in the other scale there is heaven; upon the turning of either is the turning of thy precious soul, its making or marring for ever; if thou wilt not embrace Christ upon his own conditions, thy soul is lost; O the loss of a soul! thy God, thy Heaven is lost; O the loss of a God no eye ever saw greater losses; all other losses are nothing to these; If thou dost, thy soul is saved; how sweet is that word Saved! Thy God, thy Heaven is gained; O the gain of a God how savoury is that sentence? read it again, If thou take● Christ, thy God is gained. Dost thou know what is included in the gain of a God? no, nor all the men on earth, nor all the Saints and Angels in heaven; there never was such a gain before it, nor ever shall be after it; Ah, who would not wade through thick and thin for such a gain! What sayest thou? shall not things of such concernment as these are stir thee?  
It is reported of Adrianus an Officer under Maximinianus the Tyrant, 
Laurent. Sur. in vit.  that beholding the constancy of the Martyrs he was earnest to know what it was which carried them through with so much courage. One of them (there being two and twenty at that time under the tormentor's hands) answered, Eye hath not seen, ear hath not heard, neither hath it entered into the heart of man to conceive, what God hath prepared for them that love him: 1 Cor. 2.9. Upon the hearing of which words Adrian was converted, and sealed the truth with his blood. Thou hast heard much more concerning the happiness of the Saints in the other world than one verse of Scripture; how art thou taken with it? Doth the joy there nothing affect thine heart, nor enlarge it in salleys out after it? O that that joy, that glory, that house, that eternal heaven were mine! Doth it nothing resolve thee against sin, and for Christ? answer God in thy conscience.  
Some writ that forty one of Alexander's friends drunk themselves dead for a crown of gold of One hundred and eighty pound weight which the King had provided for them which drank most; God offereth thee a crown of glory, not corruptible as silver and gold are, but eternal; art not thou ashamed that those swaggerers should cursedly lose their lives and souls for a fading crown, when thou wilt not leave thy lusts, thy sins for an ever-flourishing crown of glory!  
O man bethink thyself whilst thou hast time; and do not as profane Esau prefer thy mess of pottage before these spiritual privileges, and the eternal purchase. Cleopatra the Egyptian Princess told Marcus Antonius (when she saw him-spending his time vainly and meanly much below the quality of a Prince) It is not for you to fish for Gudgeons or Trout, but for Towns, and Cities, and Castles, and Kingdoms: So say I to thee, It is not for the to lie spending thy time, and strength, and beating thine head and heart for an hoard of dust or an heap of earth (which shall shortly take its eternal leave of thee) but for spiritual riches, for durable riches and righteousness; it's not for thee to busy thyself about toys and trifles, but about the image of God, the blood of Christ, the Covenant of Grace, the Kingdom 〈◊〉 Heaven, the eternal weight of Glory; O these are worthy of all thy thoughts, and words, and actions, of all thy time, and strength, and health, of all thy name, and estate, and interest whatsoever.  
If thou att a rational creature, 
Swinham Court of Wards and Liv.  let reason prevail with thee, and show thyself a man of understanding. It was the custom formerly in England to try one that was begged for a fool in this manner; an apple or a counter, with a piece of gold was set before him; if he take the apple or the counter, he is cast for a fool in the judgement of the Court, as one that knoweth not the true value of things, or how to make choice of what was best for him. Truly thus it is with thee; God setteth before thee the counters and carnal comforts of this world, the true gold and unutterable happiness of the other world; nay, he layeth before thee the eternal pains of hell, and the eternal pleasures of Heaven, to try which thou wilt take: now if thou wilt take a poor portion below, and leave the purchased possession above; if thou wilt (to abide in thy sensual lusts) choose the torments of hell, and refuse (by not submitting to the rule of Christ) the joys of heaven, art thou not a fool in grain? surely the Devil will beg thee for a fool for ever; therefore show thyself wise by choosing that which is of greatest worth. I call heaven and earth to record this day against thee, that I have set before thee life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live, Deut. 30.19.    

The third Subject of Consideration, The Excellency of Regeneration.  
THirdly, Consider the excellency of that which the Lord requireth of thee, for the avoiding of that easeless, endless misery of the damned, and the attaining the unspeakable and unchangeable felicity of the saved.  
Reader, I pray thee speak to God in thine heart, and tell him what is the reason thou art so willing to go to Hell, and so unwilling to go to Heaven: Sure I am, as thou art a living creature (much more as a rational man) thou hast a natural inclination and propensity towards thine own good and felicity, and therefore thou canst not love Hell directly, as it is torturing and wracking of thy soul and body, though thou dost love it eventually, as 'tis the end of thy fleshly, ungodly life. Well, I'll undertake for once to dive into thine heart, and tell thee the reason of thy backwardness towards heaven, and thy forwardness for hell: The reason is this, thou lookest on the power of godliness as distasteful to thy flesh, or disgraceful to thy name; the yoke of Christ is too strict; 'tis not the end that displeaseth thee (thou couldst contentedly be happy) but 'tis the narrowness of the way, and the straitness of the gate with which thou art dissatisfied, 'twill not afford thee room enough for thy beloved lusts; is it not so? let conscience speak; Well, I hope by the help of God to make thee of another mind, when thou hast throughly read this Head, which I am now writing of.  
It is the saying of Plato, That if moral Philosophy could be seen with moral eyes, it would draw all men's hearts after it. Sure, sure I am that if Regeneration, or the Divine nature were seen with divine eyes, 'twould draw men's hearts, and heads, and hands, and all after it: All that ever struck at it, did it in the dark, They spoke evil of things which they knew not.  
Reader, what is that which God requireth of thee? Is it not to leave thy slavery to Satan, thy bondage to sin, and to accept and enjoy the glorious liberty of the Sons of God? Is it not that thou shouldst be divorced from sin that misshapen monster, and spawn of the Devil, whose person is deformed, whose company is defiling, and whose portion is damnation; and that thou shouldst be married to Jesus Christ, the fairest of ten thousands, the heir of all things, who would adorn thee with the jewels of his graces, beautify thee with the Imbroydery of his Spirit, wash thee with his own blood, array thee with his own righteousness, and present thee to his father without spot, to be blessed in his full immediate enjoyment for ever? Is it not that thou shouldst cease thy drudgery to Hells-Jaylor, live above the perishing profits, brutish pleasures, empty honours of the world and flesh, and that thou shouldst walk after the Spirit, walk with God, warm thine heart at the flame of his love, bathe thy soul in angelical delights, have thy conversation in Heaven here, and thy habitation there hereafter. Is not this, Man, the sum and substance of what the Lord requireth of thee? and art thou not shroudly hurt? would not these things exceedingly injure thee? Is not God a hard Master to desire such things of thee? Ah, didst thou but know the worth of them, hadst thou ever beheld their excellency, or tasted the comforts which is in them, thou wouldst scorn this lower world, with all its pomp, and pride, and pleasures, for them, and befool thyself to purpose for ever refusing or neglecting them.  
I shall endeavour, in some few particulars, to show thee the worth and excellency of that to which thou art so unwilling, and possibly thou mayest thereby be convinced of thy madness and folly, in sticking at that which would be thine honour and felicity. Pliny saith, that an exact face can never be drawn but with much disadvantage. Without doubt, Regeneration, or the new Creation, can neither be admired, nor declared by any, no, nor by all the Saints on earth, according to its worth: It is the beauty, glory, and wonder of Saints and Angels in Heaven.  
First, Regeneration is the image of God, who is an infinite and most perfect good. 
Vide p. 36, 37.  Here, friend, at first flight I soar high. One would think, if I should speak no more in commendation of it, here is enough to ravish thine heart with admiring it for ever; it is the picture of Gods own perfections. Put on the new man which after God is created in righteousness and true holiness, Eph 4.24. As it is the same light that shineth forth in the morning, which shineth in the body of the Sun in its Meridian, so it's the same holiness that shineth in its degrees in the Christian, which shineth in perfection in God. Regeneration would make thee pure, as God is pure, Gods will is the rule, and his nature the pattern of the Saints holiness. 
Heb. 1.3. Rom. 8.  The coin hath the image and impressions of the King. Christ is the express image of his father's person, and the Saints are conformable to the image of his Son. The Church is Christ unfolded, Christ is not a monster, 
Mr Ball of faith, p. 285.  the head and members are homogeneal, like to each other.  
By Reason man excelleth beasts, by holiness he excelleth himself, inferior only to the Angels in degree, and made like unto the Lord, as far as a creature may be to his creator.  
Now how excellent is the image of God the picture of a King is esteemed, and valued at an high rate; but what is the picture of a God Some say that the naked body of man was so glorious in his estate of innocency, that all the beasts of the field admired it, and thereupon did homage to him. O how beautiful and glorious is his soul become by Regeneration, the image of God, that both Saints, Angels and Jesus Christ, are taken with it, and wonder at it. He that would not hear, when the disciples were speaking and wondering at the buildings of the material temple, but contemned it, did both hear, see, and admire, at one piece of this spiritual temple; when Jesus heard the Centurion's words, he marvelled and said to them that followed him, I have not found so great faith, no not in Israel, Mat. 8.10, 15, and 28. Nay Christ is so taken with it, that his heart is ravished and lost with it, he he is behearted with it, Cant. 4.9, 10.  
It is observable that the blessed God after every days work in the creation of the world, 
Gen. 1.  takes a view of what he had made, he saw it was good; but when he had made man the sixth day, after his own image, and then took a review of his works, and saw every thing that he had made, behold it was very good, or extreme good. So good that it caused delight and complacency in God, and called for wonder and contemplation from man; Behold it was very good; no doubt but the making of man so noble and holy, did above all the visible creatures, so affect the heart of God, that he liked the house much the better, because of so rare an inhabitant which he had made to dwell in it. Therefore when he had made man, he made no more, man being so fair a piece, such curious workmanship, that the infinite God resolved to rest and delight in him. So when he createth a soul in Christ Jesus unto good works, Eph. 2.10. he rejoiceth over his new workmanship with exceeding joy, and resteth in his love, Eph. 3.17. But when he shall finish his new creation (for he will print man's holiness in the second edition in a larger letter, and fairer character, than it was at first) and bring it forth in the other world, 'twill infinitely surpass the stately fabric of heaven and earth. And O how, how will it take, not only perfect spirits, but even the God of the spirits of all flesh! Friend, can that be less then eminently excellent, which doth thus ravish the heart of God himself, with admiration at it, and affection to it! Would this tend to thy dishonour or disadvantage, to be made like unto him, who is the foundation and ocean of all excellencies and perfections?  
Secondly, 
Contraria ●uxta se p●sita magis cluces. cunt.  Regeneration is the destruction of sin the greatest evil; therefore it must needs be excellent; Contraries put together will illustrate one another; the baseness and loathsomeness of sin, will be a good foil to set off the beauty and loveliness of Grace. For which cause I shall speak the more to the filthiness of sin: For as the better any good is, the more excellent it is to be full of it: So the worse any evil is, the more excellent it is to be free from it. Besides, dying to sin, being one essential part of Regeneration, I shall not at all digress.  
Now, Sin is the greatest evil in the world; there was none like it before it, nor ever shall be after it. This Brat of the Devil is so vile and abominable, that it is very hard to find out a name futable to its ugly nature. Those terms by which it is called, of leprosy, spot, plague, vomit, mire, scum, ulcers, issues, dead carcase, exhalation from a grave, the vessel into which nature emptieth itself, filthiness, superfluity of naughtiness, the pollution of a new born Infant, and many more; these all come far short of showing the poisonous evil which is in sin: Therefore the Apostle, when he christens this child of disobedience calls it by its surname, That sin by the commandment might appear exceeding sinful, Rom. 7.13. The Apostle there doth discharge the Law, and charge all upon his own lust, which by the commandment takes occasion (as water at a bridge that stops and hinders it) to rage's the more; or possibly as a foul face by a glass, so sin by the commandment appeared to be exceeding sinful. Mark, the Apostle doth not say, that sin by the glass of the Law appeared to be exceeding foul and filthy, or exceeding deformed and ugly, or exceeding hellish or devilish, but exceeding sinful, this includes all them and much more: Had he studied a thousand years for a name, he could not have called it by a worse name than its own, sinful sin.  
Luther saith, that could a man but see perfectly the evil of his sins on earth, it would be an hell to him; such a frightful ugly monster is sin.  
Look on sin which way thou wilt, and it is exceeding sinful, the evil of evils.  
Take it in its nature, it is a deviation from God's Law, a wand'ring from his word, a casting his Law behind the back; the Law is straight, sin is crookedness, Psal. 125.5. The Law is holy, sin is defilement, Rom. 7.12. 2 Cor. 7.1. The Law is just, sin is unrighteousness, 1 John 1.7. The Law is liberty, sin is bondage, Jam. 2.8, 12. 2 Tim. 2.26. Sin is a defacing of God's image, it blots and blurs that fair and beautiful writing; not only meritoriously, as it provokes God to withdraw his Grace, but physically, 
Numb. 15.30. Rom. 2.23, 24. 2 Sam. 12.12.  as one contrary expels another: Hereby it dishonours God's name, and reproacheth his Majesty; for what greater disgrace can be done to a Prince then to tread his orders under foot, and tear, and scratch, and deface his picture!  
Nay, 
Leu. 22.26. Zec. 11.8. Rom. 8.7. Rom. 1.30. 1 Sa. 15.23. Isa. 1.2. Rom. 6, 16. Psal. 14.1.  it's a defying and fight against God, a walking contrary to him, a daring of him; it is enmity against him, loathing him, hatred of him, contrariety to him; it is against his Sovereignty, and so is rebellion; against his mercy, and so is unkindness; against his justice, and so is unrighteousness; against his wisdom, and so is folly; against his will, 
Omne seccatu est deicidium.  and so is stubbornness. Were it strong enough, it would ungod him; were the sinner's power according to his corrupt heart, he would pluck God out of Heaven. I would I were above God, saith Spira. When the body of sin is nailed as a thief on the Cross, yet even than it will rage's (as he) and spit out poison against Heaven.  
Reader, Canst thou find in thine heart to hug and embrace such a Traitor against the gracious and blessed God To stretch out thine hand against God (as every sinner doth) and strengthen thyself against the Almighty! 
Vid. Car. in loc. 10 this purpose.  Job 15.25. Stretch out thine hand against God No man should lift up a word against God; our mouths should show forth his praise. Stretch out thine hand against God no man should lift up a thought against God; our meditations of him, should be for him. Stretch out thine hand against God; every man should bow down and worship before God, and be satisfied in what ever he saith and doth. Stretch out thine hand against God thou art bound to stretch out thine heart, and hand, and tongue, to think, and speak, and act, and all for God, and all little enough.  
Take sin in its effect, and what evil is like it? 
Eccl. 1.3.  it is the cause of all other evils. Dost thou consider the emptiness, vanity and vexation in the creatures? the heaven's fight against man, the earth bearing thorns and briers; the diseases in men's bodies, the burning Favour, watery Dropsy, aching teeth, running Gout, wracking Stone, renting Colic, the quivering lips, trembling loins, ghastly looks of dying men; The horrors of conscience, flashes of the infernal fire, curses of the Law, wrath of God, torments of Hell, all these are the fruits of sin. All misery calleth sin mother; this is the root of bitterness upon which they grow; the wages of sin is death, Rom. 6.21, ult. and 5.12. that bigbellied word Death hath all these woeful brats in its belly, and Sin is the father that begat them: Sin turned Adam out of Paradise, Angels into Devils, Sodom and Gomorah into ashes, flourishing Families, Cities, Kingdoms into ruinous heaps: Sin shuts heaven against man, laid the foundation of that dark vault of hell; Sin kindled the fire of hell; Sin feeds it with fuel, and will keep it burning for ever: Oh what an evil is sin! who would not hate it more than hell!  
Is it good to play with such fire as sin is? didst thou believe sin to be the cause of all this, thou wouldst never open thy heart or mouth more for it. Dost thou know that as where the effect is good, the cause is better; so where the effect is bad, the cause is worse? Can there be worse effects then eternal separation from God, and suffering the vengeance of eternal fire? how bad is sin than which is the cause of them!  
Take sin as a punishment, and 'tis the evil, the only evil; there is no suffering like to this, to be given up to a course of sinning. Reader, take heed of continuing an hour longer in thine ungodly practices; it may be thou hast been ready to think it a great happiness to sin without control, to run in the road of the flesh, and to meet with no rubs, to prosper though thou art wicked; I tell thee (and think of it the longest day thou livest, for it highly concerneth thee) that the infinite God never claps a more dreadful curse on any man or woman on this side hell, then to give them up to sin: If God should give thee up to the sword, famine, most painful diseases, to thy most cruel, potent, and malicious enemies, to be wracked by them at pleasure, these were nothing to this, to be given up to one sin. When God hath used his rods, scourging men, and they will not reform, than he takes this axe, and presently execution followeth; to be delivered up to the power of men, may be the lot of God's sons, but to be delivered up to the power of sin, is the portion of Rebels, of Reprobates.  
This is the stinging whip with which God punisheth Ephrahim; 
2 Tim. 3.13. 2 ●hess. 2.10, 11.  Ephraim is joined to Idols, there is his impiety; but what grievous punishment shall he have for his God-provoking Idolatry? Let him alone, Hos. 4.17. It is not I will send the raging pestilence, or cruel famine, or bloody sword, but he is joined to idols, let him alone; I will not have him disturbed or molested, but he shall have his will, though it prove his everlasting woe, Rom. 1.21, 22. Psal. 81.11, 12. Hos. 8.11.  
It is a woe with a witness, 
1 Cor 5. comp. with 2 Cor. 7.  for God to let thy lusts, like so many ravenous Lions lose upon thee, and to lay the reins of thy sins upon thy own neck. We read of one delivered up to Satan, yet he was saved; but never of any delivered up to their sins, but they were damned.  
It was a sad sight which Abraham saw when he beheld flakes of fire reigned from heaven upon the Sodomites; but it was a sadder which Lot beheld when he saw the fire of hell burning in their hearts, and breaking out in their lives, and his righteous soul was vexed therewith.  
Reader, have a care that thou never in thy heart plead more for sin; who would open his mouth for such a monster, when there is no evil like it! Doth God offer thee any thing to thy hurt, when he would make a separation between thy soul and thy sins? doth he desire any thing to thy disadvantage when he desireth thee to give a bill of divorce to sin, which is the source of all sorrows, the only enemy of thy best friend the ever-blessed God, and to be given up to which is the greatest plague, and punishment on this side hell: Tell me, is not regeneration excellent, which killeth such venomous serpents, which executeth such traitors, which mortifyeth these earthly members, and dasheth these brats of Babylon against the wall.  
Thirdly, the price paid for this pearl doth loudly speak its excellency. Reader, little dost thou think what regeneration cost. I tell thee (and thou mayst well wonder at it) The son of God came from heaven, suffered the boundless rage of Devils, and infinite wrath of God, in man's nature, upon this very errand, to purchase regeneration, and sanctification, for poor sinners. Read and admire, Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation; but with the precious blood of Christ, as of a Lamb without blemish and without spot, 1 Pet. 1.18, 19 See the worth of this ware, by that which it cost. The precious blood of Christ; surely it was a jewel of inestimable value, which the Son of God thought worth his precious blood.  
As lightly as thou thinkest of the death of sin, and the life of righteousness, the Lord Jesus underwent more than any one in hell feels, to buy them of his father for the sons of men. Ah none knoweth but God and Christ, what it cost to buy off man's debts, and guilt, and to procure a new stock of holiness, for his poor bankrupt creature to set up with again. Who his own self bore our sins in his body on the tree, that we being dead to sin, might live unto righteousness. 1 Pet. 2.24. Had man kept his original purity, the Lord Jesus might have spared all his pains. 
'tis 2.14. joh 10.10.  The second Adam came to restore that jewel to man, of which the first Adam robbed him. This rare jewel, this choice mercy, was regeneration and holiness, and this Christ looks upon as the full reward of his sufferings. He shall see the travail of his soul, and be satisfied. Isa. 53.11. The truth is, Christ had exceeding hard labour (the Greek Fathers call it unknown sufferings) he had many a bitter pang, many a sharp throw; but for joy that children are born of God, that those throws bring forth a numerous issue of new creatures, he forgets his sorrows; He shall see the travail of his soul and be satisfied.  
Consider friend, did Christ esteem regeneration worth● his blood, to merit it, and is it not worth thy prayers, and tears, and utmost endeavours to obtain it? Did Christ come to destroy the works of the Devil which is sin, 1 John 3.8. and wilt thou build them up? did the Lord Jesus come to build up the temple of holiness, and wilt thou pull it down? did Christ think it worth the while to be reproached, condemned, crucified, and all to make thee holy, and wilt thou be such an enemy to the cross of Christ, as by continuing in sin, to deprive him of that which he earned so dearly? Why wilt thou bind thyself to be a slave to Satan, when he redeemed thee with such a vast sum?  
Did the merciful God send his son into the world to bless thee, in turning thee from thine iniquity, and canst thou look upon that great blessing, as thy bondage? Acts 3. ult. Believe it, God had servants enough (even Angels that are ever ready to do his will) to send ordinary gifts by; surely then 'twas some extrordinary present that he thought none worthy to carry, and would trust none with, but his only Son. God sent him to bless you, in turning every one of you from your iniquities. I hope reader thou wilt have higher thoughts of holiness, and worse thoughts of sin all thy days; surely the son of God was not so prodigal of his most precious blood, as to pour it out for any thing that was not superlatively excellent.  
Fourthly, Regeneration and the renewing of man will appear to be excellent, in that it is the great end of God in his works The more noble any being is, the more excellent ends it propounds to itself in its working; thence it is that a man hath higher ends than a beast; the ends of a beast are only to please sense, but the ends of a man are to satisfy his understanding. Hence also the ends of a Christian are more excellent than the ends of other men; his being is more noble, and so are his ends, To please, glorify, and enjoy God. How excellent then is that which the infinitely perfect God makes his end! Surely, the Most High cannot propound any low ends in his operations; he that is the only wise God must have eminent designs and ends.  
Now unclasp the secret book of God's decree, and look into it as far as the word will warrant thee, and thou shalt find that in that internal work of Election, God had the renewing of man after his image in his eye, and to be his end; According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love, Ephes. 1.4. As an Artificer or Statuary, that hath many pieces of stone all alike (hewn out of the same Quarry) in his yard, sets some apart from the rest in his own thoughts, intending to make some choice Statue, some special piece of them.  
So when all mankind was before God, he did in his eternal thoughts set some apart to be choice pieces, to be holy and without blame.  
Go from God's decree to its execution, from his inward to his outward actions, and thou shalt find thy renewing after his image to be still in his eye. In thy creation he thought of thy regeneration●; 
Prov. 16.4. Psal. 100.4, 5. Rev. 4. ult.  he made thee that he might new make th●●: Thou art a man, that thou mightst become a Christian; God made thee a rational creature, that thou mightst be made a new creature; He gave thee the matter, in giving thee a body and a rational soul, that thereby thou mightst be capable of the form, which is the impression of his image on both. There must be a tree before it can be hewed and squared for some curious building. God did not make thee to eat, and drink, and sleep, and toil in thy calling, but to honour him, and to live to him, which are the actions of the new creature.  
Trace God further, from creation to providence, and therein also thou mayst observe this to be his end. Why doth he send the warm Summer of prosperity, and refresh thee with his clearing beams and influences, but to cause thee to blossom, and bud, and ripen in the fruits of holiness? There is mercy with thee that thou mayst be feared, Psal. 130.4. Why doth he send the nipping winter of adversity, but to kill the hurtful weeds of thy lusts? This is his end in afflicting, even the taking avay of sin, Isa. 27.9. He useth the flail, that the husks may fly off; when one key will not open the door of thy heart, he will try another. Why doth he interweave mercy and affliction, that his providences towards the children of men are chequerwork, white and black, black and white; mercy and affliction, affliction and mercy, but because his infinite wisdom seethe that this mixture will suit best with his ends, the purifying and renewing his creature? If all the year were summer, the sap of the trees would be quite exhausted; if all were winter, it would be quite buried; If thou hadst nothing in thy body but natural heat, it would burn thee up; if nothing but moisture, it would drown thee; therefore thy radical moisture allayeth thy natural heat, and thy natural heat giveth bounds to thy radical moisture; and each well tempered, make an excellent constitution of body. If thou hadst nothing but mercy, thou wouldst be wanton and conceited; if nothing but misery, thou wouldst be too much dejected; therefore God sendeth mercy to make thee cheerful, and misery to keep thee awful. The good Physician tempers his drugs wisely, and weigheth them exactly, and so prescribes and gives them as they may best conduce to the carrying on of his own end, the spiritual health of his Patients.  
Fifthly, Regeneration will appear to be excellent, in that it is the special work of God himself.  
Grace is the immediate creatue of God; man can ruin, but not renew himself; Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God, John 1.13. Man may lay some claim (though there also God is the principal) to the fatherhood of our fleshly beings; but God only can lay claim to the fatherhood of our spiritual beings. Holiness is a beam of light, darted forth from none but the Sun of righteousness; We are his workmanship, Ephes. 2.10. His workmanship both by way of efficiency and excellency.  
How beautiful is that structure which hath such a Builder? what a rare work must that be, which hath such a workman! Surely, that is a choice plant which is of Gods own planting. O who would not be in love with so fair a child for the father's sake!  
The creation of our outward beings, as we are men, 
job 10.8, 1.10.  is the work of God, Thy hands have made me, and fashioned me, Psal. 119.77. God makes every man as well as the first man; Nature and natural causes are nothing but the order in which, and the tools with which he is pleased to work.  
Now this work of God is excellent; it is the Masterpiece of the visible Creation; Man is the fair workmanship of a wise Artificer, saith one Heathen: The bold attempt of daring nature, saith another. One of the Ancients calleth man The Miracle of miracles; Another, The measure of all things, A third, The world's Epitome, The world in a small volume.  
The body which is the worst half of man, 
Psal. 1 ●9 14.15.  is curiously wrought in the lowest parts of the Earth, and made in secret; (as curious workmen, when they have some choice piece in hand, they perfect it in private, and then bring it forth to the light for men to gaze on) In thy book were all my members written, Psal. 139.14, 15.  
A skilful Architect who is to set up some stately building, will draw a model of it in his book, or upon a table, before he will adventure to set it up, to be sure that it shall be done exactly. So to show what an exact piece the body of man is, God is said to work it by the book. But the soul, which is God's work too, is a more exquisite piece; the body is as it were the sheath, Dan. 7.15. the soul is the glittering sword; the body is but the cabinet, this is the jewel; 'tis by this that man claims kindred with the Angels in Heaven, and surpasseth all creatures on Earth.  
Consider then, if this work of God's hands, this visible Creation be so excellent, how excellent is the invisible Creation, the creating man in Christ unto good works! Surely that is curious work, workmanship indeed.  
The Tables of stone, hewed immediately by the hand of God, and on which he had with his own fingers written the Law, was such a piece, that mortal eyes could not behold it without astonishment and admiration: What a rare Manuscript was that, where the book, the matter, the writing were all of Gods own making and doing! But the writing of the Law in the fleshly tables of the heart, by the Spirit of God, is much more glorious.  
I am very willing, Friend, to convince thee of the excellency of Regeneration, and therefore would speak more to this head. Think of what thou pleasest, which thin eunderstanding can judge excellent, and thou shalt find the image of God far more excellent.  
Is wealth excellent? 
Luk. 16.11 1 Tim. 6, 7. Mat 6.19, ●0. Prov. 8.18.  this is the true riches; others are but the shadow, this is the substance; other riches are but for a short time, these are for ever, durable riches and righteousness: Other riches will go only (as brass farthings in some particular places) in this beggarly low world of earth; but these (like gold and silver go in all countries) are currant coin even in the higher world of Heaven.  
Is wisdom excellent? this is wisdom, the fear of the Lord is the beginning (the word signifieth the apex, the top, the perfection) of wisdom, Prov. 1.7 Job 28.2. The pious man is the prudent man: He alone can judge rightly of things, set a due price upon things, propound to himself the noblest ends, and use the best means; therefore he is called by way of eminency, A man of wisdom, Mic. 6.9. The knowing subtle Pharisees for want of this, were but learned fools, Matth. 23.17. Sinner and Fool are Synonima's in Scripture: The English word Fool is thought to come from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth wicked.  
Is beauty excellent? Grace is the greatest beauty; the beauty of holiness, Psal. 110.5. O how comely is the new creature! never any saw it but fell in love with it. The Spouse of Christ is the fairest among women: Thou art all fair, my love, thou art all fair. 
Cant. 4.1.  Godliness is such a beauty, that as I have said before, God himself is taken with it. Sin is a spot, a defilement; this beauty is inward, it sits upon the face of the most noble part of man, the Soul, and thereby is the more comely; its lasting, not liable to the rage of a disease, or wrinkles of old age, but always increasing (whilst here) to a greater perfection.  
Is pleasure excellent? Godliness is pleasant; 
●rov. 3.17  Regeneration brings the soul to its centre in which it must needs rest. The very work of serving God is a reward in itself; in the keeping of them (meaning God's commandments) there is great reward: Observe, 
P●● 9 1●.  in keeping of them: The service of God affords such satisfaction that God's servants would not leave it for all this world, though they were to receive no recompense in the other world. The Precepts of God are sweeter than the honey; how sweet then are his Promises?  
Is life excellent? This is the true life. (Eternal life, saith Augustine, is the true life. This is the seed, the beginning of eternal life, Joh. 17.3.) All unregenerate men are dead, are but walking ghosts, or moving carcases; their souls are but like salt to keep their bodies from putrefaction for a season. The Heathen said of a vicious man that lived to be old, 
Multum jactatus est, no●multum n●vi gavit. S●n ad Panlin.  alluding to Mariners, He was much tossed ●p and down, but sailed not at all. All the time of thy natural life, till thou art converted, is lost: Paul dates his life from his regeneration. We count not a tree living for standing in a garden, if it bring not forth fruit.  
Is honour excellent? Holiness is honourable; Holiness becometh thy house, O Lord of Hosts, Psal. 93.5. It's more honour to be a Member of Christ, then to be Monarch of Christendom. Godliness is the honourable livery which Christ purchased for, and bestowed on the society of Christians: He gave himself for his Church, that he might present it to himself a GLORIOUS CHURCH without spot or wrinkle, Ephes. 5.25, 27.  
In a word, holiness is the honour and excellency of God himself, Exod. 15.11. He is said to be glorious in holiness; he is called rich in mercy, Ephes. 2.3. but glorious in holiness; his Mercy is his treasure, but his Holiness is his honour. He sweareth by his holiness, Psal. 89.35. Once have I sworn by my holiness, that I will not lie unto David. Great persons (though sinfully) will swear by their titles, by their honours, by that which they glory most; inthese are their oaths that are most binding with them. The great God (in whom is no iniquity) sweareth by his holiness, as his crown glory, his great excellency. He is above thirty times called The Holy one of Israel. This is the excellency which Angels, and perfect spirits in heaven, and Saints on earth do so much admire him for, Is. 6.3. Rev. 4.8.  
Nay, as gold, 
Exod 24. & ●0. ●5. ●●v. 6. ●● 〈◊〉 16 23. Ps. 105.42. Isz. 5●. 10. Pr. 1●5 17  because 'tis the most excellent metal, is laid not only over p●uter and brass, but also over silver itself; so because holiness is the excellency, the perfection of God, it's laid not only over his Servants, his Sanctuary, his Services, his Word, his Works, his Sabbath, his Temple, and every thing that belongs to him, but also over all his other choice Attributes; his Power is holy power, his Mercy is holy mercy, his Wisdom is holy wisdom; Holiness is the perfection of all his excellent Attributes. For were it possible (which is high blasphemy for any to imagine) for those Attributes to be separated from his holiness, they would degenerate, his Wisdom into craft, 
Gurn. Ar. par. 2. p. 2.9.  his Justice into cruelty, his Mercy into foolish pity, and his Sovereignty into tyranny; 'tis the Holiness of God which poiseth every one. O the excellency, the excellency of holiness, who knoweth its worth!  
Reader, what dost thou think of this third subject of consideration! The excellency of regeneration, and holiness, which God requireth of thee, for the avoiding of hell, and attaining of heaven! Tell me, doth God require any thing to thy wrong? If God required of thee to live a thousand years on earth, and to spend all that time in hunger, cold, nakedness, disgrace, pains, and imprisonment, or otherwise thou shouldst not escape unquenchable burn, and enjoy eternal life, thou wert worse then mad if thou didst not accept of, and obey such a command. How hearty and thankful then should thy acceptance be of Jesus Christ to be thy Lord and Savionr, of dying to sin, and living to, and delighting thyself in his blessed Majesty, which is all he desireth of thee! O do not refuse when thou art so well offered. Is it possible that thou canst read so much of the excellency of regeneration, how 'tis the image of the glorious God, the destruction of the evil of evils, the fruit of the death of Jesus Christ, the end which infinite wisdom propounds in his workings, the special workmanship of Gods own hands, the high honour and perfection of the mighty possessor of heaven and earth, and thy soul not be in love with it, nor breath after it, O that I were regenerated! O that my soul had those true treasures, those spiritual pleasures, that wisdom, that life, that honour, that beauty, that excellency, which no tongue can commend sufficiently! O that the pure image of God were imprinted on me! O that Christ might see the travail of his soul upon me, and be satisfied!  
I have read that when Zeuxis the famous painter had drawn his masterpiece, the picture of Helena, Nicostratus the Athemian painter beholding it, stood amazed at its rareness, and admired the exquisiteness of it: There stands by a rich ignorant wretch, who would needs know what Nicostratus discovered in it worthy of so much wonder, O Friend (saith he) hadst thou my eyes, thou wouldst not ask such a question, but rather admire it, as I do. It may be Reader when thou seest the Saints admiring the beauty of holiness, ravished with the excellency of God's image, so extremely taken with it, that they read, hear, watch, fast, pray, mourn, weep, suffer any thing, all things to enjoy more of it, thou art ready to wonder what they see in holiness worthy of such admiration, and such diligent endeavours; but I tell thee, Hadst thou their eyes, instead of wondering at them, thou wouldst wonder with them, I, and work with them too, and that hard, for holiness.   

The fourth Subject of consideration, The necessity of Regeneration.  
FOurthly, Consider the absolute necessity of Regeneration; if it were not so excellent, yet it is a thing of absolute necessity, and therefore must not be neglected. It is not a work of indifferency, which may be done or may not be done, but a work of indispensable necessity, which must be done or thou art undone for ever. Reader here is an argument, which neither the flesh nor world nor devil can answer, and therefore it must not be denied. It is indeed so fruitful a blessing, that if thou hast this thou needst no more; every thing that is worth aught, is in the womb of it; but it is so needful that if thou hast not this, thou hast nothing; the whole world cannot make up the want of this.  
There are many things, about which (possibly) thou spendest much time, and takest much pains, which are nothing at all necessary in comparison of this.  
Riches are not necessary; the want of temporal, may be supplied by the fruition of spiritual riches: Thou mayst be poor in the world, and yet rich in faith, and heir of a Kingdom, Jam. 2.5. Nay, riches are so far from being absolutely needful, that they may be hurtful to thee. Thou mightst, as the Reubenites, shouldst thou have good land here, take up short of the Land of Promise. Christ calleth riches thorns, Matth. 13.22. and surely 'tis hard to touch them and not to prick thy fingers; How hardly shall arich man enter into the Kingdom of Heaven!  
Pleasures are not necessary; He that hath little but misery here, may find mercy hereafter. Though Job had his sores and pains, yet he had a right to the pleasures at Gods right hand for evermore: He that endured hunger, cold, thirst, nakedness, watching, fasting, weariness, painfulness; that was scourged, imprisoned, stoned, yet was a chosen vessel unto God, and heir to a crown of righteousness, 2 Cor. 11.23. to 29. Acts 9.15. 2 Tim. 4.6. Besides, pleasures may be hurtful to thee; those bees have their stings as well as their honey; and many feed so plentifully on such luscious food, that they surfeit themselves. Aristotle speaks of a piece a ground in Sicily, which sendeth forth such a strong smell of fragrant flowers, to all the fields thereabout, that dogs cannot hunt there, the scent is so confounded with the smell of those flowers. Earthly pleasures do not seldom hinder our scent and sense of spiritual delights.  
Honour's are not necessary: A man may be condemned and lightly esteemed by men, and yet be commended and highly esteemed by God. Disgrace may be the way to glory; Joseph went through a prison into a palace; and Jesus from a shameful cross to a glorious crown. Honour's also may be hurtful to thee. Some climb so high, that they break their necks: Those that are in high places are apt to have their heads giddy, and thereby are in great danger of falling. Hamans' height and glory brought him to be high at last on the gallows.  
Friends and relations are not necessary: He that is friendless on Earth, may be a favourite of Heaven; when no man stood by Paul, the Lord was with him, and strengthened him; when David's father and mother forsook him, God took the care of him. When those Stars vanished, the Sun arose. These also may be hurtful to thee, thou mayst catch their diseases; Ammon was the worse for Jonadab, and Ahab the more wicked for Jezebel.  
Health is not necessary: A distempered body may have an healthy soul: When the outward man decayeth, the inward man may be renewed day by day. No disease, so it be not spiritual, can keep the Physician of souls from visiting his Patients; sanctified sickness is far better than unsanctified soundness.  
Nay, life itself (which is far more worth than all the foresaid particulars) is not necessary, but in order to this spiritual life of Regeneration; If that work be done, a man by losing his life may be a gainer. Some by yielding up their Leases, which were but for term of years, have got the Fee-simple, the inheritance for ever; by parting with their natural lives, they have got possession of eternal life. But Friend, Regeneration is absolutely necessary. The Emperor told the Mariner (when he would have dissuaded him from going to Sea, 
Necess● est u● eam, newt vivan.  because the waters were rough, and it might endanger his life) 'Tis more necessary that I go then that I live. I tell thee, 'tis more necessary that thou live spiritually, then that thou live naturally; thy riches, honours, pleasures, health, friends, are but toys and trifles to Regeneration; and truly, life itself is little or nothing worth, but as it makes thee capable of getting and enjoying this. O what a poor empty shadow is the life of the greatest Prince, that is a stranger to fellowship with God, which Regeneration bringeth the soul to?  
The reason why these  things are not necessary, is partly, because the want of all these things may be made up in the enjoyment of God; Verily, I say unto you, that ye who have followed me in the Regeneration, 
Matth. 19.28.  when the Son of man shall sit upon his throne, shall also sit upon twelve thrones judging the twelve tribes of Israel: There is no man that hath left house, or brethren, or sisters, 
Mark 10.29, 30.  or father, or mother, or wife, or children, or lands, for my sake and the Gospels; but he shall receive an hundred fold in time, houses, and brethren, and sisters, and mothers, and children, and land with persecution, and in the world to come life everlasting. The regenerate, though never so poor, naked, disgraced, sickly, yet in the Sun they have all those beams, and much much more. As Alexander told Parmenio (when in the beginning of a battle, he was earnest with him to send some forces to regain their weapons and baggage then newly lost) Let ussecure the main battle; for if the field be won, we shall recover all our baggage with advantage. So if the soul be safe, being by Regeneration grafted into Christ, if thou winest the main battle against sin and Satan, thou wilt recover those with advantage. Those things are not necessary, partly, because the want of them will not undo a man for ever; a man's eternal estate may be secured, though those things be removed; but Regeneration is indispensably necessary, because nothing can make up the want of it; not all the golden Mines in India, not the sweetest Paradise of earthly pleasures, not the highest chair of state, nor friends, nor kindred, nor health, nor strength, nor life, can make up the want of this: If this be wanting, thy God is wanting, thy Christ is wanting, thy heaven, thy happiness, thy All is wanting. The want of this will undo thee for ever; 'twill make thee miscarry in the Ocean, this leak will sink thee eternally: It is a standing Law of Heaven, That except a man be converted, he cannot enter into the Kingdom of Heaven, Matth. 18.3.  
There is in regard of the ordination of God, as great a necessity of Regeneration, as of Jesus Christ; for what advantage canst thou have by all the riches and revenues of the Son of God, till by Regeneration thou art married to him, and made one with him? Observe, Reader, this fourfold necessity of Regeneration.  
It is 
* See the necessity of it farther in the reasons of the doctrine, and the first use of Information  necessary in regard of God's precept, Turn ye, turn ye, why will ye die? Ezek. 33.11, 31, 32. Isa. 1.16, 17. Jer. 3.1 Hosea 14.1. James 4.9. There is a necessity, either of hearing God's voice, or feeling Gods hands; either the commandments of God must be obeyed by thee, or the judgements of God must be inflicted on thee: It is a Gospel-precept, Ephes. 4.23, 24. now Gospel-precepts must be minded by all that would partake of Gospel-priviledges.  
It is necessary in regard of the purpose of God; Elect according to the fore knowledge of God through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ, 1 Pet. 1.2. Though God did not choose men because they were holy, yet he chose men to be holy; though he appointed not men to be saved, because they were Saints, yet he appointed men to be Saints, and then to be saved.  
It is necessary in regard of the passion of Christ; he died for sin, that men might die to sin; he laid down his life, that men might lay down their lusts; his passion is a City of Refuge to the Penitent, not a sactuary to the presumptuous; God intended it to help men out of, not to hold them in the mire of sin; He is the Author of eternal salvation to them that obey him, Hebr. 5.9. He died because men were sinners, but he died that men might be Saints; He suffered, the just for the unjust, to bring us to God, 1 Pet. 3.18. Now man and God can never be brought together, till the enmity which is in the heart of man against God be removed. If ever thou have Christ for thy Priest, to satisfy God's Justice for thy sins, it is absolutely necessary, that thou accept him for thy Prince, to subdue thee to his service. Had Christ come to procure man a pardon, 
Gur. Arm. ●par, ●17.  and not to restore his lost holiness, he had been a minister of sin, and instead of bringing glory to God, he had set sin in the throne, and only obtained a liberty for the creature to dishonour God without control. Again saith the same accurate writer, In vain do men think to shroud themselves under Christ's wings, from the hue and cry of their accusing consciences, while wickedness finds a sanctuary in them. Christ was sent from God, not to secure men in, but to save men from their sins.  
It is necessary in regard of the promises of God. Thus saith the Lord of hosts, turn to me, saith the Lord of hosts, and I will turn to you, saith the Lord of hosts, Zach. 1.3. Draw nigh to God, and he will draw nigh to you. Jam. 4.8. If ever God draw nigh to thee in mercy, thou must draw nigh to him in duty. He that shall have the reward must do the work. The precepts of God must be written on the heart, otherwise the promises of God shall never fall down on thine head. Isa 1.16, 17, and 55.7. 1 King. 8.35. Prov. 28.13.  
Blessed are the pure in spirit, for they shall see God, Matth. 5.8. 'Tis the pure heart alone that hath the assurance of the pure heaven.  
Thou seest now I hope clearly the absolute necessity of Regeneration; what therefore canst thou think to do without it? O ponder this again and again, that there is no escape, no evasion; God will not vary from his Law.  
Thy dying to sin is necessary; sin must die, or thy soul cannot live; If ye live after the the flesh ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live, Rom. 8.13, 6. Gal. 6.6, 7. Surely thou canst not think that Heaven will be a sty for swine, or a kennel for dogs that feed on filth and carrion. Believe it, if any iniquity be let go, thy life must go for its life. The Jailers paid dear for letting Peter escape, Act. 12. Herod commanded them to be put to death. Truly so dear must thou pay for the escape of sin; 'twil bring the second death, even eternal death upon thee: be thy sin as near and as dear as Isaac it must be sacrificed; be it never so small, it must not be spared. Cesar was stabbed with bodkins. I have somewhere read that a man and a Crocodile never meet, but one dieth: 'Tis certain, sin and the soul never meet but one dieth; if sin live, the soul; dieth; if sin die, the soul liveth; there is no parting stakes, or retreating upon equal terms. Maurice of Newport told his Soldiers, when he had sent away his boats, that there was no flying, the Spaniards being before them, and the Sea behind them, Either ye must eat up and destroy those Spaniards, or drink up this ocean. Friend, such is thy case, either thou must destroy thy sins, or drink up the bottomless ocean of the Lords wrath.  
Answer me seriously; thou wilt say thou dost not love such a man, so well as to be hanged for him. Dost thou love sin so well as to be damned for it? Dost thou love thy Drunkenness, and Swearing, and Uncleanness, and scoffing at Godliness, so well as to burn eternally in hell for them? Dost thou love thy pride, and worldliness, and lustful thoughts, and Atheism, and carnal mindedness, so well as to be tormented day and night, for ever and ever for them? A very Coward will fight, when he must either kill or be killed. Wilt not thou fight manfully, when sin will kill thee, if it be not killed by thee? Ahab out of foolish pity, gave Benhadad his life, when he ought to have slain him: but the requital which Benhadad made, was to kill Ahab, 1 King. cap. ult. v. 31, 34. such a requital sin will make thee if thou favour it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masculine article showeth that it's to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. Manton on ●ude p. 38.   
Fellow after peace and holiness, without which no man shall see the Lord, Heb. 12.14. Observe how peremptory, God is in that place, that without holiness no man shall see God. It is not said that without peace, no man shall see God, but without holiness no man shall see God. Peace may be broken in the quarrel of truth and holiness, and yet for all that a man may see God. Jeremiah was a man of contention, and yet a man for the beatifical vision; but they that are not holy cannot see God. A pure eye only can see a pure God. As the eye which hath dust in it without, or thick vapours stopping the nerves within, cannot see, except it be cleansed from the one, and purged from the other: So a man, the eye of whose mind is clouded with the mist of sin, cannot behold God, till he be cleansed. The Christians happiness in heaven, consisteth in such a vision of God, as shall make him like God, 1 John 3.2. but a dusky glass cannot represent an image. When the Sun of righteousness shall shine upon a pure Crystal glass, a clean unspotted soul, 'twill cause a glorious reflection indeed.  
To wind up this fourth subject of consideration. Reader, Affairs of absolute indispensable necessity, should, like weighty things, make a deep impression upon thy spirit. Urge thy soul often with this; that of all things in the world, regeneration is the one thing necessary; Let conscience press it on thee, I must be converted, or condemned; here is the word of the living God for it, and such a word as cannot possibly go unfulfilled. O my soul, what sayest thou to it? Except thou art born again, thou canst not see the Kingdom of God. There is a necessity of thy turning in time, or burning eternally. How wilt thou answer this text and many more, in the other world? Canst thou think to make the infinite God a liar, and in despite of him and his word to escape hell? O do not deceive thyself; God will be true, though every man be a liar: therefore set about this work, that is thus absolutely needful, before thou art irrecoverably woeful.  
Friend, I would advise thee to do as the Patriaches did; Joseph had told them that Except your younger brother come with you, ye shall not see my face. Jacob their father would have them (notwithstanding this express assertion) to venture into joseph's presence, without their brother. But what said Judah? 
Gen. 43.2, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The man did solemnly protest unto us saying, Ye shall not see my face, except your brother be with you. If thou wilt send our brother with us, we will go down, but if thou wilt not send him, we will not go down; for the man said unto us, Ye shall not see my face except your brother be with you. So, do thou consider, and lay it home to thy soul, that the great God of heaven and earth hath said, that except regeneration be with thee, be in thee, thou shalt not see his face with comfort; and though thy deceitful heart and the devil may wish thee to venture into his presence, in the other world without it; yet do thou reply, the almighty and faithful God hath solemnly protested unto me, that except regeneration be with me, I shall not see him face to face, and enjoy the beatifical vision. Therefore if I be regenerated, I will go and look death, judgement, God and Christ in the face, with courage and comfort; but if I be not regenerated, I may 〈◊〉 go, lest I die, lest I be damned eter●●●y. For God hath said unto me, Fellow after holiness, without which no man shall see the Lord.   

The fifth subject of Consideration, The Equity of Regeneration or living to God.  
FIfthly, Consider the Equity and reasonableness of that which God requireth of thee. I shall now appeal to thine own conscience whether there be not all the reason in the world, that thy main work night and day should be to please and glorify the Lord; if all come from him, should not the honour of all be given to him? if he be infinite in wisdom, should he not in all his providences be adored? if he be infinitely faithful, should he not in all his promises be believed? if he be the first cause, should he not in all his precepts be obeyed? if he be infinitely holy, should he not in all our approaches to him be reverenced? if he be infinitely just and powerful, should he not in all his threaten be feared? if he be infinitely gracious and perfect, should he not be hearty loved?  
Religion is the highest reason, therefore conversion is called conviction, Joh. 16.10. When a man's mouth is stopped, and his mind fully satisfied of the reason of living to God, that he hath nothing to object against 〈◊〉 than he is convinced. 
Rom 12.1  The offering up●● thy soul and body unto God as a living sacrifice, is called rational or reasonable service.  
I shall offer thee three or four Questions, and I do verily believe that if thou seriously consider them, thou canst not but be convinced, that there is all the reason in the world that thou shouldst presently turn from sin unto God.  
First, Is there not all the reason in the world, that the work should be for the service and honour of the workman? that he who planted the vineyard, should eat of the fruit of it? that he who made thee, should be served by thee? he who oweth the ground and buildeth an house, may rationally expect the benefit and use of it; may not God thy Landlord who hath reared and set up thine earthly Tabernacle, appoint what conditions he pleaseth in the Lease which he granteth thee, how his own house should be employed, not to such and such sordid sinful uses, but to the service and glory of his Majesty? is it rational that God's house should be employed to the Devils use?  
Thy creation is such a tie to subjection that thou canst never answer it; 
Ps. 100.22.  Serve the Lord with gladness; he hath made us, and not we ourselves; david's prayer is to this purpose, Thine hands have made me and fashioned me, O give me understanding that I may keep thy commandments, Psa. 119.77. and 95.6. Isa. 43.7. Let thy conscience be judge, wouldst not thou esteem it injustice for another to have the honour and use of thy works, or of thine house? the Law which is built upon reason, gives thee the service of thine own goods, houses and lands; and why shall not God have thy service? with what face canst thou deny him that sowed, liberty to reap?  
Secondly, Is there not all the reason in the world, that he who lives wholly at another's cost and charge, that is fed, clothed, preserved night and day, protected at home and abroad, supplied with all necessaries, relieved in all his exigencies, delivered in all his extremities by another, should live wholly to him and do him service?  
Dost thou not know that thy being, and all thy comforts depend on God every moment? that every bit of bread, every breath of air, every hours sleep, nay every minute's abode on this side hell is altogether from his bounty and mercy; that thou canst not speak a word, nor think a thought, nor lift an hand, nor stir a foot, nor open thine eyes to see, or thy mouth to eat or drink without him? 'tis his visitation that preserveth thy spirit. Job 10.12. In him thou livest, movest, and hast thy being; He is thy shield to defend thee from evil, many mischiefs would daily befall thee; men would kill thee, devils would drag thee to hell (O how they long for thee, and how ready they are to seize thee!) did not the Lord curb and restrain them. Alexander told his Soldiers, I wake that ye may sleep; Sure I am, he that preserveth thee never stumbereth nor sleepeth; The Lord is the Captain of thy Lifeguard, to protect thee, and thy Sun to refresh thee, and therefore dost thou not owe him the glory of those mercies, which his free grace bestoweth on thee! Thou dost a little under God, for the feeding and clothing of thy children and servants, and therefore thinkest that no duty, no service, is great enough for thee. O how infinitely art thou bound to God for all thy time, health, strength, food, raiment, house, friend, and every good thing that thou enjoyest! and yet may not God look that thou shouldst make it thy business, to serve, please and glorify him! 'twas a good vow of holy Jacob, If the Lord will be with me, and keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God. Gen. 28.20, 21. Truly do thou say as he did, Since the Lord is the God, that keepeth me in all my ways, that gives me bread to eat, and raiment to put on, he shall be my God. O do not give him ever cause to complain, Hear O heaven, and give ear O earth, I have nourished, and brought up a child, and he hath rebelled against me, Deut. 32.15.  
Thirdly, Is there not all the reason in the world, that wares, or houses, or any other thing should be for the use, and service of him that paid a dear price for them! If thou shouldst buy a beast at an high rate, thou wouldst think thou couldst never have service enough of him. Friend, Thou didst cost the blood of the Son God, Jesus Christ bought thy service at a dear rate. Thou art not thine own, thou art bought with a price; therefore glorify God in thy body and spirit, for they are his, 1 Cor. 6.20. Thou needst not grudge the Lord Jesus thy time, and talents, thy thoughts, and words, and estate, and the utmost which thou art able to do. Alas he paid dearly for it, He died that he might be Lord of dead and living, that whether we live we should live unto the Lord, or die, we should die unto him. Rom. 14●, 8. O how little is thy service worth, that Christ should purchase it with such an infinite sum!  
We say of some children, they had need to be dutiful children, they cost their mother's dear; many sharp throws, and great danger of death. O how dutiful hadst thou need to be, who didst cost Christ such hard labour, such throws from God, and men, death and devils! thou art never able to conceive what a price thy Redeemer paid, what pain he suffered to procure thy service, and wilt thou deny the Lord that bought thee? Pliny saith that blood will quench fire; should not the blood of Jesus Christ quench the fire of thy lusts? In all countries, the ransomer of a bondman is to be his Lord; no slavery so great as thine was, no price ever paid so great for liberty; therefore no service so great as that which thou owest. If thou hadst done all that he commandeth thee, thou hadst done but thy duty, and mightst say thou wert an unprofitable servant; what art thou then that never didst any thing? O think of it seriously; Redemption by the blood of the Saviour, is a bloody obligation to service, and if thou continuest a rebel, 'twill be a bloody aggravation of thy sin. What evil hath Christ done to thee, that thou walkest contrary to him? Ah friend, to render good for evil, is divine; but to render evil for good, is devilish.  
Fourthly, Is there not all the reason in the world, that he who hath bound himself Apprentice to a Master, promised solemnly to be his faithful servant, sealed Indentures before witness, engaged himself by vows, covenants, protestations and oaths, should perform his promises, and walk in every thing answerable to his bonds and obligations? Wast not thou in Baptism solemnly dedicated to the service of God? Did not thy parents seal the Indenture on thy part before the Lord, Angels, and Men, that thou shouldst live according to the Laws, and for the glory of the Father, Son, and Holy-Ghost? Hast not thou listed thyself under the colours of Christ the Captain of thy Salvation, and sacredly tied thyself to obey his commands, and to fight under his banner against the devil, world, and flesh? and wilt thou run from thy colours, and turn to thine enemies, and conspire and fight against Jesus Christ? It was a custom in the Primitive times, that such as were baptised, did wear a white Stole (a ceremony signifying the purity of life which the baptised were to lead) Now there was one Elpidophorus, 
Fulgentes animas vest●s quoque candida signat.  who after his baptism turned a persecutor; Muritta the Minister who baptised him, brought forth in public the white Stole which Elpidophorus had worn at his baptism, and cried unto him, O Elpidophorus! This Stole do I keep against thy coming to Judgement, to testify thy apostasy from Christ. So be thou assured, the water with which, the Minister by whom, the people before whom thou wast baptised, will rise up against thee in Judgement, if thou dost not walk in newness of life. Luther speak of one, that when tempted by the devil to sin, answered, that she was baptised, and could not yield to him. Remember that thou hast received thy Saviour's press-money, and therefore mayst not fight Satan's battles. Wast thou never partaker of the Lords Supper? Didst thou not then with John stand by the cross of Jesus Christ, and behold his blessed body bleeding under the knife of his Father's wrath? how 'twas wounded for thy transgressions, bruised for thine iniquities, when thou didst take a sacred oath to be the death of those sins, which were the death of thy Saviour, and to live to him that died for thee; when thou didst espouse Christ and his quarrel to thyself, and engage to live and die with him; and canst thou like a dishonest wife, run a whoring after thy heart-idols, and forget the Covenant of thy God?  
Was there not a time when thou didst lie upon a sick bed, and in thine own apprehension wast nigh the gate of death? when thy sinful fleshly life began to fly in thy face; and O the thoughts which thou hadst concerning thine appearance before God in the other world, and thine endless estate there when thou didst pray hard, O spare me a little, Lord, spare me a little, that I may get some grace, some spiritual strength before I go hence and be no more seen: when thou didst promise, O if God would then hear thee, and try thee a little longer in this world, thou wouldst turn over a new leaf, lead a new life, forbear thy former corruptions & evil companions, mind the service and glory of the infinite God, and thine own eternal good? And is all this nothing, now God hath heard thee, and delivered thee, shouldst not thou now hear him, and obey him? Did thy sik-bed promises die when thou didst recover? 
Psal. 66 13, 14. & 116. 3, 4, 9  O follow David's practice, I will go into thy house with burnt-offerings: I will pay thee my vows which my lips have uttered, and my mouth hath spoken when I was in distress.  
Theodoricus Archbishop of Colen, 
Aen●●d. Sylv lib 2. come. de reb. Alphon.  when the Emperor Sigismond demanded of him the most compendious way to happiness, made answer, in brief, thus, Perform when thou art well, what thou didst promise when thou wast sick. Friend, look back upon the time when the guilt of thy sins perplexed thee, the fear of death surprised thee, and the horror of Hell began to lay hold on thee, and remember the promises which then thou didst make; and as ever thou wouldst have God trust thee again, be true to thy word; be not as the marble, watery and moist in such stormy weather, and yet still retain thine hardness.  
These are I suppose, rational questions; and surely thou canst not but be satisfied of the equity in them. Well, art thou resolved to the obey the counsel of God, and to live like a rational creature? Surely, here is a threefold, nay, a fourfold cord, which is not easily broken. Canst thou slip those oaths as easily as Monkeys do their collars and break these bands in sunder, as Samson did his cords? O consider that man was possessed with a devil, whom no cords could hold; and without question thou art also, if such bonds, oaths, obligations as these are, cannot hold thee, do not draw thee to the Lord, and bind thee to his commandments.  
To end this first help to holiness, which is serious consideration, I must request thee to read it again, and weigh the particulars which I have offered to thee. If thou wilt ever be taken, I should think that one of these baits should catch thee; either that the necessity of Regeneration should drive thee, or the felicity of the regenerate draw thee, or the misery of the unregenerate affright thee, or the equity of regeneration persuade thee unto holiness. Here are all sorts of arguments imaginable; if thou art ingenuous, here is love and mercy to melt thee; if thou art stubborn, here is endless and easeless misery to move thee; if thou art for the best things, here is excellency for to allure thee; if thou art rational, here is equity to prevail with thee.  
Friend, what shall I say to thee? or wherewith shall I overcome thee? Hath not the world conquered thee with arguments which had not the thousandth part of that weight which the least of these hath? and shall not thy Maker, Preserver, Redeemer, prevail with thee by setting before thee, the horror of hell, the happiness of heaven, the beauty of his image, the reasonableness of his service, and the indispensable necessity of thy being his servant? Is it possible that thy soul, so closely besieged round about, with fear, and fury, and fire on the one side; with favour, and love, and life on the other side, should not surrender unto Christ? What objection canst thou have which here is not answered? What good canst thou desire, which here is not offered? and why wilt thou not yield?  
It is thy privilege that thou art a subject capable of God's image: It was man's primitive purity, 
Gen. 1.26. oh. 3.6. Gen 6.9. Col. 3.10. Psa. 17. ult.  that he was adorned with the image of his Maker; (Ah, what a glorious shining piece was he when he came newly out of God's Mint!) it is man's unspeakable misery that he hath lost God's image; his recovery here consisteth in having God's image imprinted on him in part; and his felicity and pefection hereafter, in having this image stamped on him fully and completely. And canst thou then be unwilling to be made like unto the blessed God? Surely, sin hath bound thee strongly, and Satan possessed thee strangely, if none of these things overcome thee. Friend, Art thou not desirous to far well in the other world? then ponder these Subjects of consideration seriously and frequently, when thou liest down, and when thou risest up; when thou goest out, and when thou comest in; thou little thinkest what such serious frequent thoughts may produce. Whilst David was musing, a fire was kindled within in him, Psal. 39 Consider what I have said, and the Lord give thee understanding in all things.   

The second help to Regeneration.  
An observation or knowledge of those several steps whereby the Spirit of God reneweth others souls, and a pliable carriage and submissions to its workings and motions in thine own soul.  
I Come now to the second help which I promised towards Holiness and Regeneration, and that will branch itself forth into these two particulars.  
First, An observation or knowledge of those several steps, whereby the Spirit bringeth home wandering sheep into the fold of Christ.  
Secondly, A pliable submission to the workings and motions of the holy Ghost, as at any time he maketh his addresses unto thee.  
For the first of these, thou art to understand that conversion is not wrought all together and at once, but by decrees; as in the generation of a child, first the brain, heart, and liver is framed, next the bones, sinews, nerves and arteries, than the flesh is added; so in regeneration, first the sinner hath the seed of repentance and faith in the sense of his sins and misery, and the sight of the mercy of God in Christ; then some desires after Christ; next some affiance on Christ, and after these an hearty acceptance of Christ as Lord and Saviour.  
The match between Christ and the soul, is not huddled up in haste, Christ first goeth a wooing. The Father offereth a large portion with his Son; the creature considereth his terms, how lovely his person is, what his precepts will be; what advantage he shall have by the marriage, and by a deep and powerful energy of the Spirit, consenteth to take him for his Lord and husband.  
First, the first step is Illumination. The spirit of God doth in the first place open the eyes of the blind, 
Vide more of this p. 24, 5.  and turn men from darkness to lght; here is illumination; and then from the power of Satan to God; here is regeneration. Act. 26.18. Before the Sun of righteousness ariseth on the soul, there is a daybreak of light in the understanding, John Baptist, who was the forerunner of Christ, and sent to prepare his way before him, did it by giving knowledge of salvation, Luke 1.76, 77.  
It is observable, that in the covenant of grace, the mind is still spoken of to be renewed before the heart. Heb. 10.8, 9 Jer. 31.33. For 'tis by the understanding that grace slips down into the affections.  
Satan indeed that cruel Jailor, secures his captives in the dark dungeon of ignorance. They are strangers to the life of God, through the ignorance that is in them. Eph. 4.18. When that uncircumcised Philistine hath taken any Samson prisoner, the first thing he doth, is to put out his eyes; when this is done, he can make sport enough with him. The evil spirit strikes men blind as the Syrians were, and then leads them whither he pleases; But the good spirit opens their eyes, and showeth them that they are in their enemy's hands, liable every moment to be murdered, and then sets bread and water before them. Conversion is called a translation out of darkness into marvellous light, 1 Pet. 2.3.  
The sinner traveleth in the dark night of his natural estate, and mistaketh his way, (he loseth himself in the mist of ignorance) but when the morning cometh, the man seethe that he hath gone in a wrong path, than he befools, and is displeased with himself, and turneth about. All the while the creature hath his understanding darkened, he walketh in the way of the flesh and the world, and believeth that to be the right way to happiness; but when the spirit of God enlighteneth the mind, the man seethe that he was exceedingly mistaken, gins to wonder at his own folly and wickedness, to abhor himself, and change his course; I will bring the blind by a way which they knew not; 
Isa. 42.16, 17.  I will lead them in paths that they have not known; I will make darkness light before them (than what followeth?) they shall be turned back, they shall be greatly ashamed.  
Till the understanding of a man be enlightened to see the deformity of sin, and the beauty of holiness, he will never hearty loath and grief for the former, love and long for the latter. As it is in some hot climates, though the Sun shine very hot there, yet when there is no entrance for it into men's houses, 'twill not scorch or heat the inhabitants; sin is of a scorching nature; but when the understanding, (which is the window into the house) is kept shut that it can have no entrance into the heart, no wonder if the sinner feel no pain.  
God hath made the same organ for seeing and weeping. 'tis the eye of knowledge which affects the heart. 
Zach. 12.10.  They shall see him whom they have pierced and mourn, sight of sin doth precede sorrow for sin; as soon as ever the infant cometh into the light, it cryeth, though all the time it was in the dark prison of the mother's womb it was quiet.  
Secondly, 
joh. 16.9, 10.  the second step which the spirit takes, is conviction, to convince the sinner. The sun which did before enlighten his mind, doth now slide down with its heating and scorching beams into the conscience: That knowledge which the sinner had of his sins before, was speculative, but now becomes practical, making sin like a lump of lead upon tender flesh, that the conscience is exceeding pressed and oppressed with it.  
Conviction is the application of the nature of sin, and danger of sinners to himself in particular, which before he knew in the general; as in the twilight before the Sun ariseth, a man may see abroad, but he cannot see in his own house; but when the Sun ariseth a man can see both abroad, and at home within his own doors: So before the Spirit approacheth the soul in a way of conviction, the sinner could see abroad, he knew that the soul that sinneth must die, that they which do such and such things, cannot inherit the Kingdom of God; he knew these things in the general, but he could not see in his own house, in his own heart, that he himself was a great sinner, a dead, a damned creature; for though he would in his prayers acknowledge that he had broken the Law, and was thereby liable to the wrath of the Lord, yet he did it but customarily and formally, not believing what he spoke; for should another man come to him, and tell him, O Friend, you daily provoke God, and are every hour in danger of hell, he would fly in his face, and tell others, that he was a very uncharitable man, and all because the sinner could not see in his own house; but when the Sun of righteousness ariseth, the sinner can see within as well as without doors; he seethe the heinous nature of his own sins, and the grievous danger of his own soul.  
The Spirit of God convinceth the sinner of four things.  
First, the Spirit convinceth him of his great and innumerable corruptions. The man before knew in the general, that all have sinned, and come short of the glory of God, and would confess himself a sinner formally, and slightly; but now he feels himself a sinner, and finds experimentally that he is a polluted poisoned creature. The Spirit of God holdeth the glass of the law, before the eyes of his soul, and makes him whether he will or no, see what dirt and deformity is in the face of his heart and life. Without the law there is no transgression, and without the knowledge of the law there will be no conviction. As one of the persecutors in the days of Queen Mary, searching an house for a Protestant, asked an old woman in the house, Where is the Heretic? she points to a Chest of linen, upon which stood a looking-glass, and bid him look there and he should see him; he looked there, and still asked Where is he? She meant that he himself was the Heretic, and in the glass he might see himself. So before the Holy Ghost came to convince this sinner, if the minister at any time had preached against pride, unbelief, carnal-mindedness, hypocrisy, and the like his voice was, Where are these men? Surely the Minister meets with such and such in his Sermon; but now the spirit in his conscience speaketh to him, what Nathan did to David, Thou art the man. Thou art the proud, carnal, hypocritical, cursed sinner, which the word of God meaneth, & the man cannot deny it. The Holy Ghost pulls off his rags, and plasters, and makes him see all his nakedness and sores; it lanceth his wounds before his eyes, and now he beholdeth the venomous matter and corruption which is in them, that he little thought of before.  
Formerly he esteemed himself to be sound, comparing himself with them that were worse, or not minding the inward meaning and extent of the law of God; but now by the law the spirit brings him to the knowledge of sin, Rom. 7.7. It showeth him the depravation of his nature, how full it is of pollution, even as full as ever toad was of poison; how empty it is of all good, nay what an enemy it is to God and godliness; it showeth him the abominations of his heart, how the imaginat on's and thoughts of his heart have been evil, only evil, and that continually; the provocations of his life, how full that hath been of lusts and sins, even as the firmament of stars; it showeth him the evil of his thoughts, of his words, of his deeds, his omissions in his closet, in his family; his commissions abroad, at home; it showeth him his idolatry, in setting up Self as his God, in bowing down to it, and worshipping it, his adultery in going a whoring after the creatures, loving, fearing, and trusting them more than the creator who is blessed for ever. It showeth him how he hath dishonoured the name of God, grieved the spirit of God, undervalved the Son of God, violated every command of God; how he hath sinned against the first command in not worshipping and glorifying God as the only true God, and as his God, and in giving that honour to others, which is due to him alone; against the second, in not worshipping God, according to the word, but according to the traditions of others, or his own inventions; against the third, in not reverencing the name, word and works of God; against the fourth in not sanctifying the Sabbath to God's service, but profaning it, either by idleness or worldly labours, or omission of duties, and ordinances; against the fifth, in not carrying himself according to his duty, towards them that are above him, equal to him, or below him. Against the sixth, seventh, eighth, ninth, and tenth, in wronging his neighbours, either in regard of life, chastity, goods, name, relations, either in thoughts, words or actions.  
It showeth him the darkness of his understanding, the stubbornness of his will, the disorderedness of his affections, the hardness of his hea●t, the searedness of his conscience, the mis-improvement of his outward parts, how his eyes have beheld vanity, his ears been open to iniquity, all his senses been thoroughfares to sin, all the members of his body instruments of unrighteousness, how from the crown of the head to the sols of his feet there is no sound part in him, nothing but wounds, bruises, and putrified sores.  
It is not one or two sins that trouble this sinner, but innumerable evils compass him about; whole swarms of these Bees fly in his face and sting his conscience; it may be one sin did first set upon him, some sin against the light which God had given him; and now that creditor hath cast him into prison, all the rest come and clap their actions upon him to keep him there; his sins in his deal with men, in his duties to God, his sins against seasonable corrections, against merciful dispensations, his sins against the motions of God's Spirit, against the conviction of his own spirit, against light, love, purposes, promises, they all compass the sinner round that he cannot escape; now he sees the ugly loathsomeness of all his lusts, how they are against an infinite God, against a righteous Law, against a precious soul, how by reason of them he is wholly unlike God, and become the very picture of the Devil; and truly now he is far from having those flattering thoughts of himself, and favourable thoughts of his sins which formerly he had; for sins part, 'tis abounding, polluting, poisonous, sinful sin; He seethe the wrinkles of this Jezabels face under her paint, and O how ugly is she in his eyes; and for himself, he is more out of love, then ever he was in love with himself. Some say after they have had the Smallpox that they come to see themselves in a glass, they look so ugly by reason of their spots that they cannot endure to see themselves: Truly this poor sinner beholding himself in the glass of the Law, and viewing those hellish spots of sin all over his soul and body, he abhorreth himself in dust and ashes.  
This is the first thing the Spirit convinceth the soul of, and that is sin; When he is come he shall convince the world of sin, Joh. 16.8. God never cured a spiritual Leper but he caused him to fall down first and cry out, unclean, unclean.  
Secondly, The Spirit convinceth him of his miserable and dreadful condition. Now the commandments of God come to the soul, sin reviveth, and the sinner dieth. He thought before that he was whole, a sound man, to have little need of a Physician, but now he both seethe his sores, and feeleth his wounds.  
Ministers before had frequently told him of his dangerous damnable estate, but he had a shield to keep off all their darts; He was not so bad as they took him to be; somewhat they must say for their money; and besides though he were as bad as such precise censorious Preachers would make him to be, yet God was a merciful God, and Jesus Christ died for sinners, and he hoped to be saved as well as the best of them; but now God comes to him as he did to Adam after his fall, Adam, where art thou? Hast thou eaten of the tree of which I said unto thee thou shalt not eat? Sinner where art thou? Dost thou know what thou art doing, and whether thou art going? how darest thou profane my day, blaspheme my name, scoff at my people, neglect my worship, cast my Laws behind thy back, and hate to be reform? Darest thou provoke the Lord to anger? art thou stronger than he? how will thine heart endure, or thine hands be strong in the day that I shall deal with thee? Dost not know, poor dry stubble, that 'tis a fearful thing to fall into my hands? for I am a consuming fire. Now the sinner heareth the voice of God, and is afraid: Alas, alas, thinks he, I am a dead, a damned man; the Almighty God is angry; the weight of my sins at present is heavy, but the sufferings which I am every moment liable to are infinite and eternal. O that I should ever be born to do as I have done! Now the lightnings of divine fury flash in his eyes, and the canons of the Laws curses thunder in his ears; he seethe a sharp sword of pure wrath hanging by a slender thread of life over his head; he feeleth the stingings of his sins, those fiery serpents at his heart. There is no rest in his flesh because of God's anger, nor quietness in his bones because of his sins; the arrows of the Almighty are within him, and the poison thereof drinks up his spirit; the waves and billows of God go over his soul, and he sinketh in deep waters; God writeth bitter things against him, and makes him to possess the sins of his youth: Now the man is calmed, he will hear what God speaketh: before, though God himself had told him out of his word what a wicked wretched man he was, he would not mind it, but storm and rage at it; he was like a wild Ass snuffing up the wind, and as an untamed heifer impatient of the yoke; he would kick and fling like a mad man, What he give credit to the doctrine, and submit to the severe discipline of a few whimsical Puritans, that must be wiser than all their neighbours! no not he, though they shown him the very hand of God in Scripture to those warrants which they desired him to obey. But now he is of another mind, for the Law hath shut him up under sin and guilt, Gal. 3.22. The Law hath penned him in, and shut him up that he cannot possibly get out: As Lions, Bears and wild beasts are tamed by being shut up, and kept in, so the Law causeth wrath, Rom. 4.15. shuts the sinner up under it, and keeps him in, that his former starting holes cannot help him, and thereby tames him.  
While he was unconvinced of his sins and misery, his conscience was seared, not troubled at all the threaten which were denounced against him; but now his conscience is sore, touch it which way you will you put him to pain; tell him under this conviction, of his drunkenness, or swearing, or atheism, or eagerness after this world, & heartlesness about the things of the other world, his neglecting God in secret, of not instructing and praying with his family, tell him how cold and customary he was in his devotion, saying to others that they took more pains for heaven then they needed to do, of his justifying himself in his transgressions, and taking part with Satan against his own soul; he crieth Guilty, Guilty, when such Bills of indictment are read against him; but every word in them is a deep wound to him; the wolf in the breast, and worms in the belly do not cause half that pain which his wickedness doth by gnawing in his conscience. Tell him of the Gospel, how infinitely merciful God is, and how inconceivably meritorious Christ is, and how freely the glad tidings of the Gospel are offered to all; O this toucheth him to the quick, the sword of the Gospel cuts him more to the heart than the sword of the Law. O, saith he, This, this is my death, were it not for this I should have some hopes of life; but alas, I have abused mercy, which is the only friend I have left; I have despised Christ, and neglected the great salvation which was tendered to me in the Gospel; Vile creature that I am, Mercy, Love and Grace came many a time wooing me! how did Jesus Christ himself with pardon and life come beseeching me, begging of me to open my heart and let him in, and yet cursed wretch that I was, I denied him! when the world could lie warm in my bosom all night, and sin get a good room in my soul, yet my Saviour must stand without, and not be thought worthy to be let in! I have most unworthily spurned against his bowels of compassion, scorned his sweetest and most affectionate persuasions, most desperately refused the only means of my recovery; and therefore I, what shall I do? whether shall I go? If one man sin against another, the judge shall judge him; 
1 Sam. 2.25.  but if a man sin against the Lord, who shall entreat for him? If I had sinned only against my Creator, my Redeemer might have satisfied for me, but I, wretched I, have sinned against my Redeemer, and therefore who shall entreat for me? O the frights and fears, the horrors and terrors which this poor creature suffereth under the sight and sense of his sins and guilt; but the fore-thoughts of an everlasting miscarriage in the other world sinks him quite down, that he is able to hold up no longer. Thus the Spirit first plougheth up the fallow-ground of the heart, before he casteth into it the seed of grace; he first captivates the sinner, and brings him into a spiritual dungeon, under chains of guilt and horror, that the very irons enter into his soul before he proclaimeth liberty to the captive, 
Isa. 61.1, 2.  and the opening of the prison to them that are bound: Some indeed are brought lower than others with legal terror; but surely, not a few have sailed to Heaven by the very gates of Hell. God is resolved that men shall feel sin either here or hereafter.  
Thirdly, The Spirit convinceth him of the impotency and weakness of all the things in the world to help him; that in the whole garden of Nature there is never an herb which can make a salve to heal his wounded conscience. Now the sinner is scorched with the heat of God's wrath, he is like a man in a burning fever, full of pain, and he tumbleth and tosseth from one side of the bed to the other, trying and hoping for ease; he goeth to this carnal comfort, or that humane help to have his pain abated, and his sores cured, but none of them will do; as fast as he claps on those carnal plasters, the Spirit causeth his conscience to rub them off.  
It may be first the man useth foreign drugs; he being troubled in conscience, goeth with Cain to the building of Cities, to earthly employments, that the noise of the hammers might drown the voice of conscience; that his mind and body being occupied about other things, conscience might have no time nor leisure to proceed in preaching its cutting Lectures; or else like Saul, he runneth to his music, to carnal contentments, to merry meetings, jovial companions, his preferment or pleasures in the world, or some carnal diversion, if it be possible to turn the water of his thoughts into another channel, and so to keep that mill from going which makes such a clacking dreadful noise in his ears, and threatneth to grind him to powder. Thus sinfully foolish is man; as soon as ever a fire is kindled in his soul, which would aspire to heaven, he runneth with his buckets to earthly springs, and fetcheth water thence to quench it; the throws of the new birth do no sooner come upon him, but he, like some simple women, takes cooling things, which cause his labour to go back again. But the Holy Ghost (for I am now speaking of one in whom the Spirit goeth through with the work) makes all these things empty to him; the virtue of those poor cordials is soon spent, and now the man is as sick as before. Conscience for all these interruptions, still followeth him with its Hue and Cry by a warrant from Heaven, for the breach of God's Statutes, that the sinner can house nowhere in any of these worldly comforts, but conscience is at his heels, raising the Town upon him, and giveth him no rest; the man finds this physic but like hot water to one in a cold fit of an ague, which warms a little at present, but makes his hot fit the more violent.  
When the sinner finds that his exotical drugs will not cure him, he will try in the next place Kitchen physic, he will be his own both Doctor and Apothecary; he hopeth that his praying and grieving, and trouble of mind, and resolution to be better, will satisfy God's justice, and pacify his own conscience, and heal it throughly. O how the man endeavours to lick himself whole! man is a proud creature, unwilling to beg or borrow of his neighbours, very solicitous rather to make a poor shift with what he hath of his own. The Mariners will row hard in a storm to get to shore by their own power, before they will awake Jesus with Save us Master, or we perish.  
But the Spirit convinceth him of the insufficiency of all his prayers, and tears, and duties to appease God, or satisfy his Law; the Spirit showeth him the narrowness and shortness of all his rags, how they cannot possibly cover his nakedness; conscience telleth him that by his very duties, he is so far from paying his old score, that he runneth further in debt: Alas, saith Conscience, thy very duties may damn thee; He who is of purer eyes then to behold iniquity, seethe a thousand holes in thy best coat; the holy God seethe sins enough in them to send thee into Hell for them. Canst thou, poor beggar, with thy counterfeit farthings think to pay an infinite sum? Can thy poor finite performances satisfy infinite Justice for the violation of his righteous precepts? And for thy resolutions of better obedience, canst thou think that future obedience can satisfy for former disobedience? No, though thou couldst offer thousands of rams, and ten thousands of rivers of oil; nay, though the firstborn of thy body; all these could not: be a propitiation for one of the least sins of thy soul; no, no, the redemption of a soul is more precious; for all these it must cease for ever.  
Thus God ferrits the sinner out of all his Borows, and causeth the poor Prodigal, while he is wand'ring from his Father, to find a famine in all the creatures. As a General that besiegeth a City, doth not only play in upon it with his Cannons and Granades, but also secure the several passages, stop all provision that no relief can come to it, than they will yield upon his terms: So when the Spirit besiegeth the soul, it often plyeth it hard with the batteries of the Law, and always stoppeth relief from coming in, either from the world, or a man's own righteousness, and then, and not till then will the creature yield upon the terms of the Gospel.  
Fourthly, The Spirit convinceth him of the willingness, sutableness, and al-sufficiency of Jesus Christ to help and heal him.  
The sinner now in his burning fit is very thirsty; like Hagar, he sits weeping, for his bottles are empty, and his creature comforts are found by experience to be broken cisterns which can hold no water, he knoweth not what to do; how can I see the death of my soul? thinks he. When the sinner is brought to this straight, the spirit of God openeth his eyes, to see a well of salvation, even Jesus who delivereth from the wrath to come.  
The spirit discovereth to the sinner that though his wound be dangerous, because the God whom he hath provoked, is resolved, either to have his law satisfied, or his eternal wrath endured; yet that it is not desperate; for there is Balm in Gilead, and a Physician in Israel that can heal his soul.  
It convinceth him, that Christ is a suitable help, bread to the hungry, water to the thirsty, rest to the weary and heavy-laden; that he hath a precious salve made of his own blood, which is a proper and pecular remedy for his sores.  
It convinceth him that Christ is an alsufficient help, that he can supply all the souls wants, be they never so many, and bear all the souls iniquities be they never so weighty, that he is able to save to the uttermost those that come unto God by him. 
Heb. 7.25.  It presenteth to the soul his fitness and fullness in regard of his natures, and offices, and the impossibility of his being unfaithful to this great work of saving poor sinners, for which he came into the world. It showeth the sinner the infiniteness of Christ's merits, and his omnipotency to help because he is God: the examples of other wounded diseased persons, who surrendered themselves, to the care of this Physician and were cured; He shall convince the world of righteousness because I go to the father, and ye see me no more. John 16.9, 10. That is, the world shall be convinced that there is righteousness enough in me to satisfy both the law and lawgiver, in that I shall appear in my father's presence, and that with acceptance: he would not send an Angel as his officer, to roll away the stone, and release the surety out of prison, the grave, and bring him before the Judge with so much credit and countenance, if the law were not satisfied, and the debt fully discharged. Heaven could never have held me; ye would have seen me upon earth again, if I had not done that work perfectly, which the Father gave me to do. He shall convince the world of righteousness, because I go to the father.  
It convinceth him that Jesus Christ is exceeding willing to save poor sinners; that he is joyful that any will accept him for their Saviour; that he came from heaven to earth, was born meanly, lived miserably and died shamefully, merely upon this errand, that he might seek and save them that are lost, that he inviteth him; to come to him and promiseth that he shall be welcome; that he calleth them that go from him, but casteth away none that come to him.  
Thus when the prodigal is in a far country, and cannot fill his belly so much as with husks, that he is ready to perish for hunger, he is showed and convinced that there is bread enough in his Father's house. When the sinner is like the Israelite in the wilderness, beholding the curse of the law like the Egyptian behind him, and pursuing him hard, the red sea of divine wrath before him, into which he is hastening, his crimson and bloody sins like mountains on each side of him, encompassing him round, that he knoweth not what to do, than the spirit biddeth him look up to Jesus, and he shall see the salvation of God.  
The third step which the spirit takes, is anhelation, to cause the soul of the convinced sinner, to breath and pant after Jesus Christ; breath is the first effect of life. Conviction hath emptied his stomach of creature confidence and self righteousness, made him poor in spirit, and O how hungry he is after the righteousness of Jesus Christ, the bread which came down from heaven! As the thirsty ground cleaves and opens for drops, as the heart panteth after the water brooks, so panteth his soul after Jesus Christ, God blessed for ever, (thinks he) O when shall I come and appear before him! His voice is (like Rachel) Give me children or I die; Give me the holy child Jesus or I die; or like Abraham, Lord, what wilt thou give me if I go childless? 
joh. 12.21  O what wilt thou give me if I go Christiess! or like the Jews to Philip, Sir, we would fain see Jesus. 
Mat. 28.5.  If the Angel should meet him, he might bespeak the soul as he did the woman, I know what thou seekest, thou seekest Jesus which was crucified. O the ardent desires, the vehement long, the unutterable groans, which this poor creature hath after his Saviour! as David, he cryeth out, Who will give me to drink of the water of the well of Bethlehem! Where is that blessed guide, that can lead me, and help me to drink of the water of life!  
Methinks I see how Jesus Christ presents himself to the eye of the dejected souls understanding, in all his glory and gallantry, in his sutableness unto the sinner's indigencies, and sufficiency for all his necessities, with the freeness of his mercy, the fullness of his merits, and the sweetness of his love; how he appears before the soul with all his retinue and train of graces, comforts, his blood, his spirit, the favour of God, freedom from sin, wrath, hell; on the one hand of him there stand his gracious promises of pardon, peace, adoption, sanctification, heart-chearing love, and everlasting life; On the other hand of him, there stands his precious precepts of self denial, crucifying the flesh, walking after the Spirit, despising the sensual pleasures, honours, and profits of this world, and delighting in God, walking with him, having the conversation in heaven, and rejoicing in hope of glory. In the middle, there stands the fairest of ten thousands, adorned as a bridegroom with his richest attire, glistering with the jewels of those graces, with which his humanity is adorned, in a greater degree than the heavens could, though every star in it were a glorious sun; but O how the diamond of his deity sparkleth in the souls account, that millions of worlds would be but a muckheap to it. Ah how lovely is he in the sinner's eye! How infinitely ravishing to his heart! How blessed are those souls (thinks this sinner) that are interested in such a Saviour! Vnc●nceiveably, happy is that spouse which hath so beautiful, so accomplished, so lovely, so loving an husband; God is hers, earth is hers, heaven is hers, all is hers; holiness is her nature, and happiness is her jointure. O that I, O that I might be so blessed as to be called to the marriage supper of the Lamb! Who can express the vehement, violent long of this man after Christ, as the loadstone of his affections, as the only centre of his soul, the proper remedy for all his maladies; had he the beauty of Absolom, the renown of Solomon, the wealth, the worth of the whole world, like the wise Merchant, he would sell all to buy this pearl of price, and think it the best bargain that ever he made; nothing is so dear to him but he will give it; nothing is so difficult but he will do or suffer for Christ; he is of the same mind with the Martyr, None but Christ, none but Christ. It is reported of a woman that was in these throws, that she should say, I have brought nine children into the world with as much pain as most women, yet I would bear them all over again, and bear them all my days for Christ.  
There is mention made of a bird in Egypt, near Nilus, called the bird of Paradise, which they say, if it be once ensnared is unquiet, and mournful till she be delivered: so is this convinced sinner, now he feels himself entangled in the bonds of iniquity and snares of the Devil, he is unquiet till he be delivered. Talk to this man of his respect and friends, and riches in the world, they are as the white of an egg, or a dry chip without any savour, relish, or nourishment to him; but tell him of Jesus Christ, an able Surety to discharge all his debts, O that is the savoury meat which his soul loveth; As a man that is sick and extremely pained, when you talk to him of his calling or estate, he heareth not, he regardeth not; but tell him of one that can cure him of his disease, and ease him of his pain, than he will hearken to you; thus 'tis with this sinner; all his delight is in hearing of Christ, all his longing is to hear from Christ. The poor prisoner that is condemned to be hanged, and hath sent a messenger to sue for a pardon, never longed so much for his return with joyful news, as this poor creature for an interest in the Mediator.  
Thus the Spirit having convinced the soul of its beggary and nakedness, bondage and misery, causeth it to breathe and long after the riches, liberty and righteousness which is in Christ.  
The fourth step is lamentation; the soul that breatheth after a Saviour, is truly broken for his sins; his groans after liberty are accompanied with grief for his slavery: Now the clouds gather and thicken over the soul, and fall down in tears; his sorrow under the conviction of his misery was legal, but now 'tis for his abuse of mercy, and so Evangelical. His heart before was as a cloud broken by a thunderbolt, being torn in pieces violently, and making a mighty noise; but now like the cloud melted by the shining of the Sun upon it, it dissolves down sweetly into a fruitful shower. 
Vemo possit poenitenti●m agers, nisi qui speraver●t indu ge●tiam. Amb  He looked on sin before as 'twas damning, as that which would cast his soul and body into hell, but now he looks on sin as 'tis defiling, as that which makes him unlike to God, and as that by which he hath abused love and mercy; and the consideration of this warmeth his heart, and kindly thaweth it. The man hath now some small hope of mercy, and that, like the nearer approach of the Sun, softeneth that earth which was hardened under the frost of legal terrors.  
The pump of the sinner's heart was dry, till the water of gospel grace, apprehended and hoped for, was poured in, and then it sendeth forth abundantly. He returneth now to God with supplication, weeping, and mourning; As Joseph, so this sinner seeketh for a place to weep in; He goeth into his chamber, falleth down before God, and poureth out his heart at his eyes and tongue; He accuseth, shameth, condemneth, abhorreth himself because of his sins: He doth not dissemble his birth, but acknowledgeth the pollution of his conception. Behold I was shapen in iniquity, 
Psal. 51.5.  and in sin did my mother conceive me; He confesseth the transgressions of his life, 
Psa. 58.3  that he hath gone astray from the womb, that ever since he was able to go, he went astray: He acknowledgeth his transgressions, and is sorry for his sins; with Ephraim, he smites upon his thigh, saying, What have I done? with the Publican, he beats on his breast, crying out, God be merciful to me a sinner; With the Prodigal he is ashamed to look up to God, yet sighs out, Father, I have sinned against heaven, and before thee, and am unworthy to be called thy child. He throweth himself down at God's feet, bemoaning himself thus, Lord, I am the greatest of sinners, less than the least of all thy mercies; I have defaced thine image, broken thy Laws, sinned against thy majesty; against thee, thee, I have sinned and done evil in thy sight; I have done the work of Satan thine enemy, and my wages is nothing but death; how thou pleasest to deal with thy worthless creature I know not, but however thou deal with me, thou art righteous, and I will lay my hand on my mouth; If thou say that thou hast no pleasure in me, ●o here I am, do with me what seemeth good in thy sight; yet, O save my soul; ten thousand Hells are my portion; but if out of thy bottomless mercy thou shalt pluck my feet out of this bottomless misery, my soul shall admire thy free Grace, my tongue shall sing aloud of thy rich mercy; and O the obligations which this vile wretch shall have to be faithfully and uprightly serviceable to thy majesty!  
His contrition runneth all along parallel with his confession; his heart worketh more than his lips and hands; his affections are much more self-abasing and humbling then his expressions; he seethe him whom he hath pierced, and mourneth; Calvary is a Bochim, a place of weeping to him; his eyes are so full, that though Christ be nigh him, yet like Mary, he cannot see him for tears; never fountain sent forth water more freely than this sinner doth godly sorrow; when he considereth what he hath done, how he hath sinned, what a God he hath grieved, sorrow and grief overwhelm his spirit.  
The fifth step is implantation into Christ; the Spirit now leadeth the child by the band unto Christ, nay, grafteth him into Christ. The soul being convinced of the necessity it stands in of Christ, of the endless misery which it must undergo without Christ, of the al-sufficiency that is in Christ, how willing, how able he is to bind up the broken heart, and to save the sinful soul, doth by the help of the Holy Ghost venture its self, and its everlasting estate up-Jesus Christ, resolving to stand or fall, live or die at his feet.  
The sinner is now between hope and fear, not knowing how he shall far. As the four Lepers that were shut out of the City in the famine of Samaria, considered with themselves, If we enter into the City, the famine is in the City, and we die there; 
Kings 7.3.  and if we sit still here, we die also: Now therefore, come and let us fall into the Host of the Syrians, if they save us alive, we shall live; and if they kill us, we shall but die; and accordingly they went to the Syrians camp, found food there, and lived. So the sinner pondereth in his heart, If I go to the world, and the lying vanities thereof, I perish, vanity of vanities is written upon all its enjoyments, the famine is there, there is nothing that is bread, its whole shop cannot afford a plaster which can heal my wounded conscience; if I sit still in this condition under the weight of mine iniquities, I perish; they will unquestionable sink me into Hell; now therefore I will fall into the hands of the Lord Jesus; If he save my soul, I shall live; if he deny to receive such an unworthy wretch as I am, I shall but die, I can but perish, I will therefore venture; and accordingly the soul goeth to him, and findeth life in him; I have sometime thought, that when the sinner is come thus far, he carrieth himself much like Esther: When the King had made an irrevocable decree for the destruction of herself and people, what doth she do? she fasteth, and prayeth, and sendeth word to Mordecai, I will go in unto the King, which is not according to the Law, and if I perish, I perish, Esth. 4. ult. Thus the poor  sinner, perceiving that the King of Kings hath made a Decree, That the soul that sinneth shall die eternally, and he is a grievous sinner, he fasteth, he mourneth, he prayeth, and at last resolveth; Well, I will go in unto the King, though it be not according to the Law (which shutteth me up under guilt and wrath) If I perish, I perish; possibly he may hold out the golden Sceptre of Grace, and I may live in his sight; thus the poor creature goeth, maketh supplication believingly, and prevaileth.  
The Devil now layeth all the blocks he can possibly in the souls way, to hinder its journey to Christ. As when the woman talked to her husband of going to the Prophet for the enlivening of her dead child, he presently endeavoureth to dissuade her, that 'twould be to no purpose: Why wilt thou go, 'tis neither new moon nor Sabbath? but yet she went, and had her child restored to life. Thus, To what purpose shouldst thou go to Christ? (saith the Devil to the penitent sinner) Canst thou think that so holy and righteous a God will have the least respect for such a wicked notorious hellhound as thou art? I tell thee, he hath sent thousands, that never sinned as thou hast done, into Hell, and canst thou have any thoughts of Heaven? Thou hast done my work all thy days, and now lookest for a reward from God; No, no, I'll pay thee thy wages in blackness of darkness for ever; if thou hadst intended for life, thou shouldst have minded it sooner; thou hast days without number broken the Law, and many a time rejected the Gospel, and now 'tis too late; God called, and thou wouldst not hear; now thou mayst call long enough, for he will not hear thee; he tells thee as much with his own mouth, Prov. 1.25, to 32. Therefore thou mayst spare thy pains, and prayers, for all will be to no purpose; Surely, thou hast a impudent face, and a brazen forehead, to expect such choice blessings as pardon and life from that Christ whom thou hast persecuted in his people, rejected in his Laws, preferring the world and thy flesh before him, and daring him to his very face. Thus he that was the sinner's tempter to those sins, turns his tormentor for them, and he that when the soul was posting to Hell, bid it not doubt of Heaven, doth, now the creature is creeping towards eternal life, persuade him, that 'tis impossible to escape eternal death: But notwithstanding these discouragements, the sinner will go to the great Prophet of the Church for the life of his dead soul; He thinks 'Tis true, I am a grievous sinner, but I know that he is a gracious Saviour; I see nothing but misery and hell in me, but I see mercy and heaven in him; for my warrant, 
Mat. 11.28.  I have ●his precept, Come unto me all ye that labour and are heavy-laden; for my encouragement, I have his promise, I will give you rest; 
joh 6.33.  him that cometh unto me I will in no wise cast out. I will therefore go what ever come of it, and lay myself at his feet; if he condemn me, and spurn me into Hell, I'll justify him; peradventure he may lend me his hand, and raise me up with hope of Heaven; others have gone to him, and he hath bid them welcome. O the rings and robes, the kisses and embraces, which many returning Prodigals have had of him! who knoweth but he may be gracious to me! if he had not been willing that poor sinners should live, he would not have died; if he had been unwilling that I should come why doth he call me? Well, what ever come of it, I will go; it may be I may be hid in the day of the Lords wrath. Thus Faith at first standeth but on one weak foot.  
I suppose, that when the sinner is in this condition, the very command of God (enjoining him to believe in the name of his Son) is a special instrument in the hand of the Spirit to draw him unto Christ; like Abraham, he being called of God, obeyed, not knowing whither he went; he being called of God to cast himself on Jesus Christ, obeyeth, not knowing how he shall speed.  
The Disciples, when they hear Christ speaking to them in the morning, Cast on the other side of the ship, and ye shall find, answer him, We have fished all night and caught nothing, nevertheless at thy command we will let down the net. So the penitent man having tried this and that means, and found no water, no meat, no solid food for his hungry and thirsty soul, heareth at last Christ calling to him, Ho every one that thirsteth, come to the waters, buy wine and milk without money, and without price; cast thy sins, thy soul on me, and thou shalt find rest; Lord, thinks he, I have tried creatures, and they cannot help me; I have tried duties, and they cannot ease me; I have taken much pains and caught nothing; and should I come to thee, wouldst thou open thine eye upon such a wretch! my unworthiness makes me mistrust the success, nevertheless at thy command I will do it, and now he cometh in his sinking estate to take hold on the arm of the Lord which the Gospel stretcheth out to him, and thereby he is saved.  
The last step is a resolution of the sinner to give up himself to all the Laws of Christ, or an hearty acceptation of the Redeemer as Saviour and Sovereign. The heart of the man is so melted by Evangelical sorrow for sin, and the heat of God's love to his soul, that he is like soft wax for any impression; God may command him what he pleaseth, he cleaveth to the Lord with full purpose of heart: Before, he was like the Prodigal, he must go as far as he could from his Father's house; the orders there were too pure, the Laws there too strict, the discipline there too severe; he traveleth therefore into a far Country, but now the man is hungry, he will submit to do the duty of a Son, so he may but have the children's bread and diet; nay, now he is come to himself, it is his meat and drink to do the will of God: he seethe such equity in God's will, such beauty in his worship, such excellency and comfort in his ways, that he would not part Jesus Christ and his holy precepts (which he now savoureth) for all earthly pleasures; he is tied so firmly to his Master with the bond of unfeigned love, that Satan himself will but work at the labour in vain, when he goeth about to separate him and his service.  
He writes Holiness to the Lord upon his body, soul, estate, family, relations, and all that he hath, thankfully acknowledging Gods propriety in all, and his own felicity to consist in improving all for God. He considereth how infinite his obligations to God are, what an hell of endless horror he is redeemed from, what an heaven of love and happiness he is called to, and wisheth that he had or could do something worthy of such a God. And because he hath nothing more or better, he gives himself to God: as Aeschines when he saw his fellow-schollers give their Master Socrates large presents, being poor, and having nothing to give, went and gave himself to his Master, acknowledging that he was his devoted servant.  
The sinner before was unbroken, and so as unfit for subjection, as the unbroken colt for the saddle, but now the heart being humbled, the ear is heedy to whatever God speaketh; Lord what wilt thou have me to do? Acts 9.6.  
It is with an humbled, 
M. Fenner of the killing power of the Law.  and with an unhumbled sinner, as with two men that are going to market, whereof the one hath need, he and his family are in extreme want, ready to perish for bread; now this man will go, what ever weather come; if it rain never so fast he will go; when he comes there, whatever the price be, he will buy; though he pawn his , he will have bread; why? he is like to famish for want of it, bread he comes for, and bread he must have. The other hath no great need, therefore if he like the weather he will go; if not, he will stay at home; if he goeth, when he comes to the Market, he will buy, or forbear, as the price of things pleaseth him; he is indifferent, whether he lay out his money or no; if commodities are held at an high rate, he will go as he came, and buy nothing, and all because he hath no need; he can do well enough without them; thus an humbled sinner seethe, nay feeleth his extreme need of Christ, that he must perish everlastingly, without an interest in him, and therefore what ever it cost him, he will have Christ; he is resolved to deny himself, to crucify the flesh, to hate father, mother, house, name, land, all for Christ, let God hold the price of his Son never so dear, he will sell all but he will buy this pearl; and what is the reason? truly because this man hath need; he knoweth the absolute necessity which he standeth in of Christ, that none but Christ can deliver him from the weight of his sins, the Almighty God's fury, and the vengeance of eternal fire, therefore a Saviour he comes for, and a Saviour he will have, what ever commands or prohibitions are joined with him; but an unhumbled finner fee not his extreme need of Christ, and therefore though when he heareth of the infinite perfections in Christ, and the unspeakable pri●iledges which the regenerate have by Christ, he will acknowledge that the wares are good, he hath nothing to say against them, but the price is too dear, he will not come up to it, and why? truly because he seethe not his need of Christ; he thinks he can do well enough without Christ. If God would let him serve Christ, and the world, and flesh with him, he would not care much, if he did buy; but if he cannot have Christ at his own price, farewell Christ, and pardon, and mercy, and God, and eternal life, 
Mat 9.12.  farewell for ever for him, and all because the man is an whole man, unbroken, unhumbled. But you have read in the former steps, that the sinner before he comes thus far, is throughly melted, and therefore he is for any mould which God thinks good.  
Yet I believe that a man or woman, whom the Spirit of God hath brought over to Jesus Christ, doth by the new nature bestowed on them, or the law of God written within them, resolve upon all known duties, and against all known iniquities, more out of love to God and holiness, than out of any slavish fear of wrath and hell. The man seethe by the law the contrariety of sin to the image of God, and consequently to his own real and spiritual good, whereby there ariseth within him not only an estrangedness from, but an enmity against sin; though it were the object of his affections before, yet 'tis the object of his passions now. So for duties, the soul is brought through working of the Spirit, to approve and delight in the good and perfect, and acceptable will of God, Communion with God, and conformity to God, are the utmost of his desires, and endeavours. O how willingly doth this Christian take upon him the yoke of Christ, not complaining of its uneasiness, but of his own unholiness.  
The man formerly was as a Virgin; before marriage she standeth upon her terms, she will indent with her Sweet heart, what shall be settled upon her, and how he shall deal with her, or else she will not have him; but now Christ by his spirit hath prevailed with the soul, and 'tis hearty willing to take him for better for worse, to resign up all to Christ, to part with all for Christ, to take all from Christ, to be disposed in all by Christ, in a word it promiseth with the whole heart, to be a loving, faithful and obedient wife, and now the match is made, nay the Saviour and the soul are actually married together. And O what an happy joyful day is this? If Aaron when he met Moses, was glad at his heart, how glad is this poor soul, now he meets with the Messiah! The Father accepts him for his child, the Son accepts him for his spouse, the Spirit hath given earnest already to have the Christians heart for his everlasting habitation; the Devils in hell are vexing, the Angels in heaven are singing, the Saints on earth are shouting, for it is meet that they should be merry; for this son was dead and is alive, was lost and is found, was a cursed sinner, and is become a blessed Saint.  
So I have dispatched the first branch of this second help to regeneration; namely, an observation of those several steps whereby the wand'ring sheep is brought home. I come now to the second branch of this help, which is a pliable submission to the workings and motions of the Spirit, when the Spirit at any time maketh his addresses to thy soul.  
Reader, I must earnestly beseech thee, if thou hast the least spark of love to thy soul and endless good in the other world, that thou be more tender of the motions of the Spirit, then of the apple of thine eye. When the Holy Ghost cometh to thy soul by its motions to good, thy kind entertainment of it, may (be as much as thine eternal happiness is worth and) probably invite the Spirit to stay with thee, perfect the work, and abide in thee for ever; whereas if thou shouldst grieve or quench the Spirit, and affront this Ambassador which is sent to treat with thee about terms of peace between God and thy soul, he may be called home, and thou never hear of him more.  
We read in Genesis 2.2. 
Incubabat aquis. jun. Gen.  That the Spirit of God moved upon the face of the waters. Several read the words, The Spirit of God was sitting, or hatching upon the waters: It is a Metaphor taken from birds or hens, they sit and move upon their eggs to hatch them, and bring them forth, and when they are hatched, they still sit and move upon them, to cherish and bring them to perfection. So the Spirit of God sat, or moved upon that face of the deep, that by his motion or incubation, he might hatch and bring forth out of that vast Chaos the several kinds of creatures. Thus the Spirit moveth upon thy heart, he sitteth upon, he broodeth on thee, that he may hatch and bring thee forth a new creature: Therefore consider what thou dost, and how thou carriest thyself towards him; fowls when they have been much disturbed, have left their eggs and never hatched them, they have come to nothing; shouldst thou resist the Spirit in his operations, or quench him in his motions when he is brooding on thy soul, he may take its eternal flight from thee.  
When the Spirit cometh to thy soul by its motions, dissuading thee from sin, or stirring thee up to holiness, Jesus Christ then knocks at the door of thy heart; every motion is a knock from the hand of Christ; if thou hearkenest and openest, he will come in and sup with thee; but if notwithstanding his knocking, thou wilt not hear, though he cometh upon an errand so infinitely for thine advantage, he will departed away in a distaste, (as neighbours when they are so uncivilly used) and thou mayst never hear of him more.  
Thou art apt to complain that thou wantest help to turn from sin, and to turn unto God: I tell thee when the Spirit moveth and worketh within thee to mind thy soul, and thine eternal estate, he offereth thee his help and assistance; and if thou hearkenest to, and obeyest his motions, thou shalt have his help. As he was teaching, the power of God was present to heal them, Luke 5.17. Whilst the Son of man was teaching, at that neck of time the power of God was present to heal men's bodies; so when the Spirit is moving, at that very time, the power of God is present to help thy soul; now if thou takest that time, thou mayst be an happy man for ever; If when the winds blow fairly for men's voyage, they then hoist up their sails, and be going, they may through the help of the wind, be at their Haven in convenient time; but if they neglect the opportunity, and will not launch out whilst the wind offereth its help, they may be dead before they have another wind, and so never go that voyage: Thus if when the gales of the Spirit blow, and offer thee their assistance for Regeneration and Salvation, thou then presently lanchest out, and compliest with its motions, through its help thou shouldst be seasonably and safely landed in Christ, and at the Haven of Heaven; but if thou than liest still, and neglectest this opportunity, God knoweth but thou mayst be dead before the Spirit blow so favourably for thee again.  
Solomon telleth us, that there is a time for every purpose under Heaven, and a time to be born, Eccles. 3.1, 2. There is time for every purpose, that is, an opportunity when the work may be done best, and with most advantage, yea, when it must be done, or shall not be done at all; now such a time, such an opportunity there is for the new birth; there is an accepted time, 
2 Co●. 6● Psal. 3.6 and 55.6.  a time when God may be found, when he is near, a day of Salvation; this is when the Spirit moveth and stirreth, and offereth thee his help; if thou passest by that time, and dost not then strike in, thou mayst come as Esau too late for the blessing; thou mayst, as some idle persons that are tippling and drinking in an Alehouse when they should be in the market, let slip thy opportunity, and find it too late to buy the wine and milk in the Gospel.  
It is one great misery of men and women, that they observe not, neither improve their opportunities; The turtle, and the stork, 
jer. 8.7.  and the crane and the swallow, they all know their opportunity, and their time; but the generation of mankind neglect theirs; O that thou hadst known in this thy day the things which concern thy peace! Opportunity is a transient thing, it is quickly gone, but it bringeth a lasting treasure along with it, which if neglected, can never be recovered; time is all the while a man liveth on earth; but opportunity is only when the Spirit moveth, Me ye have not always, saith Christ.  
Friend, thou wilt make hay while the Sun shineth, I mean improve opportunities for the good of thine outward estate; when the heavens offer thee their help, than thou wilt cut thy corn or hay, and make it, and carry it in: For thy soul sake, do not neglect the Spirit when he offereth thee his help for a spiritual harvest: when the Holy Ghost moveth, like the Angel, upon the waters, then, at that nick of time, if thou steppest down, art pliable to its motions, thou mayst be healed.  
The Spirit of God is a tender thing, saith one; grieve it once, and you may drive it away for ever; Grieve not the Spirit, Ephes. 4.30. much less quench it, least of all resist it; Masters of a calling will not be checked, 1 Thes. 5.19. Acts 7.51.  
The Client by losing a term, hath lost his Suit; Saul by losing his opportunity, lost a Kingdom, 1 Sam. 10.9, 13. Reader, the way to lose the Kingdom of Heaven, is to neglect and slight the motions of the Spirit, the only opportunity for thy Salvation.  
For thine help herein, I shall direct thee how to demean thyself towards the Spirit, when he maketh his addresses unto thy soul for thy regeneration and quickening; in which I shall take thee (as indeed thou art, in thine unregenerate estate) for a patiented dangerously sick, yea unto death eternal, though thou thinkest thyself whole, and the Spirit of God (as he is) for a skilful, able and compassionate Physician.  
First, I suppose that this tender Physician, beholding thee very sick (notwithstanding thy conceit that thou art well enough) and daily increasing thy distemper, doth come to thee, and acquaint thee that thou art a diseased person, and that unless thou forbearest such and such sins, such and such things, which feed thy disease, thou wilt make thy condition which is already dangerous, to be desperate and incurable; I mean the Holy Ghost enlighteneth thy mind to lee, and convinceth thy conscience of thy sins and misery, that whereas before thou thoughtst that thou wast rich, and increased with goods, and hadst need of nothing; yet now thou seest that thou art wretched, 
Rev. 3. 1●.  and miserable, and poor, and blind, and naked, and that such and such courses which thou takest will unavoidably tend to thy ruin. Possibly thou art one accustomed to wicked company, to the Alehouse, to deal unrighteously in thy particular calling, to lay aside praying, hearing, reading, and the like duties; now the Spirit of God in thy conscience, moveth thee to lay down these ungodly customs, which thou hast taken up, and to take up these duties, and performances, which thou hast laid down, and convinceth thee by the word, that this is the will of God; O now Friend, look to thyself, that thou dost not sin against this light, nor play by that candle which the Spirit of God sets up for thee to work by. If thou hadst a guest of any quality in thine house, and shouldst burn things of an ill savour in his chamber, which thou knewest he hated, or shouldst fill the room wherein he lodgeth with filth, and uncleanness, wouldst thou not provoke him to speed away in a distaste; and to resolve against ever coming at thine house again I must tell thee, that shouldst thou go on in the commission of those iniquities, and neglect of those duties which the Spirit convinceth thee of, it would be far more distasteful to the Spirit of God, than all the forementioned uncivil usage could be to an Emperor. The Holy Ghost is compared to fire, Act. 2. (as the word quenching implieth) Now how is fire quenched and put out? both by throwing water on it, and by taking away the wood from it. Shouldst thou notwithstanding its checks and convictions, continue in any way of open wickedness, thou throwest water upon it; and shouldst thou omit those holy duties, thou withdrawest fuel from it; and therefore be confident, the fire will be quenched and go out.  
By sinning against these convictions and light, thou art a professed defier and darer of him, and mayst confidently expect that he should give thee up to judiciary inward darkness, which is but the forerunner of utter darkness, Rom. 1.20, 21, 22. Jam. 3. ult. Pro. 5.11, 12, 13. John 9.41.  
If thou improvest that little stock of help (which the Holy Ghost affordeth thee) well, thou may hope that thy master will trust thee with more, (every act of obedience fitteth for greater obedience) but if thou squanderest that away prodigally, by sinning against it, thou mayst look for no more.  
Dear friend, be tender of the first motions of the Spirit; thou sittest cold and frozen in thy natural estate, now as ever thou wouldst have a good fire to melt thee kindly, to thaw thee throughly, to warm thy heart eternally, make much of those sparks. As thou desirest a spiritual flame, which may ascend to heaven, take heed lest by presumptuous sins thou blowest out those sparks. As the best way to quench the fiery darts of the Devil, that evil spirit, is to reject them, to disobey them in the first motions, when the Devil first kindleth them, then throw water on them, then detest them, and that fire of Hell will be quenched. So the readiest way to quench the fiery darts of the good spirit, is to slight the first motions of it; if thou strive against these first motions of him, he may never strive with thee more, Gen 6.3.  
It may be, thou art a drunken wretch, an unclean person, a scoffer at godliness, a swearer, a liar, a cheater by false weights, or measures, or the like, and the Spirit of God, whispereth thee in the ear, Man, dost thou know what thou dost? thou art in a lost estate, in a damnable condition; Turn at my reproof (saith God) and I will pour my Spirit upon thee. Pro. 1.23. Forbear such sins, and I will assist thee for the recovery of thy soul. O now look to thyself, venture by no means upon the forbidden fruit. I have read of one, that being troubled with sore eyes, asked a Physician's advice; The Physician told him, that if he did not forbear his drunken intemperate courses, he would lose his sight; 
Vale lumen ami●um.  He makes no more of it, but presently crieth out, Farewell sweet sight, farewell sweet sight. He was resolved to lose his sight, rather than leave his sin. Thou art diseased, the tender Physician cometh to thee, without sending for, and giveth thee his blessed counsel without ask, and 'tis this, that thou must forbear thy lewd sinful ways, or else thou wilt lose thy soul, thy Saviour, thy God, thine happiness for ever; Now wilt thou (by continuing in such courses and rejecting his first counsel) say Farewell precious soul, Farewell dearest Saviour, Farewell blessed God, Farewell glorious Angels, Farewell perfect Spirits, Farewell fullness of joy, Rivers of pleasures, Farewell to you all, I and farewell for ever. Take heed what thou dost with these first motions of the Spirit, lest he take of thee his last leave and bid thee farewell for ever.  
When a noble person should come to thine house, one by whom thou expectest to be promoted highly, and enriched greatly, or one whose heir thou lookest to be, how welcome wouldst thou make such a man, especially the first time that he cometh to visit thee? and upon those very accounts, I mean for thy advantage, he must have the best room, the best fare, the most pleasing language, the most respectful carriage; all things must be done as much as possibly can be, according to his mind, and nothing must be done which is known to be offensive to him; and all, lest he should be provoked to forsake thee, to cast thee off, and to do nothing at all for thee. Reader, is there not far more reason, that when the infinite Spirit of the blessed God cometh to thine heart, who only is able to promote thee, to become the child of God, an heir of heaven, and to enrich thee with the image of God, in Regeneration; that when he cometh first to thee, and for these very ends, thou shouldst give him all the respects imaginable, that thou shouldst follow his counsel, forbear what thou knowest grieves him, do what thou knowest will please him, lest he depart away from thee, and do none of these things for thee? Saul by disobeying the counsel of Samuel from God, concerning the slaughter of the Amalekites, did so grieve his spirit, that Samuel tells him plainly, That God had rejected him from being King. 
1 Sam. 15. ●3, ult.  And the text saith expressly, That Samuel came no more to see Saul, until the day of his death (that is never) nevertheless Samuel mourned for Saul. Truly now the Spirit of God delivereth thee counsel, to destroy those notorious fins (which if thou wilt thou canst forbear) should thou spare those fat, those King corruptions, though the Spirit of God may mourn for thee, that thou shouldst be such a wilful soul-murderer, and reject the counsel of God against thyself? yet he may utterly reject thee, from being any of the heirs of the heavenly Kingdom, and thou mayst see him no more to the day of thy death.  
If thou livest under the Gospel, I question not but the Holy Spirit doth move thee, to forsake thine ungodly comrades, thy scandalous crimes, and to set upon prayer in secret, in private, Scripture and meditation, which I must tell thee that if thou haft will at home (as we say) thou hast power enough in thine hands to do, again and again I pray thee to cherish and obey such motions, (the Spirit makes short work with some) lest he bid thee adieu, and clap such a curse upon thee, that thou never clawest off while thou livest, no not whilst thou hast a being.  
It may be this skilful Physician proceedeth further; he doth not only show thee thy disease, and tell thee what things are bad, what things are good for it; but also gives thee Physic, in order to thy cure, and such Physic as works to purpose, and makes thee heart sick indeed: I mean, the Spirit of God proceedeth from illumination to humiliation, it doth not only convince thee of thy wounds and putrified sores, but also lanceth and cutteth them, applieth a stinging corrosive to eat up thy proud flesh, and putteth thee to great pain; the Spirit showeth thee sin and wrath in their colours, making thee see the former more frightful than a devil, and feel the latter more painful at thy heart then a dagger; possibly he takes thee and holds thee (as it were) over Hell, making thee see the smoke of that bottomless pit, smell the brimstone, and feel the scorchings of that eternal fire, that thou beginnest to sink under the weight of thy wickedness, and to cry out, Mine iniquities are gone over my head, 
Psal. 38.1.  and they are a burden too heavy for me to bear; Those sins which were as sweet as honey in thy mouth, are now taken down into thy belly, and they are there more bitter than gall. The Law chargeth thee home with its great guns, that thou fearest and tremblest, and knowest not whither to fly for succour.  
If thou art come thus much of thy journey, I would bid thee welcome so far; and would tell thee for thy encouragement, that these pangs and throws seem to foretell the new birth to be coming; if thou sufferest not the Devil and thy corrupt heart to be at thy labour, to try their experiments, and tamper about thee (for questionless, they would destroy both thee and the babe of Grace in thy womb) but sufferest the Spirit of God to be the midwife, and followest his directions, I durst be the man that should prophesy an happy and fafe delivery. But thou knowest that the condition of one in travel is very ticklish; a little miscarriage may then undo both mother and child; therefore it behoveth thee now to be extraordinary careful what thou dost and how thou carriest thyself; it is as much as thy life is worth: For thy direction I shall tell thee what thou shouldst not do, and what thou shouldst do.  
Be sure that thou do not run to creatures for comfort: Foolish people when sometimes an able Chirurgeon hath laid some sharp medicine to their festered wounds, which puts them to much pain, though, unless by such means the rottenness of them be eaten up, and the corruption in them forced out, they can never be cured, yet they are ordinarily so impatient, that they will not endure it; but as this good woman, and that neighbour if they do not know a milder medicine for such a sore; surely, say they, this medicine which the Doctor useth, will never do it; we find the member or part very angry, and extremely raging; and then some one or other acquainteth them with gentler means, which they presently apply, and thereby skin over their sores before they are half searched, that afterwards the wound either breaks out again, and puts them to more pain if ever they be healed, or else it keeps still in, overspreads the body, and kills them. Thus, thus do too many with the Physician of their souls, and thereby do often undo themselves. The Spirit of God applieth the terrors and consternations the Law, to make way, and prepare them for the dainties and consolations of the Gospel; the good Samaritan poureth wine into the wound to search it, before he poureth oil to heal it; now foolish men are impatient, not able to bear such sad melancholy thoughts, (as they call them) and therefore they often break away from the Spirit of God before they are throughly humbled, and run to their earthly enjoyments, whereby they get some present ease, but here or hereafter far greater pain.  
It is reported of the Italians, that in a great thunder they ring their bells, and shoot off their canons, that the noise of them might drown the voice of the thunder. Thus do some with the voice of their awakened and terrified consciences, they seek to drown it by the noise of worldly businesses, recreations, or it may be ungodly delights; But surely, damning a soul is not the way to save a soul.  
Reader, didst thou never know of any that were in a journey, and coming to some deep dirty pochy lane, they thought to avoid it, and broke over the hedge into the field? but when they had rod round and round, they could find no way out, but were forced to go out where they got in; and then notwithstanding their unwillingness, to go through that miry lane, or else not to go that journey. Truly so it is in thy journey to Heaven; thou art now come to this deep lane of humiliation, through which all must go that will reach that City whose builder and maker is God; do not think to avoid it, no not the least part of it; for this is the narrow way and straight gate that leadeth to life: Suppose thou shouldst run to the world, or any thing here below, now thou beginnest to be sensible of thy sickness and pain, and so in an hopeful way of recovery: First, 'tis impossible that any of those things can cure thee; Miserable comforters are they all, and Physicians of no value. Can a silver Slipper cure the gout? or a golden Crown the headache? or the greatest Empire in the world the pain of thy teeth? much less can these things cure the diseases of thy soul: All the wrapping of thy foot, that hath a thorn in it, though with never such fine scarlet cloth, will be altogether ineffectual to ease thee of thy pain; for the thorn must be pulled out; so must sin be plucked out, its guilt removed before thou canst possibly be eased: But my great reason is, (which I desire thee to consider seriously) shouldst thou throw off this medicine of thy spiritual Physician because it is somewhat sharp, and run to the Empirics and Mountebanks of the world, thou wilt provoke thy tender able Physician to leave thee (for what man will bear such affronts) and where art thou then? what will become of thee for ever? Those that work in Coal-mines find by experience that the earth sendeth up damps which quench and put out their candles; and what then becomes of the men that are there? they are often slain. Shouldst thou like Jonah, run from the presence of the Lord, to more pleasing employments then the work of a thorough humiliation, either he will bring thee back again to the same business by storms and tempests, or else such damps will arise from thine earthly interruptions as will quench God's Spirit, and eternally ruin thy spirit.  
The evil spirit I know will be busy to persuade thee to smother and put out the sparks (which the good Spirit hath kindled within thee) by heaps of worldly rubbish and dirt: but take heed what thou dost, for thy soul is at stake; if those sparks should die, thou art like to live in hell fire for ever. Observe how it fared with unhappy Felix. He was a Prisoner to his Prisoner, and in a ready way to have been one of Christ's freemen, but now hell's jailor was like to lose one of his captives, (for I question not but Satan for fear of losing him, trembled more than he) what therefore through the Devil's advice must Felix do? He must needs cure himself of his convulsion by an abruptdiversion. When the Spirit struck in with the word and caused him to tremble, he sendeth Paul away till another season, and we never read when that time came. Had Felix struck in with the Spirit, when the iron of his heart was hot, he might have been happy indeed, but he quencheth those motions, which were so likely to recover his soul, and thereby (in all probability) misseth salvation.  
Some say that Samsons mother was forbidden wine and strong drink, all the while she was with child of him, partly because that wine and strong drink are naught for the child in the womb. I am confident that carnal diversions, that, To put back thy pangs by earthly affairs, much more by wine and strong drink, is infiniely prejudicial to the babe of grace, and many to one but it may cause thine eternal miscarriage.  
Friend, that which in this case I would advise thee to do, is to betake thyself to thy closet, or chamber, and there to fall down before the most high God, and to accuse, indict, and condemn thyself for thy sins, pour out thy soul before the Lord in acknowledging the pollution of thy nature, the transgressions of thy life, with all their bloody aggravations, confessing the righteousness of the law, and thy obnoxiousness thereby to the infinite and eternal wrath of the Lord. O now is the only time to repent, with that repeniance which is never to be repent of; if ever thou wouldst draw water, and pour it out before the Lord, it must be now the spirit hath thawed the tap; neglect this season, and it may freeze again speedily. When Nathan came from God to David after his fall, (when he had lain in his impenitency many months) and told him of his sins, and convinced him that he was worthy to die, what doth David do? doth he run to his crown or honour, or power in the world? No. Doth he hastily snatch at the promises? No, but he goeth to God (as appears by the title and body of the 51. Psalms) bewaileth his original and actual sins, condemneth himself, justifieth God, offereth up the sacrifice of a broken heart, beggeth hard for pardon and holiness. O do thou follow this blessed pattern; if thy body were sick of a violent fever, and nature were so far thy friend, as when thou wast in thy bed, to put thee into a fine sweat, and thereby give thee hope of evacuating the ill humours (which cause thy disease) through the pores, what wouldst thou do in this case? wouldst thou rise presently, and run into the cold air, or wouldst thou not rather abide still in thy bed, and if need were, call for more , to increase thy sweat, whereby thy body might be perfectly cured? Thus it is in the state of thy soul; thou art sick unto death; the Spirit of God is so much thy friend, as to help thee to sweat out thy distemper by humiliation, and godly sorrow; 'ttwere a madness in thee now to run to the open air of the world, or to do any thing which might hinder this sweeting; thy only way is to encourage and increase it, by betaking thyself to thy chamber, and there to look into thy heart, and consider how full it is of unholiness, to look back upon thy life, and consider how contrary it hath been to the Divin●law, to look up to God and consider the Majesty, holiness, and mercy, which are in him whom thou hast provoked; this is the way to continue and increase thy humiliation, and thereby (for the spirit delighteth to proceed in assisting those, that thus cherish his motions) to be perfectly healed. Duties now are the Spirits pleasant garden, in which he will delight to walk with thee; they are like bellows to blow up the heavenly fire into a flame, or as oil to the lamps, which will keep them ever burning. Philosophers tell us, that elementary fire wants no fuel, though culinary doth. Divines tell us that the Spirit of God needs not ordinances, for he is infinite in power; but that he will not work without them where he affords them, is manifestly his pleasure.  
Reader, if thou art humbled as I have before spoken, thou lookest on thyself as a vile creature, even as a dog; I would have thee now very careful, that thou wait patiently (for the bountiful housekeeper of the world, is preparing some good food for thee) and do not each too hastily at the children's bread, the promises, lest it be taken from thee, and thou meet with a blow. When a wound is deep, there is much wisdom required to keep it some time open with a tent, and not to heal it up too soon, lest its cure be imperfect. Do thou wait God's leisure, bemoaning thy sins, abhorring thyself, praying fervently for thy soul, and be confident that Jesus Christ, who is already upon his way, will arise upon thee speedily, with healing under his wings.  
It may be that this tender able Physician, cometh nearer to thee, he doth not only show thee the nature and danger of thy disease, and make thee (who wert before senseless) apprebensive of it, by feeling thy sickness, but doth also discover to thee an excellent and costly remedy, which hath cured many of thy very disease, and will unquesionably heal thee, if thou wilt but accept it thankfully, and apply it prudently; I mean the spirit presenteth to thee, (when thou art full of anguish and sorrow) that rare salve of the blood of Jesus Christ, which spread upon a promise, is the only healing plaster for a wounded conscience. He acquainteth thee with the alsufficiency of Jesus Christ to save sinners; that he is a Saviour of Gods own appointing, one in whom God hath given under his hand, that he is well pleased; a redeemer that hath in him infinite meritoriousness, because he is the only begotten of the father; if he showeth thee long bills of others debts which have been cancelled by the blood of Christ, and assureth thee that he is not only able, but truly willing to save thee, that he was wounded for thy transgressions, and bruised for thine iniquities, and by his stripes thou mayst be healed: The Holy Ghost possibly setteth the King of Saints before thee, in all his robes, and riches, and righteousness, (as it were) thus bespeaking thee; Come poor sinner, that liest weltering in thy blood, harken to me, and thou shalt see what I can and will do for thee; though by thy wilful breach of the Law, thou art liable to such endless boundless fury, as thou couldst neither abide nor avoid; yet I will be a Screen between thee and the unquenchable fire. I'll satisfy the law, and pacify my father, I'll not only deliver thee from sin and Satan, wrath, and death, and damnation, but adopt thee for a Son, interest thee in that inestimable treasure, the covenant of grace, and make thee an heir of the eternal weight of glory; and all this thou shalt have freely and surely, if thou wilt but accept me thankfully and hearty for thy Saviour and Lord. At the hearing of which loving language thou probably art amazed, and ready to say as Mephibosheth (when David told him that he should eat bread at his table continually) What is thy servant that thou shouldst look upon such a dead dog as I am! Thou admirest the riches of Christ's merits, the freeness of his mercy, and the happiness of his members; thy soul gins to be exceedingly in love with him, and affectionately longing after him; OH thinkest thou, Had I but Christ for my portion, though I were never so poor in temporals, I could be hearty contented. Now Christian, the Kingdom of God is come nigh unto thee, thou art now upon thy quickening, be but careful there, and thou art made for ever. I know that thy broken heart is willing to go to Jesus Christ, but have a care that thou carry nothing to him, that thou keep nothing from him; thy miscarriage in either of these, may quite break off the bargain between Christ and thy soul, as near as 'tis driven.  
I say, carry nothing to Christ; Thy next step must be quite out of thine own doors; the Devil knoweth how to slay thee as well by thy righteousness, thy mournful contrition for sin, as by thine unrighteousness, thy wilful commission of sin, which made Austin say, That repentance damneth more than sin; nay, thy trusting upon thy prayers, or tears, or any good in thee, doth alter the nature of them, and turn them into sin; in this many stick; they are hardly brought off from their own bottoms. When men's houses are on fire, their covetousness to save their goods hath often lost them their lives; when men's souls are in a flame, their pride to carry out with them their good prayers, and good desires, and good resolutions, hath lost them eternal life; they will pay some of their brass-farthings towards the reckoning, and God therefore makes them pay the whole shot.  
O how unwilling is the creature to be beholden to Christ, his Surety, for the payment of all his debts! though he be a mere bankrupt, yet he hopes he may compound with his Creditor, and pay something towards his satisfaction; and this ariseth partly from his ignorance of that righteousness which alone can satisfy the Law, or pacify the Lord; For they being ignorant of God's righteousness, and going about to establish their own righteousness, Rom. 10.3. They were ignorant, first, how perfect that righteousness must be, for which God will justify a sinner, that if there be the least spot in it, his pure eyes cannot accept it; secondly, they were ignorant how complete that righteousness is which the Law requireth, how the Law reacheth to the inward as well as the outward man; how it damneth for the smallest idle word, wand'ring thought, or complying motion of the heart with sin. Did they but know, that that righteousness which pleaseth God for their justification, must answer the Law in its full latitude, and all its dimensions, they would not offer their drossy duties, no nor their golden graces for currant coin, which being weighed in that balance of the Sanctuary must needs be found infinitely too light. Partly from his pride; For they being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted themselves to the Righteousness of God, Rom. 10.3. Mark, They have not submitted themselves to the righteousness of God; Proud man esteems it submission, a condescension, to be beholden to Jesus Christ for remission and salvation; he hath (though a beggar's purse, yet) a proud heart, and is loath to trouble Jesus Christ so much, and to take all his mercies as alms, out of the basket of the Redeemers merits.  
Reader, now thou art in a storm, if thou lovest thy soul, do not run to shelter thyself under the rotten house of thy own righteousness; for be confident 'twill fall about thine ears, and thou like Zimri will perish in it. The Law of man denieth allowance from the Parish to them that have any thing of their own to subsist by; and the Gospel of God denieth allowance from the righteousness of Christ, to all them that have of their own for their maintenance.  
Do not think to piece thy rags up with Christ's robes, for it will not be allowed; go to Jesus Christ stark naked for his glorious raiment, altogether poor for his precious riches; there is a necessity of being found wholly in him, or wholly out of him, there is no medium. The Hare which being pursued, trusteth to her own legs, is torn in pieces by the Dogs, when the Coney that runneth to the holes of the rock is safe. The man that pursued by the Law, leaneth on his own sanctity, loseth his own soul, when he that fleeth to the wounds of a crucified Christ is sure to be saved. Behold (saith God) I lay in Zion for a foundation a stone, a tried stone, 
Isa. 28.16 1 Pet. 2.6.  a precious cornerstone, a sure foundation; He that believeth on him shall not be confounded.  
As I would have thee careful that thou carry nothing to Christ; so also that thou keep nothing from Christ. When Israel went out of Egypt to serve God, there was not a hoof to be left behind. There must be no reservation, no exception, but an absolute hearty dedication of thyself, and all thou hast unto Jesus Christ; if thou halfest or haltest now, thou art an undone man: As Samuel asked Jesse, Are all thy sons here? and denied to sit down and feast with him till all were present; so truly Christ will deny to close with thy soul, to sit down and sup with thee, unless all thou hast be present, and unfeignedly devoted to his service.  
But in a special manner, be careful that no sin be kept from the stroke of Christ: As when Paul came to Ephesus, the whole City was in an uproar; so now the Lord Jesus is coming into thine heart, there will be old stir among thy corruptions; how strongly will they plead, if not for their forms open allowance, yet at least for a secret inward connivance; little dost thou think how busy Satan will be for a writ of partition, that since he cannot prevail for all thy heart, that yet he may be admitted an equal sharer with Christ; he will tell thee, (but remember that he was a Liar from the beginning) that thou mayst keep thy sins and thy Saviour too; that Christ is not so strict, but that for a fair agreement he will allow somewhat to the flesh. But I beseech thee, not to think of any League with the least of thy lusts: Surely, if thou seest any loveliness in Christ, thou canst not but judge every sin loathsome; besides, he were a poor Saviour, if he could not make thee amends for thy parting with the most pleasurable or profitable sin. Who would think, that thou like David shouldst plead for Absolom, for sin when it seeks to bereave thee of thy crown and life? Truly shouldst thou gratify Satan so far as to hid any wedg of gold, or Babylonish garment, any one lust I must tell thee, that one, be it never so small, would like a little boy put in at a casement, open the door of thine heart for many thievish lusts, and great ones too, to enter in. If thou allow the old Serpent but room for his head, he will quickly wind in his whole body. Sir Francis Drake, being in a dangerous storm upon the Thames, was heard to say, Must I who have escaped the rage of the Ocean, be drowned in a ditch! Surely thou mayst so far comply with Christ, as to take thy leave of scandalous enormities; yet if thou reservest favourable thoughts towards any secret iniquity, thou destroyest thyself. And it will be all one, whether thou art slain by a small Pistol, or by a great Cannon.  
Corruption may close with religion a great way (saith a Divine) and hear gladly and do many things; 
Dr. Reynolds on Hos. 14. ser. 7.  but there is a particular point of strictness, in every unregenerate man's case, which when it is set on close to him, causeth him to be offended and stumble, as in the young man, and Herod.— This is the difference between hypocritical and sincere conversion. That goeth far, and parts with much, and proceeds to almost, but when it comes to the turning point, and ultimate act of regenerate, he than plays the part of an unwise son, and stays in the place of the breaking forth of children, as a foolish Merchant, that in a rich bargain of a thousand pound, breaks off upon a difference of twenty shillings; but the other is content to part with all, and to suffer the loss of all, to carry on the treaty to a full and final conclusion, to have all the armour of the strong man taken from him, that Christ may divide the spoils.  
Reader, thou knowest upon what terms thou mayst contract a bargain with Christ, for the saving of thy soul; that thou must not think to have him for thy Saviour, unless thou wilt accept him for thy Lord also. As Boaz told his kinsman, that if he would enjoy the inheritance of Ebimelech, he must have Ruth the Moabitess to be his wife; so say I to thee, if thou wilt have the inheritance, the portion of Jesus Christ, thou must have his person for thy husband, and resign thyself to be ruled by his precepts. The Jews that stayed themselves upon the God of Israel, and yet continued rebellious, were more bold than welcome. Isa. 48.1, 2. Now thou art come thus far, do not go back, and to save a pin, lose a Kingdom. Thou mayst be confident that nothing can ever be enjoined thee by Christ, but what is reasonable and honourable, tending to thy real and eternal good, as well as his own glory; therefore now the Master is come and calleth for thee, do thou answer, Lo I come to do thy will O my God, thy law is in the midst of my heart.  
Friend, if the Spirit of God hath been so favourable to thee, as to kindle such motions (as I have mentioned) within thee, for the Lords sake, cherish them, obey them lest thy quenching the Spirit bring thee to that fire which can never be quenched. To day if thou wilt hear his voice, harden not thine heart, lest he swear in his wrath, that thou shalt never enter into his rest.   

The third help to Regeneration.  
A serious constant use of all the means of grace, which God hath appointed for the renewing of souls, with an expectation of a blessing from God.  
THirdly, if thou wouldst be Regenerated, Be serious and constant in the use of all the means of grace (which God hath appointed for the begetting souls unto Christ) with looking unto God for a blessing.  
Reader, Observe five particulars in this third help to Regeneration.  
First, Use and attend on the means of grace. The ordinances of God, are the Marts and Fairs, whereat Christians must trade for grace. At them thou mayst buy spiritual commodities, without money, and without price. The ever blessed God hath upon a twofold account, enjoined the use of his ordinances, partly out of sovereignty over us, that we might thereby acknowledge that homage and fealty which we own to his Majesty; Partly out of mercy to us, that we might therein receive of his Spirit and grace. By our attendance on ordinances, as by a pepper-corn, (for all that we can do is very little) we acknowledge of whom we hold, and to whom we are bound, and also they are the door at which God giveth his gracious doles; The manna of the spirit doth usually fall down in the dews of ordinances. Thou hast God's command for thy warrant, Mat. 7.7, 8. Isa. 55.1, 2, 3, 5. and his promise for thy motive. In all places where I record my name, there I will come and will bless thee, Exod. 20.24. And if thou wouldst know what blessing, what alms God giveth at those places, There the Lord commandeth his blessing, even life for evermore, Psal. 133.3. God giveth not such blessings anywhere as there; there are the mercies of the Throne; pardon, love, peace, conversion, increase of grace, joy in the Holy Ghost; the kidneys of the wheat, the finest of the flower, and the honey out of the rock of mercy. It is said of Constantine, that he impoverished all his Empire to enrich Constantinople. God doth pass by other parts of the world as waste ground, or as a wilderness; but the place where he records his Name is his garden: that he will dung, and dig, and dress, and take care that it bring forth good fruit; there he commands his blessing. It is an allusion possibly to great persons, to a General, or an Emperor; Where the word of a King, is there is power: The Centurion said, I say to one Soldier, Go, and he goeth; to another, Come, and he cometh; to a third, Do this, and he doth it. So God commandeth one ordinance, Go and build up such a Saint, and it goeth; he saith to another ordinance, Come and call home such a sinner, and it doth it; God's word and work go together. Men cannot enable others, or give them power to obey them; they may bid a lame man walk, or a blind man see, but they cannot enable them to walk or see; God with his word giveth strength to do the thing commanded; as in the old, so in the new creation, He spoke, and it was done, he commanded, and it stood fast, Psal. 33.9. But there the Lord commands his blessing, even life for evermore. The stream of Regeneration, or a spiritual life, which shall never cease; but still go forward and increase, till it swell to, and be swallowed up in the Ocean of eternal life, even life for evermore.  
Thou hearest, Reader, where thy wants may be supplied, through what pipes the water of life is conveyed; do thou like the impotent man, wait at the porch of Solomon's Temple, begging and expecting some alms, God may do more for thee (as for him, Acts 3.2, 8.) then thou dost ask or think.  
It was as easy for Boaz (and it might have been done with as little charge) to have given Ruth as much corn at first as would have yielded an Epah of barley, and so have sent her away without any more ado; but he will have her glean it, and then break it. So God could infuse Grace immediately, but he will have men hear, read, and pray, attend on Ordinances, though not as masters, yet as means of Grace; He giveth earthly riches to them that are diligent in their particular callings; so he giveth heavenly riches to them that are diligent about their general calling.  
Secondly, Observe in this third help a serious constant use of all the means of Grace appointed for this end; David in meditation findeth the Spirit kindling that fire, which at last broke out into an holy flame, Psal. 39.3. While I was musing the fire burned.  
The two disciples at godly conference, found Jesus Christ to make a third; while they were discoursing of him, he presents himself to them, causeth their hearts to burn within them, and openeth their eyes to know him. Dead coals are kindled by live ones; O 'tis good for thee to be among the Saints; Thomas by missing one meeting did his soul unspeakable dis-service.  
Cornelius at prayer in his house, 
Acts 10. initi●.  had a messenger from heaven, directing him whither to send for one to instruct him in the way of Salvation; Prayer hath been a prevalent Orator at the Throne of Grace: Many that have gone thither with prayers and petitions, have come away with praises and thanksgivings.  
Jacob added tears to his preys, and as a Prince prevailed with God. He wept and made supplication, and prevailed, Hosea 12.4. Music sounds best upon the waters; such water of a sinner, mingled with the blood of a Saviour, hath melted the very heart of God, A broken and a contrite heart, O God, thou wilt not despise, Psal. 51.17.  
When Daniel was fasting his body, an angel is sent to feast his soul, Dan. 9.21. While some have been casting themselves down, God hath been raising them up. Papists on their fasting days deny themselves flesh, but have dainty fare, costly sweetmeats. Thou mayst, Reader, if thou humblest thyself under the mighty hand of God, expect that he should in his own time lift thee up: These duties have helped to increase, and also to beget holiness.  
The Eunuch was reading the Scripture, when Philip was commanded by commission from the Holy Ghost, to join himself to his Chariot, and to instuct him in the knowledge of Christ, Act. 8.33. Junius, by reading Joh. 1. Augustine by reading Romans 13. were converted. The three thousand (Act. 3.) by hearing, came to love; and truly many thousands have found the Gospel of Christ preached, to become the power of God unto Salvation. Cyprian confesseth that he was converted from idolatry, and negromancy, by hearing the history of the Prophet Ionas read, and expounded by Cecilius, whom therefore he calleth the father of his new life. Faith and repentance are both wrought by hearing, Rom. 10.14. Acts 3.37. The wand'ring sinner is most frequently reduced by the Scripture, either read or heard; God calls to him when he is running away, saying, Return, Return, O Shulamite, Return, Return. In all Gods great works, there is ordinarily, a word accompanying it, as in the creation God said, Let there be light; when Christ raised Lazarus, Lazarus come forth; when he converted Paul, Saul, Saul, why persecutest thou me? At the great day, Arise ye dead and come to judgement; The Devil got in at first, into man's heart by his ear. The Dragon bites the Elephant's ear, and thence sucks his blood, knowing that to be the only place, which he cannot reach with his trunk to defend. The Spirit of God comes in with the word, 2 Cor. 3.8. Rom. 1.12. Gal. 3.2.  
As that word of God to Abraham, Sarah thy wife shall have a Son, Gen. 18.10. That word I say gave birth and being to Isaac, when there was no likelihood or possibility of his being; from his parents, so the word of God give a spiritual birth, and being to men and women, when there is no likelihood or possibility in nature, yea when their natures are in flat opposition and contrariety to it.  
The word discovereth our diseases, Rom. 7.7. Jam. 2.9. makes us feel our sickness, Rom. 7.9. applieth the medicine for our cure, Mat. 11.28. Isa. 55.1. Rom. 10.14.  
The word killeth sin, casteth down Satan, enliveneth the soul, Eph. 6.15. Jer. 23.29. Rev. 12.11. Joh. 5.24. Joh. 17.17. Isa. 11.6, 7, 8, 9 Rom. 1.16. 1 Cor. 1.18. Jam. 1.18.  
Thus thou seest that the Physician of souls hath several means for the cure of thy malady; do not thou neglect any, neither reading nor hearing, neither fasting nor praying, neither meditation nor godly conference, neither secret nor private, nor public duties, for thou knowest not which may do the deed. Christ may wait at that very door which thou keepest shut, at that ordinance which thou omittest, to enter into thy soul. If thou desirest that he should meet thee in any duty, do thou meet him in every duty. How foolish art thou to take any one horse out of the team, when the load is so weighty, even thine endless welfare, and all little little enough, to draw thine untoward heart towards heaven. The Husbandman that hath a piece of ground which lieth at the end of his fallow, still balked before, will be sure to plough that up, and expecteth a better crop out of that, than out of any such quantity of ground in the field. Reader, if thou hast balked any of the forementioned duties, for thy souls sake set upon it speedily, for undoubtedly thou mayst reap a greater harvest by it then thou imaginest.  
Friend, have a care of secret, private, public duties, for all must be minded by them that would be new-moulded. How many thousands among us do wilfully murder their souls! some poison them by crying enormities, others starve them by the omission of duties. It was a pitiful equivocatiof the Duke D' Alva (before Harlem, that promised the Soldiers their lives, and afterwards killed them with hunger) saying, That though he promised them their lives, yet he did not promise that they should have food. Art not thou a cheater, and murderer of thy foul, in promising it spiritual life, when thou deniest it the means of life? As ever thou wouldst have an harvest of grace, do thou plough up, and sow the ground of thine heart, with all the means which God hath ordained for that end.  
Thirdly, be thou serious in thine attendance on the ordinances of God. Be in earnest when thou art about soul affairs, consider when thou art praying, or hearing, or reading, or conferring with Christians, it is for thy life, it is for thy soul, it is for eternity, and do whatsoever the Lord calleth thee to do for the quickening thy dying soul with all thine heart, with all thy might; for there is no doing it in the grave, whither thou art hastening. When Samson would destroy the enemies of God, He bowed himself with all his might. Judg. 16.30. When David was waiting upon the Ark of God, He danced before the Lord with all his might. 2 Sam. 6.14. So when thou hearest for the death of thy sins, thou shouldst hear with all thy might, Ezek 40.4. When thou prayest for the life of thy soul, thou shouldst pray with all thy might, 1 Thes. 5.17. Ah how should they hear and read and pray for regeneration, that have but a few days (nay hours possibly) to do it in, between whom and eternal burn there is but a little airy breath, and if they be not Regenerated before they die, they are ruined, they are damned for ever!  
A child may handle the mother's breast, and play with it, and kiss it, but all this while he gets no good, till at last he layeth his mouth to the breast, gets the Nipple fast, sucks with his might and strength, and then he draweth nourishment; Reader, it may be, thou hast minded duties, and frequented ordinances, yet possibly hast got no good by them; 'tis likely then that thou dost but play with them, dally about them, doing them as if thou didst them not; if ever therefore thou wouldst get good by them, thou must be serious and in earnest about them, do them with all thy soul, with all thy strength, knowing that they are of infinite weight, and endless concernment to thee, considering that if God do not now hear thee (in thy day of grace) he will never, never hear thee; and if thou do not now hear him, thou shalt shortly never, never more have such an offer.  
I doubt not friend, but thou art serious about toys and trifles; thou canst rise early and go to bed late, and work hard all day, and have thy mind steadfastly occupied about these foolish things of the world, from which within a short time, thou shalt be parted for ever. How busy are vain men like a company of Aunts, to increase their heap of earth. O think of it, is it not pity such a plant should grow in Egypt, which would thrive so well in Canaan? How fitly, how finely would that seriousness and fervency which thou usest about earth, become and suit with heaven! Ah 'twould be worth the while, to be most covetous and sedulous about the things of God, and Christ, thy soul and Eternity.  
Fourthly, Be constant in the use of the means of Grace; pray and wait, hear and wait, read and wait, watch and wait; In the morning sow thy seed, in the evening withhold not thine hand; for thou knowest not whether shall prosper, either this, or that, or whether they both shall be alike good, Eccles. 11.6. in every morning sow thy seed, pray, read, meditate; in the evening withhold not thine hand, do the same; for thou knowest not which shall prosper, at which the Spirit of God will give thee a gracious effectual meeting for thy conversion or salvation, or whether both shall conduce equally to thy spiritual and eternal advantage; Do not expect, like the Hyperborcans, to sow and reap in a day; allow some distance between seed time and harvest. Physic doth not work immediately when it's taken into the body; be confident, thou shalt reap in time if thou dost not faint.  
Suppose thou wert sick of some mortal painful disease, a dead man in thy own and others thoughts; and an able faithful Physician should warrant thy cure in time, upon condition that thou wouldst follow his advice, and diet thyself all the while; wouldst thou not use all that he prescribed, and wait, and long to be recovered? Thou wast wounded in a moment, but art not so soon recovered; 'tis good to wait God's leisure; what Christ said in regard of his coming in Judgement, I say in regard of his coming in mercy, Watch therefore, for thou knowest not when the Son of Man will come, whether this day, to morrow, or next week; lose no time, 
Amici diem perd●di. Hodie non regnavimus.  neglect no opportunity; the Heathen Titus, could bewail the loss of that day wherein he had done no good. Friends, I have lost a day; and wilt thou wilfully lose half a day, when every moment is of more worth to thee then a Kingdom? Naaman the Syrian washed seven times in Jordan; the six times washing could not do it; 'twas upon the seventh time washing that he was cured of his Leprosy, and his flesh came again like the flesh of a child. Do thou often bathe thy soul in the waters of the Sanctuary; at one time or other (if thou faithfully practisest this help) thou wilt find them healing waters; observe what Saul lost by not waiting God's leisure; Samuel had told Saul, 1 Sam. 10.8. And thou shalt go down before me to Gilgal— seven days shalt thou tarry, till I come to thee, and show thee what thou shalt do. This precept was enjoined Saul, I suppose not because Samuel might be hindered by some necessary occasions, till seven days were come, (which reason some give) but for the trial of saul's obedience to God in waiting his appointed time. Now Saul, 1 Sam. 13.8, and 13. waited six days, nay, towards the latter end of the seventh day for Samuel; but because he waited not full seven days he lost the Kingdom: Thou hast done foolishly, thou hast not kept the commandment of the Lord thy God (saith Samuel to Saul) for now would the Lord have established thy Kingdom for ever; but now thy Kingdom shall not continue, for the Lord hath sought him a man after his own heart.  
O how sad was it that Saul should lose a Kingdom for want of two or three hours' patience! had he tarried a little longer, he had had the Kingdom for ever; but is it not sadder if thou shouldst lose the Eternal Kingdom of Heaven, by not tarrying God's time, by not waiting his leisure!  
Reader, Lie at the pool, and give not over, till the Angel doth move upon the waters. When one of the Fathers had it suggested to him by the Devil, That it was in vain for him to mind God, for he should never get to Heaven: Then saith he, I will follow hard after God, that I may enjoy as much of him as is possible on earth. When Blind Bartimens was rebuked by the Disciples for calling after Christ for his bodily sight, he cryeth the more earnestly, Jesus thou Son of David, have mercy on me, Mark 10.15. What ever discouragements thou meetest with in thine attendance on God in Ordinances, be like the English Jet fired by water, and not like our ordinary fires, quenched by it; let them add to, not diminish thy resolution and courage; let not one repulse beat thee off; be violent, give a second storm to the Kingdom of Heaven. Parents sometimes hid themselves to make their children continue seeking. He that would not at first open his mouth, nor vouchsafe the woman of Canaan a word, doth (upon her continued and fervent Petitions) at last open his hand, and give her what ever she asked; O woman, be it unto thee as thou wilt; continued importunity is undeniable oratory.  
And truly, if after all thy pains thou findest Jesus Christ, will it not make amends for thy long patience? Men that venture often at a Lottery, though they take blanks twenty times, if afterwards they get a golden basin and ewer, it will make them abundant satisfaction. Suppose thou shouldst continue knocking twenty, nay, forty years, yet if at last, though but one hour before thou diest, thy heart be opened to Christ, and he be received into thy soul, and when thou diest Heaven be opened to thee, and thy soul received into it; will it not infinitely requite thee for all thy labour! O think of it, and resolve never to be dumb while God is deaf; never to leave off prayer, till God return a gracious answer. And for thy comfort know, that he who begun his Psalm with, How long wilt thou forget me, O Lord for ever! how long wilt thou hid thy face from me! comes to conclude it with I will sing unto the Lord, for he hath dealt bountifully with me, Psal. 13.1, and ult.  
Fifthly, Be serious and constant in the use of all the means of Grace which God hath appointed for the renewing of souls, 
● King's 18.3.6.  but expect the blessing only from God; Elijah when he had filled the trenches with water, put the wood in order, laid the Sacrifice on the Altar, than he looks up to Heaven for a blessing, and then fire came down from Heaven, whereby God manifesteth his acceptance. So do thou, hear as for Heaven, sigh as for thy soul, perform every duty as for eternity, attend on Ordinances with such seriousness, as one that believeth his unchangeable estate is at stake in them; but when thou art doing them, and when thou hast set all in order, then let thine heart look up to Heaven for success, expect the fire of the Holy Ghost to come down from above; be as diligent about duties and ordinances, as if they could regenerate thee, and do all things; but depend on God, as one that knoweth, that without him they can do nothing; Offer the sacrifice of righteousness, and trust in the Lord: Trust in the Lord, and do good, Psal. 4.5. and 37.9. Look on ordinances only as (for indeed they are no more then) the order in which, and the instrument with which he is pleased to work; trust in God will not consist either with the neglect of, or with trust in means.  
Be thou but faithful in following these directions, and doubt not of God's benediction; expect that he who commandeth thee to seek, should enable thee to find: Do not as unwise Archers, that shoot their arrows at random, never looking to see them again; but as Jonathan, who when he had shot his arrows, had one ready to fetch them again: Expect to reap the fruit of those duties which thou sowest; Go to God's house in the multitude of his mercies, Psal. 5.7. looking that mercy should give thee a meeting, and grant thee a blessing: I will direct my prayer to thee, and will look up, Psal. 5.3. that is, I will trade, I will send out my spritual commodities, and expect a gainful return; I will make my prayers, and not give them for lost, but look up for an answer. God will bring man home by a way contrary to that by which he wandered from him; man fell from God by distrust, by having God in suspicion; God will bring him back by trust, by having good thoughts of him: O how richly laden might the vessel which thou sendest out come home, wouldst thou but long and look for its return!  
I come now to remove some hindrances, or answer some Objections which arise in men's hearts against the truths delivered.   

The first Objection answered; namely, Man's weakness and inability to turn unto God.  
THou mayst probably object against this Exhortation to mind Regeneration, That thou hast no power to leave and loath sin, to believe in, and submit to Jesus Christ; Therefore, why do I call upon thee so earnestly? to what purpose do I bid thee make thee a new heart, and a new spirit, turn unto God, and embrace his only Son as thy Lord?  
To this and the other subsequent objections, concerning Election, and thy sinfulness in performing duties, I might answer only with the Apostle, Who art thou that repliest against God, Rom. 9.20. or with Eliphaz, Shall mortal man be more just than God? shall a man be more pure than his Maker? Job 4.17. But I will answer with Elihu, Suffer me a little, and I will show thee, what I have to speak on God's behalf; I will fetch my knowledge from a far, and will ascribe righteousness to my maker. For truly my words shall not be false; He that is perfect in knowledge is with me. Job 36.2, 3, 4.  
First, I confess, 
See more of man's Impotency p. 111. to 117.  that thou art unable either to loath sin or love God, by thine own strength. The precepts of the word speak man's duty, but God's power; They teach us not what we can do, but what we should do; because a man ought to pay his debts, therefore it doth not follow that he is able to pay them. Divine commands are to convince men of their weakness, not to show their strength. I acknowledge that by nature thou art dead in trespasses and sins, and canst neither see, nor hear, nor savour spiritual things, Eph. 2.1. Thou art without strength, Rom. 5.6. not able to think a good thought, 2 Cor. 3.5. nor to speak a good word, Mat. 12.34. nay, thou canst do nothing that is acceptable to God, Joh. 15.3. or profitable to thyself.  
None can be aforehand with God. We cannot seek him, till we have found him; he will be sought, that he may be found, and found that he may be sought, saith Bernard.  
Secondly, I answer that the cause of man's weakness is from himself, the fault is not in God. God made man upright, but he hath found out many inventions, Eccles. 7.29. What was there wanting on God's part? He created man after his own image, in knowledge, righteousness, and true holiness, he gives him a law to direct him, a threatening to warn him, a promise to encourage him, ability and power to carry himself uprightly. Man hearkeneth to Satan, distrusteth God, despiseth the Law, tryeth new inventions, whereby he undoeth himself; Is God to be blamed? Surely no. The foolishness of man perverteth his way, and then his heart fretteth against the Lord. Pro. 19.3.  
If thou urgest the objection farther, That one man sinned and the whole generation of men suffer; that thy weakness proceedeth not from thy fall, but adam's; I answer, That a child may as well complain that his Prince is unjust, because he is born the Son of a Beggar, or a Traitor; indeed it is an unhappiness to thee, that thou art so descended, but not unrighteousness in God. If God gave thy father an earthly estate of a thousand pound per annum, and he prove a prodigal, and leave thee not a thousand farthings, wilt thou blame God? Is he to be charged for thy father's riotousness? truly thus it is in spirituals; God gave Adam a sufficient stock, he wasted it by wilful disobeying the command given him, and thereby leaves all his children poor and beggarly; is God now in the least fault? Because thou hast lost thy power of obeying? should God therefore lose his right of commanding? a servant that makes himself drunk, and thereby unable to do his Master's work, is not therefore disobliged from his service. A prodigal debtor though he hath spent his estate in drinking and dicing, may justly be called upon, and sued for his debts.  
But thou mayst sayest say, thou didst not consent to trust thy stock in Adam's hands. I reply, Hath not a father power to oblige and bind his son? Adam was the father of all, and did bear without question, an extraordinary natural affection to his children; His own interest was involved with theirs; he and they lived and died, stood and fell together; he had full power over his own will; Satan could not force him to sin; his obedience for all was no less easy than for himself. There was nothing commanded him but what was equal and just, and what he was throughly enabled to do. If Adam had stood, thou hadst shared in his gains, which had been unspeakably great, therefore it is but righteous that thou shouldst share in his losses.  
Besides, 
Shepherds since o● convert edit. 5. p. 44.  though thou didst not make any particular choice of Adam, to stand or fall, for thee, yet God made choice of him for thee, who being goodness itself, bears more good will to thee, than thou to thyself; and being wisdom itself, made the wisest choice, and took the wisest course for the good of man. This way made most for man's safety and quiet. For if he had stood, all fear of losing our happiness had quite vanished; whereas if ever man had been lest to stand or fall for himself, a man would ever have been in fear of falling; And again, this was the surest way to have all our estates preserved; for Adam having the charge of the estates of all the men that ever should be in the world, he was the more pressed to look about him, left he should be rob, and undo so many thousands; Adam was the head of mankind, and all mankind are members of that head; now if the head plot and act treason against the King, the whole body is found guilty, and the whose body must suffer. If these things satisfy not, God hath a day coming, wherein he will declare his own righteous proceed, before Angels and men, Rom. 2.4.  
Reader, take heed of darkening counsel by words, or thoughts, without knowledge; for we are sure that the judgement of God is according to truth, Job 38.2. Rom. 2.2.  
3. I answer, That thine impotency lieth in thine obstinacy. Thou pretendest that thou canst not, but the truth is thou wilt not, Luke 19.41. John 5.40. Thou art resolvedly evil, and then fliest out against God himself, that thou canst not do good, Eccles. 8.11. Jer. 44.16.  
Thy disease is deadly and dangerous; the Physician of souls offereth thee his help, and he is both willing and able to cure thee; now thou wilfully throwest away his Physic, feedest on such things which thou (canst for bear and) knowest will increase thy disease, and then tellest the world that thou art not able to cure thyself. Is this honest or rational dealing?  
If a naked man be offered clothing, o● a man ready to starve, food, and they throw it away from them, and flatly deny to accept of them, who is to blame if these perish with nakedness and hunger?  
Thou hadst a poisonous egg from thy father, but the Serpent that stings thee to death is from thy warming and hatching that egg in thine own breast; All the men on earth, and all the devils in hell could not damn thee, were it not for thy wilfulness in sin: And canst thou expect that Jesus Christ should save thee against thine own will? that he should carry thee to heaven whether thou wilt or no? Believe it, a state of sin and wrath, is the matter of thine own choice. The door which shuts thee out of the father's house, is bolted against thee by thine own hands.  
Answer me this question, or else never more make this objection; Art thou willing to turn from sin, unto God? Art thou willing to take the son of God for thy Saviour and Lord? If thou art willing, I am sure God is willing; he hath confirmed it with an oath. Ezek. 33.11. Jesus Christ is willing that sinners should live, or he would not so willingly have died such a death; he hath paid the price of thy ransom, and offereth thee an happier estate then that of which Adam deprived thee. If thou art willing to accept of thy freedom thou mayst have it. If any man will, let him drink of the water of life freely. Rev. 22. And if thou art not willing, why dost thou complain.  
Fourthly, I answer, the fault is clearly in thyself, because thou neglectest to do what thou hast power to do; Thou hast power, without any special grace, to perform duties, to hear the word, to pray in secret, and with thy family, to forbear thy wicked company, thy swearing, lying, drinking, scoffing at godliness, and yet dost not mind those duties constantly, nor forbear those sins; shall a servant (friend, be thine own judge) which is trusted with five pound to employ for his Master's honour, spend this in whoring and gaming, and then blame his master for not trusting him with thousands? When man broke by his fall, there was some stock left in his hands (not enough to set him up again, but that) which might do him some good; now they spend this profusely, they throw away those checks of conscience, which escaped the ruins of the fall; they corrupt themselves in what they know, and wickedly refuse to do what they can, and yet are so impudent as to fly in the face of the ever-blessed God, that he doth not give them power to do more.  
Fifthly, thy weakness and impotency should drive thee to Christ for strength. 
Lex data ut gratia quaereretur; gra tia data ut lex impleretur. Aug. de Spi. et l. 1. cap. 19  Thy misery by the first Adam should cause thee to mind thy recovery by the second Adam; The word of God discovereth to thee the necessity of regeneration, thine own inability to do it, that thou mightst ply the throne of grace, fly to Jesus Christ for help and secure. A man that is lifting a piece of timber, and finds it too heavy for him, will call in help; thus the Law is a Schoolmaster to drive thee to Christ. When thou considerest with thyself, that thou must be regenerated, or damned in hell for ever, and that thou art altogether unable to renew and sanctify thyself, how diligent should it make thee, in attendance on Jesus Christ, for his Spirit and grace? How shouldst thou wait on thy redeemer, in reading, hearing, praying, meditating, using all those means, which he hath appointed for the conversion of thy soul?   

The second objection answered: That unregenerate men sin in performing duties, and attending on ordinances.  
SEcondly, it may be, thou wilt say, You press me much to pray, and hear, and frequent the means of grace; but I sin in doing so; I sin in praying, I sin in hearing, and singing; and would you have me sin?  
I answer; First thou sinnest in eating, and drinking, and following thy calling, in not doing these things upon right principles, and for right ends; and wilt thou therefore forbear them? thou wilt pamper and please thy body, right or wrong, not only in the use, but even in the abuse of the creatures; but how ordinary an excuse will make thee neglect thy soul?  
Secondly, Regenerate men themselves sin in all their performances (though not in such a manner as unregenerate ones do) and should they therefore lay them down?  
Thirdly, no pretence whatsoever can excuse from obedience to clear precepts (remember also that the commands of God do not interfere or contradict each other.) Now God expressly commandeth thee, though thou art in a natural estate, to perform duties. Peter, when he had told Simon Magus, that he was in the gall of bitterness, and bond of iniquity, yet he bids him pray to the Lord, Acts 8.22. if peradventure the thoughts of his heart might be forgiven him: our sinning in duties cannot abrogate that Law of God which enjoins duties; as God's precepts are not measures of our strength, so they are not lessened by our weakness. The Ninivites, though unregenerate (as some think) yet when threatened with destruction, did both prey and fast, and found that it was not in vain, Jonah 4.3.  
Fourthly, thou sinnest less in performing duties then in neglecting them: If thou art resolved to go on in a course of sinning, and damning thy soul, I know not what to say to thee; the Lord pity thee; but if thou hast any desire of Salvation in a Gospel-way, thou offendest far far less in waiting on God in his Ordinances, than those do that refuse them; in performing duties without suitable grace, thou failest in the manner of Divine worship; others that omit duties, fail both in the matter and manner: thou owest God outward as well as inward service; the confession of thy mouth, as well as the conversion of thine heart; surely then, if thou givest God the former, though without the latter, thou dost not sin so much as they that give him neither.  
Fifthly, shouldst thou neglect the means of grace, thou wouldst make thy condition (which is already dreadful) to be desperate; if ever God meet thee, it must be in his own way, Rom. 10.15, 17. Prov. 8. I believe thou scarce ever heardst of any man converted, while he cast by the means of grace which God afforded him.  
Sixthly, If thy condition be so sad, that thou sinnest in all thou dost, thou hast the more need to hasten out of it: Ah, who would be quiet one hour in such an estate wherein what ever he doth is abominable to God Men, that are weak and sickly, do not therefore forbear food, because they are not able to digest it well, and it may possibly yield some nourishment to their disease, but do therefore eat that they may get strength, and be enabled to overcome their distempers.  
Seventhly, God may meet with thee in the means of Grace. The Ordinances of God are the golden pipes through which he conveyeth the oil of Grace from Christ the olive tree: God doth not bid thee to wait upon him for nothing; thousands have found by happy experience, that they are blessed which watch at Wisdoms gate, which wait at the posts of her doors, Prov. 8. latter end. The Ninivites (when Jonah had foretold their ruin) fast and pray, saying, Who can tell if God will repent and turn from his fierce anger that we perish not! Jonah 3.9. So now God hath foretold in his word the eternal destruction of all in thy condition; do thou fast and pray, read and meditate; who can tell but God may turn and have mercy upon thee, pour down his Spirit and holiness into thee, that thou perish not! Thou mayst hear and read of the success of others; others have found him in his house of prayer, and why not thou? The Mariner cannot make either wind or tide, yet he lieth ready upon the waters and waits for them. The Husbandman cannot cause an harvest, yet he ploughs and soweth, hoping that the Heavens will help him; Thou canst not heal thyself, wait therefore at the means, Christ may come when thou little thinkest of it and cure thee; God delights to bless man's industry; his usual course is to meet them that meet him; he hath been found of them that sought him not, and will he hid himself from thee when thou seekest his face? for thine encouragement thou hast his word, (which is truth itself) That if thou seek him early, thou shalt find him, Prov. 8.17. Whilst there is life there is hope; thou livest under the means, O resolve to give God no rest till he give thee Regeneration.   

The third and last Objection answered: If I be elected I shall be saved, let me live never so wickedly, and neglect the means prescribed for my recovery.  
THirdly, It is possible thou mayst object, That if thou art predestinated to life, thou shalt be saved, though thou neglectest all these means of salvation; and if thou art not elected, these will do thee no good.  
I answer first, that this looks like the language of one already in Hell, though it be found too too often in the mouths of swaggerers upon earth; in evil things the Devil would make thee separate the end from the means; Think not of Hell, but go on in sin, saith he; in good things the means from the end; never trouble thyself with holiness, yet doubt not of Heaven.  
Secondly, suppose that thou shouldst live and die in this desperate conclusion, wouldst not thou certainly be damned? without all controversy, in the other world thou wouldst find what a fine cheat the Devil had put upon thee, by bringing thee into an opinion, which will bring thee inevitably into destruction. Believe it, thou shalt know in the other world who shall have the worst of such cursed conclusions, God or thyself.  
Thirdly, The Decree of God is a sealed book, and the names in it are secret; therefore thy part is to look to Gods revealed will; namely, to make thine Election sure, by making thy Regeneration sure: Dost thou not know that secret things belong to God, but revealed things to us and our children? O 'tis dangerous to meddle with the secrets of Princes.  
Fourthly, This opinion is not believed by thee, but is only pretended as a cloak for thy wickedness and idleness; for if thou dost believe that if God hath elected, he will save thee however thou livest; why are not thy practices answerable to such principles? why dost thou not leave thy ground unsowed, and thy calling unfollowed, and say, If God hath decreed me a crop of corn I shall have it, whether I sow my ground or no; and if God hath decreed me an estate I shall have it, though I never mind my calling? why dost thou not neglect and refuse eating and drinking, and sleeping, and say, If God have decreed that I shall live longer, I shall do it, though I never eat, or drink, or sleep? for God hath decreed these things concerning thy ground, estate, and natural life, as well as concerning thine eternal condition in the other world. When I see that thou throwest off all care and means of preserving thy life on earth, & expectest notwithstanding to continue alive, than I may believe that thy forementioned thoughts are really such in regard of eternal life; but till then I shall be confident that this conclusion is only a feigned plea in the behalf of the Devil and thy carnal corruptions.  
Fifthly, The word of God, which must shortly try thee for thine everlasting life or death, doth declare to thee fully and clearly, that God predestinateth to the means as well as the end; where then wilt thou appear that neglectest the means? that the means and end are joined together in God's decree, is fully proved to thee in the 53 and 331 pages of this book; therefore let not Satan so far delude thee, as to make thee part them. I shall conclude my answer to this objection (for truly 'tis so irrational, that I do not think it worthy of six lines) with a story which I have sometime read; Ludovicus a learned man of Italy, by sinful beginnings came at last to this conclusion, It matters not what I do, or how I live; if I be predestinated to life, I am sure to be saved; if otherwise, I cannot help it. Thus with this desperate opinion he lived a long time, till at last he fell dangerously sick, and sent for a skilful Physician, earnestly desiring his advice; the Physician beforehand acquainted with his opinion, told him, Surely it will be needless to use any means for your recovery; for if the time of your death be come, it will be impossible to avoid it: Ludovicus upon this began to consider of his own madness and folly in neglecting the means for his soul, bemoaned his sin sincerely, took physic, and was through the blessing of God recovered both in soul and body. O that what I have written might work such an effect upon thy spirit! Consider, Friend, if notwithstanding God's Decree, means must be used for thy temporal estate, should they not also for thine eternal estate? Be not wise in thine own eyes, but fear the Lord and departed from evil; Labour to cleanse thy ways by taking heed thereto according to his word, Prov. 3.7. Psal. 119.9.   

REader I have now finished this weighty exhortation which doth so nearly concern thy precious soul, and unchangeable condition in the other world. Thou seest how large an epistle I have written to thee with mine own hand; many an hours sleep have I lost, to awaken thee out of thy carnal security; but I am ignorant whether the work be done or no, which is of such unspeakable weight; or whether thou art resolved to set upon it, through the strength of Christ in good earnest. I preach to thee, I pray for thee, I desire and endeavour so to live as to set thee a pattern; O that I knew what to do, that might be more effectual for thy recovery. Friend, ponder seriously the truth and concernment of the particulars delivered. Is there not infinite reason why thou shouldst speedily and hearty submit to the counsel of the Almighty God for the enlivening of thy dying soul! What more weighty business hast thou to do then to set upon those things whereby thou mayst avoid unquenchable burn, and arrive at fullness of joy and pleasures for evermore? Is thy ploughing or sowing, thy buying or selling, nay thine eating and drinking, half so necessary as the Regeneration of thy soul, without which the everliving God hath told thee over and over, that thou shalt not be saved! O that thou didst but believe what it is to be in heaven or hell, for ever, ever, ever.  
I have read of a woman, that when her house was on fire, she was very busy, and wrought hard in carrying out her goods; but at last bethought herself of her only child which she never minded before, (for eagerness about her goods) but had left it burning in the flames, and then when it was too late, she cryeth, and roareth out sadly, O my child, Ah my poor child! Truly thou art in danger, thine everlasting estate is every moment in jeopardy, if thou now busiest thyself wholly in scraping and carking and caring for thy body, forgetting thy poor soul, leaving that to the fire, that shall never go out; consider there is a time (I would say an eternity) coming when thou wilt think of it, though then 'twill be too late, and then, O then, how sadly, how sorrowfully wilt thou sigh and sob, howl and roar, and screech out, O my soul, Ah my poor soul, how wretchedly have I forgot my precious soul! It is an unconceivable mercy, that yet thou hast a day of grace, wherein thou mayst think of, and endeavour the good of thy soul. For thy souls sake, for the Lords sake, O dear friend, mind it speedily; hear God now he calleth, or then (though thou callest loud and long) he will never, never, hear thee. When the mother of Thales urged him to marry, 
Diog. Laert.  he told her that 'twas too soon; she continuing still importuning him, he told her afterwards, that 'twas too late. Regeneration is thine espousal unto Jesus Christ; the father of eternity calleth upon thee, woo, beseecheth, commandeth thee, now while it is called to day, to accept of his own Son for thy Lord and husband; do not, O do not say, 'tis too soon, I will do it hereafter. I assure thee before to morrow night, God may say 'tis too late, and then thou art lost for ever. Hear counsel and receive instruction, that thou mayst be wise in thy latter end: lest thou mourn at last, when thy flesh and thy body are consumed, (when thy soul is in hell tormented) and say, How have I hated instruction, and my heart despised reproof? And have not obeyed the voice of my teachers, nor inclined mine care to them that instructed me! Pro. 19, 20. Pro. 5.11, 12, 13.   

An Exhortation to the Regenerate.  

First, to give God the glory of that good work, which is wrought in them.  
Secondly, to do what good they can to the souls of others, especially of their relations.   
I Come in the last place to a word of exhortation to the regenerate. If without Regeneration, none can attain salvation, then O new born creature, it highly concerneth thee, to be thankful to God, and to be faithful to men.  
First be thou thankful to God; What wilt thou render to the Lord for this great inestimable benefit? Is not thine heart ravished in the consideration of that good will, which took such notice of thee a poor worm! Praise (saith the Psalmist) waiteth for thee in Zion, Psal. 65.1. and well it may; for of Zion it may be said, This and that man was born in her. Psa. 87.5, 6. An heathen had three reasons for which he blessed God. One of them was, that he had made him a man, a rational creature; I am sure thou hast more cause to bless God, that he hath made thee not only a man, but a Christian, not only a rational, but a new creature. They that are new born in Zion, have infinite reason to honour God with the songs of Zion. If David praised God, 
Psa. 139.14, 15.  because he was wonderfully made, in regard of the frame of his body; what cause hast thou to praise him for the curious workmanship of grace in thy soul. Thou canst never give too great thanks for whom God hath wrought such great things. Do thou say, The Lord hath done great things for me whereof I am glad, Ps. 125.3. What joy is there at the birth of a great heir, or a prince! What ringing of bells, and discharging of guns, and making of bonfires, when those infants are born to many crosses, as well as to crowns; nay and their Sceptres, whither, and crowns moulder away! O the joy which thou mayst have in God, who art born a child of God, an heir of heaven, of a kingdom which can never be shaken! Do wicked men keep the day of their natural births, with so much pleasure and delight, when they were therein born in sin, and brought forth in iniquity; when by reason of those births, they are obnoxious to eternal death? and wilt thou not keep the day of thy spiritual birth with joy, whereby thou art purified from thy natural pollution, and assured of entrance, into the purchased possession where thou shalt be perfectly purified?  
It was the speech of Jonadab to Ammon, Why art thou lean from day to day, being the King's son? so say I to thee, Why art thou sad who art God's son? Rejoice O Christian, thy name is written in the book of life, thy soul hath the infalliable token of special and eternal love. It was matter of great joy, that Christ was born at Bethlehem, Behold I bring you good tidings of great joy; For to you is born this day in the City of David, a Saviour which is Christ the Lord, Luk. 2.10, 11. but I tell thee it may be matter of greater joy to thee, that Christ is born in thine heart. For notwithstanding the birth of Christ in Bethlehem, thousands and millions go to hell; but Christ was never form in any one's heart, but that man went to heaven.  
It is reported of Annello (who lately made an insurrection at Naples) that considering how mean he was before, and to what greatness he was raised, he was so transported that he could not sleep. O how shouldst thou be transported with the thoughts of that infinite happiness, of which thou art an heir! Serve the Lord with gladness, come before his presence with singing, for it is he that hath (new) made us, and not we ourselves; enter into his gates with thanksgiving, and into his courts with praise, be thankful unto him, and bless his name, Psalm 100 per tot.  
Give thanks to God in thine heart by an humble admiration, and in thy life by an holy conversation.  
First, Give thanks to God in thine heart, by an humble admiration of his bottomless mercy.  
If David when he considered the glorious heavens, which God had made for man, cryeth out so affectionately, What is man that thou art mindful of him, and the Son of man that thou dost thus visit him? Psa. 8. Surely thou, when thou considerest the work of grace and holiness, which God hath wrought within thee, and the place of glory and happiness, which he hath prepared for thee, mayst well fall down on thy knees, and looking up to heaven, say, What is man that thou art so mindful of him! and what am I a poor son of man, that thou dost thus visit me! thou hast made me but a little lower than the angels, and hast crowned me with glory, and honour; with grace and holiness. Who am I O Lord, and what is my house, that thou hast brought me hitherto! And this was yet a small thing in thy sight O Lord God, but thou hast spoken of thy servants house for a great while to come. And is this the manner of men O Lord God? 2 Sam. 7.18, 19  
Friend, let free grace have the honour and glory of all the good bestowed on thee, or expected by thee. Alas who made thee to differ from others? waste not thou in the same lump of clay with them that perish? now that the potter should make thee a vessel of honour, to be set upon the high shelf of heaven (as the martyrs phrase is) when others are vessels of dishonour, and firebrands of hell, hast not thou unspeakable cause to wonder at his mercy, and goodwill towards thee? That thy person should be justified, when others are under the guilt of all their transgressions, is merely from mercy, Rom. 3.24. Rom. 5.18, 19 The free gift came upon all to justification of life. That thy nature should be sanctified, when others are left in their filth and pollution, is altogether from his grace and favour. Among whom we all had our conversation in time past, in the lusts of our flesh, fullfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, even as others. But God who is RICH IN MERCY, for his GREAT LOVE, wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ: That in the ages to come, he might show the EXCEEDING RICHES OF HIS GRACE, in his kindness towards us, in Christ Jesus, Eph 2.1, to 10. That thou shalt be saved with a great and glorious salvation, when others shall be damned with a grievous and endless destruction; that thou shall enjoy Rivers of pleasures, when others must be tormented day and night, with intolerable pain, is only from Gods good pleasure, Titus 3.3, 4. The jewel which inricheth thee is a gift, Joh. 4.10. 
* Faith justifieth not as manus laborantis which earns a peony, but as manus mendicantis that receiveth an alms or je●el by which the soul is justified and enriched.  The hand which receiveth it is a gift, Phil. 1.29. It is worthy thy observation, how full the Spirit of God is in excluding thee and every thing in thee from having any hand in meriting thine acceptance here, or inheritance hereafter; Not by works, Rom 9.11. Not of works, Rom. 11.6. Not according to works, 2 Tim. 1.9. without works, Rom. 4.6. Now if mercy doth all for thee, should not mercy have the honour of all from thee? What did God see in thee more than in others, that he chose thee to glory? What did he foresee in thee more than in others, that he called thee by his grace? thou wast not only empty of, but contrary to all saving good; many a motion of the Spirit didst thou neglect, many an invitation from Christ didst thou reject; how long did he strive with thine untoward heart, before he conquered it? how many a time did he call, when thou wouldst not hear? and knock when thou wast so far from opening, that thou didst bolt, and bar the door against him? How justly might he have sent thee, as well as thousands of others to hell! what mercies didst thou abuse, what means of grace didst thou misimprove! Yet who did he wait upon thee by his unwearyed patience, woe thee by many a good providence, and at last win thee to himself, notwithstanding all thy resistance! I tell thee, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Rom. 9.16. O therefore admire mercy; say in thine heart, I was a blasphemer, I was a persecuter, and injurious, but I obtained mercy, I thank God through Jesus Christ my lord 
1 Tim. 1.12, 13.17.  Now to the King immortal, invisible, eternal, be honour and glory; blessed be God, who hath begotten me again, to a lively hope of an inheritance that fades not away. 1 Pet. 1.3. Wonder at God's distinguishing mercy, Lord, how is it, that thou revealest thyself to us, and not to the world! said the disciple, John 14.22. Shouldst not thou think, Lord, how is it that I, unworthy I, should be chosen when others are rejected! that I should be called when others are neglected! that I who came into the world! with the same rage against God and godliness, and did many a day run with others to the same excess of riot, should turn about, be in love with holiness, and run the ways of thy commandments: when many many others still wallow in their wickedness, and are every hour hastening unto hell, Lord! how is it that thou hast revealed thyself to me and not to the world!  
Plutarch wonders how the figtree, having that extreme bitterness in its leaves, branches, and stock, should yet bring forth sweet fruit. Hast thou not more cause to wonder, how thou so extremely polluted, being in the very gall of bitterness by nature, and having a fountain of poison in thee, shouldst ever come to bear good fruit, and send forth pleasant streams! truly, thou mayst have the same Motto with the Olive, which groweth in the craggy cliffs without moisture or rooting, A Coelo, From Heaven; Thou couldst never do it unless it were given thee from above; therefore, as thy piety came down from Heaven, so let thy praise go up to Heaven. Elizabeth wondered that the mother of the Lord should come unto her house: O do thou stand amazed that the Lord of that mother should come into thine heart! Give thanks night and day to the Father who hath made thee meet to be partaker of the inheritance of the Saints in light, 1 Col. 12.13.  
Secondly, Give thanks to God in thy life by an holy conversation. As thou shouldst see thy dignity and take comfort in it; so also, consider thy duty, and take care about it; God hath done singular things for thee, what singular thing wilt thou do for him? The life of thankfulness consisteth in the thankfulness of thy life. O the bonds, the infinite obligations by which thou art tied to thy Saviour! great things are bestowed on thee, and great things are expected from thee; thy life should be answerable to thy birth and breeding. Thou art born of God, hast blood-royal running in thy veins, art brought up in the nurture and admonition of the Lord; do not therefore slain the House of which thou descendest, nor disgrace the Family of Faith to which thou belongest. Should such a man as I fly! said Nehemiah: Think with thyself, Should such a man as I, that am enrolled in the Book of life, regenerated by the Spirit of God, redeemed from my vain conversation with the precious blood of Christ; should such a man as I dishonour my Father, grieve my Comforter by frothy language, unseemly carriage, or being guilty of any thing in my practices that is unsuitable to my great and honourable privilege: The Father hath chosen me to be a vessel of honour, shall I defile myself with the filth of sin? The Son hath bought me with a vast sum, shall not I yield myself up wholly to his service? The Spirit hath made my heart its habitation, and shall I suffer in it the least unholiness? I can never pay God for his boundless love; but I will endeavour to praise him by a spotless life.  
O Friend, walk worthy of the calling wherewith thou art called, Ephes. 4.1. There is a comeliness peculiar to thine effectual calling: If a Scholar hath another manner of carriage than a Scullion, and a Courtier then a Carter; surely a Christian must lead a different life from them that are dead in sins and trespasses.  
Thy calling is high, Phil. 3.14. and therefore thou shouldst walk above the men of the world: Men that are called to high Offices will carry themselves answerable to their places; Princes do not live like Peasants. Thou art called to be a Son of God, a coheir with Christ, a Citizen of Zion: The Son of a King must, like Absolom, be without blemish from top to toe; That ye may be blameless and harmless, the sons of God without rebuke, Phil. 2.15. Adoption is a translation out of one Family into another, and doth disoblige thee from the Laws of Satan and his Family, and oblige thee to the rules and orders of Christ and his House, into which thou art taken. Thou art called to be a King, Rev. 1.5. It is not for Kings to drink wine, nor Princes strong drink, Pro. 31. that is, immoderately; such a sin is very bad in a Subject, but much worse in a Sovereign; as a spot in scarlet is worse than in sackcloth. The transgressions of others have much rebellion and obstinacy in them; but thy sins have more of unkindness and treachery, as being against the Covenant: Thou art called to reign with Christ in Heaven, O walk worthy of him that hath called thee unto his Kingdom and glory, 1 Thes. 2.12. Thou that hast hopes to be like Christ in glory, shouldst labour, as for life, to be like him in grace, 1 John 3.3. 
Plutarch in vit. jul. Caes.  Caesar when he heard that Brutus conspired against him, would not believe it, but said, He looks for this skin, meaning, he expecteth to be my heir, to succeed me in the Empire, and therefore he will not be so unworthy as to plot against me. Reader, hath not Christ more cause to expect that thy present deportment should be answerable to thy future preferment!  
Thy calling is holy, 2 Tim. 1.9. and therefore thy carriage should be holy; other callings may put glory upon a man, but cannot infuse grace into a man; other callings may change thy condition, but this hath changed thy disposition: Thou art called to be a Saint, shouldst thou not then live as a Saint? 1 Cor. 1.2. Alexander would often bid a Captain of his name, 
Recordare nominis Alexander.  Remember that thou art called Alexander; that the Captain remembering his name might do nothing unworthy of it: Truly, so say I to thee, Remember that thou art called to be a Saint, to be a Christian, and do not by the unexemplariness of thy life cause that worthy name by which thou art called to be blasphemed.  
Thy calling is heavenly, Hebr. 3.1. and therefore thy conversation should be in Heaven; it is from God, and therefore must lead thee to God. O how stately is the deportment of worldlings, when they are called to high employments! how little should all the things on earth be in thine eyes who art fixed in heaven! Themistocles walking with one by the Seaside, and seeing a precious treasure on the earth, said to his fellow-traveller, Do thou take it up, fer thou art not Themistocles. If the men of the world, whose portions are in this life, have their affections set on things below, and their conversations on earth, remember that thy treasure is in heaven, and thine heart must be there also; live as one that belongs to another Country. In a word, study, strive, labour, endeavour, watch, pray, hear, read, meditate, that thou mayst in private, in public, upon all occasions, in all companies, in all manner of conversation show forth the praises of him who hath called thee out of darkness into his marvellous light, 1 Pet. 2.9, 10.  
Secondly, As thou shouldst be thankful to God, so also faithful to men; Thou art converted thyself, do thine utmost to convert others. The Lepers coming into the Syrian Camp, and finding food enough to relieve themselves and many others ready to perish with hunger, they first feasted themselves, and afterwards say one to another, We do not well; this day is a day of good tidings, and we hold our peace; if we tarry till the morning light, some mischief will befall us: now therefore come, that we may go and tell the King's household, 2. Kings 7.9. The time was when thou like the Lepers, wast famishing thy soul with the husks of the world; now God hath fed thee with the fat things of his house; dost thou well to hold thy peace? Consider them that are pinched with hunger, and call them to God's Courts; tell them what large provision he maketh, how the table is spread, his oxen, his fatlings are killed, all things ready; he wanteth only comers and company; thou dost well to take hold for thyself, but thou dost ill if thou withholdst from others.  
Israel was commanded to pity strangers, because they were once strangers in the Land of Egypt: Shouldst not thou compassionate them that are strangers from the Covenant of Promise, aliens from the Commonwealth of Israel, carried captive by the Devil at his will, considering that thou wast in that house of bondage, in as great slavery to Satan, and subjection to sin as others, and it was nothing but Grace and Mercy that redeemed thee? Put them in mind (saith the Apostle) to be gentle, showing all meekness unto all men: Why, upon what consideration? For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures— but after that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost, 3 Tit. 1. to 8.  
Wicked men are like those that are drowning, they catch hold on others, and if it be possible, make them sink with themselves; godly men must be like candles, which being lighted kindle others.  
Grace is compared to oil, which is of a diffusive spreading nature; 
Matth. 25.4.  and it doth like the oil in the widow's barrel increase by pouring out; the oil never ceased running, till she ceased pouring: The more thou improvest thy little stock of Grace, the more thy master will trust thee with. Peter Martyr speaketh of some mountains of salt in Cumana, which whilst they lay common for the good of many never wasted, though Merchants carried away in abundance; but when they were once engrossed to one man's use, they consumed away. He that hath greatest layings out for God, shall have greatest come in from God. The loaves increased not whilst they were whole in the basket, but whilst they were breaking and distributing to others. women's milk increaseth by drawing; if the breast be not drawn, it will dry up. 
Prov. 11.14, 15.  He that soweth liberally, shall reap liberally. Believe it, Friend, the only way to make thy one pound, ten pounds, is by trading with it. I speak not of thy intruding into the Ministers calling, but of dealing faithfully with the souls of thy friends and relations in thy place and station.  
Truly, one would think that every time thou considerest the dreadful danger of poor sinners, thine heart should almost bleed within thee! Jesus Christ groaned and wept for dead Lazarus. How did David mourn for dead Absolom! At a funeral, though there be much cost, yet there is no cheer, because one is dead. What bowels of pity shouldst thou have towards them that are dead spiritually, nay dying eternally! Dost thou not remember, there was a time when no eye pitied thee, when God passed by thee, and saw thee polluted in thine own blood! yea when thou wast in thy blood, he said unto thee Live; behold that time was the time of love to thy soul; canst thou now behold others wallowing in their pollutions, weltering in their soul blood, and thine eyes not affect thine heart with pity to them! Especially we that are parents, should use all means for the Regeneration of our children and relations. We have a little sister that hath no breasts, what shall we do for her? said the Jews, Cant. 8.8. Have not we little Children that have no Christ, no hope, no grace! O what shall we do for them in the day that they shall be spoken for! When Samson had found honey in the carcase of the lion, he did not only eat himself, but carried some to his father and mother; thou hast found honey and sweetness in the carcase of the Lion, of the tribe of Judah, in a crucified Christ; wilt thou not endeavour that thy relations and friends may share with thee?  
Friend, canst thou think without trembling on the unnaturalness of most fathers and mothers, towards their children! All their care is to get earth enough for them, but never mind the instating them in heaven; the Ostrich leaves her eggs in the earth, 
job 39.14, 15  and warmeth them in the dust, where the foot crusheth them, and the wild beast breaks them; thus worldly men warm the fruit of their bodies in the earth, are diligent to leave them dust enough, but consider not that the foot of God's fury will crush them, and the roaring Lion devour them, if they be not Regenerated. O the many soul murders which worldly parents commits! but if thou art born again, I am persuaded, nay I am confident of better things of thee, thou darest not but teach thy sons Gods ways, and labour that thy servants may be converted to him. Christianity doth not diminish, but rectify thy natural affection; it causeth thee to love thy relations, not less but better than thou didst before; grace makes thy love to run out towards their souls, and their spiritual and eternal good. O what an honour and privilege is it, that thou mayst be instrumental for the saving of souls! Jam. 5.2, ult. which that thou mayst be, take these three words for thine help.  
First, Be sure that thou set them a good pattern; let thy life be so exact, that others may write after thy copy with credit. Look on thyself as new born for this end, that thou mightest adorn the Doctrine of God thy Saviour. Parents and Masters are often authentic patterns, to all their inferiors; their zeal will provoke many; and if they fall, as tall cedars, they beat down many shrubs. O therefore do nothing of which thou mayst not say to thy family, and neighbours, as Gideon to his soldiers. 
judge 7.17.  Look on me and do likewise. It is reported of the Hares of Scythia, that they teach their young ones to leap from bank to bank, from rock to rock, by leaping before them, which otherwise they would never learn; and by this means, when they are hunted, no beasts can overtake them. Do thou set others a pattern, in the performance of duties, and in the exercise of graces, that others learning by thine example, may thereby be secured from Satan the great destroyer.  
The moral is good of the fable; The old crab bid the young one got forward; Show me the way, saith the young crab; the mother goeth backward and sideling; the daughter followeth her saying, Lo, I go just as you do. Truly, thus thy little ones will quickly imitate thy do. Be careful therefore how thou livest, walk circumspectly, consider of every expression and action, not only whether it be lawful, but also whether it be expedient and exemplary.  
Thy religious pattern may do more good than the Ministers preaching; they preach with their lips one day in a weak; but thou by thy life preachest all the week long, 1 Pet. 2.12. Have thy conservation honest among others, that they may glorify God in the day of their visitation, 1 Pet. 2.12.  
Secondly, Let thy prayers be constant and instant for their Regeneration; How can I see the death of my child? said, Hagar. Alas, how canst thou see the eternal death of thy dear children! When thou kneelest to prayer with thy wife, children, and servants, and considerest that death will shortly break up thy house, and then heaven and hell will claim their due; The Regenerate shall go to heaven, the unregenerate to hell. Thou and they who live together, are likely to be parted asunder for ever. Good Lord, How shouldst thou pray for them? with what fervency? with what importunity? Thou art new born, and knowest that hell and heaven, are no jesting matters; 
john 4.23.  doth not thine heart ache to think that any of thine should dwell in everlasting burn; O go to Christ as the Centurion for his sick child, Sir come down ere my child die. Lord come down ere my poor children die for ever. And as the woman of Canaan, Have mercy on me O Lord, thou Son of David, my daughter is grievously vexed with a devil; Lord help me. If thou canst do any thing, help them. Lord pity poor children, and form thy dear Son in them; thus carry thy little children to Jesus Christ, and entreat him to put his hands on them, and bless them. Hannah by prayer obtained a Samuel; O let us pray hard, that all our sons may be as gracious as Samuel, and all our daughters as full of good works as Dorcas. Zenophon said, he never prayed that his son might live long, but that he might live well. Austin was a child of many prayers, and did not perish.  
Thirdly, Do thine endeavour to regenerate them by instructing them in the precepts of God. David and Bathsheba were often drooping instruction into their son Solomon, 1 Kings 28.9. Prov. 4.3. to 10. Pious education hath made an happy renovation in several souls. Teach a child the trade in his youth, and he shall not departed from it when he is old, Prov. 22.6. Others teach their children to lie and steal, and to curse and swear. I have read a story of a wicked mother that persuaded her daughter to yield to the lust of a rich man, in hope that he would marry her; the daughter did yield, but quickly after fell sick and died; the mother hereupon fell distracted, and cried out often, O my daughter's soul, O my daughter's soul! I have murdered my daughter's soul. If others entice their relations to uncleanness, shall not we encourage ours to holiness! Whilst this world lasteth, the Devil will have servants; many many fathers bring up their children to his hand. O wilt not thou endeavour that when thou art dead, thy little ones may be a generation arising to praise God Truly, thy love to God must needs oblige thee to do thine utmost, that his vast perfections, and infinite excellencies may be declared and admired throughout all generations.  
Melanthon on a day of prayer went out a little from his company very sorrowful, and returned in a short time to them very joyful; of which Luther ask him the reason, he gave this account, That there were young Captains training up (for he had heard many children learning and repeating their sound Catechism) which would defend the cause of Christ: The good man was exteamly cheered, that though the Pope and Emperor sought to undermine the true Religion, yet young children were learning to defend it. Sure I am, thou wilt die with the more comfort, if thou canst have hopes, that after thy decease the blessed God shall be exalted, and his Gospel propagated in the place where thou dost dwell. And O what a glorious heaven upon earth will thy house be, if the gracious God shall so prosper thy pattern, prayers and precepts, that (as thou like the Sun, so) thy wife like the Moon, and thy children and servants like the Stars, may all shine and sparkle with the light and heat of real holiness.  
To end all, Look on thy children, servants, and neighbours, as passengers in a boat, and do thou with thy fellow-converts row hard, make use of all winds, improve every opportunity to land them all safely at the Haven of Heaven.  
Soli Deo Gloria.  
FINIS.    

An Alphabetical Table, of the most principal matters contained in this Treatise.  

A  
Our Affections by nature corrupt, Page 32.  
The Affections are renewed in regeneration, p. 31, 32. Good Affections not always a sign of regeneration, Page 97, 98, 99  
Affiance on Christ what it is, Page 376, 377.  
Afflictions sometimes instrumental for regeneration, 16. Afflictions will try men, 138, 139. Afflictions make wicked men worse, 222. Afflictions are sanctified to the regenerate. Page 246.  
Christians are bound to labour for Assurance, Page 130, 131.  
It is possible for the regenerate to be Assured of their Salvation, proved by several arguments, Page 144, 145, 146.   

B  
The Body is renewed in regeneration, Page 35, 36.  
The Body of man is a curious piece, Page 318.  
God alone can enable a man to believe. Page 12, 114.   

C  
THere is a great Change wrought in regeneration, Page 5. 20, 21.  
Two Changes absolutely necessary in all that would be saved. Page 48, 49.  
Christ is willing to instruct and encourage poor sinners. 6. Christ is the only way to heaven 47. Christ died to purchase holiness, for all those for whom he purchased heaven. 33.54.312. The Damned see the worth of Christ by woeful experience. 234, 235. Nothing to be kept from Christ, or carried to Christ, by those that would close with him. 407, 408, 409. The saved know the worth of Christ by happy experience, Page 282, 283.  
Civility no sign of regeneration. Page 61, 62.  
A Civil man is converted with much difficulty Page 118, 119.  
Confidence of a man's good estate, is not a sure sign of regeneration. Page 85, 86.  
The Conscience is renewed in regeneration. 27. To follow the dictates of a natural Conscience, is not a sure sign of regeneration. Page 90, 91.  
Consideration is a special help to regeneration. Page 194, 195, 196.  
Conviction wrought before conversion. 351. What Conviction is. Page 352.  
The Spirit when he converteth a sinner, Convinceth him of four things: Of his sins. 353.354. Of his misery. 357, 358. Of the insufficiency of all things in the world to help him, 362. Of the willingness, sutableness, and sufficiency of Jesus Christ. Page 365.  
The sinner rightly Convinced panteth exceedingly after Jesus Christ. Page 368, 369.  
Our Creation is an obligation to obedience. Page 338, 339.   

D  
MEn Deceive themselves in thinking to get to heaven without regeneration. Page 51, 52.  
Death will try men throughly. 141, 142. Death may well be terrible to the unregenerate. 226. Death will be comfortable to the regenerate. Page 270.  
A man may abound in duties and yet be unregenerate 76. Wicked men sin in performing Duties. 222. Though unregenerate persons sin in Duties, yet they must not neglect them. 436. Vide Ordinances.   

E  
GOd Electeth to sanctification, whom he electeth to salvation. Page 53.  
The objection, If I am elected I shall be saved how ever I live, answered. Page 440.  
Our Election insured by ensuring our vocation. Page 131.  
The torments of hell are Eternal. 238. The Saint's happiness in heaven is Eternal. Page 293.  
The Equity of living to God. Page 337, to 348.   

F  
THe difference between Faith and presumption, Page 56.  
Faith wrought in the soul when it is regenerated. Page 375, 376. Faith is weak at first. 378. True Faith accepteth Christ as a Lord. Page 380.  
The unspeakable Folly of sinners, in not turning to God. Page 298, 299.   

G  
THe free Grace of God, the only moving cause of regeneration. 14. The Glory of God, the final cause of regeneration. 38. How 'tis accomplished 39, 40, 41. Communion with God on earth, required in all that would get to heaven. 56. The wrath of God, known fully in hell. Page 229.  
The good word of Godly men, no sign of Regeneration. Page 81, 82.  
That God will be the God of his people, is an unconceivable mercy. 262, to 267. All Godly men grow in grace. Page 183.  
Not always alike. 186. Not all alike. Page 185.  
Gifts no sign of Grace. 183. Gifts and Grace differ much. Page 74, 75.   

H.  
HEaven not so easily obtained, as the sleepy world thinks for, 108 to 118. Heaven's happiness described largely. Page 273 to 300.  
Hell's horror described in six particulars Page 227  
Hypocrites not converted without much difficulty, 119, 120, 121. Hypocrites are partial in their obedience, 177. Hypocrites have usually some beloved sin. Page 166, 167.   

I.  
ILlumination, the first thing wrought in order to Regeneration Page 23, 349.  
The Image of God is the pattern of regeneration, 36. The excellency of God's Image. Page 303   

K.  
THe Kingdom of God twofold Page 5, 6  
A man may be knowing and yet unregenerate, Page 7.  
A person regenerated is taught the Knowledge both of God and of sin Page 23, 24, 25, 26.   

M.  
THe Memory renewed in regeneration Page 37.  
Ministers ought to instruct their people in the nature of regeneration Page 8   

O.  
OLd sinners are not regenerated without much difficulty. Page 125, 126.  
Saint's mind Ordinances for the death of sin, Page 157, 158, 159.  
Ordinances are delightful to the regenerate, 171, 172, 178 Ordinances are cursed to them that continue in sin, 219, 220. Ordinances are profitable to Saints, 254, 255. Attendance on Ordinances a great help to regeneration, 413. All Ordinances (which are converting) to be minded by such as would be regenerated, 416. Ordinances must be minded with seriousness, 420. With constancy, 422. with expectance of a blessing from God. Page 426.  
Vide Duties.   

P.  
TO join with this or that party, no sign of regeneration. Page 95  
Good patterns helpful to convert men. Page 461.  
Perseverance in Grace the portion of all the regenerate, Page 261.  
Our Preservation an obligation t● serve God, Page 239.  
The bare enjoyment of spiritual Privileges no sign of regeneration, Page 69, 70, 71.  
A great Profession no sign of regeneration, Page 65  
The Promises of salvation belong only to the regenerate, 55, 332. The preciousness of the Promises 258. All the Promises are the regenerate man's portion, 257. The great Promise, 262. The full extent of the Promises shall be known to us in heaven, 290, 291. Our Promises to God must be minded, Page 343.  
Prosperity trieth some men. 137. Prosperity is cursed to men out of Christ, Page 215  
All Gods Providences are blessed to the regenerate, Page 244.   

R.  
Without Regneration there can be no salvation. 9 What Regeneration is, 10, 152, 170. Regeneration called a renewing in two respects, 19 In Regeneration the whole man is renewed, 22. principally the inner man, 23. How Regeneration and sanctification differ, 38. Regeneration prepares a man for heaven, 45. All that a Christian is worth for the other world dependeth on his Regeneration, 133. Regeneration not in all alike visible. 146. Because not in all alike violent Page 147.  
The Regenerate are dead to sin 152. alive to God 170. They that are regenerated themselves will labour to Regenerate others, 189. The great happiness of the Regenerate in this world, 243. and the other world, 273. In all their performances they are welcome to God. Page 250.  
The excellency of Regeneration, 300. shown in five particulars: It is the Image of God, 303. The destruction of sin, 305. It cost the blood of Christ, 312. It's God's end in his works, 314. It is the special work of God himself, 317. The absolute indispensable necessity of Regeneration, Page 52, to 60. 325. to 336.  
The several steps by which a soul is regenerated, Page 348.  
Regenerate persons should bless God. 445. In heart by admiring his mercy. 448. In life by walking suitably. 452. The Regenerate should labour to convert others. 456. By their prayers, patterns, and precepts. Page 456, 460, 461.  
Redemption a strong obligation to obedience. Page 341.  
Rich men not regenerated without much difficulty. Page 122.   

S  
SIn may reign in a civil man. 62, 63. A man may leave many Sins, and not loath any Sin. 103. Beloved Sins hardly parted with, 104, 112, 167. Man by nature exceedingly in love with Sin. 116. Saints die to Sin. 153. To all Sin. 164, to their beloved sin. 165. Sin will be Sin in hell. 232. Senslesness in Sin dreadful. 240, 241. Sin the greatest evil shown in three particulars▪ 306, to 312. All Sorrow for Sin, will not speak regeneration. Page 99, 100  
The Spirit of God, the principal efficient of regeneration. 10, 11, 12, 13. The Spirit when he regenerates, causeth the soul to mourn for Sin. 372. The motions of the Spirit must be cherished by all that would be regenerated 385. to 390. Directions how to carry ourselves towards the motions of the Spirit, in three cases, When the Spirit convinceth. 390. When the Spirit humbleth the sinner. 396. When the Spirit persuadeth to believe. Page 404.   

T  
Temptation's profitable to Saints. Page 248.  
The preciousness of Time known in hell. Page 236.  
It is a Christians duty to Try himself. 129. God will Try men either here or hereafter. 136. The day of judge meant will Try men. 143. Some marks to Try our estates by 152. Christians in the Trial of themselves should proceed till they come to an issue. Page 194, 195.   

U  
THe Understanding is renewed in Regeneration. Page 24.  
To see two things especially. Page 25.  
Universality a sighn of fincerity. Page 175.  
The Unregenerate should mind Regeneration. 198. The misery of  Unregenerate in this world. 214, 215. In the other World, Vide hell. All that Unregenerate ones enjoy, is cursed to them. 215. to 220. They sin in all they do. Page 221.   

W  
THe objection Touching man's Weakness, and inability to regenerate himself, answered. Page 429, 430, 431.  
The Will renewed in Regeneration. Page 29.  
The Word of God is the ordinary instrumental cause of Regeneration. Page 15, 418, 419.  
The emptiness of this World will appear in the other World. Page 228.    

Books printed for, and sold by Thomas Parkhurst, at the three Crowns over against the great Conduit, at the lower end of Cheapside.  

Flio's.  
A Commentary upon the Holy Writings of Job, David, and Solomon: That is, These five, Job, Psalms, Proverbs, Ecclesiastes, and the Song of Songs. Being part of those which by the Ancient were called Hagiographa. Wherein the divers Translations, and Expositions, both Literal and Mystical, of all the most famous Commentators, both Ancient and Modern, are propounded, examined, and censured: And the Texts from the Original much Illustrated; For the singular benefit of all that be studious of the Holy Scriptures. By John Mayer Doctor in Divinity.  
A Practical Commentary, or an Exposition with Observations, Reasons, and Uses, upon the first Epistle General of John. By that pious and worthy Divine Master John Cotton, Pastor of Boston in New-England.  
A Learned Commentary, or Exposition upon the first Chapter of the second Epistle of St. Paul to the Corinthians; being the substance of many Sermons formerly Preached at Grayes-Inn, London, by that Reverend and judicious Divine, Richard Sibbs, D. D. sometimes Master of Katherine-Hall in Cambridge, and Preacher to that honourable Society. Published for the public good and benefit of the Church of Christ, by Tho. Manton, B. D. and Preacher of the Gospel at Stoke-Newington, near London.  
ΤΑ ΔΙΑΦΕΡΟΝΤΑ; or Divine Characters in two parts, acutely distinguishing the more secret and undiscerned differences between 1. The Hypocrite in his best dress of seeming virtue and formal duties: and the true Christian in his real graces, and sincere obedience. As also between the blackest weeds of daily infirmities of the truly godly, eclipsing saving grace; and the reigning sins of the unregenerate, that pretend unto that godliness they never had; By that late burning and shining Lamp, Mr. Samuel Crook, B. D. late Pastor of Wrington in Summerset.  
A Commentary upon the Divine Revelation of the Apostle and Evangelist John: By David Pareus, sometimes Professor of Divinity in the University of Heidelburg. And specially some things upon the twentieth Chapter, are observed by the same Author, against the Millinaries: Translated out of the Latin into English, by Elias Arnold.   

Quartoes.  
A Theatre of flying Infects, wherein especially the manner of right ordering the Bee is excellently described, with discourses Historical and Physical concerning them; with a Second part of Meditations and Observations Theological and Moral, in three Centuries upon the same subject, by Samuel Purchas, M. A.  
People's Need of a living Pastor, at the Funeral of Mr. John Frost, M. A. by Mr. Zach. Crofton.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or the Saint's Worthiness, and the World's worthlesness; both opened and declared, in a Sermon preached at the Funeral of that eminently Religious, and highly honoured Knight Sir Nathanael Barnardiston, Aug. 26. 1653. By Samuel Faireclough, Pastor of the Congregation at Ketton.  
Holy things for holy men: or the Lawyer's Plea nonsuited, etc. In some Christian reproof and pity expressed towards M. Prynn's book, entitled, The Lord's Supper briefly Vindicated, by S. S. Minister of the Gospel.  
An Antidote against H. Hagger's poisonous Pamphlet, entitled, The Foundation of the Font discovered: or a reply, wherein his audaciousness and sophistry in arguing against Infant-Baptism, Discipleship, Church-membership is detected, his cavils against M. C. M. B. and M. Hall are answered, etc. By A. Houghton, Minister of the Gospel at Prees in Salop.   

Large Octavos.  
Four profitable Treatises very useful for Christian practice, viz. The Killing power of the Law; The Spiritual Watch; The New Birth: Of the Sabbath. By the reverend William Fenner, late Minister of Rochfort in Essex.  
Enchyridion Judicum, or Jehosaphats Charge to his Judges. Together with Catastrophe Magnatum, or King David's Lamentation at Prince Abners Incineration. By John Livesey Minister of the Gospel at Atherton.  
The Journal or Diary of a thankful Christian: a Day-book of National and public, personal and private passages of God's providence, to help Christians to thankfulness and experience. By John Beudle, Minister of the Gospel at Barnstone in Essex.  
Mr. robinson's Christian Armour.  
The Door of Salvation opened by the Key of Regeneration, or the Doctrine of Regeneration opened and applied; by George Swinock. M. A. Preacher of the Gospel at Rickmersworth in Hertfordshire.  
Heaven and Hell epitomised, the true Christian Characterised, by the same Author.   

Small Octavos.  
Catechising Gods Ordinance, in sundry Sermons, by Mr. Zachary Crofton, Minister at Buttolph's Aldgate, London, the second Edition corrected and augmented.  
The godly man's Ark in the day of his distress, discovered in divers Sermons; the first of which was preached at the Funeral of Mrs. Elizabeth Moor. Whereunto is annexed Mrs. Elizabeth Moor's Evidences for Heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness. By E. Calamy, B. D. Pastor of the Church at Aldermanburic.  
The Gale of opportunity, and the Beloved Disciple, by Thomas Froysall.  
The Wedding Ring fit for the Finger: in a Sermon at a Wedding in Edmonton, by William Seaker.  
Book of Emblems, with Latin and English verses made upon (Lights) by Robert Farly.  
Zion in the house of mourning, because of Sin and Suffering, being an Exposition on the fifth Chapter of the Lamentations, by D. S. Pastor of Vpingham, in the County of Rutland.  
The one thing necessary; by Mr. Thomas Watson, Minister of Stephens Walbrook.  
A Plea for Alms; delivered in a Sermon at the Spittle, before a solemn Assembly of the City, on Tuesday in Easter week, April 13. 1658. by Mr. Thomas Watson, Minister of Stephens Walbrook.  
Moses unvailed, or those figures which served unto the pattern and shadow of heavenly things, pointing out the Messiah Christ Jesus, briefly explained; whereunto is added the Harmony of the Prophets, breathing with one mouth the mystery of his coming, and of that redemption which by his death he was to accomplish. To confirm the Christian, and convince the Jew, very profitable and full of comfort. By William Guild, Minister of God's word at King-Edward in Scotland.  
The Sacred Ordinance of Ordination, by Imposition of the hands of the Presbytery: As it was lately held forth in a Sermon preached at the solemn Ordination of Ministers in the City of Norwich, June 11. Anno. 1656. By John Brinsley, Minister of the Gospel at great Yarmouth.  
Divine Principles, or a Scripture Catechism, etc.  
Good Company; being a collection of various, serious, pious Meditations; useful for instruction, consolation, and confirmation. By J. Melvin, Minister of the Gospel at Vdimer in Sussex.  
A Religious Treatise upon Simeon's Song; or instructions how to live holily, and die happily: By T. Woodriff, B. D. Pastor at Kingsland in Herefordshire.  
Five Sermons in five several ways of preaching; the 1 in B. A. way, the 2 in B. H. way, the 3 in Dr. M. and M. G. way, the 4 in the Presbyterian way, and the 5 in the Independent way of preaching: by A. W. Minister of the Gospel.  
The reformation, in which is reconciliation with God and his People: or a Catechism unveiling the Apostles Creed, with Annotations; in which Faith, Ordinances, and Government are professed as in the Primitive times, in opposition to all Errors and Heresies. By W. K. Minister of the Gospel.  
Prospering profaneness provoking Holy Conference, and God's attention; several Sermons from Malachy 3.15, 16, 17. by Zach. Crofton.  
The Agreement and resolution of several Associated Ministers in the County of Cork, for the Ordaining of Ministers.   

Twelve.  
Jonson's Essays expressed in sundry Exquisite Fancies.  
The Life and Death of Mr. Ignatius Jordan, one of the Aldermen of the City of Exeter, who departed this life, July 15. 1640. The second Edition published and enlarged by Ferdina. Nicols Minister of the Gospel at Mary Acres, Exon.  
The dangerous rule, or a Sermon preached at Clonmel in the Province of Munster in Ireland, upon Aug. 3. 1657. before the Reverend Judges for that Circuit, by S. L. Master in Arts, and lately fellow of C. C. C. in Oxon.  
The woman's glory: A Treatise, first asserting the due honour of that Sex, by manifesting that women are capable of the highest improvements. The second Edition enlarged. By Samuel Torshel.   

Twenty fours.  
Groans of the Spirit, or a Trial of the truth of Prayer.  
A Handkerchief for Parents wet Eyes, upon the death of their Children, or Friends.  
There are going to the Press some new pieces of Mr. William Fenners, late of Rochfort in Essex, never yet printed, preserved by a special Providence, one of which is a second part of his Wilful Impenitency; being five Sermons more that he preached upon the 18. of Ezekiel, and the 32 verse.